An Introduction to Irfan

'Irfan is one of the disciplines that originated within the realm of Islamic culture and developed there to attain a high level of sophistication. But before we can begin to discuss 'irfan, we must realize that it can be approached from two viewpoints: the social and the academic. Unlike the scholars of other Islamic disciplines - such as the Quranic commentators (mufassirun), the scholars of hadith (muhaddithun), the jurisprudents (fuqaha'), the theologians (mutakallimun), the philosophers, the men of literature, and the poets - the 'urafa' are a group of scholars who have not only developed their own science, 'irfan, producing great scholars and important books, but have also given rise within the Islamic world to a distinct social grouping. In this the 'urafa' are unique; for the scholars of the other Islamic disciplines - such as the jurisprudents, for instance - form solely academic groupings and are not viewed as a social group distinct from the rest of society. 

In view of this distinction the gnostics, when referred to as belonging to a certain academic discipline, are called 'urafa' and when referred to as a social group are generally called Sufis (mutasawwifah). 

The 'urafa' and sufis are not regarded as forming a separate sect in Islam, nor do they claim themselves to be such. They are to be found within every Islamic school and sect, yet, at the same time, they coalesce to form a distinct social group. The factors that set them apart from the rest of Islamic society are a distinctive chain of ideas and opinions, a special code governing their social intercourse, dress and even, sometimes, the way they wear their hair and beards, and their living communally in their hospices. (Pers. Khaniqah; Ar-ribat, zawiyah; Turk. tekkiye) 

Of course, there are and have always been 'urafa' - particularly amongst the Shi'ah - who bear none of these external signs to distinguish them socially from others; yet, at the same time, they have been profoundly involved in the spiritual methodology of 'irfan (sayr wa suluk). It is these who are the real gnostics; not those who have invented for themselves hundreds of special mannerisms and customs and have brought innovations into being. 

In this series of lectures, in which we are taking a general look at Islamic sciences and disciplines, we will not be dealing with the social and sectarian aspect of gnosis, that is to say, tasawwuf (sufism). We will limit ourselves to an examination of 'irfan as a discipline and branch amongst the branches of Islam's scientific culture. To look thoroughly at the social aspects of sufism would require us to examine its causes and origins, the effects - positive and negative, beneficial and detrimental - it has and has had upon Islamic society, the nature of the relations between the sufis and other Islamic groups, the hue it has given to the whole of Islamic teachings, and the role it has played in the diffusion of Islam throughout the world. This is far beyond the range of these lectures, and here we will consider the tradition of 'irfan only as a science and as one of the academic disciplines of Islam. 

'Irfan, as a scientific and academic discipline, itself has two branches: the practical and the theoretical. The practical aspect of 'irfan describes and explains the relationship and responsibilities the human being bears towards itself, towards the world and towards God. Here, 'irfan is similar to ethics (akhlaq), both of them being practical sciences. There do exist differences, however, and later we will explain them. 

The practical teaching of 'irfan is also called the itinerary of the spiritual path (sayr wa suluk; lit. 'traveling and journeying'). Here, the wayfarer (salik) who desires to reach the goal of the sublime peak of humanness - that is to say, tawhid - is told where to set off, the ordered stages and stations that he must traverse, the states and conditions he will undergo at these stations, and the events that will befall him. Needless to say, all these stages and stations must be passed under the guidance and supervision of a mature and perfect example of humanity who, having traveled this path, is aware of the manners and ways of each station. If not, and there is no perfect human being to guide him on his path, he is in danger of going astray. 

The perfect man, the master, who must necessarily accompany the novice on the spiritual journey according to the 'urafa', has been called in their vocabulary as Ta'ir al-quds (the Holy Bird) and Khidr: 

Accompany my zeal on the path, O Ta'ir al-Quds, 
The path to the goal is long, and I new to the journey. 
Leave not this stage without the company of Khidr, 
There is darkness ahead; be afraid of losing the way. 

Of course, there is a world of difference between the tawhid of the 'arif and the general view of tawhid. For the 'arif, tawhid is the sublime peak of humanness and the final goal of his spiritual journey, while for the ordinary people, and even the philosophers, tawhid means the essential Unity of the Necessary Being. For the 'arif, tawhid means that the ultimate reality is only God, and everything other than God is mere appearance, not reality. The 'arif's tawhid means that 'other than God there is nothing'. For the 'arif, tawhid means following a path and arriving at the stage when he sees nothing but God. However, this view of tawhid is not accepted by the opponents of the 'urafa', and some of them have declared such a view to be heretic. Yet the 'urafa' are convinced that this is the only true tawhid, and that the other stages of it cannot be said to be free of polytheism (shirk). 

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