In the Name of Allah, the Most Merciful, the Especially Merciful.

May blessings and peace be upon our master Muḥammad, his family, and companions.

Knowledge (ʿilm) is one of the pillars of taṣawwuf (Sufism). A notable example is Shaykh Abū al-Ḥasan al-Shādhilī, one of the most revered Sufi masters in North Africa and beyond. In his path, knowledge is a central element, integrating fiqh (Islamic jurisprudence) with taṣawwuf, combining sharīʿa (Islamic law) and ḥaqīqa (spiritual reality). 

In the Sunni tradition, the knowledge of sharīʿa corresponds to the maqām (station) of islām, the knowledge of ʿaqīda (creed) or tawḥīd (theology) to the maqām of īmān, and the knowledge of ḥaqīqa, tazkiya (spiritual purification), or taṣawwuf to the maqām of iḥsān. Religion encompasses thus islām, īmān, and iḥsān, and ʿilm is classified into three categories: ʿilm al-yaqīn (knowledge of certainty), ʿayn al-yaqīn (visualization of certainty), and ḥaqq al-yaqīn (truth of certainty). These types of knowledge are outlined in the ḥadīth of Jibrīl, narrated by Muslim, where the Archangel questioned the Prophet, peace and blessings be upon him, about islām, īmān, and iḥsān. The Prophet's final comments were, "Indeed, that was Jibrīl who came to teach you your religion."

"ʿIlm al-taṣawwuf is a science of lived experience and unveilings, not merely theoretical knowledge drawn from lifeless books and scrolls."

In traditional Islam, there exists also the concept of ʿulamāʾ rabbāniyyūn (divinely inspired knowers). These realized knowers are deeply rooted in both exoteric and esoteric knowledge, immersed in the vast ocean of divine understanding. Their mastery is so profound that even the sincere leading figures of their time recognize their spiritual and intellectual supremacy. For example, Abū al-Ḥasan al-Shādhilī was described by some of the era’s most prominent exoteric scholars as having speech that was “freshly outpouring from the realm of lordly presence.” Ibn ʿAṭāʾ Allāh al-Iskandarī, one of his students, narrates:

"The shaykh al-ʿārif, Makīn al-Dīn al-Asmar once shared with me: 'I was in al-Manṣūra, inside a tent, alongside shaykh al-imām, the muftī of the people, ʿIzz al-Dīn ibn ʿAbd al-Salām; Shaykh Majd al-Dīn ibn Taqī al-Dīn ʿAlī ibn Wahb al-Qushayrī, the teacher; Shaykh Muḥyī al-Dīn ibn Suraqa; Shaykh Majd al-Dīn al-Ikhmīmī; and Shaykh Abū al-Ḥasan al-Shādhilī, may Allāh  be pleased with him. Al-Qushayrī's Risāla was being read aloud, and they conversed as Shaykh Abū al-Ḥasan remained silent until they finished speaking. Then they said: "O master, we wish to hear from you." He responded, "You are the masters of the time, and you have spoken." They insisted, "We must hear from you." The shaykh then paused before sharing wondrous secrets and immense knowledge. Shaykh ʿIzz al-Dīn stood up, stepped outside the center of the tent, and remarked: "Listen to these words, which are freshly outpouring from the realm of lordly presence."” [1]

Al-Ḥāfiẓ Ibn Kathīr also reports: "Shaykh ʿIzz al-Dīn ibn ʿAbd al-Salām would attend Abū al-Ḥasan's gatherings, where he listened to his explanations of spiritual truths and witnessed his eloquent expression of ʿilm ladunnī (divinely bestowed knowledge). He often said: 'Contemplate these teachings, for they are  freshly outpouring from the realm of lordly presence (Taʾammalū hādhā al-taqrīr fa-innahu qarīb min rabbihi).'" [2]

Why, then, do some deny the existence of ʿulamāʾ rabbāniyyūn, the ʿārifūn bi-llāh (knowers of God)? Such denial often stems from a failure to grasp the depth of divine knowledge and its transmission through living guides. Yet those seeking the spiritual path must turn to them, for these figures have always existed and will always be needed, serving as beacons of light in every era.

Al-Ḥārith ibn Mālik al-Anṣārī once passed by the Prophet, peace and blessings be upon him, who asked, “How did you awaken, O Ḥāritha?” He replied, “I have awakened as a true believer.” The Prophet responded, “Be mindful of what you say, for every statement has its reality. What is the reality of yours?” Ḥāritha answered, “I have detached myself from the world, kept my nights vigilant, and my days thirsty. It is as if I see the Throne of my Lord clearly, the people of Paradise visiting one another, and the cries of the people of Hell.” The Prophet said, “O Ḥāritha, you have known, so remain steadfast [upon it].” (Narrated by al-Ṭabarānī)

In another narration, it is said, “A believer whose heart Allāh has illuminated.” (Narrated by al-Bazzār)

Nūr (light) is indeed that which is self-evident and illuminates others. This ʿilm nūrānī (luminous knowledge) reveals truths, as exemplified in Ḥāritha's account. Light operates at different levels: the light of the physical eye, which perceives the physical world; the light of the mind, which grasps the intelligible; and the light of the heart, or baṣīra, which sees through the light of God. This latter light is the light of witnessing and unveiling. This light is necessary to witness the divine truths. Indeed, hearing is not like seeing, and direct witnessing surpasses mere reports. Spiritual tasting brings certainty, and true knowledge leads to fulfillment. Thus, ʿilm al-taṣawwuf is a science of lived experience and unveilings, not merely theoretical knowledge drawn from lifeless books and scrolls.

But who can distinguish between fatḥ rabbānī (divine unveiling) and kashf shayṭānī (satanic illusion)? It is the walī (saint), as many who claim unveiling fall into the deceptions of Shayṭān. To avoid misguidance, one must take as a guide a genuine walī. Allah indeed says: "And he whom Allah sends astray—for him, you will find no guiding walī" (Qur'ān 18:17).

Shaykh Abū al-Ḥasan al-Shādhilī left behind profound sayings, some of which we will share here to draw from his divine knowledge and mystical secrets on this path of knowledge through divine unveilings. His teachings not only illuminate the way of Sufism but also provide timeless guidance for those seeking closeness to God. Shaykh Abū al-Ḥasan said:

"Four traits, if one possesses all of them, make them one of the ṣiddīqūn muḥaqqiqūn (verified truth-affirmers); if they possess three, they are among the awliyāʾ (saints) close to God; if they possess two, they are among the shuhadāʾ muqinūn (witnesses of certainty); and if they possess one, they are among the ʿibād Allāh al-ṣāliḥīn (righteous servants of God). The first is dhikr (remembrance), which has righteous deeds as its foundation and light as its fruit. The second is tadhakkur (reminding), which has patience as its foundation and knowledge as its fruit. The third is faqr (poverty), which has gratitude as its foundation and increase as its fruit. The fourth is ḥubb (love), which has disdain for the world and its people as its foundation and connection to the Beloved as its fruit." [3]

The ʿulamāʾ muḥaqqiqūn (verified scholars) are those who embody a harmonious blend of dhikr, tadhakkur, faqr, and ḥubb. Dhikr, the emblem of sainthood, must be accompanied by righteous actions, for as the mystics say, "The true miracle is embodying righteousness," which brings forth light. Tadhakkur, the antithesis of heedlessness, involves deep introspection and reflecting on one’s thoughts, leading to knowledge that demands patience. Faqr is the acknowledgment of one’s utter dependence on the Lord, coupled with gratitude that brings an increase in divine favors. Allah says: "If you are grateful, I will surely increase you" (Qur'ān 14:7). Ḥubb, the ultimate aspiration, is rooted in divine love, as He loved you before you loved Him. Allah says: "He loves them, and they love Him" (Qur'ān 5:54). Through love, one attains nearness, the essence of sainthood and the core reality of the walī. As the Prophet, peace be upon him, conveys from his Lord in a ḥadīth qudsī: “When I love [the believer who draws close to Me through supererogatory actions], I become their hearing with which they hear, their sight with which they see, their hand with which they grasp, and their foot with which they walk.”

[1] Ibn ʿAṭāʾ Allāh al-Sakandarī, Laṭāʾif al-Minan, p. 45.

[2] Ibn ʿAbbād, al-Mafākhir al-ʿAliyya, p. 43, with minor edits.

[3] Abū al-Ḥasan al-Shādhilī, al-Qaṣd ilā Allah (manuscript), ed. Sihām al-Shabānī, p. 38.