The chapter of knowledge in the mystical treatise Manazil al-Sairin, authored by Khwajah Abdullah Ansari, stands as one of the most significant texts of Islamic mysticism. It elucidates the levels of knowledge and their roles in the journey towards God. The third lesson of this chapter, which focuses on the esoteric science (Ilm Khafi) or the science of inheritance, examines the relationship between knowledge and action, the prerequisites for the realization of inner knowledge, and the impediments to its attainment. This discourse, the profound teachings of Nekoonam (May his soul rest in peace) in session 463, opens a gateway to a deeper understanding of mystical states and the requisites of the inner journey towards God.
The Nature and Nomenclature of Esoteric Knowledge Esoteric knowledge, the second level of knowledge in the hierarchy outlined in Manazil al-Sairin, is known as the knowledge of inheritance. This knowledge arises from the application of exoteric knowledge (Ilm Jali). The term 'inheritance' is rooted in the noble Hadith, Man Amila Bima Alima, Waratha Allahu Ilma Ma Lam Ya'lam, which translates as: "Whoever acts upon what they know, God will grant them the knowledge of that which they do not know." Unlike exoteric knowledge, which is acquired through reasoning, tradition, and external sources, esoteric knowledge emanates from the purification of the soul, sincerity, and spiritual discipline. Key Point: Esoteric knowledge, or the knowledge of inheritance, arises from the practice of exoteric knowledge and is granted to the seeker in accordance with the aforementioned Hadith. This knowledge can be likened to a gem that manifests in the heart of the seeker, after being refined through righteous action. The verse And fear God, and God will teach you (Al-Baqarah: 282) alludes to this truth, indicating that piety, which is the fruit of exoteric knowledge, is the gateway to esoteric knowledge. This causal relationship aligns with the perspectives found in Islamic mysticism, as illustrated in Ghazalis Ihya Ulum al-Din, where inner knowledge is considered the result of the purification of the soul. The Distinction Between Exoteric and Esoteric Knowledge Exoteric knowledge is based on apparent causes, such as reasoning, tradition, and textual references. In contrast, esoteric knowledge relies on inward factors such as purity, sincerity, and spiritual discipline. To the uninitiated, esoteric knowledge remains hidden due to the absence of apparent evidence. However, for those on the mystical path, it is perceived as more luminous than exoteric knowledge. It is a light that illuminates the heart and unveils hidden truths. Key Point: Esoteric knowledge, though hidden from the outwardly learned, is, for the mystic, clearer and more radiant than exoteric knowledge due to its connection to the divine light. This distinction parallels the classification of knowledge in mystical writings, such as the teachings of Khwajah Nasir al-Din Tusi, who distinguishes between outward and inward knowledge. Esoteric knowledge, owing to its connection to the secret (sirr) and purity, is beyond the grasp of those who only possess exoteric knowledge, and it can only manifest in hearts purified from the impurities of the soul. This station is described in the phrase He sees with the Light of God, which refers to the divine vision and connection to divine knowledge.
The Cycle of Knowledge and Piety Piety, which itself is the outcome of exoteric knowledge, becomes the cause of esoteric knowledge. This cyclical relationship signifies the precedence of teaching over nurturing, and the subsequent precedence of spiritual nurturing over further knowledge. In other words, the seeker must first be equipped with exoteric knowledge to purify the soul, and this purification will then lead them to esoteric knowledge. Key Point: Piety is the fruit of exoteric knowledge and becomes the foundation for the attainment of esoteric knowledge, forming a continuous cycle of enlightenment and purification that draws the seeker closer to God. This view aligns with Islamic educational theories, such as those expressed by Ibn Miskawayh in Tahdhib al-Akhlaq, where knowledge is regarded as the precursor to soul purification, but the purification itself is considered a prerequisite for attaining inner knowledge. The verse And those who strive in Us, We will surely guide them to Our ways (Al-Ankabut: 69) reinforces this truth, affirming that striving in the way of God leads to guidance and inner knowledge. The Critique of Knowledge Without Action Knowledge without action is akin to a burden that leads the seeker away from proximity to God. This knowledge, like wealth that is not spent, brings nothing but pain and greed, or like a burden of thorns that one carries but never reaches the destination. As beautifully described by Sheikh Bahai in his Kashkul: It only increases distance. The scholar without action is, in the words of the Quran, like "the example of a donkey carrying books" (Al-Jumuah: 5), carrying knowledge without benefiting from it. Key Point: Knowledge without action is a burden that distances the seeker from their goal. The scholar without action is like a donkey carrying books, unable to benefit from them. This critique aligns with Ghazalis view in Al-Kimiya al-Sa'adah, where knowledge is seen as a tool for action, not as an end in itself. The scholar without action is like Qarun, whose wealth led to his destruction, as the Quran states: So We caused the earth to swallow him and his house (Al-Qasas: 81). The seeker must prioritize action over the mere acquisition of knowledge in order to attain esoteric knowledge.
Inward Causes of Esoteric Knowledge Esoteric knowledge arises from pure secrets (Asrar al-Tahirah), sanctified bodies (Abdan Zakiyyah), and the waters of spiritual discipline (Maa al-Riyadhah). The text compares esoteric knowledge to a plant, with the heart as its soil, spiritual discipline as its water, and purity as the condition for its growth. This knowledge only flourishes in a heart that has been cleansed from the impurities of the soul (Akkad al-Nafs), bodily indulgences (Aqdar al-Tabai), and attachments to material desires (Adnas al-Alaiq). Key Point: Esoteric knowledge emerges in pure hearts, sanctified bodies, and through sincere spiritual discipline, akin to a plant growing in the soil of the heart, nourished by the water of discipline.
This analogy is in harmony with the mystical metaphors of Rumi in his *Masnavi*, where the heart is depicted as the land, and knowledge as its seed. The sacred verse "قَدْ أَفْلَحَ مَنْ زَكَّاهَا" (Shams: 9, : Truly, successful is the one who purifies it) underscores the necessity of self-purification in the pursuit of knowledge. The seeker (Salik) must distance themselves from worldly attachments, even if they are lawful, to ready the heart and mind for the reception of esoteric knowledge.
Asceticism, described as "ماء الریاضة" (the water of asceticism), must be performed purely for God's sake and free from any worldly or otherworldly motives (such as seeking fame, aversion, or hypocrisy). Esoteric knowledge reveals itself during moments of spiritual purity and divine inspiration. These moments correspond with the noble hadith: "لِي مَعَ اللَّهِ وَقْتٌ لَا يَسَعُنِي فِيهِ مَلَكٌ مُقَرَّبٌ" (attributed to the Prophet Muhammad, peace be upon him), referring to the intimate, mystical solitude and the moments of divine manifestation.
These moments align with the concept of "نفحات رحمانی" (divine breaths) in Islamic mysticism, as outlined in the works of Ibn Arabi. The Salik must provide an opportunity for the Divine, opening the window of the heart to the breeze of God's mercy so that the light of knowledge may shine upon them. This solitude resonates with the verse: "وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا" (Al-A'raf: 205, : And remember your Lord within yourself, humbly and with fear).
Impediments such as hypocrisy, selfishness, greed, desire for status, and aversion obstruct the realization of esoteric knowledge. Even acts performed with the intention of attaining paradise, if not done purely, become a veil preventing the vision of the Divine. The seeker must avoid worldly desires (غرضهای دنیوی) and otherworldly desires (غرضهای اخروی) in order to achieve purity and sincerity. This idea is aligned with the verse: "وَمَ أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ" (Al-Bayyina: 5, : And they were not commanded except to worship God, making the religion pure for Him).
These impediments are like veils that prevent the Divine light from illuminating the seekers heart. The seeker must, like a bird with light wings, free themselves from these attachments to soar towards the heavens of knowledge. The hadith: "الإخلاص سر من أسراري" (Purity is one of My secrets) emphasizes that sincerity is a jewel that only shines in hearts untainted by attachments.
Greed for knowledge without action is like greed for wealth, yielding nothing but suffering and deviation from the goal. A scholar who hoards knowledge without putting it into practice is like one who keeps a ship full of gold in a storm, only to bring about their own destruction. This greed prevents the seeker from progressing on the spiritual path, trapping them in selfishness.
This critique aligns with the philosophy of Suhrawardi in *Hikmat al-Ishraq* (The Philosophy of Illumination), where knowledge is seen as the precursor to inner vision, yet knowledge without action is deemed fruitless. The seeker must prioritize action over the accumulation of knowledge, as though they are extracting a gem from the mine of wisdom and applying it to their life.
Esoteric knowledge reveals the hidden truths of existence and obscures the self. This knowledge elevates the seeker to the level of unity, where they behold the Divine Light (نور الله). In this state, the seeker transcends the distractions of worldly multiplicity and becomes entirely absorbed in the presence of the Divine, independent of anything other than God.
This stage resonates with the concept of "جمع" (unity) in the mysticism of Ibn Arabi, particularly in his *Futuhat al-Makkiya* (The Meccan Revelations), where the seeker sees unity in multiplicity and the Divine in creation. This knowledge acts as a light that burns away the veils, immersing the seeker in the ocean of monotheism, as if the beauty of the Divine is reflected in the mirror of their heart.
Esoteric knowledge is attainable only for those of lofty aspirations (*Ahl al-Himma al-Aliya*), who are detached from worldly and otherworldly pleasures. These aspirations are strengthened by pure love for God, free from desires for paradise or fear of hell. The statement by Imam Ali, "If You throw me into the fire, I would declare that I love You," highlights the fact that divine love frees the seeker from all attachments.
This love aligns with the concept of divine love found in the *Divan-e-Shams* of Rumi, where love for God is transcendent of any desires or fears. The verse "أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهَ هَوَاهُ" (Al-Jathiya: 23, : Have you seen the one who has taken their desires as their god?) warns against selfishness, which obstructs the pure love for God. The seeker must, like a light cloud, rid themselves of worldly attachments to soar in the sky of God's nearness.
Esoteric knowledge reveals itself in moments of solitude (*Ahayin-e-Haliya*), times when one is immersed in presence, vigilance, and remembrance. This solitude serves as the fertile ground for divine inspirations and manifestations of mercy, as expressed in the hadith: "إن لي مع الله حالات لا يحتملها نبي مرسل" (I have moments with God that even a Prophet cannot bear). The seeker must awaken the ear of the heart during these times, so they may hear the Divine Voice.
This solitude aligns with the verse: "وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا" (Al-A'raf: 205, : And remember your Lord within yourself, humbly and with fear). The seeker, like a traveler in the stillness of the night, waits for the dawn breeze of guidance to shine upon their heart. These moments, like sacred verses, are written in the book of the seekers heart.
The propagation of religion must be based on deep understanding and spiritual maturity. Preaching without such preparation, due to the likelihood of error or immaturity, undermines the trust of the people and diminishes its effectiveness. In the past, scholars would engage in preaching only after reaching the level of *Ijtihad* (jurisprudential independence), while today, preaching before maturity often leads to harm to the faith.
This critique resonates with the tradition of Shiite scholars such as Sheikh Ansari, who viewed preaching as a responsibility only for mature jurists. The verse "وَلَا تَقُولُوا لَمَا تَصِفُ أَلْسِنتُكُمُ الْكَذِبَ" (An-Nahl: 11,6, : Do not say about Allah what you do not know) underscores the need for precision and caution in preaching. The seeker must, like a gardener, first cultivate the tree of knowledge and then offer its fruit to the people.
Acting on apparent knowledge is the key to receiving esoteric knowledge. The seeker must prioritize action over mere acquisition of knowledge, and by doing so, God will grant them knowledge of the unknown. The noble hadith: "من عمل بما علم ورثه الله علم ما لم يعلم" (He who acts upon what they know, God will inherit them knowledge of what they do not know) emphasizes this truth.
This principle aligns with Suhrawardis philosophy in *Hikmat al-Ishraq*, where righteous deeds are seen as the foundation for inner vision. The seeker, like a farmer, must plant the seed of knowledge in the soil of action, and with patience and care, harvest the fruits of wisdom. This action serves as the key that opens the doors of the unseen.
The third lesson of the *Bab al-Ilm* from *Manazil al-Sa'ireen* elucidates esoteric knowledge as one of the highest degrees of mystical understanding. This knowledge, attained through the practice of apparent knowledge, purity, sincerity, and asceticism, manifests in pure hearts during moments of divine inspiration. The critiques of knowledge without action, preaching without spiritual maturity, and the impediments of the soul emphasize the importance of sincerity and high aspirations. Esoteric knowledge, through connection with divine light, reveals the unseen and conceals the self, guiding the seeker to the unity and oneness of the Divine.
