Sheria and Knowledge

Islam is the religion of peace and love.
In reality that is not the case. Islam is the following of physical and spiritual aspects of the Sharia. Our Beloved Mohammad  defines the kamil Sheria (Sheria Islamic Devine Law) is the tree, tariqaat (mystic way of life) are its branches, marifat (mystical Knowledge) its leaves and Haqiqat (Knowledge of Allah Almighty’s reality) is its fruits and the Quraan is the principle.
In the light of the above definitions of the complete Sharia, is that the above-mentioned actions are the branches of a tree. And it can not be called the tree at all because by performing all of the above rituals a person has still not fully entered Islam. In order to understand this definition we will need to look much deeper to achieve a complete understanding of this.
It is very important for a human being to acquire knowledge, according to Our Beloved Mohammed “Knowledge is, that which differentiates between humans and animals”.   “Acquire knowledge even if you have to travel to china”. Acquiring knowledge is compulsory for both Muslim men and women. Our Beloved Mohammed further said, “The one who has acquired knowledge for materialistic gains is an infidel, the one who has acquired for the sake of arguments is a hypocrite, and the one who has acquired knowledge for the sake of Allah Almighty is a true Muslim”.
There are two kinds of knowledge, one is practical knowledge and the other one is the knowledge of revelation (Mo Kasifa). The practical knowledge is to do with physical activities and this is acquired by education within a school. Whereas the knowledge of revelations is concerning with the inner actions or spirituality and this is acquired with the visual concentration of a Sheikh. The practical knowledge is education and the knowledge of revelation is persuasion. The practical knowledge is news, and the knowledge of revelation is divine light the shining of the heart.
The practical knowledge is delivered and propagated by scholars and the persuasion of knowledge of the revelation is the responsibility of a Sheikh. The dependency of the practical knowledge is on proofs and debates and the knowledge of revelation depends on visualisation. The proof of practical knowledge is its intellect and the demand of intellectuality is to criticize. Criticisms obviously create divisions and groups. The test for the knowledge is enlightening of the vision and therefore it is free from criticism, doubt and objections and it eliminates sectarian division.