1. I01 - Introduction to Irfan Masumeen Islamic Centre http://www.masumeen.org/ Summer Classes 2004

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

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

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

5. Irfan vs. Falsafa (Philosophy) Similarities: Similarities: Both are Intellectual (aqli) and not Transmitted (naqli) sciences. Both are Intellectual (aqli) and not Transmitted (naqli) sciences. Both seek to understand God, the reality of the world, human being, etc. Both seek to understand God, the reality of the world, human being, etc. Differences: Differences: At some point, irfan is ilm al-huduri (acquired by presence) and not al-husuli (rationally acquired). 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 al-wujud). In irfan they dont. In falsafa, things have a reality even if just as possible existence (mumkin al-wujud). In irfan they dont. 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 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. 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. 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.

6. Irfan vs. Falsafa (Philosophy) 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. 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… 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…

7. Irfan vs. Akhlaq (Ethics) Irfan: Irfan: Focus is on God. Focus is on God. 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. 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. Akhlaq: Akhlaq: Focus is on the Soul / Self. Focus is on the Soul / Self. Static. No clearly defined Start and End. Static. No clearly defined Start and End.

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

9. Irfan in Quran & Hadith Quran: Quran: 2:115 (Wherever you turn, there is the Face of God...) 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…) 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) 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) 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) 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) 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) 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) 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) 57:3 (He is the First and the Last, the Outward and the Inward)

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

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

12. Irfani Lingo Dhawq is the beginning of a human beings 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. Dhawq is the beginning of a human beings 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'). 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). 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).

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

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