Masumeen Islamic Centre http www masumeen org Summer

Masumeen Islamic Centre http: //www. masumeen. org/ Summer Classes 2004 I 01 - Introduction to ‘Irfan

Session 1 n n What is ‘Irfan? Similarities and Differences: n n n n ‘Irfan vs. Tasawwuf ‘Irfan vs. Falsafa / Kalam ‘Irfan vs. Akhlaq The ‘Abid(a), the Zahid(a) & the ‘Arif(a) The Validity of ‘Irfan in Qur’an & Hadith Terminologies (‘Irfani Lingo) Advantages of Pursuing ‘Irfan

What is ‘Irfan? A discipline with deep roots in Islamic tradition that aims at experiential acquisition of Divine Reality. Shari’ah (Islamic Law) Haqiqah Tariqah (The Way) Haqiqah (Reality) Tariqah (Esoteric) Shari’ah (Exoteric)

‘Irfan vs. Tasawwuf (Sufism) n n Origins of the word “Sufi” Similarities: n n n Both have the same goal and end in mind. The means varies. All forms of Sufism and ‘Irfan go back to Imam Ali [a]. The “masters” on both sides borrow from each other. Sufism is the social aspect of Irfan is the scientific aspect of Sufism. Differences: n n Sufism is seen as “Sunni” Gnosticism. Irfan as “Shi’i” Gnosticism. Sufism is a more “socially organized” form of Islamic Gnosticism. ‘Irfan takes directly from the Ahl al-Bayt [a]. Sufism is indirectly tied to them. Some Sufi Schools contradict the Shari’ah. ‘Irfan never does because the Exoteric and Esoteric Guides are the same i. e. the Prophet & the Imams.

‘Irfan vs. Falsafa (Philosophy) n Similarities: n n n Both are Intellectual (‘aqli) and not Transmitted (naqli) sciences. Both seek to understand God, the reality of the world, human being, etc. Differences: n n n At some point, ‘irfan is ‘ilm al-huduri (acquired by presence) and not al-husuli (rationally acquired). In falsafa, things have a reality even if just as possible existence (mumkin alwujud). In ‘irfan they don’t. The aim of the philosopher is to understand with his/her mind. The aim of the ‘arif is to witness the Truth with the heart. The tools of the philosopher are reason, logic and deduction. The tool of the ‘arif are spiritual struggle, disciplining the self, purifying the heart, inner dynamism. Use of Language: Falsafa relies on rational principles and is limited to words. ‘Irfan uses mystical experience (kashf) then reverts to poetry and elusive language to explain the experience – like translating to a difference language.

‘Irfan vs. Falsafa (Philosophy) n n When ancient sages realized it was not possible to attain to the true nature of things (haqaiq al-ashya) through the senses or by reasoning, their asceticism brought them to the point where knowledge of the unseen could be revealed to them. Suhrawardi: Those who have not yet detached themselves from the limitations of the body and made themselves available to undertake a spiritual journey cannot be regarded as “hakim”. . do not pay attention to the ideas of the materialists who pretend to be philosophers; the issue is greater than they think…

‘Irfan vs. Akhlaq (Ethics) n ‘Irfan: Focus is on God. n More dynamic, involving a “journey” (sayr wa suluk) that has a start/departure and an end/arrival. One goes full circle in Returning to the Origin. n n Akhlaq: Focus is on the Soul / Self. n Static. No clearly defined Start and End. n

The ‘Abid(a), the Zahid(a) & the ‘Arif(a) One cannot be an ascetic (zahid) without being a devout worshipper (‘abid). n One cannot be a gnostic (‘arif) without being a zahid an ‘abid. n The ‘urafa turn their minds away from all besides Allah. They don’t desire God for the sake of something else. n

‘Irfan in Qur’an & Hadith n Qur’an: n n n n n 2: 115 (Wherever you turn, there is the Face of God. . . ) 17: 44 (…there is not a single thing but glorifies Him with His praise, but you do not understand their glorification…) 15: 29 (so when I breathe into him of My Spirit) & 32: 9 (Then He breathed into him of His Spirit) 24: 35 (Allah is the Light of the Heavens. . ) & 24: 40 (And whoever Allah does not give light, he has no light) 31: 28 (And your creation and your raising is not but like a single soul) 50: 16 (…We know what his soul whispers to him and We are nearer to him than his life-vein) 55: 26 -7 (Everything shall perish and there will endure forever the Face of your Lord) 56: 85 (And We are nearer to it (the soul of the dying) than you but you do not see) 57: 3 (He is the First and the Last, the Outward and the Inward)

‘Irfan in Qur’an & Hadith n Hadith: n n n n n My servant does not cease drawing close to Me with nawafil… The Story of Harithah b. Malik b. Nu'man al-'Ansari in al-Kafi. Iman has 10 stages… If Abu Dhar knew what was in Salman’s heart. . . One who knows his/her self, knows his/her Lord. My servant, obey Me… Why Surah al-Tawhid (chp. 112) and the opening verses of Surah al. Hadid (chp. 57) were revealed. A Name is not that which it names. Whoever worships the Name ‘Allah’ is a disbeliever… Everything is a manifestation of the Beloved. Fear the vision of believers, for they see with the Light of God.

‘Irfani Lingo n n n n n ‘Irfan, ‘arif, ‘urafa Sayr and Suluk, Salik Kashf (Unveiling) Haal/Ahwaal (State/Condition) Tajalli Maqam(-at) (Station(s)) Dhawq (Taste) Sukr Qabd (Constriction – desolation) n n n Bast (Expansion – Joy/Spiritual Ecstasy) Waqt (Moment), Ibn al. Waqt Shari’ah, Tariqah & Haqiqah Khawatir: ruhani, shaytani & nafsani Nafs, qalb, sirr, ruh Ilm al-huduri & Ilm alhusuli

‘Irfani Lingo n n n Dhawq is the beginning of a human being’s direct experience of Divine grace and unity. Its continuance is called shurb (drinking), its joy sukr (intoxication) and being satiated with it riyy (thirst-quenching) i. e. return to soberness. When the human soul is dominated and ruled by desires and passions they call it nafs. When it reaches the stage of bearing Divine knowledge, it is called qalb. When the light of Divine love dawns within it (shines on it), they call it ruh. And when it reaches the stage of shuhud, they call it sirr. The 'urafa' also believe in levels beyond this, which they call khafi (the 'hidden') and akhfa (the 'most hidden'). Ibn Sina: when a salik practices ascetic displine and spiritual effort, his/her soul and secret (sirr) becomes a mirror which reflects the Real (al-Haqq).

Advantages of Pursuing ‘Irfan n n n Ultimate Purpose of Life Only way to know Truth with Certainty Only way to guarantee success in Hereafter Only way to Perfection Climax of Human Potential Selfless Love – Not worshipping out of fear or greed n n n Acquiring True Happiness Discovering One’s Individual Purpose in Life Overcoming Grief and Sorrow Freedom from Internal Suffering Acquiring the Power of ‘kun’ Knowing the Greatest Name (ism al-’adham)

Homework n n Go to http: //www. harunyahya. com/ Click on “MOVIES” on the left Select THE TRUTH OF THE LIFE OF THIS WORLD Watch the Video Clip The Truth of Life of This World Part 4