Jalal Uddin Rumi tells us of a hierarchy of Shari'a in the Sufi school of thought in Masnavi-yi-Ma'navi (Doublet of Meaning):
"The Law (Shari'a't) is like learning the theory of alchemy from a teacher or a book and the Sufi path is the transmission of the copper into gold. Those who know alchemy rejoice in their knowledge of it and those who practice it rejoice in their practice of it and those who have experienced the Real-Truth (haqiqah) rejoice in the Real-Truth saying: We have become gold" (Jalāl, -D. R., &Whinfield, E. H., 1994).
Whilst there is a grain of truth here, the reader walks away thinking there are three sorts of people in life... those who know the law (akin to Jews) and those who live it (akin to Hindu mystics).
Both perspectives are distorted...
Firstly Islam is not a personal faith between one and his creator. Whilst we all acknowledge Allah personally, he asks of us to live good lives in a communally, cooperate and collaborate so that we may be successful.
Secondly, the moral and legal codes direct what is a good life in a community without which we have nihilism and subjectivity.
Finally and maybe most importantly, all Muslims have varying degrees of knowledge of the shari'a, especially that which pertains to their daily lives. They also live by it and often encounter the divine in their lives. Naturally this various individual by individual but to somehow suggest only some encounter the divine and only some have knowledge seems to create walls that are not there.
The Islamic deen is much more fluid, amorphous and dynamic that that which can be explained structurally.
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