Summary of "from That Which Delivers from Error"

The Batiniyah refers to Muslim sects such as the Ismailis that exclusively made their interpretation of religious scriptures by basing upon its inner, or hidden, meanings instead of their literal meanings (Encyclopaedia Britannica, "Batiniyah"). The author introduces his repugnance to the mystical approach that is held by Batiniyah. In particular, the first paragraph develops the thesis sharply criticizing the manner that those who consider themselves a part of Batiniyah choose a person to become Imam--the infallible one. But when the Batiniyah is asked about anything that they have learned from the Imam, a clear answer that demonstrates understanding and learning of anything from the teachings cannot be given. The first paragraph figuratively ends in stating what the author sought to examine pragmatically: why the Batiniyah waste their time searching for that "Teacher" from whom they do not derive practical lessons.

By "practical lessons" the author alludes to life lessons or knowledge that allows the person to purify his thoughts and his heart from evil in order to be worthy to receive God. Not surprisingly, there are some people who claim to have achieved such knowledge. But when these people are asked to describe such knowledge, the author seems to be more convinced that such knowledge amounts to mere elaborations of a philosophy, which practically does not contribute to achieving the purification of mind and soul for God. Hence, again the author reiterates his dumbfounded feeling of the idea that the Batiniyah followers work so hard as if hypnotically in seeking for knowledge that does not lead them to constant recollection of God.

In the third paragraph, the author further develops his critique by concluding that the Batiniyah's persistent interpretation of hidden meanings in religious texts only amounts to deception of uncritical followers. By incessantly brainwashing followers of the need for a "Teacher," the Batiniyah justifies the pointless search for unnecessary knowledge. The gullible followers are therefore increasingly led astray from the fundamental purpose of mysticism--to attain the freedom from ungodly aspects of life.

In the remaining parts of the discussion, the author explains the perspective about the Ways of Mysticism (or Sufism) from which his criticism of the Batiniyah is based from. According to the author the complete approach to mysticism not only involves