That said, it operates itself some amalgam between Zoroastrianism, the various Shiite currents and esotericism.
Zoroastrianism is a monotheistic religion based, but where some followers have deviated to the point of idolizing some things (which was yet forbidden), much like some Shia sects that have deviated from Islam, while claiming that religion.
What do there really by esotericism? For the esoteric part of Islam, or religion. Ibn Taymiyya explains it well, that is to say, the esoteric goes with exoterism. The heresy of batinistes such as Al-Ghazali said, is to have rejected all ritual precepts and external meaning of the verses of the Qur'an, but that does not mean that every verse of the Koran has inner senses, reflects many spiritual exegesis (Sahl al Tustari, Ja'far As Sadiq, etc.) that Ibn Taymiyya and Ibn al-Qayyim much appreciated and even cited.
Ali ibn Abu Talib said: "Allah LEnvoyé does not come denseignements my secrets that he would have hidden to people if nest understanding [esoteric / deep] Book [Quran] that can be given [that] by Allah." (Story narrated by Al-Bukhari, No. 6507; also a hadith in this direction is reported by Muslim). The term depth (Aghwar) refers in this context, according to the scholars, manifests spiritual truths of the Quran (Haqaiq ghaliyya) and its subtle aspects (daqâiq mahfiyya).
Ali ibn Abu Talib said: "If I wanted to, I could write a review of Surat Al Fatiha so long that it would take seventy camels [NDT: 70 being a rather symbolic number often meaning a significant development or a large amount] to transport. " (Story narrated by Abu Talib al-Makki *, "al-Qulub QUT 'I, p. 50).
All this therefore refers to both the Koran (the fact that the Word
Divine is inexhaustible, and that the Divine Knowledge has
no limit as that of creatures, and secondly because of
Divine Names Az-Zahir [The Outside, the Manifesto] and Al-Batin [Interior, the Hidden] which emanate external knowledge and the internal knowledge and corresponding to His Two Names)
and the Sunnah.
The Prophet Muhammad (saws) said: "The Quran has an inside and an outside, a limit and a point dascension". (Hadith
reported by various rapporteurs with variants: Ibn Hibbaan, At-Tabarani, al Kanz Ummal, As-Suyuti, etc., and similar words were uttered by Salaf as Ali, Salman Al Farisi, Jafar as-Sadiq, etc. and by virtue of the great scholars and hadith refers to Divine Attributes mentioned in the Quran the fact quAllâh is inside and the manifesto, as well as the inexhaustible nature of the Divine Word, and therefore the knowledge and
Quran sciences are "endless").
Ibn Hibbaan also reported this hadith in his "Mustadrak": "The Quran was revealed in seven levels of reading [or understanding]. Each verse has an outer and an inner. "
The Prophet Muhammad (saws) said: "Read the Quran and look [humbly] to grasp its extraordinary meanings (garâibahu)." (Hadith narrated by Ibn Abi Shaybah in his
"Musannaf", No. 30532).
A similar statement is attributed to the companion of the Prophet (saws) Ibn Masud (quAllâh Lagrée).
The companion of the Prophet (saws) Abu-l-Darda said meanwhile: "No one truly understands the Quran that he perceives in him until multiple meanings." (Story narrated by Abu Nuaym in his "Hilyat al-awliya '" I, p. 211).
Thus, one does not go without the other, the balance is in the conjunction of two Divine Names: Interior and Exterior, and to reach the nucleus (esotericism) have to go through the bark (exoterism), which preserves the itinerant different doctrinal heresies and psychic imbalances because exoterism is a protection that covers esotericism. Anyone who tries to break free, eventually straying as shown by all the New Age movement and the ancient sects like the Ismailis and Alawites, especially since their esotericism was in fact that of occultism without any consistency, often confusing philosophy and metaphysics, and spiritual with the psyche.
A good book, despite the prejudices of the author, who is someone cultured and interesting, but itself influenced by certain biases and filters everything according to its ideological prism (a "Salafi" scholar, not sectarian certainly, but never putting it into question, even when there is a deviation from Islam).