M6:2368 — ای بسا علم و ذکاوات و فطن / گشته ره‌رو را چو غول و راه‌زن

Translation: How many sciences, astute perceptions, and acute intellects Have become like a ghoul and a highway robber for the wayfarer. Meaning: This verse warns that excessive knowledge and sharp intellect, instead of guiding the seeker on the path of truth, can transform into formidable obstacles, diverting them from their ultimate destination.

I assert with conviction that Mawlana, in this couplet, lays bare one of the deepest pathologies of the spiritual path. He shows us how our greatest virtues—namely, knowledge (ʿilm), astute perception (dhakāwāt), and acute intellect (fatan)—can transform into the most formidable highway robbers on this very journey.

Mawlana introduces this point following narratives where reliance on the 'self' and on 'having' takes precedence over 'need' and 'seeking.' Recall the story of Canaan, who, instead of boarding Noah’s ark of salvation, relied on his own 'sheltering mountain' (kūh-e ʿāṣim), believing 'it will protect me from the water,' and thus found no deliverance. Or the archer whose desire was 'present in his pocket,' yet his knowledge of archery became a veil, preventing him from easily attaining it. Knowledge turns into a veil when we lean upon it, deeming ourselves self-sufficient, without need of others' aid or of Absolute Truth. This self-reliance blinds one's eyes, hindering the perception of truths directly before them.

I have observed this repeatedly in our own lives and in the contemporary world. Many who rely solely on empirical sciences, with a peculiar fanaticism, dismiss any talk of metaphysics, philosophy, or prophets. They presume that 'science' alone suffices, answering all questions of happiness, ethics, and destiny. This is precisely the 'knowledge' that acts as a veil, not only for the knowledge of God but even for human happiness. This is a form of 'anti-religious prejudice,' just as blind and obstructive as religious fanaticism can be. As I have often remarked, my dear friends, prejudice is not exclusive to the religious; it can be anti-religious too, closing eyes to listening and contemplation.

Mawlana here alludes to the distinction between 'simple ignorance' (jahl-e baṣīṭ) and 'compound ignorance' (jahl-e murakkab). Simple ignorance is merely not knowing; but compound ignorance is knowing something incorrectly while believing one knows it rightly. The latter is far more dangerous, as the individual believes they already possess knowledge and is thus unreceptive to learning. Eradicating compound ignorance is profoundly more challenging than simple ignorance, and one of the greatest perils on the spiritual path is falling prey to this compound ignorance, which transforms our knowledge into a ghoul and a highway robber.

Mawlana then links this truth to a Prophetic tradition, also quoted by Ghazali: 'Most inhabitants of paradise are ablah.' Here, 'ablah' does not mean simple-minded or foolish; it signifies one who has not arrived at faith through philosophical intricacies or scholastic theology (ʿilm-e kalām). Their faith is one of heartfelt, simple devotion. No one falls in love through philosophy. Love springs from the heart, from beholding beauty and charisma. 'Ablah,' in this sense, is someone 'simple' in terms of mental complexities and, more importantly, devoid of 'malice' (bad-jenesi) or deceit. They do not know how to lie or trick; such behaviors are fundamentally alien to their nature. Today, we call cunning 'cleverness,' whereas it is precisely the opposite. A society where individuals are raised 'good-natured' (khosh-jens) and do not suspect trickery in others is the society in which people of faith ought to live. This is why Mawlana says elsewhere: 'Strip yourself naked of excess and superfluity, / So that mercy may descend upon you every moment.' We must strip ourselves of the presumption of 'being learned' and free ourselves from vain questioning for divine mercy to pour upon us. This opening is only possible by relinquishing reliance on 'knowledge' in its veil-producing sense.

Key takeaways

• Excessive knowledge and intellect can become obstacles rather than guides on the spiritual path.
• Over-reliance on one's own intellect prevents seeking truth or accepting guidance.
• Compound ignorance (believing one knows, when incorrect) is more perilous than simple ignorance, as it precludes learning.
• Prejudice, whether religious or anti-religious, blinds perception and obstructs the view of truth.
• Simple, heartfelt faith, unburdened by philosophical complexities or malice, is more valuable than mere cleverness.