Source: Light within me –by: Ayatollah Murtaza Mutahhari - p.14-15
'Irfan, both practical and theoretical, is closely connected with the holy religion of Islam. Like every other religion - in fact more than any other religion - Islam has explained the relationships of man with God, with the world, and with himself; and it has also given attention to describing and explaining existence.
Now, the question inevitably arises here about the relation between the ideas of 'irfan and the teachings of Islam. Of course, the 'urafa' never claim that they have something to say that is above or beyond Islam, and they are earnest in their denials of any such imputations. In fact, they claim to have discovered more of the realities of Islam, and that they are the true Muslims. Whether in the practical teaching of 'irfan or the theoretical, the 'urafa' always support their views by referral to the Quran, the Sunnah of the Prophet and the Imams, and the practice of the eminent amongst the Prophet's Companions.
However, others have held different views about the 'urafa', and these may be mentioned:
(a) A group of muhaddithun and jurisprudents has been of the view that the 'urafa' are not practically bound to Islam, and that their referrals to the Quran and the Sunnah are merely a ruse to deceive the simple-minded people and to draw to themselves the hearts of the Muslims. This group is of the view that 'irfan, basically, has no connection with Islam.
(b) A group of modernists who do not have favourable relations with Islam and are ready to give a tumultuous welcome to anything that gives the appearance of freedom from the observances prescribed by the Shari'ah (ibahah) and which can be interpreted as a movement or uprising in the past against Islam and its laws, like the first group, believe that in practice the 'urafa' had no faith or belief in Islam, and that 'irfan and tasawwuf was a movement of the non-Arab peoples against Islam and the Arabs, disguised under the robes of spirituality.
This group and the first are united in their view that the 'urafa' are opposed to Islam. The difference between them is that the first group considers Islam to be sacred and, by banking on the Islamic sentiments of the Muslim masses, wishes to condemn the 'urafa' and, in this way, to hoot them off from the stage of the Islamic sciences. The second group, however, by leaning on the great personalities of the 'urafa'- some of whom are of world-renown - wishes to use them as a means of propaganda against Islam. They detract Islam on the grounds that the subtle and sublime ideas of 'irfan found in Islamic culture are in fact alien to Islam. They consider that these elements entered Islamic culture from outside, for, they say, Islam and its ideas thrive on a far lower level. This group also claims that the 'urafa's citations of the Quran and hadith were solely due to dissimulation and fear of the masses. This, they claim, was a means for them to save their lives.
(c) Besides the above two, there is also a third group which takes a rather neutral view of 'irfan. The view of this group is that 'irfan and sufism contain many innovations and deviations that do not accord with the Quran and the traditions; that this is more true of the practical teaching of 'irfan than its theoretical ideas, especially where it takes a sectarian aspect. Yet, they say, the 'urafa', like the Islamic scholars of other ranks and the majority of Islamic sects, have had the most sincere intentions towards Islam, never wishing to make any assertions contrary to its teachings. It is quite possible that they have made mistakes, in the same way as the other types of scholars - theologians, philosophers, Quranic commentators, and jurisprudents - have made mistakes, but this has never been due to an evil intention towards Islam.
In the view of this group, the issue of the 'urafa's supposed opposition to Islam was raised by those who harbored a special prejudice either against 'irfan or against Islam. If a person were to disinterestedly study the books of the 'urafa', provided that he is acquainted with their terminology and language, although he might come across many a mistake, he will not doubt the sincerity of their complete devotion to Islam.
Of the three views, I prefer the third. I do not believe that the 'urafa' have had evil intentions towards Islam. At the same time I believe that it is necessary for those having specialized knowledge of 'irfan and of the profound teachings of Islam to undertake an objective research and disinterested study of the conformity of the issues of 'irfan with Islamic teachings