They exposed the alliance of the "fiqh of jurists", "bad princes", "mystical abominations" and "judges of bribery". How did Islamic scholars maintain their independence?

محمد الصياد Free Membership

The father of the modern Imam Yazid ibn Zura'i (d. 183 AH) was the governor of the city of al-Ablah in Iraq, and when he died he left his son with tremendous wealth, so he took nothing from them because his father was an employee of the state; so did Abu al-Qasim al-Baji al-Andalus (d. His father's legacy to accept the Sultan's awards, was ample. " These marvelous accounts - quoted by the Golden Imam (d. 748 AH) - reveal the rigidity of the harsh conditions and conditions imposed by the scientific community to control their relationship with power.

These requirements are aimed at building an independent position for the scholars in Islamic history, which enabled them to remain for centuries the guardian of the authority of legislation, fatwas, the judiciary and educational facilities. Scholars have always been keen to make spaces between the scientific community and other Royal institutions. Closer to the astronomy of the nation and society, and Muslim jurists were working systematically and institutionalized to maximize the nation and the size of the state, as according to their jurisprudence.

In this article, we will focus on the space that the jurists were keen to place between the scientific community and the political authority in particular, as it falls within the scope of the relationship between that group and this authority. However, what concerns us here is the independence of the scientific community, which ensured its supreme status in the conscience of the nation, and gave it the opportunity to produce a respectable and sober scientific product that remained, for the most part, free from any tendencies and passions. It is not undeniable, however, that the jurists from the sphere of political power, perhaps a complete turnover, perhaps a reformist or temporary turnover.

Distances industry
The jurists directed their efforts to make the distance between the scientific community and the Royal Institution at two levels; the first level: an internal level related to a discourse addressed to the scientific community; and the second level: an external level related to the relationship of jurists with the public, and the role of the public in determining the patterns of this distance.

One of the categories concerning the first level, which is addressed primarily to the scientific community, is what scientists have always warned against contacting rulers and princes and taking their money in salaries or prizes. Imam Sufyan al-Thawri (d. 161 AH) explains his refusal to take his share of the spoils of war, which the Sultan swears by saying: It is my halal, but I hate to fall for them (= princes) in my heart of affection. "

Some scholars even refrained from taking their shares of the legacy of their fathers because they were employees in the wheels of power, including what tells us the golden - in the 'biography of the nobles' - that the updated Imam Yazid ibn Zarea' his father died and was the ruler of the devil (in Iraq ) He left five hundred thousand what he took a pill. " Judge Ayyad al-Maliki (d. 544 AH) also tells us that Abu al-Qasim al-Baji, son of the Imam of al-Malikiyah in his time Abu al-Walid al-Baji (d. 474 AH), "abandoned his father's legacy to accept the Sultan's prizes and was ample, and he left all until he needed afterwards."

It seems that the reliance of scholars on the gifts of the sultans became common by the fifth century AH, in which state systems and community organizations, including schools independent of mosques and doctrines, were established as distinct scientific links; some feared that this would weaken the independence of scientists towards power, and began to warn Increasing reliance on these funds, pointing to the change of conditions after the first Islamic era, because in their time, "the souls of the sultans only give to those who aspire to use them, and frequent them and use them for their purposes, and beautify the blindness of their councils, and assign them to continue to pray N, and acclamation and praise in their presence and their absence "; says al-Ghazali (d. 505 e) in the 'revival of the sciences of religion'.

Al-Ghazali elaborates his opinion on this reason for the scholars to take a wide distance from the sultans to the point of severance by saying: "If the taker (of the scholars for the sultan's money) did not humiliate himself with the question first, hesitating to serve secondly, and praising and praying thirdly, and by assisting him (= Sultan) on his purposes when Fourthly, and the use of a large gathering in the Council and his convoy V, and to show love, loyalty and advocacy for his enemies VI, and cover up his injustice and Maqabh and equal to his works VII; did not enjoy one dirham, even if in the virtue of Shaafa'i God's mercy, for example, then it may not be taken from them in this What is known to be halal to lead to these meanings Ne, how he knows what is haram or doubt it; it Astjero their money and almost the same Balsahabp and followers have measured the angels Balhaddadan "!!

In the West of the Islamic world, we find the Shantrinite Andalusian (d. 542 AH) denies - in his book 'ammunition in the beauties of the people of the island' - scientists of his time and Egypt took "prizes princes who cast the malicious tax and excise ugly, so the people turned to this malicious taste Shura. ... mute such salary, until I heard the righteous insist in his request and waits to reach his time and revealed to me, and people know what they come and they are role models, not God made them a class. "

Warning and alienate
While the scholar Abu Shuja'a al-Dailami (d. 509 AH) says that "the bad scientists [are] those who take this science a trade they sell from the princes of their time for their own profit, God does not win their trade." Al-Zamakhshari al-Mu'tazili (d. 539 AH) denounced in his maqamat: What bad scientists collected the wills of Shara and recorded it, and then authorized the princes of bad and humiliated it ?! ".

Al-Qarafi (626-684 AH) warns the jurists against issuing fatwas in detail on the size of the Royal Institution. He says in al-Hakam in distinguishing fatwas from the rulings: “If a mufti does not have two sayings, one of which is strict and the other is mitigating: From the governors of things to ease, and that is close to debauchery and betrayal in religion, and manipulation of Muslims, and evidence of the vacuum of the heart of the glorification of God.

Here, Alkarafi tried to the conscience and fear of the jurist, pointing to the fear that scientists have focused so much, as if they do not take science from the conscience and religion, because science without fear deprives the world of its neutrality, and likely to have all the passion for science, Vzdrih people and negate its impact on society to the extent Large.

This warning reaches the extent when Taj al-Din al-Subki (d. 771 e) in the 'classes of Shaafa'is' holds some scholars corrupt the power itself; he says with great assertiveness: "But the sultans destroy the legion of the jurists, the jurists are between Saleh and Saleh, Saleh often does not hesitate to the doors of kings , And the good often tram them and then can not only be with them on their whims and insults them great, and the fun of people evil of a thousand Satan, and that the benefit of scholars is better than a thousand worshipers.

As for Taqi al-Din al-Husni al-Shafi'i (d. 829 AH), in his book 'The Sufficiency of the Good Guys in Solving the Abbreviation', he sees that "the most indecent people of Muslims are the bad jurists and the poor (= Sufis) abominations, who are reluctant to darkness ..., knowing what they are." From drinking alcohol and types of debauchery, taking excise, and conquering people to what they call themselves emirate, and bloodshed, and suppression of those who invited them to the books and sent by the apostles, is not deceived by making these villains of the scholars and the poor.

Al-Hosni warns that the unscrupulous contacts of corrupt rulers will lead to the enactment of the injustices and sins they commit in the eyes of the general public, even if the dress of good deeds is served to the poor. Then they make something from the food they believe, and beyond their badness to the poor, and the greatest calamity of the frequency of bad jurists and mysticism abomination to the darkness of these darkness ..., and these fools do not know that there is a temptation to abuse taboos. He believed that the feasts of the sultans of darkness should not be attended by scientists because it is a place to "bring down people such as market and the Galazza - the messengers of darkness - and judges bribes."

Status protection
Therefore, the fundamentalists differed in taking science from the "immoral" world, and the majority of them made the conditions of the mufti to be pious, and pious is a great door in which there is no doubt the relationship of the jurist with the Royal Institution, and the extent of advice and guidance for its actions. We note that al-Subki and al-Qarafi used the term "debauchery" in describing these scholars and muftis, a heavy term in the uses of jurists.

However, there is an important dimension called for the use of this term, and relates to the independence of the scientific community and preserve its prestige and reputation, because the jurist has authority over the public only scientific authority mixed with fear, which generates prestige and mutual respect, and then the power of tradition at the public; It touched the bad, reflected on jurisprudence, Sharia and legislation, and in many times waves of atheism abound due to the behavior of religious scholars.

The public always sees these scholars as the embodiment of religion itself, and hardly separates pregnant and mobile! Therefore, this strong tone and internal criticism came from the jurists of the scientific community in order to preserve the whole religion, and it was decided that they should deny even the scholars themselves if they made a mistake or sin, because "scholars do not favor each other of the greatest advantages of this nation by which God has blessed them"; In the words of Ibn Hajar al-Hitmi (d. 973 e) in the 'fatwas grand jurisprudence'.

When the great modernist Ali ibn al-Madaini (d. 234 e) entered into the service of al-Mu'tazili judge Ahmad ibn Abi Dad (d. 240 e), the judge of the ordeal of saying the creation of the known Qur'an; According to al-Dahabi, "Ibn Abi Dad was a philanthropist to Ali ibn al-Medani with money because he is his municipality and something else."

Ibn Rajab al-Hanbali (d. 795 AH) tells of this great atrocity in the eyes of the scholars of that era; he says: "The greatness of the sins on him - that of Ibn al-Medani - even became like an apostate, and Ahmad left the novel about him, as well as Ibrahim al-Harbi (d. 285 e) and others." This quoted by Hafiz Ibn Rajab shows the extent of the fear of scientists on the law and legislation, and jurisprudence and jurisprudence, from fusion or melting in the mundane symptoms affect them and them.

In this section; included mabahith held by scientists in their books to warn their counterparts against the dependence of the sultans, but they have written special books, as did Mahmoud bin Ismail al-Khirbiti (d. 843 AH) when he classified his book 'Dura glue in the advice of the sultans, judges and princes', as well as Jalal al-Din al-Suyooti (V. 911 e), who categorized his message 'narrated by the masters in not coming to the sultans'.

The general tongue
It does not mean that the jurists have made a distance between them and the political authority that they have ceded public affairs and pursued it, they have been throughout the Islamic history of the tongue of the poor and oppressed; and here comes the second level concerning the relationship of jurists to the public, and the role of the public in making the distance between the scientific community and political power.

The public resorted to the jurists at each deputy, and they served as the scientific and social institution that studies the cases of society, and monitor the imbalances in it to address them without being dependent on the wishes of his currents; therefore warned the system of religion, the Apostolic Alnisaburi (d. 850 AH) - in his interpretation of the Koran - " Bad scientists who seduce the public with hope and greed, and cut them on the road of demand and diligence. "

It was the independence of the jurists that made the martyr judge Abu Abdullah bin al-Farra al-Andalusi (d. 514 AH) write to the Sultan of the Almoravids in Andalusia and Morocco, Ali ibn Yusuf ibn Tashfeen al-Lamtuni (d. 537 AH) - when he ordered the collection of taxes to finance his military campaigns - that 'this money is called' Aid 'Collected from the funds of orphans and the poor, oppression and rape, and you are responsible for it ... and everyone in your newspaper, and perhaps some of the bad scholars pointed to you this; "The Sultan was influenced by his speech and" return one-third of the money to their employers "; as narrated Golden in the' history of Islam '.

This position was repeated later with other scholars, such as Imam al-'Izz ibn 'Abd al-Salam al-Salami (d. 660 AH), who was known to be a jurist engaged in public affairs for the benefit of the nation. ".

When the Mamluk Sultan al-Zahir Baybars (d. 676 AH) imposed taxes on the people of al-Sham to finance his military confrontation with the Tatars in 666 AH, and he took the fatwas of the jurists, it is permissible to do so. Heard it, he said: "I know that you were owned by Prince [Aladdin] Bendkdar and you have no money, then God pleased you with the Muslims Fulit King, and I heard that you have such a thousand owned, each owned by them (= saddle belt horse) thousand dinars, and you have Two hundred, each neighbor has the right (= small box) sweet more than ten thousand dinars; ... the whole issue fatwas you passport money from the parish to take you! "

Strict positions
This rigid doctrinal approach was not confined to the unjust sultan, but included both fair and unjust. This space was one of the moral and methodological necessities of the scientific community in order to preserve its prestige and prestige. The attitudes of the nation's jurists were not only practical positions known only in the books of biographies and biographies, but withdrew to the body of jurisprudential and fundamentalist lesson in order to be passed on to subsequent scientific generations. The majority of scholars of the Hanafi and Maliki schools have said that zakaah cannot be paid to the unjust sultan, because he will not spend it intuitively in its legitimate exits, but will harm it and its exits, and then it will harm society more than it will benefit.

Indeed, such doctrinal fatwas create a distance between the community / nation and the corridors of government, and not only between scholars and the royal establishment. Rather, such provisions have intentional dimensions closer to inflicting moral punishment on the Royal Institution, that is, punishment of the shepherd and his notification that he is ostracized by the people.

In fact, many of the imams of the jurists had tough positions of power when the reform they sought was not possible.Imam Malik retreated at home and left prayer and teaching in the Prophet's Mosque for a while, when temptations abounded and the caliphate wanted to employ him to achieve its objectives in strengthening its legitimacy among the masses. The reaction of Imam Malik here was more like a strike on participation in political and social life, so he mentioned al-Qurtubi (d. 672 AH) - in his book 'The Ticket' - in explanation of the Maliki to the failure of their imam for Friday and groups, stating that it was caused by his fear of using power for his positions, or the words Qurtubi : "Lest he walk to the Sultan."

The issue of independence was not limited to jurists and scholars of the Sharia, but included all segments of the scientific community in various orientations; the first Mu'tazila - Kawasir ibn Ata (d. 131 e), and Amr ibn Obeid (d. 144 e), which Golden called "the ascetic servant" - were those who stayed away from Sultan and denied access to him. Indeed, Abdul-Qaher al-Baghdadi (d. 429 AH) says in his book 'the difference between the difference' that Abu Musa al-Mardar (d. 226 e) - one of the heads of the Mu'tazilis of Baghdad - was assured "atonement of the wearer of the Sultan ..., and his ancestors of the Mu'tazilis say who is wearing Sultan ... He is a punk not a believer or an infidel. " This view of al-Mardar explains how the Mu'tazilites or some of them think.

Early split
Historically, the jurists were divided into two teams in the matter of accepting the gifts and gifts of the sultans, some of them initially refused to accept them in any way came, but this was the doctrine of the majority of scholars; they saw this would free the mufti world from any restrictions that prevent him from making the fatwa independently, given the lack of aspiration To the money or Jah in the hands of the Authority.

At the head of these Imam Abu Hanifa (d. 150 e), who refused to take the judiciary of the Abbasid caliph al-Mansur (d. 158 e) because he was "a fugitive from the Sultan's money," and was trading in silk to ensure for himself the independence of scientific opinion and position. As well as Sufian revolutionary who was selling oil, investing his share of the inheritance of his uncle was living in Bukhara (located today in the State of Uzbekistan); as Khatib al-Baghdadi (d. 463 e) tells us in his book 'History of Baghdad'.

According to Abu Naim Isfahani (d. 430 e) - in the 'Awliya' - that the revolutionary answered one of his students when he denounced his work in trade; Vajthah to him: "Shut up! If not these dinars Mndl these kings", that is, they made us like napkins and then throw them. Al-Bayhaqi quoted him (d. 458 AH) as saying: "If you see the reader (= the world) taking power, then know that he is a thief. If you see him, he turns into the rich, know that he is hypocritical, and do not be deceived. You are told, 'You will respond darkly and pay for the oppressed.' ".

It is also this group Fadhil bin Ayyad (d. 187 e) It was "with his poverty and his need to refrain from accepting the Sultan's money"; according to Khatib al-Baghdadi. Among them, Imam Ahmad ibn Hanbal (d. 241 AH), who categorically rejected any gifts received from the state, but he "refrained from entering the house of his kinship or enter the house they are in, or benefit from something they are in order to accept the funds of the Sultan"; Many (d 774 e) in the 'beginning and end'.

This is despite the fact that Ahmed bin Hanbal was not a supporter of the revolution on political power, and this confirms that finding the distance between the religious authority and the political authority is one thing, and the declaration of the revolution or engagement with them is something else, the side is separated between the two issues and not necessarily linked.

Another group accepted gifts and gifts from the sultans, and they had justifications based on the fact that their socio-economic conditions did not allow them to reject them. Among them was Imam Malik ibn Anas (d. 179 AH), according to Judge Ayyad of Malik Abu Imran al-Sadafi's pupil. "I entered the owner ... I asked him about the prizes of the Sultan thought, I said to him: you accept [Ha]? He said do you want to Btmi sin and sin?".

Among them are some of the sons of Ahmad ibn Hanbal - who were scholars - to whom the Abbasid caliph al-Mutawakkil (d. 247 AH) was allocated "every month four thousand dirhams." Their father Ahmed denied them, saying: "Why do you take him? The stomata are not charged, and the fact is not divided between His family! ", Attributing his refusal to the inequitable distribution. He added: "If I know that this money was taken from his right - and there is no injustice or injustice - I did not care" to take you to him.

Constituents of Independence
In the Shiite world, a fiqh and scientific stormy movement erupted for centuries because of this issue. This trend. He addressed the fatwa of Karaki, his friend and his contemporaneous Sheikh Ibrahim Al-Qatifi (d. 950 AH).

This dispute has had a major impact on the Shiite community and its scientific elite, and its effects are still ongoing and controlled in political and Hawazi events to this day; At the sultan's historical site, she became the one who gives and forbids, as is the case of the Wali al-Faqih in contemporary Iran.

In general, we should reflect deeply on the question of the livelihoods of the jurists. The jurist has set many complicated conditions for him to achieve scientific eligibility and diligence, which can only be reached by full-time study and teaching, which often disrupts the means of earning his pension. .

He referred to this glimpse Ibn al-Jawzi (d. 597 AH) in the 'hunting Khater', and echoed the advice of scholars to give them donations and gifts of the princes so that their fatwas away from any unscientific influences, such as saying: "Do not pay attention - this - what you see The scholars made at the gates of the sultans, the isolation is preserved to the world and science, and what scientists lose in that times what they win .. The master of jurists Said bin Musayyib (d. 93 e) does not faint the governors ..., [Via] O scientist .. Strive to earn exempt you About greed. "

The jurists have tried to create suitable material conditions for the mufti world and the judge to help them ensure independence. For the advisory opinion, it was decided, for example, the scholars of Maliki that "the mufti may take the fare on the fatwa, if you do not have to" only, because there is no one who is eligible to others. The jurists also made the choice of the official mufti of the state to scholars according to their objective criteria, not left to the desires of power; for, "the way for the imam (= Sultan) to know the status of those who want to install the fatwa to ask him scholars in his time, and famous scholars of his time, and count on what They tell him of his command "; in the words of Khatib al-Baghdadi in his book 'Faqih and agreed'.

In the field of justice; it was customary in Andalusia that one of the jurisprudential conditions for the judge to be given the money to be rich before taking office, this Abu Walid Beji decides - in his book 'Selected' - that "should not sit [to the judiciary] to be sung and spent It is his religion ... to devote himself to the judiciary, and to be the safest for him to offset what violates the status "of bribery and gifts.

In most periods of Islamic history, the scientific community, especially the jurisprudential group, has relied on a number of educational and methodological brakes and financial tributaries, which it attempted to use in the battle to secure the independence of opinion and the position from the ruling authority.

A - gain work:
scientists from the scholars and modernists and others - since early in Islamic history - to overcome the problem of financial independence as the major gateway to scientific independence; turned to work in various commercial activities, and professions types of industries and crafts beside the scientific industry, and belonged to their professions even They were known in their scientific circles and in the books of translations and sectarian and sectarian classes; they were mourning, carpenter, tailor, cotton, tanner, pigment, plaster, Attar, goldsmith, papers, books, etc.

And who wanted to expand in this section, let him review the book 'genealogy' of Imam Abu Saad al-Samani al-Marwazi (d. 562 e), which has been translated to hundreds of scientists attributed to their professions and industries, as we reported the existence of an old class in the course of scientists working in these professions; as did Abu Abdullah Mohammed bin Isaac Saadi Herawi in his book 'makers of scholars and modern'.

Recently, a researcher, Abdul Basit bin Yusuf Al-Ghareeb, published a study entitled: 'Blink among those who are attributed to scientists to a profession or a craft', where he listed translations of about 1500 scientists distributed on about 400 workmanship and professions from which they earn, and these crafts and crafts enrich them from the gifts of money house The gifts of the Caliph or the Sultan, and help them to study and teach science, and even to ensure their students often.

B - the brakes of the testimony:
The rehabilitation of the legitimate world is going through many scientific stages, and focused education of the testimony, before declaring his eligibility for teaching, fatwa and diligence; the scientific community in all doctrines do not admit to nobility, but to testify his Sheikhs, that he has passed a number of scientific levels qualify him To practice the art in which he majored. Here is the preacher Baghdadi convey to us - in his book 'jurist and agreed' - Imam Malik said: "I have not missed until I witnessed seventy [elder] that I am eligible for this ..., no man should see himself worthy of something to ask who is better than him" .

Al-Shatibi (d. 790 AH) attributed the chaos of Issuing Fatwas to the intruders on the art who broke into it with a few of their goods, or were coded from the Royal Institution; he recalls one of the reasons for violating the work of the first predecessors: Fallacy, as he did not attest to the merit of the people of the rank, nor saw him eligible to enter with them, he is vilified.

Perhaps Shatby refers in his last phrase "he is vilified" to a kind of methodological brakes that force the world to take a distance from the pressure of the state society, which is the fear of being ostracized within his scientific community, especially the doctrine if approached the Royal Institution; This applies to his stature in the small numbers of his students, and perhaps the lack of councils studied because of the refusal of students to take him, not to mention the public ostracism for him and his knowledge and fatwas.

We have seen how the son of Rajab al-Hanbali described the treatment of scientists to the Imam of the modern Ali ibn al-Medani, and viewed him as if he "apostatized from Islam" because of his relationship with the son of Abu Abu Fuad, as many scholars disdain for those who were "little indifference to keeping the law (= etiquette) science and Sheikh According to the description of Ibn Aibak Safadi (d. 764 AH) when he translated one of these scientists "untouchables".

Indeed, the scholars reached a threshold in theorizing to renounce their colleagues who identify with the desires of the sultans; has stipulated Husni Shafi'i - in his book mentioned earlier - that "if he recommended [human money] for the ignorance of the people .. Muslims [q] First of them: scholars who support The princes of injustice, because they approve them on the provisions of ignorance;

C- Waqf system:
The endowments were in the past the main pillar of the independence of the scientific community in all its different orientations and specializations. There were many endowments - throughout the Islamic world - on the scientific schools professors, students and service facilities, and these endowments exceeded the scientific field to cover all the knowledge community facilities of medical schools Astronomical observatories and others.

The good people of the rich, princes and dignitaries raced to stop a lot of money on these institutions; this Seljuk minister Nizam al-Mulk (d. 485 e), Sobki says in the 'classes of Shaafa'is': "It is said that in every city in Iraq and Khorasan school." Ibn al-Jawzi states that this minister was arrested on his "regular" school - which he built in Baghdad in 459 AH - farms, property and a market built on its door, and imposed for each teacher and worker a part of the endowment.

Dr. Mustafa Al-Sibai (d. 1964) summarizes the role of the civil endowments in the care of the society of science and scientists in the Levant, in his book 'One of the masterpieces of our civilization'. In Damascus alone, there are seven schools in the Holy Quran, sixteen schools, and the Qur'an and Hadith together, three schools, sixty-three Shafi'i schools, fifty-two Hanafi schools, four Maliki schools, and 11 Hanbali schools. And mosques, all schools where people learn. "

One of the major merchants - during the reign of the Mamluk Sultan Ashraf Qaitbay (d. 901 AH) - was interested in the architecture of Al-Azhar Mosque in Egypt.He renewed it and founded his beacon named after Sultan Qaytbay.He established a student residence and monitored many charitable endowments on scholars and students studying there. The Ottoman Sultan Suleiman the Magnificent (d. 974 AH) took care of Al-Azhar, and the Ottoman state allocated endowments to his scholars and neighbors.

Is independence faded?
Several factors have combined to seriously undermine the independence of the scientific community in preparation for its almost complete dissolution in the modern state. With the end of the waqf system at the hands of the Western colonialist since France canceled a decision issued in 1259 AH (1843 AD), endowments in Algeria shortly after its occupation of its territory, and secondly under the control of political authorities. In the Islamic countries in the endowments during the post-independence phase, the issue of the independence of the scientific group as a collective entity has become difficult for many obstacles, and this does not deny the independence of many of its members individually for its own reasons.

The most important factor in the erosion of the independence of scientists is the wave of modernity and the nature of the modern state itself. The world today is linked to the institutions of the state and is paid by the end of each month, whether from a state or from a public or private institution, with the difficulty of its work in the trade established. It is also a giant business and economic institution.

The modern state is also central to decision-making, legislation and law.It controls, with its tools and institutions, all matters relating to educational, health and charitable systems, and so on, and enacts laws relating to these bodies, making it difficult to question independence in its old form and its historically traditional patterns.

The scientific community needs to generate creative models that maintain its independence. In this regard, it may be useful to study similar scientific groups in the East and the West and how to distance themselves from politicians and politics in order to produce a respectable and sober scientific product. It remains the orbit of the independence of scientists first and foremost on the conscience of the legitimate world and fear and pious, and this is due to the scientific school and methods of gradual education and curricula taught.