Firāsa is a thought (khāṭir) that assails the qalb (the heart) and expels whatever is contrary to it. Firāsa holds dominion over the qalb. The term firāsa derives from the root of the lion's 'farīsa' (prey seized and torn apart by the lion's throat). In the face of firāsa, there is no possibility (iḥtimāl) for the nafs (the lower self) or the intellect to fall into doubt. Firāsa arises in proportion (nisba) to the strength of one's iman (faith). In this ḥāl (spiritual state), the one whose iman is strongest is the one whose firāsa is sharpest. (Qushayrī, 114)
Firāsa is the unveiling (mukāshafa) of certainty (yaqīn) and the clear bayān (exposition) of the unseen (ghayb), and it is one of the maqāms (spiritual stations) of iman. (Qushayrī, 115)
The firāsa of the murīd (aspirant, disciple) is conjecture (ẓann); it requires verification (taḥqīq) and certainty (yaqīn). The firāsa of the ʿārif (gnostic) is verification and certainty; it requires ḥaqīqa (inner reality).
Firāsa is the initial thought (khāṭir) before which nothing can stand. If an opponent of its own kind arises before it, it is not firāsa but rather a khāṭir or ḥadīth al-nafs (self-talk). (Qushayrī, 116)
Firāsa is derived from iftirās. It is a divinely overwhelming attribute, the ruling of which is to fear those who possess it. The reason for the exception is a natural fear. This is either due to the separation of the nafs, which has become accustomed (ulfat) and whose strength has manifested, from the body, or due to a nisba (relation) concerning the blame of the nafs accused of transgression, whether by natural means or by the way of the people of firāsa. For this reason, it is only related to two exceptions. For what prevails in the world is their ignorance of themselves. The cause of this ignorance is that they are beings based on composition. If they were not composite but simple elements, they would not be characterized by this attribute.
Know that when a servant is characterized by transgression (going beyond limits), it is inferred by these signs upon him. These signs pertain to nature and temperament. This is a ḥikma (wisdom)-based firāsa. From it arises a spiritual (rūḥānī), nafsī (pertaining to the nafs), and imānī (pertaining to iman) firāsa. Moreover, it is a divine firāsa. In the eye of the believer, it is a divine nūr (light). Through it, what occurs in the transgressor or what his state is based upon is unveiled. The believer's firāsa, in terms of its connections, is broader than natural firāsa. The purpose of firāsa is to know good and bad akhlāq (character traits), and to know what leads to haste or delay in things. (Futūḥāt, II, 232)
Firāsa is to make a judgment about the unseen without the need for a shāhid (witness). Its first subtlety is a temporary firāsa that does not arise from knowledge, does not indicate anything else, and supports agreement. Its second subtlety is a firāsa harvested from the tree of iman, illuminating the path of unveiling (kashf). The third is a firāsa unclouded by thought, explanation, or indication. (Rawḍa, 488)
In language, firāsa means verification and contemplation. In the terminology of the people of reality, it is the unveiling (mukāshafa) of certainty and the clear bayān of the unseen. It is said to be an unveiling of the unseen by a nūr (light) with which Allah makes the qalbs aware. The Prophet (peace and blessings be upon him) alluded to this: "The believer sees with the nūr of Allah." In another narration: "Beware the firāsa of the believer, for he sees with the nūr of Allah."
It is said that firāsa is a thought (khāṭir) that assails the qalb and expels whatever is contrary to it, that it holds dominion over the qalb, and that it derives from the root of the lion's 'farīsa' (prey seized and torn apart by the lion's throat). Firāsa is said to be the reflection of nūrs that illuminate the qalbs and the establishment of maʿrifa (gnosis) that carries the secrets of the unseen. Firāsa arises in proportion to the strength of iman. In this state, the one whose iman is strongest is the one whose firāsa is sharpest. (Jāmiʿ, 241)
Mukāshafa means examination. It also means witnessing. It means being made aware of the secrets of the servants. The reality is that mukāshafa is firāsa. (Qawānīn, 94)