Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
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From the Risāla Qushayriyy Qushayriyya a to the Futūhāt Makkiyya
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Michel Chodkiewicz
Denis Gril
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In the section of the Rūh al-quds which Ibn 'Arabī dedicates to one of his earliest maste masters, rs, Abū Ya'qūb Yūsuf b. Yakhlaf alQummī,[1 Qummī,[ 1] he states: "I had never at that time seen the Risāla of al- Qushayrī, Qushayrī, nor any simil similar ar work, and I was unaware of what the word tasawwuf signified."[2 signified."[ 2] He then recounts that that one day Yūsuf al-Qummī, leaving leaving on horseba horseback ck in the direction of a mountai mountain n situate situated d not far from Seville, arrange arranged d to meet
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him there with one of his compani companions. ons. The latter carried carried with
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him a copy of this Risāla, and Ibn 'Arabī again state states s that he
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was as unaware of its conten contents ts as he was of its author. Having Having met up with their shaykh at the top of the mountai mountain, n, the two
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young people performed performed the mid- day prayer behind him, in a mosque which had been constructed in the place. Then, turning his back to the qibla qibla,, [the shaykh] handed me the Risāla and said to me: "Read!" The reverent reverential ial fear which I experienced left me incapable of putting two words together, together, and the book fell from my hand. He then said to my compani companion: on: "Read!" The latter began to read and the shaykh se sett about giving an uninterrupted commentary which lasted until the moment we had carried out the 'asr ' asr (afternoon) (afternoon) prayer. One date mentioned on two occasions in the Futūhāt in in connection conne ction with Yūsuf al-Qummī suggests that Ibn 'Arabī knew this shaykh shaykh in 586/1190. He was thus at that time aged twenty-six (lunar years). Less than ten years later, the first works which he writes testify testify that he has acquired a perfec perfectt mastery master y of the techn technical ical vocabulary vocabulary of tasawwuf and that he has become familiar with the great class classical ical texts. In the [3] admittedly a book written much later, Muhādarat al-abrār ,,[3 Ibn 'Arabī gives a list of authors from whom he drew some of the material in this miscellaneous collection: the Risāla occupies a prominent place alongside alongside the works of al- Sulamī, Abū Nu'aym and and Ibn al-Jawzī, for example. All the same, it is seldom referred referred to in the writings of the Shaykh al- Akbar,[4 Akbar,[4]
Reproduced from the Journal of the Muhyiddin Ibn 'Arabi Society, Volume 45, 2009.
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
and generally generally only when referrin referring g to a remark ascribed to one of the rijāl of of the Risāla. In spite of the relative infreque infrequency ncy of explicit explic it cross- refere referencing, ncing, it nevertheles nevertheless s remains true that Ibn 'Arabī viewed viewed the work of al- Qushayrī Qushayrī as a major referen reference, ce, as is confirmed by an attentive attentive study of the Futūhāt Makkiyya . The structure of the Futūhāt can be consid considered ered from several several points of view, which sometimes sometimes leads to confusion confusion as to the exact placing of a quotati quotation on mentio mentioned ned by various former commentators who had only manuscripts at their disposal. To begin with, with, there is a physic physical al division of the work into thirtyseven volumes ( sifr/asfār ) in the autograph manuscript, on which O. Yahia based his edition of the work. Each of these volumes in turn comprises comprises seven parts, giving a total of 259 juz'/ajzā' . More significant to the structur structure e of this opus opus magnum
is its division into six sections ( fasl/fusūl ), ), each of which has a title that descr describes ibes its content. content. This produces a further division division 5] where the number of into 560 chapters ( bāb/abwāb),[ ),[5 6] chapters in each fasl clearly clearly has a symbolic nature.[ nature.[6 Full moon in Cordoba
It is on the second section – the fasl al-mu'āmalāt – – that we shall concentrate concentrate our attention here. Amounting to 115 chapters, chapte rs, this number is explained explained in a hadīth, quoted by Hakīm al-Tirmidhī in his famous quest questionnair ionnaire, e, according according to which responses ses to the three "Allāh has 117 characteristics".[ 7 ] In his respon questions which relate to this prophetic saying, Ibn 'Arabī states first of all that only the prophets can experi experience ence the fullness fullness of ‘taste’ (dhawq ( dhawq)) of these ‘divine characteristics’, but that the awliya' nevertheless nevertheless benefit from participating in these spiritual pleasures. Then he points out that whereas other rusul , in varying degrees corresponding to their position within the hierarchy hierar chy of Envoys, Envoys, have acce access ss in the best of cases only to 115 of the Divine akhlāq, Muhammad possesses possesses all of them. In the context of akbarian prophetology, the most likely explanation of these two parts being reserved exclusively for the Prophett of Islam is that they constitute a privilege linked to the Prophe two aspects aspects by which his function is distingui distinguished shed from that of all other rusul , that is to say, hi his s priority ("I was a prophet before Adam was between water and clay")[8 clay")[8] and his conclusive finality, since the Revelation is permanently ‘sealed’ by the coming down of the Qur'an ("there is no prophet after 9] The signif significance icance of the number of chapters [[10 10]] thus me").[9 me").[ becomes clear. In their quality as "heirs to earlier prophets",[11 prophets",[ 11]] the Muhamma Muhammadian dian awliyā' are entitled entitled to hope to taste the flavour of 115 of the Divine akhlāq, while passi passing ng through the three stages stages of ta'alluq ta'alluq (‘adherence’ (‘adherence’ to the Divine characteristics), takhalluq (approp (appropriation riation of these characteristics) and tahaqquq tahaqquq (their (their full realisation).[ realisation).[12 12]] The initial section section of the Futūhāt is is the fasl al-ma'ārif , and the
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
purpose of this study of fundamental doctrinal doctrinal knowledge is indicated indica ted by the very long chapter 73 which concludes it: we find therein an extremely detailed analysis of the nature, 13]] The teach teaching ing function, modes and degrees of sainthood.[ sainthood.[13 dispensed in the preceding chapters has the clear objective of preparing prepari ng the disciple to embark upon the path which will lead him to walāya. Furthermore, he will have to put into practice practice the knowledge that he has received. received. It is this moving into the experiential stage that the fasl al-mu'āmalāt will be dedicated to, the latter word having here a very differen differentt sense from that which it normally has in works on fiqh fiqh.. At first glance, starting with an examin examination ation of the table of contents, one might conclude that the section on the mu'āmalāt (from chapters chapters 74 to 188 inclusive) inclusive) deals with the exercise exercise of virtues.. Even if the ‘heroic virtues ‘heroic’’ practice practice of these is not a strict criterion criter ion of sainth sainthood ood in akbarian teaching, as it is in the 14]] it goes goes canonisation procedure of the Roman church,[ church,[14 without saying that it is a nece necessary ssary condition condition.. Howeve However, r, as we shall see, such an evaluation of the chapters’ contents, without being wrong as such, remains remains wholly inadequ inadequate. ate. A deeper deeper inspection is required as soon as we consider the order of of the contents, conten ts, that is to say, the actua actuall struc structure ture of the fasl : it very very quickly becomes clear that this struct structure ure is rigorou rigorously sly based on the Risāla Qushayriyya.[ .[15 15]] After an introduct introduction, ion, which is basically basica lly a brief memorial to the mashāyikh al-tarīq, and a series of explanations on the meaning of some forty technical terms used in Sufism,[ 16 16]] the Risāla is essentially composed of chapters chapte rs which are dedica dedicated, ted, as the author says, to an exposition (sharh ( sharh)) of the ‘statio ‘stations’ ns’ and then the ‘states’ ‘states’ of the Way. Let us return now to the list of themes dealt with successively in the first thirteen chapters of this central part of the Risāla as summarised in the titles of these chapters: (1) tawba tawba,, (2) khalwa,, (4) 'uzla 'uzla,, (5) taqwā, (6) wara' , (7) mujāhada , (3), khalwa zuhd , (8) samt , (9) khawf , (10) rajā' , (11) huzn huzn,, (12) jū' , (13) chosen en by Ibn mukhālafat al-nafs . It is obvious from the titles chos 'Arabī that the order of the subjects at the beginni beginning ng of the second secon d secti section on of the Futūhāt is exactly the same. However, while al-Qushayrī deals with this material in thirteen chapters, in the corresponding corresponding part of Ibn 'Arabī’s 'Arabī’s fasl al-mu'āmalāt there there are no less than thirty-nine, due to a reduction reduction in the treatment of each of the subject subjects s handled handled.. Thus, for example, on the subject subje ct of khalwa (retreat) , which al-Qushayrī makes the subject subje ct of a single chapter chapter along with the related related theme of 'uzla (seclusion),, Ibn 'Arabī devotes six separ (seclusion) separate ate chapters: two on khalwa,, two on 'uzla khalwa 'uzla and and two on firār , the ‘flight’ ‘flight’ towards God, corollary corolla ry of the ‘retre ‘retreat’ at’ from the world. We note a similar
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
enrichment enrich ment of descr description iption on the theme of taqwā, which is considered from various different aspects in four separate chapters, chapte rs, which are complet completed ed by a serie series s of three further chapters chapte rs devoted to the principles ( usūl ) from which the legal statutes derive, the farā'id ( obligatory ory acts), and lastly the (obligat 17]] that it nawāfil (supererogatory (supererogatory acts). Ibn 'Arabī points out[ out[17 would have been more logical logical to speak of the usūl al-shar' before the series of chapte chapters rs in the first fasl relating relating to 'ibādāt , but that in his work the order of the material does not result from a personal choice. He compares this apparent incoherence to the disconcerting sequence of verses in the Qur'an, which would appear to have no connec connection tion with each other.[18 other.[18]] This explanation is not an isolated case: time and time again, Ibn 'Arabī states that his writings writings have been composed whils whilstt in the grip of an inspiration that dictates dictates to him not only the contents but also the ordering.[ ordering.[19 19]] However, one may observe that the transition transi tion from the idea of taqwā to that of sacred Law can be explained explai ned quite well, given that the sharī'a defines the rules of this ‘reverentia ‘reverentiall piety’ piety’,, which is one of the meanings of the word taqwā. As al-Qushayrī puts it, it consists consists "of protectin protecting g oneself from God’s punishment through obedience to Him [i.e. 20]] His Law]."[ Law]."[20 The parallel between the structure of the Risāla and the section on the mu'āmalāt continues without the slightest divergence from beginning to end. This can be illustra illustrated ted by means of a second example, concerning this time the final themes discussed in this part of the Risāla. The last eight chapter chapters s cover the following subjects: (1) al-khurūj min al- dunyā, (2) al(2) alma'rifa,, (3) alma'rifa (3) al- mahabba mahabba, (4) al-shawq (4) al-shawq,, (5) hifz qulūb almashāyikh, (6) al-samā ', (7) al-karāmāt , (8) al-ru'yā. These
themes are taken up again in the same order in the Futūhāt , but spread over thirteen chapters. chapters. In total, the number of chapters is more than doubled in the work of Ibn 'Arabī, since chapters the fifty-one chapters of the Risāla correspon correspond d to 115 chapters chapters in the Futūhāt. However, Howeve r, this is not just a matter of a simple quantita quantitative tive development develo pment – of an extensive gloss on a concise text – which in itself would be hardly distinguishable from the usual practice of commentators. Although the Risāla is cited briefly only once and in a critical critical manner in the fasl al-mu'āmalāt ,[21 ,[21]] it is quite likely that it was from al- Qushayrī Qushayrī that Ibn 'Arabī borrowed borrowed a certain certa in number of the verba senio seniorum rum that that he uses.[ 22] 22 ] In certain certa in cases there is no room for doubt: for example, in the chapter on ‘certainty’ ( al-yaqīn), he mentions, mentions, declaring declaring it to be erroneous, errone ous, the interpreta interpretation tion of a hadīth by Abū 'Alī al- Daqqāq Daqqāq,, al-Qushayrī’s al-Qushayrī’ s shaykh and father-in- law. This interpretat interpretation ion appears appear s in exactly the same form in the bāb al-yaqīn in the
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
.[23 23]] The Risāla, or more specific specifically, ally, the sayings of the Risāla.[ shaykhs shaykh s which it gathers together on each theme, are a point of departure for Ibn 'Arabī. But the fasl al-mu'āmalāt is totally different differe nt to a comment commentary ary on al- Qushay Qushayrī’s rī’s work. I am indebted indebted to my friend and colleag colleague ue Su'ād al-Hakīm, whose work is a remarkable analys analysis is of the vocabula vocabulary ry of Ibn 'Arabī, for the expression mi'rāj al-kalima (‘the ascension of the word’) which I have used in the title for this article article.[ .[24 24]] This powerfull image seems to me to be most appropri powerfu appropriate ate for describing the way the Shaykh al-Akbar proceeds in the second describing second section secti on of the Futūhāt , and more generally, for clarifyi clarifying ng in all his works the nature of the relation relationship ship which he has with the technical vocabulary of tasawwuf . Heir to an already already wellestablished estab lished tradi tradition, tion, Ibn 'Arabī was not unawar unaware e of his debt towards it. it. He speaks not only of his own masters with reverence and gratitude (in the Rūh al-quds and the Durra fākhira, in particular) but also of illustrious deceased Sufis,
whose hagiographer he himself sometimes is, as in the case of occasions ns he pays favourable favourable Dhū’l-Nūn al- Misrī. Misrī.[[25] 25 ] On some occasio and just tributes tributes to such men as al-Tustarī, al-Tirmidhī al-Tirmidhī,, alNiffarī and Ibn Barrajā Barrajān. n. That he should sometim sometimes es voice reservations over someone’s behaviour or words is not surprising: surpris ing: in the third centur century y Hegira the great shuyūkh of Baghdad or Khurasān used to make critical remarks about each other, which expressed legitimate differences in points of view and were not simply to be taken lite literally. rally. We know that Ibn 'Arabī voices some criticisms regarding al-Hallāj on various occasions (in the Futūhāt , in the Tajalliyāt and and in the Risāl Risālat at al intisār ) – someth something ing that Massi Massignon gnon never forgave him for. But
the severity of these judgements does not stop him from 26]] nor from stressing that we frequently quoting his verses,[ verses,[26 are indebted to him for two technical terms (tūl and and 'ard ) which belong to the "scienc "science e of letter letters", s", i.e. to the "christic "christic science" ( al-'ilm al- 'īsawī ), the role of which is fundamental in his 'īsawī ), eyes.[27 eyes.[ 27]] From this rich language of spiritual experience handed down to him by earlier generations, Ibn 'Arabī validates the accepted meanings meanin gs that are a matter of Sufi discourse, clarifyi clarifying ng them on a good many points. He does not leave it there there,, however. As one can see, es especial pecially ly in the fasl al-mu'āmalāt , his consta constant nt concern conce rn is, as it were, to add to the "words of the tribe" and, through this mi'rāj al-kalima, to elicit ever higher meanin meanings gs from them. From the domain of virtuous practices and ascetic– mystical disciplines, mystical disciplines, to which he applied himself from the very beginning, beginn ing, the traditio traditional nal vocabulary is thus driven by degrees degrees so as to bring out the metaphysica metaphysicall truths of which he is implicitly the bearer, and which establishes his work in the
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
practice of Sufism. This ‘semantic ascension’ often takes on a very paradoxical paradoxical form and helps to explain the many warning warnings s in the literature of the brotherhood against the unwise circulation circul ation of Ibn 'Arabī’ 'Arabī’s s works – not to mention mention the sweeping condemnations emanating from certain fuqahā' .[28 .[28]] A rapid analysis analys is of certain certain chapt chapters ers from the secon second d fasl of the Futūhāt , which as we have seen bears a strict struct structural ural relationship relationship to the Risāla Qushayriyya, allows us to see the akbarian akbarian method in operation operat ion and to evalua evaluate te its effects effects on the understandin understanding g of the technical technical language of the men of the Way. The contents page page of the fasl provide provides s eviden evidence ce of an important important aspectt of this method: in thirty-four cases, the chapter dealing aspec with one of the ‘stations’ (maqāmāt ) in al- Qusha Qushayrī’s yrī’s work is followed by another chapter dealing with the ‘abandonment’ ( tark ) of this station.[ station.[29 29]] Far from represent representing ing a blameworthy blameworthy attitude, we shall see that this abandonment must be interpreted interpr eted eac each h time as a moving beyond the preceding preceding maqām, a purification purification aimed at liberating the sālik from from what
remains remain s of duality in the station which he has attained. It is thus that the wahda wahdatt al-wujūd , which constitutes the keystone of this complex architecture, is envisaged in itself or in its doctrinal consequences. With regard regard to khalwa khalwa,, Ibn 'Arabī briefl briefly y mentions the common 30]] it is its meaning of this term, ‘solitary retreat in a cell’;[ 30 foundation in in divinis divinis which which he wishes to teach to his disciple. disciple. Quoting the hadīth "God was and there was no thing with Him", he sees the principle of khalwa khalwa in in this primordial emptiness (al( al): whether he be physically secluded in a cell or not, the khalā' ): person ‘in retreat’ is truly only someone whose heart is empty of everything which is other than God. But this maqām remains imperfect since it still assumes the illusion of separation (God/other than God). It must therefore be ‘abandoned’: "When man sees only God in everyth everything, ing, khalwa khalwa is is impossible." The two chapters on ‘flight’ ( al-firār )),[31 ,[ 31]] which as we have said are without equivalent in the Risāla, are completely consistent with what went before before.. In the first place Ibn 'Arabī makes a scripturally justified distinction between al-firār min – flight defined define d by that from which one flees, as in the case of Moses (Q. 26:21), and al-firār ilā – flight defined by that towards which one flees, as in the case of Muhammad (Q. 51:50). If the former has the intent intention ion of self-pres self-preservati ervation, on, the latter has the goal of losing oneself in God. But "where to flee, when there is nothing but God? ... All that you see is God!" The Shaykh alAkbar concludes concludes that if God ordains all believers to to flee to Him (in verse 51:50 – fa firrū ilā Llāh), it is only becaus because e they have not yet reached this contemplation of His universal presence. For the one who achiev achieves es it, flight – whether ‘from’ or ‘towards’ ‘towards’
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
– is in fact a station station that is gone beyond. 32]] on ‘humility’ (al( alMost of the remark remarks s cited by al- Qushayrī[ Qushayrī[32 ), as is genera generally lly the case in his work, have a khushū' ), descriptive or prescriptive character in keeping with the practical practic al purpose of the Risāla: Abū Yazīd says a man is humble "when he sees neither neither a state nor a statio station n for himself, and when he cannot find among mankind anyone who is worse than himself." himsel f." Also quoted by al- Qusha Qushayrī, yrī, for Junayd humility is "the abasement abase ment of your heart befo before re the One who knows the mysteries". As for Ibn 'Arabī, he shows that real humility always mysteries". comes about through a theophany ( tajallī ). ). However, "when the servantt is veiled servan veiled from himsel himselff by his Lord" ( mahjūb 'an dhātihi bi-rabbihi ), ), he necessarily ‘abandons’ the maqām al- khushū khushū' ' , for he is absent from himself and the tajallī only only meets with a mirror which which reflect reflects s it back to its source source.. So, "for one who is revealed reveal ed to Himse Himself, lf, how could he experience experience humility?" Since he is not unaware that what has just been explained only concerns exceptional beings, the author of the Futūhāt quickly quickly adds, "To abandon humility humility is blameworthy blameworthy for the one who does not possess this spiritual spiritual state; and if he abandon abandons s it, he will be expelled ( matrūd ))." ." If tawakkul , the "confident handing over to God" or "trust in God", is unanimously unanimously recognised as one of the fundamental fundamental rules of the Way, debates on this frequently focus on a practical problem: should should the Sufi earn his living by practi practising sing a trade or profession, profess ion, thus remain remaining ing prisoner to secondary secondary causes ((alalwuqūf ma'a al- asbā asbāb b ), or should he abstain from this, waiting
33]] There are for God alone to provide his subsistenc subsistence?[ e?[33 numerous examples in hagiographical literature of saintly people who set out across deserts without supplying themselves with provisions. provisions. But tawakkul can also serve as a pious pret pretext ext for abusive begging. The most commonly accept accepted ed position is the one expressed by Sahl al- Tustarī, Tustarī, as quoted by alQushayrī: Qushay rī: " Tawakkul was the state ( hāl ) of the Prophet, but kasb (acquisition kasb (acquisition by recourse to secondary causes) was his sunna." sunna ." Ibn 'Arabī is not unaware of these deba debates, tes, and the point of view which he expresses on various occasions in his writings, writing s, corresp corresponds onds to that of al-Tustarī.[ al-Tustarī.[34 34]] The tawakkul as as prescribed by Revelation consists of not seeking support other than in God in all circumstances without being affected by any turmoil if one notice notices s the absen absence ce of the secondary secondary causes on which the soul has a habit of relying. This is a matter of interior interior disposition, not of an impossible "departure from secondary causes", for God acts in them (and not by them: causes", them: fī’l-asbāb lā bi’l-asbāb): they are the veils behind which He is 35]] But the lawful tawakkul ( mashrū' ) is not the concealed.[35 concealed.[ tawakkul haqīqī , which only really belongs to one who is devoid
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
of being ( al-ma'dūm fī hāl 'ada ). The "confid "confident ent handing 'adamihi mihi ). over to God" by the 'abd means means that he entrusts God with looking after his affairs. affairs. It is therefore therefore once again the expression expres sion of one’s own will. Since God has arranged arranged everything according to His Wisdom, there is nothing further that the creature should need to seek as support, given that he 36]] has received from God everyt everything hing that comes to him.[ him.[36 On the subjec subjectt of ‘gratitude’ ‘gratitude’ ((al-shukr al-shukr ), ), al-Qushayrī relates a remark by al- Shīblī that it consis consists ts of "seeing the Benefactor, Benefactor, not His beneficence".[37 beneficence".[ 37]] This definition coincides with that given by Ibn 'Arabī on shukr 'ilmī , ‘knowing gratitude’, which he distinguishes from that which is manifested in words or deeds (the French word ‘reconnaissance’ [i.e. gratefulness by recognition] would undoubtedly be the most appropriate translation of the Arabic expression). Clearly, this has nothing to do with a theore theoretical tical knowl knowledge, edge, but is a knowle knowledge dge based on evidence: whatever might be the apparent agent, the benefit must be seen seen as as coming from God. Here again, however, a duality remains remains which betrays the imperfect imperfection ion of this maqām, howeverr eleva howeve elevated ted it might be. It must, then, be given up in order to attain to tark al-shukr , which consists in seeing God as being at the same time both al-shākir and al- mashk mashkūr ūr , the ‘grateful’ and the one to whom all gratitude is addressed. "Nothing is repeated within existence because of the Divine infinity", Ibn 'Arabī states at the beginning of the chapter on the "Abandonment of Certainty" ( tark al-yaqīn).[38 ).[ 38]] This is why what the theolo theologians gians say on the subject of accidents accidents,, that they only last for one instan instantt at a time, is also true of substa substances. nces. If that is the case, then in the absence of stable objects to which it can be applied, applied, on what can certa certainty inty be based? As a consequenc conse quence, e, the men of God renounce renounce all efforts to acquire it, and only accept it when it is bestowed bestowed on them. Total submission submis sion to the Divine will excludes rest and stabil stability. ity. Seeking Seekin g certaint certainty y is a presu presumptuous mptuous attempt to limit the inexhaustible new creation of God. The word hayra hayra – – the ‘stupefaction’ or wonderment, the dizziness which is produced by the dazzling procession of theophanies, where no two are the same, is not mentioned here. But certainty is best epitomised by one who has gone beyond it. As the author write writes s several pages further further on, "the perfect perfect one ( al-kāmil ) is he in whom 39]] hayra is hayra is the greatest".[ greatest".[39 Many Quranic verses advise believers to have patience patience (al( alsabr ) and give as models the examples of Abraham and his son, of Jacob, of Job, or of the Prophe Prophett of Islam. Al-Qushayrī records record s one definition definition among others, others, given by Ruwaym: 40]] Ibn 'Arabī does not quote "Patience "Patie nce is giving up compla complaint".[ int".[40 this remark, remark, but without saying so, it is obviously this that that he is
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
correcting correc ting and comple completing ting when he declares declares:: "Patie "Patience nce does not consistt of abstaining from complaining consis complaining to God so that He may ease the affliction affliction or distan distance; ce; it consis consists ts of abstaining abstaining from complaining to other than God ." ." Complaining Complaining to God is not a transgressi transg ression on of the obligation of patience, patience, for if God afflicts afflicts His servants servan ts it is precisely so that they may address their complaints complai nts to Him. The Quranic Quranic example mentio mentioned ned in support of this view is that of Job who, in his unhappine unhappiness, ss, calls calls to God (Q. 21:83), and of whom God nonetheles nonetheless s says: Innā wajadnāhu sābiran ("Indeed We found him patien patient", t", Q. 38:44). This theme is developed more fully in chapter 19 of the Fusūs
al-hikam.. In complet al-hikam complete e contrast contrast to the tone of most classica classicall texts on sabr , having made this point, the Shaykh al-Akbar celebrates with jubilation the Divine rahma rahma:: Rejoice, oh servants of God, in the universality and the immensity of the Mercy which extends over all creatures, albeit after a delay! For when this low world disappear disappears, s, the affliction affliction of whoever is afflicted will disappear disappear with it, and through that even patience itself will disappear. This Mercy, which he affirms he here re just as he affirms it throughout through out his work, will be extended even to those who are condemned to dwell in Gehenna. However guilty people may be, the Divine patience patience is without limit, for God is al-sabūr , the 41]] The ‘abandonment’ ‘abandonment’ of patience patience – which Supremely Patient.[ Patient.[41 should be understood as the most perfect degree of patience – is thus in opposition opposition to the common notio notion n of sabr . To be stoicall in the face of ordeal is to pretend stoica pretend to stand up to the power of God ( al-qahr al-ilāhī ). ). On the contrary, perfe perfection ction for the servant is to acknow acknowledge ledge his utter impotence impotence and poverty ( 'ajzuh 'ajzuhu u wa-faqruhu wa-faqruhu). ). Two of the most significant chapters in the section on mu'āmalāt are are those which correspon correspond d to the one that al42]] The titles which Ibn 'Arabī Qushayrī dedicates to 'ubūdiyya .[ .[42
gives to these chapters deserve attention: the first is "On the maqām of 'ubūda", and the second "On the maqām of the
Abandonment of 'ubūdiyya ". Although the Shaykh al-Akbar sometimes uses these words interchangeably,[ 43 43]] in his doctrine doctrin e – and especially especially here – they have very distinc distinctt meanings, meanin gs, and it is this which allows us to understand understand the unusual modification of vocabulary in these successive titles. In fact, in order to shed light on this problem three terms fro from m the same root should be considered: considered: 'ibāda, 'ubūdiyya , and 'ubūda. Citing al-Daqqāq, al- Qushayrī Qushayrī mentions them at the beginning of his explan explanation, ation, but confines himself himself to putting them them respectivel respe ctively y in connec connection tion with, on the one hand, the ternary of "the common believers" ( 'āmma), "the elite", and "the elite of the elite"; and on the other, with the degrees of certaint certainty y ( 'ilm 'ilm,,
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
'ayn,, haqq 'ayn haqq). ). In order to render thes these e three terms equ equally ally by words of the same family, I have suggested suggested translating translating them as 44]] According to Ibn ‘service’, ‘servanthood’ and ‘servitude’.[ 44 'Arabī, servitude ( 'ubūda) is the ontological ontological status of the creature. The servant, 'abd , possesses nothing, not even himself. himsel f. He has no being which which can be his own. Even the name 'abd does does not belong to him.[ him.[45 45]] This status is thus irrevocable, irrevoc able, which is why it cannot cannot be ‘aband ‘abandoned’. oned’. Ibn 'Arabī says that servanthood, servanthood, 'ubūdiyya , is the "relat "relationshi ionship p to 'ubūda", it derives from it: it is actually actually the condition to which the 'abd is is dedicated because of his status; status; and service, service, 'ibāda,
represents the totality of duties which are implied in this servile condition. conditi on. "The stati station on of 'ubūdiyya is the stati station on of abasement abasement and indigence", indigence", a definition definition which stems from that given in a famous dialogue during which Abū Yazīd al-Bistāmī al -Bistāmī asks of God: "With what what can I approach You?", "With that which does not belong to Me"; "But, Lord, what does not belong belong to You?", 46]] No one but the Prophet has "Abasement and indigence."[ indigence."[46 realised realis ed more perfectly this condition of servanth servanthood, ood, and it is this to which the creature must submit so as to be in conformity conform ity with his original original status in this world. And that is why the Prophet is not design designated ated by any other word than 'abd in in the verse (Q. 17:1) that relates to the glorious episode episode of the 47]] "night journey".[ journey".[47 The end of chapter 130 announc announces es the principal idea of the following chapter; the maqām of 'ubūda, servitude, in contrast to the maqām of 'ubūdiyya , excludes all relationship relationship with God or with anythi anything ng else: it is absolute pove poverty, rty, complete nakedness. By virtue of his dependence, the creature cannot subsist in the absence of all relationship, and so disappears, so that there is nothing other than God manifes manifesting ting in the 'abd . " Fa huwa 'abd un lā 'abd un." The one in whom individuality individuality is completely extinguished in 'ubūda ‘abandons’ 'ubūdiyya , for he realises that the possibilities ( al-mumkināt ) have never left their nothingness nothingness,, that they have "neve "neverr smelt the perfume of existence",[48 existence",[ 48]] that they are nothing but the places of manifestation manifes tation of the only Manife Manifest st One, for "God alone possesses Being". In other words, 'ubūdiyya vanishes for the one who ‘returns’ (for his leavin leaving g was only illusory) to the state which he was in in the thubūt : present to God but unknowing unknowing of himself.[49 himself.[ 49]] The 'ubūda is re-absorption into the principial Unity: 'ubūdiyya loses all raison d’être when d’être when this re-absorption takes place or, rather, when the 'abd discovers discovers that he has never left the Unity. The theme of
is mainly wahdat al-wujūd wahdat developed in the next part of this chapter, where Ibn 'Arabī resorts resort s to a symbolism symbolism which is dear to him, the procession of
50]] and relies on scriptural scriptural numbers starting from one,[ one,[50
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
references refere nces (Q. 15:85; 8:17) which he frequently uses when he treats this subject. As with everything which we have mentioned during the course of this brief study, these pages merit a detailed analysis. analysis. But it is not our intention here to understand unders tand the depth and breadt breadth h of the doctrinal teachin teaching g that the Shaykh al-Akbar set down in this sec section tion of the Futūhāt : he himselff restricted himself to indicating himsel indicating how this change change of register operates, giving these classical terms significations which can sometimes appear as a paradoxical paradoxical reversal reversal of traditional meanings. From this point of view, the systematic coupling of maqām /abandonment of maqām is especially worthy of
attention. Let us cite one final example: that of ‘uprightness’ ( istiqāma ). According to the masters’ explanations as transmitted by al-Qushayrī,[ al-Qushayrī,[51 51]] this consists of training the passionate passio nate soul, of pruning the heart, of giving up attac attachment hment to habits, of acting as if each moment was that of the Resurrection. In short, this involves applying oneself to straightenin straig htening g out all that is twiste twisted. d. For Ibn 'Arabī each thing possesses posse sses the rectitude that is appropriate appropriate to its nature: "the uprightness of a bow consists of its curvature". Consequently, he is not afraid to say that Adam’s disobedienc disobedience e to the Divine order was part of his upright uprightness ness,, that is, he was in conformity conformity with the purpose of his creation: felix culpa since culpa since without the fall to which this le led, d, he would not have been able to exercise exercise here on earth the khilāfa, for the sake of which he came into existence. To abandon all effort which strives to establish rectitude rectit ude is, for the 'ārif , the very sign of uprightness uprightness,, and is 52]] For him, evidence eviden ce that he is "with God in every state".[ state".[52 there is no deviation deviation ( i'wijāj ) in the universe: universe: everything is straight. However, Howeve r, nothing nothing would be more contrary to the teaching teaching of Ibn 'Arabī than to think that, on the basis of these pro provocati vocative ve assertions, he judges the via purgativa, purgativa , which is so much emphasised emphas ised by the Sufis quoted in the Risāla, to be someho somehow w superfluous. superf luous. As he writes in the Futūhāt and and elsewhere, elsewhere, the rigorous disciplines disciplines that he insists on from the murīd are are exactly the same as those prescribed prescribed by the saints to whom alQushayrī Qushay rī refers as authoritie authorities. s. But the Shaykh al-Akbar detec detects ts an implicit Pelagianism which threatens to generate an awareness of efforts being accomplished. Asceticism, which is intended intend ed to get rid of the ego, can end up strengthenin strengthening g it. All stations statio ns are a trap, and risk becomin becoming g a prison. A station is nothin nothing g other than the habitus habitus of of a virtue virtue.. But, as all traditional traditional definitions – including including those of Ibn 'Arabī – state, 53 ] To abandon a maqām it is an acquired acquired (muktasab ( muktasab)) habitus. habitus.[[ 53] is not to abandon th the e exercis exercise e of the virtue with with which it is
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
associated. assoc iated. The ‘abandonment’ ‘abandonment’ refers to that which is produced produced when the Divine Grace substitu substitutes tes for the acquired habitus habitus an an innate habitus habitus,, which escorts the being home to its primordial 'ubūda. Thus "God is the hearing with which he hears, the sight
with which he sees, the hand with which he takes, the foot with 54]] "Indeed Truth has come and falsehood which he walks."[ walks."[54 has passed away" (Wa-qad ( Wa-qad jā'a jā'a ’l-haqqu wa- zahaqa ’l-bātil , Q. 17:81): the tark al- maqā when all is said and maqām m is therefore, when done, nothing other than the abandonment of an illusion.[ illusion.[55 55]] Translated by Judy Kearns
Notes * This paper was first publis published hed in French in Reason and Inspiration in Islam, Islam , ed. Todd Lawson (London and New York, I.B. Taurus/Ismai Taurus/Ismaili li Institute, 2005), pp. 248–261. Notes 1 Rūh al-quds fī muhās (Damascus,, 1964), pp. 49– muhāsabat abat al-nafs (Damascus 50. Regarding this shaykh, who is mentioned mentioned several several times in other parts of the Rūh al-quds (pp. 55, 61, 75, 78, 84), see also Futūhāt (Būlāq, (Būlāq, 1329/1911), 1329/1911), I. 616 and II. 683. stages s of the spiritual spiritual life of Ibn 'Arabī, 'Arabī, see the 2 On the first stage article articl e by G. Elmore, Elmore, "New Evidence Evidence on the Conversion of Ibn 'Arabī to Sufism", Arabica Sufism", Arabica 45 45 (1988), pp. 50–72, and the clarification by C. Addas, "La conversion d’Ibn 'Arabī: certitudes et conjectures", 'Ayn conjectures", 'Ayn al-hayat 4 4 (1998), pp. 33–64. 3 Muhāda Muhādarat rat al -abrār wa -musāma -musāmarāt rāt al-akhyār (Beirut, 1968), p. 11. According to information that we received in 1987, an autograph autogra ph manuscrip manuscriptt of this work, from Malatya Malatya and dated AH 612, was currently currently in the possession of a Tunisi Tunisian an university. We would also point out that in spite of interpolati interpolations ons into the text by later copyists, there is absolutely no doubt, contrary to Brockelmann’s Brockel mann’s the thesis, sis, about the attribu attribution tion of this book to Ibn 'Arabī. 4 See, for example, Fut . I. 221, 527, 605; II. 117, 245; Kitāb nasab al-khirqa, al-khirqa, ms. Esad Ef. 1507, fol. 98a. 5 To these 560 chapters must be added the long initial khutba khutba,, the fihris fihris (in (in which the chapter titles do not always coincide with those which appear at the head of the abwāb ) and the muqaddima,, all together representing muqaddima representing 47 pages of the AH 1329 edition (correspond (corresponding ing to pp. 41–214 of O. Yahia Yahia’s ’s edition edition). ). 6 This symbolic nature is evident in the case of the 4 th fasl , that of the manāzil , where the number (114) is that of the suras of the Qur'an, the first manzil corres corresponding ponding to Sura 114, the
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second secon d to Sura 113, and so on until the manzil of of the Fātiha (for further details, see our An our An Ocean without shore, shore , Albany, 1993, chap. chap. 3). It is also evident evident in the 5th fasl ( ( al-munāzalāt ), ), where the number of chapters chapters (78) is the same as that of the occurrences occurr ences of the hurūf nūrāniyya in the Qur'an, taking into account the repetitions, as well as in the 6 th ( al-maqāmāt ) which adds up to 99 chapters, being the numb number er of the traditional traditi onal list of the Divine Names Names.. Chapters 2 to 73 of the first fasl ((al-ma'ārif ) correspond to the 72 darajāt al-basmala according accord ing to the jazm saghīr , while chapt chapter er 1, in which is described the visionary meeting which engenders the whole of the work, should really really be considered as a prologu prologue, e, and not part of the fasl . We will return to the significance significance of the 115 chapters chapte rs of the 2nd fasl ((al-mu'āmalāt ). ). As for the 3rd (al (alahwāl ), ), which is made up of 81 chapters, it appears to be
related to the 78 shu'a shu'ab b al-īmān, although we cannot explain for certain the addition of three supplementary chapters. As regards the number of fusūl , we may recall that the number six (like the letter wāw whose whose numerical value it represents) represents) is a symbol of the insān kāmil (see for example, Fut . III. 142). Furthermore, a correspondence seems likely between these six sections secti ons and six of the asmā' al-dhāt , the seventh seventh of these Names corresponding to the first chapter, which constitutes in a way the matrix of the Futūhāt . The mention of the Ka'ba in this first chapter (I.50), of the seven ritual circumambulations and the seven sifāt , would merit from this point of view a long commentary comment ary which would then allow us to better better understand understand why the Futūhāt are are ‘Makkiyya ‘ Makkiyya’. ’. See Ocean without shore, shore , pp. 28–29 and 96–99. Finally, we may point out that 560 – the year of Ibn 'Arabī’s birth – is also the number of words in the Sura al-fath al-fath,, whose relati relationship onship with the notion of Futūhāt seems to us self-evident. self-evident. awliyā' ā' , ed. O. Yahia (Beirut, 1960), p. 210; B. 7 Khatm al- awliy
Radtke, Drei Schriften des Theosophen von Tirmīd (Beirut, 1992), pp. 22–23. This hadīth is quoted again by al- Tirmidhī, Tirmidhī, p. 411 (O. Yahia edn), p. 99 (Radtke edn). For Ibn 'Arabī’s responses, see Fut. Fut. II. II. 72–74 (questions 48, 49 and 50). 8 This hadīth, of highly disputed authenticity, especially by Ibn Taymiyya, is frequently quoted by Ibn 'Arabī: see, inter alia, alia, Fut. I. Fut. I. 134, 143, 243; III. 22, 141, 456. Māja, a, Muqaddima Muqaddima,, p. 9 Bukhārī, Fadā'il ashāb al-nabī , p. 9; Ibn Māj 11, etc. For an exhaustive analysis of the scriptural gifts related to this final character, see Y. Friedmann, Prophecy Continuous (Berkeley, CA, 1989), chap. 2. 10 The The autograph manuscript manuscript of the second redaction redaction of the 10
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thatt this sec second ond section only Futūhāt allows us to verify tha contains 115 chapters and not 116 as indicated in the table of contents conten ts at the beginning of the work (I. 17), and also confirmed confirm ed by O. Yahia in his edition (vol. 1, p. 30; vol. 13, p. 53). 11 On the notion of wirātha and its importance in the hagiology 11 On of Ibn 'Arabī, see see our Seal of Saints (Paris, 1986), chap. 5. 12 On On these thre three e aspects aspects,, to which Ibn 'Arabī often refers, refers, see 12 especially Fut. Fut. I. I. 363, 373; II. 39; III. 126. 13 13 On On chapter 73 of the Futūhāt see see our remarks in Ocean without shore (p. shore (p. 46 ff.) and our article "Les Malāmiy Malāmiyya ya dans la doctrine d’Ibn 'Arabī", in N. Clayer, A. Popovic and Th. Zarcone (eds.), Melāmis-Bayrāmis (Istanbul, 1998). 14 14 Since Since Pope Urban VIII (1642), it is indeed indeed this "heroism "heroism of the [theological and cardinal] virtues" (and not mystical graces) which are taken into account in the process of canonisation, the 1983 code of canonical right restricting restricting the introduction introduction of certain new methodologies in the super vita et virtutibus positions (with recourse to human sciences). 15 15 We We refer here to the edition of the Risāla published in Cairo in 1957. Up until now there are no other translations into French of this fundamental work. The German transl translation ation by R. Gramlich, Das Sendschreiben al-Qusayrīs über das Sufitum was published in Wiesbaden in 1989. In English there is a partial translation by B.R. von Schlegell entitled Principles of Sufism (Berkeley, (Berke ley, CA, 1992), and a full translation translation by A.D. Knysh entitled al-Qushayri’s Epistle on Sufism Sufism (Reading, (Reading, 2007). 16 The The Risāla conclude concludes s with a chapte chapterr of ‘advice’ ‘advice’ intende intended d for 16 the murīd . The outlin outline e of this chapter chapter is clear clearly ly the inspiration inspiration on which a short treatise by Ibn 'Arabī is constructed, entitled the Kitāb al-amr al-muhkam al-marbū al-marbūt t , written in Konya in 602/1205–1206. 17 Fut . II. 163. 17 18 The The example given in this passage passage is that of verses verses Q. 18 2:235–241 2:235–2 41 where the injunc injunction tion to perform the prayer conflicts/intercedes with the instructions related to marriage, divorce,, and the reading of provisions divorce provisions within a will. 19 19 See See Fut . I. 59, 152; III. 101, 334, 456; IV. 62, 74. 20 Risāla, p. 52; see also Knysh, p. 125. 20 21 In In chapter 150, on ghayra ghayra (II. (II. 245). 21 22 22 This This is likely since these sayings sayings of the shaykhs are also
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found in other works that Ibn 'Arabī is said to have read, such as the Hilya Hilya of of Abū Nu'aym Nu'aym,, on which he wrote a summar summary, y, as he indicates in the Fihris and the Ijāza. 23 23 Risāla, p. 84 (Knysh (Knysh,, p. 195); Fut . II. 204. 24 24 In In a brief but evocative essay published in Beirut in 1991 under the title Ibn 'Arab 'Arabīī wa -mawlid lugha jadīda, S. al-Hakīm describes concisely the parallel between the structure of the and that of the Risāla (see p. 53), but Fasl al-mu'āmalāt and without making a detailed detailed comparison betwee between n the two texts. As the title of her book sugges suggests, ts, her primary inte intention ntion was to examine examin e the consider considerable able developments developments given by Ibn 'Arabī to the traditional traditional vocabul vocabulary ary of Sufism by creat creating ing terms or expressions expres sions,, a list of which is given at the end (numbering some one hundred hundred pages pages). ). Dr 'Abd al-Wahhāb Amīn Ahmad’s work, al-Mughāma al-Mughāmarat rat al- lugha lughawiyya wiyya fi’l- Futūhā Futūhātt al-Makkiyya (Cairo, 1995) – seemingly unaware of the most recent works, especially espec ially those of S. al- Hakīm – is quite disappoi disappointing. nting. 25 We Deladrière ère for an elegant elegant and 25 We are indebted to Roger Deladri erudite translation translation of this work ( al-Kawākib al -durriyy -durriyya a), for which there is no critical edition as yet: La yet: La Vie merveilleuse de Dhū’l-Nūn l’Egyptien (Paris, 1988). 1988). But Ibn 'Arabī is equally equally the author of a work on Abū Yazīd and another on Hallā Hallājj (nos. 461 and 651 respectively in O. Yahia’s classification), manuscript copies of which have not yet been found. 26 See for example, Fut . I. 364; II. 337, 361; III. 104, 117; 26 See IV. 194. 27 27 Fut. I. 169, 176; IV. 332, etc. See also Diwan Diwan (Beirut, (Beirut, 1996), p. 299 where Ibn 'Arabī speaks of Hallāj as his ‘brothe ‘brother’ r’ in the knowledge of the secrets of the letters. 28 For 28 For the real meaning of these condemnations, see our "Le Procès posthume d’al-'Arabī", in Islamic Mysticism Contested (Leiden, (Leide n, 1999), based on a paper given at a symposium on Sufism and Its Oppone Opponents nts,, held in Utrecht Utrecht in 1995. 29 Here 29 Here we only consider the cases where the term ‘abandonment’ is used in i n the title. But the same procedure is obvious in the cases where this word does not appear: the station statio n of ‘silence’ ((al-samt al-samt ) is thus followed by that of ‘spee ‘speech’, ch’, that of ‘poverty’ (faqr ( faqr ) is followed by that of ‘wealth’, ‘wealth’, that of wakefulness (sahar ( sahar ) by that of ‘sleep’, etc. 30 30 Fut ., ., chaps. 78–79; al Qushayrī, Qushayrī, Risāla, pp. 50–52 (Knysh, pp. 122–125 122–125). ). 31 31 Fut. Fut.,, chaps. 82–83. On the theme of firār see see also Fut. Fut. IV. IV. 156, 183.
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32 Fut. Fut.,, chaps. chaps. 110–111 110–111;; Risāla, pp. 68–71 (Knysh, pp. 161– 32 167). 33 33 See See for example the 'Awārif al-ma'ārif d’al-Suhrawardī , chaps. 19–20. 34 Tustarī Tustarī is cited several several times in the long chapter of the 34 dedicated ed to tawakkul (pp. 75–80; Knysh, pp. 178–188). 178–188). Risāla dedicat For Ibn 'Arabī’ 'Arabī’s s position position,, see Fut . IV. 153–4, as well as chaps. chaps. 118–119 of the Fasl al-mu'āmalāt . 35 On On the impossibi impossibility lity of khurū 35 khurūjj 'an al-asbāb, Fut . III. 72, 249. 36 36 Undoubte Undoubtedly dly it is in this way that a phrase cit cited ed by Kalābādhī Kalābā dhī from Hallāj must be interpreted interpreted – but attributed in vague terms to "one of the great masters masters"" – accor according ding to which (Kitāb al -ta'arru haqīqat al-tawakkul tark al-tawakkul ( -ta'arruf f , Cairo, 1960, p. 101). 37 37 Risāla, pp. 80–82 (Knysh, p. 190); Fut ., ., chaps. 120–121. 38 Risāla, pp. 82–84 (Knysh, pp. 193–196); 193–196); Fut ., ., chaps. 122– 38 123. The affirmat affirmation ion of the unrepeatable unrepeatable nature of things, things, linked to the notion of ‘perpetual creation’ and therefore always new ( khalq jadīd ) is freque frequent nt in Ibn 'Arabī’s work. See for example Fut . I. 735; III. 127, 159; Fusūs al-hikam al-hikam (Beirut, (Beirut, 1946), p. 202. 39 39 Fut . II. 212. On hayra hayra,, also a recurrent theme theme,, see for example chap. 50 (I. 270 ff.); Fusūs, pp. 72–73. The notion of "epectasy" in Christian mystical theology corresponds quite well to that of hayra hayra,, where it is very controvers controversial. ial. See the article article s.v. in Dictionnaire de Spiritualité, Spiritualité , vol. 4, col. 785–88. 40 40 Risāla, pp. 84–88 (Knysh, pp. 196–202); 196–202); Fut ., ., chaps. 124– 125. In chap. 124, Ibn 'Arabī quotes on the subjec subjectt of Shīblī, an anecdote anecd ote recorded recorded by al- Qusha Qushayrī, yrī, p. 85 (Knysh, (Knysh, p. 200). 41 On see Fut . IV. 317. Various 41 On the name al-sabūr see explanations, which we cannot go into here, would be necessary to account account for the final inclusion of ahl al-nār in in rahma rahma.. See on this subject Fut . III. 164, 207, 550; Fut . I. 93–94, among other passages where Ibn 'Arabī deals with the universality of Mercy. 42 Risāla, pp. 90–92 (Knysh, 210–213); 42 210–213); Fut ., ., chaps. 130–131. 43 43 The The distinction between 'ubūda and 'ubūdiyya , althou although gh perceptible, is rarely taken into account in a rigorous way with Arabic authors (see Lisān al-arāb , vol. 3, p. 271). We may note that in the ms. of the first redaction redaction of the Futūhāt (subsequent (subsequent to Ibn 'Arabī, th the e first one having been lost) we find 'ubūdiyya rather than 'ubūda in the title of chap. 130.
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Ibn 'Arabi – Mi'rāj al-kalima, by Michel Chodkiewicz
44 Ocean without shore, shore , p. 122 ff. 44 45 45 Fut . II. 350. 46 46 With With reference to this dialogue Ibn 'Arabī explains that there is a secre secrett which he cannot disclos disclose. e. We assum assume e that this is an allusion to the fact that, speaking metaphysically, there is nothing which does not belong belong to God, including there therein in whatever whatev er the Divine Perfectio Perfection n appear appears s to exclude exclude – an idea expressed particularly in the introductory poem of chap. 127 which relies on scriptural scriptural facts (e.g. Q. 73:23) or on the hadīth qudsī , parallel to Matt. 25, 41–45, where God says: "I was sick
and you did not visit Me" (on this hadīth, see Fut . II. 407; III. 304; IV. 451). 47 This This reference reference to the verse of the Sura al-isrā is also made 47 by Abū 'Alī al-Daqqāq al -Daqqāq in a remark quoted by al-Qushayrī. 48 This frequently ntly found in the 48 This image is not used here but it is freque writings writing s of the Shaykh al-Akbar and his discip disciples. les. See for example Fusūs, p. 76 (where wujūd should should be read for mawjūd , unlike Afīfī’s reading). 49 On On this ‘retu ‘return’, rn’, see Fut . II. 672 ("The nobility of man is to 49 return in his existence to his state of non- existence") existence") and III. 539. 50 50 Fut . III. 494; Kitāb al-alif (Hyderabad, (Hyderabad, 1948); Fusūs , pp. 77–78. 51. Risāla, pp. 94–95 (Knysh, pp. 217–220); 217–220); Fut . 52 The The same ideas are developed in Chap. Chap. 10 of the Fusūs , 52 with the same Quranic references (especially Q. 11:56). 53 53 Fut . II. 385. 54 These These words are borrowed borrowed from a hadīth qudsī which which Ibn 54 'Arabī has included included in his Mishk Mishkāt āt al-anwār and and which he mentions on many occasions in most of his works. In consistency with the akbarian doctrine, we are very conscious of giving the innate habitus habitus a a much stronger meani meaning ng here than that which is usually employed in the language of Christian mystical theology. 55 55 The The interp interpretati retation on by Ibn 'Arabī of the aforement aforementioned ioned hadīth emphasis emphasises es that when "God is the hearing, hearing, the sight, the
hand, the foot" of the servant, nothing has happened in fact except for an unveiling (kashf ( kashf ) to this latter latter of what always was was and always will be (Fut ( Fut . I. 406).
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