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Shiavault - a Vault of Shia Islamic Books Islamic Gnosis (irfan) and Wisdom (hikmat) The Concepts of 'Irfan, Sufism, Hikmat and Philosophy Before explaining the originality of Islamic gnosis, in order to avoid confusion and misunderstanding it is appropriate here to give an explanation of the terms gnosis ( `irfan ) and sufism ( tasawwuf ).

The term gnosis ( `irfan ), like another term of the same family, ma`rifah, [also translated as gnosis] literally means knowledge, but its technical meaning is specific to knowledge of a certain kind which can be achieved neither through the senses nor experience, nor through reason nor narration, but rather is acquired by inner witnessings and interior unveilings. Then, these are generalized to some propositions which describe these witnessings and unveilings.

Considering the fact that the acquisition of such witnessings and unveilings which depend on special exercises and spiritual discipline are also called gnosis ( `irfan ), it is known with the qualification `amali (practical), i.e., as practical gnosis, or the manner of spiritual wayfaring (sayr wa suluk), just as the propositions which describe the witnessings are called theoretical gnosis, and also, like the Philosophy of Illumination,1 is mixed to some extent with rational argumentation.

The expression sufism ( tasawwuf ), which, according to the most likely possibility, is derived from the word suf (wool), meaning wearing woolen garments, which symbolizes the hard life far from comforts and hedonism, is more appropriately used for practical gnosis, as the term gnosis ( ‘irfan ) is more appropriate to theoretical gnosis. In this way, in the realm of gnosis, at least three elements can be identified.

One is the specific practical instructions which are alleged to lead man to intuitive and interior gnosis and conscious knowledge by presence related to God, the Exalted, and the Most Beautiful Names and His sublime attributes and their manifestations. The second is the specific spiritual and psychic states and traits of character, and ultimately, the unveilings and witnessings achieved by the wayfarer.

The third is the propositions and statements indicating these intuitive direct findings, and even for those who personally have not travelled the pant of practical gnosis, can be more or less understood, although finding their truth and essence is specific to the true gnostics.