Firasa
Firasah
Firasah is a sense of visual acumen, perception and insight.The firasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong.
The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilayah (authority and power), imarah (authority and command) and siyasah (administration and leadership).
The strength of firasah is dependent on the strength of faith. A person with stronger faith has sharper firasah. Amr bin Nujaid used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halal, his firasah will never be wrong.
Firasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and heard to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadeeth (scholars who specialize in the knowledge of the hadeeth), who will read a hadeeth that has a sound isnad (chain of narrators) but upon examination of the matn (text of the hadeeth), it is found that it is a fabricated hadeeth.
There are two factors in firasah. One is the quality of one’s mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present then one’s firasah may not be wrong.
Compiled From:
Madarij As-Salikeen, „The Station of Firasah“ – Ibn ul Qayyim al Jawziyyah, Translated by Yahya Ibrahim
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Ilhām (Inspiration), Firāsa (foresight) and Other Metaphysically Inspired Knowledge is a reality that many of us have experienced ourselves. Have you ever had a dream come true? Have you seen things before they happen? Many will respond with a certain ‘yes’. The difference between the layman’s experience of this and the experience of Ahlu-Allah (the people of Allah ) is that Ahlu-Allah have control over their foresight and are certain of their inspiration. This article is a brief explanation of the metaphysical communication received by Awliyā’ (the close friends or saints) of Allah .
In the two Sahīhs Abū Hurayrah narrates that the Prophet Muhammad (Sallallāhu ‘alayhi wa Sallam) said,
1. “In the nations long before you there were people who were communicated to although they were not prophets. If there is anyone of them in my community, it is ‘Umar ibn Al-Khattāb!”
In the narration of Sahīh Muslim, the student of Mālik ibn Anas and erudite scholar, Ibn Wahb states,
1. “Communicated to means mulham (inspired).”
In Fat-hul-Bārī Al-Hāfith Ibn Hajr states, “Communicated to means by the Angels.” In the Sharh (explanation) of Sahīh Muslim by Imām An-Nawawī we find the Imām commenting, “The scholars differed concerning the words ‘communicated to’. Ibn Wahb said it meant mulham (inspired). It was also said, “It is those who are correct, and when they convey an opinion it is though they are communicated to, and then they give their opinion.” It was also said, “The angels speak to them”. Al Bukhārī said, “Truth comes from their tongues.” This hadīth contains a confirmation of the miracles of the saints (karamātul-Awliyā’).”
This hadīth should not be understood as restricting amongst this Ummah (nation) only one who has this ability. Rather, as stated above by Imām An-Nawawī it is confirmation for the ability of all saints. Ibn Hajr states in his Fat-h-ul Bārī that it is wrong to think that other communities would have men like this yet the Ummah only has one!
It is reported from the Prophet Muhammad (Sallallāhu ‘alayhi wa Sallam) that he stated,
1. “Be aware of the insight of the Mu’min (believer)! For he sees with the light of Allāh!”
[Tabāranī’s Kabīr and Musnad Ash-Shāmiyyīn. Al Haythamī stated its chain is hasan. It is also reported by many others with weaker chains.]
Khalifat Rasūlullah (Sallallāhu ‘alayhi wa Sallam), Abū Bakr As-Siddīq (Radhiya Allāhu ‘Anhu wa ‘Alayhis Salām) was one whose insight and inspiration manifested itself. In the Muwatta’ of Imām Mālik it is reported that he saw via a dream, before his death, that his wife Habībah bint Khārijah ibn Zayd Al-Khazrajiyyah bore in her womb a girl. He told Ā’ishah she would have to share her inheritance with ‘two brothers and two sisters’. She said to him, “Is it not just Asmā? Who is the other?” He said, “The one in the womb of Khārijah’s daughter. I was shown it is a girl.” That daughter was Umm Kulthūm!
[This is also narrated by Ibn Sa’ad in his Tabaqāt, Bayhaqi in his Sunan, Abdur-Razzāq in his Musannaf and many other scholars.]
Another example of this is told by Ibn Hajr in his Fat-hul-Bārī. Amīr Al-Mu’minīn, ‘Umar ibn Al-Khattāb (Radhiya Allāhu ‘Anhu wa ‘alayhis salām), while delivering the Khutbah (speech) of Jumu’ah (Friday prayer), began yelling out loud “Sāriya! The Mountain! Sāriya! The Mountain!”
At this very moment Sāriya ibn Zunaym were battling the Persians at Nihawand. The Muslim army was about to fall into ambush when they heard a voice screaming to them “the mountain!”. They realized it was the voice of Amīr Al-Mu’minīn ‘Umar, and took to the mountain. Thus their flank was protected and they defeated the Persians of Nihawand.
Another example of this inspired foresight comes from the narration of Amīr Al-Mu’minīn, ‘Uthmān ibn ‘Affān (Radhiya Allāhu ‘Anhu wa ‘alayhis salām). Imām Al-Qurtubī mentions in his Tafsīr that a group of people came to ‘Uthmān and one of them had been staring at a woman. ‘Uthmān said to them upon arrival, “One of you enters with fornicating eyes!” They retorted, “Is there revelation after the Nabi (Sallallāhu ‘alayhi wa Sallam)?” He replied, “Not revelation but firāsatun sādiqah (truthful inspired insight)!”
The last authentic narrative that shall be coneyed is that of Al-Hāritha Al-Ansārī. The Prophet Muhammad (Sallallāhu ‘alayhi wa Sallam) asked him, “How are you this morning Hāritha?” He replied, “This morning I am a real believer!” The Nabi (Sallallāhu ‘alayhi wa Sallam) said, “Take care of what you say, what is the reality of your belief?” Hāritha said, “I have turned myself away from this world until its rocks are equal to its gold, by keeping up at night and by keeping myself thirsty throughout the day (i.e. fasting). And I can almost see the throne of My Lord in full sight, and I can almost see the people of Jannah visiting each other, and I can almost see the people of the hell wailing to each other while being in it. The Prophet (Sallallāhu ‘alayhi wa Sallam) said to him, “Oh Hāritha! You know! So cleave to it! (‘arifta fa-ilzam).” In other narrations the Nabi (Sallallāhu ‘alayhi wa Sallam) said, “This is a Mu’min whose heart Allāh has illuminated!”
[Tabarānī’s Kabīr, ibn Humayd’s Musnad, Bazzār’s Musnad, Ibn al Mubarak in his Zuhd and many others.]
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From Madarij As-Salikin
Ibn al-Qayyim al-Jawziyah
Firasah is a sense of visual acumen, perception and insight. Allah says, “Surely! In this are the signs for the mutawassimeen.” [15:75]
And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur’an said about it: Mujahid said it is “those who have visual acuity”. Ibn Abbas said that it means “those who watch closely”. Qatadah said that it means “those who learn the lessons”. And Muqatel said that it means “those who reflect”. There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah’s Messengers would receive insight, admonition and reflection.
Alllah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, “Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!” [47:30] The first thing mentioned is the firasah of the eye and watching and the second thing noted is the firasah of the ear and hearing. The lahn of their speech is namely two varieties. One is proper and the other is wrong.
The proper lahn may mean eloquence as stated in the hadeeth: “And perhaps some of you are more eloquent in their claim than others.” (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended.
The meaning of the verse is that Allah has confirmed to His Prophet, sallallahu `alayhe wa sallam, that he would know them from the lahn of their speech. It is more likely that one may know more about the speaker and what is within his mind from his speech and the tone of his voice than from his physical appearance. The words and the tone of voice can tell much more, than the appearance, about the intention of the speaker. Firasah can be either visual or auditory. The Prophet, sallallahu `alayhe wa sallam, is reported to have said, “Beware of the firasah of the believer, for he sees with the light of Allah,” then he recited the verse, “Surely,?¢â‚¬A¦.mutawassimeen.” (Tirmidhi) The firasah of the believer is always truthful.
The firasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong.
The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilayah (authority and power), imarah (authority and command) and siyasah (administration and leadership).
The strength of firasah is dependent on the strength of faith. A person with stronger faith has sharper firasah. Amr bin Nujaid said that Shah al-Kermani had sharp firasah and was never wrong. He also used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halal, his firasah will never be wrong.
Ibn Masoud said, “There are three people with the sharpest firasah. The Egyptian who bought Yusuf and then said to his wife, ‘Make his stay comfortable, maybe he will profit for us or we shall adopt him as a son.’ [12:21]. The other was the daughter of Shuaib, who said to her father with regards to Musa, ‘Hire him!’ [28:26] And Abu Bakr, for he appointed Omar as his successor.” Another narration includes the wife of Pharaoh who said about Musa, “A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.’ [28:9]
Abu Bakr As-Siddeeq is considered to be the one with the greatest firasah in the ummah and Umar was the second. The incidents that prove Umar’s firasah are numerous, familiar and well-known. He never said with regards to anything, “I think this is so,” but it was what he thought. The fact that the Quran approved of his opinion sin many incidents is sufficient evidence of his sharp firasah. One of which was his opinion regarding the redemption of the captives from the Battle of Badr.
Once a man named Sawad Bin Qarib passed by and Umar dind’t know him. Umar said, “This is either a soothsayer or he was so in the days of jahiliyyah.” Upon sitting before Umar, Sawad said, “O commander of the faithful! You never received any of your guests the way you did me.” Umar said, “What we used to do in the days of jahiliyyah is worse than this. But tell me about what I have asked you.” Sawad said, “You were true, O commander of the faithful! I was a soothsayer in the days of jahiliyyah, then he told him the story.”
The sahabah, in general, had the most accurate and sharpest firasah. The true firasah is obtained from life and from the light Allah grants to whom He wishes from amongst His true servants. The heart receives life and light and then its firasah will almost never be wrong. Allah says, “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?” [6:122]
The verse describes the person as “dead” because of the disbelief in his heart and the life of jahiliyyah or ignorance he was leading, but then Allah gave him life through emaan or faith of knowledge. Upon his acceptance of these gifts, the Qur’an and faith become the light by which he sees his way out of the darkness (of disbelief and ignorance) and onto the straight path.
Firasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and hear to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadeeth (scholars who specialize in the knowledge of the hadeeth), who will read a hadeeth that has a sound isnad (chain of narrators) but upon examination of the matn (text of the hadeeth), it is found that it is a fabricated hadeeth.
There are two factors in firasah. One is the quality of one’s mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present than one’s firasah may not be wrong. Iyaas bin Mu`awiyah had great firasah and he was well-known because of it , as was Imam Shafiee who was also reported to have written about it.
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