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IRF N
irf n.
you do wudhu? He replied: We have passed these things. Is this taqwa?..Extraordinary feats can be obtained through magic and the rare sciences, and through disciplining of the self, and through worshipping (Dar Mahzar-e-Allama Tabatabai, p.417) Ayatullah Misbah Yazdi: There is no correlation of any kind between the kernel of irf n -which is the knowledge of Allah through inner witnessing and the exposition of technical problems of mysticism or performing super-natural actions. Knowledge of irf ni concepts and issues, or carrying out miraculous acts is not a proof that one has realized within himself the essence of `irfan. Similarly, not being acquainted with the technical terms of irf n or not producing super-natural acts does not prove that a person has no share of intuitive knowledge of Allah. (Dar justujuy-i `irfan-i islami, pg.318) Ayatullah Misbah Yazdi: We have among the Shiite `ulama personalities like Muqaddas Ardabili, Shaykh Ansari and Shaykh Ja`far Kashif al-Ghita who are not known amidst us for their spiritual disclosures (kashf) or super-natural acts (karamat), but based on the evidences in hand we can dare say that their mystical stations and nearness (qurb) to Allah are much higher than even of those who have become known in history as mystics and sufis Therefore, a person cannot be considered an rif by just performing supra-natural actions or because he is good in presenting profound irf ni stuffs. (Dar justujuy-i `irfan-i islami , pg.45-49) Ayatullah Ansari Hamadani: One day I suddenly felt that I had come to possess infinite knowledge and power, and I witnessed that everything was under my control. Immediately I sought forgiveness (istighfar) and said, O Allah! I do not want these things. They are obstacles on my way, and I only want You. I said this and suddenly I noticed that all those powers were immediately withdrawn from me. Ayatullah Shaykh Muhamamd Bahari (one of the outstanding and distinguished students of Mullah Husayn Quli Hamadani): I was full of joy when I went to see Mulla Husayn Quli. But as I entered into his presence, he did not pay heed to me and turned me down contemptuously. I came out from there and the only thing I felt I could say was [the statement] There is no power and strength except with Allah, the Most High, the Great . When I reached the Wadi al-Salam cemetery in Najaf, there I witnessed that that which I have attained [of the spiritual power] is being possessed by the whole world and [therefore] it is not a credit for me. So I went back to my teacher and this time he welcomed me with open arms.
has seen Allah through the eyes of his heart or not. It is worthy of note that those people who have attained the true essence of irf n never show off and are not behind name and fame, as they are drowned in the pleasure of intimacy with their Beloved from within. (Dar justujuy-i `irfan-i islami , pg.45-49) Ayatullah Misbah Yazdi: A true rif does not see any need to create a commotion. He is not man of pretension and is not after declaring to the whole world under any pretext- that he has attained recognition of Allah and has become an rif. To be an rif does not need one to have a particular outward appearance, behavior, clothing or gesture. He can be in any attire; he might be a cobbler in your area or city who has not any claim and you may not even know him, whereas in reality he might be one of the friends (awliy ) of Allah and among those who have attained special proximity (qurb) in the divine vicinity. (Dar justujuy-i `irfan-i islami , pg. 321-322) Sayyid Vazirifard: An Aarif who calls to himself is entangled in the greatest barrier (in the path towards Allah). He is in the opposite direction of irf n. Ayatullah Behjat: There were awliy who had miracles, but they would never call anyone towards themselves; rather, they would call people to the Cause of all causes. They had miracles, but even their disciples and family did not know about it, as if they didn t even possess any miracles, and after their death it came to light. They were busy with the same lessons which are studied in the Hawzah and with this same fiqh and usul. With this state they reached such levels and such miracles, not through any other way. (Zamzam-e-Irfan, p.143)
foremost choose a teacher and guide; one who is of pure practice, versed in the foundations of Islam, and who himself has seen a teacher, so that he can, by following his instructions, proceed on the dangerous, yet exalted, Divine path. Allamah Tabataba i: He was once asked, Scholars of behavior and teachers of marifat, for the rearing and discipline of the souls of their students in the path of spiritual wayfaring, prescribe recitations and supplications. Is it possible that others without the prescription of a teacher can partake in those recitations? Allamah Tabataba i said in reply, No, it is not possible, because the recitation of those supplications is prescribed according to the conditions and states of their students. However those very recitations can be like a grenade in the hands of others, and may cause them grave danger. He was then asked, If those recitations are so dangerous, then how can teachers prescribe them to their students without it being dangerous for them? Allamah Tabatabai said in reply, The special attention and effort of the teacher alongside the recitation, neutralizes their danger. (Sharh Hadith Unwan al-Basri, p. 73-74) Allamah Tehrani: There are individuals who undertake spiritual exercises without a teacher or [religious] proof, and try to travel the spiritual path in a self-appointed manner by performing supererogatory prayers, fasting continuously, staying away from meat and meat products, reciting liturgies, and self-appointed meditation. They derive such exercises from reading books or following a teacher who is not complete. Such individuals will never be able to travel the path away from the lower world, because firstly, this world is very enticing and beautiful, and uprooting the heart from it and traveling away from it is difficult. Secondly, traveling away from it requires becoming a sacrificial lamb for the sake of God. Now how can a soul be ready to offer itself as a sacrificial lamb? (Rooh-eMujarrad, page 429)
to try hard, ask for tawfiq from Allah, seek refuge in Allah from the Shaytan, and perhaps he can then draw aside a handful of curtains. On the other hand if one accepts these curtains, wraps himself in them, or pursues them, he becomes unable to draw aside any curtain at all since fundamentally he is not after drawing aside curtains. He is after the curtains themselves. Sayyid Qadi Tabatabai: Ayatullah Hasan Ali Nejabat, a contemporary of Ayatullah Qadhi is reported to have narrated an anecdote which reveals how serious the matter of guidance is: A person sent a letter to Sayyid Ali Qadhi al-Tabataba i, in which he asked him a question saying: It is some time now that I have been busy with such and such [spiritual] exercises. After some time I experienced the state of tajarrud (immaterial state), and witnessed that I have come out from my body. In this state some angels came and surrounded me. One of them said: His ears must be cut ; another one said: His hands must be cut ; the next one said: His legs must be cut and such statements. In short he had written the state of his experience in detail. Thereafter he asked Ayatullah Qadhi al-Tabataba i that since he was in such a state for hours and did not have apparent consciousness what is his duty with regard to the prayers that he missed. Agha Qadhi said: This person had performed incorrect and wrong spiritual exercises and is extremely ignorant. And that which they said to him in that state was to make him understand that he is ignorant and has made a mistake. And the query that he asked me is sufficient as a witness to his ignorance. Rather than asking me what actually was the state he had experienced, and the meaning of the speech of the angels, he asked me about missing prayer in the state of unconsciousness, which he could ask any other person. (http://salehin.com and http://fridaylantern.blogpot.com May, 2009).
Legislator of the religion would be unaware or lackadaisical about some act that is closer [to perfection] than what the outer acts lead to and therefore not prescribe it. (Al-Mizan) Ayatullah Ansari Hamadani: Everything is there in the sacred shar`iah. All the stages of irf n and spiritual wayfaring (sayr wa suluk) until the final stage which is annihilation in Allah (fanaa fillah) have been mentioned in the Book of Allah and the ahadith and narrations of the infallible Imams (a) Imam Khumayni: Know that no path in the divine sciences can be traversed unless one begins with practicing the apparent [precepts] of the shari`ah. So long as a person does not faithfully follow the laws of shari`ah, no beautiful moral trait can be attained by him, and it is not possible that the light of the divine knowledge could manifest in his heart, and the wisdom of the invisible and the secrets of the shari`ah be revealed to him. And after the truth has been unveiled for him and lights of knowledge have manifested in his heart, he would still continue to observe the outward precepts [of the shari`ah]. This falsifies the claim of those who hold that one can attain esoteric wisdom [and inner excellence] by relinquishing the apparent form of the shari`ah, or that after attaining this stage there remains no need for the outward laws. This misconception is born of ignorance of the proponents of this view with regard to the stages of worship and the different levels of human reality. (40 Hadith) Ayatullah Misbah Yazdi: Islam never had two programs (for human perfection), one named shari`ah and the other named tariqah . Islam is nothing more than a single program and way of life and its aim is nothing but the progress of mankind and to elevate them to the highest levels of human perfection and proximity of God. (Dar Justajuye Irfan e Islami, page 332)