An Introduction To 'irfan
'urafa' of the Sixth/twelfth Century
1. 'Ayn al-Qudat al-Hamadani:
Of the most enthusiastic of mystics, 'Ayn al-Qudat al-Hamadani was the disciple of Ahmad al-Ghazali's, younger brother of Muhammad, who was also a mystic. The author of many books, he also composed some brilliant poetry that, however, was not altogether free of theopathetic exclamations (shathiyyat). Charges of heresy were brought against him; he was executed, and his body burnt and his ashes cast to the winds. He was killed around 525-533/ 1131-1139.
2. Sanai Ghaznawi:
A famous poet, his verse is loaded with profound mystic sentiments. Rumi, in his Mathnawi, has cited some of his sayings and expounded them. He died around the middle of the 6th/12th century.
3. Ahmad Jami:
Known as "Zhand-e Pil", Jami is one of the most celebrated of 'urafa' and sufis. His tomb lies at Turbat-e Jam, near the border between Iran and Afghanistan, and is well-known. Following lines are among the verses he composed on fear (khawf) and hope (raja'):
Be not haughty, for the mount of many a mighty man
Has been hamstrung among rocks in the desert; But neither despair, for even wine-drinking libertines Have suddenly arrived at the destination by a single song.
Similarly, on moderation between generosity and thrift he offers the following advice:
Be not like an adze, drawing all to yourself,
Nor like a plane, gaining nothing for your work;
In matters of livelihood, learn from the saw,
It draws some to itself, and lets some scatter.
Ahmad Jami died around the year 536/1141.
4. 'Abd al-Qadir al-Gilani:
He is one of the most controversial figures of the Islamic world. To him is attributed the Qadiriyyah order of sufis.
His grave at Baghdad is well known and famous. He is amongst those from whom many supplications and high-flying sayings have been recorded. He was a sayyid descended from al-'Imam al-Hasan (A). He died in 560/1164 or 561/1165.
5. Shaykh Ruzbihan Baqli Shirazi:
He is known as Shaykh-e Shattah on account of his prolific theopathetic exclamations. In recent years some of his books have been published, mainly through the efforts of the orientalists. He died in 606/1209.
'Urafa' of the Seventh/Thirteenth Century
This century has produced some mystics of the highest stature. We will mention some of them in a chronological order:
1. Shaykh Najm al-Din Kubra
One of the greatest and most celebrated of mystics, the chains of many orders go back to him. He was the pupil and disciple of Shaykh Ruzbihan, and was also his son-in-law. He had many pupils and disciples, amongst whom was Baha' al-Din Walad, the father of Jalal al-Din Rumi.
He lived in Khuwarizm (in the present day USSR) at the time of the Mongol invasions. Before his city was attacked, he was sent a message informing him that he could lead a party of his family and disciples out of the city to safety. Najm al-Din's reply was that, 'Throughout all the days of comfort I have lived alongside these people. Now that the day of difficulties has come I will not leave them.' He then manfully strapped on a sword and fought alongside the people of the city until he was martyred. This happened in the year 624/1227.
2. Shaykh Farid al-Din al-'Attar:
One of the foremost of mystics, al- 'Attar has works both in verse and in prose. His book Tadhkirat al- 'awifya' on the lives and characters of the sufis and mystics - which begins with al-'Imam Ja'far al-Sadiq (A) and ends with al-'Imam Muhammad al-Baqir (A) - is considered a source book of documentary significance, and great importance is attached to it by the orientalists.
Similarly, his work Mantiq al-tayr ('The Speech of the Birds') is a masterpiece of mystical literature.
Rumi, commenting about al-'Attar and Sana'i, says:
'Attar was the spirit and Sana'i his two eyes,
We are following in the steps of Sana'i and 'Attar.
Rumi has also said:
'Attar passed through seven cities of love,
While we are yet in the bend of a single lane.
What Rumi means by the 'seven cities of love' are the seven valleys of which al-'Attar speaks in his Mantiq al-tayr. Muhammad Shabistari in his Gulshan-e raz says:
I am not ashamed of my poetry,For, the like of 'Attar a hundred centuries will not see.
Al-'Attar was the pupil and disciple of Shaykh Majd al-Din of Baghdad, who was amongst the pupils and disciples of Shaykh Najm al-Din Kubra. He also benefited from the company of Qutb al-Din Haydar, another of the shaykhs of the age and one after whom the town in which he is buried, Turbat-e Haydariyyah, was named.
Al-'Attar lived during the time of the Mongol invasions, and died - some say at the hands of the Mongols - around 626-28/1228-1230.
3. Shaykh Shihab al-Din al-Suhrawardi:
He is the author of the celebrated 'Awarif al-ma'arif, an excellent text of 'irfan and sufism.
He claimed descent from Abu Bakr. It is said that he went each year to visit Makkah and al-Madinah. He had met and conversed with 'Abd al- Qadir al-Gilani. Amongst his disciples were the famous poets Shaykh Saidi and Kamal al-Din Isma'il al-'Isfahani. Sa'di had this to say about him: My wise shaykh the murshid, Shihab, gave me two advices:
One, not to be egocentric,The other, not to regard others with pessimism.
This Suhrawardi is not the same as the famous philosopher known as Shaykh al-'Ishraq, who was killed around 581-590/1185-1194 in Aleppo, Syria. Suhrawardi the gnostic died around the year 632/1234.
4. Ibn al-Farid al-Misri:
He is considered one of the mystics of the first rank. His mystical poetry, in Arabic, reaches the loftiest summits and is of the greatest elegance. His diwan (collection of poems) has been published several times and has been the subject of many distinguished commentaries. Of those who wrote a commentary on his work was 'Abd al-Rahman Jami, a well-known mystic of the ninth century.
The poetry of Ibn al-Farid in Arabic is comparable to that of Hafiz in Persian. Muhyi al-Din ibn al-'Arabi once suggested to him that he should write a commentary on his poems. Ibn al-Farid replied that the commentary of his poems was Ibn al-'Arabi's own al-Futuhat al- Makkiyyah.
Ibn al-Farid is of those who went through abnormal 'states' (ahwal). More often than not he was in an ecstatic state and it was in such states that many of his poems were composed. He died in the year 632/1234.
5. Muhyi al-Din ibn al-'Arabi:
One of the descendants of Hatim al-Ta'i, Muhyi al-Din ibn al-'Arabi was originally from Spain. Most of his iife, however, seems to have been spent in Makkah and Syria. He was a pupil of the sixth-century mystic Shaykh Abu Madyan al-Maghribi al-'Andalusi. Through one intermediary link, the chain of his order goes back to the Shaykh 'Abd al-Qadir al-Gilani mentioned above.
Muhyi al-Din, also known by the name Ibn al-'Arabi, is certainly the greatest mystic of Islam. No one else has been able to reach his level, neither before nor after him. Thus he is known by the sobriquet 'al-Shaykh al-'Akbar' (the Greatest Shaykh).
Islamic mysticism, from the time of its first appearance, has made progress one century after another. Each century, as indicated above, produced great mystics who have developed 'irfan, always adding to its heritage. This advancement had always been gradual. But in the 7th/13th century with the appearance of Ibn al-'Arabi 'irfan made a sudden leap and reached the summit of its perfection.
Ibn al-'Arabi took 'irfan to a stage it had never reached before.
The foundations for the second branch of 'irfan, that is theoretical 'irfan and its attendant philosophy, were laid by Ibn al-'Arabi. In general, the mystics who came after him ate the crumbs from his table.
Besides bringing 'irfan into a new phase, Ibn al-'Arabi was one of the wonders of time. He was an amazing person, and this has led to wildly divergent views about him.
Some consider him al-Wali al-Kamil (the Perfect Saint) and the Qutb al-'Aqtab (the Pole of Poles). Others degrade him so much as to regard him a heretic, calling him Mumit al-Din (the Killer of the Faith) or Mahi al-Din (the Effacer of the Faith). Sadr al-Muta'allihin (Mulla Sadra), the great philosopher and Islamic genius, had the greatest respect for him, considering him far greater than Ibn Sina or al-Farabi.
Ibn al-'Arabi authored over two hundred books. Many of his works, or perhaps all of those whose manuscripts are extant (numbering about thirty), have been published.
Of his most important books, one is his al-Futahat al-Makkiyyah, a colossal work that is a veritable encyclopedia of 'irfan. Another is his Fusus al-hikam which, although brief, is the most precise and most profound text of 'irfan. Numerous commentaries have been written on it, yet perhaps there have been no more than two or three persons in any age who have been able to understand it.
Ibn al-'Arabi passed away in 638/1240 in the city of Damascus, where his grave is still well known even today.
6. Sadr al-Din Qunawi:
He was the pupil, disciple and son of the wife of Ibn al-'Arabi. He was a contemporary of Khwajah Nasir al-Din al-Tusi and of Mawlana Jalal al-Din Rumi. He corresponded with Khwajah Nasir, who paid him great respect. Similarly, at Qunyah(in present day Turkey), there was perfect friendship and cordiality between him and Rumi. Qunawi used to lead the prayers and Rumi would pray behind him, and it has been said that Rumi was his pupil.
There is a story that when one day Rumi came to join Qunawi's circle, he raised himself from his special masnad and offered it to Rumi. Declining, Rumi said that he would have no excuse before God for taking Qunawi's seat. At which Qunawi threw away the masnad, saying, if it did not suit Rumi it would not suit him either.
Qunawi provided the best exposition on the thought and ideas of Ibn al-'Arabi. In fact, without Qunawi it is possible that Ibn al-'Arabi would never have been understood. It was also through Qunawi that Rumi became aquainted with Ibn al-'Arabi and his school, and it seems that the reason for considering Rumi as having been Qunawi's pupil is that Ibn al-'Arabi's ideas are reflected in Rumi's Mathnawi and in his Diwan-e Shams.
Moreover, students of philosophy and 'irfan have used Qunawi's books as textbooks for the last six centuries. His three famous books are: Miftah al-ghayb, al-Nusus and al-FuQuk. Qunawi passed away in 672/1273 (the year in which both Rumi and Khwajah Nasir al-Din died) or in 673/1274.
7. Mawlana Jalal al-Din Muhammad Balkhi Rumi:
Known in the East as Mawlawi and in the West as Rumi, author of the world famous Mathnawi, this man is one of the greatest geniuses the world and Islamic 'irfan have ever seen. He was descended from Abu Bakr. His Mathnawi is an ocean of wisdom and full of precise spiritual, social and mystic insights. He ranks amongst the foremost Persian poets.
Originally from Balkh, he left it with his father when still a child. Together they visited Makkah, and at Nishabur they met with Shaykh Farid al-Din al-'Attar. On leaving Makkah his father went to Qunyah and there they settled down. At first Rumi, being a scholar, engaged himself, like the other scholars of his rank, in teaching, and he lived a respectable life.
Then he met the famous mystic Shams-e Tabrizi. Rumi was magnetized by this man and at once gave everything up. His diwan of ghazal is named after Shams, and he has repeatedly made ardent mention of him in his Mathnawi. Rumi passed away in 672/1273.
8. Fakhr al-Din al-'Iraqi al-Hamadani:
A well-known poet of ghazal and a mystic, he was a pupil of Sadr al-Din Qunawi and a murid and protege of Shihab al-Din al-Suhrawardi. He passed-away in 688/1289.
'Urafa' of the Eighth/Fourteenth Century
1. 'Ala' al-Dawlah Simnani:
He began as a secretarial official; then he gave up his post to enter the path of the 'urafa', giving up all his wealth in the way of God. He wrote many books, and held special beliefs in the field of theoretical 'irfan, which are discussed in several important texts of 'irfan. He passed away in 736/1335. Amongst his disciples was the well-known poet Khwajawi Kirmani, who describes him thus:
Whoever flourishes upon the path of 'Ali,Like Khidr, finds the springs of life.
Getting relief from the whisperings of the Devil,He becomes like 'Ala ' al-Dawlah Simnani.
2. 'Abd al-Razzaq Kashani:
Of the scholars of the eighth century 'irfan, 'Abd al-Razzaq Kashani wrote commentaries on the Fusus of Ibn al- 'Arabi and the Manazil al-sa'irin of Khwajah 'Abd Allah. Both of these have been published and are referred to by scholars.
According to the author of Rawdat al-Jannat, in his account of Shaykh 'Abd al-Razzaq Lahiji, 'Abd al-Razzaq Kashani was eulogized by al-Shahid al-Thani. He and 'Ala' al-Dawlah Simnani had heated discussions on theoretical issues of 'irfan that had been raised by Ibn al- 'Arabi. He passed away in the year 735/1334.
3. Khwajah Hafiz Shirazi:
Despite his world-wide fame, the details of Hafiz's life are not altogether clear. What is known is that he was a scholar, an 'arif, a hafiz of the Quran and an exegete of the Book. He himself has repeatedly indicated this in his verses:
I haven 't seen more beautiful lines than yours, Hafiz,By the Quran that you have in your breast.
Your love shall cry out if you, like Hafiz,Recite the Quran memoriter with all the fourteen readings.
Of the memorizers of the world none like me has gathered,Subtleties of wisdom with Quranic delicacies.
In his poetry Hafiz speaks much of the pir-e tariqat (spiritual guide) and of the murshid (master), yet it is not clear who was the teacher and guide of Hafiz himself.
Hafiz's poetry attains to lofty mystical heights, and there are few people who are able to perceive his mystic subtleties. All the 'urafa' who came after him admit that he had indeed practically covered the lofty stages of 'irfan.
Several important scholars have written commentaries on some of his verses. For example, a treatise was written by the well-known philosopher of the ninth century, Muhaqqiq Jalal al-Din Dawwani, on the following verse:
My teachersaid: the pen of creation was subject to no error,Bravo the pure eyes that hide all defects.
Hafiz passed away in 791/1389. 17
4. Shaykh Mahmud Shabistari:
He is the creator of the sublime mystic poem Gulshan-e raz (The Garden of Secrets). This poem is counted as one of the loftiest works of 'irfan, and has immortalized the name of its author. Many commentaries have been written upon it, perhaps the best of which is that written by Shaykh Muhammad Lahiji, which has been published and is available. Shabistari passed away about the year 720/1320.
5. Sayyid Haydar Amuli:
One of the erudite mystics, Sayyid Haydar Amuli is the author of the book Jami' al-'asrar (Collector of the Secrets), which is a precise work on the theoretical 'irfan of Ibn al-'Arabi. This book has lately been published. Another book by him is Nass al-nusus, which is a commentary on Ibn al-'Arabi's Fusus al-hikam.
He was a contemporary of the famous jurisprudent Fakhr al-Muhaqqiqin al-Hilli, but the date of his death is not known.
6. 'Abd al-Karim Jilani:
He is the author of the well-known book al-'Insan al-kamil ('The Perfect Man'). The concept of the perfect man is a subject first raised in its theoretical form by Ibn al-'Arabi, and has ever since occupied an important place in Islamic 'irfan. Ibn al-'Arabi's pupil and disciple, Sadr al-Din Qunawi, has discussed it fully in his Miftah al-ghayb and, as far as we know, at least two mystics have written whole books on the subject. One is 'Aziz al-Din Nasafi, a mystic of the latter half of the 7th/13th century, the other being 'Abd al-Karim Jilani. Jilani passed away in 805/1402 at the age of thirty- eight.
'Urafa' of the Ninth/Fifteenth Century
1. Shah Ni'mat Allah Wali:
He claimed descent from the house of 'Ali. He is amongst the most famous of 'urafa' and sufis. The current Ni'mat- ullahi order is one of the most famous of sufi orders. His grave near the city of Kirman is still a sufi shrine.
It is said that he lived until the age of ninety-five, and died in the year 820/1417, 827/1424 or 834/1430. He lived most of his life in the seventh century and associated with Hafiz Shirazi. Much of his mystical poetry has survived.
2. Sa'in al-Din 'Ali Tarakeh Isfahani:
He is one of the most erudite of 'urafa'. He was deeply acquainted with the theoretical 'irfan of Ibn al-'Arabi. His book Tamhid al-qawa'id, which has been published and is available, is a tribute to his profound learning in 'irfan, and has been used as a source by the scholars who have succeeded him.
3. Muhammad ibn Mamzah al-Fanari al-Rumi:
One of the scholars of the 'Uthmani empire, he distinguished himself in several fields. Author of many books, his fame in 'irfan is due to his book Misbah al-'uns. This is a commentary on Qunawi's Miftah al-ghayb.
Although it is not every- one who can write a commentary and exposition on the books of Ibn al-'Arabi and his disciple Sadr al-Din Qunawi, the authorities in 'irfan to have followed him have all confirmed the value of this work. A lithograph print of this book with the hawashi of Aqa Mirza Hashim Rashti, a mystic of the last century, has been published from Tehran.
Unfortunately due to bad print parts of the hawashi are unreadable.
4. Shams al-Din Muhammad Lahiji Nurbakhshi:
The author of a commentary on the Gulshan-e raz of Mahmud Shabistari, and a contemporary of Mir Sadr al-Din Dashtaki and 'Allamah Dawwani, he lived in Shiraz. These two, who were both outstanding philosophers of their age and, according to what Qadi Nur Allah Shushtari has written in his Majalis al-mu'minin, both accorded Lahiji the greatest respect.
Lahiji was the disciple of Sayyid Muhammad Nurbakhsh, himself the pupil of Ibn Fahd al-Hilli. In his commentary on the Gulshan-e raz he traces his chain back from Sayyid Muhammad Nurbakhsh to Ma'ruf al-Karkhi, thence to al-'Imam al-Rida and the preceding Imams and thus to the Holy Prophet himself (S). This he calls the 'Golden Chain' (silsilat al-dhahab).
His fame rests largely on his commentary on the Gulshan-e raz, a commentary that itself is one of the loftiest of mystic texts. He began his writings, according to what he himself relates in the introduction to his commentary, in the year 877/1472. The year of his death is not precisely known. It seems to have been before 900/1494.
5. Nur al-Din 'Abd al-Rahman Jami:
Jami claimed descent from the well- known jurisprudent of the second century, Muhammad ibn al-Hasan al-Shaybani. A powerful poet, he is considered the last great mystic poet of the Persian language.
At first he assumed the takhallus "Dashti", but since he was born in the locality of Jam, in the vicinity of Mashhad, and traced his spiritual descent to Ahmad Jami (Zhand-e Pil), he changed this to Jami. In his own words:
My birthplace is Jam and the drops of my pen Are the draught of the cup of Shaykh al-Islam, 18 Thus in the pages of my poetry In two ways my pen-name is Jami.
Jami was an accomplished scholar in the various fields of Arabic grammar and syntax, law, jurisprudence, logic, philosophy and 'irfan. His many books include a commentary on the Fusus al-hikam of Ibn al- 'Arabi, a commentary on the Luma'at of Fakhr al-Din 'Iraqi, a commentary on the Ta'iyyah of Ibn al-Farid, a commentary on the Qasidat al-Burdah in praise of the Holy Prophet (S), a commentary on the Qasidah Mimiyyah of Farazdaq in praise of al-'Imam 'Ali ibn al- Husayn, a book entitled al-Lawdyih, his Bahdristan, written in the style of Sa'di's Gulistans and a book Nafahat al-'uns on the biographies of mystics.
Jami was the disciple of Baha' al-Din Naqshaband, the founder of the Naqshabandi order. However, as in the instance of Muhammad Lahiji, who was a disciple of Sayyid Muhammad Nurbakhsh, his academic standing is above that of his peer. Jami, even though he is counted as one of the followers of Baha' al-Din Naqshaband, achieved an academic standing several degrees higher than that of Baha' al-Din.
Thus in this brief history in which we are concentrating upon the academic side of 'irfan and not upon the development of the various orders, special mention has been made of Muhammad Lahiji and 'Abd al-Rahman Jami, rather than of the founders of their orders. Jami died in 898/1492 at the age of 81.
This ends our brief history of 'irfan, covering the period from its beginnings until the close of the 9th/15th century. We chose to end at this point because, in our view, from the 10th/16th century onwards 'irfan took on a different form. Up until this time the learned and academic figures of 'irfan had all been members of regular sufi orders and the poles (aqtab) or masters of the sufi orders were great academic figures of 'irfan, to whom we owe the great mystic works. Around the beginning of the 10th/16th century, however, this began to change.
Firstly, the masters of the sufi orders were no longer possessed of the academic prominence of their forerunners. It may be said that from this time onwards formal sufism lost itself in customs, outward aspects, occasionally of an innovative nature (bid'ah).
Secondly, scholars who were not members of any formal sufi order began to show profound learning in the theoretical 'irfan of Ibn al-'Arabi, such that none from amongst the sufi orders could match them. Examples of such scholars are Sadr al-Muta'allihin of Shiraz (d. 1050/1640), his pupil Fayd Kashani (d. 1091/1680), and Fayd's own pupil Qadi Sa'id Qummi (d. 1103/1691).
The knowledge of each of these of the theoretical 'irfan of Ibn al-'Arabi exceeded that of the poles or masters of any sufi order of their times, while they themselves were not attached to any of the sufi orders.
Moreover, this is a development that has continued down to the present day, as can be seen in the examples of the late Aqa-Muhammad Rida Qumsheh'i and the late Aqa Mirza Hashim Rashti. These two scholars of the last hundred years were both experts in the field of theoretical 'irfan, yet they too were not members of any sufi order.
On the whole, it can be said that it was from the time of Muhyi al-Din ibn al-'Arabi, who laid the foundations of theoretical 'irfan and philosophized 'irfan, that the seed of this new development was sown.
The above-mentioned Muhammad ibn Hamzah Fanari perhaps represented this type. But the new development that produced experts in the field of theoretical 'irfan who were either not at all devoted to practical 'irfan and its spiritual methodology, or, if they were - and to some extent most of them were - had nothing to do with any formal sufi order, is perfectly discernible from the 10th/16th century onwards.
Thirdly, since the 10th/16th century there have been individuals and groups devoted to the spiritual methodology of practical 'irfan, who had attained a very lofty spiritual standing indeed and yet they were not members of any of the formal sufi orders. They were either indifferent to the formal sufis or regarded them as being partially or totally heretical.
Amongst the characteristics of this new group of theoretical and practical 'urafa' - who were also learned in law and jurisprudence - was a perfect loyalty to the shari'ah and a harmony between the rites of the path of progression and the rites of jurisprudence. This development has also its own history, but here we have no opportunity to enter its details.
- R.A Nicholson, Mysticism in The Legacy of Islam, London 1931 ed. by Sir Thomas Arnold and Alfred Guillaume pp. 211-212
- Dr Qasim Ghani, Tarikh e Tasawwuf Dar Islam, p. 19
- Farid al Din al Attar, Tadhkirat alawliya
- Abu Nasr al Sarraj, al-Luma, p. 427
- Dr. Qasim Ghani, op. cit
- Abbas al Qummi, Safinat al Bihar, under slm
- Harith al Muhasibi, not Hasan al Basri
- Nicholson, op cit p. 214
- Dr. Qasim Ghani, op cit p. 462
- Ibid, p. 55
- Abu Abd al Rahman al Sulami, Tabqat al sufiyyah, p. 206
- Authors work Ilal e girayeh be maddehgari
- Can't find
- Hafiz is the most beloved figure of Persian poetry in Iran
- Ahmad Jami was known as Shaykh al Isma