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Seeker After Truth: A Handbook
This collection of tales, discussions, teachings, letters and lectures is a handbook, inviting the reader to re-examine the assumptions of his particular culture; assumptions which are responsible for his conditioning and his outlook on life. It is precisely because of the unreliability of vision, of memory, of wanting to believe, of induced belief ... that the Sufis say that an objective perception must be acquired before even familiar things can be seen as they are. "Seeker After Truth" goes beyond the familiar "first do this, then do that" style of handbook, transporting the reader to new ranges of perception, according to his or her capacity. Among the many assumptions questioned the objective worth of deep emotional feelings; the superiority of man's social habits over those of rats, and the origin of those habits; the evils of deceit ... The magazine Literary Review said about "This book ... is food for many different kinds of study - a book unlike anything our society has produced until recently, in its richness, its unexpectedness, its capacity to shock us into seeing ourselves as others see us, both personally and as a society."
- GenresNonfiction
Paperback
First published January 1, 1982
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About the author
Idries Shah
281 books430 followersIdries Shah (Persian: ادریس شاه), also known as Idris Shah, né Sayed Idries el-Hashimi (Arabic: سيد إدريس هاشمي), was an author and teacher in the Sufi tradition who wrote over three dozen critically acclaimed books on topics ranging from psychology and spirituality to travelogues and culture studies.
Born in India, the descendant of a family of Afghan nobles, Shah grew up mainly in England. His early writings centred on magic and witchcraft. In 1960 he established a publishing house, Octagon Press, producing translations of Sufi classics as well as titles of his own. His most seminal work was The Sufis, which appeared in 1964 and was well received internationally. In 1965, Shah founded the Institute for Cultural Research, a London-based educational charity devoted to the study of human behaviour and culture. A similar organisation, the Institute for the Study of Human Knowledge (ISHK), exists in the United States, under the directorship of Stanford University psychology professor Robert Ornstein, whom Shah appointed as his deputy in the U.S.
In his writings, Shah presented Sufism as a universal form of wisdom that predated Islam. Emphasising that Sufism was not static but always adapted itself to the current time, place and people, he framed his teaching in Western psychological terms. Shah made extensive use of traditional teaching stories and parables, texts that contained multiple layers of meaning designed to trigger insight and self-reflection in the reader. He is perhaps best known for his collections of humorous Mulla Nasrudin stories.
Shah was at times criticised by orientalists who questioned his credentials and background. His role in the controversy surrounding a new translation of the Rubaiyat of Omar Khayyam, published by his friend Robert Graves and his older brother Omar Ali-Shah, came in for particular scrutiny. However, he also had many notable defenders, chief among them the novelist Doris Lessing. Shah came to be recognised as a spokesman for Sufism in the West and lectured as a visiting professor at a number of Western universities. His works have played a significant part in presenting Sufism as a secular, individualistic form of spiritual wisdom.
Idries Shah's books on Sufism achieved considerable critical acclaim. He was the subject of a BBC documentary ("One Pair of Eyes") in 1969, and two of his works (The Way of the Sufi and Reflections) were chosen as "Outstanding Book of the Year" by the BBC's "The Critics" programme. Among other honours, Shah won six first prizes at the UNESCO World Book Year in 1973, and the Islamic scholar James Kritzeck, commenting on Shah's Tales of the Dervishes, said that it was "beautifully translated".
The reception of Shah's movement was also marked by much controversy. Some orientalists were hostile, in part because Shah presented classical Sufi writings as tools for self-development to be used by contemporary people, rather than as objects of historical study. L. P. Elwell-Sutton from Edinburgh University, Shah's fiercest critic, described his books as "trivial", replete with errors of fact, slovenly and inaccurate translations and even misspellings of Oriental names and words – "a muddle of platitudes, irrelevancies and plain mumbo-jumbo", adding for good measure that Shah had "a remarkable opinion of his own importance". Expressing amusement and amazement at the "sycophantic manner" of Shah's interlocutors in a BBC radio interview, Elwell-Sutton concluded that some Western intellectuals were "so desperate to find answers to the questions that baffle them, that, confronted with wisdom from 'the mysterious East,' they abandon their critical faculties and submit to brainwashing of the crudest kind". To Elwell-Sutton, Shah's Sufism belonged to the realm of "Pseudo-Sufism", "centred not on God but on man."
Doris Lessing, one of Shah's greatest defenders,stated in a 1981 interview: "I found Sufism as taught by Idries Shah, which claim
Born in India, the descendant of a family of Afghan nobles, Shah grew up mainly in England. His early writings centred on magic and witchcraft. In 1960 he established a publishing house, Octagon Press, producing translations of Sufi classics as well as titles of his own. His most seminal work was The Sufis, which appeared in 1964 and was well received internationally. In 1965, Shah founded the Institute for Cultural Research, a London-based educational charity devoted to the study of human behaviour and culture. A similar organisation, the Institute for the Study of Human Knowledge (ISHK), exists in the United States, under the directorship of Stanford University psychology professor Robert Ornstein, whom Shah appointed as his deputy in the U.S.
In his writings, Shah presented Sufism as a universal form of wisdom that predated Islam. Emphasising that Sufism was not static but always adapted itself to the current time, place and people, he framed his teaching in Western psychological terms. Shah made extensive use of traditional teaching stories and parables, texts that contained multiple layers of meaning designed to trigger insight and self-reflection in the reader. He is perhaps best known for his collections of humorous Mulla Nasrudin stories.
Shah was at times criticised by orientalists who questioned his credentials and background. His role in the controversy surrounding a new translation of the Rubaiyat of Omar Khayyam, published by his friend Robert Graves and his older brother Omar Ali-Shah, came in for particular scrutiny. However, he also had many notable defenders, chief among them the novelist Doris Lessing. Shah came to be recognised as a spokesman for Sufism in the West and lectured as a visiting professor at a number of Western universities. His works have played a significant part in presenting Sufism as a secular, individualistic form of spiritual wisdom.
Idries Shah's books on Sufism achieved considerable critical acclaim. He was the subject of a BBC documentary ("One Pair of Eyes") in 1969, and two of his works (The Way of the Sufi and Reflections) were chosen as "Outstanding Book of the Year" by the BBC's "The Critics" programme. Among other honours, Shah won six first prizes at the UNESCO World Book Year in 1973, and the Islamic scholar James Kritzeck, commenting on Shah's Tales of the Dervishes, said that it was "beautifully translated".
The reception of Shah's movement was also marked by much controversy. Some orientalists were hostile, in part because Shah presented classical Sufi writings as tools for self-development to be used by contemporary people, rather than as objects of historical study. L. P. Elwell-Sutton from Edinburgh University, Shah's fiercest critic, described his books as "trivial", replete with errors of fact, slovenly and inaccurate translations and even misspellings of Oriental names and words – "a muddle of platitudes, irrelevancies and plain mumbo-jumbo", adding for good measure that Shah had "a remarkable opinion of his own importance". Expressing amusement and amazement at the "sycophantic manner" of Shah's interlocutors in a BBC radio interview, Elwell-Sutton concluded that some Western intellectuals were "so desperate to find answers to the questions that baffle them, that, confronted with wisdom from 'the mysterious East,' they abandon their critical faculties and submit to brainwashing of the crudest kind". To Elwell-Sutton, Shah's Sufism belonged to the realm of "Pseudo-Sufism", "centred not on God but on man."
Doris Lessing, one of Shah's greatest defenders,stated in a 1981 interview: "I found Sufism as taught by Idries Shah, which claim
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Displaying 1 - 13 of 13 reviews
March 16, 2019
Seeker After Truth is stuffed with delightful tales old and new together with letters, lectures, and table talk. With an intriguing unexpectedness, it invites us and provokes us to stretch our perceptions and think in new ways. Here’s a taste:
Q: What is the first step in ‘learning how to learn’ A: It is undoubtedly to abandon the attempt to learn entirely through one’s own assumptions. Most people are trying to learn by means of concepts which they have adopted but have no suspicion that these will not work. There is a story told by Saadi in his Bostan, about people misdiagnosing their capacities and situation.
A man one day saw a limbless fox and wondered how it could keep itself alive, so he decided to watch it. Presently a lion came along with some meat, ate some of it and abandoned the rest. From this, the fox made his meal. The watching man concluded on the basis of this incident that he should do the same, since Providence would surely accord him similar treatment. He waited a long time, but all that happened was that he got weaker and weaker. But eventualy a voice said to him. ‘Do not behave like a crippled fox! Be like a lion, so that you can obtain something and leave some for others.”
Sufi teaching, unlike that which is followed by others, does not assume that you know how to approach something in order to learn about it. Sufis first make sure that the student approaches the matter in the right way for him.
Q: What is the first step in ‘learning how to learn’ A: It is undoubtedly to abandon the attempt to learn entirely through one’s own assumptions. Most people are trying to learn by means of concepts which they have adopted but have no suspicion that these will not work. There is a story told by Saadi in his Bostan, about people misdiagnosing their capacities and situation.
A man one day saw a limbless fox and wondered how it could keep itself alive, so he decided to watch it. Presently a lion came along with some meat, ate some of it and abandoned the rest. From this, the fox made his meal. The watching man concluded on the basis of this incident that he should do the same, since Providence would surely accord him similar treatment. He waited a long time, but all that happened was that he got weaker and weaker. But eventualy a voice said to him. ‘Do not behave like a crippled fox! Be like a lion, so that you can obtain something and leave some for others.”
Sufi teaching, unlike that which is followed by others, does not assume that you know how to approach something in order to learn about it. Sufis first make sure that the student approaches the matter in the right way for him.
April 14, 2019
This is a fascinating collection of anecdotes, fables, stories and dialogues, and Q&As encapsulating an ancient form of thinking that sheds light on our deepest and most hidden flaws.
'The Literary Review' wrote that 'Seeker After Truth' was, "food for many different kinds of study - a book unlike anything our own society has produced until recently, in its richness, its unexpectedness, its capacity to shock us into seeing ourselves as others see us, both personally and as a society."
'The Literary Review' wrote that 'Seeker After Truth' was, "food for many different kinds of study - a book unlike anything our own society has produced until recently, in its richness, its unexpectedness, its capacity to shock us into seeing ourselves as others see us, both personally and as a society."
April 2, 2015
A collection of tales, anecdotes, and teaching-narratives, this book by Idries Shah is a fascinating tour through dimensions of existence many of us don't suspect exist. Well worth much more than a glance.
August 26, 2024
Seeker after Truth
This book is a mountain range and one is an ant.
There is a story called Sweets for the Wise. The entire/whole book is sweets for humanity. Can not be recommended enough. Sweets for the Wise Page a hundred and seventy six. Octagon Press hardback. Sweets for the Wise
There is a very ancient tale about two scholars, much respected in their communities, who were out for a walk one day, discussing people and affairs, when the conversation
turned to the subject of a certain prominent Sufi.S E E K E R A F T E R T RU T H 177
The first man of learning, whose favourite subject was literature and biography, said of the Sufi:‘He is a true sage, and a saint; he never takes anything for himself.’ The second savant, whose expertise was in religion and who had much experience of legal affairs, said:
‘He does not have to “take” – for people automatically give things to him. I am sure, however, that he would take if he could...’Thus engaged, each offering in turn an anecdote about the Sufi to support his own contentions, the two reflective ones came upon a caravanserai. They entered it, attracted by the sound of a loud and animated discussion. Inside they found a woman, repeating to a circle of merchants, idlers and others:‘I have been divorced by my husband, and I have lost my marriage contract, by the terms of which I am entitled to half of his possessions if he divorces me. Now he denies having signed it, and the Court will not listen to me. I have only a single copper coin to my name.’ The audience were offering suggestions to solve her problem, ranging from murder to prayer.The second scholar now suggested that the matter should be taken to the Sufi whom they had been discussing, for his intervention. ‘In this way,’ he said to his companion, ‘we can establish whether he will in fact do anything for
nothing.’Now, since the Sufi was so highly respected, everyone agreed, and all present at once went to the place where this man of wisdom sat, silently, for an hour before dinner on one
day a week.The crowd ranged themselves around the contemplating sage, who raised his eyes to the distraught woman. ‘What do you want?’ he asked, and she said:
I D R I E S S H A H 178
‘Respected Sir, these two wise and kindly gentlemen have suggested that you might help me. Would you come to the magistrates to testify that, from your looking into my heart, I am telling the truth when I say that by my lost marriage contract I am entitled to half of my former husband’s goods upon being divorced? The Court will judge only on evidence, or upon the word of one who is related to the truth...’he Sufi interrupted her. ‘Before we do anything like that,
you will have to do something else. Go to the market and
bring me a piece of Turkish delight.’
Now the crowd gasped, the first scholar felt acutely
embarrassed at the Sufi’s greed and superficiality, and
the second scholar smiled in triumph at this apparent
demonstration of the mystic’s true nature. The woman, after
a moment’s thought, scowled, turned on her heel and went
off to buy the sweetmeat.Everyone waited in silence, until the woman returned and
threw a packet, bought with her last coin, at the Sufi’s feet.
‘Is this the way to behave when you seek a favour?’ asked the
Sufi; ‘pray open the packet and remove the confection.’As the woman unwrapped the package, she saw that it was enfolded in a piece of paper, the very same one upon which was written her marriage contract.Now, of course, the crowd howled with delight at the miracle; the first scholar was filled with joy, and the second man of learning felt abashed and confused.
When the members of the crowd had run off in all directions to spread word of the miracle of the great saint, and the woman and the two men of words still stood before
him, the Sufi said, to the woman:‘Know that your needs can often be fulfilled, but that the
way to achieve this is seldom by giving specific instructions to those who know better. Now go and get your rights.’To the first scholar he said:
S E E K E R A F T E R T RU T H 179
‘To judge a person as “good” through judgement based on superficialities is only slightly better than to judge him “bad” by outward signs. Try to learn what really is right, not to
follow what happens to please you.’To the second scholar he said: ‘For the bitterness of disappointment in what is really a shallow way of thinking, the remedy is to take something as paltry but more sweet. I therefore award you the Turkish
delight – trivial to deal with trivial. As for the onlookers – they have had their sustenance, for they sought excitement.’And, although this happened many centuries ago, it is
insisted by the Wise that similar events can be seen by those who will see them, being played out in the world of today, and every day.
This book is a mountain range and one is an ant.
There is a story called Sweets for the Wise. The entire/whole book is sweets for humanity. Can not be recommended enough. Sweets for the Wise Page a hundred and seventy six. Octagon Press hardback. Sweets for the Wise
There is a very ancient tale about two scholars, much respected in their communities, who were out for a walk one day, discussing people and affairs, when the conversation
turned to the subject of a certain prominent Sufi.S E E K E R A F T E R T RU T H 177
The first man of learning, whose favourite subject was literature and biography, said of the Sufi:‘He is a true sage, and a saint; he never takes anything for himself.’ The second savant, whose expertise was in religion and who had much experience of legal affairs, said:
‘He does not have to “take” – for people automatically give things to him. I am sure, however, that he would take if he could...’Thus engaged, each offering in turn an anecdote about the Sufi to support his own contentions, the two reflective ones came upon a caravanserai. They entered it, attracted by the sound of a loud and animated discussion. Inside they found a woman, repeating to a circle of merchants, idlers and others:‘I have been divorced by my husband, and I have lost my marriage contract, by the terms of which I am entitled to half of his possessions if he divorces me. Now he denies having signed it, and the Court will not listen to me. I have only a single copper coin to my name.’ The audience were offering suggestions to solve her problem, ranging from murder to prayer.The second scholar now suggested that the matter should be taken to the Sufi whom they had been discussing, for his intervention. ‘In this way,’ he said to his companion, ‘we can establish whether he will in fact do anything for
nothing.’Now, since the Sufi was so highly respected, everyone agreed, and all present at once went to the place where this man of wisdom sat, silently, for an hour before dinner on one
day a week.The crowd ranged themselves around the contemplating sage, who raised his eyes to the distraught woman. ‘What do you want?’ he asked, and she said:
I D R I E S S H A H 178
‘Respected Sir, these two wise and kindly gentlemen have suggested that you might help me. Would you come to the magistrates to testify that, from your looking into my heart, I am telling the truth when I say that by my lost marriage contract I am entitled to half of my former husband’s goods upon being divorced? The Court will judge only on evidence, or upon the word of one who is related to the truth...’he Sufi interrupted her. ‘Before we do anything like that,
you will have to do something else. Go to the market and
bring me a piece of Turkish delight.’
Now the crowd gasped, the first scholar felt acutely
embarrassed at the Sufi’s greed and superficiality, and
the second scholar smiled in triumph at this apparent
demonstration of the mystic’s true nature. The woman, after
a moment’s thought, scowled, turned on her heel and went
off to buy the sweetmeat.Everyone waited in silence, until the woman returned and
threw a packet, bought with her last coin, at the Sufi’s feet.
‘Is this the way to behave when you seek a favour?’ asked the
Sufi; ‘pray open the packet and remove the confection.’As the woman unwrapped the package, she saw that it was enfolded in a piece of paper, the very same one upon which was written her marriage contract.Now, of course, the crowd howled with delight at the miracle; the first scholar was filled with joy, and the second man of learning felt abashed and confused.
When the members of the crowd had run off in all directions to spread word of the miracle of the great saint, and the woman and the two men of words still stood before
him, the Sufi said, to the woman:‘Know that your needs can often be fulfilled, but that the
way to achieve this is seldom by giving specific instructions to those who know better. Now go and get your rights.’To the first scholar he said:
S E E K E R A F T E R T RU T H 179
‘To judge a person as “good” through judgement based on superficialities is only slightly better than to judge him “bad” by outward signs. Try to learn what really is right, not to
follow what happens to please you.’To the second scholar he said: ‘For the bitterness of disappointment in what is really a shallow way of thinking, the remedy is to take something as paltry but more sweet. I therefore award you the Turkish
delight – trivial to deal with trivial. As for the onlookers – they have had their sustenance, for they sought excitement.’And, although this happened many centuries ago, it is
insisted by the Wise that similar events can be seen by those who will see them, being played out in the world of today, and every day.
March 16, 2019
This fascinating book is one of a series of later books on the Sufi way that re-presents and expands on earlier material in response to feedback from readers of earlier books. In so doing as much of the Sufi path is encoded in written materials as is possible.
The first account in the book, ‘Praying for Rain’ had some considerable impact on me. If ever I thought that the search for truth was about escape from difficulties, it corrected that assumption right away.
The book continues in this way of describing what the search for truth is not, and giving some direction as to what it is and what it entails from the seeker. You won’t take away ‘12 easy rules to find the Truth’ from this book. Much of the material holds up a mirror to our current limited thinking and readers are given a good opportunity to look at themselves and will need to do so. You will be left with questions to pursue.
A few examples of this that illustrate for me a strikingly different way of approaching truth:
Things nominally opposed may be working together. Yes and they may also may not. Further that co-operation of seemingly opposed things may or may not involve you.
You fear tomorrow; yet yesterday is just as dangerous.
But why is there no way of seeking Knowledge without opinion, Truth without obsession, fact without personal attachment to it?
The level of greed and fear, because these emotions disturb the learning and ‘digesting’ process, must be reduced to tolerable proportions.
There are twelve intriguing stories at the end of the book that are given without commentary. It has been suggested by an acquaintance that one may benefit if they are memorised. Then, when you have the experience the symbolism can be recognised.
The first account in the book, ‘Praying for Rain’ had some considerable impact on me. If ever I thought that the search for truth was about escape from difficulties, it corrected that assumption right away.
The book continues in this way of describing what the search for truth is not, and giving some direction as to what it is and what it entails from the seeker. You won’t take away ‘12 easy rules to find the Truth’ from this book. Much of the material holds up a mirror to our current limited thinking and readers are given a good opportunity to look at themselves and will need to do so. You will be left with questions to pursue.
A few examples of this that illustrate for me a strikingly different way of approaching truth:
Things nominally opposed may be working together. Yes and they may also may not. Further that co-operation of seemingly opposed things may or may not involve you.
You fear tomorrow; yet yesterday is just as dangerous.
But why is there no way of seeking Knowledge without opinion, Truth without obsession, fact without personal attachment to it?
The level of greed and fear, because these emotions disturb the learning and ‘digesting’ process, must be reduced to tolerable proportions.
There are twelve intriguing stories at the end of the book that are given without commentary. It has been suggested by an acquaintance that one may benefit if they are memorised. Then, when you have the experience the symbolism can be recognised.
March 1, 2019
'Seeker After Truth' is a wonderful compendium of stories, answers to questions, remarks and anecdotes. This new edition (2018) from ISF Publishing, is, like their other publications, a delight to look at and to hold. But the essence is in the content, which is profound.
"Most people have no idea that the most trivial-seeming actions may have extremely far-reaching effects."
" ... because of the unreliability of vision, of memory, of wanting to believe, of induced belief: ... the Sufis say that an objective perception must be acquired before even familiar things can be seen as they are."
And the thought I find perhaps the most difficult to accept,
"... the world is coming to an end, and that the people who believe that they are doing good, and who lack perception and understanding, are the ones who are bringing it to its end..."
"Most people have no idea that the most trivial-seeming actions may have extremely far-reaching effects."
" ... because of the unreliability of vision, of memory, of wanting to believe, of induced belief: ... the Sufis say that an objective perception must be acquired before even familiar things can be seen as they are."
And the thought I find perhaps the most difficult to accept,
"... the world is coming to an end, and that the people who believe that they are doing good, and who lack perception and understanding, are the ones who are bringing it to its end..."
April 1, 2019
Packed with stories, illustrations from the news, sayings, questions & answers along much more, Seeker After Truth is not only one of my favorite Idries Shah books, but is, along with Learning How to Learn, a very good launching point into his work.
What’s fascinating about the content is how it opens a window into the various “selves” inside each of us. This geography of the self is important to know because unless we understand and are able to see the patterns of our inner nature, personal development may be difficult or limited. As Shah emphasizes throughout, the desire for spiritual development can be genuine, or it can be the expression of a more shallow impulse, such as, for instance, the need for attention.
I think these are really important distinctions to make and Seeker After Truth helps create a basis to do that in ways that are intriguing and often entertaining. It’s one of those books that should be read, put aside, read again and again until the wisdom of all that content starts to become absorbed. As always with his books, it’s hard to choose a single example, but for me one of the most memorable is this short question and answer:
Question: What is a fundamental mistake of man?
Shah: To think that he is alive, when he has merely fallen asleep in life’s waiting-room.
What’s fascinating about the content is how it opens a window into the various “selves” inside each of us. This geography of the self is important to know because unless we understand and are able to see the patterns of our inner nature, personal development may be difficult or limited. As Shah emphasizes throughout, the desire for spiritual development can be genuine, or it can be the expression of a more shallow impulse, such as, for instance, the need for attention.
I think these are really important distinctions to make and Seeker After Truth helps create a basis to do that in ways that are intriguing and often entertaining. It’s one of those books that should be read, put aside, read again and again until the wisdom of all that content starts to become absorbed. As always with his books, it’s hard to choose a single example, but for me one of the most memorable is this short question and answer:
Question: What is a fundamental mistake of man?
Shah: To think that he is alive, when he has merely fallen asleep in life’s waiting-room.
June 3, 2018
'Without the night, who would know of the day? Bitter peaches are spurned, yet it is those which help in the acceptance of the sweet.'
This is a powerful and prophetic book. Truth exists, not only in the world of the senses but also in the invisible realm beyond. It can shock you to the core, but also allows you to glimpse, in the hope of one day experiencing, an uplifting reality the existence of which is unsuspected by mainstream culture.
This is a powerful and prophetic book. Truth exists, not only in the world of the senses but also in the invisible realm beyond. It can shock you to the core, but also allows you to glimpse, in the hope of one day experiencing, an uplifting reality the existence of which is unsuspected by mainstream culture.
February 15, 2018
An entertaining and epic 'handbook' of sorts for seekers of truth and what the Sufis term higher development. Filled with stories, jokes, quotes, short essays and question and answer sessions, the book illustrates the tendency of the mind to assumptions and its tendency to automatic responses. Fascinating and stimulating.
May 8, 2019
This is another collection of teaching stories and other assorted material intended as a specialized teaching instrument (but it also makes for engrossing entertainment!); prepared and presented for the contemporary seeker after wisdom. Like Shah's other works, it repays careful attention and repeated reading. What else can I say about this book that others have not already said so well?
April 16, 2019
This odd collection of stories, lectures and commentary is a composite that adds up to a mirror for any sincere seeker of greater understanding. Like many of Shah's books, it is also yet another facet of a full corpus of understanding.
March 9, 2019
Shah insists that stories such as those found within this book, can store and convey many things, and that despite their popularity or un-popularity they remain pertinent - durable. One of these 'things' could be a historical record for instance the following tale, told of the 11th century mystic Al-Ghazali (https://en.wikipedia.org/wiki/Al-Ghazali) as an example it seems most relevant to current events...
The Heretics
It is related that Imam al-Ghazali was invited one day to an assembly of jurists, whose chief said to him:
'You are a learned man, as we are also from among the learned. Therefore humbler folk come to you to seek interpretations of the Sharia,the Holy Law. It has been reported to us that you have advised some of these people not to observe the fast during the month of Ramadan. You are also said to have stated that certain people should not make the pilgrimage to Mecca. Others have averred that you have reprimanded people for saying ''There is no God but Allah''. Such mischievous words, if true, are proof to us of infidelity. Only your reputation has so far protected you from death for apostasy. The people have a right to be protected from such as you .'
Ghazali sighed and answered:
'The Holy Law of Islam itself says that people who not a a full understanding of the Law and what it means are not culpable under that Law, nor subject to its rules. These include children and imbeciles, but must also include those bereft of understanding. If a man does not percieve the inner reality of fasting, or goes on a pilgrimage only to suffer, or says the Confession of Faith and has no faith, he is bereft of understanding, and should not be encouraged to continue, but must be put on the road to understanding. The people, in your words, have the right to be protected from such as you, who would reward them for no merit and persecute them for no crime.
'If a man cannot walk by reason of having a lame leg, do you tell him to walk, or do you him a crutch or heal his affliction?
'It is due to his foretelling of the appearance of people such as you that the Prophet has said: ''Islam came as a stranger and it will depart as a stranger.'' Understanding of the meaning of things is beyond your intention, your training and your capacity. That is why there is nothing left to you but to threaten people with death for apostasy. And yet it is not I who am the apostate, but you.'
The Heretics
It is related that Imam al-Ghazali was invited one day to an assembly of jurists, whose chief said to him:
'You are a learned man, as we are also from among the learned. Therefore humbler folk come to you to seek interpretations of the Sharia,the Holy Law. It has been reported to us that you have advised some of these people not to observe the fast during the month of Ramadan. You are also said to have stated that certain people should not make the pilgrimage to Mecca. Others have averred that you have reprimanded people for saying ''There is no God but Allah''. Such mischievous words, if true, are proof to us of infidelity. Only your reputation has so far protected you from death for apostasy. The people have a right to be protected from such as you .'
Ghazali sighed and answered:
'The Holy Law of Islam itself says that people who not a a full understanding of the Law and what it means are not culpable under that Law, nor subject to its rules. These include children and imbeciles, but must also include those bereft of understanding. If a man does not percieve the inner reality of fasting, or goes on a pilgrimage only to suffer, or says the Confession of Faith and has no faith, he is bereft of understanding, and should not be encouraged to continue, but must be put on the road to understanding. The people, in your words, have the right to be protected from such as you, who would reward them for no merit and persecute them for no crime.
'If a man cannot walk by reason of having a lame leg, do you tell him to walk, or do you him a crutch or heal his affliction?
'It is due to his foretelling of the appearance of people such as you that the Prophet has said: ''Islam came as a stranger and it will depart as a stranger.'' Understanding of the meaning of things is beyond your intention, your training and your capacity. That is why there is nothing left to you but to threaten people with death for apostasy. And yet it is not I who am the apostate, but you.'
December 12, 2019
Idries Shah’s books rank among the most interesting and thought-provoking I’ve ever read, and SEEKER AFTER TRUTH did not disappoint me in that regard. As is the case with most of Shah’s books, what’s important here is the effect on the reader rather than meeting expectations, provoking admiration or adhering to hoary tradition. A collection of teaching materials that range from the traditional to the contemporary and from stories to excerpts to table talk, SEEKER AFTER TRUTH differs from most books in that it was put together in the Sufi manner (something that’s not at all what most people might think) and was designed to provoke thought of a different kind and quality from what the reader is likely to be used to. I strongly recommend this book to anyone who’s interested in increasing their understanding – of themselves, of other people and of the world around us.
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