Question 283: What is marifat? I would like to know about the importance of Marifat Imam? If someone have deep marifat about Ayema do have he authorized to perform extra things in worship. Like some people accurse on enemies of ayema in namaz?
Answer 283: Philosophers define Marifat as the True Justified Belief. But, John Locke explains it as Understanding. As for the latter, marifat includes Tasavor (Perception) and Tasdiq (assertion), though it doesn’t include tasavor according to the philosophers definition. Some say it describes the mystical intuitive knowledge of spiritual truth reached through ecstatic experiences, rather than revealed or rationally acquired.
Marifat or understanding can be gained through the following ways: 1. Experiential (physical senses). 2. Rational (intellect). 3. The heart.
The external senses merely deal with the appearances and the accidents of things without being able to delve any deeper, and despite the variety and abundance of knowledge they provide to the human being, they are limited by time and space.
The intellect is a special faculty, the major role of which is the comprehension of universal concepts and in this sense possesses many aspects – among them reasoning. But the media of understanding are not restricted to these two.
The human being can reach great degrees of knowledge through the medium of the heart. By this way, the human being can spiritually witness [the reality of] what others understand [only theoretically] through reasoning. The gnostics’ endeavour is to comprehend Allah (awj) in this way.[1]
From another perspective, knowledge can be divided into two general categories: conceptual knowledge and presential or immediate knowledge.
Conceptual knowledge is obtained through mental concepts and the implementation of rational and philosophic reasoning. Presential knowledge is the knowledge arrived at without the mediation of concepts and mental pictures; that is, the reality of the known object is present within the knower. Presential knowledge is a type of gnostic and intuitive knowledge, in which the external reality [and not the mental concept] of an object is witnessed.
Of course, in the obtainment of rational conceptual knowledge, sensory and empirical premises can be employed. For instance, by reflecting on the signs of Allah (awj) and the existing order in the cosmos, one can achieve an understanding of Allah (awj) that is rendered by a simple reasoning. But in cases where one desires to achieve a greater understanding, purely rational premises are required.
There is a hadith narrated from the holy Prophet (pbuh) regarding the importance of marifat of our Infallibles Imam (pbuth). “One who dies without gaining the recognition of the Imam of his time dies the death of a jahilyat (ignorant), kafir (disbeliever), and nafaq (hypocrite) [2]“
As for unknowing our Imam of the time is equal to die the death of Jahiliyah, this hadith doesn’t try to suppose us know the apparent characteristic of our Imams. It says we need to comprehend the status and divine position of our Imams (as) and believe in their Imamat and divine Wilayat.
As for the Islamic laws, such as prayer, khums, zakat and etc., can only be determined by the divine legislator (share’) which is called Ahkam Tauqifi, one who even has deep knowledge about the Infallibles (pbuth) is unable to add anything other than what has been ordered by the divine legislator.
The knowledge can only help him do the righteous deeds better. It is only beneficial when followed by good deeds and actions we have been ordered by Allah, the Almighty and the Infallibles (pbuth).
Because, we see that some scholars come short in regard to acting upon their knowledge. This can be a result of different reasons some of which are as follows:
– Not possessing true knowledge
– Preferring the life of this world over the next
– Not using religious insight
– Deeming one’s deeds to be sufficient
– Negligence of the fact that Allah and His chosen ones are watching
In closing, it is necessary that this point be made, that scholars, like everyone else, despite their many qualities, may sometimes slip and make slight mistakes[3], but this won’t harm their faith. Therefore, we must be careful not to be pessimistic about all of them or the other believers and not to consider most of them devoid of good character and qualities.
The reason being that action isn’t limited to the things that are tangible and that draw others’ praise and attention. We have to doubt about the religiosity of those who try to show their religiosity to others and make themselves known as worshippers and people of action[4] and must always remember that there may be many cases in which an act that doesn’t stand out in our eyes will bring about many rewards, much more than normal worship will ever be able to. This makes it unacceptable for us to judge about others, because it might happen that those whom we think are at a low level of spirituality, are actually at a very high one compared to others![5]
For further information in this regards, please refer to the following answer:
Index: Whoever knows himself knows his Lord, answer 274.
[1] Though it is possible to reach understanding and certainty based on traditions and authority as well; but in this case it is necessary to have previously proved both the fact that the traditions in question were in fact quoted correctly from the holders of authority, such as the ImmaculatesE, and the fact that such traditions have cognitive value. It is only then that they can be used as the standards by which to judge the findings of either the intellect or the heart.
[2] . Muhammad bin Yaqoub Kuleini, Usul Kafi, Sayyid Javad Mostafavi, Masjid Chahardah Masoom publication, Vol. 2, Pgs. 208-209, H. 3.
[3] Tawbah:102.
[4] Wasa’il al-Shia, vol. 1, pg. 79, hadith 179.
[5] Ibid, vol. 16, pg. 248, hadith 21478.