It is these who are the real gnostics...

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.