Knowledge of the creation in general, and of this world in particular, is
emphasized by Imam 'Ali ('a) in the Nahj al-Balaghah as a prerequisite for
making use of freedom in the right direction and for the purpose willed by God.
Knowledge, if used properly, helps man in winning God's favour and bartering
his deeds with Divine Will, as the Qur'an declares:
And among men is he who sells his self for seeking the pleasures of Allah. . ..
(al-Baqarah: 207)
Those who attain such a stage are few, and as many mufassirun point out 'Ali
('a) as one of those chosen few who bartered his self with Divine Will,
according to the interpretation of this Qur'anic verse. When human will becomes
one with Divine Will, man attains the highest stage of freedom: now there is no
compulsion, and whatever a man wills or does is in conformity with what God
wills and wants man to do. Rightly guided knowledge helps in attaining this
stage.
After expressing his view on human freedom, Imam 'Ali ('a) proceeds to
highlight the value and importance of knowledge. We find after the saying 78
about freedom, his views about knowledge and wisdom in the saying 79, or in his
saying 130 we come across his views on the significance of acquiring knowledge
and contemplating the signs observable in the world after his description of
the world as the best place for making proper use of human freedom. Knowledge
is held by 'Ali ('a) to be the light of reason, a treasure, the root of all
good, and that which emancipates man; it is a power (saying: 146),17 and one's
supremacy is in proportion to the extent of one's knowledge and wisdom
(Sayings: 175).18
From his many sayings about knowledge it may be rightly inferred that knowledge
is itself freedom, for it saves man from ignorance, which is the cause of man's
slavery to false beliefs, unfounded fear of nature and his superiors. It is at
the same time a key to attain and safeguard freedom accorded to human beings.
The Holy Qur'an is unique among the scriptures in encouraging the believers to
acquire knowledge and to verify the fundamentals of faith rationally. There are
704 verses in the Qur'an where the word 'ilm or its derivations are used. Book,
an essential aid of 'ilm occurs in the Qur'an 230 times, while the total number
of verses in which words related to kitab and kataba have occurred is 319. The
Qur'an itself is mentioned as kitab on 81 occasions in its text. It is not
possible in this brief article to quote even a few of the relevant Qur'anic
verses and the sayings of 'Ali ('a). However, it would not be out of place to
point out that the right to acquire knowledge and freedom of enquiry forms an
essential part of the laws and guiding principles governing human rights in
Islam. In this matter, no distinction is made between Islamic and non-Islamic
sources and Muslim and non-Muslim teachers. 'Ail ('a) says:
"Acquire knowledge and truth from whomever you can, because even an
apostate can have them, but unless they are passed over to a faithful Muslim
and become part of wisdom and truth that he possesses, they have a confused
existence in the minds of apostates."19 (Sayings: 79).
Another saying of 'Ali ('a) is an elaboration of the Prophet's famous
tradition, according to which knowledge is the lost property of Muslims:
"A wise saying is a lost and long-sought article of the believer.
Therefore, acquire it even if it is to be found with hypocrites".20
(Sayings: 80).
The right to acquire knowledge has been always accorded to non-Muslims also in
Muslim States. An important point made by 'Ali ('a) is as to how an infidel
uses knowledge, which remains in a confused state in his mind. The truth of
this view is evident in our age, for modern knowledge, as pointed out by modern
thinkers, is devoid of human considerations and has dehumanized its retainers
and creators. All the uses of scientific discoveries and advancements for
inventing and selling the weapons of mass destruction indicate the absence of a
right world view. Islam, on the other hand, humanizes all knowledge in the
light of Divine guidance, which leads to a humanized world outlook. Being fully
aware of the dangers of the abuse of knowledge, 'Ali ('a) claims that God will
always appoint some Imam as the guardian of Divine revelation and he, openly or
hidden from the eyes of the world, will guide men till the end of this world.
(Saying 146 addressed to Kumayl)21
Thus the right to receive unceasing Divine guidance, along with the right to
knowledge and enjoy freedom of thought and expression forms the foundation-stone
of the Islamic universal declaration of human rights. The constitution of the
Islamic Republic of Iran ensures the right to knowledge and freedom of learning
through various articles. Article 2, clause 6, declares that the Islamic
Republic is based on faith in Allah, belief in the exalted dignity of man and
his freedom coupled with responsibility before God, and that equity, justice,
political, economic, social, and cultural independence are secured by recourse
to: (a) continuous ijtihad of the fuqaha' . . . (b) and sciences and arts and
the most advanced results of human experience, together with the effort to
advance them further.
An article of the first chapter states that the Islamic Republic has the duty
of directing all its resources to raising the level of public awareness and the
spirit of inquiry, investigation, and innovation in all areas of science.22
These rights are not confined to Muslims only, but are accorded to non-Muslim
citizens as well in the light of Article 19 (Chapter III), which states that:
"All people of Iran, whatever the ethnic group and tribe they belong to,
enjoy equal rights; and colour, race, language, and the like, do not bestow any
privilege.23 These articles are in conformity with the Islamic view of human
rights.