Tasawuf, Mysticism and Irfan
By
Miswari
Postgraduate Islamic Philosophy, The Islamic College Jakarta
What Is Tasawwuf
The olds of discous about the Gos is as far as old of Men’s old. (Schommel, 200: 47). Ones way of making relation with Gos is trought tasawuf. Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the Muslim.
Allah sent His final messenger, Prophet Muhammad , as a source of knowledge for the entire ummah. He was the fountain of Quran, Hadith, tafsir, rhetoric, fiqh, and so on. After the Prophet, the scholars of this ummah carried and propagated each of these branches of knowledge. Because no one person can attain the perfection of the Prophet , who single handedly assumed all of these roles, various branches of the Islamic sciences developed. For example, Imam Abu Hanifah preserved the science of fiqh and after him thousands of scholars continued in his footsteps. Hence these scholars preserved the fiqh of the Prophet . Similarly Imam Bukhari and the other famous scholars of Hadith, preserved the words of the Prophet. The scholars of tajweed preserved the recitation of the Prophet . And, the scholars of Arabic grammar preserved the language of the Prophet .
Along these lines, the Prophet was the model of spirituality for the world. His God-consciousness, deep spirituality, acts of worship, and love for Allah were preserved and propagated by an Islamic science called Tasawwuf. The aim of the scholars of this science was purification of the heart, and development of consciousness of Allah 
through submission to the shariah and sunnah.
through submission to the shariah and sunnah.What is Sufism?
Sufism has come to mean a wide range of beliefs that center on the quest for personal enlightenment in the union with God. Sufis are sometimes described as the mystics of Islam, but Sufism fits awkwardly in the categories of religions. Technically Sufism is a denomination of Islam, however there are many Sufis that are not Muslims and there are many Muslims that are reluctant to consider Sufism part of Islam. One of the few concepts that Sufis seem to agree on is that all religions offer a path to salvation or enlightenment and that true God realization, no matter how it is achieved, transcends the limitations and classification of any religion. Basically, a saint in any religion is equal to a saint in any other religion because they are inspired by the same Divine source. Initially the term Sufi referred only to those who had achieved God realization, but it has since come to be applied to anyone who follows that particular spiritual path. The name Sufi comes from “suf,” the Arabic word for wool or “saf,” the Persian word for pure. The dervishes or advanced students of Sufism wore inexpensive wool clothes as part of their life of renunciation.
Sufism has come to mean a wide range of beliefs that center on the quest for personal enlightenment in the union with God. Sufis are sometimes described as the mystics of Islam, but Sufism fits awkwardly in the categories of religions. Technically Sufism is a denomination of Islam, however there are many Sufis that are not Muslims and there are many Muslims that are reluctant to consider Sufism part of Islam. One of the few concepts that Sufis seem to agree on is that all religions offer a path to salvation or enlightenment and that true God realization, no matter how it is achieved, transcends the limitations and classification of any religion. Basically, a saint in any religion is equal to a saint in any other religion because they are inspired by the same Divine source. Initially the term Sufi referred only to those who had achieved God realization, but it has since come to be applied to anyone who follows that particular spiritual path. The name Sufi comes from “suf,” the Arabic word for wool or “saf,” the Persian word for pure. The dervishes or advanced students of Sufism wore inexpensive wool clothes as part of their life of renunciation.
How is Tasawwuf Related to Sufism?
Studying the life of the Prophet, the scholars who propagated the science of tasawwuf understood that a requisite for approaching Allah was abandonment of the common pursuits of the world. They often wore wool because of its simplicity and low cost. In Arabic the word for wool is suf and thus, those who wore it became known as the Sufis. Another possible derivation of the word comes from the root word safa, which means "to clean." Because the scholars of tasawwuf focused on cleansing the heart, they later became known as the Sufis.
A shaykh of tasawwuf spends years in training in order to develop his character, mannerisms, daily schedule, outer being, acts of worship, and knowledge under the guidance of a spiritual master. They learn the essence of worship and practical implications of abandonment of the mundane life of this world from those who are models of god-consciousness. Further, they often spend years mastering the Islamic sciences of Hadith, Quran, tafsir, fiqh, etc. Each aspect of their training further connects them through chains of scholars to the Prophet 
who, of course, was sent to connect creation to their Lord.
who, of course, was sent to connect creation to their Lord. When you enter the company of such a shaykh, their knowledge and extensive experience allows them to assess your spiritual state and hence, advise you on the best "medicine" to cure the diseases of your heart. Just as a doctor is trained to cure physical ailments, so the scholars of tasawwuf treat the maladies of the diseased heart.
A simple intention is all that is required. You may then contact Shaykh Zulfiqar by email, regular mail, or phone to inform him that you would like to begin the first lesson. With these simple steps your spiritual journey begins.
Sufism and Islam
Sufism began as religious teachers in the Middle East came to learn the Truth of Islam directly from Mohammad. How efer all prophets are bring islam, (Murata, 1994:79), but Muhammad is the best. Masters who were “ordained” directly by Mohammad founded three major Sufi schools or orders. The most essential mystical knowledge was then passed down from each master to a disciple selected to follow as the leader of the school. Other disciples were sent out as masters to establish new schools. A Sufi school (ashram or convent) is often a community center that may include a residence for the students and master, a school, hospital, orphanage or any number of community services. Some of these services may be very modest and others may be very extensive, but they are often a vital part of the local community. Schools are sometimes set up near the tomb of a Sufi saint in order to maintain the shrine and provide services to pilgrims, including places to retreat and meditate. While mainstream Islam promotes community service, mosques rarely umbrella such services beyond theological schools since mainstream Islam distinguishes the needs of the spirit from the needs of the body.
Sufi ar not so care of they self (Fakhry, 200:47) but philosopher are not. The difference between Sufis and Islam is sometimes as extreme as the difference between Mormons and Catholics, depending on the particular order. Some Western Sufi orders have even completely divorced themselves from Islam altogether. Yet, Sufism is integrated in Islam. The mystical aspects of Sufism may have ancient influences, but these traditions center on what goes on within a individual. Islam stresses service, virtue, honesty and charity, the essence of Sufism and a foundation that is necessary for the inner spirituallity of Sufism. It may seem that either Sufism influenced Islam or the other way around, but there is little surviving recorded history that sheds light on this. Even when an order does not incorperate Islam for the laws and practice of daily life, there are disciplines and doctrine to the place of Islam.
The Sufi Way consists of four stages. The first stage involves learning the morality and ethics of all religion, which is accomplished by studying Islam. Non-Islamic Sufis rely on other religions or the writings of Sufi saints to establish the foundation of morals and ethics. The second stage is the path of Sufism, which is a focus on internal practices in the same way that Islam offers the external practices of law and worship. The first two stages are accomplished through practice and imitation, basically surrendering blindly to rituals. The third stage is where the aspirant begins to understand the meaning behind the teaching and practices, experiencing God within and the mystical states of Sufism. The fourth stage is ma'rifah or gnosis. This is where the knowledge of God is realized and is only achieved by prophets, great masters and saints. The goal of following the Sufi way (or to be devoted to any other religion) is not to become a saint, but rather to align your life with the will of God and to do all that you can to accept and live by God’s Grace. Indeed, if your goal is to become a saint, it is all but assured that because of your own desires you will never become one.
Sufism began as religious teachers in the Middle East came to learn the Truth of Islam directly from Mohammad. How efer all prophets are bring islam, (Murata, 1994:79), but Muhammad is the best. Masters who were “ordained” directly by Mohammad founded three major Sufi schools or orders. The most essential mystical knowledge was then passed down from each master to a disciple selected to follow as the leader of the school. Other disciples were sent out as masters to establish new schools. A Sufi school (ashram or convent) is often a community center that may include a residence for the students and master, a school, hospital, orphanage or any number of community services. Some of these services may be very modest and others may be very extensive, but they are often a vital part of the local community. Schools are sometimes set up near the tomb of a Sufi saint in order to maintain the shrine and provide services to pilgrims, including places to retreat and meditate. While mainstream Islam promotes community service, mosques rarely umbrella such services beyond theological schools since mainstream Islam distinguishes the needs of the spirit from the needs of the body.
Sufi ar not so care of they self (Fakhry, 200:47) but philosopher are not. The difference between Sufis and Islam is sometimes as extreme as the difference between Mormons and Catholics, depending on the particular order. Some Western Sufi orders have even completely divorced themselves from Islam altogether. Yet, Sufism is integrated in Islam. The mystical aspects of Sufism may have ancient influences, but these traditions center on what goes on within a individual. Islam stresses service, virtue, honesty and charity, the essence of Sufism and a foundation that is necessary for the inner spirituallity of Sufism. It may seem that either Sufism influenced Islam or the other way around, but there is little surviving recorded history that sheds light on this. Even when an order does not incorperate Islam for the laws and practice of daily life, there are disciplines and doctrine to the place of Islam.
The Sufi Way consists of four stages. The first stage involves learning the morality and ethics of all religion, which is accomplished by studying Islam. Non-Islamic Sufis rely on other religions or the writings of Sufi saints to establish the foundation of morals and ethics. The second stage is the path of Sufism, which is a focus on internal practices in the same way that Islam offers the external practices of law and worship. The first two stages are accomplished through practice and imitation, basically surrendering blindly to rituals. The third stage is where the aspirant begins to understand the meaning behind the teaching and practices, experiencing God within and the mystical states of Sufism. The fourth stage is ma'rifah or gnosis. This is where the knowledge of God is realized and is only achieved by prophets, great masters and saints. The goal of following the Sufi way (or to be devoted to any other religion) is not to become a saint, but rather to align your life with the will of God and to do all that you can to accept and live by God’s Grace. Indeed, if your goal is to become a saint, it is all but assured that because of your own desires you will never become one.
Irfan and its Differences with Sufism
Irfān literally means knowing or awareness. The term is often translated as gnosis, however it also refers to Islamic mysticism. Those with the name are sometimes referred to as having an insight into the unseen. Irfan is also a Muslim given name, usually used for male persons.
Irfān literally means knowing or awareness. The term is often translated as gnosis, however it also refers to Islamic mysticism. Those with the name are sometimes referred to as having an insight into the unseen. Irfan is also a Muslim given name, usually used for male persons.
The concept of Irfan overlaps considerably with Sufism in both meaning and content. A large number of the Twelve Imams appear in numerous Sufi orders. In Twelver Shiism on the other hand, the term refers specifically to gnosis that can be attained strictly within the confines of Islam (Mutahhari, 2002:14)
Among the most famous modern Shia proponents of Irfan were Usooli theologians Allameh Tabatabaei andRuhollah Khomeini. The scholars taught how gnosis can be attained by adhering to Islamic teachings with love for God. The 17th century Mulla Sadra of Iran is generally seen as the historical ideologue for Irfan in Shi'ism. Irfan only there in Islamic mysticism, but in other mysticism there is no mysticism.
Sources:
Murata, Sachiko & William C. Chittick, The Vision of Islam, Minnesota: Paragon Hause, 1994.
Fakhry, Majid , Islamic Phylosophy, Theology and Mysticism, Boston: One Work Publications, 2000
Armstrong, Karen, A history of god. Oxford. oxfor university press, 2000
Murtadha Mutahhari, Mengenal Irfan. Jakarta: IIMAN, 2002.
Abdurrahman, Abdullah, Islam Politik Indovidual, Bogor: Al-Azhar Press, 2007
Kermani, Abbas Rais, Kecuali Ali, Jakarta: Al-Huda, 2009
Khamene'i, Sayyed Ali, The Wisdom, Jakarta: Al-Huda, 2008.
Fakhry, Majid , Islamic Phylosophy, Theology and Mysticism, Boston: One Work Publications, 2000
Armstrong, Karen, A history of god. Oxford. oxfor university press, 2000
Murtadha Mutahhari, Mengenal Irfan. Jakarta: IIMAN, 2002.
Abdurrahman, Abdullah, Islam Politik Indovidual, Bogor: Al-Azhar Press, 2007
Kermani, Abbas Rais, Kecuali Ali, Jakarta: Al-Huda, 2009
Khamene'i, Sayyed Ali, The Wisdom, Jakarta: Al-Huda, 2008.
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