Imam Khomeini through his theological works explains as following:
At other times he groups himself with the prophets and messengers of God, and recites the Quranic phrase,﴿
He teaches them the Book and Wisdom.
And sometimes reiterates the Prophet’s hadith:
Hikmah is the lost property of a mu’min; one who is endowed with hikmah has been given an immense measure of good.
While his heart is unaware of hikmah and several thousand stages away from all good and he is himself a stranger to hikmah. The great Muslim thinker and philosopher Muhaqqiq Damad states that a Hakim is a person who can discard his body like a dress whenever he wants to.
What does he say and what are we saying! What meaning did they understand from hikmah and how do we conceive it? And you with your pride in your knowledge of a handful of concepts and a few terms, who treat the creatures of God with haughty contempt-it becomes quite clear that you are a petty minded and shallow person.
Those who style themselves as murshids (leaders of mystic orders) and guides of God’s creatures, offering spiritual assistance and pretending Sufi insight, their state is worse than that of the two former groups, and their conceit is greater than theirs.
They appropriate the terminology of those two groups, and set out their goods for sale in the marketplace. They have distracted the attention of the creatures of God from Him, attracting them towards themselves, having made those simple-hearted creatures to view the ulama and other people with suspicion.
For the sake of some mean profit, they have coined some attractive terms to deceive credulous people, thinking that titles like ‘Majdhub ‘Ali Shah’ and ‘Mahbub ‘Ali Shah’ will produce love for God or create some kind of ecstasy or bliss.
O seeker of the world! You thief of concepts and ideas, this activity of yours does not call for pride and exultation. Poor fellow, he is befooled by his own petty-mindedness and narrowness of capacity, considering himself to be a person of high spiritual station. His own tricks have fooled him.
His infatuation with himself, his love of the world, and his obsession with some stolen ideas and conceptual trappings and auxiliaries have coalesced to form strangely vicious and perverse admixture.
Yet with all these flaws, the poor fellow imagines himself to be a murshid, a guide and liberator of mankind, and knower of the secrets of the Shari’ah! No, sometimes this impudence surpasses all limits and he imagines himself to be at the pinnacle of wilayah ! This situation arises due to the lack of capacity, the poverty of merits, the narrowness of the mind and the heart, and the suffocating contraction of the breast.
You too, O student of fiqh, hadith and other religious sciences, you also have no share of knowledge except for some terms which have gained currency in usul and hadith. If this learning, which is altogether related to practice and action, has not brought any improvement in you and has not rectified you, but instead of this given rise to moral and practical vices in you, your performance is inferior to that of the experts of other sciences and incomparable in its worthlessness with the baser activities of all other people.
All those concepts, verbiage, rivalries, and disputations-most of which have no relevance to the religion of God and cannot be considered to be belonging to any sciences either, nor could be regarded as the fruit of knowledge-that does not call for so much of pride and exultation.
I make God my witness-and suffices He for testimony-if the result of your knowledge is that it cannot guide you on the right path, nor can it guard you against vices of morals and deeds, the meanest and basest of vocations is better than this learning, because it shows some immediate results and has fewer this-worldly and other-worldly harms.
You, poor fellow, who acquire nothing but a painful burden, hard to carry, your burden does not bring you anything but corrupt morals and perverse deeds. Therefore, your knowledge does not call for any pride and exultation either.
Nevertheless, the horizon of your mind is so narrow that as soon as you prepared a hotchpotch of some terms you started thinking yourself to be a great scholar, fit to walk over the plumes of archangels under your feet, and other people as ignorant creatures.
Your arrogant gait restricts the passage for the servants of God in alleys and your conceit encroaches on the roominess of social gatherings.
Yet the meanest among the arrogant is the person who is proud of outward matters like wealth, position, family and descent.
This poor fellow is far from all human excellences and moral sense; his hands are empty of all learning and knowledge; but since his clothes are made of sheep’s wool, or since his father is somebody, he is arrogant with the people, Imam further stated.
What a petty mind and a dark and narrow heart it is that leaves all accomplishments and perfections to be content with the niceties of a robe and hat! For his beautiful cloak and cap, he has given up all other beauties of character and soul.
Poor fellow, he is satisfied to survive on the plane of beasts and is happy with bestial pleasures, having forgone the dignity of human station for what he considers to be some sort of status, choosing a meaningless and hollow existence, and a blank form devoid of reality and truth.
He is so base and hollow that if he meets someone who is superior to him in respect of worldly advantages, he behaves with him like a slave with his master. Of course, one whose goal is nothing but the world is a slave of the worldly and the world…
In any case, narrowness of vision, pettiness of mind, and lack of capaciousness of personality, together, are a strong factor responsible for pride, which makes its victim to have ‘ujb and kibr and makes him highly sensitive to qualities which are neither a kind of perfection nor any merit of note. And the more one is infatuated with one’s self and with the world, the more he is likely to be affected by these things.
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