excerpts from "The Path and the Duties and Techniques"
by Idries Shah
by Idries Shah
...The duty of the teacher is, notes Ghazzali in his Book of Wisdom,
that "he shall not withhold any advice needed by the student;
neither may he allow him to try to reach any stage until he is able to
master it, or to permit him to attempt anything intricate until he
has perceived the simple things which precede it . . ." [You can't
get very far with someone who takes a prayer book back to the
book-store `because it doesn't work'!].
neither may he allow him to try to reach any stage until he is able to
master it, or to permit him to attempt anything intricate until he
has perceived the simple things which precede it . . ." [You can't
get very far with someone who takes a prayer book back to the
book-store `because it doesn't work'!].
He must make sure that the student realizes that this knowledge cannot endure together with competitiveness, boasting or a desire for power in respect to it.
[See Ghazzali, Kitab Al-Ilm (Book of Wisdom).]
The protection of knowledge, affirms Ghazzali, from those who
might distort it, is more important than teaching itself. And the
operation of teachership is so important, as Aflaki notes, so vital
that a learned man who does not act is - effectively - an
ignoramus [Munaqib].
might distort it, is more important than teaching itself. And the
operation of teachership is so important, as Aflaki notes, so vital
that a learned man who does not act is - effectively - an
ignoramus [Munaqib].
There are many characteristics of the teacher noted by this
standard author, but the Duties of the Student are those which
tend to interest newcomers to this field. There are ten of them:
standard author, but the Duties of the Student are those which
tend to interest newcomers to this field. There are ten of them:
THE TEN DUTIES OF THE STUDENT
1. The first duty is that the student must make himself inwardly
clean. This means that he must be able to operate without the
distorting effects of anger, greed, envy, and so on, which are not
really regarded by Sufis as human, but rather as pre-human.
clean. This means that he must be able to operate without the
distorting effects of anger, greed, envy, and so on, which are not
really regarded by Sufis as human, but rather as pre-human.
2. The second duty is to have worldly interests, but only to the
extent that they are needed by the social environment. The
watchword here is that `Knowledge gives nothing to a man until he
gives everything to it.'
extent that they are needed by the social environment. The
watchword here is that `Knowledge gives nothing to a man until he
gives everything to it.'
3. The third duty is of complete submission to the teacher. This is,
of course, part of a contract of mutual and total respect. Ghazzali
illustrates this with a story about a time when the secretary of the
Prophet Mohammed, was about to mount a mule. Ibn-Abbas, a
member of the Prophet's family, came forward to hold the stirrup.
The Secretary said: `O Cousin of the Prophet! Do not trouble
yourself'. Ibn Abbas answered: `We have been commanded to treat
thus the Wise.' Then the Secretary kissed the hand of Ibn Abbas,
saying: `And we, too, have been commanded to revere the
Apostolic Family'. Knowledge cannot be attained except through
humility. This relationship is quite different from the guruist
submission system.
4. The fourth duty is not to concern oneself with apparent
differences in formulation and opinion of the various studies. The
student must follow and acquire the form which is that of his
teacher.
5. The fifth duty is that the student should familiarise himself with
areas of laudable knowledge, apart from his own field. This is
because knowledge is interrelated, and because ignorance of other
branches of learning so often produces bigotry and scorn.
6. The sixth duty is that the student should study whatever he is
following in its due order. Sufi knowledge is the most advanced
knowledge, it is noted here. It is quite different from mere
repetition and assuming various beliefs handed down by one's
predecessors. This is as true in religion as in anything else.
7. The seventh duty is not to approach one part of study before that
which comes before it has been completed. This is because each
stage prepares for the next.
This caution about doing things in the right succession can be
illustrated by the tale of the illiterate peasant who learnt to read.
Someone stopped him in the street and said: `Well, friend, I
suppose you're reading the Bible now?' `Bible?' demanded the
peasant indignantly, `I got past that months ago. I'm on the
horse-racing results now . . .'
illustrated by the tale of the illiterate peasant who learnt to read.
Someone stopped him in the street and said: `Well, friend, I
suppose you're reading the Bible now?' `Bible?' demanded the
peasant indignantly, `I got past that months ago. I'm on the
horse-racing results now . . .'
8. The eighth duty is to understand the relative ranking of the
various studies. Inner development, for instance, is higher than
those studies which do not deal in human durability.
9. The ninth duty is that the aim should be self-improvement, not
visible power, or influence, or disputation. Neither should one
despise such external studies as are carried out by others, which
might include law, literature and religious observances.
visible power, or influence, or disputation. Neither should one
despise such external studies as are carried out by others, which
might include law, literature and religious observances.
10. The tenth duty is to know the connection between the various
studies, so that one should not concentrate closely on relatively
unimportant things at the expense of perhaps distant though
significant ones. What is really significant is of real importance to
the student.
studies, so that one should not concentrate closely on relatively
unimportant things at the expense of perhaps distant though
significant ones. What is really significant is of real importance to
the student.
From A Perfumed Scorpion (1978) by Idries Shah
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