There's No Time Like the Present! The idea for this paper first appeared in December 2004 in Priene, that most intimate and beautiful of Hellenistic cities on Turke's e"ean coast, a #e$el in the cro$n of sia %inor& $as (isitin" $ith students and friends from the )eshara *chool at +hisholme House& ne of our number $as an archaeolo"ist from -ford $ho had ne(er (isited this cit before, and he sa$ $hat "enerations of archaeolo"ists, tourists and ea"er schoolchildren schoolchildren before him had sou"ht, thou"h o(erlooked. o(erlooked. a "enuine ancient /reek coin lin" masked b dirt on the "round& He $as, of course, absolutel deli"hted and, hasten to add, acted impeccabl and handed it o(er to the Turkish Turkish authorities!1& s sat in the ruins of the Temple Temple to thene, en#oin" the "lorious December December sun and the beaut of the site, contemplated $hat a superb and "racious "ift of the moment this $as for him, particularl since he is an archaeolo"ist, and asked mself. if $ere to recei(e a "ift of the moment a present of the present from Priene, $hat $ould like it to be3 nd thou"ht. $ould like to ha(e illuminated that facet of consciousness consciousness that is represented represented b the $orship of thene&&& a thou"ht $hich opened up the idea for this paper& )ein" is *in"le and ndi(isible& +onsciousness is *in"le and ndi(isible& t 'contains' all ts o$n infinite possibilities of *elfe-pression *elfe-pression all possibilities of ts o$n becomin" not as a phsical container contains somethin" other than itself, but $ith the containment of identit& t is all is all ts o$n possibilities, #ust as the ocean is e(er possible possible confi"uration that the $ater ma take, and #ust as a mo(ement of consciousness consciousness is consciousness& Hence t is *in"le, ndi(isible ndi(isible and nfinite. perhaps ou could sa that t is 5ni6uel and nfinitel ne& This is nontime, a state of bsoluteness $hich contains ts o$n relati(it& Please note the difficult $ith the $ords 7This is nontime7& To the e-tent that our minds operate $ithin the realm of relati(it, relati(it, the $ords 'nontime' encoura"e us to be"in $ith a premise that there is such a thin" as time, then to ne"ate it, or to implicitl assume that there $as a time $hen time $as not& Ho$e(er, Ho$e(er, nontime is not an absence of time8 it is the 9ealit of Timelessness. e(er here, Total Presence& nd that Total Presence is totall present, no$, $hether $e are a$are of it or not, $hich is $h it is true to sa that there is no time like the present& Time belon"s to the relati(e ima"e of absoluteness. absoluteness relati(ised so that all those infinite possibilities of *elfe-pression can be e-pressed, each accordin" to its o$n nature, and the treasur of the beaut of that possibilit be unlocked and brou"ht forth& This is necessaril a relati(e ima"e because onl Totalit Totalit is real& n part of it, b itself, is an illusor ima"e dra$n from that Totalit& :or an uni6ue possibilit to be e-pressed to be e-teriorised or
manifested and sho$ its o$n uni6ueness, it cannot b definition also e-teriorise the uni6ueness of another possibilit& That prero"ati(e belon"s uni6uel to that other possibilit& possibilit& *o that *in"le 9ealit of nontime, $hich is both beond limitation or definition and e6uall e6uall the ori"in of all possible limitations and definitions, appears uni6uel as the ima"e of each possibilit $ithout bein" limited b it& The interior unit re(eals tself as an e-terior multiplicit& multiplicit& nd it is this e-terior multiplicit, multiplicit, the infinite ima"es of the possibilities inherent in the unit, that are dressed in space and time to appear as the relati(e $orld, or the $orld of $itnessin", in $hich $e find oursel(es& )ut $hate(er the multiplicit of appearances, in 9ealit there are no separate thin"s, people or e(ents, separated b time or distance or anthin" else, because 9ealit ne(er di(ides& The ne and the %an ne(er stood apart, e-cept in our thou"ht& There is ne(er a time or a place in $hich the ;hole is not present $ith all of ts infinite possibilities& The endless selfre(elation selfre(elation of the ne in the form of ts o$n possibilities is, from the point of (ie$ of the possibilit, the the brin"in" into e-istence of that possibilit $ith all its infinite states& :rom the point of (ie$ of that possibilit, possibilit, this is the "ift of )ein", perpetuall rene$ed in each instant& lthou"h $e mi"ht use the $ords 7the "ift of )ein"7, $e must remember that )ein" is ne(er '"i(en' in the sense that it is transferred to the possibilities. it remains that the ne endlessl re(eals re(eals tself in their forms, accordin" to their recepti(ities&
is e6uall the consciousness consciousness of the complete and perfect ima"e of that 9ealit. the perfect human, al-insan al-kamil , 5ni(ersal %an, $here the $ord '%an', both in rabic and
@ust as the Timeless ne is e-teriorised as the %an clothed in the ima"es of space and time, so ts perfect ma"e, the sin"ular 9ealit of %an, appears as the man ima"es of humanit throu"hout eras and, perhaps, places, kno$n to us and unkno$n& These man ima"es of humanit are the detailin" of the sin"ular 9ealit of %an& *ince 9ealit ne(er di(ides and is uni6uel and infinitel ne, the uni6ue, indi(idual ima"e of humanit ou or or anone else and the "lobal ima"e of humanit all those $ho ha(e e(er li(ed, are li(in" and $ill li(e are both ima"es of the same *in"ular 9ealit. 9ealit ima"ed b (irtue of the ne containin" the %an, or b (irtue of the %an manifestin" the ne& )ut the ne and the %an ne(er stood apart, e-cept in our thou"ht& The sta""erin" (ariet of human cultures, beliefs, lan"ua"es, philosophies, scientific and aesthetic creati(it, and so on, belon" at once to the multiple ima"e of humanit e-tended o(er time, and e6uall to the sin"le, allinclusi(e +onsciousness +onsciousness present in e(er moment as the 9ealit of %an& :rom our relati(e perspecti(e perspecti(e that is, the pro#ection of our realit into the realm of space time $hat distin"uishes our experience of experience of time is that time has an arro$, a direction& ;e can mo(e for$ards or back$ards in space, but $e do not sa the same of time& ;e o$e our modern scientific, relati(istic understandin" of time to lbert nd if it is possible to (isit the 'past', then it hasn't 'passed' but is still present& n other $ords, all moments of time coe-ist& ;hat, then, is the arro$3 The arro$ of time can be seen as the unfoldin", like the nautilus shell, of an interior potential becomin" e-teriorised e-teriorised and actualised& :e$ people $ould ar"ue that their o$n li(es e-hibit this unfoldin"& *ince the indi(idual and the "lobal ima"es of humanit are each mirror to the other, so e6uall the histor of humanit e-hibits an unfoldin" of potential becomin" actualised& nd further, since the ne and the %an ne(er stood apart e-cept in our thou"ht, these t$o ima"es of humanit, indi(idual and "lobal, are 7indissolubl interrelated7& interrelated7& To 6uote )ulent 9auf, founder and first Honorar President of the %uhiddin bn 'rabi *ociet, 7There is onl ne <-istence, therefore the unfoldin" of the destin of the $orld as a "lobal entit, and the indi(idual destin, destin, is indissolubl interrelated, and both must be seen as aspects of *elf 9e(elation of the *in"ular 9ealit&7=4 9ealit&7= 4> ;hat is this destin, this interior potential3 Ho$ does it unfold and become actualised3 s $e ha(e seen, the perfect human is the place or better, nonplace of +onsciousness and Gision $hereb 9ealit re(eals ts mster to tself, that is, re(eals to tself, throu"h Lo(e, the infinit of ts o$n )eaut& The purpose of human e-istence, indi(idual and "lobal, is to become realised in that consciousness and (ision to become realised in a trul 5ni(ersal Perspecti(e& Perspecti(e& :or the completion of that realisation, the place, or the recepti(it, must be prepared& bn 'rabi uses the metaphor of polishin" the surface of a mirror&= A> The surface of the mirror must be polished in order to be able to reflect )eaut e-actl as t is& To the the de"ree that the surface is not perfectl polished, the resultin" ima"e $ill de(iate from the ori"inal& The ima"e
$ill be of the sub#ect, but accordin" to the particularit of the surface& none $ho has entered a hall of mirrors at a funfair and seen themsel(es lookin" like an e""timer can appreciate this! ;hen the de"ree of polishin" is complete, the ima"e is returned e-actl as it came& But , he informs us, the (er possibilit of bein" polished onl e-ists because the place already has the has the potential to become a perfect mirror& Bou could polish a ball of $ool for eternit and it $ould ne(er "i(e back our ima"e& )ecause of the alread e-istin" potential for perfection because of the e(erpresent e(erpresent 9ealit of %an humanit, indi(idual and "lobal, is perfectible& perfectible& nd if $e should doubt that this is the case, or e(en that it is possible, $e can remind oursel(es oursel(es of $hat is said in the Kernel of the Kernel . 7the most important factor is to be bound $ith certitude to the perfectibilit of %an&7= %an&7= > The matter of preparation of the place, or of recepti(it, is central central to the 6uestion of time and nontime& s has alread been said, each instant, each moment, is the becomin" of the *in"ular 9ealit, 9ealit, in the forms of ts o$n possibilities& :rom this point of (ie$, $hat is "i(en, or re(ealed, re(ealed, is unlimited, un6ualifiable, and unrestricted& :rom the point of (ie$ of the possibilities, the *in"ular 9ealit is re(ealed accordin" to their recepti(it and $hat has been "i(en is $hat the ha(e been able to recei(e& To "i(e an e-ample, if hold a thimble under a $aterfall, am "i(en a thimbleful of $ater8 if hold a cup am "i(en a cupful, and so on& f stand under the $aterfall $ithout a separate container, container, am perpetuall drenched& The perfect potential of the human is to recei(e or contain the 9eal in the same $a that the 9eal contains ts o$n infinite possibilities of *elfe-pression *elfe-pression not b one thin" containin" somethin" else, but $ith the containment of nootherness& nd as $e sa$ $ith the e-ample of the mirror, mirror, it is because %an has this potential for perfect recepti(it that his recepti(it can be prepared& This preparation has a direction in time because the reception of %eanin" in one de"ree prepares the place for further reception& This fact is represented in the structure of the Fusus al-hikam& al-hikam& The re(elation that is brou"ht b each of the successi(e prophets, up to the completion in %ohammed, is a re(elation of the sin"ular Truth Truth accordin" to the recepti(it of the people of that time and place& Throu"h each settin" of ;isdom a face of the llinclusi(e Truth is e-teriorised& The llinclusi(e Truth remains the realit of the interior, and this interior 9ealit is present at all times and places for the one $ho has the ees to see it& s is sho$n so clearl in the ttoman commentar on the summar of chapter headin"s at the end of the chapter of dam in the Fusus,= Fusus,=I I> $hat is hidden in the interior of one re(elation becomes more e-plicit in the succeedin" re(elation, re(elation, because the recepti(it to recei(e the further re(elation has been prepared b the reception of the pre(ious one& The 'process' b $hich the recepti(it is prepared is applicable to the $hole of mankind, indi(iduall and "loball, e(er$here& Parado-icall Parado-icall and more importantl, the re(erse is also true, and this a"ain is sho$n clearl in the Fusus.= Fusus.=J> The present not onl prepares for the future, but it is acted upon b it& This preparation preparation and unfoldin" has a purpose and an aim. the full manifestation in the e-terior of $hat is alread kno$n in the interior& interior& The unfoldin" of the nautilus shell is determined at each turn b $hat it is to become, hence it unfolds as a nautilus and not a crab& This is the action of nontime appearin" in time& ;hat is et to become, in time, is alread completel pres present ent in the kno$led"e and consciousness of nontime, and the re6uirement for that to manifest in the e-terior brin"s about the conditions $hereb it can manifest& To put it (er simpl, simpl, as 9umi did, the tree comes into e-istence because of the fruit& s $e sa$ earlier, the fruit is the trul 5ni(ersal Perspecti(e Perspecti(e that is the birthri"ht of 5ni(ersal %an& The tree, "ro$in" from seed to
fruitladen bou"h, is the brin"in" about of the conditions, indi(iduall and "loball, $hereb this can happen& t follo$s that each era, each time, each moment, has a specificit to it in terms of $hat it can e-teriorise of the 9ealit of 5ni(ersalit8 of the 9ealit of %an& n time, it follo$s from $hat came before, and it prepares for and is acted upon b $hat is et to come& <6uall, the moment is the realit of Timelessness, the Total Present& t is onl in the sin"ular consciousness of the perfect human that these t$o are united and separated& t is said that the perfect human 7sees $ith both ees7& ;ith one ee the see the timeless 9ealit8 $ith the other the see the re6uirements and necessities of the specific moment in life in $hich the are situated& ;e are born here, into the relati(e $orld, into a particular time, and that particular time has its re6uirements and necessities in accordance $ith the "lobal unfoldin" of the 9ealit of %an& )ut the indi(idual ima"e of humanit and the "lobal ima"e of humanit are both faces of the *elf9e(elation of the *in"ular 9ealit& Hence it follo$s that an human bein" must be inseparable from the era the are born into and indissolubl of their time, $hilst at the same time retainin" the potential to be present in the Total Present, the realit of nontime& The importance of this cannot be o(eremphasised& t is not #ust that $e are conditioned b our time, as so man ha(e $ritten& ;e are an ima"e of our time, and our time is an ima"e of oursel(es& The fact that $e are an ima"e of our time, and our time is an ima"e of oursel(es, has different aspects& ne is that our possibilit is alread present in consciousness and in kno$led"e& The re6uirement for that to manifest in the e-terior brin"s about the conditions $hereb it can manifest& Thus the time into $hich $e are born is nothin" other than the matri- $hich is necessar in order to allo$ our possibilit to be full e-pressed& <6uall, $e are the matri$ithin $hich the possibilit of the time can be e-pressed& *o for us, there reall is no better time than the present& nother aspect is that as indi(iduations, $e are inseparable from the era $e are born into& :rom the point of (ie$ of time, $e cannot be of another era, of another time& ;e cannot know a pre(ious era in the $a that those $ho li(ed then kne$ it, because the $ere of it and it $as of them& ll $e can do is look back throu"h the ee of this era and interpret& ;e cannot be of a pre(ious era, sub#ect to its determinations& ;e can onl be, and must be, of our time, recepti(e and responsi(e to $hat this particular time can manifest of 5ni(ersalit& 9umi said 7No matter ho$ man $ords there ma be concernin" esterda, oh m dear one, the ha(e "one, alon" $ith esterda& Toda it is necessar to speak of ne$ thin"s&7 To speak of is to manifest, to brin" out into the e-terior, and $hat can be brou"ht out toda is not the same as esterda& t is onl b bein" recepti(e and responsi(e to $hat this time can manifest of 5ni(ersalit, that $e can full realise the potential of oursel(es and of the time& This raises the crucial point. $hat $e kno$ our time to be is a reflection of our kno$led"e of oursel(es& nd further, $hat $e kno$ oursel(es to be has a profound effect upon the time& Thus if one person follo$s the path of the perfection of humanit, so clearl e-posed and mapped b bn 'rabi, this has an effect upon the recepti(it of the time and hence on the preparation of the place for $hat is et to come&
n time, $e stand bet$een the *ealin" of %ohammedian *ainthood b bn 'rabi and the *ealin" of 5ni(ersal *ainthood b @esus& ne $a that $e can look at these t$o faces of the *eal of *ainthood is in terms of the indi(idual ima"e and the "lobal ima"e of humanit, in that both are faces of the *elfre(elation of the *in"ular 9ealit and are indissolubl interrelated& bn 'rabi manifested here, in the e-terior relati(e $orld, the completion of the %eanin" of that *elfre(elation in and as the 9ealit of %an, and he informs mankind of and from that le(el& The era of the *eal of 5ni(ersal *ainthood $ill manifest this completion in the "lobal ima"e of mankind& nsofar as this time is preparin" for and is prepared b $hat is to come, the choice $e make indi(iduall in resol(in" to come to kno$ oursel(es accordin" to the 9ealit of %an, or not, has profound conse6uences& No$, at last, to return to $here be"an. the sunsoaked stones of the temple of thene at Priene, stones $hich ha(e $itnessed a number of eras come and "o, and the thou"ht that $ould like, as m "ift of the moment, m present of the present, to ha(e illuminated that facet of consciousness that is represented b the $orship of thene& The temple in Priene is dedicated to thene Polias thene of the +it, one of the desi"nations of thene& thene represents the Di(ine ;isdom, the hagia sophia& The cit is the smbol of the Heart& *o thene Polias represents the Heart ruled b Di(ine ;isdom, $hich can be no other than the place of the 9ealit of %an& The e-terior re(elation of this meanin" $as accordin" to the recepti(it of the time and place& The fullness of the interior meanin" became more e-plicit throu"h succeedin" re(elations, but $as completel present at that time for those $ith the ee to see it, the person or people of perfection& *o, to ha(e that facet of consciousness full illuminated $ould re6uire t$o aspects, that of nontime and time& t $ould re6uire illumination of that meanin" accordin" to its timeless, interior realit, and it $ould re6uire illumination of its specific unfoldin" in time and of $hat that $orship reall meant to the people of that time& nd both of these are possible onl b (irtue of the sin"ular consciousness, $hich is %ankind's true estate& s $e ha(e seen, b (irtue of their o$n indi(iduation, a person is inseparable from the era the are born into and so cannot kno$ a pre(ious era in the $a that those $ho li(ed then kne$ it& )ut this is not the case for the one $ho has "one beond ha(in" an fi-ed ee or 'ayn1, an point of (ie$ fi-ed b his or her o$n particularit, but $ho has instead become the place of the (ision that 9ealit has of tself& n this (ision, those eras are present and $itnessed& ;hat he sees in each era is nothin" other than himself, nothin" other than the possibilities $hich are totalised b his o$n bein" and b his o$n consciousness& To 6uote *adr alDin alKuna$i, When the Real gae me to witness this tremendous place of witnessing! " saw that its possessor has no fixed entity and no reality... When you witness this! you will know that you perceie each thing only through that thing itself and inasmuch as you are identical with each thing. #hus you are the attribute of eery attribute and the $uality of eery essence. "n one respect! your act is the act of eery actor. %erything is the differentiation of your essence. "n this state you are the common measure of all things& you make their manyness one and you make their oneness many by the constant ariation of your manifestation within them. ( )
should like to end $ith some lines of poetr from a contemporar $riter, )en kri& choose a contemporar $riter because for me, bn 'rabi is a Li(in" %eanin" and $hat he e-poses of the 9ealit of %an is uni(ersall and timelessl true& The importance of his %eanin" lies in its uni(ersalit and timelessness, and hence the possibilit for e(er human bein" to realise the truth of it, here and no$, in our present to the end that both the indi(idual and the "lobal ima"es of humanit ma become the place of manifestation of nontime in time& #he illusion of time will gie way #o the reality of time... *nd time present is made Before time becomes present. For all time is here! now "n our awakening. +, )
Notes
C& :irst presented at the %uhiddin bn 'rabi *mposium entitled 7Time and NonTime7, held in -ford in %a 200A& 2& 9eferrin" to the rabic $ord wuud bein", e-istence1 $hich has the root of 'findin"'& F& World Without #ime #he Forgotten /egacy of 01del and %instein b Palle Bour"au llen Lane, 200A1& 4& )ulent 9auf, unpublished lecture, ca& CIA& A& %edie(al mirrors $ere made of metal, $ith a surface so hi"hl polished that it became reflecti(e& & smail Hakki )urse(i's translation of the Kernel of the Kernel b %uhiddin bn 'rabi )eshara Publications =CJC>1, p& CJ& I& smail Hakki )urse(i's translation of and commentar on Fusus al-2ikam b %uhiddin bn 'rabi -ford, CJ1& J& The Fusus details the brin"in" into complete manifestation, chapter b chapter, of the pre e-istin" %ohammedian perfection and the ;isdom of all the prophets is looked at from that perspecti(e& & 3afah4t , pp& 2F, 6uoted b ;illiam +& +hittick in 7The +entral Point. Kna$M's 9ole in the *chool of bn 'rabM7, 56"*7 G 20041, p& FI& C0& )en kri, 6ental Fight , Phoeni- House, C, p& I&
bn 'rabM on Pro-imit and Distance +hapters 20 and 2C of the Fut8h4t by 6ohammed Rustom This paper $ill offer a readin" of bn 'rabM's teachin"s on the important *ufi concepts of $urb pro-imit1 and bu'd distance1, as laid out in chapters 20 and 2C of his monumental al-Fut8h4t al-makkiyya #he 6eccan "lluminations1& n these relati(el brief chapters bn 'rabM en"a"es his predecessors' meditations upon these concepts, $hile offerin" his o$n uni6ue interpretations of their meanin" and si"nificance& The had9th al-naw4fil plas a crucial role in bn 'rabM's teachin"s here, as do a number of ke Kur'Onic passa"es& Ibn 'Arabī on Proximity
bn 'rabM de(otes chapter 20 of the Fut8h4t to pro-imit& The full title of the chapter is indeed elusi(e. 7n kno$in" pro-imit $hich is =referred to as> the performance of acts of obedience, =and> $hich ma be understood as the pro-imit of the distance of two bowlengths the bo$s formin" into a circle1 or nearer =K& AF.>&7 C n the title itself bn 'rabM pro(ides a ke to understandin" the e-position of pro-imit that is to follo$& Pro-imit is, from one perspecti(e, the result of reli"ious de(otions, $hich is to sa that one ma dra$ nearer to /od b (irtue of carrin" out those acts $hich He has prescribed in the La$& Bet, pro-imit ma also be understood as that $hich brin"s t$o 7bo$s7 or arcs to"ether, each of $hich are 7separate7 and 7opposite7 at one point& 7The distance of t$o bo$len"ths7 alludes to the famous (erse in 78rat al-nam, $hich recounts the Prophet's mi'r4 , or ascension& The Kur'Onic (erse specifies neither $ho $as brou"ht near, nor to $hom he $as brou"ht near, and the s9ra and had9th literature pro(ide additional bits of information to help sol(e the pule& ;hile there ma be differences of opinion as to $hat the openin" (erses of 78rat alnam mean, e(en $hen the information pro(ided in the s9ra andhad9th literature is taken into consideration, the *ufis a"ree for the most part that these (erses refer to the Prophet's encounter $ith /od&2 7The distance of t$o bo$len"ths7 is said to denote the pro-imit bet$een the encounterer and the
$ould be united& The $ould be 7nearer7& ;ithout elaboratin" on the uni6ue and creati(e $as in $hich the *ufi tradition has meditated upon this smbol, it $ill suffice to sa that in the (er title of this chapter, bn 'rabM "i(es us an idea of $here he $ants to take his discussion on pro-imit& lthou"h the chapter $ill sa nothin" more about the ima"e of pro-imit bein" 7the distance of t$o bo$len"ths7, the *hakh's e-positions on the nature of pro-imit and its relationship bet$een the Di(ine and the human $ill sho$ that this is indeed a specific tpe of pro-imit he has in mind, and is not open to e(erone& Proximity and the Perpetual Self-Disclosures of the Real
The *hakh be"ins the chapter on pro-imit b e-plainin" $hat he means b this technical *ufi e-pression& ;hile his openin" statements in this chapter undoubtedl assume the truth of the definitions of pro-imit "i(en b his illustrious predecessors, his treatment of the topic is unmistakeabl more nuanced from the outset. /od sas, We are closer to him than the ugular ein =K& A0.C>& He described Himself in terms of pro-imit to His ser(ants& ;hat is sou"ht b 7pro-imit7 is nothin" but its bein" an attribute of the ser(ant such that he is characteried b pro-imit to the 9eal in the $a that the 9eal is characteried b pro-imit to him&7 F bn 'rabM's openin" statements re(eal pro-imit as a reciprocal relationship bet$een the Di(ine and the human& ll beautiful and noble character traits proceed from the Di(ine& 7Pro-imit7 therefore marks a certain characteristic of /od& ;hen the Prophet said 7Take on the character traits of /od7,4$ith respect to pro-imit this $ould mean that our pro-imit to /od presupposes /od's pro-imit to us& bn 'rabM returns to this point later on in the chapter& n the follo$in" passa"e, it can clearl be seen that the *hakh's understandin" of /od's perpetual selfdisclosures in all thin"s colours his e-position of 7pro-imit7& *li"htl to$ards the end of chapter 20 he describes the situation of pro-imit as bein" the selfdisclosures of the 9eal in all thin"s, $hether the are material or immaterial. ;e sa that that 9eal is not absent from bein" $ith e(er ser(ant $hene(er He discloses Himself to him such that He becomes manifest to him in matter or in somethin" other than matter& f He discloses Himself to him in matter that is a form, pro-imit $ill follo$ that matter in the con"re"ation malis1 of $itnessin" and the presence of (ision& f He manifests Himself to him in somethin" other than matter, it is pro-imit of place and pro-imit of rank, such as the pro-imit of the (iier, the #ud"e, and the "o(ernor =to the kin">& A n this passa"e bn 'rabM speaks of the $as in $hich pro-imit is e-perienced& t is, ho$e(er, onl the "nostics $ho can $itness /od in the multiple forms of creation, and $ho can therefore e-perience that pro-imit $hich is characteristic of all e-istence& This point is clarified in an earlier passa"e, $here bn 'rabM be"ins b 6uotin" the Kur'Onic (erse, *nd 2e is with you whereer you may be =K& AI.4>. t is #ust as He sas, *nd 2e is with you whereer you may be& The %en al-ri4l 1 al$as seek to be $ith the 9eal in $hate(er form He discloses Himself& nd He perpetuall discloses Himself in the forms of His ser(ants& The ser(ant is $ith Him perpetuall $here(er He discloses Himself #ust as the ser(ant is perpetuall characteried b 7locatedness7 ayniyya1& *o /od is perpetuall $ith him in $hate(er location he ma be& No$ the 7locatedness7 of the
9eal is in $hate(er form He discloses Himself& The "nostics perpetuall $itness pro-imit because the ne(er cease $itnessin" these forms in themsel(es and other than themsel(es& There is nothin" but the selfdisclosure of the 9eal& *ince /od describes Himself in the Kur'On both as bein" closer to man than his (er life (ein and $ith His creatures $here(er the ma be, bn 'rabM understands this pro-imit to be nothin" but a reference to the entire 7situation7 of e-istence& /od's 7location7 is $here He is to be found& ;here He is to be found, He is surel 7pro-imate7& Hence, /od is pro-imate e(er$here, since He discloses Himself e(er$here& /od continuall and perpetuall re(eals Himself throu"h His infinite selfdisclosures to their respecti(e loci of manifestation, $hich are nothin" but the e-istentiations of the ob#ects of /od's kno$led"e, that is, of the immutable entities al-a'y4n al-th4bita1& n other $ords, the loci of manifestation are the 7thin"s7 $hich make up realit& *ince the are nothin" but receptacles for the di(ine names, /od is to be found 7in7 them& He is thus pro-imate to them since the onl e-ist b (irtue of His self disclosures to them& *ince this process happens continuousl, the thin"s in the uni(erse are $here /od is to be 7found7& The "nostics are therefore perpetuall $ith Him $here(er He is to be found, $hich is e(er$here& s for those $ho are not "nostics, it can be surmised that the are distant from /od insofar as the do not $itness Him e(er$here& Types of Proximity
;hile bn 'rabM defines pro-imit in $as $hich are trul uni6ue to his metaphsical $orld(ie$, he also de(otes a "ood deal of time to respondin" to the earlier definitions of pro-imit articulated b his *ufi predecessors& Like the *ufis before him, the *hakh understands pro-imit to be 7the performance of acts of obedience7& I Presumabl, it is in the (er fulfilment of the acts prescribed b /od that pro-imit to /od comes about& ndeed, the had9th al-naw4fil sas that the ser(ant does not approach /od $ith anthin" more belo(ed to Him than that $hich He has made incumbent upon him& bein" /od's command therefore entails pro-imit to Him because fulfillin" His re6uests brin"s about His lo(e for us, and $e are resultantl dra$n nearer to Him in lo(in" obedience to His commands& bn 'rabM, as $e shall see, understands pro-imit in the truest sense of the term to be #ust this& )ut he makes it 6uite clear that pro-imit throu"h obein" /od does not necessaril lead one to pro-imit to /od& *ome people $ho $orship /od are rather 7pro-imate7 to their ultimate felicit in Paradise, escapin" damnation in the ne-t life&J This tpe of pro-imit, bn 'rabM reminds us, is 7the pro-imit of the masses $urb al-'4mma17 because /od is $orshipped in order to attain the felicities of the ne-t $orld& C0 :rom this perspecti(e, e(er moment on earth punctuated b the performance of reli"ious de(otions entails 7pro-imit7 since the $orshipper comes closer to his ultimate felicit& This is an important point to keep in mind $hen readin" bn 'rabM's tpical $a of describin" the function of the names in the cosmos in relation to this notion of pro-imit. f it $ere not for the di(ine names and their rulin" properties in the en"endered thin"s ahk4muh4 f9 al-akw4n1, the properties of 7pro-imit7 and 7distance7 $ould not be manifest in the cosmos& :or at each moment e(er ser(ant must be pro-imate to a di(ine name and distant from another di(ine name $hich does not ha(e a rulin" propert o(er him at that moment& f the rulin" propert of the name $hich presides o(er him at the moment and $hich is characteried b pro-imit to him "rants the ser(ant escape from miser and the attainment of felicit, that is the sou"htafter pro-imit accordin" to the :olk&CC
bn 'rabM conse6uentl identifies three tpes of pro-imit& The first tpe is $hat he calls pro-imit throu"h kno$in" /od b $a of rational consideration na:ar 1&C2 He notes that one could either be ri"ht or $ron" in this endea(our&CF The dili"ent one mutahid 1 is nonetheless re$arded, in keepin" $ith the Prophet's sain" that the one $ho "i(es a correct le"al opinion recei(es t$o re$ards, $hereas the person $ho "i(es an incorrect le"al opinion recei(es one re$ard&C4 The other tpe of pro-imit is to kno$ /od's oneness and di(init throu"h $itnessin" shuh8d 1, $hich $e treated in the pre(ious section& The third tpe of pro-imit is pro-imit throu"h performin" acts $hich are mandator and ones $hich are recommended, both in$ardl and out$ardl&CA t is the third tpe of pro-imit, that is, pro-imit throu"h actions, $ith $hich bn 'rabM is most concerned& lthou"h the *hakh speaks in the be"innin" of this chapter of pro-imit throu"h the performance of acts of reli"ious de(otion as bein" pro-imit to felicit, he "oes on to discuss another aspect of this tpe of pro-imit& t is here that he demonstrates ho$ pro-imit throu"h the performance of reli"ious actions also entails pro-imit to /od& Bet an 7action7 for bn 'rabM need not necessaril be 7"ood7 in order for it to brin" one nearer to /od& ll actions both "ood and e(il are preceded b the 7act of faith7, $hich itself entails pro-imit. s for pro-imit throu"h actions, it refers to out$ard kno$led"e $hich is $hat is connected to the bodil limbs and in$ard kno$led"e $hich is $hat is connected to the soul& The most "eneral of in$ard actions is faith in /od and $hat comes from it b $a of the teachin" of the %essen"er, not kno$led"e of that& The 7act7 of faith 'amal al-9m4n1 permeates all actions and relin6uishments, for no belie(er pursues an act of disobedience, be it out$ard or in$ard, e-cept that there is pro-imit to /od in it because of his faith that it $as an act of disobedience& The belie(er ne(er commits an e(il action $ithout his mi-in" a ri"hteous action $ith it&C bn 'rabM states here that pro-imit to /od is e(en a natural outcome of a belie(er's e(il deeds& lthou"h a belie(er's actions ma be e(il, he nonetheless belie(es in their e(il status& *uch actions are, therefore, both e(il and ri"hteous at one and the same time& n keepin" $ith bn 'rabM's understandin" of the fundamental principialit of /od's merc, the e(il act of the belie(er not onl entails pro-imit to /od, but it actuall opens up for him the possibilit to increase in pro-imit after repentin" to Him&CI bn 'rabM places a "reat deal of emphasis on not onl the 7act7 of faith, but also the 7act7 itself, $hether it be the performance of somethin" mandator or superero"ator& reli"ious action can onl be a means to attainin" pro-imit because the entire act is in place in order to "ain pro-imit to /od& ;hereas one ma belie(e that an action is $ron" and nonetheless perform it and et still be characteried b pro-imit despite the performance of the e(il act, the performance of a pious act $ill brin" the ser(ant that much closer to /od& CJ Qurb al-Farā'id and Qurb al-Nawāfil
his hearin", si"ht, hand, and helper&7C n connection $ith his discussion on the had9th alnaw4fil bn 'rabM makes a fundamental distinction bet$een t$o tpes of pro-imit& There is the $urb al-far4'id pro-imit throu"h obli"ator $orks1 and the $urb al-naw4fil pro-imit throu"h superero"ator $orks1& n the follo$in" passa"e he states that the $urb alfar4'id comes about throu"h the obser(ance of the acts commanded b /od, $hich is preceded b the fundamental obli"ation of faith in Him. The (alidatin" condition for the acceptance of e(er obli"ator act is the obli"ation of faith& Then the ser(ant ma dra$ near b carrin" out the obli"ator acts& ;hoe(er ac6uires its fruits, he $ill 7become7 a hearin" and si"ht for the 9eal& The 9eal =$ill then> $ill b his $ill, $ithout his kno$in" that his $ill is /od's $ill for the thin" to occur& )ut if he kno$s, then he is not a possessor of this station& This is the scale of the performance of obli"ator acts, $hich is the most belo(ed thin" throu"h $hich one "ains pro-imit to /od&20 Then bn 'rabM "oes on to e-plain the nature of the $urb al-naw4fil . s for the pro-imit =$hich is referred to as pro-imit throu"h> superero"ator acts, /od also lo(es this, and /od's lo(e re6uires that the 9eal 7become7 the ser(ant's hearin" and si"ht& This is its =i&e& lo(e's> scale in the pro-imit of superero"ator acts& ;hen the le(els of lo(e are distin"uished in the lo(er, the latter is called 7lo(er7 and 7more belo(ed7& 2C s the first of the abo(e t$o passa"es re(eals, it is throu"h the performance of obli"ator acts that one ma dra$ closer to /od& The had9th al-naw4fil states clearl that there is nothin" more belo(ed to /od than 7fulfillin" $hat ha(e made obli"ator upon him&7 Thus, b performin" $hat /od has made obli"ator, one attains a le(el of pro-imit to /od $hich cannot be attained in an other $a& nd, unlike the last part of the had9th al-naw4fil $hich states that after performin" the superero"ator acts /od $ill 7become7 the ser(ant's hearin", si"ht, and hand, in the performance of those acts $hich /od has made obli"ator upon the ser(ant, it is actuall the ser(ant $ho $ill 7become7 /od's hearin", si"ht, and hand& s parado-ical as this ma seem, there is a (er "ood reason for $h bn 'rabM sas this& )efore (enturin" there, $e must look at bn 'rabM's teachin"s on distance, $hich are intimatel related to the fore"oin" discussion& ;e $ill then be in a better position to understand his distinction bet$een the $urb al-far4'id and the$urb al-naw4fil & Ibn 'Arabī on Distance
bn 'rabM be"ins chapter 2C of the Fut8h4t , simpl entitled 7n kno$in" distance7, b obser(in" that 7distance7 (aries in accordance $ith chan"es in states& %ore importantl, he sas that distance comes about $hen pro-imit is not a 6ualit of the ser(ant, this bein" essential because /od Himself, as bn 'rabM e-plained in chapter 20 of the Fut8h4t , is characteried b pro-imit& f the 6ualit of pro-imit is not present 7distance7 is present&22bn 'rabM then directl addresses the definition of distance pro(ided b his *ufi predecessors, hintin" at his uni6ue understandin" of this concept. ;hat the ha(e affirmed distance to be is, $ithout doubt, distance& t is #ust that $e add matters to its definition, about $hich the communit $as i"norant because the $ere una$are of that about $hich $e speak& :or the did not speak of it in relation to kno$in" distance =as such>, and instead had it enter into the discussion on pro-imit b sain" that pro-imit is
union itim4' 1 and distance is separation iftir4$1, and that $hat relates to union does not relate to separation, thus takin" distance to be other than pro-imit&2F Distance is a comple- concept for bn 'rabM& n the one hand it is the opposite of pro-imit but on the other hand it is the 7situation7 of the sla(e, since he is distant from /od b his (er nature& ;hen an rabic triliteral root structure is manipulated b re(ersin" the consonants of $hich it is comprised, closel connected semantic fields of meanin" are created, as is seen in the triliteral structures '-/-6 , si"nifin" 7kno$led"e7 and the structure '-6-/, si"nifin" 7action7& lthou"h bn 'rabM does not dra$ attention to this fact in this chapter, it is $orth notin" that the $ord for 7ser(ant7 in rabic is deri(ed from the root '-B-;& ;hen the first t$o consonants of this root are re(ersed, $e come up $ith the root for distance, B-'-;& There is, therefore, an important relationship bet$een distance from /od and bein" a ser(ant of /od& The definition of pro-imit as bein" the fulfilment of acts of obedience is (alid& Bet the (er state of bein" obedient to /od, of therefore bein" His sla(e, also entails distance. The ser(ant is not a master of the one $hose ser(ant he is& There is nothin" more distant than the ser(ant's distance from his master& *er(anthood is not on account of the state of pro-imit& The ser(ant is onl 7near7 his master b (irtue of his knowledge that he is the master's ser(ant& His kno$led"e that he is the master's ser(ant is not ser(anthood itself& *er(anthood necessitates distance from the master, $hereas knowledge of one's ser(anthood necessitates pro-imit to the master& 24 bn 'rabM states e-plicitl that the fact of one's ser(anthood entails some tpe of distance from /od& n ser(in" /od, that is, in the act of ser(anthood, there must al$as be distance bet$een the performer and the one for $hom the ser(ice is performed& Bet in order to approach /od distance must be relin6uished& Ho$ can this be attained3 bn 'rabM sees a solution in b BaMd )astOmM's d& ca& 2C?JI41 famous encounter $ith /od. The 9eal said to him in his heart, 7 b BaMd, approach %e throu"h that $hich do not ha(e. lo$liness and po(ert&7 He ne"ated these t$o 6ualities lo$liness and po(ert from Himself& ;hat is ne"ated from Him is the 6ualit of distance from Him&2A ) approachin" /od $ith $hat He does not ha(e, that is, b realiin" one's ontolo"ical po(ert, one ma relin6uish that distance characteristic of ser(anthood $hich itself implies some notion of dualit& bn 'rabM further remarks on b BaMd's encounter. b BaMd said to his Lord on another occasion, 7Ho$ ma approach ou37, to $hich the 9eal replied, 7Lea(e ourself and come!7 ;hen he left himself, he relin6uished the rulin" propert of his ser(anthood 'ub8diyya1, since ser(anthood is itself distance from masterhood sayy4da1& The ser(ant $as distant from the %aster and thus sou"ht from Him, in lo$liness and po(ert, pro-imit to Him throu"h ser(anthood, and sou"ht from Him, in lea(in" his self, pro-imit to Him b takin" on the character traits of /od, $hich is $hat constitutes 7union7&2 Here, bn 'rabM seems to ackno$led"e that a tpe of pro-imit is still implied in ser(anthood, $hich, as $e shall shortl see, appears to correspond to the $urb al-naw4fil & Bet insofar as /od is doin" the act there can be no 6uestion of 7ser(anthood7& This is precisel $hat the $urb al-far4'id entails. the ser(ant 7becomes7 /od's hearin", si"ht, and hand because the ser(ant is 7not7& ;e sa$ abo(e that bn 'rabM said that the ser(ant's kno$led"e of his ser(anthood is
not actuall ser(anthood& He also said that if the ser(ant kno$s that /od's $ill is actuall his $ill in the $urb al-far4'id , he $ill not ha(e attained its station& This is because in knowing one's ser(anthood one is not 7distant7 as such, but one is still not faithfull fulfillin" the $urb alfar4'id & To kno$ of one's ser(anthood is to be 7a$are7 of one's self, $hich, althou"h not distance accordin" to bn 'rabM, nonetheless does not entail that pure state of pro-imit $here the ser(ant 7becomes7 /od's hearin", si"ht, and hand& n a footnote to his translation of one of the 6aw4$if of 'bd alKOdir al@aO'irM d&CF00?CJJF1, %ichel +hodkie$ic e-plains the difference bet$een the $urb al-far4'id and the $urb al-naw4fil . f, in the $urb al-naw4fil obtained b the practice of superero"ator acts, $here b definition the $ill of the creature plas a part1, llOh hears, sees &&& in the place of the ser(ant, correlati(el, in the $urb al-far4'id $hich the creature attains b manifestin" his absolute ser(itude that is to sa, his radical ontolo"ical indi"ence b the accomplishment of obli"ator acts, $here his o$n $ill is totall e-tin"uished1, it is! on the contrary! the serant who $ith anthin" more belo(ed to %e than performin" $hat ha(e made obli"ator upon him&7 +oncernin" superero"ator acts, He said, 7=% ser(ant continues to dra$ close to %e b performin" superero"ator acts of $orship until> lo(e him7, $ithout "i(in" it superiorit =i&e& to the performance of obli"ator actions>&2
insofar as /od $ills throu"h him, and he 7becomes7 /od's hearin", si"ht, etc& To the e-tent that the ser(ant is 7silent7 in his ontolo"ical po(ert in the far4'id , he is pro-imate to /od, or, rather, He is pro-imate to Himself& $ould like to thank Todd La$son and li /alestan for their comments on earlier drafts of this paper& 9eproduced from the @ournal of the %uhiddin bn 'rabi *ociet, Golume 4C, 200I&
Notes C& %uhM alDMn b& al'rabM, *l-Fut8h4t al-makkiyya )eirut. DOr alROdir, n&d&1, &2AJ& s %ichel +hodkie$ic notes in the introduction to (olume t$o of the (er important collection of translations from the Fut8h4t #he 6eccan Reelations, (ol& , ed& %ichel +hodkie$ic, trans& +rille +hodkie$ic and Denis /ril, trans& from the ori"inal :rench b Da(id *trei"ht Ne$ Bork. Pir Press, 20041, p& 1, bn 'rabM $ill return to the theme of the t$o bo$len"ths in chapters 42I G&F401 and 4F G&ACF1 of the Fut8h4t & Ho$e(er, bn 'rabM's treatment of this topic in these chapters is beond the scope of this paper, as are his other discussions concernin" his technical notion of the ma$4m al-$urba, elucidated in the Fut8h4t i&e& chapters IF and CC, both of $hich ha(e been analed and partiall translated b +rille +hodkie$ic in the aforementioned (olume, #he 6eccan Reelations, pp& 22421, and in his short treatise entitled Kit4b al-$urba, to be found in Ras4'il "bn '*rab9 , ed& %ahmd /hurOb )eirut. DOr al ROdir, dI1, pp& JJA& :or bn 'rabM's teachin"s on the ma$4m al-$urba, see also %ichel +hodkie$ic's 7eal of the 7aints =rophethood and 7ainthood in the ;octrine of "bn '*rab9 , trans& Liadain *herrard +ambrid"e. slamic Te-ts *ociet, dF1, passim& n this paper ha(e confined mself to an analsis of bn 'rabM's treatment of theahw4l of $urb and bu'd respecti(el, $hich should, at an rate, be studied independent of his teachin"s on $urba in such a preliminar analsis as the one bein" offered here& t should also be noted that, taken as a $hole, ;illiam +hittick has translated more than a 6uarter of chapters 20 and 2C of the Fut8h4t in his #he 7ufi =ath of Knowledge "bn '*rab9's 6etaphysics of "magination lban. *tate 5ni(ersit of Ne$ Bork Press, dJ1, pp& CACA28 Fd8 FF08 FA, and in his article 7
I& :or earl *ufi definitions of pro-imit as bein" 7the performance of acts of obedience7, see al*hiblM's sain" in %uhammad b& brOhMm alQalObOdhM, *l-ta'arruf li-madhhab ahl altasawwuf , ed& %ahmd Na$O$M +airo. %akatabat alQulliat alharia, C1, p& C2I8 b Nasr al*arrO#, Kit4b al-luma' f9 al-tasawwuf , ed& QOmil %ustafO alHindO$M )eirut. DOr al Qutub al'lmia, 200C1, p& AF8 b alKOsim alKusharM, *l-Ris4lat al->ushayriyya, ed& 'bd alQarMm al'tO'Damascus. %aktabat bMSanMfa, 20001, p& CAI& J& bn 'rabM, Fut8h4t , &AAJ&& bid&C0& bid&CC& bid&, &AAJA8 see also &A0& C2& bid&, &AA&CF& bid&C4& bidCA& bid&C& bid& CI& bid& :or bn 'rabM's understandin" of repentance, see tif Qhalil, 7bn 'rabM on the Three +onditions of #awba7& "slam and ?hristian-6uslim Relations CI?4 2001. 40FC& CJ& bn 'rabM, Fut8h4t , &AA& C& bid& s %ichel +hodkie$ic has recentl sho$n, the second fasl or section of the si- fus8l of bn 'rabM's *l-Fut8h4t al-makkiyya the fasl al-mu'4mal4t , correspondin" to chapters I4CJJ of the Fut8h4t 1, is entirel based on alKusharM's d&4A?C0I2IF1 arran"ement of the 6a$4m4t in theRis4la. *ee %ichel +hodkie$ic, 76i'r4 al-kalima de la Ris4la >ushayriyya au- Fut8h4t 6akkiyya7, in Reason and "nspiration in "slam #heology! =hilosophy and 6ysticism in 6uslim #hought @%ssays in 2onour of 2ermann /andolt 1, ed& Todd La$son London and Ne$ Bork. &)& Tauris in association $ith the nstitute of smaili *tudies, 200A1, pp& 24JC& Ho$e(er, the chapters de(oted to $urb and bu'd chapters 20 and 2C1 belon" to the third fasl thefasl al-ahw4l 1& t can be noted that, like alKusharM cf& n& I abo(e1, bn 'rabM deals $ith the 6uestion of pro-imit as bein" the performance of reli"ious obli"ations& nd he dra$s upon the had9th al-naw4fil in his discussion of pro-imit, as does al KusharM in his Ris4la op& cit&, pp& CAIAJ1& n fact, amon"st all of the earl manuals of *ufism, the Ris4la seems to be the onl one to do this& t $ould be safe to conclude, therefore, that at least in his treatment of the state of pro-imit in chapter 20 of the Fut8h4t , bn 'rabM had alKusharM's chapter on $urb and bu'd from the Ris4la in mind and $as further elucidatin" alKusharM's silences concernin" the true state of pro-imit& This is not to su""est that in chapter 20 of the Fut8h4t bn 'rabM is simpl 7commentin"7 upon alKusharM's chapter in the Ris4la& This, as +hodkie$ic op& cit&, p& 2AC1 cautions $ith respect to the second fasl of theFut8h4t and the section de(oted to the 6a$4m4t in the Ris4la, is far from bein" the case& 9ather, it is to point out ho$ closel associated bn 'rabM's teachin"s are $ith the *ufi tradition $hich preceded him& 20& bn 'rabM, Fut8h4t , &AA&2C& 22& 2F 24 2A2& bid& 2I& %ichel +hodkie$ic, #he 7piritual Writings of *mir '*bd %l Kader lban. *tate 5ni(ersit of Ne$ Bork Press, CA1, p& 20, n& J4& 2J& bid&2& bn 'rabM, Fut8h4t , &AA& F0& *ee +hodkie$ic, #he 7piritual Writings of *mir '*bd %l Kader , p& 20, n& J4& FC& b *a'Md alQharrO, Kit4b al-Aif4t , translated in Paul N$ia, %xgCse corani$ue et langage mysti$ue )eirut. Dar el%achre6,CI01, p& 248 %uhammad b& 'bd al@abbOr al
NiffarM, #he 6aw4$if and 6ukh4tab4t of 6uhammad b. '*bd al-5abb4r al-3iffar9 , ed& and trans& &@& rberr London. +ambrid"e 5ni(ersit Press, CFA1, p& F&
The ;isdom of nimals %ore than an other %uslim thinker, bn 'rabi dedicated his teachin"s to clarifin" the presence of the di(ine $isdom in all thin"s and the human necessit of conformin" to that $isdom& The ar"uments he offers are at once metaphsical and scriptural, cosmolo"ical and pscholo"ical, scientific and ethical& He addresses e(er dimension of human and cosmic e-istence and speaks constantl of the inherent "oodness of all of creation and the human dut to respect the ri"hts hu$8$1 of all creatures not simpl the ri"hts of /od and the ri"hts of our fello$ bein"s& f there is a sin"le scriptural theme to his $ritin"s, after tawh9d , it is certainl the prophetic sain". 7/i(e to each that has a ri"ht ha661 its ri"ht7& He reads this in con#unction $ith the Kuranic insistence that /od created the uni(erse and e(erthin" $ithin it bi'-l-ha$$, that is, b means of and throu"h the ri"ht, the real, the appropriate, the true& He understands this to mean that e(erthin" in the uni(erse is ri"ht, true, and real& Human bein"s, ho$e(er, are not necessaril "i(en the insi"ht to reco"nie the truth and ri"htness of all thin"s& n order to achie(e such reco"nition, the need prophetic "uidance, and onl then can the li(e a life that is ri"ht, true, and appropriate& That ri"ht and appropriate life demands that the respond ri"htl and appropriatel to the ri"htness and appropriateness of all thin"s to the e-tent of human capacit& n other $ords, the di(ine $isdom that has created human bein"s has imposed upon them the dut of 7"i(in" to e(erthin" that has a ri"ht its ri"ht7& ne of the man sides to bn 'rabi's pro#ect of clarifin" the ri"hts and truths of all thin"s is cosmolo", that is, the e-plication of the nature of the uni(erse, $ith its di(erse tpes and sorts of creatures& ne should not, of course, confuse the traditional notion of cosmolo" $ith $hat "oes b this name in modern times& Toda, $hen scientists speak of cosmolo", the mean phsical cosmo"raph that is, the structure of the uni(erse as percei(ed b means of the technolo"ical tools and mathematical theories of modern phsics& Phsics can onl deal $ith $hat is traditionall called the 7(isible7 or 7corporeal7 realm, and the (isible realm is the surface or skin of the cosmos& The cosmos, in slamic terms, is not simpl phsical manifestation& 9ather, the $ord cosmos '4lam1 desi"nates 7e(erthin" other than /od7 m4 siwa'll4h1& t follo$s that 7cosmolo"7 in the proper sense of the $ord must e-plain not onl the nature of the (isible realm shad4da1, but also that of the in(isible realms ghayb1, $hich are infinitel more e-tensi(e than $hat $e can percei(e $ith our senses, e(en if these are aided b the most sophisticated instruments& bn 'rabi's most famous cosmolo"ical scheme is that of the )reath of the ll%erciful nafas al-rahm4n1, in $hich he elucidates Kuranic references to the speech of /od& The Kuran tells us in se(eral (erses that /od brin"s thin"s into e-istence simpl b sain" 7)e!7 to them, and that /od's $ords are in effect infinite if all the oceans $ere ink, and all trees $ere pens,
/od's $ords $ould not run out K& CJ. C0, FC. 2I1& bn 'rabi e-plains /od's $ords on the analo" of our o$n $ords, $hich are also ine-haustible, at least potentiall& ;e brin" the $ords out from our a$areness, #ust as /od brin"s His $ords out from His infinite kno$led"e& ;e articulate $ords in our breath #ust as /od articulates $ords in His all%erciful )reath& ur $ords disappear as 6uickl as $e utter them, #ust as /od's $ords are e(anescent& 7<(erthin" perishes but His face7, sas the Kuran, and bn 'rabi insists that this rule applies to e(er moment of e(er e-istent thin"& t follo$s that each moment of e-istence, each moment of each thin", is a ne$ creation, a ne$ articulation of the thin"'s e-istence& :ailin" this ne$ articulation, /od's $ords the uni(erse $ould simpl disappear, for nothin" can e-ist $ithout constant di(ine support& bn 'rabi de(otes +hapter CJ of al-Fut8h4t al-makkiyya, one of the lon"er chapters of the book, to the )reath of the all%erciful& He takes the rabic alphabet as representin" t$ent ei"ht primordial di(ine letters& n order to create the cosmos, $ith all its in(isible and (isible le(els, /od composes $ords and sentences and books emploin" those t$entei"ht letters& The outline of this cosmolo"ical scheme is $ell kno$n Titus )urckhardt $rote a little book describin" it man ears a"o&
that is ali(e& n other $ords, /od must be ali(e to kno$, desire, and act& t follo$s that life permeates all di(ine attributes& Hence, life also per(ades all creatures, because creatures are simpl the traces and properties of the di(ine names& bn 'rabi $rites, #he name *lie is an essential name of the Real D glory be to 2imE #herefore! nothing can emerge from 2im but liing things. 7o! all the cosmos is alie! for indeed the nonexistence of life! or the existence of something in the cosmos that is not alie! has no diine support! but eery contingent thing must hae a support. 7o! what you consider to be inanimate is in fact alie. @Fut8h4t! ol. ! p. GH! line G,I n bn 'rabi's $a of lookin" at the uni(erse, all thin"s are li(in" $ords articulated in the )reath of the all%erciful& This is to sa that the di(ine life and the di(ine merc are in fact the same thin"& ;hen /od sas in the Kuran, 7% merc embraces e(erthin"7 . CA1, this means, accordin" to bn 'rabi, 'rabi, that 7He has merc on the cosmos throu"h life, for life is the sphere of the merc that embraces e(erthin"7 :uthOt 2. C0I& 2A1&
understand the si"nificance of the term if $e remember that it deri(es from the same root as mubham, $hich means dubious, obscure, (a"ue, unclear& :or e-ample, in +hapter FIJ he $rites, %ach created thing has a specific speech taught to it by 0od. "t is heard by those whose hearing 0od has opened up to its perception. *ll moement and craftsmanship that become manifest from animals and do not become manifest sae from a possessor of reason! reflection! and deliberation! along with all the measures that are seen therein! signify that they hae a knowledge of this in themseles. @Fut8h4t HLL. HI bn 'rabi "oes on to e-plain that animals perform man skillful deeds and construct mar(elous thin"s in a manner that su""ests that the must be intelli"ent and rational& Bet Bet obser(ers obser(ers cannot percei(e an sort of rational facult $ithin them, so the remain puled as to ho$ animals can do such thin"s& This pulement, of course, has not been diminished b modern science, $hich still stru""les to e-plain the multifarious skills of animals& *o, bn 'rabi 'rabi $rites, #his may be why they are called , >, and the character trait of slam is shame7 bn %O#a, Muhd CI1& CI1& *hame is a close all of ihs4n, ihs4n, 7doin" the beautiful7, $hich the Prophet described as 7$orshippin" 7$orshippin" /od as if ou see Him7& f one acts as if one sees /od, shame $ill be a constant companion& nd, if $e understand that all thin"s are a$are and all ha(e the abilit to speak, this can onl increase our sense of shame& <(erthin" is $atchin" us, and e(erthin" has the abilit to speak to /od about our acti(ities& bn 'rabi $rites, 7omeone may come to know that there is no existent thing that is not alie and speaking. "n other words! there is nothing that is not a rational animal! whether it is called inanimate! plant! or dead. dead. #his is because because there is nothing! nothing! whether or not it stands by by itself! that does does
not glorify its /ord in praise! and this attribute belongs only to something that is described as alie. nce someone comes to $itness the life of all thin"s, he $ill be full of shame, not onl $hen he is in alwa in alwa,, that is, in public $ith other people, but also $hen he is in khalwa, khalwa, that is, alone in a pri(ate retreat& He $ill see that in fact he is ne(er alone, for he can ne(er escape a location that surrounds him& nd, e(en if he could escape his surroundin"s, he $ould still ha(e shame before his bodil members and or"ans, for the are the means $hereb he does $hat he does& He kno$s that on the Da of 9esurrection, 9esurrection, his bodil members $ill be called to $itness, and the $ill bear $itness truthfull& *o, someone like this can ne(er be in khal$a& 7;hen someone achie(es achie(es this state7, bn 'rabi 'rabi $rites, 7he has #oined the de"ree of the dumb beasts7, $ho are a$are of the presence of /od& n short, bn 'rabi 'rabi maintains that dumb beasts possess an e-alted kno$led"e and understandin" from /od, and he concludes that anone $ho considers himself superior to the beasts is i"norant of his o$n situation& He stresses that such i"norance is characteristic of the philosophical and theolo"ical approaches approaches to slamic learnin" not to speak of the modern scientific disciplines& n short, his ad(ice to his readers if the are not amon" the folk of un(eilin" is as follo$s. ?onsider! N you who are eiled! how your leel compares to that of the dumb beasts. #he dumb beasts recogni:e you! they recogni:e that to which your situation will go back! and they recogni:e that for which you were created. But you are ignorant of all of this. @Fut8h4t HL(. G(I Let me turn to a second topic that bn 'rabi commonl addresses addresses $hen he talks about animals& This is related to the specific di(ine name that e-ercises its s$a o(er the t$entfifth letter of the )reath of the all%erciful& This name is almudhill, the baser, baser, $hich is tpicall contrasted contrasted $ith al-mu'i:: , the <-alter& People People naturall assume that it is much better to be e-alted than to be abased, but bn 'rabi 'rabi $ants to sho$ that animals, $ho are ruled b the name baser, baser, ha(e a much more e-alted position $ith /od than most human bein"s& This is precisel because animals "ladl accept their abasement, $hereas human bein"s tend to for"et that the are nothin" in the face of /od& The al$as $ant to be somethin", so the seek e-altation& ) claimin" to be $hat the are not, ho$e(er, ho$e(er, the fall into heedlessness and the rebel a"ainst their o$n /od"i(en situation& Hence, the most e-alted of all human bein"s in /od's ees are in fact those $ho are the most abased before Him& basement at root is nothin" other than'ub8diyya than'ub8diyya,, the 6ualit of bein" an 'abd , a ser(ant or sla(e& That is $h, in bn 'rabi's 'rabi's readin", the most e-alted of all human bein"s, the perfect human bein", is also 7the perfect ser(ant7 al-'abd al-'abd al-k4mil 1, 1, that is, the most abased of all creatures before /od& n e-plainin" the nature of abasement, bn 'rabi turns to the Kuranic notion of taskh9r , 7sub#ection7& t is /od inasmuch as He is the baser $ho sub#ects some creatures to other creatures& n fact, bn 'rabi spends most of the section on animals in the chapter on the )reath of the all%erciful unpackin" and e-plainin" the realit of sub#ection& He be"ins the section like this.
0od says! , this means that He created them to abase themsel(es before Him, so He created them $ith the name baser& t the same time, /od describes ho$ He "uards o(er all thin"s and preser(es all thin"s& Like the kin" in the e-ample, /od's de"ree of /odliness sub#ects Him to $hat the cosmos seeks from Him, that is, the preser(ation of its e-istence& n continuin" his ar"ument, bn 'rabi e-plains that /od abases human bein"s b placin" $ithin them the attributes of po(ert, po(ert, indi"ence, and need& s the Kuran sas, 7 people, ou are the poor to$ard /od, and /od He is the 9ich, the Praise$orth7 FA. CA1& )ecause of their need, people then become abased before anthin" in $hich the see $hat the need, and e(erthin" needs somethin" else& The cosmos is filled $ith mutual need, $hich is in fact the need of all thin"s for /od, $hose attributes are displaed in the needed ob#ects& t follo$s
that it is need that ties all of e-istence to"ether& The $ellbein" sal4h1 of the entire cosmos depends upon need& *o, bn 'rabi concludes, $ith perhaps a touch of hperbole, 3o other name bestows general well-being on the cosmos like the name *baser! and there is nothing in the ;iine =resence that has a property like this name. "ts property permeates this world and the next world constantly. When the Real allows one of the gnostics to witness it and when 2e discloses 2imself to the gnostic within it and from it! there is no one among 0od's serants more felicitous than he! and no one with more knowledge of 0od's mysteries through uneiling. @Fut8h4t G HJJ. I s for the rest of us, the lesson $e need to learn from the mutual abasement of all thin"s is to understand $ho $e are in the cosmic econom& ;e should ne(er o(erestimate our o$n $orth& ;e should not consider oursel(es e-alted, because in fact $e are abased before the di(ine po$er& bn 'rabi e-plains this in one of the chapters on the dumb beasts. Know that een though 0od has subected and abased the dumb beasts to man! you should not be heedless of the fact that you are subected to them. Pou look to their well-being by watering and feeding them! by cleaning their places! by coming into contact with dung and waste because of them! and by protecting them from the heat and cold that harm them. #his and similar things are because the Real has subected you to them and has placed need for them in your soul. ... 7o! you hae no superiority oer them through subection! for 0od has made you more needy of them than they are needy of you. ;o you not see how 0od's 6essenger became angry when he was asked about the stray she-camelQ 2e said!
The Time of *cience and the *ufi *cience of Time Phsics used to teach us that space is a kind of absolute container, separate from the flo$ of time& n this classical or Ne$tonian conception, ob#ects tra(eled throu"h or remained stationar in space, $hich itself $as not sub#ect to chan"e or to internal (ariations& The three dimensions of space $ere the same, al$as and e(er$here& /alileo's obser(ation of the moons of @upiter $ould e(entuall lead to the fundamental assertion, so dama"in" to the pre(ailin" +hristian or traditional cosmolo" of the time, that in fact the la$s do$n here on earth and the la$s up there in the hea(ens are the (er same& ur 7space7 as $e e-perience it on earth, accordin" to its in(iolable coordinates of $idth, hei"ht, and depth, or the famous x , y , and : of the +artesian coordinate sstem e-ists uniforml throu"hout the uni(erse and is "o(erned b the same rules& ;ith the dismissal of the ether the fifth element the celestial spheres $ere thou"ht to be made of1 and the adoption of an atomist theor, the phsical (ision of the uni(erse $as one of billiard balls collidin" in a uniform and static (acuum, $ith thin"s like electroma"netism and thermal ener" thro$n into the mi-& n this conception, time $as a measure and nothin" more, and $as itself assumed to be constant and unchan"in"& ne used time in fre6uenc and (elocit (alues, but time itself had nothin" essentiall to do $ith the nature of space and certainl nothin" to do $ith phsical ob#ects themsel(es& The "reat paradi"m shift in phsics came $ith
certain hpothetical assumptions of phsical data on the one hand, and a denaturin" of the spiritual doctrines on the other& That is to sa, certain interpretations of the phsical data, such as the idea that the obser(er influences the state (ector collapse, and the notion of multiple uni(erses arisin" out of the actualiation of the $a(e function of particles, are nothin" more than philosophical stru""les on the part of phsicists and lamen to come to "rips $ith the data& The are not demanded b the data themsel(es, $hich is $h man phsicists $ho a"ree on the same data ha(e sometimes $ildl different models for accountin" for those data&F n the reli"ious side, one comes across pat e-planations of spiritual doctrines taken out of their traditional conte-t, and )uddhism is reduced to a "roup of cle(er insi"hts about our mind and the nature of the $orld& Thus $ant to be careful of includin" the findin"s of phsics in a paper on the e-perience of time and nontime at a conference on bn al'rabM& ma #oousl proclaim that bn al'rabM told us in the thirteenth centur $hat phsicists claim to ha(e disco(ered onl a fe$ decades a"o, but $hat happens $hen the scientists chan"e their minds3 fter all, despite $hat the popular literature and mo(ies tell us, there are enormous lacunae in phsics, and for all $e kno$ the spatiotemporal conception ushered in b
brain, resultin" from the structure of DN, resultin" from the happenstance arran"ement of atoms& 9elati(it theor and 6uantum mechanics o(erturned classical mechanics, $hich had itself o(erturned +hristian cosmolo"& The paradi"m shift ushered in b such fi"ures as
The si"nificance of this is not that it ele(ates one theoretical model abo(e another, but that it thro$s into sharp focus the fact that an model of $hat happens beond the perceptible $orld is as "ood as an other from the point of (ie$ of science, so lon" as it correctl predicts the data& The problem $ith superstrin" theor, hidden (ariable theor, manuni(erse theor, is that the are all mathematical models based upon the e-act same bod of data, and the all predict the data e6uall $ell& These models are sometimes so $ildl different that an pretense to some one "reat scientific conception of the uni(erse must be seen as philosophical hubris& The precision of the data themsel(es and the success of the accompanin" mathematics in predictin" the beha(ior of the phsical $orld on small and lar"e scales indeed the most successful scientific theor to date parado-icall ser(es to undercut the assumption that the onl real kno$led"e $e can ha(e of thin"s is throu"h scientific measurement& ;hat $e are measurin" are thin"s $e can ne(er percei(e $ithout a measurement& +lassical mechanics usuall dealt $ith ordinar scale ob#ects& f the real kno$led"e $e ha(e of a baseball is the measurements $e can make of it, $e are still left $ith an ob#ect that at least corresponds to an ob#ect $e actuall e-perience, e(en if that e-perience is merel sub#ecti(e or e(en meanin"less from the point of (ie$ of science& n electron is an entit no one has, can, or e(er $ill e-perience& <(en if $e ne(er percei(e a unicorn in fact, $e could in principle& The ke re(ersal at pla is the follo$in". $e measure 6uantum entities, but our kno$led"e of them is mediated completel b our ordinar e-perience of the $orld, b our pointerreadin"s, as ;itt"enstein once remarked& said that the ne$ phsics parado-icall undercuts classical bifurcation because it lea(es us $ith the troublin" proposition that our true scientific kno$led"e depends for its (er sur(i(al upon the offices of our sub#ecti(e, nonscientific e-perience& ctuall, this $as the case in classical mechanics as $ell, but the fact that 6uantum entities are $holl unlike ordinar entities makes the ri"id bifurcation into a sub#ecti(e $orld of 6ualit and an ob#ecti(e $orld of 6uantit all the more absurd& 4 The situation $e are left $ith is this& The re(olution of classical mechanics suffered a counter re(olution, the ne$ phsics, $hich neutralied the stin" deli(ered b the heliocentric model, uniform space and time, and the classical atomist theor& Thou"h this counterre(olution did not put traditional cosmolo" back in its place, it robbed the scientist of his abilit to make absolute statements about $hat $e can kno$& man mi"ht be lulled into a kind of complacenc about the baseball8 perhaps the kno$led"e pro(ided b scientific measurement is more true and reliable than his mere e-perience of the thin"& This ma not hold up to philosophical scrutin, but o(erlap bet$een the measured baseball and a baseball as one sees it "i(es the $hole affair an air of respectabilit& )ut $hen the scientist tells us that true kno$led"e is measurin" thin"s that $e cannot see, and that the scientist cannot see either, it be"ins to sound too stran"e to be belie(ed& nd of course, it is& *o unlike man of the popular ideas linkin" the ne$ phsics to traditional metaphsics, m assertion here is simpl that science has e-posed the fallac of +artesian bifurcation and the alle"ed supremac of 6uantitati(e kno$led"e& *cience has turned on itself, or more correctl, the data has betraed philosophical scientism and e-posed its limitations& ;e ha(e 6uite literall come back to our senses& f $e actuall pa attention to the difference bet$een 6uantitati(e data and phsical theor, $e see that science has alto"ether lost the destructi(e po$er to make us deni"rate our senses
and the ideas $e form from sensor e-perience& ;e kno$ that $hat the scientist sas about time is a model based on obser(ations of the $orld, and that an number of such models possess e6ual (alidit, and all of them are subser(ient to the real e-perience of the human sub#ect& +hoosin" one model abo(e another is not a scientific decision, but a philosophical one& Time, like space, is one of the most concrete aspects of our e-perience of the $orld& t is not an abstract entit such as an electron, but a realit so close and intimate that $e stumble in definin" it o$in" to its sheer ob(iousness& t is a mster that baffles due to its clarit, not its obscurit& f a phsicist sas that time is not $hat $e think but is actuall this or that, $e can a"ree in part and ackno$led"e that the realit ma ha(e aspects of $hich $e are not a$are& Ho$e(er, $e al$as possess the po$erful re#oinder that no matter $hat the data or theor, it has been formed on the basis of the phsicist's ordinar human e-perience of time and obser(ations takin" place $ithin that e-perience& Lo"icall, it is impossible to ne"ate the 6ualitati(e time of our o$n e-perience $ithout undercuttin" the basis of the 6uantitati(e time deri(ed throu"h measurement, since no obser(ation is possible $ithout ordinar time and ordinar space& 79eification7 is the problem $e "et $hen $e put our theories of 6uantitati(e time abo(e 6ualitati(e time in our hierarch of kno$led"e& ma "i(e a mathematical description of time utiliin" perhaps a smbolic or alle"orical use of "eometric shapes, but then become trapped in m o$n pro(isional model& <(en the $ord 7linear7 in linear time is a model& ;e make an analo" of some propert of our e-perience of time to the properties of a phsical line in space, i&e&, bein" continuous and e-istin" in t$o directions& )ut time is not a line, a line is a line& Ha(in" used the ima"e of a line to enable us to talk about time in a scientificall useful $a, $e "et trapped b an ima"e $hich has taken on a life of its o$n, so to speak& Then anthin" other than linear time be"ins to seem absurd, a (iolation of time the $a a loop is a (iolation of a line& The +artesian bifurcation $hich ele(ates 6uantitati(e measurement and theor $hile deni"ratin" the real e-perience of 6ualities is ultimatel absurd, because no model can repudiate the modelmaker and continue to remain meanin"ful& t $ould mean that the model maker's kno$led"e of $hat he is makin" a model of is dependent upon the kno$led"e pro(ided b that (er model itself& bifurcationist phsicist discerns a mathematical form in the data of the $orld, then sas that this mathematical form is more true than the (er perception he used to discern that mathematical form& f b this he meant that the $orld manifests la$s present in the ntellect or /reat *pirit, $e could a"ree, since $e percei(e those la$s b (irtue of participatin" in that same intellect& )ut that is not an idea the philosophers of scientism $ould be $illin" to entertain&
Let me no$ lea(e off the spacetime continuum of phsics and come to the soul's 6ualitati(e and li(ed e-perience of these realities $e call space and time& *pace and time appear to us to be t$o modes of e-tension, or in simpler terms t$o $as in $hich thin"s are spread out in relationship to each other& *patiall thin"s are here and there, and temporall thin"s are before and after& n another essa discussed at len"th this notion of space and time as e-tension, and do not $ish to duplicate that discussion here&A % purpose here is to establish a link bet$een space and time that is not at all based on relati(it theor, but arises from our li(in" e-perience& lthou"h in the classical conception $hich so often dominates our minds space and time are seen as t$o separate and unlike thin"s, the truth is that time is impossible
$ithout space, and space is impossible $ithout time& do not make this assertion from the point of (ie$ of phsical science, but from $ithin the $orld of the metaphsics of bn al'rabM and similar metaphsical sstems& Let us first ask $hat the $orld $ould be like if there $ere onl space, but no time& The first thin" that $e $ould notice is that chan"e $ould become impossible& Think of a "roup of ob#ects e-istin" in space, and then think of them e-istin" in a different arran"ement& n order for them to "o from the first arran"ement to the second one, somethin" has to happen& The ha(e to at the (er least tra(erse the distances necessar to arri(e at the second arran"ement, but ho$ can the do that if there is onl space and no time3 *omethin" has to ontolo"icall link the t$o arran"ements& <(en if someho$ the do not tra(erse the distance in bet$een, the ob#ects are still the same ob#ects, and the onl thin" allo$in" us to call them the same ob#ects in the t$o different arran"ements is a realit that allo$s the ob#ects to chan"e but retain some kind of continuit& This connectin" dimension is time& Let us then ask $hat the $orld $ould be like if there $ere time but no space& *ince there $ould be no spatial e-tension to obser(e, $e $ould someho$ ha(e to measure time $ith our sub#ecti(e e-perience in the absence of hei"ht, $idth, and depth& Ho$ $ould $e kno$ that there e(en $as a course of time3 :eelin"s ha(e no dimension perhaps, but $hat about the rest of the soul3 The ima"es in our ima"ination, ne(er mind the ob#ects of the ob#ecti(e $orld, all ha(e spatial e-tension, so $e $ould ha(e to disallo$ them in a $orld $ithout space& That is to sa, time implies a kind of in$ard space in the soul a different kind of space to be sure that makes it meanin"ful to speak of before and after, a referent that is constant in the face of chan"e& Let us as an e-ercise tr to erase the $ords 7space7 and 7time7 from our minds and come back at the 6uestion& ;e notice that in life there are thin"s that chan"e and thin"s that sta the same, and often the (er same thin"s seem to chan"e and sta the same but in different respects& The baseball is the same baseball, both in the hand of the pitcher and in the "lo(e of the catcher, but it is not $holl the same because some thin"s about it are different, such as its location and its relationship to the thin"s around it& ;e can talk about thin"s that are constant and chan"in", or static and dnamic& n rabic the rele(ant terms are $4rr and ghayr al-$4rr &1 )ut do not $ish to encumber mself from the be"innin" $ith technical lan"ua"e& :or no$ simpl ha(e the 7constant7 and the 7chan"in"7& , too, am constant and chan"in"& am the same person but am al$as becomin" this or that, e-periencin" all sorts of colors and sounds and shapes in addition to m emotions, and et the constant identit abides& n the statement, 7 $as sad, then found m true lo(e, and then $as happ,7 the then does not split the " into parts& t does not erase the identit& *uch parado-es of the man in the one, and the one in the man, reall form the basis of bn al'rabM's metaphsics, and make a "ood point of departure for an analsis of time and non time& t the hi"hest le(el, the mster of the man and the one is the identit bet$een the 5ltimate 9ealit and the man thin"s $e usuall think of as bein" real in and of themsel(es& The ontolo"ical status of thin"s in relation to the ultimate realit is a 6uestion for metaphsics, but the mster of the man and one also plas out in cosmolo", meanin" the stud of the $orld in $hich the pules of constanc and chan"e arise&
t the hi"hest le(el of kbarian thou"ht, the manness of the di(ine 6ualities is resol(ed in the unit of the supreme *elf& This is not a unit of 7before7 and 7after7, $here mi"ht sa that all 6ualities are happenin" ri"ht no$8 nor is it a unit of 7here7 and 7there7, $here mi"ht sa that all 6ualities are in one place& 9ather it is a unit of bein", of identit& The +reator is not another bein" than the @ust or the ll%erciful& The are unified in $hat the trul are, and msteriousl the $orld's illusor realit disappears in the face of this essential unit& No$, kbarians do not thro$ a$a manness, but put it in its place, and from our point of (ie$ in the $orld the man di(ine 6ualities and their relationships to one another are of the "reatest si"nificance& The manness of the 6ualities is unreal onl for the supreme *elf, but for us this manness is as real as $e are, so to speak& n fact, $e depend on this manness for $hate(er illusor realit $e possess, because it is b (irtue of the di(ine names and 6ualities and their relationships that the $orld comes to be& Ho$, then, does this one in the man, man in the one, pla out in the $orld3 There is no shorta"e of ideas that bn al'rabM and his school use to describe ho$ the di(ine 6ualities "i(e rise to the $orld& *ome of the most important are emanation fayd 1, self disclosure taall9 1, identification ta'ayyun1& :or this talk $ant to use the smbolism of li"ht, and the di(ine name 7Li"ht7 or al-38r & %stics and philosophers ha(e often started $ith li"ht, and its smbolism is so po$erful because li"ht is both what $e see and $hat $e see by & Li"ht is both a means and an end& f $e appl the smbolism of li"ht to all kno$led"e, li"ht is both $hat $e kno$ and ho$ $e kno$& t is, moreo(er, a smbol that bn al'rabM and his school often used as a metaphsical basis, the same $a the could use the concepts of merc and e-istence& The Kuran sas, 0od is the /ight of the heaens and the earth 24.FA1& The hea(ens and the earth are the realm of the constant and the chan"in", so let us sa that /od is the li"ht of the constant and the chan"in", makin" /od $hat $e kno$ the constant and the chan"in" b& This lea(es us to ask $hat the constant and the chan"in" are&
(ie$ed from t$o different points of (ie$& ;hen /od's li"ht illuminates the immutable identities $hich $e can re$ord and sa $hen /od as the Li"ht meets $ith /od as the Qno$er the result is the $orld& n a sense the immutable identities are dark, because as independent bein"s the are nothin"& The are onl /od's kno$led"e of Himself& The di(ine li"ht is a "ift that illuminates the identities and "i(es them their o$n realit& This li"ht allo$s there to be somethin" 7other than /od7, this phrase 7other than /od7 bein" bn al'rabM's definition of the $orld, because b bein" illuminated the identities can see each other, and see themsel(es, and b 7see7 mean 7kno$7& No$, in the $orld this li"ht b $hich $e are illuminated to each other is none other than the (er realities of duration and distance& ;hat $e "i(e the name 7space7 is a state of affairs $here the forms of thin"s e-ist in a kind of relationalit to each other, separated and et e-istin" in the same domain and thus connected in a kind of continuum& ;hat $e "i(e the name 7time7 is a state of affairs $here forms e-ist in a different kind of relationalit, $here e(en a sin"le "i(en thin" is able to be separated from its pre(ious state and et still be connected to those states b (irtue of its bein" a sin"le thin"& Thus its states also e-ist in a kind of continuum& /od's li"ht in static mode is space, and His li"ht in dnamic mode is time& The identities themsel(es are not space and time, for the identities are pure forms in the kno$led"e of /od, but $hen /od casts His li"ht upon them the enter into the dance of spatial and temporal interaction $e call the $orld& This li"ht enables the realities of sound, color, shape, smell, feelin", number, mass, and ener" to connect and manifest the forms& Li"ht is the (essel, both in static and dnamic mode, upon $hich the identities #ourne in bet$een the plenar darkness of /od's kno$led"e on the one hand and the uninhabitable darkness of pure nothin"ness on the other& This is one possible understandin" of the di(ine sain" $here /od sas, 7Do not curse time, for am time&7 ) cursin" time, $e are in realit cursin" the li"ht of /od, $hich is identical $ith Himself& t is b /od "i(in" of Himself, of His li"ht, that our e-istence as bein"s "oin" throu"h chan"in" states is e(en possible& )ut it then follo$s that one could also sa that /od is space& slamic metaphsics does not ha(e, to m kno$led"e, a classification of space as it does of time& s am sure $ill be $idel discussed in this conference, there is a distinction made bet$een sarmad , dahr , and :am4n, or eternit, sempiternit, and ordinar time& )ut if $hat am sain" about the di(ine li"ht is true, is it not e6uall true to sa that /od is space3 n the bodil $orld the di(ine li"ht shines in a certain mode, far short of all the possibilities of di(ine illumination& The li"ht is relati(el dim, and thou"h see mself and others, cannot see much, and the $holeness and connectedness of thin"s is lar"el hidden in a darkness that is et to be illuminated& The possibilities of this $orld are basicall limited, at least in our ordinar e-perience, to the usual dimensions of space and time& kbarian metaphsics teaches that the ima"inational $orld, the $orld ontolo"icall superior to the $orld of bodies, is more illuminated& n that $orld, the rules "o(ernin" the constant and the chan"in", or distance and duration, are not the same& 9emember that the ima"inational $orld, like the $orld of bodies, is still a $orld of e-tension, $hich is to sa that it is a $orld of manifested forms of shapes, colors, duration, chan"in" states& )ut because it is so luminous, the possibilities for the interaction of the constant and the chan"in" are much "reater& The forms in the ima"inational $orld are indeed not limited b bodil space and time, thou"h there is an ima"inational space and an ima"inational time& 9ecall the sain" that the bodil $orld in relation to the ima"inational $orld is like a rin" tossed into a (ast $ilderness& 9mM declares that there is a
$indo$ bet$een hearts, meanin" that $e are connected to each other at the le(el of our souls, both across space and across time& True belie(ers can ha(e dreams foretellin" the future, and "reat saints can meet in spirit if not in bod& These $onders do not take place b (irtue of bodil e-istence, but b (irtue of the ima"inational $orld, the $orld of souls& Not onl do the conditions of space and time chan"e from bodil to ima"inational e-istence, but the chan"e from this $orld to the ne-t, from theduny4 to the 4khirah& This is $hat DO$d alKasarM means $hen he sas that there are some di(ine names $hose "o(ernance of the $orld lasts for a certain duration& That is to sa, there is a certain $a in $hich the di(ine li"ht manifests the forms in our ordinar earthl life, but at the end of the $orld the ccle of that kind of li"ht, of that particular di(ine name, $ill come to a close& The hereafter $ill then be "o(erned b another di(ine name, another kind of di(ine li"ht& That $hich is impossible here $ill be possible there because the di(ine li"ht $ill illuminate e(er more possibilities for the interpla of forms and identities& *pace itself $ill be "reater and more infinite, time itself $ill be infused $ith "reater barakah and potential for realiin" the self disclosures of /od&
Thus far ha(e been discussin" the ontolo"ical status of time to"ether $ith space, because think the t$o are inseparable insofar as the are t$o modes of the di(ine li"ht as far as $orldl e-istence is concerned& )ut $hat does the realit of time mean for the spiritual #ourne of the soul3 f $e take bn al'rabM's metaphsics and cosmolo" to their lo"ical conclusion, belie(e $e can sa the follo$in"& /od created us as a freel "i(en "ift, simpl so that $e $ho $ere not could be, that $e $ho $ere nothin" could be li(in" bein"s& )ut at the same time /od e-periences all of our pains and our #os, our stupidit and our $isdom, our fear and our coura"e $ith us in a msterious $a& 9ecall the had9th $here /od sas, 7 $as sick, and ou did not (isit %e,7 %uslim 4C1 and the Kuranic (erse 7Those $ho hurt /od and His %essen"er S7 FF.AI1& Bet for /od there is no pain, stupidit, or fear, because /od is not confined to the moment of sufferin"& He kno$s the $hole life& /od does not mo(e do$n the line $ith us as $e do, althou"h He li(es $hat $e li(e& /od could ne(er suffer as $e suffer because for /od there is no despair, no hopelessness& Hopelessness is the most human of sufferin"s& :or /od, the pain is like the pain of separation $e feel at the (er moment $e are runnin" to meet our belo(ed& ;e are in fact separated, and the effect of runnin" and the distance bet$een us is a kind of sufferin", but that sufferin" is totall redeemed b the hope $e ha(e, the certitude, that $e ha(e in the meetin" $ith our belo(ed& The pain that /od e-periences $ith us is like the pain $e e-perience $hile runnin" to our belo(ed& t is not reall a pain at all8 it is a part of the fullness of the moment& /od sees in our life, $hen $e cannot, the abundance and perfection of our destin in a $a so perfectl complete that the socalled sufferin" is e(er blessed and redeemed in the final reunion& ;e are not /od, thou"h, and so for us the e-perience of pain is not the same, but it is $hat it must be for a bein" /od created for #o& ;hen $e become more like /od, $e suffer more in the $a /od 7suffers7, so to speak& ;e "raduall e-perience and taste ho$ death is #ust a fla(or of life&
n us, /od is al$as runnin" to the belo(ed, He li(es the separation in the total li"ht of re1union, death in the li"ht of life, pain in the li"ht of total bliss& ;e ma think that $e are #ust stampin" our feet, out of breath, runnin" to a horion that ne(er seems to come closer, but $e are "ro$in" still& To turn a nothin" into a somethin" like /od is "oin" to ha(e to hurt sometimes, rippin" open nothin"ness and pullin" out a "odlike bein" strand b strand, sine$ b sine$, lo(e b lo(e, pain b pain, stupidit b stupidit U into bliss, $isdom, $holeness, and e(er "reater life& Think of a pebble in the shoe of the runnin" lo(er& f that lo(er had placed all his hope in a perfect shoe, a perfect foot to "o in that perfect shoe $ith a perfect sock, all to create a perfect fit& f he lon"ed for it and made it his "reat hope, a pebble in his shoe $hile he $as runnin" $ould crush him, reduce him to an"er, despair, a"on, humiliation& )ut $hat does a true lo(er care about a pebble in his shoe3 Does he e(en feel it3 ;ould he care3 Perhaps it $ould make for an e(en fonder memor of the reunion&
The Kuran promises that 7U in Paradise the belie(ers shall neither fear nor "rie(e7 2.21, meanin" that the li"ht of /od $ill so illuminate us that $e shall see the beaut of all thin"s past and of $hat ma come& t is in the darkness and opacit of the past, the inabilit to "rasp the "reater harmon of $hat happens to us, that causes the pain of "rief& n "rief, $e suffer from the past& n fear, $e suffer from the future& ;hen /od's li"ht sho$s us the $a, $e suffer from neither& The Kuran does not den the passa"e of time in Paradise, onl the difficulties $e e-perience on account of it in this $orld& ur memor is illuminated and causes us no more trouble, and our ima"ination, that facult capable of reachin" out to the future, can concei(e of no cause for despair or hopelessness& The i"norance built into the darkness of the $orld simpl cannot e-ist in the full li"ht of /od in Paradise& t is thus that the soul transcends time, not b lea(in" it but b con6uerin" it&
ur destin in this $orld is both static and dnamic, $hich is to sa that $e are a harmon of parts and of e-periences, of aspects and states& ;e can understand easil that beaut in the spatial sense is the presence of unit in multiplicit, $hich is to sa, of harmon in all its forms& %usic is the classic e-ample of dnamic harmon, of a harmon that not onl e-ists staticall in a chord for e-ample, but also dnamicall, in a pro"ression of counterpoint and in the mo(ements of a melod& f the soul can con6uer time and li(e in it in Paradise, $hat about here in this $orld3 ;hat enables us to $ake up to the harmon of our destin in this $orld and the ne-t3 *urel $e must ackno$led"e that an a$akenin" is called for, because $e do "rie(e and fear, "ropin" about in the dark $hile fallin" pre to unhappiness and despair& Ho$ can $e become like /od and e-perience reunion in separation3 The *ufis indeed speak of takin" on the di(ine 6ualities al-ittis4f bi-sif4till4h1, and this is done throu"h the remembrance of /od, the dhikr , in all its forms& t is throu"h the dhikr that the li"ht of /od shines bri"hter and bri"hter upon the soul, transformin" and purifin" it& *ufi shakh has said that $hen the tra(eler looks back upon
his life, he $ill see that dhikr as a kind of "olden chain passin" throu"h all its states and e-periences& This means that throu"h the remembrance, practiced faithfull, the *ufi o(ercomes the (icissitudes of time& nd this brin"s us finall to the dimension of nontime, $hich from man's point of (ie$, both in the spiritual life and in the hereafter, is the spirit, or the heart, or the intellect& The heart or spirit or intellect is the point in man $here the di(ine li"ht resides and can shine do$n into the soul& t is the msterious di(ine spark, both created and uncreated, or as some $ould sa, neither& The spiritual life is the $eddin" of the soul to the spirit, not the elimination of the soul& 9emember that b (irtue of bein" made in the ima"e of /od $e all possess an intrinsic dimension of li"ht oursel(es& The illumination $e recei(e is trul #ust an aspect of our o$n nature, as bn al'rabM sas so clearl in the Fus8s& n the spiritual life, in the remembrance of /od, the spirit or heart acts upon the soul, illuminatin" it, transformin" it, untin" its knots, turnin" it clear $here it $as once opa6ue& :rom the point of (ie$ of time, pro"ress is made in tin" to"ether our temporal sel(es $ith our nontemporal sel(es so that the former can be transfi"ured b the latter& ;hen the nontime or eternit of the spirit enters full into the soul, the *ufi becomes ibn al-wa$t , ne$l born in each moment& Wa *ll4hu a'lam. Notes C& :or a "ood "eneral introduction to both special relati(it and 6uantum mechanics, see /ar Vuka('s #he ;ancing Wu /i 6asters Ne$ Bork, 200C1& 2& mon" the most popular of such books is :rit#of +apra's #he #ao of =hysics )oston, C1& ther titles include Da(id Darlin", Men =hysics #he 7cience of ;eath! the /ogic of Reincarnation *an :rancisco, C18 lan ;allace ed&1 Buddhism and 7cience Breaking 3ew 0round Ne$ Bork, 200F18 %atthieu 9icard and Trinh uan Thuan, #he >uantum and the /otus * 5ourney to the Frontiers Where 7cience and Buddhism 6eet Ne$ Bork, 200C1& F& :or e-ample, the phsicist Da(id )ohm interpreted the data of phsics as bein" consistent $ith a deeper le(el of realit, and in fact ar"ued that a more profound $holeness is actuall implied b the data& *ee for e-ample his Wholeness and the "mplicate Nrder Ne$ Bork, CJ01& 4& This point is ar"ued full in ;olf"an" *mith's #he >uantum %nigma Finding the 2idden Key Hillsdale, NB, 200A1& collection of essas also dealin" $ith the ne$ phsics can be found in his #he Wisdom of *ncient ?osmology akton, G, 200F1, $hich touches on a $ide assortment of 6uestions relatin" to science and philosoph& A& 7n )e"innin" a Ne$ *stem of slamic Philosoph,7 #he 6uslim World , 4.C @anuar, 20041& 9eturn to the top of the pa"e
The 9ealms of 9esponsibilit in bn 'rabi's al-Futuhat al-makkiya b le-ander Qnsh bn 'rabi's concept of responsibilit is elusi(e to sa the least& ne thin" is ob(ious to me. he definitel did not e-pect his readers to treat it in isolation from his other fa(orite topics, not to mention dedicate a special academic conference to it& n the Futuhat the notion of responsibilit appears in a $ide (ariet of "uises and conte-ts, some of $hich $ill e-amine in this presentation& % e-amination does not pretend to be e-hausti(e and should be complemented b the obser(ations made b the participants in this smposium&=> The rabic terms that bn 'rabi uses to describe responsibilit (ar& The closest he comes to our modern understandin" of the meanin" of responsibilit is probabl the concept of taklif a term that denotes the sum total of reli"ious obli"ations that /od has imposed on His ser(ants& Throu"hout the te-t of the Futuhat! bn 'rabi often refers to his fello$ belie(ers as mukallafun! namel, those burdened $ith Di(ine +ommand=C> or those for $hom the Di(ine La$ is prescribed&=2> Throu"hout the belie(er's earthl life this prescription is absolute and irre(ocable& t comes to an end onl at his death, $hen all the (eils are lifted and the true essences of thin"s are re(ealed to his be$ildered "ae&=F> ;hile the $ord taklif does hi"hli"ht some important aspects of our modern idea of responsibilit, that is, the abilit 7to distin"uish bet$een ri"ht and $ron", to think and act rationall and hence =be> accountable for one's beha(ior,7=4> it carries a (ariet of additional connotations, namel, that of the passi(e recepti(it of di(ine commands that ma appear to be entirel arbitrar, capricious and irrational& Bet, as di(ine commands, the ha(e to be implemented under an circumstances b the mukallaf! $ho is, as it $ere, saddled $ith responsibilit to fulfil /od's re6uirements& The other semantic cluster pertainin" to responsibilit is associated, in the Futuhat! $ith the rabic roots talaba 7to demand7, 7to demand back7, 7to reclaim7, etc&1 and sa'ala 7to ask7, 7to demand7, 7to claim7, etc&1& ccordin" to bn 'rabi, the $hole uni(erse is held responsible @tulibaI b /od for a strict obser(ance of that $hich is His due @hu$u$ *llahI! that is, /od's ri"hts (isW(is His creatures&=A> n the same $a as the "reat "o(ernor @al-imam alkabirI is ans$erable @mas'ulI to his superiors for the proper morals, beha(ior and $ellbein" of his sub#ects, an human indi(idual is ans$erable to /od for the actions of his members& n other $ords, he must keep all his members and faculties from the acts that are contrar to the Di(ine La$&=> f the ser(ant of /od fails to restrain them from ille"al actions, he forfeits his status as a true belie(er and is abandoned b /od in the same $a as the ruler is demoted and dis"raced if he fails to maintain the proper social and moral order in his domain&=I> To a(oid di(ine punishment, the ser(ant should carefull $ei"h all his acts and thou"hts on the scale of Di(ine La$ in order to achie(e a salutar e6uilibrium bet$een his personal dispositions and the Di(ine +ommands&=J> n this process of the $ei"hin" of his beha(ior the ser(ant can count on di(ine "uidance, for man is incapable of strikin" the proper balance on his o$n&=> This is not to sa that man is a helpless puppet in the hands of /od& His life is a continual test of his abilit to remain faithful to the spirit and letter of the Di(ine La$ and to carr the burden of taklif. This test consists in the belie(er's ne(erendin" stru""le to brin" his actions and passions in line $ith the Di(ine +ommands, especiall $hen the former are at odds $ith the latter& n this constant internal stru""le a"ainst his passions and dri(es the ser(ant is
continuall tempted b the blandishments of *hatan, $ho seeks to make him put his personal priorities abo(e those of /od's& This on"oin" battle determines man's status in the hereafter& <(en $hen man errs in his interpretation of a certain di(ine command, he can still be absol(ed b /od $ho $ants to re$ard him for his refusal to blindl follo$ his instincts and for his attempts to $ei"h his actions on the scale of the Di(ine La$&=C0> The ser(ant of /od $ho has successfull renounced all his personal dri(es and natural appetites $ill recei(e the ultimate a$ard& /od $ill "rant him the ri"ht "uidance in perpetuit, o(erridin" all his passions and dri(es of the moment& Put differentl, /od $ill make di(ine "uidance the (er essence of the ser(ant's soul, thereb protectin" him from an error&= CC> n an illuminatin" passa"e, bn 'rabi traces the ori"ins of taklif to the first human bein"s, dam and <(e, as $ell as blis& The former t$o $ere commanded not to approach the Tree of Qno$led"e, $hereas the latter $as commanded to pa obeisance to the first man& n bn 'rabi's interpretation, this ori"inal taklif had t$o different modes. prohibition @nahyI and command @amrI. These prime(al orders $ere stron"er than all those that $ere re(ealed after$ards, because /od announced them directl to the indi(iduals concerned& Therefore, /od's punishment for disobedience $as s$ift and permanent. blis $as cast do$n from the hea(ens fore(er, $hile dam and <(e $ere e-pelled from paradise ne(er to return& ll later prohibitions and commands $ere less direct and therefore less final& The $ere dictated b /od to His prophets and messen"ers or communicated to them throu"h an"els& The secondar nature of these t$o later tpes of di(ine prohibitions and commands e-plains $h the punishment of mankind for failure to obser(e them $as delaed b /od until the Da of @ud"ement&=C2> n certain cases /od can arbitraril suspend them or "rant the Prophet's intercession on behalf of some members of his communit contrar to His promise to al$as punish the disobedient&
principal solutions that $ere associated $ith the t$o ma#or schools of slamic theolo", %u'tailism and sh'arism& The %u'tailites attributed actions to human bein"s, albeit (ia a di(ine inter(ention of sorts, and held men full responsible for their deeds and misdeeds& The also ar"ued that di(ine actions and #ustice can be #ustified rationall, in so far as /od is a rational entit& The sh'arites ar"ued that all actions are created directl b /od, $hereupon humans appropriate and perform them& n so far as the are the appropriators and performers of the di(inel created actions, human bein"s are accountable before /od& 5nlike the %u'tailites, the sh'arites (ie$ed /od's actions as absolutel arbitrar and not sub#ect to an e-traneous rationale or lo"ic, at least as these are usuall understood b human thinkers& n the Futuhat! bn 'rabi repeatedl discusses both theories and brin"s out their stren"ths and $eaknesses& $ill spare ou the details of these discussions, especiall since the ha(e recei(ed an e-hausti(e treatment in +hittick's 7ufi =ath of Knowledge.=CF> $ould like to limit mself here to a fe$ brief comments& bn 'rabi dul ackno$led"es the le"itimac of both theories as human attempts to come to terms $ith the inscrutable $orkin"s of the di(ine $ill& n the lon" run, ho$e(er, he finds both of them $antin", because the rest on a fallible rational speculation @na:arI rather than a direct supersensor insi"ht @kashfI into the true nature of empirical phenomena& This insi"ht is e-clusi(el characteristic of his fello$ *ufi "nostics, $hom he also calls /od's folk @ahl al-ha$$I and the realiers of the ultimate truth @muha$$i$unI. bn 'rabi's ele(ation of kashf as the pri(ile"ed co"niti(e mode is hardl surprisin" "i(en the fact that his entire life $as de(oted to the defence and #ustification of the contemplati(e *ufism of a "nostic tpe& The notion of supersensor un(eilin" kno$n as kashf =C4> is absolutel central to bn 'rabi's mstical epistemolo"& He presents it as the principal epistemolo"ical tool of *ufi "nosticism as $ell as its distincti(e hallmark& The o(erridin" importance of kashf is thro$n into sharp relief in man passa"es from his Futuhat. Here are some tpical e-amples. Know! oh my brother! that the knowledge of 0od's folk @ahl *llahI is deried from kashf. "ts shape is that of faith itself. *nything that faith accepts as being true) is precisely what the kashf of 0od's folk rests upon. *ll of it is nothing but truth. For it was communicated to us) by none other than the =rophet himself - may 0od bless and greet himE - and he deried it from a eridical kashf. +O ) n another passa"e bn 'rabi sas. " hae alerted you to this important affair so that you understand where the ideas of rationalist scholars @al-'u$ala'I come from. +J ) "t has now become clear to you that sound knowledge cannot be deried from any human) idea or from the conclusions reached by speculatie scholars on the basis of their ideas. For the only true knowledge is infused by 0od into the heart of the seeker. "t is but a diine light that 0od bestows upon whoeer 2e wishes! be it an angel! messenger! prophet! saint! or ordinary) belieer. 2e who has no kashf! has no knowledgeE + ) t is onl natural that bn 'rabi has recourse to this critical notion in his attempt to resol(e the problem of human free $ill (ersus di(ine predestination& *ince his kashf sho$s him all acts and phenomena to be ultimatel from and b /od, he considers their con(entional markin" as 7e(il7 or 7"ood7 to be contin"ent and accidental& Ho$e(er, he ackno$led"es that, for the o(er$helmin" ma#orit of the ordinar belie(ers, the di(ision of actions into 7"ood7 or 7e(il7 is absolute, because the belie(e that it $ill determine their status in the hereafter& bn 'rabi
sees thin"s in a totall different li"ht, because he considers himself to ha(e "one beond the imperati(es and con(entionalities of human e-istence and the e-ternal dispensation associated $ith it& %oreo(er, he e-plicitl claims to ha(e crossed the allimportant line that separates temporar e-istence from the eternal life to come& Here is ho$ +hittick describes bn 'rabi's ar"ument. "n the next world! once a person has left the arena of the /aw! he will see that all his eil acts were in fact - in relation to 0od though not in relation to himself - good acts. #his! in "bn al-'*rabi's iew! is one of the meanings of the Koranic statement! 0od will change their eil deeds into good deeds @>. GO,I. +L ) +hittick's paraphrase of bn 'rabi's position is corroborated b the *hakh's o$n $ords. 7;hat in fact takes place is that one di(ine name prescribes the La$ for another di(ine name $ithin the locus of a created human bein"&7=C> n this scheme of thin"s, the ser(ant's o$n $ill to act is absolutel irrele(ant& n fact, it simpl does not e-ist, since all actions sprin" from the internal interpla of /od's names and commands $ithin a contin"ent locus called human bein"& in the empirical $orld&7=20> 7% kashf therefore sas. 'Bou ha(e nothin" to do $ith this&'7=2C> n short, the onl true and real actor is none other than /od Himself& This is a (er contro(ersial statement in so far as it can be interpreted b some immature minds as license to do as the please $ithout pain" an attention to the 9e(ealed La$& n m stud of the fate of bn 'rabi's intellectual le"ac ha(e sho$n that this indeed $as occasionall the case& No $onder that in se(eral passa"es bn 'rabi tries to counterbalance his strictl predestinarian stance b allo$in" at least a modicum of responsibilit on the part of human bein"s before their Lord& n an illuminatin" passa"e from Golume F of the Futuhat )ula6 edition1 he sho$s ho$ a potential adulterer is irresistibl dra$n to the ob#ect of his desire b /od, ;ho creates in him simultaneousl the desire to perform the act of adulter and the phsical abilit to do it& Bet, in the final moment the $ouldbe adulterer abstains from plun"in" headlon" into a "ra(e sin as he remembers the capital punishment that a$aits him, $hich, in slam, is death b stonin"& Parado-icall, this remembrance is also created in him b /od, $ho thereb puts the adulterer in an impossible position of simultaneousl desirin" to commit adulter and abhorrin" his desire to perform it& Thus, on the face of it, the $ouldbe sinner is sa(ed b his o$n dread of the conse6uences of his act, althou"h, in the final account, his actions $ere still predetermined b /od from all eternit& Naturall, bn 'rabi and his fello$ "nostics amon" /od's folk @ahl *llahI are not sub#ect to such difficult choices and tests& The ha(e renounced all their instincti(e dri(es and desires for the sake of /od& s a result, His $orship has become part and parcel of their (er nature and e(erda e-istence& lthou"h the continue to li(e in this $orld, the no lon"er belon" to it& Their true abode is $hat bn 'rabi calls 7/od's $ide earth7&= 22> The reside in this supernatural land because the ha(e alread died to this $orld in an effort to e-pedite the facetoface encounter $ith /od that is promised to them in man passa"es of the Kur'an& 7;e kno$,7 sas bn 'rabi, 7that the meetin" $ith /od can happen onl after death& ;e ha(e realied the meanin" of death and stri(en to achie(e it alread in this present life of ours& *o $e ha(e died $hile at the same time remainin" ali(e in re"ard to our actions, our mo(ements and our desires& nd $hen death appears to us in this life of ours, $hile $e shall remain
ali(e&&& =;e> ha(e met /od and He has met us&7=2F> s a re$ard for this death before death, bn 'rabi and his fello$ "nostics ha(e been "ranted a (ision of the true realities of all thin"s and phenomena $hich are concealed from the ordinar mortals b the decepti(e out$ard appearances of all thin"s& This (ision can onl take place in 7/od's $ide land7, $here the true realities of thin"s are re(ealed $ithout their empirical bodies $hich, in the $orld of sense perceptions, obscure their "enuine essences& 9oamin" the (ast e-panses of this land, $hich has neither a be"innin" nor an end, are 7the people of Di(ine Pro(idence7& The o(er$helmin" ma#orit of these admonitions are the staple fare of mainstream *unnism and can be found in practicall e(er didactic manual of the a"e& ne $onders $hat all these recommendations mean from the (anta"e point of the 7final curtain7 and $h the *hakh spilt so much ink detailin" them3 +N+L5*N* *o $hat do $e make of all these contradictions3 $ould like to su""est that in the Futuhat $e are dealin" $ith se(eral different le(els and realms of responsibilit that pertain to different cate"ories of people& Let us outline at least some of them& The first and most simple tpe of responsibilit is confined to the i"norant populace @al-'ammaI $ho are incapable of reflection o(er the true meanin" of their faith and their destin in the hereafter& )lind to their real e-istential situation and the deeper structures of the cosmos, the are destined to follo$ sla(ishl the recommendations of e-oteric scholars @'ulama' al-rusumI as lon" as the latter
deri(e them from a correct, if temporaril and circumstantiall contin"ent, understandin" of the %uslim scriptures and the e-emplar beha(ior of the "reatest %uslim scholars and pious indi(iduals of the past& The responsibilit of the masses is to sta $ithin the limits defined to them b their learned pastors& n intellectual in6uir that ma take them beond these narro$ confines should be stron"l discoura"ed& *li"htl abo(e the e-oteric scholars and their flock stand speculati(e theolo"ians @al-'u$ala& ahl al-na:arI. n their 6uest for truth the ha(e hit upon some sound and (aluable ideas, but are still incapable to place them into a lar"er picture and to see their true implications for this $orld and the ne-t& Nor are the able to understand the constant fluctuations of the modes of /od's $ill in re"ard to His creation& The notion of responsibilit upheld b such scholars rests on their often conflictin" understandin" of the pro(enance of human actions and of their relationship $ith the $orkin"s of the e(er chan"in" di(ine $ill& ;hile one theolo"ical faction sees human actions as basicall products of their human actors, their opponents trace them back to /od, lea(in" almost no room for human discretion& n the end, bn 'rabi dismisses both doctrines as fallin" short of the "oal and confined to this $orld onl& The $ill be in(alidated in the (eridical (ision that a$aits mankind at the end of time& To the third "roup of thinkers belon" those $hom bn 'rabi identifies as the ones $hom /od has "ranted a true insi"ht into the cosmic situation and the role of man in it& This "roup includes both 7the kno$ers of /od7 or 7"nostics7 @al-'arifun bi 'llahI and 7the ones $ho ha(e attained the truth7 @al-muha$$i$unI. ;hile the former, althou"h bein" head and shoulders abo(e the esoteric scholars and the speculati(e theolo"ians are et to achie(e perfection, the latter ha(e alread attained it and entered 7/od's (ast land7, $here thin"s and phenomena of the empirical $orld re(eal to them their "enuine essences&=2A> *een from the (anta"e point of /od's folk, the responsibilit of the o(er$helmin" ma#orit of the faithful is limited to this $orld onl& ;hen the final curtain $ill be lifted before the human ees at the end of time, this responsibilit $ill be in(alidated and supplanted b ne$ e-istential arran"ements and dispensations& Ho$e(er, these ne$ realities are alread familiar to the perfected "nostics, $ho inhabit 7/od's (ast land7, since that land prefi"ures the shape of thin"s to come& To this cate"or bn 'rabi claims to belon" alon" $ith a small "roup of the elect 7truthrealiers7& t is a"ainst this back"round that one should see $hat consider to be bn 'rabi's personal realm of responsibilit, that is, one that flo$s from his ob#ecti(e status as a member of his societ& Throu"hout his entire life, bn 'rabi acted as a staunch ad(ocate of and spokesman for an e-tremel esoteric (ersion of *ufism that , for lack of a better term, ha(e defined as 7*ufi "nosticism7& His entire intellectual le"ac is e-plicitl and implicitl dedicated to the defence of its epistemolo"ical and ontolo"ical premises, $hich he considered to be the ultimate and incontro(ertible truths inspired in him directl b /od& n (ie$ of the ultimate and o(erridin" nature of these truths, all the other reli"ious doctrines circulatin" in his reli"ious and cultural milieu $ere but pale and inade6uate reflections of the sublime di(ine msteries that he claimed to ha(e direct access to& n the short term, these interim doctrines ma be of some (alue in as much as the restrain the i"norant populace from en"a"in" in reprehensible e-cesses and immoralit8 ho$e(er, in and of themsel(es the are fla$ed and imperfect& %oreo(er, the $ill pro(e false at the end of time, $hen the true realities of thin"s $ill be un(eiled b /od for the benefit of his ser(ants& t that point, /od's merc $ill encompass all of His creatures, the sinners and ri"hteous alike, as promised b the famous hadith that bn 'rabi $as so fond of citin" in his $orks& bn 'rabi considered this
sublime picture to be too o(er$helmin" and potentiall detrimental to the "eneralit of ordinar belie(ers& Therefore he took care to protect it from the profane ees b couchin" it in lon"$inded technical discourses, dark allusions and pulin" alle"orical e-e"eses that permeate his ma"num opus& Bet, as an ad(ocate of *ufi "nosticism, he $as compelled to disclose these sociall dan"erous truths obtained throu"h kashf in order to demonstrate their superiorit to the other co"niti(e modes and theolo"ical trends of his a"e& *imultaneousl, he debunked and spurned the ri(al (isions of /od and the $orld as onesided and misleadin"& t the same time, on the social le(el bn 'rabi remained a member of the learned class, the 'ulama'. s such he $as under obli"ation to conceal his darin" insi"hts from the uninitiated in an effort to preser(e the fra"ile moral and social fabric of his communit that could unra(el, if his darin" teachin"s $ere to be misinterpreted and appropriated b some irresponsible indi(iduals& The tantaliin" tension bet$een concealment and disclosure that shapes bn 'rabi's discussions of responsibilit in the Futuhat is a direct result of his dual identit as both scholar and mstic and his loalties to the disparate, if not entirel incompatible, strains of slamic tradition& $ould ar"ue, ho$e(er, that, in the end, bn 'rabi the "nostic pre(ails o(er bn 'rabi the canon& :or better or $orse, he dares to raise the curtain protectin" /od's ultimate mster and to re(eal to his readers that all human actions and natural phenomena take place b and in the allencompassin" di(ine 9ealit @al-ha$$I. /od's creatures are but the passi(e and contin"ent arenas of dialo"ues bet$een /od's o$n names and attributes& *een from this perspecti(e, the creatures ha(e no role at all in the acts that the ostensibl create and perform& % narrati(e has come full circle& ;hat be"an as a discussion of bn 'rabi's concept of human responsibilit has led me to the parado-ical realiation that, in the final analsis, there is none, at least in the con(entional meanin" of this $ord& ;hat $e see is bn 'rabi's selfimposed responsibilit to communicate his darin" insi"hts into the structure of the uni(erse and the desi"ns of its di(ine +reator to his fello$ *ufi "nostics& That these insi"hts often contradict our empirical e-periences, the recei(ed $isdom of the traditionalist scholars and the theodicies of the speculati(e theolo"ians did not di(ert him from his ob#ecti(e& NT!S
n earlier (ersion of this paper $as deli(ered at the annual smposium of the %uhiddin bn 'rabi *ociet in the 5&*&. 79esponsibilit7, *anta )arbara, +a&, 202C ctober 200C& C& *ee ;illiam +hittick, #he 7elf-;isclosure of 0od =rinciples of "bn al- '*rabi's ?osmology! *tate 5ni(ersit of Ne$ Bork Press, lban, NB, CJ, pp& 4F and FC2, note 44& 2& dem&, #he 7ufi =ath of Knowledge "bn al-'*rabi's 6etaphysics of "magination! *tate 5ni(ersit of Ne$ Bork Press, CJ, lban, NB, pp& F, CC0, CC4, CI4, 20J, 2C0, 2I4 etc& F& bid&, p 402, note 20& 4& Webster's 3ew World ;ictionary of *merican %nglish! Third +olle"e
A& bn 'rabi, *l-Futuhat al-makkiya henceforth Futuhat 1, )ula6, +airo. CCC8 reprinted b Dar *adir, )eirut, no date, (ol&F, p&220& & bid&, (ol&4, p&A& I& bid&, p&& J& bid&, (ol&F, pp&J& & +hittick, 7ufi =ath, pp&2I& C0& Futuhat! (ol&C, pp&IC28 cf& (ol&F, pp&2JC2& CC& bid&, (ol&F, p&I0& C2& bn 'rabi, *l-Futuhat al-makkiya. re(elation7 @taalliI. CA& Futuhat Baha1, (ol&F, p&FF4& C&
The %stic's Qa ba ʿ
The cubic $isdom of the Heart accordin" to bn rabM ʿ
'When dawn breaks! one no longer needs a lamp' b alḤ usan alNrM12 The Qa ba must surel rank as one of the most iconic places on earth& n this paper should like to e-plore less the phsical, historical and social dimensions of this remarkable structure, or its continuin" presence as a place of pil"rima"e, or e(en the meanin" of the Qa ba and its rituals, but rather $hat the Qa ba means for the mstic, for one $ho has penetrated beond the surface appearance of thin"s into the unfathomable depth of )ein"& ll too often $e tend to rele"ate reli"ious forms to a particular communit. thus the Qa ba represents somethin" meanin"ful for a muslim, $hereas for others it becomes more like some anthropolo"ical curiosit, $ith practices the do not understand or ha(e access to& Here m focus $ill be more on the uni(ersal meanin" of the Qa ba, and the $isdom of the heart that it can represent to each human bein" on a smbolic le(el this is not the $isdom of the heart considered in some abstract intellectual fashion, de(oid of particular forms, but as a mode of contemplation that (ie$s the $orld apparentl 'out there' as a mirror that corresponds to and re(eals the realit of our o$n self& n other $ords, $e enter into a direct contemplation of the inner throu"h the outer form& ʿ
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Describin" one of the fi(e special pri(ile"es he had been "ranted, the Prophet of slam related that 'the earth $as made a place of $orship for me' u ilat l9 al-ar ḍ masidan1&F That is to sa, all places $ere "i(en to him as places of praer, such that $here(er one is, prain" to /od is entirel acceptable& t the same time, from the (er be"innin" of slam, there $ere desi"nated places of praer mas4id , pl& of masid , literall a place of prostration1, i&e& mos6ues, $ith a particular orientation& ʿ
The $ibla, the niche in the front $all of e(er mos6ue, often ornatel decorated, sho$s the direction to the epicentre of the slamic $orld& %ecca, and more particularl the Qa ba, is the focal point of praer, no matter $here on earth a person ma be& This orientation, adhered to e(er time someone pras, is such an omnipresent fact of phsical e-istence amon"st muslims that it has come to dominate the sense of the sacred& There is a stor about the *ufi b BaMd al)istOmM, $ho $anted to (isit someone reputed to be a "reat saint& He arri(ed in the to$n and sa$ the man enter the mos6ue area and then spit in the direction of the $ibla& He immediatel turned around and refused to meet him, sain" 'This is unfaithful to one of the customs of the %essen"er of /od, so ho$ can he be faithful about $hat he is claimin" $ith re"ard to the stations of the saints and /od's elite3'4 n $hat sense, then, does it matter $hich direction $e are facin" $hen prain"3 s the Di(ine not al$as present in e(er direction3 ;e ma understand the slamic doctrine as pointin" out that amon"st all the man directions there is one to remind us of the 9eal at the heart of all thin"s, hence the notion of the $ibla. Ne(ertheless, at the same time, let us note carefull that it is not reall the phsical $ibla that determines the direction of praer it is the sin"leness of 9ealit& ʿ
n addition to praer, another of the fi(e "reat sacred duties of all muslims the socalled :i(e Pillars1 is to undertake the pil"rima"e ḥ a 1 to %ecca and perform the ritual circumambulations of the Hol Qa ba, at least once in a person's lifetime& ppro-imatel the shape of a cube, $ith its four corners rou"hl facin" the four points of the compass, the Qa ba is co(ered in a "reat black silk and "old curtain kiswa1, $hich is replaced annuall& t is an ancient centre of pil"rima"e, desi"nated as a hol sanctuar. no (iolence is permitted $ithin a t$entmile radius8 it is considered the centre of the $orld itself, a place $here there is a door$a to Hea(en, a place $here the sacred and the profane meet& ccordin" to the Kur an 2. C2CC2I1, it $as established b the prophet braham8 or rather, it $as rebuilt b him and his son shmael o(er the foundations of the primordial house established b the first man, dam& The Qa ba is said to be the earthl ima"e of a hea(enl prototpe, the :re6uented or Gisited House al-bayt al-ma m8r 1, $here an"els constantl circle& ʿ
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To some this is a matter of reli"ious belief, to be follo$ed b an belie(in" muslim in the 6uest for achie(in" sal(ation& To others in this secular era, it mi"ht seem like a remnant of a b"one a"e, a ritual inherited from the historical recesses of ancient pa"anism& Ho$e(er, if $e del(e more deepl into the inner meanin" of the Qa ba, $e ma disco(er somethin" trul remarkable about the nature of the self& ) $a of introduction, a historical stor. ʿ
;hen at the be"innin" of his prophetic mission %uhammad claimed the shrine as the centre of monotheism, $antin" the Qa ba to be dedicated to the ne /od alone, this posed an enormous challen"e to the Kurash authorities, $ho stood to lose all the benefits of bein" custodians of the sanctuar and the associated trade $hich brou"ht enormous $ealth and presti"e& s a result %uhammad and his follo$ers $ere persecuted and harassed to such an e-tent that the had to flee for %edina in 22 the Hi#ra1& n his return to %ecca on 20 9amadan J CC @anuar F01, there occurred $hat mi"ht be termed a ci(ilisational e(ent of e-traordinar numinous potenc& %uhammad entered the /reat *anctuar on his camel Ka ṣ $O, full armed& He rode strai"ht to the southeast corner of the Qa ba, and touched the )lack *tone $ith his staff, ma"nifin" /od& t this, all those near him and $ithin earshot repeated the "lorification *ll4hu akbar , in a deafenin" crescendo before the Prophet hushed them $ith a "esture& ;ith someone holdin" the bridle of his camel, he then performed the ṭ aw4f , the se(en rounds of the Hol House, before $heelin" a$a to confront the F0 idols of the pa"an rabs that stood on the perimeter, a "rand totemic circle of "ods and "oddesses& Pointin" to each idol in turn, he recited the Kur anic (erse. 'Truth has come and falsehood has passed a$a, for behold, falsehood is bound to pass a$a' wa $ul 4 a al-ḥ a$$ wa-:aha$a al-b4ṭ il inna al-b4ṭ il k4na :ah8$an1 K& CI. JC1& t this each idol is said to ha(e fallen for$ard on its face or on its back, accordin" to the earliest bio"rapher, bn s ḥ O61& Handin" the ke of the Qa ba to a member of the famil that had traditionall "uarded the Hol House, he then entered the Qa ba buildin" itself and had all the pictures of deities stripped from the $alls, lea(in" onl it is said1 an icon of the Gir"in %ar and @esus and a paintin" of braham& ʿ
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This dramatic, irre(ocable act of supreme iconoclasm, affirmin" the meanin" of ne /od taw ḥ 9d 1, the rippleeffects of $hich $ere to be felt $ithin decades in +onstantinople, has determined the histor of slam and %ecca e(er since& ur interest in this here is not as an epochchan"in" historical e(ent but as a smbolic pointer to a deep realit& The idols are not simpl e-ternal ob#ects of $orship to be o(erthro$n before the ne True /od, $ho has no likeness8 the are a metaphor for all our human constructs of 9ealit, mental or other$ise& :or *ufis, the o(erthro$ of the F0 manmade idols b the Prophet at the centre of the $orld $as
to be reenacted $ithin each seeker of Truth at the centre of their o$n bein", in their 6uest for the e(erLi(in" /od& The human heart has to be cleansed of all ima"inin"s that defile it& :or bn rabM, the ima"e of the Qa ba and the pil"rims constantl circlin" it e-presses fundamental truths about our o$n inner nature& ʿ
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The heart-"aʿ ba
@ust as e(er muslim kno$s about the Qa ba but onl some "o on pil"rima"e, so e(erbod has an idea about the mstical heart, but onl some (isit it and e-perience it directl& To find this place $ithin us is to embark upon a #ourne, more or less len"th in appearance, $hich if successful $ill become a ceaseless circumambulation around the mster of the Heart& t is a #ourne that must be undertaken alone, in the pri(ac of one's bein", on the solitar road of the uncommon& ʿ
:irst of all, let us remind oursel(es of the crucial differences bet$een phsical pil"rima"e to a stone house in the middle of *audi rabia, and spiritual #ournein"& The "reat CCthcentur mstic of Qhurasan, b *a Md b& bM alQhar d& 440?C041, $as once asked $h he refused to perform the ḥ a like all other "ood muslims& b *a Md replied. 't is no "reat matter that ou should tread under our feet a thousand miles of "round in order to (isit a stone house& The true man of /od sits $here he is, and the celestial House bayt al-ma m8r 1 comes se(eral times in a da and ni"ht to (isit him and perform the circumambulation abo(e his head& Look and see!' ll $ho $ere present looked and sa$ it& n another occasion he is reported to ha(e said. 'f /od sets the $a to %ecca before an one, that person has been cast out of the ;a to the Truth&'A ʿ
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;hat b *a Md refers to as 'the ;a to the Truth' is thus not a matter of e-ternal actions or practices& ;hen one shakh $as asked $hat had brou"ht him to %ecca for the pil"rima"e, he replied $eepin". 'Heedlessness'& Phsical pil"rima"e does not "uarantee a real inner mo(ement8 e(en those adherin" to a spiritual path or practice ma miss the point& This is beautifull illustrated b an anecdote related b both bd al9aḥ mOn al*ulamM d& 4C2?C0221 and bn rabM, re"ardin" the eminent C0thcentur *ufi, al*hiblM d& FF4?4A1& ne of al *hiblM's disciples had #ust returned from the ḥ a . ʿ
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l*hiblM asked me. 'Did ou remo(e our clothes =in order to put on the pil"rim's robe, i ḥ r4m>3' 'Bes,' replied& He asked me. 'Did ou at the same time remo(e all our o$n acts3' 'No,' said& 'Then,' he said, 'ou did not di(est ourself of our clothin"!' Then he asked. 'Did ou purif ourself $ith a full ablution3' 'Bes,' replied& 'nd did ou purif ourself from all our faults3' 'No,' said& 'Then ou did not perform the full ablution!'U Then he asked me. ';hen ou said 7Here am , /od, here am 7 labbayka1, did ou hear the =di(ine> call to $hich ou $ere respondin"3' 'No&' 'Then ou did not utter the labbayka U nd $hen ou entered the %os6ue, did ou enter the Di(ine +loseness3' 'No&' 'Then ou did not enter the %os6ue! nd $hen ou sa$ the Qa ba, did ou see the ne $hose House it is3' 'No&' 'Then ou did not see the Qa ba!&&&' fter a fe$ more 6uestions on each of the pil"rima"e rituals, al*hiblM concludes. ';ell, all in all ou ha(e not performed the pil"rima"e& *o "o back and do so!' ʿ
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These t$o stories beautifull illustrate some of the parado-es of all reli"ious ritual& n the one hand, to simpl perform a ritual $ithout simultaneousl percei(in" its full meanin" has no real (alue8 it is as if one had done nothin" at all& n the other, since in realit no phsical place is
more 'sacred' than another, one does not ha(e to "o to a special place 'out there' in order to come to a place '$ithin', inside one's o$n soul and a$areness& s the "reat *hirai poet *a dM d& J?C2C1 put it, ʿ
sit on the throne of the heart8 That is the stle of m po(ert! am dust on m )elo(ed's path8 That is m ele(ated state! No need to (isit the mos6ue for me8 Bour eebro$ is a praer arch for me& *a dM, $h this pil"rim's "arb3 ;h, indeed, this ritual of ha##3 Look at m )elo(ed's face8 That is the true $orshipper's place! ʿ
:or the mstic, the phsical Qa ba in the $orld represents the human spiritual heart, the 'place' $ithin the human bein" $here the Di(ine d$ells, $here the true human bein" ins4n1 meets the Di(ine face to face& n fact one can sa that the Qa ba and the heart are not reall t$o thin"s. the real Qa ba is the perfect human heart, the ori"inal source of praer, and $hoe(er brin"s their heart to that state of perfection and pras from there is prain" from the Qa ba& Then the celestial Temple comes to circumambulate the Human )ein"& ʿ
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Ho$e(er, kno$in" of this place $ithin each of us is one thin"& t is 6uite another to undertake the #ourne to reach it, and to o(ercome the obstacles on the road& To set off on the #ourne to$ards the inner heart, $e each start from $here $e are, more or less distant from the central pole of the Heart& ;e ha(e to undertake a particular #ourne, $ith its o$n particular route& ;e carr our o$n ba""a"e, li"ht or other$ise& ;e ma stop en route, to rest and pick up pro(isions, but if our intention is clear enou"h, these stoppin"places are temporar $e shall not mistake them for our destination& t is essential to al$as bear in mind $hat that final destination is like $hich makes it e6uall essential to listen to those $ho ha(e arri(ed, $ho brin" ne$s of the true nature of Heart& ne of the definin" characteristics of true spiritual paths is con(er"ence& ll the di(isions and anta"onisms that appear on the outer le(el are dissol(ed and disappear at the le(el of the sin"ular Heart& s 9mM puts it, :or some the road is from 9m =natolia>, for some from *ria, for some from Persia, for some from +hina, for some b sea from ndia and BemenU once the ha(e arri(ed at the Qa ba, it is realised that that $arfare this man sain" to that man 'ou are false, ou are an infidel', and the other replin" in kind1 $as concernin" the roads onl, and that their "oal $as one&I ʿ
There is one obstacle abo(e all, accordin" to bn rabM, $hich stands in the $a of this harmon. ʿ
The "reatest sin is that $hich kills the heart, and it is not killed b anthin" e-cept lack of kno$led"e of /od, $hich is called i"norance ahl 1, because it =the heart> is the 'house' or temple, bayt 1 $hich /od has chosen from this human formation for Himself& Ho$e(er, it has
been misappropriated b this usurper gh4ṣ ib1, $ho inter(enes bet$een it and its $ner& t is the "reatest oppressor of his soul, because it pre(ents her from =recei(in"> the "oodness $hich $ould =other$ise> accrue to her from the $ner of this house, had it but left it =the heart> to Him& *uch is the depri(ation of i"norance&J ;e ma note t$o important points in this uncompromisin" passa"e& :irstl, the heart properl belon"s to /od8 He is the $ner of the heart, and it is throu"h this heart that all "ood comes to the soul& n the rab mind, and particularl for bn rabM, the heart is not the place of emotions or feelin"s, as $e mi"ht think of it toda& t is primaril the house of real kno$led"e. it is the place $here /od Himself is kno$n and the temple in $hich /od alread d$ells& n realit it is His Heart, not ours& *econdl, the usurper that 'inter(enes' bet$een the heart and its $ner, $hich has misappropriated the Temple that /od has chosen for Himself, is not a thin", not an e"o, not a self it is simpl i"norance of the true state of affairs, or rather, an absence of kno$led"e of the 9eal /od& f $e do not kno$ /od, $e can sa that $e do not ha(e a li(in" heart, or that our heart is dead& ʿ
The heart's pil#rima#e
There are t$o distinct complementar and apparentl opposed in intellectual terms1 aspects re"ardin" the ;a to Truth& n the one hand, it is a #ourne to the HeartQa ba, a #ourne that can onl be achie(ed throu"h purification and polishin"& s bn rabM $rites, 'the 9eal seeks from ou our heart and "i(es to ou all that ou are& *o purif and cleanse it =the heart> throu"h presence ḥ uḍ 8r 1, $atchfulness mur4$aba1 and re(erential fear khashya1&' *ometimes he uses the traditional metaphor of the heart as a reflecti(e mirror $hich needs polishin" the mirror emphasisin" the ultimate nature of the heart as completel and infinitel recepti(e to the Di(ine re(elation& ʿ
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t the same time, it is a #ourne of the heart safar al-$alb1 to the Heart, of the mstic's heart to the realit of Heart&C0 t is a mo(ement, therefore, a$a from considerations of '', 'me', 'm heart' to concentration on /od alone, His Heart, a$a from the usurper to the true $ner, from i"norance to $itnessin" and Qno$led"e& t can also be described as a #ourne from bein" a limited (essel to becomin" $hat is depicted in the +hristian tradition on the $alls of the +hora +hurch in stanbul as 'the container of the 5ncontainable'& :or bn rabM the '#ourne' is reall the heart facin" to$ards /od in remembrance& CC ʿ
s bn rabM succinctl puts it, ʿ
$hen /od created our bod, He placed $ithin it a Qa ba, $hich is our heart& He made this temple of the heart the noblest of houses in the person of faith mu min1& He informed us that the hea(ens, in $hich there is the :re6uented House al-bayt al-ma m8r 1, and the earth, in $hich there is the =phsical> Qa ba, do not encompass Him and are too confined for Him, but He is encompassed b this heart in the constitution of the belie(in" human& ;hat is meant here b 'encompassin"' is kno$led"e of /od& C2 ʿ
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Here bn rabM is of course referrin" to the famous ḥ ad9th $uds9 , the $ords of /od upon the ton"ue of the Prophet %uhammad, $hich he 6uotes often. 'Neither % hea(ens nor % earth encompasses %e but the heart of % belie(in" ser(ant does encompass %e&'CF ʿ
This re(eals some of the most essential teachin" on the nature of the heart. that nothin" in the e-ternal $orld, hi"h or lo$, can contain the True Di(init that is to sa, nothin" $hich $e can e-perience throu"h our senses, $hich is earth, and nothin" $hich $e can ima"ine in our minds, ho$e(er loft, ele(ated and "lorious, $hich is hea(en, can be"in to measure up to that $hich is unlimited 9ealit, )ein" tself& /od is onl kno$n and lo(ed1 $ithin, in the heart of the one $ho has faith 9m4n1& nd this faith is not belief in the ordinar sense of the $ord it is the actual realisation, intimation or appreciation that 9ealit is ne and ndi(isible, that 9ealit lies present as the "round beond or $ithin1 all form, that 9ealit cannot be defined or kno$n e-cept b apophasis, notkno$in" no $onder bn rabM stresses the 6ualities of presence, $atchfulness and re(erence as cleansers for the heart& t is the heart of this person of faith that /od seeks and $here He Himself alread d$ells& ʿ
ccordin"l, this human heart is far more important than an e-ternal edifice built to celebrate the Di(ine& That edifice is onl a mirror to and reminder of our o$n interior& ;hat is portraed in the outer rituals of the phsical Qa ba are seen as pointin" to their complements $ithin us& This a$areness should be at the basis of our understandin" of the sacred& n a len"th chapter I21 of his Fut8ḥ 4t de(oted to a detailed e-planation of the msteries of the pil"rima"e, bn rabM dra$s a strikin" parallel bet$een pil"rims at the Qa ba and thou"hts crossin" the arena of the heart& @ust as pil"rims circle the Qa ba, some in a$areness and some heedless, so do our pil"rim thou"hts enter our consciousness at each moment, some thou"hts a$are of the sacredness of this heartcentre $ithin, others obli(ious& ʿ
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;e can also e-press the #ourne of the indi(idual heart to the realit of Heart in terms of capacit and e-pansi(eness& ccordin" to some *ufis, bn rabM sas, the nfinite 9ealit re(eals tself accordin" to the aptitude?recepti(it of the indi(idual, i&e& accordin" to the limited nature of the particular& s it has been e-pressed b a modern Lebanese $riter, ';e are all (essels for Truth8 but $e can contain no more of it than $e make room for in our souls&'C4 Thus the onl $a the nfinite can appear is as limited and determined b the particularised form of ts appearance& Ho$e(er, bn rabM is keen to stress that this is not the real potential of the human bein", $ho has "i(en up all sense of their o$n soul. '*ince the 9eal al-ḥ a$$1 (aries His re(elation in forms, then the heart of the complete human bein"1 has to e-pand and contract accordin" to the form in $hich the di(ine re(elation occurs in it, for it cannot e-ceed the form in $hich the re(elation occurs&' Here bn rabM alludes to one of his fa(ourite lin"uistic $ordplas, that the heart $alb1 is an or"an that is capable of infinite (ariabilit ta$l9b1& t can e-pand and contract accordin" to $hate(er is portraed to it& The complete human, $ho has a full de(eloped heart, does not limit the di(ine throu"h his o$n limitation, but reaches the sta"e of bein" the complete mirror, $here $hate(er is displaed in it is sho$n e-actl as it is& ʿ
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:urthermore, the true human Heart is considered 'the Throne upon $hich the ll +ompassionate is seated' and the 'House of His Names'&CA n his discussion of the heart as the throne, bn rabM dra$s our attention to three of its definin" characteristics in his (ie$& :irstl, #ust as +ompassion has no limitation $hatsoe(er and co(ers all thin"s, the Heart supports or reflects the unlimited nature of +ompassion and is not limited to an particular attribute or 6ualit& s @ames %orris has put it, 'The Heart of the theomorphic, full realied human bein" $alb al-ins4n1 is understood as the locus of e(er concei(able form and dimension of human e-perience, of all the infinite, e(errene$ed di(ine *i"ns or theophanies that constitute the e(errene$ed creation&'C *econdl, the heart is entirel responsi(e and recepti(e b nature. ʿ
it takes the impress of the +ompassionate ne $ho is seated upon it, $ithout constrainin" or limitin" in an $a& Thirdl, it is at the (er centre of e-perience, more than an e-ternal edifice could e(er be& n his #arum4n poems bn rabM dra$s a parallel bet$een the spirits that encompass his heart 'hour after hour, out of lo(e and passionate an"uish, kissin" m pillars' and the 'best of en(os' i&e& %uhammad1 circumambulatin" the Qa ba and kissin" the *tone& <6uatin" his heart to the Qa ba as a place of pil"rima"e, he points to the true human di"nit b forcefull posin" a 6uestion. ';here is the station of the Temple in comparison to the Human )ein" ins4n13'CI ʿ
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$onfrontin# the physical "a ʿ ba
Ho$e(er, this perception of the supreme ele(ation of the human heart, placin" it abo(e all else in the $orld, "ot bn rabM himself into terrible trouble $hen he $ent to the Qa ba itself& He describes ho$ 'she' a feminine bein", both "rammaticall and conceptuall, like the Di(ine
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Qa ba of /od, Vamam! Ho$ stron"l ou desire m friendship, but no, no! f must "et in(ol(ed in a friendship $ith ou, it is throu"h compassion and not desire to$ards ou& The Qa ba is nothin" other than our essence, the essence of curtains of re(erential fear& The True /od is not contained b hea(en or earth or an $ord&&& ʿ
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He then s$itches to the di(ine speakin". The House is "reater than anthin" else apart from ou, % ser(ant, $hen ou adhere to it& =He "oes on to sa>&&& considered m constitution nash a1 to be more e-cellent than that of the Qa ba and her rank, and that as a place of theophan of di(ine realities she $as inferior to me& spoke of her as of a mineral constitution, on the first le(el of en"endered bein"s& CJ ʾ
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This spiritual perception, $hich he describes as 'inebriated', $as so potent that one ni"ht at the full moon he $as a$oken and $ent to the Qa ba to perform the circumambulation& n a dramatic (ision he sa$ her rise up in an"er and threaten to pre(ent him completin" his circumambulation& *he spoke directl to him. ʿ
'Qeep comin" on and ou shall see $hat $ill do $ith ou! Ho$ ou underestimate m $orth and o(erestimate that of the *ons of dam, "i(in" preference to "nostics o(er me! ) the lmi"ht Po$er of Him alone, shall not allo$ ou to circle around me!' came back to m senses and realied that /od $ished to correct me& thanked Him for this, and the affliction $hich had felt (anished&C He then composed ei"ht soothin" lo(eletters, e-plainin" the Qa ba's hi"h rank, to calm her do$n! s Denis /ril obser(es, this alternatel amusin" and terrifin" theophanic episode re(eals a crucial point. the Qa ba is abo(e all a mal4, a place $here theophanies taalliy4t 1 take place, and as the outer representation of the Heart, i&e& the heart of )ein", it demands complete respect precisel because it re(eals the meanin" of the true di(ine heart& ʿ
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;e ma note here, also, that bn rabM's phsical arri(al at the Qa ba and %ecca produces the most amain" flo$erin" in his spiritual e-perience. in addition to this episode $ith the Qa ba itself, there $as the meetin" $ith his )eatrice, Niẓ Om, $ho inspired the outpourin" of poetr of his #arum4n al-ashw4$, and the encounter $ith the Bouth $ho pro(oked the $ritin" of the "reat Fut8ḥ 4t al-6akkiyya& Three numinous bein"s $hose presence e(oked an o(erflo$in" creati(it& The 6eccan "lluminations, $hose A0 chapters sstematicall plumb the depths of e(er mode of human spiritual e-perience, are termed %eccan not simpl because the be"an to "ush forth from bn rabM in %ecca, but primaril because the sprin" from the (er centre of bein"& The are re(ealed from the Heart, and demonstrate ho$ the Heart is the true locus for e(er possible e-perience& ʿ
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%eart& terminolo#y and de#rees
t this point it is important to remind oursel(es that there are at least four ma#or $ords in rabic $hich can all be translated as 'heart' in
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bn rabM follo$s alNrM in distin"uishin" these $ords on the basis of ho$ the are used in the Kur an thou"h he tends to use the term sirr instead of lubb1& n an illuminatin" passa"e of his K. al-"sf4r , $here he is discussin" the Kur anic (erse about the Prophet's ascension, $hich alNrM also 6uotes. 'He re(ealed to His ser(ant that $hich He re(ealed, and the heart fu 4d 1 did not lie about $hat it sa$' K& AF. C0CC1, bn rabM makes an important distinction re"ardin" t$o aspects of the heart. ʿ
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The fu 4d is the heart of the heart $alb al-$alb1. #ust as the heart $alb1 has (ision, so the heart of the heart has (ision& The heart's (ision can be affected b blindness, $hen it departs from the 9eal b preferrin" other than Him after He has made it close '=t is not the ees that are blind> but the hearts $hich are in their chests' K& 22. 41& )ut the heart of the heart does not suffer blindness because it does not kno$ the created $orld. it has no attachment e-cept to its %aster U2A ʾ
This idea of t$o le(els or de"rees of the heart is a $a of e-plainin" the distinction bet$een the temporal and the permanent, the apparent and the real& @ust as the Qa ba is co(ered $ith a curtain kiswa1 $hich is chan"ed from time to time and et itself is a permanent structure, so the heart has a face to$ards the relati(e $orld He?notHe1, $here (ariabilit and chan"e occurs, and a face entirel and permanentl turned to Him alone& ʿ
The fact that the heart's recepti(it and responsi(eness is not "o(erned b an particular state leads bn rabM to sa. 'Hearts are the fields of msteries& +ulti(ate them $ith spiritual practice and refinement of character, and do not lea(e them as mere "rain" for flocks and herds&'2 This $onderful analo", $hich emphasises the importance of spiritual education and trainin" in order to lead a fulfilled life, e(okes ima"es of his time in the peaceful countrside of %alata, o(erlookin" a rich a"ricultural landscape full of fruit trees shaped o(er centuries b farmers a "reat contrast to the barren steppes $here flocks of sheep and "oats roam& ʿ
%eart-centre
The centralit of the heart is coupled $ith its bein" a place of li"ht. in the macrocosm, the *un is not onl the centre of our "ala- in modern parlance1, but also in bn rabM's cosmolo" it occupies the heartcentre of all the de"rees of e-istence& ts lunar complement, the full moon, represents the "nostic's heart $ithin the $hole ccle of human states represented b the phases of the moon. #ust as the moon in its fullness perfectl reflects the li"ht of the *un, so the heart of the "nostic reflects the Di(ine Li"ht and shines upon the $orld of pluralit& n the ccle of the $eek, the fourth and middle da ;ednesda1 is described as the da of Li"ht& ʿ
<6uall, the heart is the centre not onl of e-ternal e-istence but of our human e-istence as $ell. it is considered to be in an intermediate position bet$een the spirit r8ḥ 1 and soul nafs1& s his predecessor alKusharM puts it, for e-ample, 'The heart and the spirit are the repositories of praise$orth characteristics, $hereas the soul nafs1 is the repositor of blame$orth ones&' n *ufi $ritin" "enerall the heart is often placed in the middle of a fi(e fold laerin" of human e-istence. bod ism1, soul nafs1, heart, spirit r8ḥ 1, innermost heart or secret sirr 1&2I The Kuran speaks of muslims as the %iddle +ommunit wasaṭ 1,2J and slam in its true sense is portraed as the %iddle ;a bet$een e-tremes of transcendence and immanence, e-terior and interior, etc&18 thus $e ma accuratel describe slam as the 'reli"ion of the heart'& The centralit of the human heart as the field of msteries leads to some interestin" a(enues of in(esti"ation. one of these msteries is the secret of destin?predestination sirr al-$adar 1, the mster $hich determines the real difference bet$een people, our real indi(idualit& The kno$led"e of this mster, he sas, is possessed b the Pole $uṭ b1 and b the hi"hest "roup of the people of /od&2 nterestin"l, the 'heart' of his Fuṣ 8ṣ al-ḥ ikam, in the sense of the central chapter of the 2Ichapter book, is not, as mi"ht be e-pected, the chapter on the $isdom of the heart $hich is +hapter C21& The middle chapter, the C4th occupin" the place of the full moon in the 2J lunar phases1, is de(oted to the $isdom of destin $adariyya1 in the $ord of 5ar <ra1, in $hich bn rabM sas. '=/od> does not pass #ud"ement o(er thin"s e-cept throu"h them this is the essence of the mster of $adar 7for the one $ho has a heart7U'&F0 Here then is the most direct link bet$een the heart and the kno$led"e of the mster of destin, $hich is nothin" other than the hi"hest de"ree of selfkno$led"e& n addition, in relation to the Fuṣ 8ṣ , $e ma note that the si-th $ord of the first sentence is ʿ
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'hearts' $ul8b1 as in. 'Praise be to /od $ho brin"s do$n the $isdoms to the hearts of the ;ords',FC sho$in" that the heart of Perfect %an in the forms of the prophets1 is the (er first 'place' to recei(e the Di(ine $isdom later $e shall see the si"nificance of the number si-1& n the introduction, he speaks of ho$ the $hole book $as presented to him as the book of the Prophet himself for the realisation of 'the people of /od $ho are people of the heart' ahl *ll4h aṣ ḥ 4b al-$ul8b1, i&e& it is brou"ht out into book form so as to be read and understood at the le(el of the heart& f $e look at his other "reat $ork, the Fut8ḥ 4t , the notion of centralit and mster in the book is (astl more complicated& :or e-ample, $e can take the centre of the book to be the middle Cth (olume of the FI (olumes sifr 1. in this case, $e find +hapter 2I0, on the inner kno$led"e of the spiritual abode of the Pole and the T$o mams the Pole $uṭ b1 bein" at the spiritual centre of the $hole $orld& ;e also find a more e-plicit thread in the fourth section of the book, the section on the spiritual abodes, the faṣ l al-man4:il . as these chapters correspond directl to the Kur anic suras, the 'heart' of this section is +hapter F4J, correspondin" to $hat is commonl termed the 'heart' of the Kur an, the *ura P4 79n& ;e $ill not be surprised to find that the title of +hapter F4J is 'the kno$led"e of t$o of the heart's msteries, snthesis am 1 and e-istence wu8d 1'&F2 n this chapter bn rabi "i(es fascinatin" insi"hts into the nature of the heart. for e-ample, he depicts the correspondence bet$een the four (ertical ed"es or (ertices ark4n1 of the Qa ba and the four Di(ine Names that "o(ern e-istence :irst, Last, %anifest and Hidden1, and the four elements of the Kur anic Li"ht (erse niche, lamp, "lass, and oli(e oil1, all in relation to the meanin"s of the heart& ʾ
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The heart-mind
bn rabM often speaks of the heart in contrast to the mind or intellect a$l 1& n this same +hapter F4J, bn rabM e-plains the relation bet$een heart and mind. ʿ
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The heart possesses alteration 'turnin"', ta$l9b1 from state to state, because of $hich it is named 'heart' $alb1& *omeone $ho interprets heart as 'mind' a$l 1, has no kno$led"e of realities, for the mind is bound b shackles u$8l 1& )ut if he means b 'mind', $hich is bindin", $hat $e mean b it, $hich is that it is bound b alteration, so that it is constantl turnin", then he is correct this is the same as our sain" 'bein" established in (arie"ation' tamk9n f9 talw9n1, for there is al$as di(ersit, but not e(erone is a$are of that& FF ʿ
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This alludes to his teachin" that '(arie"ation colourin", di(ersification1 is the actual truth in the $orld and indicates the di(ine (astnessU There is no 6ualit or state $hich remains for t$o times, no form that manifests t$iceU He $ho is ne in Himself is (ariable in manness&'F4 This understandin" of the mind as sharin" the same essential characteristic as the heart, 'bound b alteration', is somethin" that shines throu"h all of bn rabM's $ritin"s& His teachin", $hich appears as e-pressed in detailed intellectual terms, is far from some sstematic mental edifice that he is trin" to superimpose on 9ealit& The intellect is not rele"ated to a ne"ati(e feature that 'shackles' a person to a particular beliefstructure in contrast to the flo$in" passion of the heart. $hen married and in ser(ice to the heart, it is capable of infinite chan"e and adaptabilit& The mind is freeflo$in", and can act as a transmuter of spiritual li"ht into kno$led"e& *uch infinite responsi(eness to re(elation or bein" assimilated to the throne of the ll+ompassionate also implies an ine-haustible capacit to ʿ
teach others&FA ne of the man lessons bn rabM dra$s from this Di(ine (astness is that in realit $e are constantl bein" turned from one form of merc to another, e(en $hen it appears as some kind of sufferin". '$hen ou trul kno$ this', he sas, 'ou kno$ $hat the heart of e-istence is'& ʿ
%eart structure& cube and sphere
bn rabM del(es further into the notion of the heart $hen discussin" its cubist nature& n +hapter F2 of the Fut8ḥ 4t , he e-plores the 'prostration of the heart', $hich unlike prostration of the bod in praer, is constant another $a of describin" the inner heart or fu 4d 1& Discussin" ho$ /od created the $orld $ith an e-terior and an interior, makin" one (isible and the other in(isible, he distin"uishes bet$een t$o aspects of the human (ie$er, the heart and the 'face'. ʿ
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He made the heart from the $orld of the n(isible ghayb1 and the 'face' =of the heart> from the $orld of the Gisible shah4da1& :or the face He specified a direction in $hich to prostrate, namin" that His 'House'& *he =the House> recei(es him $hene(er the heart turns its face in that direction in praerU :or the heart He specified His o$n *elf, "lor to Him, so that it shouldn't seek other than Him. He orders it to prostrate to Him, and if it prostrates due to an un(eilin", then it $ill ne(er lift its head a"ain from its prostration in this $orld or the ne-t& ne $ho prostrates $ithout un(eilin" lifts his head =a"ain>, and the liftin" means heedlessness of /od and for"ettin" /od in the midst of 'thin"s'& He $ho does not raise his head $hen his heart prostrates is one $ho constantl $itnesses the 9eal in e(erthin", so that he does not see a thin" $ithout seein" /od before that thin"& This is the condition of b )akr al Ṣ iddM6& Do not suppose that =there $as a time $hen> he used not to prostrate and then he prostrated rather, he $as al$as in prostration, for prostration for him $as an essential matter& No$ some of the $orld has had its prostration un(eiled to it and kno$s Him, $hile others do not possess the un(eilin" of its prostration, so the are i"norant of Him, ima"inin" that the rise and prostrate and can do as the $ish&F +ontemplatin" the nature of the Qa ba as a cube, bn rabM the ori"inal cubist31 takes the opportunit to inte"rate his meditations on the Heart& <-plainin" that there are si- spatial directions and ho$ the number is the first number indicatin" perfection,FI he $rites. ʿ
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The heart has si- faces. for each spatial direction there is a face of the heart $hich is the ee that looks in that direction& ;ith that ee the heart sees the 9eal $hen He manifests to it in His Name %anifest& f the re(elation encompasses all directions, since He 'encompasses all thin"s' =K& 4C. A4>, then the heart throu"h its faces encompasses /od's manifestation to it in each face, and becomes $holl li"ht&FJ This si-fold character of the heart bein" transformed into li"ht mi"ht seem a some$hat schematic notion, until one remembers that a cube has si- faces, and that a sphere has onl one face, one unbounded circumference& ;e ma then concei(e of our inner human consciousness as a cube, $hich faces out$ard into the si- directions of the outer $orld& The heart in the passa"e abo(e is described as bein" transformed from an or"an capable of recei(in" re(elation from each of the different directions or dimensions into a holistic seein" sphere of Li"ht& This clearl echoes the famous illumination e-perienced b bn rabM in :e in AF?CCI, of $hich he sas ' had no sense of direction, as if had become completel ʿ
spherical'&F n other $ords, $hen the sin"leness of the si-faced cube is re(ealed, it becomes unified and spherical in mathematical terms, C - C - C X C& This cubic nature is also to be found in at least t$o of his $orks. first of all, as $e ha(e seen, the #4 al-ras4 il , directl addressed to the Qa ba, is composed of ei"ht lo(eletters, $hich corresponds to the cube of 2 2 - 2 - 2 X J1& This is an appropriate number, "i(en that the letters are addressed from one bein" to another, from one 'cube' to another& ;e can also see a 'cubic' form in the book of the Fuṣ 8ṣ , $hich contains 2I chapters, i&e& the cube of F F - F - F X 2I1. althou"h apparentl unconnected to the Qa ba, the Fuṣ 8ṣ in fact relates to the '$all' of prophethood, $hich $as sho$n to the Prophet %uhammad& ;hile $e tend to think of the prophetic $all as stretchin" from one point to another, i&e& $ith a be"innin" and an end in time, in bn rabM's conception the spiritual structure of sainthood, prophethood and en(oship appears as cubic& This is to be seen in his o$n (ision of himself as the *eal of %uhammadian *ainthood, as t$o bricks completin" one of the $alls of the Qa ba that is to sa, he en(isioned the structure of sainthood of $hich he himself $as a part1 as cubic in totalit& /i(en that the number F is specific to %uhammad, and that the Fuṣ 8ṣ presents the prophetic tradition from the standpoint of its interior %uhammadian realit, it is clear $h FF defines the structure of the book& Prophethood is bein" depicted in the Fuṣ 8ṣ as a self standin", permanent and harmoniousl inte"rated meanin", rather than as a temporal process of linear histor&
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bn rabM sometimes uses the same cubic ima"er in terms of a polished mirror& He describes the heart as 'a round or spherical1 mirror $ith si- faces, thou"h accordin" to some it has ei"ht faces& pposite each face of the heart /od has placed one of the fundamental Di(ine Presences, so that $hen one of the heart's faces is polished, it reflects the Presence that corresponds to it&'42 These si- faces a"ain represent the si- faces or facets of the +ube, the HeartQa ba the ei"ht 'faces' that some describe ma be connected to the ei"ht points on a cube1& ʿ
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ne could hardl discuss the heart accordin" to bn rabM $ithout mentionin" the famous lines from his #arum4n al-ashw4$. ʿ
% heart has become recepti(e of all forms. it is a pasture for "aelles, and a monaster for +hristian monks, nd a temple for idols and the pil"rim's Qa ba and the tables of the Torah and the book of the Kur an& ʿ
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t first si"ht this poem is the (er opposite of iconoclasm it affirms the di(init in all kinds of e-ternal ima"es& n closer inspection, $hile bn rabM ma not be an iconoclast, as his commentar e-plains, he situates the forms of $orship in 6uite a different dimension. the are forms of di(ine kno$led"e in the heart, forms of the Li(in" ne's re(elation $hich the heart readil accepts& *o the remain not as "ra(en manmade ima"es, but as ima"inal forms re(ealed to the heart& n his commentar on these lines bn rabM emphasises the heart as a place of (ariabilit ta$allub1, capable of recei(in" the different kinds of inspiration $hich come upon it throu"h the (ariet of one's states, and the states (ar because of the Di(ine ʿ
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theophanies that are suitable to his inmost heart sirr 1 an incessant circle bet$een the human and the Di(ine& Perhaps unsurprisin"l, $e find si- 'forms' mentioned in the poem. pasture, monaster, temple, Qa ba, the Torah and the Kur an surel a deliberate reminder of the si- faces of the heart& ʿ
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The faces of neness
;hile bn rabM is so often associated $ith the neness of )ein", it should ne(er be for"otten or i"nored that he stresses #ust as much the other face of neness, the nonstop, ne(er repeatin" re(elator effusion of that same ne, e-pressin" tself in infinitel di(erse ima"es and forms& t is this ma"nificent oneness and di(ersit that the heart is capable of recei(in"& 'Truth has come' in the heart of %an, not as a monolithic ideal of a better 'idol' than all others, but in all ts intrinsic sin"ular di(ersit and (arie"ation of ima"e& s bn rabM points out, 'falsehood al-b4ṭ il 1 is the same as nonbein"' and 'all of bein" is 9eal, nothin" in it is unreal'&4F Perhaps this is ho$ $e are to understand the Prophet's action in %ecca $hen he caused the idols to prostrate, rather than destroin" them& This is not the drama of %oses destroin" the sraelites' "olden calf as an e-ample of the annihilatin" fire of Di(ine %a#est, but the returnin" of an ima"e to its ri"htful place in relation to the ri"in, $hich is reenacted in e(er circumambulation of the Qa ba& t is a simultaneous bo$in"do$n in the face of 9ealit and the passin"a$a of selfillusion and unrealit in (ision of the omnidirectional and ultimatel spherical1 :ace of the 9eal&44 ʿ
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Notes 9eproduced from the @ournal of the %uhiddin bn 'rabi *ociet, Golume 4J, 20C0& C (ersion of this paper $as ori"inall presented at %* *mposia in -ford and Ne$ Bork in 200& & 2lNrM 222A?J400I1, one of the "reat earl *ufis in )a"hdad, and a companion of @unad, $as kno$n as the & amir al-$ul8b prince of hearts1, $ho defined *ufism as 'the abandonment of e(erthin" that pleases the soul'& Kuoted in alKusharM's Ris4la
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A%uhammad b& %una$$ar, & *sr4r al-taw ḥ 9d f9 ma$4mat al-shaykh *b8 7a 9d , ed G& Vhuko(ski *t Petersbur", CJ1, pp& F4I and FI4, trans& Nicholson in 7tudies in "slamic 6ysticism London, CJ1, p& 2& b *a Md himself did tr once to "o on pil"rima"e but $as dissuaded b another "reat master, b al Ḥ asan Qhara6OnM& Disciples $ho pled"ed themsel(es to "o on ḥ a $ere told instead to make a pil"rima"e to the tomb of b *a Md's teacher, b al:aḍ l al*arakhsM, and circumambulate it se(en times instead& ʿ
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b bd al9aḥ mOn al*ulamM, & Ḥ a$4 i$ al-tafs9r +airo, 200C1, &CC0CCC8 bn rabM, alFut8ḥ 4t al-6akkiyya )eirut, n&d&1, &IIIJ& ʿ
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I&@& rberr trans&1, & ;iscourses of R8m9 London, CIA1, p& C0& J & Fut & &CI chapter F441& :rom the Theophan of ckno$led"in" the Truth & taall9 al-ta$r9r 1, K. al-#aalliy4t )eirut, 20021, +G, p& 22& C0Lon" before his phsical #ourne to the
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CC*ee & " ṣ ṭ il4 ḥ 4t al-ṣ 8fiyya, in Ras4 il )eirut, CI1, p& AF0, no& I safar 1& ʾ
C2 & Fut & &2A0 chapter FAA1& CFThis can also be translated as 'the heart of % belie(in" ser(ant does contain %e', althou"h this should not be understood in the sense of one thin" containin" another thin"& 9ather, the heart is lar"e enou"h for the 9ealit& s this hadith is not considered authentic b man e-oteric scholars, thou"h fre6uentl cited in *ufi te-ts, it does not appear in the & 6ishk4t alanw4r , the collection of C0C ḥ ad9th $uds9 $hich bn rabM compiled, $here authenticit $as to be $ithout 6uestion& ʿ
C4%ikhail Naim, 'n %emor of Qahlil /ibran', in & Khalil 0ibran essays and introductions 9ihani House, CI01, pp& A. ';e are all (essels for Truth8 but $e can contain no more of it than $e make room for in our souls& Bou cannot fill $ith $ine a #ar ou ha(e alread filled $ith (ine"ar& Like$ise, the heart stocked $ith earthl passions, unless emptied first, cannot be stocked $ith hea(enl desires&' CA & Fut & &I& +f& the hadith 'The heart of the person of faith is the Throne of the ll +ompassionate'& C@ames ;& %orris, & #he Reflectie 2eart Louis(ille, QB, 200A1, p& 2& CI*ee 9&& Nicholson trans&1, & #arum4n al-ashw4$ &I London, CIJ1, p& & *ee also his commentar on these (erses, $here the author specifies that he uses the $ord 'heart' $alb1 rather than soul nafs1 or spirit r8ḥ 1 precisel because of its associations $ith (ariabilit ta$allub1& CJ & Fut & &I00& *ee D& /ril, 'Lo(eletters to the Qa ba', 56"*7 CI CA1, pp& 40A4, for a translation $ith sli"ht modifications1 of the full passa"e and an analsis of the #4 al-ras4 il & ʿ
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Cbid& Note that the $ritin" of ei"ht lo(eletters refers to the ei"ht points on the cube& &
20 & #extes 6ysti$ues "ndits d'*b8'l- Ḥ asan al-38r9 , edited b Paul N$ia, 6langes de l'Tniersit 7aint-5oseph 44 )eirut, CJ1, pp& CF0 ff& 2ClNrM 6uotes K& F. 22. 'nd $hat of one $hose chest & ṣ adr 1 /od has e-panded $ith submission isl4m1, so that he is upon a li"ht from his Lord3 =;oe to those $hose hearts $ul8b1 are hardened a"ainst the remembrance of /od, for the are in manifest error!>'& This e-pansion su""ests that in the slamic tradition it is the ṣ adr $here feelin"s of #o are felt& 22He 6uotes K& 4. I. ')ut /od has caused ou to lo(e faith and has beautified it in our hearts & $ul8b1'& 2FHe 6uotes K& AF. CC. 'The heart & fu 4d 1 did not lie about $hat it sa$&' ʾ
24He 6uotes K& F. C0. '=in the creation of the hea(ens and the earth and the succession of ni"ht and da> there are si"ns for those endo$ed $ith true understandin" & ul8 al-alb4b1'& *ome later $riters also speak of lubb al-lubb, the kernel of the kernel& 2A & K. al-"sf4r . /e ;oilement des effets du oyage +ombas, C41, :rench trans& Denis /ril, p& 2J and #he Book of 5ourneying -ford, forthcomin"1,
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2 & K. al-"nb4h, para& 4I see D& /ril's translation of K. al-"nb4h al4 tar9$ *ll4h b bdallah )adr alHabashi, 56"*7 CA, C4, p& 21& +ompare also $ith alNrM's ima"er of the heart as a "arden $hich is fertilised or destroed b rain and contains the perfumed herbs of praise and "ratitude see %"G, (ol& J, p& CF, *chimmel's article on alNrM1& +f& /alatians &J. 'He $ho so$s in the field of the spirit $ill "et from it a har(est of eternal life, but he $ho so$s in the field of selfindul"ence $ill "et a har(est of corruption out of it&' ʿ
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2Iccordin" to alKOshOnM, the heart is 'a luminous denuded & muarrad 1 substance, occupin" an intermediate position bet$een the spirit and the soul& t is that b $hich true humanit ins4niyya1 is realised& The philosophers call it 7the rational soul7 al-nafs al-n4ṭ i$a1& ts inner aspect is the spirit, $hile its (ehicle and e-terior is the animal soul, $hich mediates bet$een it =the heart> and the phsical bod' " ṣ ṭ il4 ḥ 4t 1& 2J*ee K& 2. CF4. 'Thus ;e ha(e made ou a middle communit, that ou mi"ht be $itnesses?e-amples to people and that the
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2*ee & Fuṣ 8ṣ al-ḥ ikam, chapter on *eth, rabic te-t, ed& & fMfM )eirut, C41, p& 08 and Fut & &AJF& ʿ
F0 & Fuṣ 8ṣ , rabic te-t, p& CFC& Note that the hearts of prophets are 'simple', discussion of the allembracin"ness and centralit of wal9 ?wal4ya&
FC & Fuṣ 8ṣ , rabic te-t, p& 4I& F2 & Fut & &CI20& The side of snthesis implies the human heart, $hich inte"rates all the realities, and the side of e-istence implies the Qa ba& ʿ
FF & Fut & &CJC& F4 & Fut & &A00& FA+f& +hin" in the Cth He-a"ram Lin, the recepti(e earth o(er the #oous lake1, 'The superior man is ine-haustible in his $ill to teach, and $ithout limits in his tolerance and protection of the people&' & F & Fut & &F0F& FIThe number is the first perfect number in the classical sense, i&e& it is the sum of its di(isors, C Y 2 Y F X & & FJ & Fut & &F0A& This implicitl refers to the famous praer of the Prophet $hich specifies the si- directions. ' /od, place li"ht in m heart, li"ht in m seein", li"ht in m hearin"8 place li"ht at m ri"ht, li"ht at m left, li"ht abo(e me and li"ht beneath me, li"ht behind me and li"ht before me& %ake me li"ht!' *ee also (ariant in Pad$ick, 6uslim ;eotions London, C01, p& 2C2& F*ee & Fut & &4J, translated in #he Tnlimited 6ercifier , *& Hirtenstein -ford, C1, pp& CC4CCA& 40ther $as of (ie$in" the structure of the & Fuṣ 8ṣ include the fact that 2I prophets are mentioned in the Kur an, and the $a that the chapters can be correlated $ith the 2J letters of the rabic alphabet, as e-plained in +hapter CJ of the Fut8ḥ 4t see 6af4ti ḥ Fuṣ 8ṣ alḥ ikam b bd al)O6i %iftOḥ , Dar alKubba alVar6a, CI1& ʾ
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4CThis mathematical 'cubism' mi"ht also partiall e-plain the di(ision of the & Fut8ḥ 4t into FI (olumes. 2I FF1 Y FI X 4 4 F1& +ould this be pointin" smbolicall to that $hich lies bet$een the earthl 41 and the hea(enl F1, i&e& the intermediate realm of the isthmus bar:akh13 42n the epilo"ue to & 6ash4hid al-asr4r , $hich $as dictated to his student bn *a$dakMn& The same te-t can be found copied as a separate treatise, entitled R. f9 aw8h al-$alb 9/ 21& He states also that he $rote a $hole $ork entitled 5al4 al-$ul8b 'The Polishin" of the Hearts', 9/ C1, $hich seems no$ lost& hope to pro(ide a translation of this te-t in a future issue of 56"*7& ʾ
4F & Fut & &C2 and Fut & &J& 44This is $h bn rabM specifies the importance of annihilation of illusion1 and remainin" of the 9eal1 in the Theophan of the Heart & taall9 al-$alb,K. al-#aalliy4t +G, p& 22C1& ʿ
The %uhammadian House bn rabMZs concept of ahl al-bayt ʿ
'*hlu bayt9 am4n li ummat9 Z, 'The people of m house are a safe"uard for m communitZ& lthou"h it is not included in an of the canonical collections,=C> this sain" attributed to the Prophet is one of the innumerable traditions=2> $hich in slam are the basis of the respect $hich the faithful ha(e to$ards the ahl al-bayt ,=F> the ':amil of the ProphetZ, understood here in the broader sense and includin" the shuraf4 , the direct descendants of the Prophet from his dau"hter :Otima& The e-pression ahl al-bayt appears on three occasions in the Kur On,=4> and one of these concerns the famil this is (erse FF of the *ura *l-*h:4b, $hich states, '/od $ants onl to remo(e uncleanness from ou, People of the House, and to purif ou completelZ& ʾ
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t "oes $ithout sain" that the 6uestion of kno$in" e-actl to $hom the e-pression ahl albayt refers in this (erse has "i(en rise to endless debate& *tain" $ith *unni commentators, let us recall that for some, especiall the illustrious TabarM d&FCF?2F1, ahl al-bayt must be understood here as referrin" not onl to the Prophet himself, but also to his dau"hter :Otima, his cousin and soninla$ lM, and to his t$o "randsons Hasan and Husan8=A> in other $ords, to those $ho are also referred to as the ahl al-kis4 , the 'People of the +loakZ, $ith reference to the episode of the ordeal mub4hala1 to $hich K& F.C refers&=> ʿ
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ther e-e"etes, ho$e(er, such as bn QathMr d&II4?CFIF1 take the (ie$ that the conte-t siy4$ al-kal4m1 in $hich this (erse occurs, obli"es us to also include the ProphetZs $i(es& t is in fact the $ho are directl referred to in the pre(ious (erses and the follo$in" one& =I> This is also the interpretation "i(en b HakMm TirmidhM d&ca&F00?C01 in a passa"e of the 3aw4dir al-us8l. He 6uotes the (erse in 6uestion, at the end of a chapter on the (er sub#ect of $hat meanin" to "i(e to the hadith, 'ahlu bayt9 am4n li ummat9 Z&=J> +uriousl, in another te-t, TirmidhM considers another hadith relatin" to the pree-cellence of the ahl albayt as suspect& He has no hesitation in denin" it an authenticit, e(en thou"h it appears in the canonical collections&=> ndeed the $hole bearin" of this hadith, or $e mi"ht sa this prediction, is determined b the meanin" $e "i(e to the e-pression 'ahlu bayt9 Z, the 'People of m houseZ& :or TirmidhM ahlu bayt9 certainl refers to the linea"e of the Prophet, but more specificall to his spiritual line, that of the awliy4 , the saints $ho attain to the hi"hest de"ree of spiritual realisation, whether or not they are descended from the blood-line of the =rophet & t is these '%en of /odZ, in the stron"est meanin" of the term, $ho are the "uardians of the umma! the communit of the Prophet, and moreo(er it is due to them that human kind sur(i(es&=C0> ʾ
;e can easil understand ho$ the thesis presented here b TirmidhM, "oin" as it does a"ainst the commonl held opinion that ahlu bayt9 refers to the famil of the Prophet stricto sensu, has "i(en rise to concern, e(en amon" his admirers& This is notabl the case $ith NabhOnM d&CFA0?CFC1, $ho $as challen"ed on the da follo$in" publication of the 3aw4dir al-us8l , =CC> b a shar9f from %ecca $ho asked him to repudiate TirmidhMZs statements on the sub#ect immediatel and in $ritin"&=C2> t first NabhOnM e6ui(ocated& He had ne(er $ritten before and felt un$orth of such a task& %oreo(er, he faced a serious dilemma& TirmidhM $as certainl
$ron" on this point, he had no doubt of that& )ut he $as also absolutel con(inced that TirmidhM $as a saint and one of the "reatest& :urthermore, it $as also the opinion of a master for $hom NabhOnM had the hi"hest de"ree of re(erence and to $hom he unhesitatin"l "a(e the title of al-shaykh al-akbar , 'the "reatest masterZ bn rabM& ʿ
fter considerable thou"ht, NabhOnM finall a"reed to $rite the article in 6uestion the first of a lon" series of $orks, man of $hich are dedicated to the Prophet and to the (eneration $hich is due to him and in $hich he demonstrated TirmidhMZs error, $ithout, as he emphasises, an disrespect to$ards him& )ut $hat NabhOnM did not kno$ or pretended not to kno$=CF> $as that on the 6uestion of the concept of ahl al-bayt , and, incidentall, on so man others, bn rabM broadl shared TirmidhMZs (ie$s, e-cept that his concept of the '%uhammadian :amilZ contains doctrinal nuances $hich are not found in TirmidhM, either in the 3aw4dir or in the Kit4b Khatm alawliy4 , in $hich this 6uestion is also addressed&=C4> ʿ
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)efore turnin" to the sub#ect itself, some le-ical information is re6uired& bn rabM, as $e kno$, attached the "reatest importance to hermeneutics in the e-amination of reli"ious (ocabular of both the Kur On and the hadith&=CA> n this case, he insists that care must be taken to distin"uish the termsahl and 4l , $hich are more or less snonmous in current usa"e& ne ma recall that the $ord 4l is the one used in the tasliya, the 'Praer upon the ProphetZ, at least in its earliest form, and that it is "enerall a"reed to "i(e it the sense of 'familZ in this instance, e-actl like ahl & ccordin" to bn rabM, ho$e(er, this is $ron"& He states. 'Do not ima"ine that =the e-pression> 4l 6uhammad refers to [the people of his house\8 this is not the $a amon" the rabs&Z =C> nd a"ain he states, 'n the rabic lan"ua"e, 4l al-raul means those $ho are intimate and close to a person&Z n sain" this, the author of the Fut8h4t bases himself on the Kur Onic use of the term 4l , and more precisel on K& 40.4, '%ake the people of Pharaoh 4l Fir awn1 enter into the $orst of punishmentsZ& t is 6uite ob(ious that 4l here does not refer to PharaohZs kin but to those of his close ad(isors $ho supported him in e-ercisin" po$er and $ere thus complicit in his errors& n the same $a, he points out in connection $ith the prophets that the term 4l must be understood as referrin" to those $ho $ere closest to them in faith, the 'Pious /nostic )elie(ersZ al-s4lih8n al- 4rif8n al-mu min8n1& *o it is upon these 'men of /odZ and not e-clusi(el the kin of the Prophet that the faithful belie(er calls do$n di(ine "race $hen he recites the tasliya, the practice of $hich $as instituted follo$in" the re(elation of (erse A of the *ura *l-*h:4b, '/od and His an"els bless the Prophet, ou $ho belie(e, bless the Prophet and call do$n Peace upon himZ& ;hen asked b his +ompanions ho$ the $ere to carr out this dut, the Prophet ans$ered, '*a. Lord, bless %uhammad and [those close to %uhammad\ 4l 6uhammad 1 as Bou blessed braham and [those close to braham\ 4l "br4h9m1&Z =CI> ʿ
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n this $a, bn rabM notes, the Prophet e-tended the scope of the Kur Onic in#unction, en#oinin" the faithful to ask for the di(ine "races upon 'those closeZ to him in the same $a as the $ere "ranted to 'those close to brahamZ&=CJ> No$ amon" the latter, there are man to $hom /od "rantednubuwwa, the status of prophet& nsofar as it refers to a la$bearin" function nubuwwat al-tashr9 1, this status is unattainable since the death of the
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the famous hadith accordin" to $hich no prophet and no en(o $ill be sent forth after %uhammad&=C> Ne(ertheless and this constitutes an essential point in the ha"iolo"ical doctrine of bn rabM prophethood does not amount to simpl the e-ercise of #udicial authorit& t also implies an outstandin" de"ree of spiritual perfection& +onsidered from this specific aspect, the concept of nubuwwa refers to a 'spiritual stationZ ma$4m1, $hich bn rabM sometimes calls 'the station of "eneral prophethoodZ as opposed to 'le"islati(e prophethoodZ1 and sometimes the 'station of closenessZ ma$4m al-$urba1, and which remains accessible to the most perfect among the saints&=20> This means, bn rabM concludes, that in con(ein" this formula of benediction to his people, the Prophet $ished 'the people close to himZ amon" the 4rif8n, the "nostics, to be able to attain the supreme de"ree of sainthood, e(en if the are unable to e-ercise the nubuwwat al-tashr9 &=2C> ʿ
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Needless to sa, the interpretation offered here b bn rabM for the e-pression 4l 6uhammad is at a considerable remo(e from that held b the ulam4 & %oreo(er, it is not the onl one $e find from the shaykh al-akbar Zs pen& )ecause the rabic lan"ua"e is a polsemic lan"ua"e par excellence, and because akbarian hermeneutics dra$s on all semantic resources, another te-t from the Fut8h4t considers a 6uite different, but no less subtle, meanin"& ʿ
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mon" the accepted meanin"s of the term 4l listed in the /is4n al- *rab is that of sar4b, 'mira"eZ &=22> This is the meanin" bn rabM chooses to emplo in the passa"e in 6uestion, $hich appears in the lon" section in +hapter IF, in $hich he undertakes to respond to TirmidhMZs famous 6uestionnaire&=2F> ur concern is $ith the one hundred and fiftfirst 6uestion, ';hat does the e-pression 4l 6uhammad mean3Z, to $hich bn rabM replies. ʿ
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#he 4l is that which magnifies images. "n fact! 4l is described as the largeness of the images seen in a mirage. #he 4l 6uhammad are thus those who are made large by 6uhammad @alu:am4 bi 6uhammadI and 6uhammad! grace and peace be upon him! is like the mirage which makes the one who appears there immense. #hus! you think that you are looking at 6uhammad! as one of great stature! in the same way as you beliee that the mirage is water D in fact it does appear to the eye to be water. S But when you arrie at 6uhammad! it is not 6uhammad that you find! it is 0od that you find in a 6uhammadian form and due to a 6uhammadian ision.GH) ʿ
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T$o ma#or ideas in the initiator teachin"s of bn rabM are to be found here, e-pressed in the form of allusions, in these fe$ lines of "reat doctrinal densit& nsofar as it is the e-pression of manZs e-treme po$erlessness, all neediness felt b man re(eals his need for 'the ne $ho is sufficient unto HimselfZ& t is like a cr for help albeit mute addressed to the *o too, the one $ho has "one in search of the Prophet is certain to meet his Lord at the end of his 6uest& %oreo(er and this second point is the essential theme of the passa"e he $ill ha(e the most perfect kno$led"e there could be. ʿ
#he manifestation of 0od in the mirror of the =rophet is the most perfect! the most accurate! and the most beautiful& when you perceie 2im in the mirror of the =rophet you perceie a perfection that you cannot perceie when contemplating 2im in your own mirror. S #herefore! do not try to contemplate 0od anywhere but in the mirror of the =rophet! grace and peace be upon him.GJ) n fact, insofar as the Prophet or, more e-actl the '%uhammadian 9ealitZ of $hich he is the personification is the perfect 'cop of /odZ nuskhat al-ha$$1, and thus possesses all the di(ine attributes, 'The kno$led"e he has of /od is the same kno$led"e that /od has of HimselfZ, as @MlM e-pressed it&=2I> +onse6uentl, it is b $alkin" in the footsteps of the Prophet, or in other $ords b adherin" closel to him as the 'e-cellent modelZ uswa hasana, K& FF.2C1, that the $afarer attains the hi"hest kno$led"e of /od. =ersist then in following and imitating him! and do not set foot in a place where you do not see the footprint of your =rophet& set your foot in the imprint of his if you want to be of those who hae reached the highest degrees of sublime contemplationSGL) ;hate(er meanin" he "i(es to the term 4l , 'close onesZ or 'mira"eZ, clearl for bn rabM the e-pression 4l 6uhammad does not specificall refer to the famil of the Prophet stricto sensu. ;hat is the position $ith the concept of ahl al-bayt 3 ʿ
;e are "i(en an essential indication on this in the 5aw4b musta$9m, a treatise in $hich bn rabM responds, point b point, to TirmidhMZs 6uestionnaire, as he does in +hapter IF of the Fut8h4t , but usin" much more succinct $ordin"& Thus, to the 6uestion ';hat is the meanin" of his e-pression *hlu bayt9 am4n li ummat9 3Z,=2> he limits his repl to 6uotin" the sain" attributed to the Prophet. '*almOn is one of us, the [People of the house\Z 7alm4n minn4 ahlu l-bayt 1&=F0> ʿ
pith repl, certainl, but nonetheless enli"htenin"& n eminent +ompanion, *almOn had no bond of kinship to the Prophet, and moreo(er he $as a forei"ner, a nonrab aam9 1& =FC> Thus, bn rabM means that blood ties are not a priori an indispensable condition for claimin" the pri(ile"e of belon"in" to the ProphetZs famil& )ut $hat then are the criteria $hich in his (ie$ define belon"in" to the ahl al-bayt 3 nd in $hat $a does he see the sin"ular case of *almOn constitutin" a reference point on the matter3 ʿ
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Doubtless the deliberatel elliptical nature of the 5aw4b is intended onl to sharpen the readerZs curiosit and inspire him to seek further elucidation in other te-ts throu"hout the corpus of akbarian literature& *uch e-planation is to be found in +hapter 2 of the Fut8h4t , the title of $hich informs us that it has bearin" on 'kno$led"e of the secret of *almOn b (irtue of $hich the Prophet admitted him to the ahl al-bayt , and that of the spiritual poles from $hom he inherited itZ&=F2> Ger si"nificantl, this is the theme of the ub8diyya mahda, 'pure ser(anthoodZ, $hich bn rabM addresses as a first step& This e-pression means for him the ultimate state of spiritual perfection, that of the awliy4 , $ho, ha(in" disentan"led themsel(es from all $ill of their o$n, from all creatures and thin"s, to the point of full realisin" the sentence in the Fut8h4t $hich summarises the essential teachin" of theshaykh al-akbar on the matter. '/od $ishes ou to be $ith Him as ou $ere $hen ou $ere not a thin"Z& =FF> No more, no less& t "oes $ithout sain" that onl the most perfect amon" the awliy4 , those $ho ʿ
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are admitted to the supreme 'station of closenessZ described earlier, arri(e at this hillcrest& =F4> bn rabM sas that in an e(ent it is because the Prophet had realised the state of pure ser(anthood most full and completel and in all its aspects, that /od in return "ranted to him and his famil to be absolutel 'purifiedZ, conformin" to $hat is prescribed in (erse FF of the *ura *l-*h:4b, mentioned abo(e, '/od $ants onl to remo(e uncleanness from ou, oh People of the House, and to purif ou fullZ& t follo$s, accordin" to the author of the Fut8h4t , that $hoe(er is attached to the 'People of the HouseZ is also purified, other$ise the ProphetZs famil $ould be tainted $ith uncleanness& s the Prophet had e-pressl admitted *almOn to his famil, *almOn necessaril en#oed the prero"ati(e "ranted to the ahl al-bayt.=FA>bn rabM emphasises, ho$e(er, that there is a difference bet$een those $ho are purified b (irtue of their attachment to the ProphetZs famil the case of *almOn is an e-cellent e-ample of this but, as $e shall see, b no means uni6ue1 and the ahl al-bayt proper, i&e& those $ho belon" to the bloodline of the Prophet& This second "roup, he states, 'are the purified8 or rather, the are the (er essence of purit!Z hum ayn al-tah4ra1&=F> This is an important point because it allo$s us a "limpse of the fact that bn rabMZs (ie$ of the innate pree-cellence of the ahl albayt is different from TirmidhMZs& ʿ
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;ell and "ood& )ut e-actl $hat meanin" does the concept of tath9r purification1 carr in K& FF.FF, accordin" to bn rabM3 ;hat is his (ie$ of its conse6uences from the le"al point of (ie$3 ;hat attitude does this in(ol(e on the part of the commonalit of the faithful to$ards the ahl al-bayt 3 bn rabM e-amines such issues in detail and $ithout e(asion in the follo$in" part of the te-t, and insofar as the touch closel on the principal issues of dissension bet$een *unnis and *hi is, it is surprisin" that this chapter 21 in the Fut8h4t has not been made the sub#ect of an indepth stud b those $ho $ould see bn rabM as a 'crpto*hi iZ& ʿ
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)e that as it ma, bn rabMZs position on the first point is unambi"uous& #ath9r is here snonmous $ith isma immunit from error1,=FI> a term redolent $ith meanin" for *unni theolo"ians, and e(en more so for their *hi i collea"ues, referrin" to the idea that the prophets and the mams in the *hi i perspecti(e are e-empt from sin& =FJ> t is therefore important to define $hat this concept means for bn rabM& ʿ
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The first strikin" thin" in the te-ts in $hich he addresses the sub#ect=F> is that he al$as refers to (erse 2 of the *ura *l-Fath K& 4J.21, $hich parado-icall seems to in(alidate the isma do"ma, since it announces to the Prophet that /od has pardoned all his sins, those past and those to come, 'li yaghfira laka /l4h m4 ta$addama min dhanbika wa m4 ta akhkharaZ 'That llah ma for"i(e thee th faults of the past and those to follo$Z1& +ommentators mostl a(oid the problem b ar"uin" that the faults referred to are minor faults sagh4 ir 1, committed inad(ertentl sahwan1&=40> ʿ
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bn rabMZs hermeneutic approach is 6uite different and dra$s, as al$as, on the literal meanin" in $hich all contradictions are resol(ed& ;hat this (erse states is, he sas, that di(ine for"i(eness ghafr 1 precedes the committin" of a sin saba$at al maghfira wu$8 al-dhanab1& =4C> /i(en that ghafr etmolo"icall means '(eilZ sitr 1, t$o possibilities are concei(able. either the (eil is interposed bet$een the occurrence of sin and the person $ho benefits from the ghafr , in $hich case he cannot in an $a commit sin of an kind, or the (eil is interposed bet$een him and the di(ine punishment $hich must normall ensue from the sins $hich he ʿ
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has committed&=42> The first case 6uite ob(iousl applies to the person of the Prophet, $ho is conse6uentl, strictl and literall ma s8m, 'impeccableZ&=4F> ʿ
The second possibilit applies to cases in(ol(in" certain awliy4 =44> and certainl the ahl albayt & *in is indeed the $orst of all forms of uncleanness there can be, and accordin" to bn rabM, as (erse FF of the *ura *l-*h:4b "uarantees the utter purit of the ahl al-bayt , it necessaril follo$s that the latter, like the Prophet, benefit from this ghufr4n, this di(ine absolution solemnl proclaimed in the second (erse of the *ura *l-Fath K& 4J.21& This is precisel $here their essential state of purit comes from8 and it is b (irtue of the pardon $hich /od has inalienabl "ranted them and $hich absol(es them in adance of all sin that the are mutahhar8n, 'purifiedZ&=4A> n other $ords, the isma in 6uestion, as applin" to the ahl al-bayt and unlike the Prophet, does not at all mean that the are incapable of $ron"doin", but that in their case, these acts do not ha(e the status of dhanab, 'sinZ, in the ees of /od and that conse6uentl the are e-empt from di(ine punishment& =4> bn rabM notes, moreo(er, that this for"i(eness $ill onl manifest in the Hereafter and that in this $orld the ahl al-bayt are sub#ect to le"al penalties $hen the infrin"e the la$&=4I> ʾ
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bn rabM emphasises, ho$e(er, that it is incumbent upon e(er %uslim to firml belie(e that /od has alread pardoned the ahl al-bayt for all the $ron"doin" that the mi"ht be likel to commit, and hence to abstain from blamin" them in an $a, e(en $hen one mi"ht oneself be the (ictim of their actions&=4J> 'f ou trul lo(ed /od and His ʿ
n short, on the 6uestion of kno$in" to $hom the e-pression ahl al-bayt applies, bn rabMZs response is once a"ain une6ui(ocal& t applies, on the one hand, to the shuraf4 , i&e& the descendants of :Otima, and, on the other, to those like *almOn, $ho are linked to the ahl albayt and $ho thus e6uall en#o di(ine absolution as promised in the second (erse of the *ura *l-Fath&=A0> ʿ
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The fact remains that this scarcel clarifies the unusual status of *almOn and the nature of the secret $hich earned him the honour of bein" attached to the ProphetZs famil& The information on the sub#ect mainl appears at the be"innin" and end of the chapter, but can onl be properl understood if $e correlate it $ith other te-ts of the Fut8h4t in $hich bn rabM brin"s in the fi"ure of *almOn& ʿ
The first lines of +hapter 2 bear, as ha(e said, on the concept of 'pure ser(anthoodZ, in support of $hich bn rabM be"ins b 6uotin" t$o hadiths, one after the other& The first speaks of the maw4l9 , emancipated sla(es.=AC> ' familZs freedman is part of the familZ mawl4 al$awm minhum1&=A2> n fact, accordin" to the account recorded notabl b bn shO6, *almOn $as a sla(e in %edina at the time of his con(ersion to slam and $as freed thanks to the Prophet, $ho arran"ed the conditions of his manumission& )ecause of this, he has the status of the ProphetZs mawl4, $hich de factoattaches him to the ahl al-bayt & ʿ
Bet the 'secretZ $hich is the basis of his pri(ile"ed relationship $ith the Prophet does not lie in this sociole"al status, $hich incidentall he shares $ith man other maw4l 9 =AF> but, 6uite ob(iousl, in his sainthood& The second hadith mentioned b bn rabM in the introductor ʿ
para"raph is (er re(ealin" in this respect. 'The men of the Kur On are the men of /od and His eliteZ ahlu l->ur 4n hum ahlu /l4h wa kh4ssatuhu1&=A4> No$, if $e refer back to the be"innin" of +hapter IF of the Fut8h4t in $hich bn rabM lists the (arious cate"ories of saint, $e find that one of them e-actl matches the terms of this hadith,=AA> $ith bn rabM sain" specificall that it is one of those '$hose character is the Kur OnZ& This is once a"ain an allusion to the hi"hest de"ree of spiritual perfection, $hich is, first and foremost, that of the Prophet 'his character $as the Kur OnZ, as his $ife ] isha stated8=A> and secondl, of those spiritual persons $ho, ha(in" reached the pinnacle of ittib4 al-nab9 follo$in" the prophet1, are $edded to his spiritual states& 'He $hose character is the Kur OnZ, he states else$here on the sub#ect, 'he has raised up the Prophet from his tombZ&=AI> t is also note$orth, in +hapter 2, that bn rabM illustrates this hadith b reportin" his o$n e-perience of 'absolute ser(anthoodZ, $hich forms a sort of seal on the hi"hest de"ree of sainthood& ʾ
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)ut it is onl after e-pandin" on the concept of ahl al-bayt that bn rabM reall addresses the case of *almOn and states that he had recei(ed his spiritual inheritance from the Poles $ho attained the supreme station of 'absolute ser(anthoodZ &=AJ> The mention of Qhidr as bein" one of these Poles is also an indication to take into account&=A> t means that bn rabM has most particularl in mind those of the awliy4 he considers to be the authentic spiritual heirs of the Prophet, the 6al4miyya.=0> T$o other te-ts from the Fut8h4t clarif this point& n the one hand, there is a passa"e at the end of +hapter F0, $hich is entirel de(oted to the 6al4miyya, in $hich bn rabM states, 'The 6al4miyya constitute the supreme cate"or =of saints> and are the lords of this e-emplar ;a& U *almOn al:Orisi $as one of the most eminent amon" them and one of the ProphetZs +ompanions in this station, $hich is the di(ine station in this $orldZ&=C> n addition, in +hapter C4, in a lon" passa"e on the 'station of "eneral prophethoodZ, and $e ha(e seen that this is the ultimate station $hich the saints can attain, bn rabM notes that the spiritual people $ho attain this station are those $ho preser(e the 'spiritual statesZ ahw4l 1 of the Prophet and his kno$led"e, and he mentions *almOn amon" those $ho reached that spiritual abode in the ProphetZs lifetime&=2> ʿ
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Thus $e ha(e three indications of the spiritual status of *almOn, at once precise and mutuall complementar, since each one of them e-presses the idea that this illustrious +ompanion of the Prophet $as in his time a saint out of the ordinar in the truest sense& He indeed belon"s to the cate"or of the 6al4miyya, $ho are, in the ees of the shaykh al-akbar , the most perfect of the awliy4 in that the completel adhere to the ma-imum e-tent possible, to the model of sainthood arisin" from the specific herita"e of the Prophet& n addition, he had arri(ed at the 'station of closenessZ and that is "i(en onl to a (er fe$ 6al4miyya, those $ho ha(e full realised 'pure ser(anthoodZ and $hom bn rabM has desi"nated the *fr4d , the '*in"ular nesZ &=F> ʾ
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t is clear from all this that for bn rabM the concept of ahl al-bayt has t$o distinct meanin"s& n the one hand, it means the ProphetZs famil in the usual meanin" of the term, i&e& the ahl al-kis4 , $hich "oes $ithout sain", and the shuraf4 , the descendants of :Otima& The blood ties $hich unite them to the Prophet "uarantee them a sort of isma since the $ill be resurrected maghf8ran lahum, 'for"i(enZ, and thus e-empt from all di(ine punishment& He includes in this, moreo(er, an un$a(erin" de(otion from the faithful $ithout distinction of person, a point on $hich bn rabM insists& The ProphetZs famil is one $hole, and the lo(e "i(en and due to them ma not be partial&=4> ʿ
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)ut added to these descendants 'accordin" to the fleshZ are descendants 'accordin" to the spiritZ $ith the understandin" that the same person ma in some cases combine both linea"es1& ndeed, follo$in" TirmidhM, bn rabM considers that his spiritual heirs, the 6al4miyya, $hom he desi"nates b the "eneric term '%uhammadiansZ and $ho thus ha(e the specific characteristic of ha(in" realised 'pure ser(anthoodZ full and in all its aspects, $hich $as the characteristic of the spiritual attitude of the Prophet and his relation to /od, do also belon" to the 'ProphetZs HouseZ& ʿ
t is moreo(er this meanin" of 'spiritual posteritZ that bn rabM considers in the lon" passa"e in +hapter IF of the Fut8h4t in $hich he replies, this time in a discursi(e manner, to TirmidhMZs famous 6uestion on the meanin" of the hadith '*hlu bayt9 am4n li ummat9 Z& =A> Ha(in" et a"ain emphasised that 'ser(anthoodZ is the essential attribute of the Prophet sifatuhu1, he declares. 'The People of his House are those $ho possess the same attribute as him =i&e& pure ser(anthood>&Z => ʿ
nd these are the e-ceptional bein"s $hose renunciation perpetuates the 'e-cellent modelZ K& FF.2C1 embodied b the Prophet durin" his lifetime, $ho are the "uardians of his umma, his communit& The especiall protect it a"ainst the "reatest peril, $hich is that of eternal damnation& ndeed, $hat particularl interests bn rabM here is the soteriolo"ical role that the tribe of %uhammadian saints $ill pla in the Hereafter, $hen the hour of the Last @ud"ement has sounded& ʿ
ha(e alread had occasion in an earlier stud to address at len"th bn rabMZs doctrine of uni(ersal sal(ation and its scriptural foundations&=I>There are man te-ts in $hich he e-amines the 6uestion, and althou"h the all con(er"e to$ards a certain form of beatitude, more or less lon" term, for all men $ithout e-ception, the essential idea bein" that the merc of /od $ill absolutel out$ei"h His #ust an"er, et the ar"ument on $hich the rest is nothin" less than repetiti(e& ʿ
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Thus, he here interprets the hadith *hlu bayt9 am4n li ummat9 as a #oful prediction& '+onsider then,Z he e-claims, 'the Di(ine merc accorded to the umma of %uhammad $hich these $ords contain!Z => He then points out that, #ust as /od preser(ed the honour of the 'ProphetZs HouseZ in this lo$er $orld b imposin" (er strict rules of conduct on his $i(es, so he $ill $atch o(er the safe"uard of that honour in the hereafter b not allo$in" a sin"le member of his umma to eternall suffer di(ine punishment, 'due to the blessin" of the ahl al-bayt Z& No$, bn rabM sas this man times o(er and repeats it in this passa"e, ʿ
#he ?ommunity of the =rophet is! from one point of iew! the whole of humanity! inasmuch as the =rophet was sent to all mankind in conformity with what Reelation proclaims @>. HGLI! at first carrying out his mandate in an inisible manner by the intermediary of the prophets who went before him and who were his 'substitutesU @nuww4bI! and then in a manifest manner from the moment that he was raised among men. #hus theumma of 6uhammad stretches from *dam to the last man there will be. From this point of iew! all belong to 6uhammad and all will receie the blessing of the ahl al-bayt and all will be blessed.,)
'He $ho lo(es /od in all sincerit,Z sas bn rabM in the lon" chapter of the Fut8h4t de(oted to lo(e, 'is ma$t8l , killed, annihilated&Z =IC> t is thus for the %uhammadian saints, those 'pure ser(antsZ $ho out of lo(e for /od ha(e rid themsel(es of their e"o and all thin"s to the point of becomin" '$ithout name and $ithout 6ualitZ &=I2> sacrificial death, "i(en as a $holeofferin" to the 'Lord of the $orldsZ, in e-chan"e for $hich these 'simple annihilated soulsZ =IF> ask for nothin", but b (irtue of $hich /od undertakes to pa them the blood price al-diya1, the promise that in recompense for their e-emplar sainthood, no one shall eternall incur di(ine an"er& ʿ
b +laude ddas, translated b @ames Lees 9eprinted from the @ournal of the %uhiddin bn 'rabi *ociet, Gol& A0, 20CC&
Notes =C>This does not pre(ent man *unni authors from mentionin" it $ithout 6uestionin" its authenticit, especiall so $ith HakMm TirmidhM in the & 3aw4dir al-us8l )eirut, C21, , p& C0C, asl 2228 %uhibb alDMn TabarM, ;har4 ir al- u$ba, ed& :& )auden +airo, 20041, no& AI8 bn Ha#ar alHatamM, *l-7aw4 i$ al-muhri$a stanbul, 200F1, p& 2C, no& C2& ʾ
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=2>*ee TabarM, & ;har4 ir al- u$ba, +h& A8 bn Ha#ar, 7aw4 i$, pp& 20ff& ʾ
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=F>+f& & %" 2, '*hl al-bayt Z8 %& mir%oei, '+onsid^rations sur lZe-pression [dMn lM\, uori"ines de la foi *hiiteZ, in Meitschrift der ;eutschen 6orgenlVndischen 0esellschaft , CA0?C %ain, 20001, pp& 2J8 %& *haron, ' *hl al-Bayt People of the HouseZ, in 57*" , J CJ1, pp& CJ4& ʿ
=4>K& CC.IF, 2J.C2, FF.FF& & =A>TabarM, & 54mi al-bay4n )eirut, n&d&1, , pp& AI& ʿ
=>:or more on this, cf& & %" 2, 'mub4halaZ8 %assi"non, Npera minora Paris, C1 , pp& AA0 I2& =I>bn QathMr, & #afs9r al->ur 4n al- a:9m )eirut, C1, G, pp& 2202C& ʾ
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=J> &3aw4dir , , pp& C0FC0J& =>+oncernin" the famous hadith ' &"nn9 t4rikun f9kum al-tha$alayn, kit4bu /l4h wa itrat9 Z8 cf& ;ensinck, ?oncordance de la tradition musulmane Leiden, CAA1, , p& 2IC& n an appendi- to the 6an4:il al-$urba ed& Qhalid VahrM, 9abat, 2002, pp& FJ1, TirmidhM states that this hadith is from the 'People of QfaZ $ho, accordin" to him, are hardl trust$orth in the matter of transmission due to their *hi i smpathies8 e(en $ere it authentic, he e-plains that this hadith simpl means that the faithful should respect the ri"hts of the 'People of the houseZ, in the usual sense of the term not that the possess an authorit& n the 3aw4dir , pp& CF 4, asl A01, TirmidhM also comments on this hadith $ithout discussin" its authenticit, but he ne(ertheless stresses that one should not conclude that the ahl al-bayt en#o isma, impeccabilit bein" the e-clusi(e prero"ati(e of the prophets& ʿ
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=C0>%ore precisel this refers to the & awliy4 $hom TirmidhM desi"nates as the *bd4l or the 7idd9$8n8 cf& 3aw4dir , , p& C0F8 Kit4b Khatm al-awliy4 , ed& & Baha )eirut, CA1, pp& F44 and F4A8 ed& )& 9adtke )eirut, C21, K. 79rat al-awliy4 , pp& 44A8 see also 9adtke and ZQane, #he ?oncept of 7ainthood in %arly 6ysticism 9ichmond, C1, pp& C0, CCC& ʾ
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=CC>The & 3aw4dir $as published for the first time in ahC2F in stanbul& =C2>NabhOnM $rites about this in detail in an addendum to his & 54mi kar4m4t alawliy4 entitled *sb4b al-ta l9f )eirut, n&d&1, pp& FF2F& ʿ
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=CF>NabhOnM often 6uotes the & Fut8h4t , but there is nothin" to confirm that he al$as understood it8 see %& +hodkie$ic on this sub#ect, 'La somme des miracles des saints de NabhOnMZ, in 6iracles et kar4ma, ed& D& i"le )repols, 20001, pp& 0I22& =C4> &Kit4b Khatm al-awliy4 , pp& F44 and F4A8 9adtke and ZQane, ?oncept of 7ainthood , pp& C0, CCC& ʾ
=CA>+f& %& +hodkie$ic, & Tn ocan sans riage Paris, C21, pp& 4A, AC& =C> &Fut8h4t , )ulO6 edn, ah CF2 henceforth Fut.1 &A4A& =CI>:ormulaic praer kno$n b the name of & tasliya "br4h9miyya $hich appears in most of the canonical collections8 cf& ;ensinck, , p& 2J2& =CJ>bn rabM emphasises that one should understand that the Prophet made this recommendation follo$in" a di(ine re(elation, in the certitude that this re6uest b the faithful $ould be "ranted& & ʿ
=C>;ensinck, , p& 20& & =20>+f& on this theme, %& +hodkie$ic, & /e sceau des saints Paris, CJ1, pp& II, CIA8 trans& b L& *herrard into bn rabM states that & itih4d , interpretation of the la$, is part of nubuwwat altashr9 entrusted to the 4rif8n8 if, ho$e(er, these latter belon" to the famil of the Prophet, the combine the status of the 4l 6uhammad $ith that of the ahl al-bayt , as $as the case for Hasan and Husan& ʿ
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=22>+f& al$ara6&net, & /is4n al- *rab, '4l Z& ʿ
=2F>This 6uestionnaire appears in the & Khatm al-awliy4 , ed& & Baha, pp& C42F2A8 ed& )& 9adtke, pp& 2028 9adtke and ZQane, ?oncept of 7ainthood , pp& ICJ& t should be noted that the numberin" and sometimes formulation of the 6uestions (ar bet$een the different editions& ʾ
=24> &Fut. &C2IJ8 &B& edn, &CAFff&
=2A>n this sub#ect, see the interpretation "i(en b bn rabM of (erse F of the sura & *l-38r , in Fut. &CF8 &2, FFJ8 and the hi"hl clarifin" remarks b %& +hodkie$ic, '%a_tre
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=2> &Fut. &2AC2& =2I>@MlM, & *l-Kam4l4t al-il4hiyya fi l-sif4t al-6uhammadiyya )eirut, 20041, p& C04& =2J> &Fut. &2A2& =2> & 5aw4b in K. Khatm al-awliy4 , &B& edn )eirut, CA1, p& F208 this is the one hundred and fiftieth 6uestion $hich precedes the one relatin" to the e-pression 4l 6uhammad & ʾ
=F0>This hadith, $hich does not appear in an of the canonical collections, is 6uoted notabl b bn shO6 in & 79ra )eirut, 200C1, p& F28 on the different listin"s of this hadith, cf& %assi"non, Npera 6inora, , '*almOn PakZ, pp& 4AF4& =FC>n the unusual destin of *almOn, cf& & 79ra pp& Jff8 %assi"non, op&cit&, , pp& 44F JF8 %" 2, '*almOnZ& =F2> &Fut. &CA8 &B& edn, &22I42& =FF> &Fut. &CF8 &B& edn, &F2C& =F4>n the notion of 'pure ser(anthoodZ, cf& +hodkie$ic, & Tn ocan sans riage, pp& CA2C& =FA> &Fut & &B& edn, &22F0& =F>bid, &2F0& & =FI>bid& & =FJ>n & isma, cf& %" 2 ' ismaZ& ʿ
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=F> &Fut. &228 &FA8 G&C4A, 40, $here bn rabM states that K& 4J.2 is a di(ine indication of the ProphetZs isma& ʿ
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=40>:or the man interpretations of this (erse, cf& TabarM, & 54mi al-bay4n, u: G, p& 428 9OM, *l-#afs9r al-kab9r Tehran, n&d&1, pp& IJ8 KurtubM, *l-54mi li ahk4m al-$ur 4n +airo, CF1, (ol& G, p& 2F8 see also +& ddas, Tne ictoire clatante n&p&, 200A1, pp& AFff& ʿ
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=4C> &Fut. &228 &FA& =42> &Fut. &22& =4F> & 5aw4b, 6uestion CAI, p& F2A&
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=44>bn rabM describes on se(eral occasions in the & Fut8h4t &22, C8 &4C, AC2F, AAF8 G&C4A1 the particular case of those awliy4 $ho benefit from di(ine absolution, like the ahl al-bayt & This is supported b t$o hadiths. the first %uslim, Fad4 il al-sahaba, CC1 concerns the combatants at )adr, of $hom the Prophet said. ';hat do ou kno$ about it3 t ma be that /od has seen the People of )adr and said. do $hat ou $ant, for ha(e =alread> pardoned ou&Z The second %uslim, #awba, 21, to $hich he refers fre6uentl, describes the specific case of a ser(ant $ho, each time he commits a sin, immediatel asks for /odZs for"i(eness, and at the third offence /od states. '% ser(ant has sinned and et he kne$ that he has a Lord $ho for"i(es sins and sanctions him& Do $hat ou $ill, ha(e =alread> for"i(en ou!Z This affirmation means, accordin" to bn rabM, that as far as this belie(er is concerned and on condition that he hears the di(ine statement addressed to him8 see Fut. &2CA1, e(er form of tah9r prohibition1 is suspended, and all that remains in his case is the le"al position of mub4h, that $hich is allo$able& bn rabM Fut. &2FF1 compares this suspension of tah9r $ith $hat happened to braham $hen he $as cast into the fire K& 2C.1 $ithout sufferin" in#ur. the principle "o(ernin" fire, $hich normall implies the "eneration of flames, $as on this occasion suspended& n the same $a, $hen these spiritual ones commit $ron", it ma appear as such but from the di(ine point of (ie$ and onl from that it is de(oid of the status of sin, as a result of $hich it attracts no di(ine punishment8 in other $ords, these awliy4 , like the ahl al-bayt , remain sub#ect to le"al penalties in this $orld& ʿ
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=4A> &Fut. &B& edn, &2F0C& =4> &Fut. &228 &ACF& =4I> &Fut. &B& edn, &2FC8 $e should recall cf& abo(e, n&1 that TirmidhM belie(es that isma is the e-clusi(e entitlement of the prophets, but he reall has in mind the *hi i do"ma of isma $hich assi"ns 'impeccabilitZ to the imams in the strict sense of the term, $hile bn rabM en(isa"es it in connection $ith the ahl al-bayt as a form of absolution "ranted throu"hout eternit b /od& ʿ
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=4J>bid, &2F4ff& & =4>bid, &2FJ& These fe$ lines summarise se(eral lon" passa"es that bn rabM dedicates to the dut of (eneration of the & ahl al-bayt , $hich re(eals the importance $hich he attaches to it& ʿ
=A0>bid, &2F0C& & =AC>:or the (arious accepted meanin"s of & mawl4, cf& %" 2, 'mawl4Z& =A2>+f& ;ensinck, G, p& FFF& & =AF>*ee the list of the & maw4l9 of the Prophet "i(en, for e-ample, in TabarM, 6ohammad! sceau des prophCtes, trans& Votenber" Paris, CJ01, p& FFC& =A4>;ensinck, G, p& F4& & =AA> &Fut. &20&
=A>+f& %uslim, & 6us4fir9n, CF, $hich "i(es a (ariant of this tradition attributed to ] isha8 for bn rabMZs interpretation of this, see in particular Fut.&F and G&0& ʿ
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=AI> &Fut. G&C& =AJ> &Fut. &B& edn, &2FF& =A>bid, &2F& & =0>To understand all the implications of the often allusi(e remarks "i(en in this chapter 21 on the spiritual status of *almOn, one re6uires a solid back"round in akbarian ha"iolo", especiall bn rabMZs doctrine concernin" the & 6al4miyya8 on this sub#ect see the detailed stud b %& +hodkie$ic, 'Les 6al4miyya dans la doctrine dZbn rabMZ, in 6el4mis-Bayr4mis! tudes sur trois mouements mysti$ues musulmans stanbul, CJ1, pp& CA2I& ʿ
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=C> &Fut. &F& =2>bid, &CAC& & =F>bn rabM notes &Fut. &B& edn, &2FF1 that these spiritual persons $ho ha(e full realised 'pure ser(anthoodZ and thus are directl attached to /od Himself cf& K& CA.42. '% ser(ants ib4d9 1, ou ha(e no po$er o(er themZ1 are superior to those $ho attach themsel(es to creatures, e(en thou"h the belon" to the ProphetZs bloodline& ʿ
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=4>bid, G&CF& & =A>bid, &C2I& & =>bid, &C28 note that here bn rabM a"ain 6uotes the hadith ' &ahlu l->ur 4nUZ and the one about *almOn 7alm4n minn4U1 so as to define the sense $hich he "i(es to the e-pression ahl al-bayt & ʿ
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=I> &Tne ictoire clatante, pp& 2AI& =J> &Fut. &220&=> &Fut. &C2&=I0> &Fut. &C2I& =IC> &Fut. &FA0, FA4&=I2>bid, G&CF& & =IF>This e-pression is taken from the title of a beautiful $ork b %ar"uerite Porete, & /e miroir des mes simples et ananties Paris, CJ41&
The The merc of /od is (astl broad as illustrated in the Kur'an, 7% merc encompasses all thin"s7 K& I. CA1, but it is not capable of encompassin" /od& The heart of the "nostic is broader than the merc of /od& /od is the ll bn 'rabi sas, #he heart is 2is #hrone and not delimited by any specific attribute! but it possesses all the diine attributes and names. 5ust as the *ll-6erciful possesses all the 6ost Beautiful 3ames >. + ++,)! the #hrone possesses all the 6ost 7upreme *ttributes. H ) When 0od created the earth of your body! 2e created within it the Ka'ba that is your heart. 2e made the heart house the noblest house in the faithful man. O ) 0od took the heart of 2is serant as a house! because 2e made it the locus of knowledge of 2im D the gnostic @irf4n9I knowledge! not the theoretical @na:ar9I knowledge. 2e defended the house and protected it ealously! lest it be a locus for others. J ) The heart of the "nostic fluctuates at e(er moment in accordance $ith the form of /od's self disclosure to it& The heart of the "nostic colors at e(er moment in the color of the form of /od's selfdisclosure to it& The fluctuation of the heart ta$allub al-$alb1, in the metaphsical sense, is identical $ith /od's selfdisclosure taall9 al-ha$$1& n principle, the heart in such state is no lon"er human a$areness to be distin"uished from /od's selfdisclosure& The heart itself in its constant inner fluctuation is not other than the (arious forms of /od's self disclosure& +on(ersel, the incessant transformation of /od taall9 al-ha$$1 is the constant fluctuation of the heart taall9 al-$alb1& n this le(el, the self of the "nostic is identical $ith 7Heness7 huwiyyah1 of the 9eal al-ha$$1& From his own self he knows himself! and his own self is not other than the 2e-ness of the Real. 7imilarly! eerything in the world of being! now and later! is not other than the 2e-ness of the Real& certainly! it is 2e-ness itself. )
This idea fits a had9th of the Prophet, ma /od bless him and "rant him peace, fre6uentl presented b bn 'rabi as 7;hoe(er kno$s himself kno$s his Lord&7 The heart of the "nostic accepts an form of belief& bn 'rabi e-presses his spiritual e-perience as a "nostic $hich has the heart that is encompassin" and recepti(e of e(er form& This *ufi sin"s such e-perience as follo$s. N marelE * garden amidst firesE 6y heart has become receptie of eery form it is a pasture for ga:elles! a monastery for ?hristian monks! * temple for idols! the Ka'bah of the pilgrim! the tables of the #orah! and the book of the >ur'an. " follow the religion of loe. Whereer its camel mounts turn! that is my religion and my faith. L ) The "nostic, despite bein" recepti(e of all forms of belief, remains untied to an belief& 7f a "nostic '4rif 1 is reall a "nostic, he cannot sta tied to one form of belief&7=> Whateer his place is in the ;iine Knowledge! which is essential knowledge! he remains in that place& knowing the kernel of all belief he sees the interior and not the exterior. 2e recognises the thing! whose kernel he knows! whateer apparel it puts on! and in this matter his circle is large. Without looking at whateer clothing they appear under in the exterior! he reaches into the origin of those beliefs and witnesses them from eery possible place. +, ) n the ee of bn 'rabi, someone $ho criticies or scolds other beliefs in /od is an i"norant person because /od in his o$n belief, like in the beliefs he criticies, is not /od as He is in Himself because /od as He is in Himself cannot be kno$n& *uch a person onl ackno$led"es /od in the form of his o$n belief or the belief of his o$n "roup, and denies /od in the forms of other (arious beliefs, $hereas /od $ho manifests Himself in all the different forms of beliefs is one and the same& bn 'rabi's criticism, if it must be consistent, is addressed to e(er person blamin" and scoldin" other beliefs in /od $hich differ from his o$n belief, either in the circle of people of the same reli"ion or in the circle of people of different reli"ions& The e-clusi(ist 'ulam4' plural of '4lim, 7reli"ious scholar71 are the tar"et of bn 'rabi's criticism because the blame and scold other beliefs in /od $hich differ from their o$n beliefs& These 'ulam4' 7deif7 their o$n beliefs, schools of thou"ht, or theolo"ical schools @madh4hib, plural of madhhab, 7school7 I& The limit the 5nlimited /od $ithin their limited beliefs& bn 'rabi reminds us that $e should not tie oursel(es to a specific 7knottin"7 'a$d 1 =i&e& belief, doctrine, do"ma, or tenet> and den an other 7knottin"s7& The 7haykh al-*kbar the /reatest %aster1 sas, 7o! beware lest you restrict yourself to a specific
and too great to be confined within one . G ++OI without mentioning any particular direction. ++ ) The true kno$led"e of /od, accordin" to the *ufi of ndalusia, is the kno$led"e not tied to an form of belief or reli"ion& This is the kno$led"e belon"in" to the 7"nostics7 al-'4rif8n1& Therefore, the "nostics ne(er re#ect /od in an belief, sect, school of thou"ht or reli"ion& This means that to the "nostics, /od in all beliefs, sects, reli"ions or schools of thou"ht, is one and the same& bn 'rabi sas, 7he $ho frees Him from an delimitation $ill ne(er den Him and $ill affirm Him in e(er form in $hich He selftransmutes&7=C2> The heart is a mirror that reflects e(erthin" around it& The form seen throu"h a mirror conforms to the form of the mirror& bn 'rabi sas, 7Qno$ that mirrors ha(e different shapes and modif the ob#ects seen b the obser(er in accordance $ith their shapes, $hether the mirrors are tall, $ide, cur(ed, bent, round, small, lar"e, numerous, and so on $hate(er is possibl "i(en b the shape of the mirror&7= CF> The clearness of ima"e in a mirror depends on the 6ualit of the clearness of the mirror& The clearer a mirror, the clearer and more perfect the ima"e it reflects& n the contrar, the dimmer or darker a mirror, the more unclear the ima"e it reflects& ;hen the heart is (eiled b the screens of rust, lust and stron" $orldl temptation, the screens hamper a human bein" from seein" the unseen $orld& But when man uses the mirror of his heart and polishes it with inocation and the recitation of the >ur'an! he thereby obtains some light. 0od has a light radiating to all existent things! which is called Lo(e of /od $ill fulfil the heart $hen the heart has been purified from hatred, resentment, spite, a(arice, e"oism, and other dis"raceful characteristics& Lo(e resides in the clean and purified heart& The heart of the "nostic is a clean, clear and purified heart filled b lo(e& "nostic is a lo(er& f a "nostic is trul a "nostic, he is necessaril a lo(er& f he is not a lo(er, he is not a "nostic& /nosis ma'rifah1 and lo(e mahabbah1 are fused in the "nostic& ccordin" to Qabir Helminski, the e(entual purification of the heart can be understood throu"h four main acti(ities or sta"es. C& Liberatin" oneself from pscholo"ical distortions and comple-es that pre(ent formin" a health, inte"rated indi(idualit& 2& :reein" oneself from the sla(er to the attractions of the $orld, all of $hich are secondar reflections of 6ualities $ithin the heart itself& F& Transcendin" the subtlest (eil, or illusion, $hich is the self and selfishness&
4& +enterin" oneself and all one's attention in the realit of di(ine Lo(e, $hich has the po$er to unif our fra"mented bein" and reconnect us $ith the unified field of all le(els of e-istence& =C> The first three sta"es minimiin" our pscholo"ical distortions, o(ercomin" the sla(er of our attractions of the $orld, and seein" beond the (eil of selfishness prepare us to make our contact $ith the realit of di(ine Lo(e& ;ithout the po$er of Lo(e $e can onl follo$ our e"os and desires of the $orld& ;ithout the po$er of Lo(e in the heart $e suffer fra"mentation, dispersion in multiplicit&=CI> ;ithout the po$er of Lo(e $e ha(e lost the po$er of unified (ision $ithin $hich a unified $orld is seen& 9eal lo(e transcends racial, ethnic, national, cultural, political and reli"ious boundaries& 9eal lo(e sees onl one $orld, 7the unified $orld7 if ou like ou can e6uall $ell call it 7the undi(ided $orld7 inhabited b one communit of all human bein"s, one famil of all human bein"s, e(en $hen e-panded, one famil of all creatures& n the (ie$ of bn 'rabi, mo(ement harakah1 in all its manifestations comes from lo(e& %o(ement is a smbol of life and e-istence, $hile stillness suk8n1 is a smbol of death and none-istence& <(er mo(ement and e(er manifestation of e-istence is "enerated b lo(e flo$in" in all thin"s and manifestin" itself in all forms& Lo(e is the cause of creation, $hich is nothin" other than the selfdisclosure of /od in the forms of the entities of the possibilities& n other $ords, lo(e is the cause of creation of the $orld& Lo(e is the essential principle on $hich the e-istence rests& Lo(e permeates e(er particle of the $orld and boosts all thin"s for self manifestation in the forms it "enerates& bn 'rabi sas, #he moement is always the moement of loe! but the obserer who sees it is eiled from this by its other less important causes. #his is because the origin is the moement of the world from non-existence! where it was still! into existence. #his is why it is said that the affair is the moement out of stillness. #he moement that is the existence of the world is a moement of loe. #he 6essenger of 0od! may 0od bless him and grant him peace! called our attention in saying! <" was a treasure but was not known! so " loed to be known. " created the creatures and made 6yself known to them! so they came to know 6e).< "f it were not for this loe! the world would neer hae been manifest in itself. #hus its moement from nonexistence into existence is the moement of the ?reator's loe for it. #he world also loes to witness itself in existence as it did in its latency! so that! in eery respect! its moement from the latency of non-existence into existence is a moement of loe from the side of the Real and from its side. +L ) Lo(e is not onl the cause of creation of the $orld, but is also the cause of its orderliness and harmon& The mo(ement of the $orld is the incessantl ordered and harmonious mo(ement& The $orld is a re"ular and harmonious sstem& That is $h the $orld is called 7cosmos7, a $ord that has become an The $orld as an orderl and harmonious sstem is a oneness $ithin $hich all of its parts are interrelated, interdependent, and inseparable& ll phenomena in the $orld are manifestations of the basic oneness or the ultimate realit called al-2a$$ in
*ufism, Brahman in Hinduism, ;harmakaya in )uddhism, and #ao in Taoism& The fact that the $orld is a oneness reminds us of the $ord 7uni(erse7, an The $orld is the oneness and totalit of e-istence in all its forms& n a metaphsical sense, the $orld is the oneness of all thin"s $hich cannot be separated and di(ided& 7the reli"ion of lo(e7, and he follo$s this reli"ion and recei(es the burdens "i(en b his )elo(ed $ith pleasure and lo(e& To him, there is no more sublime and hi"her reli"ion than the reli"ion $hich is based on lo(e and lon"in" for /od $hom he $orships and belie(es in& This is a peculiar prero"ati(e to %uhammadans, that is, %uslims, because %uhammad, ma /od bless him and "rant him peace, has the station of perfect lo(e and /od has made him 7the belo(ed7 hab9b1, namel 7the belo(ed lo(er7 muhibb hab9b1&=2C> :ollo$in" the
Prophet %uhammad, ma /od bless him and "rant him peace, is the dut implicit $ithin follo$in" the reli"ion of lo(e& n other $ords, follo$in" %uhammad is the path of follo$in" the reli"ion of lo(e& There is no path of follo$in" the reli"ion of lo(e other than follo$in" %uhammad& ;ithout follo$in" %uhammad, the reli"ion of lo(e $ill not be realied& n the sociolo"ical or institutional sense, follo$in" %uhammad is to be a %uslim& f someone $ants to be a %uslim, he must sa the dual 7hah4dah;itnessin"1, 7 bear $itness that there is no "od but /od and that %uhammad is the %essen"er of /od&7 He must also perform the other pillars of slam&
inspired me to de(elop the attitude of more perfect submission to /od isl4m1 in order not to be defeated b the attitude of submission of =the> one $hose reli"ion is not called 7slam7& f course, 7obedience and submission to /od7, 7islam7 isl4m1, is accompanied b lo(e of /od, if 7islam7 is real 7islam7& ;ithout lo(e of /od and also of all His creatures, the obedience and submission to Him are false, pretendin" or forced obedience and submission& Qabir Helminski e-plains that 7the heart includes a spectrum of subconscious faculties for kno$in" realit immediatel and 6ualitati(el& n other $ords, the heart is intuiti(e&7=2F> #he heart can be understood as the totality of $ualitatie! subconscious faculties! which function in a unified way. Nnce actiated! these faculties support and illuminate each other! much as eye-hand coordination is superior to either touch or sight alone. *lthough these functions seem to separate! they sere a unifying purpose! which is to know the unity beyond multiplicity. #hey are the subtle nerous system's means of reali:ing unity. GH ) +oncernin" the encompassin" heart, it is necessar to remember t$o points& The first is that the heart of the "nostic possesses a unifin" function& The heart's abilit to encompass, embrace or include can be understood as its abilit to unif, unite or inte"rate because of its unlimited (astness& The second is that lo(e is the po$er of unifin" or combinin"& The locus of lo(e is the heart& ;hen the heart is filled b and $ith lo(e, it possesses the po$er of unifin" since lo(e is itself the po$er of unifin"& The encompassin" heart that is filled b and $ith lo(e unifies (ision, or makes it unified& The color of a (ision or perspecti(e is determined b a $a of thinkin" or consciousness& n "eneral, the $a of thinkin" throu"hout histor can be classified into t$o kinds. rational thinkin" and intuiti(e thinkin"& 9ational thinkin", fre6uentl also called discursi(e thinkin", relies on the use of intellect& 9ational thinkin" emphasies manness, di(ersit, difference, and separation& This is the $a of thinkin" of 7either?or7& This $a of thinkin" in the histor of slam is used b e-oteric reli"ious scholars of La$, mutakallim8n theolo"ians1 and Peripatetic philosophers& utside the slamic tradition, rational thinkin" dominates man different sstems of philosoph $hich e-ist in the ;est& ntuiti(e thinkin", also fre6uentl called ima"inati(e thinkin", emphasies the use of heart& ntuiti(e thinkin" tends to emphasie oneness, identit of thin"s, inte"ration, and snthesis& This is the $a of thinkin" of 7both?and&7 This $a of thinkin" uses the principle of coincidentia oppositorum or the principle of yinyang relationship& This $a of thinkin" is used in the histor of slam b *ufis, *ufi philosophers or lluminationist philosophers hukam4' ishr4$iyy8n1& ntuiti(e thinkin" is used in all mstical traditions, the ma#orit of $hich $ere born and de(eloped in ndia and +hina, and then in @apan& ;ith re"ard to the relationship bet$een /od and the $orld, for e-ample, theolo"ians and philosophers emphasie the difference and separation bet$een /od and the $orld, the transcendence of /od from the $orld& n the other hand, mstics or *ufis emphasie oneness and identit of /od and the $orld, and the snthesis of immanence and transcendence of /od, $ithout eliminatin" difference bet$een /od and the $orld& The real "nostics emphasie more essence than manifestation, more substance than form, more realit than smbol, more 6ualit than identit, more (alue than label, more 7content7
than 7skin7& t is impossible to chan"e essence into manifestation, because essence remains essence and manifestation remains manifestation& t is impossible to chan"e substance into form, because substance remains substance and form remains form& The same nature also happens to realit and smbol, 6ualit and identit, (alue and label, 7content7 and 7skin7& The real "nostics do not pose 6uestions about race, ethnicit, color of skin, nation, culture, political "roup, ideolo", and reli"ion of someone& ;hat the consider is $hether someone has lo(e, compassion, kindness, "enerosit, respect, tolerance, $illin"ness to help, ser(ice, humilit, #ustice, and all other praise$orth characteristics& nl i"norant people emphasie more manifestation than essence, more form than substance, more smbol than realit, more identit than 6ualit, more label than (alue, more 7skin7 than 7content7& The more i"norant people are those $ho 7deif7, $orship, and adore manifestation, form, smbol, identit, label, 7skin7, $hile i"norin" and ne"lectin" essence, substance, realit, 6ualit, (alue, 7content7& Probabl, man people of the $orld toda unconsciousl ha(e become more i"norant& This situation is an e(il& Histor has $itnessed that identit in man places in the $orld has become the main cause of conflict and dominant factor of (iolence& ;h has this occurred3 The ans$er is that man "roups $ant their identit as 7the sole identit7 for all human bein"s& +hristopher +ather$ood, a historian, lecturer and $riter based in +ambrid"e,
supernaturall re(ealed7& t can also mean 7an idea or a picture in the ima"ination7, 7a (i(id mental ima"e produced b the ima"ination7, or 7the picture on a tele(ision or cinema?mo(ie theater7& :inall, 7(ision7 can also mean 7somethin" or someone, especiall a $oman, of e-traordinar beaut&7 ll the meanin"s of 7(ision7 can be classified rou"hl into t$o "roups. C1 7(ision7 as a sub#ect of consciousness, as indicated in the meanin"s of 7abilit of seein"7, 7po$er of seein"7, 7mstical e-perience7, etc&, and 21 7(ision7 as an ob#ect of consciousness, as indicated in the meanin"s of 7somethin" seen in the ima"ination, in a dream, in one's thou"hts, etc&7, 7somethin" supposedl seen b other than normal si"ht7, 7somethin" percei(ed in a dream, trance, etc& or supernaturall re(ealed7, or 7an idea or a picture in the ima"ination7, etc& The relationship bet$een these t$o meanin"s can be referred to as the relationship bet$een 7(ision as a sub#ect7 and 7(ision as an ob#ect7& The color of the ob#ect of (ision is the color of (ision& Gision is also meant as the picture it produces because this picture is also the 7picture7 of (ision itself& n other $ords, the color of the ob#ect of (ision is its o$n color, that is, the color of (ision& 7The color of $ater is the color of its container7, @unad of )a"hdad sas& The color of a thin" seen depends on the color of "lasses throu"h $hich the thin" is seen& The rabic $ord for 7(ision7 is ru'yah, one of the terms bn 'rabi emplos to refer to the perception of /od's selfdisclosure& ccordin" to ;illiam +& +hittick, a distin"uished scholar in the *ufism of bn 'rabi, #ust as $ith the other terms emploed to refer to the perception of /od's selfdisclosure, 7(ision7 seems to ha(e both a "eneral meanin", accordin" to $hich it is more or less snonmous $ith 7un(eilin"7 kashf 1, 7tastin"7 dhaw$1, and 7$itnessin"7 shuh8d 1, and a specific meanin", accordin" to $hich it si"nifies a special kind of un(eilin" in certain conte-ts&=2> Gision ma be hi"her than $itnessin", and $itnessin" ma be hi"her or lo$er than un(eilin", but these are modes of the perception of /od as He is in His *elf disclosure, not /od as He is in Himself or His
phenomena in the $orld are manifestations of the basic oneness or the ultimate realit, called al-2a$$ in *ufism, Brahman in Hinduism, ;harmakaya in )uddhism, and #ao in Taoism& The $orld unified in the "lasses of (ision can also be understood as the $orld at the sociolo"ical and ecolo"ical le(el, namel the harmonious $orld $hich is peaceful, orderl, full of tolerance, merc, brotherhood and #ustice& This ideal relationship occurs not onl bet$een human bein"s, but also bet$een human bein"s and other creatures, includin" animals, plants and minerals& The main moti(ator of the creation of such a $orld is the real lo(e emer"in" from the purified heart, that is, the encompassin" heart& *uch a heart is capable of recei(in" all forms of belief $ithout bein" tied to an of them& *uch a heart, as mentioned abo(e, emphasies more essence than manifestation, more substance than form, more realit than smbol, more 6ualit than identit, more (alue than label, more 7content7 than 7skin7& 5nified (ision produces a unified $orld& ;ithout unified (ision, there is no unified $orld& 5nified (ision is for a unified $orld& 5nified (ision is absolutel needed to create a unified $orld& ll human bein"s ha(e the potential in themsel(es to realie this "oal& The 6uestion is $hether each human bein" has a stron" desire to achie(e this "oal& The ans$er depends on e(erone& Wa'/l4h a'lam bi'l-saw4b Notes
C& This paper $as ori"inall presented at the T$entfourth nnual *mposium of the %uhiddin bn 'rabi *ociet, entitled 75nified Gision 5nified ;orld37, held at ;orcester +olle"e, -ford, 2J2 pril 200I& $ould like to e-press m sincere "ratitude to lison and Peter Bian"ou for their special facilities, su""estions and corrections to this paper& 2& bn 'rabi, Fus8s al-2ikam, edited b b al'lO 'fMfM, 2 parts )eirut. DOr alQitOb al'rabM, CJ01, C. CC& F& *eed Hossein Nasr, 7The Heart of the :aithful is the Throne of the ll%erciful7, in @ames *& +utsin"er, ed&, =aths to the 2eart 7ufism and the ?hristian %ast )loomin"ton, ndiana. 20021, p& F2& 4& bn 'rabi, al-Fut8h4t al-6akkiyyah, J (ols& )eirut. DOr al:ikr, C4C4?C41, A. 24J4& A& Fut8h4t , A. 4IIIJ& & Fut8h4t , I. C2& I& Fus8s, C. C22& J& bn 'rabi, #he #arum4n al-*shw4$ * ?ollection of 6ystical Ndes, translated b 9enold & Nicholson $ith a preface b %artin Lin"s London. Theosophical Publishin" House Ltd&, CIJ1, pp& C and I $ith author's modifications1& & bn 'rabi, Kernel of the Kernel "smail 2akki Bursei's #ranslation +hisholme House, 9oberton, nr& Ha$ick, *cotland. )eshara Publications, CI1, p& C&
C0& Kernel , p& C& CC& Fus8s, C. CCF& C2& Fus8s, C. C2C& CF& Fut8h4t , A. 4IJI& C4& Fut8h4t , F. 4FA& CA& bn 'rabi, #uhfat al-7afrah, edited b %uhammad Ralih al%ahi )eirut. Dar alQitab al Lubnani, n&d&1, p& FI& C& Qabir Helminski, #he Knowing 2eart * 7ufi =ath of #ransformation )oston and London. *hambala, C1, p& IA& CI& Helminski, #he Knowing 2eart , p& IA& CJ& Fus8s, C. 20F& C& Paul @& /lenn, ?osmology * ?lass 6anual in the =hilosophy of Bodily Being *t& Louis, %issouri and London. )& Herder )ook +o&, CAI1, p& C& 20& Peter & n"eles, ;ictionary of =hilosophy Ne$ Bork. )arnes ` Noble )ooks, Di(ision of Harper ` 9o$ Publishers, CJC1, p& F0A& 2C& bn 'rabi, ;hakh4'ir al-*'l4$, edited and commentar b %uhammad 'bd al9ahman al Qurdi +airo. %atba'at al*a'adah, CJ1, pp& A0AC8#arum4n, p& & 22& Pandit 5sharbudh ra, 0od Honesdale, Pennsl(ania. The Himalaan nternational nstitute of Bo"a *cience and Philosoph, CI1, p& F& 2F& Helminski, #he Knowing 2eart , p& II& 24& Helminski, #he Knowing 2eart , p& JC& 2A& +hristopher +ather$ood, Why the 3ations RageQ Killing in the 3ame of 0od Lanham. 9o$man ` Littlefield Publishers, 20021, p& 2& 2& ;illiam +& +hittick, #he 7ufi =ath of Knowledge "bn al-'*rab9's 6etaphysics of "magination lban. *tate 5ni(ersit of Ne$ Bork Press, CJ1, p& 22J&
The +ircle of nclusion n +ordoba, JC4 ears a"o in CC0, bn 'rabM had a (ision $here he met all the prophets from dam to %uhammad& t $as onl the prophet Hd, $hose $isdom in the Fus8s al-2ikam, is that of uni6ueness ahadiyya1, $ho spoke to him on that occasion& bn rabM tells us, Qno$ that $hen the 9eal re(ealed to me and made me $itness the essential realities of all His messen"ers and prophets, $ho are human bein"s, from dam to %uhammad ma /od bless them all and "i(e them peace1 in a (ision in $hich $as made present in +ordoba in the ear =H> AJ, the onl one $ho spoke to me from that "roup $as Hd *1 $ho told me the reason for their "atherin"&=F> sa$ him as a lar"e man, a handsome fi"ure, pleasant and subtle in con(ersation, kno$led"eable about thin"s and ha(in" insi"ht into them& The proof had of this insi"ht $ere his $ords, [There is no mo(in" creature $hom He =/od> does not take hold of b the forelock& ndeed, m Lord is on the strai"ht path&\ =4> nd $hat "reater "ood ne$s bish4ra1 to creation is there than this3=A> bn 'rabM's uni(ersalit is immediatel e(ident in the fact that all the prophets from dam to %uhammad appeared to him, here in +ordoba& [The reason $h it $as that Hd spoke\, the ttoman commentator on the Fus8s al-2ikam informs us, [$as because the $as and tastes of Hd $ere most suitable in the $as of tawh9d , 5nit in pluralit\8=> and the "reat "ood ne$s referred to is that [Truth, /od, is the pseit =I> of all thin"s&\ =J>/od takes char"e of all creatures, and $hate(er path the are mo(in" alon" is in fact the strai"ht path of their Lord& 5ltimatel, /od is the onl one $ho mo(es in anthin" that mo(es8 since He is the onl one in e-istence, He is the onl actor and all actions are His& n this sense, nobod has "one astra,
since e(erthin" is included in the boundless %erc of /od=> $hich o(errides the di(ine an"er& n the poem at the be"innin" of the chapter on Hd in the Fus8s al-2ikam bn 'rabM $rites. The *trai"ht Path belon"s to /od *ll4h1& t is manifest in all, not hidden& He is present in the small and the "reat, n those $ho are i"norant of ho$ thin"s are and those $ho kno$& )ecause of this His merc encompasses e(erthin", No matter ho$ base or ma"nificent&\ =C0> These lines emphasie the uni(ersalit of the strai"ht path of /od upon $hich all thin"s $alk and $hich leads them all back to /od&=CC> n this chapter, bn 'rabM emphasies /od's closeness to us, closer than life itself, closer than the #u"ular (ein&=C2> No particular kind of person is specified for this closeness, the kno$in" or i"norant, the blessed or damned, e-cept that the (er blessin" is in bein" a$are of this closeness $hich is sensed, and the sadness of distance is in bein" una$are of it&=CF> <(erthin" is included in the di(ine "race and fa(our, but it is a 6uestion of $hether $e choose to be a$are of this or not& The path upon $hich all thin"s $alk is called [strai"ht\ e(en if it de(iates for, as bn 'rabM sas in the Fut8h4t al-6akkiyya, U cur(ature is strai"ht in realit, like the cur(ature of a bo$ since the strai"htness $hich is desired from it is cur(ature U and all mo(ement and rest in e-istence is di(ine because it is in the hand of the 9eal&=C4> <(erthin" emer"es from /od and e(erthin" is returned to Him but thin"s do not "o back b the path on $hich the emer"ed8 rather, the return in a circular motion, for bn 'rabM maintains that [<(er affair and e(er e-istent thin" is a circle that returns to that throu"h $hich it had its be"innin"&\ =CA> f, therefore, e(er e-istent is on the strai"ht path in an case, $hat $as the point of sendin" prophets and messen"ers to call people to /od3 The ttoman commentator on the Fus8s $ho posits this 6uestion, then ans$ers it b addin", This one cannot sa, because this in(itation is the in(itation from the Name %isleader mudill 1 to the Name /uide h4d9 1 to Truth, and the in(itation from the Name +ompeller abb4r 1 to the Name @ust 'adl 1&=C> ur happiness lies in the path of "uidance to blessin" and "race, not in the path $hich leads to miser, constriction and an"er& Bet #ust as all actions belon" to /od, so do all names and 6ualities& To reco"nie the /uide $e need to see ho$ "uidance is manifested in us and ask $ho it is that is "uided3 The same is true of the Name @ust, and all other names and 6ualities& This in(ol(es kno$led"e of the self in disco(erin" $ho $e are& =CI> n one sense $e are all under the di(ine impulsion& Bet /od is not un#ust to his ser(ants b compellin" them to beha(e in a certain $a He simpl allo$s them to be $hat the are& bn 'rabM $rites, ['/od does not
treat his ser(ants un#ustl',=CJ> for He onl kno$s $hat the ob#ects of kno$led"e "i(e to Him, since kno$led"e follo$s the ob#ect of kno$led"e&\ =C> There $as an apparent conflict for the prophets bet$een callin" the people to /od accordin" to the prescripti(e command and the fact that e(erone is in an case on the strai"ht path of /od& bn 'rabM $rites, The %essen"er of /od said, [Hd and its sisters ha(e made m hair "o $hite,\ that is the Kuranic sura of1 Hd and all the Kuranic1 (erses $hich mention "oin" strai"ht&=20> Ho$e(er, /od's eternal kno$led"e of us does not determine $hat $e $ill do because kno$led"e is dependent on the kno$n and His kno$led"e of us is in accordance $ith $hat $e sho$ Him of oursel(es, since kno$er, kno$led"e and the kno$n are ultimatel one& The in(itation is therefore to kno$led"e and to remo(in" the constriction $hich our limited beliefs impose on us and on Truth& t is an in(itation to discriminate bet$een a lesser (ision of realit and a "reater one, to abandon a partial (ie$ for a more comprehensi(e and complete one, to pro"ress throu"h our o$n personal Lord to the Lord of Lords, the allinclusi(e /od $ho encompasses all names and 6ualities and $here all opposites are united& The $hole of humanit is bein" in(ited to this uni(ersal perspecti(e& f, from amon" the infinite possibilities, $e ha(e selected a limited belief structure and decided to ser(e that, then $e are in a prison of our o$n makin" and ha(e e-cluded oursel(es from the boundless "enerosit of e-istence& bn 'rabM $rites, The people of /od sa [There are as man $as to /od as the breaths of the creatures\ and e(er breath emanates from the heart accordin" to the belief the heart has of /od&=2C> Ho$e(er a person belie(es /od to be, that is ho$ /od $ill appear to him& =22> ) limitin" /od in a particular $a, the holder of a particular belief limits himself& n the chapter on the prophet Hd, in the Fus8s al-2ikam, bn 'rabM $rites, Take care not to be tied b an particular belief 'a$d 1 $hile denin" all others, for much "ood $ould escape ou in fact, kno$led"e of ho$ thin"s are $ould e(ade ou& *o be in ourself the [substance\ of all forms of belief, for /od the Hi"h is too (ast and "reat to be confined to one belief rather than another& He =/od> has said, [;here(er ou turn, there is the face of /od\ ,=2F> $ithout mentionin" an particular orientation&=24> The complete Kuranic (erse referred to is as follo$s, [To /od belon" the east and the $est& ;here(er ou turn, there is the face of /od& /od is allencompassin", all kno$in"&\ =2A> ;hether east and $est are understood as different parts of the "lobe, representin" different cultural (alues, or $hether the are understood as the place of the risin" sun and the place of the settin" sun and therefore as the (isible and in(isible $orlds, /od is in e(er direction that is turned to in both the e-terior $orld and the interior& ;hile ackno$led"in" that /od is the one $ho is $orshipped in e(erthin" that is $orshipped=2> and that He cannot be limited to an particular manifestation, $e are e-horted to kno$ that it is the [face\ of /od $hich is in e(er direction and orientation, that is
to sa, His bn 'rabM's emphasis on the inclusion of all beliefs is of particular rele(ance to us toda& *ince it is /od $ho appears in e(er form, $ithout bein" limited to an particular form, He can be seen in all $as of $orship and all forms of belief& Ho$e(er, the abilit to accept all beliefs $ithout bein" tied to an one in particular re6uires "i(in" up all of one's preconcei(ed notions about realit& ;hen bn 'rabM e-horts us to be the [substance\ of all beliefs, this is not so that $e #ust take on another belief $hich is more inclusi(e& t is a matter of (ision, of seein" that He, /od, is the t is an appeal to those $ith a recepti(e heart, because truth $hich is directl percei(ed b inner (ision constitutes direct kno$led"e $hich cannot be "rasped b thou"ht& @ust as the di(ine merc encompasses e(erthin", so does the di(ine kno$led"e&=2> :or bn 'rabM, the seat of this kind of direct kno$led"e is the heart, $hich alone is able to percei(e that the Di(ine *elf is the identit both of e(erthin" that is re(ealed and of e(erone $ho recei(es the re(elation& n the chapter on *hu'ab in the Fus8s al-2ikam, bn 'rabM $rites, [n that there is a reminder for the one $ho has a heart\,=F0> due to the heart's1 abilit to (ar accordin" to different kinds of ima"es and 6ualities& He /od1 does not sa for the one $ho has an intellect because the intellect conditions and fi-es the order to one particular 6ualification and the 9ealit refuses such limitation& t is not a reminder to those of the intellect $ho are people of formal beliefs, $ho accuse each other of unbelief and condemn one another&=FC> Here, bn 'rabM is referrin" to those $ho interpret the ne$s "i(en of 9ealit accordin" to their o$n limited understandin" rather than percei(in" it directl and acceptin" it in their heart& *ince /od appears differentl at each moment, the human bein" needs to be able to adapt and respond appropriatel, accordin" to $isdom& This onl comes about b ser(in" as a mirror to the 9eal& *uch ser(ice cannot be conditioned b an personal "oal, not e(en the pursuit of happiness, e(en thou"h our true happiness ma be conse6uent to such ser(ice& bn 'rabM calls those $ho mirror the 9eal most perfectl the %uhammadians& The ha(e nothin" of their o$n and are not defined b an particular di(ine Name or attribute& The brin" to"ether all the different standpoints or stations on the spiritual path and "o beond them to [no station\ &=F2>
bn 'rabM $rites, The di(ine properties differ all the time and the %uhammadian1 (aries $ith their (ariation, for /od is [<(er da bus $ith some affair\ and so is the %uhammadian& /od said, [n this there is a reminder for the one $ho has a heart\ and He did not sa [intellect\ because that $ould limit him& The heart $alb $hich literall means turnin" or chan"in"1 is onl called that due to its (ariation in states and affairs continuall $ith each breath&=FF> The person $hose heart is pure does not obli"e 9ealit to conform to his o$n ima"e of it, but his heart is able to recei(e and conform to 9ealit as it trul appears at that moment& bn 'rabM $rites, [The one $ho has a heart\ kno$s the (ariation of the 9eal in ima"es, b (irtue of the heart's1 (ariabilit in modes& :or he kno$s the 9eal1 *elf from himself and his heart is no other than the tselfness huwiyya1 of the 9eal& There is nothin" e-istent in the $orld $hich is other than the dentit huwiyya1 of the 9eal indeed it is the dentit itself&=F4> This is the "reatest perple-it in the mster of /od, seein" that He possesses all forms et is confined to none& bn 'rabM $rites, The affair is a circle& t has no limit $hich can be seen and therefore stopped at& This is $h the %uhammadians, $ho ha(e an insi"ht like this, are told [Bou ha(e no station\, since the affair is circular, [so return!\ =FA> )ecause this chan"eabilit per(ades the $hole $orld, e(er person under"oes (ariation in their state $ith e(er breath& ;hat distin"uishes the kno$er of /od is their kno$led"e of this (ariation&=F> s $e ha(e seen, e(erone is alread, b their (er e-istence, complete, encompassed b di(ine merc and therefore on the strai"ht path of their Lord, et at the same time called to a perfection $hich defies limitation& bn 'rabM $rites, /od ["i(es e(erthin" its creation\, thereb completin" it, [then He "uides\ to the ac6uisition of perfection& *o $hoe(er is ri"htl "uided becomes perfect but $hoe(er has stopped $ith his completion has been depri(ed&=FI> This call to perfection is a call to $holeness and peace $here all 6ualities are inte"rated in total e6uilibrium& ll human bein"s are born $ith an unlimited potential for perfection $here the entire spiritual and cosmic realities ma be clearl reflected in them so that the become the place of manifestation for the totalit of di(ine attributes& This possibilit of further perfection for the sake of beaut hei"htens the (alue and meanin" of human life& n closel adherin" to /od, there is "uidance in the ri"ht $a&=FJ> /od responds to re6uest and $hat more beautiful re6uest is there than that He ma brin" about for us the aptitude for perfection& nce it is kno$n that $e ha(e no e-istence of our o$n, that onl the 9eal e-ists, the intended re(elation of beaut can take place& bn 'rabM $rites,
[/od is beautiful and lo(es beaut&\ +ertainl, /od dresses the interior of the1 ser(ant $ith beaut insofar as He onl re(eals Himself to him out of lo(e $hen He manifests in him the special beaut $hich is bound to him and $hich can onl appear in this particular place& <(er place of manifestation1 has a beaut $hich is special to it $hich belon"s to nothin" else& /od does not look at the $orld until after He has made it beautiful and arran"ed it harmoniousl so that it recei(es $hat He brin"s to it in His re(elation accordin" to the beaut of its aptitude& He dresses that re(elation $ith beaut upon beaut so it is al$as in a ne$ beaut in e(er re(elation, #ust as it is al$as in a ne$ creation in itself& The re(elation1 under"oes perpetual transformation in the interior and e-terior for the person from $hom /od has remo(ed the co(erin" of his blindness from his inner (ision bas9ra1&=F> :or most people intense "limpses of beaut are rare, but $e ha(e numerous e-amples of the abilit of the human spirit to transcend the most abominable sufferin" and hardship to keep faith $ith the $itnessed realit of this (ision& t is a (ision based on an inner certaint of the essential oneness and "enerosit of bein"&
To summarie, the %uhammadian (ision pro(ided b bn 'rabM "i(es an o(er(ie$ $hich is not tied to an particular belief, or propert, or attribute& The importance of bn 'rabM in our time is $hat is timeless in his $ritin"s& :or the current moment, [no$\, is the "ate$a to $hat lies beond temporal and spatial considerations& t includes that $hich is timeless and uni(ersal as $ell as all the particular ramifications $hich are confi"ured accordin" to time and place& n our present a"e, spiritual kno$led"e is becomin" more accessible as there is a "reater ur"enc to reco"nie the true (alue and potential of human bein"s& Ho$e(er man human bein"s are born, humanit is ne(er di(ided but remains a sin"le realit, e-pressin" itself in numberless different $as, each as an indi(iduation of the ne 9eal *elf& No one is e-cluded from the possibilit of comin" to kno$ themsel(es and therefore to kno$ /od the 9eal& bn 'rabM's $ritin"s illuminate the (arious aspects of reconcilin" the inner realit and the outer realit, /od and creation, the in(isible and (isible $orlds& He constantl refers back to the source of the re(ealed $ords of the Kuran rather than relin" on subse6uent interpretations of slam& n this $a he brin"s out the true meanin" of the reli"ion, emphasiin" the uni(ersalit of the %uhammadian ;a $hich sho$s the uni6ueness of the sin"le realit of )ein" and its infinite possibilities e-pressed in endlessl chan"in" forms and ima"es& The allinclusi(e, absolute /od appears in all thin"s et remains unconfined b the limitations of anthin"& bn 'rabM fre6uentl 6uotes the Kuranic (erse, [;e shall sho$ them ur si"ns on the horions and in themsel(es until it is clear to them that it is the 9eal&\ =4C> Throu"hout his $ork, bn 'rabM emphasies the need to be a$are of those aspects of realit $hich transcend particular circumstances, as $ell as pain" attention to ho$ that realit manifests in the $orld, for he maintains that the mo(ement of the $orld from none-istence
into e-istence is a mo(ement of lo(e& =42> The $orld is itself nothin" other than the ne and nl 9ealit manifestin" itself in infinitel (aried forms and states, $hich are alread present $ithin it in potential& :rom this point of (ie$, the si"ns manifested in the $orld should not be dismissed or i"nored, especiall for those $ho are embarked on a spiritual #ourne $hose aim is union, inte"ration and completeness& ;hat is it, then, that speaks in bn 'rabM's $ords $ith a (oice that "oes beond the confines of his particular conte-t, e(okin" a response that can be uni(ersall reco"nied3 ;hilst respectin" the di(ersit of (ie$points, the purpose of our comin" to"ether for this conference is not to d$ell on the determinin" factors $hich set people apart, but to focus on their underlin" unit8 not to d$ell on $hat makes bn 'rabM's teachin"s distant from us and inaccessible, but to focus on $hat makes them close to us in openin" a door to an allinclusi(e spiritual perspecti(e& *uch a uni(ersal perspecti(e necessaril includes the totalit of perspecti(es, not b focusin" on the detail of each, but b concentratin" on the point from $hich all perspecti(es arise and conse6uentl encompasses them all& This is the still point at the centre of the circle, the point about $hich the uni(erses turn& Notes
C& This paper $as ori"inall presented at the conference entitled [)et$een uest for the Red 7ulphur +ambrid"e, CF1, pp& I4JC8 *& Hirtenstein, #he Tnlimited 6ercifier -ford, C1, pp& JA8 +& /ilis, /e lire des chatons des sagesses )eirut, CI1, (ol& , pp& 2J2F& 4& K& CC. A& A& bn 'rabM, Fus8s al-2ikam, ed& & 'fMfM )eirut, C41, p& CC0& *ee also bn al'rabM, #he Be:els of Wisdom, trans& 9&;&@& ustin Ne$ Bork, CJ01, pp& CFF4& & "smail 2akki Bursei's translation of and commentary on Fus8s al-2ikam by 6uhyiddin "bn '*rab9 , rendered into
C0& Fus8s, 'fMfM, p& C0& *ee Be:els, pp& C2F0& CC& *ee al-Fut8h4t al-makkiyya +airo, CCC8 reprinted )eirut, n&d&1, (ol& , p& 4C0, be"innin" line 24 &4C0&241& *ee also ;& +hittick, #he 7ufi =ath of Knowledge lban, NB, CJ1, pp& F0CF& C2& +f& Fus8s, 'fMfM, p& C0J8 see Be:els, p& CF2& CF& *ee Thursda %ornin" Praer. [n Bour hand is the compulsi(e po$er holdin" s$a o(er hearts and forelocks& 'To Bou the $hole affair is returned', irrespecti(e of obedience or disobedience&\ bn 'rabM ! Wird London, CI1, p& F& *ee also, #he 7een ;ays of the 2eart , trans& P& )eneito and *& Hirtenstein -ford, 20001, p& C04& C4& Fut & &AF&2F& CA& Fut & &2AA&CJ& *ee also ;& +hittick, #he 7elf-;isclosure of 0od lban, NB, CJ1, p& 224& C& Bursei Fus8s, p& A4& *ee also 7ufi =ath, pp& 2I, F00& CI& *ee Fus8s, 'fMfM, p& C08 Be:els, p& CF2&CJ& K&F. CJ2&C& Fut & G&CJ2&C2& 20& Fut & G&CJ2&CC& Hd is the sura $ithin $hich [/o strai"ht as ou ha(e been commanded\ K& CC. CC21 is re(ealed& *ee also 7ufi =ath, p& F00 and the end of the chapter on @acob, Fus8s, 'fMfM, pp& J8 Be:els, pp& CCICJ& n the epilo"ue to his 6ash4hid al-asr4r , bn 'rabM affirms that [The strai"ht path is finer than a hair and sharper than a s$ord8 no one can adhere to it e-cept the people under /od's special care&\ *ee bn 'rabM, ?ontemplation of the 2oly 6ysteries, trans& +& T$inch and P& )eneito -ford, 200C1, p& C20& 2C& Fut & &4CC&22& 22& [;hoe(er belie(es that /od1 is like such and such, He appears to him in the form of his belief&\ Fut & &4CC&2& +f& also Fus8s, 'fMfM, p& C248 Be:els, p& CA28 7ufi =ath pp& F02F& 2F& K& 2. CCA&24& Fus8s, 'fMfM, p& CCF&2A& K& 2. CCA&2& Fus8s, 'fMfM, p& I2& *ee Be:els, p& IJ& 2I& *ee Fus8s, 'fMfM, p& CC48 Be:els, p& CFJ&2J& K& C2. C0J& 2& +f&K& 40. I often 6uoted b bn 'rabM& *ee, for e-ample, 7elf-;isclosure, p& F2& F0& K& A0. FI&FC& Fus8s, 'fMfM, p& C22& *ee Be:els, p& CA08 Bursei Fus8s, p& 0I& F2& +f& Fut & &A0&F0& *ee 7ufi =ath, pp& FIAJC&FF& Fut & G&I&FA&F4& Fus8s, 'fMfM, p& C22& *ee Be:els, p& CAC&FA& Fut & G&C4&CF& *ee also 7elf-;isclosure, p& 22&F& +f& Fut & G&II&F& FI& Fut & & 40A&4& +f& K& 20. A0 and 7ufi =ath, p& 2I& FJ& +f& K& F. C0C8 *aturda %ornin" Praer, Wird , p& A28 7een ;ays, p& CFA& F& Fut & G&C4&A& ;ith reference to [the rulin" hukmI $hich makes the hair of a outh "o $hite\, in this conte-t see also 7elf-;isclosure, p& J0&40& Fut & G&40&C& 4C& K& 4C. AF&42& Fus8s, 'fMfM, p& 20F& *ee also the ;isdom of %oses in Be:els, p& 2AI&
The )rotherhood of %ilk Perspecti(es of Qno$led"e in the damic +la By the Fig! By the Nlie! By the 6ount of 7inai! By this /and secureE We hae indeed created 6an in the best of modes...+) n his )ook of Dream(isions K. al-6ubashshirt 1, bn 'rab_ records some se(enteen dreams $hich he had durin" his life, amon" man others& These, he sas, ma be of particular benefit to others, since the concern the Prophet or one of his companions& ne of them depicts a dramatic e(ent beond the bounds of this $orld.=2> sa$ in a dream as if the 9esurrection had be"un, and people $ere sur"in" in a"itation like the ocean& Then heard the Kuran bein" recited in 'lli_n,=F> and e-claimed. 7;ho are these people $ho are recitin" the Kuran at a time like this, $ithout fear o(ercomin" them37 $as told. 7The are the bearers of the Kuran7&=4> 7Then am one of them!7, a(erred& ladder $as brou"ht for me and climbed up into a chamber in 'lli_n, in $hich old and oun" $ere recitin" the Kuran before the messen"er of /od, braham the ntimate :riend khalZl 1, peace be upon him& sat in front of him, and be"an recitin" the Kuran in complete securit and confidence, feelin" no fear, alarm or sense of reckonin" hisb1& ndeed do not understand $hat is the distress that so troubles people $ith re"ard to the /atherin" =on the Da of @ud"ment>& The Prophet, ma the blessin" and peace of /od be upon him, said. 7The people of the Kuran are the people of /od and His special people&7 nd /od sas 7the shall be in hi"h chambers in securit and confidence&7=A> t is tpical of bn 'rab_ that $hat he $rites do$n should be so closel tied to the Kuran, here a kind of dreammeditation on the meanin"s hidden $ithin a particular (erse& Like all dreams of this kind, it has man aspects& :irst of all, there is the theme of complete securit and confidence in /od, $hich is e(idenced in the Kuranic (erse mentioned1 b those $ho ha(e faith in their heart and act ri"hteousl 7the shall be in hi"h chambers in securit and confidence71& n the dream it is seen $ithin the eternal conte-t of its prophetic apo"ee, braham the KhalZl , $ho had such trust and confidence that he $as prepared to obe the Di(ine +ommand e(en in the ultimate act of selfsacrifice, the killin" of his o$n son, a confidence that causes him to be honoured $ith the name muslim, surrendered to /od& The second aspect of the dream $e ma note here is the presence of braham as a kind of instructor or praerleader at this readin" of the a-ial te-t of slam $ithin the hi"hest realms of Paradise& t demonstrates one of the fundamental tenets of %uhammad's teachin", that he $as restorin" the true reli"ion of braham, as $ell as the principle that all pre(ious prophets ha(e brou"ht the same uni(ersal messa"e, $hich is summarised and "i(en its fullest e-pression in slam& f all the three ;estern reli"ions, it is slam that is the most insistentl monotheistic, a conception traditionall linked $ith braham& @e$s, +hristians and %uslims all tend to think of braham and the doctrine of /od's 5nit in the same breath, and describe their reli"ion as brahamic& :or @e$s, braham $as "i(en an irre(ocable compact b /od, a co(enant $hose si"n is inscribed into the flesh of his children in the rite of circumcision& He is
7the father of all $ho belie(e7, as *t Paul described him& :or %uslims, he is the father throu"h $hom all are named as muslims& nd et it is precisel this common paternit in faith $hich "i(es rise to the most bitter of ri(alries bet$een the reli"ions& s a recent article in #imema"aine put it, the histor of the brahamic faiths 7constitutes a kind of multifaith scandal, a case stud for monotheism's darker side, the desire of people to define themsel(es b e-cludin" or demonisin" the others&7=> t the same time, as is demonstrated b the appearance of a ne$ book entitled *braham a ourney to the heart of three faiths,=I> the Patriarch is increasin"l seen as the "reat source of reconciliation and a propounder of 7ideals that lend life a profound si"nificance7, as n$ar *adat put it& Trifaith pro"rammes are no$ on the a"enda of man academic institutions in the 5* and
The dîn Ibrâhîm The debate o(er reli"ious belief and true faith $as apparent on the e(e of slam, amon"st those in %ecca $ho claimed to be follo$in" the reli"ion of braham dZn "brhZm1& %odern scholars usuall treat %uslim reports of preslamic monotheists $ith some de"ree of scepticism, claimin" the are an apolo"etic pro#ection, and some su""est that the term hanZf , $hich is applied in the Kuran to the reli"ion of braham, $as ne(er actuall used before in this monotheistic sense& Ho$e(er, as man of these people $ho are named as monotheists hunaf', plural of hanZf 1, $ere opposed to the Prophet's messa"e, it can be ar"ued that this sceptical approach is not borne out b the facts, as 7no %uslim could ha(e had an interest in characterisin" these opponents of the prophet as hunaf'&7=J> close stud of these people sho$s that like the Prophet himself, these adherents of the reli"ion of braham had close contacts $ith %ecca and Kurash, and $ere de(oted to the sanctit of the Qa'ba& The $ere con(inced that %ecca $as an brahamic sanctuar and that the Qa'ba $as indeed the House of braham& *ome later decided to abandon the idolatr of Kurash and embraced slam& thers differed from the Prophet in their refusal to "i(e up their close bloodties to the tribe of Kurash, $ho (ie$ed themsel(es as the noblest descendants of shmael and custodians of the House of /od&
ne of the most interestin" cases is Vad b& 'mr, an older contemporar of %uhammad, $hose search for the true reli"ion led him to re#ect con(ersion to @udaism or +hristianit and to embrace de(otion to /od in the $a of braham& He is reported to ha(e leant his back a"ainst the Qa'ba and said. 7 Kurash, b Him in $hose Hand is the soul of Vad, not one of ou follo$s the reli"ion of braham but &7 ther reports include a meetin" $ith the oun" %uhammad, prior to the latter's first re(elation, in $hich Vad refuses a ba" of meat $hich %uhammad had sacrificed to the idols, sain" that he $ould not eat anthin" that had been offered to idols and that he $as a follo$er of the reli"ion of braham in other $ords, Vad is portraed as a hanZf $ho introduced %uhammad to the fundamental precepts of monotheism in the $a of braham&=> Ho$e(er, the re(elations to %uhammad portraed the brahamic tradition in a ne$ li"ht, and brou"ht about a ne$ dispensation, $ithin $hich submission and ser(ice $ere "i(en prominence& The comin" of the Prophet thus forced the people of his time into ree(aluatin" $hat constituted reli"ious belief and faith in the li"ht of this re(elation&
The t$o tra(ellers t is this distinction bet$een selfidentifin" reli"ious doctrine and selfsurrenderin" true faith $hich is so "raphicall e-pressed in one of bn 'rab_'s accounts of his meetin" $ith braham in the se(enth hea(en durin" his ascension mi'r 1& n +hapter CI of the Fut[ht al6akkiyya dedicated to the spiritual kno$led"e of the alchem of true happiness,=C0> bn 'rab_ describes the ascension in terms $hich are at once $rl amusin" and deadl serious& ;e are presented $ith t$o kinds of tra(eller, both of $hom are searchin" for kno$led"e of their +reator. the one is a follo$er of a prophet or messen"er, $hose response to re(elation is one of acceptance and surrender and $ho copies $hat he is told to do b the prophet this presupposes that the prophet is seen as one $ho trul kno$s and can act as infallible "uide8 =CC> the other is a speculati(e thinker, $ho takes reason as his ardstick and arbiter and $ants 7to disco(er the path to kno$led"e of /od b =him>self7& ;hile the speculati(e thinker thinks he needs to seek kno$led"e, usin" all the po$ers at his disposal, the follo$er stri(es onl to make himself nothin" before the 5nit of Truth, like an empt (essel, empt of selfish indi(idualit, read to recei(e $hate(er is deposited in him, $ithout lain" claim to o$nin" it& Not onl are their methods different, sas bn 'rab_, but the fruits of their in(esti"ations are also different. 7<(erthin" that the speculati(e thinker ac6uires, the follo$er also ac6uires, but not e(erthin" that the follo$er obtains is obtained b the speculati(e thinker&7 This is due to that special and intimate relationship to /od $hich each of the creatures possesses, and $hich the follo$er is co"nisant of, the pri(ate face al-wah al-khss1& t is throu"h this pri(ate face that he recei(es kno$led"e $hich the speculati(e thinker cannot understand&=C2> s the pro"ress to"ether on their #ourne, 7the %uhammadian follo$er1 carried upon the litter of Di(ine *olicitude rafraf al-'inya1 and the speculati(e thinker ridin" upon the steed of reflecti(e thinkin" bur$ al-fikr 17, in each hea(en the follo$er is treated $ith "reat honour b the prophet of that hea(en and is initiated into secrets and msteries, $hile the poor speculati(e thinker is left to his o$n de(ices and can onl con(erse $ith the planet& n man cases e(en the planet abandons him, sain" it is in the ser(ice of the prophet and has to attend to his "uest& No $onder the speculati(e thinker "ets more and more depressed as the #ourne "oes on&
) the time the reach the se(enth hea(en, $here braham resides, the situation has become critical. the speculati(e thinker is installed 7in a dark, deserted and desolate house7, that "riml *aturnine mirror $hich is none other than the house of his o$n soul nafs1& That it appears dark and empt sho$s the ultimate fruitlessness of unaided reason, echoed in the )iblical cr of 7(anit of (anities8 all is (anit7&=CF> Here at the end of it all, there is no #o, no life& n contrast, the follo$er is $arml $elcomed b braham, $ho is restin" his back a"ainst the Gisited House al-bayt al-ma'm[r 1& @ust as the earthl Qa'ba is surrounded b pil"rims in praer, so this hea(enl prototpe is fre6uented b an"elic presences, constantl comin" and "oin"& The brahamic in#unction to the follo$er is. %ake our heart like this Gisited House, b our bein" present $ith /od in e(er state& Qno$ that of all that ou see, nothin" contains the 9eal /od e-cept the heart of the belie(er, =C4> and that is ou! )ein" present $ith /od in e(er state means ha(in" a totall open heart, open to and co"nisant of the constant *elf9e(elation of the ne in mriad forms& The implications of this (ie$point are profound in bn 'rab_'s teachin". e(erthin" in the uni(erse bein" imprinted $ithin the essence of our soul, $e can onl e(er reall kno$ $hat $e ha(e $itnessed of oursel(es nafs1 in the mirror of our essence dht 1& @ust as /od creates His o$n *elf in the mirror of His manifestation, so $e create our o$n sel(es in the mirror of His )ein"& nd therein lies the dan"er of makin" 9ealit conform to our o$n belief& nl b self purification and purit of heart can the mirror of our soul become clear enou"h to reflect $hat the $orld reall is $ithout distortion&
)rotherhood t this point in the stor, bn 'rab_ sas, the speculati(e thinker realisin" that he is missin" out and that his selfrealit is a place of restriction precisel because his (ie$point is narro$ desires to "et closer to braham& Here an intri"uin" con(ersation takes place. braham then asks the follo$er. 7;ho is this stran"er $ith ou37, and the follo$er replies. 7He is m brother&7 7Bour milkbrother or our bloodbrother37 braham asks& 7% $aterbrother,7 the follo$er replies& 7Bou are ri"ht,7 braham sas, 7that is $h do not reco"nise him& Do not keep compan $ith anone e-cept our milkbrother, #ust am our milkfather& The Presence of *upreme )liss al-hadrat al-sa'dZya1 onl admits milkbrothers, milkfathers and milkmothers, for the are suitable in the si"ht of /od& Do ou not see that kno$led"e manifests as milk in the Presence of ma"ination, and this is because of the sucklin" relationship37=CA> fter this the follo$er is in(ited into the Gisited House, $hile the poor speculati(e thinker is left to "o back to the be"innin" on his o$n and is cut off from the fatherhood of braham& bn 'rab_ portras this thinker as $antin" to become a muslim at this point on the spiritual
#ourne, but he is barred from #oinin" slam and told to return to the $orld, to follo$ 7the $a of the one $ho constantl turns to /od, bein" con(erted b the messen"ers $ho brin" ne$s from /od onl then can ou recei(e in the $a that our companion has recei(ed&7 t is interestin" to contrast this $ith the case of the Pharaoh $ho belie(ed in the /od of %oses and aron in this $orld, #ust before the point of death& n summar, $e see that bn 'rab_ delineates three kinds of brotherhood $hich, let me hasten to add, includes both human "enders1. a1 bloodbrothers akh min al-nasab1, the famil of consan"uinit, our fleshl inheritance $ith all its ties of close kinship8 it is an e-clusi(e brotherhood, restricted to famil at the bodil le(el8 b1 $aterbrothers akh min al-m' 1, $hich ma refer here to the $ider communit of humankind, $ho share the $ater of life in this $orld, #ust as all thin"s, includin" dam and his children, are born of $ater8=C> apparentl unlimited, this form of fraternit is also di(ided, since the +hildren of dam are either happ?blessed or unhapp?damned& This second identit takes place at the le(el of the soul8 and c1 milkbrothers akh min al-rad'a1, suckled in infanc from the same source, so close in kinship that marria"e bet$een milkrelati(es is e-pressl forbidden in the Kuran,=CI> lo(in"l nourished b the ima"e of kno$led"e8 there is no limit imposed here, e-cept in terms of the 6uantit of milk drunk& t the le(el of the spirit, the most appropriate praer becomes the one en#oined b %uhammad. 7Lord, increase me in kno$led"e7& :or bn 'rab_, braham is our milkfather, 7the clear li"ht al-n[r al-mubZn1&&& the second father $ho named us muslims&7=CJ> His fatherhood is discriminati(e unlike the fatherhood of dam $ho includes all human bein"s1, makin" plain the distinction bet$een truth and falsehood& t does not reside simpl in bein" the model of fidelit for all $ho belie(e, but rather in the knowledge besto$ed throu"h faith, a kno$led"e b (irtue of $hich he is kno$n as khalZl , since that $hich kno$s and that $hich is kno$n interpenetrate each other&=C> t is this kno$led"e $hich makes us suitable or ser(iceable nfi '1 in the si"ht of /od&=20> n our present $orld $here conflicts arise on the basis of ethnicit, $here the politics of identit makes people increasin"l strident in their selfdefinition in terms of consan"uinit, the idea of a milkbrotherhood, a brotherhood based on kno$led"e of the 5nit of )ein", becomes hi"hl topical& This 7%ilk ;a7 e-cludes noone. it is open to all& t is selfselectin", in the sense that ou can opt in or out& )ut kno$led"e here should not be restricted to a simple attestation of /od's 5nit and neffabilit& This is not mere intellectual kno$led"e but a realisation of the heart, a "nosis ma'rifa1 passed on throu"h sucklin" at the breast of Lo(e& n the chapter dedicated to the ;ord of braham in his Fus[s al-hikam,=2C> bn 'rab_ describes three de"rees of kno$led"e of /od. a1 firstl, realisin" that it is our indi"ence and dependence that demonstrate His Lordship and Di(init $ithout our selfsub#ection, He is not kno$n as the *elf<-alted Transcendent /od8
b1 secondl, seein" throu"h illumination kashf 1 that He is mmanent in all the realities of the $orld, appearin" in multiple forms $ithout Himself becomin" multiple8 and c1 finall, there opens another de"ree of kashf in $hich 7He manifests to ou our forms in Him, so that some of us are manifest to others in /od, some of us reco"nise others, and some of us are distin"uished from others& There are those of us $ho kno$ that this kno$led"e came to us in /od from us, and there are those of us $ho are i"norant of the presence in $hich this kno$led"e comes throu"h us&7=22> This is the onl e-clusi(it that bn 'rab_ finds in the tolerant reli"ion of braham, a hierarch of kno$led"e and as he immediatel re6uests, 7 seek refu"e in /od from bein" one of the i"norant7& n conclusion, $e ma remember that the t$o tra(ellers are simpl a de(ice $hich bn 'rab_ is usin" to clarif his teachin". the are t$o aspects of each and e(er one of us& f $e hold fast to the freethinkin" spirit of intellectual speculation, our o$n $a of doin" thin"s, he sas, debars us from our true happiness8 $hereas if $e allo$ our heart to be laid bare before the 5nlimited Truth and to be inclined to the reli"ion of Lo(e,=2F> $e ma #oin that creed of braham millat "brhZm1=24> so often lauded in the Kuran. *nd who shrinks from the religion of *braham except one who makes a fool of himselfQ GO)
n the *e(enth Hea(en #he following extract from ?hapter +J of the Fut[ht al-6akkiyya coers the whole section on the seenth heaen! whose ruling prophet is *braham and whose planet is 7aturn.+) The t$o tra(ellers then depart =from the si-th hea(en of %oses and @upiter>, the %uhammadian upon the litter of Di(ine *olicitude rafraf al-'inya1=2>and the speculati(e thinker upon the steed of reflecti(e thinkin" bur$ al-fikr 1& Then the se(enth hea(en is opened up to them, $hich from there is the first =of the hea(ens> in realit&=F> Here braham, the ntimate :riend, peace be upon him, comes to meet him, $hile the speculati(e thinker is met b the planet *aturn&=4> *aturn installs him in a dark, deserted and desolate house, and sas to him. 7This is the house of our brother,7 meanin" his o$n soul nafs1,=A> 7sta in it until come to ou, for am in the ser(ice of this %uhammadian follo$er because of the one $ith $hom he is stain", $ho is the ntimate :riend of /od&7 Then *aturn "oes off to braham, and finds him restin" his back a"ainst the Gisited House albayt al-ma'm[r 1,=> $ith the follo$er seated before him as a son sittin" in front of his father, and braham is sain" to him. 7;hat an e-cellent and de(oted child7& The follo$er asks him about the three li"hts,=I> to $hich braham replies. 7The $ere m proof a"ainst m people. /od "a(e them to me out of sheer kindness 'inya1 from Him to me& did not speak of them as bein" associations =$ith /od>, but placed them as a hunter's snare $ith $hich to catch the $anderin" thou"hts=J> of m people&7 Then braham sas to him. 7 ou $ho follo$ =the prophet>, distin"uish the de"rees=> and reco"nise the (arious creeds&=C0> *tand upon clear proof from our Lord =CC> in our affair, and do not ne"lect our tradition, for ou are not ne"lected nor is a le"ac be6ueathed in (ain&
%ake our heart like this Gisited House, b bein" present $ith /od in e(er state& Qno$ that of all that ou see, nothin" is lar"e enou"h for the 9eal /od e-cept the heart of the belie(er, =C2> and that is ou!7 ;hen the speculati(e thinker hears this address, he sas. 7las for me for $hat ha(e s6uandered of the Di(ine *ide,=CF> and $as one of those $ho mock7&=C4> He realises ho$ he has failed to ha(e faith in that messen"er and follo$ his teachin" sunna1, and he sas. 7f onl had not taken m intellect as a "uide, and if onl had not follo$ed the $a of thou"ht $ith it!7=CA> e(erthin" that is in the uni(erse is imprinted $ithin the essence of the soul of each of them, so that the can onl reall kno$ $hat the ha(e $itnessed of their o$n soul nafs1 in the mirror of their essence dht 1& No$ there is a stor=CI> about a $ise man $ho $anted to demonstrate this spiritual station to the kin". $hile a master painter occupied himself $ith paintin" a picture of the most e-ceptional composition and the most perfect $orkmanship, the sa"e de(oted himself to burnishin" the $all =opposite> $hich faced the paintin"s& )et$een the t$o of them there $as a curtain han"in" do$n& ;hen the had both finished their $ork, and done their (er best as far as the $ere each concerned, the kin" came and stood in front of $hat the artist had painted. he sa$ mar(ellous pictures, $ith such beaut of composition and e-cellence of paintin" as $ould dale the senses& He looked at the colours in this beautiful composition, and it $as #ust like lookin" at a $onderful (ie$&=CJ> Then he looked at $hat the other =the sa"e> had done in burnishin" that surface, but he sa$ nothin"& Then the sa"e said to him. 7 kin", m $ork is more full of "race and lo(eliness than his, and m $isdom more recondite and difficult to comprehend than his& 9aise no$ the curtain bet$een me and him, so that ou ma see at one "lance m $ork and his&7 *o the kin" lifted the curtain, and upon that burnished surface $as displaed all that the other man had painted, in an e(en more beautiful form than it $as in itself& nd the kin" $as astonished& Then the kin" also sa$ his o$n form and the form of the sa"epolisher in that surface, at $hich he $as =e(en more> be$ildered and astounded& 7Ho$ can this be37 he asked, to $hich the sa"e replied. 7 kin", did this for ou as an e-ample of our o$n self in relation to the forms of the $orld. if ou $ere to polish the mirror of our soul $ith spiritual practices and e-ercises, until ou $ere pure of heart and ou had remo(ed the rust of nature from our soul, then ou $ould recei(e the forms of the $orld in the mirror of our essence dht 1, $herein e(erthin" that is in the $hole $orld is portraed&7 t is at this limit that the speculati(e thinker and follo$ers of the messen"ers come to a stop& :or this comprehensi(e presence belon"s to both of them& Bet the follo$er "oes beond the speculati(e thinker in =kno$in" about> certain matters $hich ha(e not been $holl portraed in the $orld this is b (irtue of that pri(ate face $hich belon"s to /od $ithin e(er created possibilit,=C> $hich=20> deri(es from that $hich cannot be limited, "rasped or depicted& t is b that =kno$led"e of the pri(ate face> that this follo$er is distin"uished from the speculati(e thinker&
nd from this =se(enth> hea(en ma come the enticement istidr 1, $hich one does not kno$ about,=2C> the hidden tricker makr 1 $hich one is not a$are of,=22> the 7secure "uile7=2F> and the (eil,=24> and bein" steadfast amidst one's affairs and proceedin" in an unhurried fashion in them&=2A> :rom here he $ill also kno$ the meanin" of His sain". 7The creation of the hea(ens and the earth is "reater than the creation of mankind7&=2> :or both of them occup the rank of parenthood=2I> in relation to mankind, $ho ne(er attain to them& He, ma He be e-alted, sas. 7)e "rateful to %e, and to our parents7& =2J> :rom this hea(en he also comes to kno$ that e(erthin" else apart from humans and #inn is blessed sa'Zd 1,=2> and does not enter into the miser of the other $orld& He kno$s that amon" men and #inn there are those $ho are $retched and those $ho are blessed& The miserable one sha$Z 1 onl remains amon" the $retched for a determined period, since %erc and +ompassion is precedent to n"er, $hereas the blessed are such indefinitel, $ithout time restriction&=F0> t is here that he also comes to kno$ the hi"h esteem accorded to the creation of %an insn1 and the special emploment of the t$o Di(ine Hands in creatin" dam, to the e-clusion of all other creatures&=FC> He kno$s, moreo(er, that there is not a sin"le cate"or of creature that does not possess a $a $hich is uni6ue in creation the species of the $orld do not become di(erse on account of this& Their (ariet is b (irtue of %an, and it is due to him that creation itself becomes multiform& :or the creation of dam differs from the creation of <(e, and the creation of <(e differs from the creation of @esus, and the creation of @esus is not the same as the creation of the rest of the children of dam, and et all of them are human bein"s& t is for this reason that for human bein"s the badness of an action ma be presented in a fa(ourable li"ht, so that one takes it to be "ood& :ollo$in" the re(elation taallZ 1 of =the realit of> this delusor embellishment, the follo$er "i(es thanks to /od, ma He be e-alted, for deli(erin" him from such a thin"& s for the speculati(e thinker, he onl e-periences #o in this re(elation, $hich besto$s "ood upon him in that $hich is =actuall> bad, and this comes from the Di(ine tricker&=F2> Thus are the potential realities a'yn1 of forms, $hich lie belo$ this sphere e-tendin" as far as the earth e-clusi(el, established $ithin the essential substance awhar 1&=FF> nd thus is also kno$n the creed=F4> of braham, $hich is a tolerant creed, $ith no sense of restriction in it& =FA> ;hen he kno$s of these spiritual realities, and becomes ac6uainted $ith the fatherhood of slam, the speculati(e thinker $ants to be close to braham& braham then asks the follo$er. 7;ho is this stran"er $ith ou37 and the follo$er replies. 7He is m brother&7 7Bour milkbrother or our bloodbrother37 braham asks& 7% $aterbrother7, the follo$er replies& 7Bou are ri"ht, that is $h do not reco"nise him& Do not keep compan $ith anone e-cept our milkbrother, #ust am our milkfather& The Presence of *upreme )liss al-hadrat alsa'dZyya1 onl admits milkbrothers, milkfathers and milkmothers, for the are suitable in
the si"ht of /od& Do ou not see that kno$led"e manifests as milk in the Presence of ma"ination, and this is because of the sucklin" relationship37 The speculati(e thinker's means of support is remo(ed,=F> $hen the relationship $ith the fatherhood of braham, peace be upon him, is cut off from him& braham then bids the follo$er enter the Gisited House, and he "oes into it $ithout his companion& His companion =the thinker> han"s his head lo$, and then lea(es throu"h the door b $hich he came in& He cannot lea(e throu"h the door of the an"els, $hich is the second door, due to a special 6ualit in it $hich is that the one $ho lea(es b it $ill ne(er return& Then the follo$er departs from the presence of braham, seekin" to rise a"ain, and he embraces his companion, the speculati(e thinker, there& To the latter it is said. 7;ait here until our companion returns ou cannot "o on, as this is the end of the =realm of> smoke dukhn1&7=FI> Then the thinker sas. 7 $ill submit and embrace slam, and put mself under the authorit of that $hich m companion has entered&7=FJ> )ut he is told. 7This is not the ri"ht place to recei(e slam& ;hen ou return to our o$n home, from $hich ou and our companion =first> came, that is =the proper place>. once ou ha(e submitted =there> and belie(ed =in our heart> and follo$ed the $a of the one $ho constantl turns to /od, bein" con(erted b the messen"ers $ho brin" ne$s from /od, =F> onl then can ou recei(e in the $a that our companion has recei(ed&7
Notes to Part C =C> K&A.C4& =2> This passa"e is the ei"hth dream in K. al-6ubashshirt for details see *& Hirtenstein, #he Tnlimited 6ercifier -ford, C1, pp&J4A1& =F> ne of the hi"h places of Paradise see K&JF.CJ2C& n his R. al-*nwr , bn 'rab_ describes '"lliyZn as 7the $orld of be$ilderment, deficienc and incapacit, and the treasuries of actions kha:'in al-a'ml 17 Ras'il , p&C1& =4> Traditionall, the 7bearers of the Kuran7 hamalat al-$ur'n1 refers to the first transmitters of the recitation, $ho $ere tau"ht the Di(ine ;ord b the Prophet, and $ho $ere responsible for the assembl and arran"ement of the first $ritten corpus durin" the rei"n of the third +aliph, '5thmn 2F?44FA?A1& :or bn 'rab_, the meanin" is more uni(ersall applicable. 7The lo(ers of /od are called the )earers of the Kuran'& Their )elo(ed unites all attributes, so the are identical $ith the Kuran7 Fut &&F41& =A> K&F4.FI. 7t is not our $ealth nor our children that brin" ou close in nearness to 5s, e-cept for one $ho has faith and acts ri"hteousl these shall ha(e double re$ard for $hat the ha(e done, and the shall be in hi"h chambers in securit and confidence&7 Here $e can see the Kuranic basis for the connection bet$een "ood actions and hi"h chambers& => #ime ma"aine, F0 *ept 2002& =I> ) )ruce :eiler ;illiam %orro$, 20021&
=J> 5ri 9ubin, 72anZfiyya and Qa'ba. an in6uir into the rabian preslamic back"round of dZn "brhZm7, in #he *rabs and *rabia on the ee of "slam, ed& :& <& Peters sh"ate Publishin", C1, p&J& => Vad and others like him used to pra to$ards the Qa'ba because the belie(ed that braham himself used to pra that $a& There is some e(idence that %uhammad himself used the Qa'ba as a $ibla durin" his first ears in %ecca, before takin", for a limited time, the $ibla of @erusalem& *ee 9ubin, p&C02& =C0> Fut &&2I0ff. all the follo$in" 6uotations come from this chapter and can be found in the accompanin" translation see pp&CF2C1& =CC> The follo$er here does not simpl mean an adherent of the e-ternal la$, but one $ho commits their heart and soul to /od and 7follo$s7 $hat He re(eals& s bn 'rab_ describes later, he is in fact %uhammadian and therefore a 7saint7& =C2> :or a fuller discussion of the wah al-khass, see our article, 7)et$een the secret chamber and the $elltrodden Path7, 56"*7, G, CA& =CF> llusion to the hadZth $udsZ . 7Neither % hea(ens nor % earth contain %e, but onl the heart of m faithful ser(ant contains %e&7 =CA> Fut &&2I& This principle of milk manifestin" as kno$led"e in dreams is "raphicall e-pressed in the stor of Ta6_ ibn %ukhallad, $ho $as "i(en a bo$l of milk to drink b the Prophet in a dream& n $akin" up, he made himself sick in order to (erif if it had reall happened, and he (omited up a lar"e 6uantit of milk promptin" bn 'rab_ to comment that 7he frustrated himself of an immense kno$led"e e6ual to $hat he drank7 Wisdom of the =rophets, +hapter in the ;ord of saac )eshara Publications, p&A01, Fus[s )eirut, C4, p&J11& =C> Ho$e(er, it mi"ht also describe the life of "ood $orks, $hich both the follo$er and the speculati(e thinker perform& =CI> K&4.24& =CJ> Fut &&A this is an interestin" readin" of K&22.IJ. 7&&&the creed of our father braham8 he?He named ou muslims7& The li"ht here is that $hich separates truth from falsehood, the root of the $ord mubZn ha(in" the meanin"s of clarit bayn1 and di(ision bayn1& =C> *ee Fus[s, +hapter in the ;ord of braham )eirut edn1, p&J0, Wisdom of the =rophets! p&40. 7Do ou not see that /od al-ha$$1 manifests $ith the 6ualities of recent thin"s3 &&&Do ou not see that the creature manifests $ith the 6ualities of /od, from their be"innin" to their end37 =20> :or bn 'rab_ the sacrifice of his son $as precisel a test of kno$led"e, re"ardin" the transposition of the dreamima"e to its ima"e in the sensor realm, rather than of faith&
=2C> ;e ma note that the ;isdom of this chapter is called the ;isdom of )ein" lost in lo(e muhayyamZya1, emphasisin" the interpenetration of lo(er and belo(ed, kno$er and kno$n& braham is of course the model of the $anderer $ho "i(es up all he has, to ser(e and honour the lo(e of /od& =22> Fus[s )eirut edn1, p&J2& =2F> 7&&& mar(el, a "arden amidst the flames! % heart has become capable of all forms& t is a pasture for "aelles, a con(ent for +hristian monks, a temple for idols and the pil"rim's Qa'ba, the tablets of the Torah and the book of the Kuran& follo$ the reli"ion of Lo(e. $hate(er $a Lo(e's camels take, that is m reli"ion and m faith&7 These famous lines from the #arumn are 6uintessentiall brahamic. each of these ima"es can be found in the to$n of 5rfa in southern Turke, $here braham is reported to ha(e li(ed and $hich has been a place of pil"rima"e for man hundreds of ears& The 7"arden amidst the flames7 recalls the stor of braham bein" cast into a fire 7 fire, be coolness and safet for braham7, K&2C.1& =24> The $ord milla is also used in Hebre$ $here it refers to the pact of circumcision& *o $e ma understand this creed as a circumcision of the heart, laid bare before the *in"ularit of /od& This is the true inclination of man hanZf 1, the root of this term meanin" 7to incline or lean7& *ee Fut &G&AI, $here bn 'rab_ describes the hunaf' as 7those $ho incline to the side of /od7&=2A> K&2.CF0&
Notes to Part 2 =C> am deepl indebted to m friends and fello$translators, 9osemar )rass, @ane +lark, +ecilia T$inch and the late Lala *hamash, $ith $hom ha(e been $orkin" on a translation of +hapter CI of the Fut[ht and from $hose comprehension ha(e benefited immensel& n lin"erin" errors remain mine alone& =2> The Di(ine *olicitude or pro(idential care 'inya1 $hich /od la(ishes on certain of His creatures is a central notion in bn 'rab_'s teachin"& t con(es the sense of a special Di(ine fa(our, "i(en directl to a ser(ant $ithout an intermediar, and ultimatel is $hat determines $hether a person becomes a /nostic see, for e-ample, Fut &&2J. 7The li"ht of faith besto$s felicit, and in no $a can it be "ained throu"h proofs& t deri(es onl from a diine solicitude to$ards the one in $hom it is found7 m italics, 6uoted in +hittick, 7elf-;isclosure of 0od , p&C1& Later in +hapter CI, bn 'rab_ describes ho$ the "i(in" or $ithholdin"1 of this :a(our is the real cause of superiorit appearin" amon" human bein"s in this $orld& The distinction is here emphasised b the contrast bet$een the effortlessness of bein" carried upon a litter or carria"e and the acti(e attention demanded b ridin" a steed& =F> That is to sa, this hea(en is se(enth in ascendin" order from earth, and first in descendin" order& The others in order of ascent from the earth are as follo$s. the first hea(en dam?%oon8 the second hea(en @esus and @ohn?%ercur8 the third hea(en @oseph Bsuf1?Genus8 the fourth hea(en
=4> This pattern of meetin"s is established from the (er be"innin". the follo$er meets the prophet of each hea(en, $hile the speculati(e thinker meets onl the planet belon"in" to that sphere& =A> The soul or self here denotes the lo$er soul unrefined b the li"ht of faith and "nosis& bn 'rab_ also uses it in other conte-ts to describe more refined dimensions of the self, leadin" to its fullest recepti(it as the perfected or complete soul nafs kmila1& => This celestial site and its identification $ith braham is attested in (arious hadith see ;ensinck, ?oncordance, G, pp&FAF41& ccordin" to nas b& %lik, 7I0,000 an"els enter it each da, and the do not return there7 %uslim, "mn, 2A1& The root of ma'm[r ' mr 1 has meanin"s of 7to culti(ate the earth1, make sure that the house is not deserted, fre6uent, (isit, inhabit, be inhabited and li(e lon"7& 6a'm[r could be translated as both inhabited?peopled or oft(isited?fre6uented& s the House of the Heart it is (ie$ed as bein" (isited or peopled b the an"els $ho are constantl comin" and "oin", and stands in stark contrast to the deserted and lonel house of the soul& =I> 9eferrin" to the star, moon and sun mentioned in K&.I. 7;hen ni"ht outspread o(er braham, he sa$ a star and said. This is m Lord'& )ut $hen it set, he said. lo(e not those $ho set'& ;hen he sa$ the moon risin", he said. This is m Lord'& )ut $hen it set, he said. f m Lord does not "uide me, shall surel be of those $ho "o astra'& ;hen he sa$ the sun risin", he said. This is m Lord& This is the "reatest!'& )ut $hen it set, he said. m people, surel am 6uit of $hat ou associate& ha(e turned m face to Him $ho ori"inated the hea(ens and the earth, a man of pure faith hanZf 1& am not one of those $ho co(er up'&7 =J> r. 7errant intelli"ences7& => The le(els martib1 of e-istence are an inte"ral part of the cosmos, and therefore must be distin"uished& 7The le(els make kno$n that $hich is ranked hi"her and that o(er $hich it is ranked& The le(els distin"uish bet$een /od and the $orld, and the manifest the realities of the Di(ine Names in terms of their more inclusi(e or less inclusi(e connections =$ith the creatures>7 Fut &&4, m trans&, see +hittick, 7ufi =ath of Knowledge, p&4J1& 7He $ho kno$s that e-cellence pertains to the le(els rutab1, not to his o$n entit 'ayn1, $ill ne(er decei(e himself into thinkin" that he is more e-cellent than anone else, althou"h he ma sa that one le(el is more e-cellent than another le(el7 Fut &&22A, m trans&, see 7=K p&4J1& =C0> The creeds madhhib, pl& of madhhab1, $ould usuall be taken to refer to the four schools of slamic la$, Hanafi, Hanbali, %aliki and *hafi'i& )ut it is more common for bn 'rab_, as here, to take it in its most uni(ersal and literal sense as 7the $as of "oin"7 to /od, or indi(idual forms of reli"ious belief and practice& =CC> lludin" to K&CC.CI. 7nd $hat of him $ho stands upon clear proof from his Lord, and a $itness from Him recites it, and before him is the )ook of %oses as "uide and merc37 =C2> lludin" to the hadZth $udsZ . 7Neither % hea(ens nor % earth can contain %e, but onl the heart of m faithful ser(ant contains %e&7 This hadZthis fre6uentl cited in *ufi te-ts& =CF> r. 7for ha(e been remiss $ith re"ard to /od7&
=C4> K&F.A& bn 'rab_ is here makin" a sharp distinction bet$een the heart of the ser(ant, $hich is faithful and in a state of rapture $ith /od, and the soul, $hich is full of re"ret and selfabsorption& =CA> This phrase echoes K&2A.2J. 7f onl had taken a $a alon" $ith the messen"er! las for me, if onl had not taken soandso as a friend khalZl 1!7 The use of the term khalZl , $hich is associated particularl $ith braham, is a tellin" e-ample of bn 'rab_'s fidelit to the meanin" of each $ord of this Kuranic te-t& =C> This could be read as 7from the stren"th of natural disposition7& =CI> +ompare this $ith the stor in 9umi's 6athnawi about the /reeks $ho are called *ufis1 and the +hinese, )ook , p&CJ trans& Nicholson1& The source for the stor appears to be /hal_& =CJ> 9eadin" fa-r'a amran hlahu man:arah, as the auto"raph appears to read& The printed editions are at (ariance here& =C> Literall, 7e(er possible thin" $hich is ne$l arri(ed7 mumkin muhdath1& The possible is the complement of the 9eal )ein", and ha(in" no bein" of its o$n, can onl be in a state of becomin"& ts 7arri(al7 is an e(erne$ becomin", $ithout timedimension, in contrast to the ancientness or priorit $idam1 of )ein"& The connection bet$een these t$o aspects is $hat bn 'rab_ calls 7the pri(ate face7 al-wah al-khss1& =20> The rabic is ambi"uous. this could mean that it is the pri(ate face $hich deri(es from the 5nlimited, or that each possibilit has been created muhdath1 from the 5nlimited& =2C> *ee K&I.CJ2. 7;e $ill dra$ them on?entice them $hence the kno$ not&&&7& =22> *ee K&2I.A0. 7nd the de(ised a trick8 and ;e de(ised a trick $hile the $ere not a$are7& =2F> *ee K&I.CJ2F. 7;e $ill dra$ them on, $hence the kno$ not8 and respite them assuredl % "uile is secure7& lso K&J.4A& t could also be translated as 7po$erful strata"em7& =24> *ee for e-ample K&4C.A. 7The sa. ur hearts are (eiled from $hat thou callest us to, and in our ears is a hea(iness, and bet$een us and ou is a (eil8 so act8 $e are actin"!'&7 =2A> This passa"e seems to refer not onl to the earth "ra(itas associated $ith the *aturnine disposition, the 7lead7 of human di"nit, but more particularl to the e-ample of braham $hen commanded to sacrifice his son, and ho$ he remained true to $hat he $as told to do& =2> K&40.AI 7&&&but most of mankind do not kno$&7 =2I> Literall, 7fatherhood7, $hich echoes the Kuranic description of braham as 7the father of ou all7 K&22.IJ1& bn 'rab_ calls braham 7our second father7 Fut &&A1, since dam is our first father in bodil terms&=2J> K&FC.C4&
=2> The terms sa'Zd happ, blessed, felicitous1 and sha$Z unhapp, miserable, $retched1 are Kuranic e-pressions applied to the people $ho inhabit the /ardens of Paradise and the :ire of Hell, respecti(el& =F0> n man passa"es bn 'rab_ emphasises the absolute supremac of Di(ine %erc o(er ;rath, usin" se(eral (erses from the Kuran and Hadith as proofte-ts& Later in +hapter CI, for e-ample, he e-plains K&CC.C0J as follo$s. 7/od sas re"ardin" the people of Paradise. a "ift uninterrupted', and He does not ascribe to it an end& nd He sas re"ardin" the people of Hell, $ho are $retched because the :oot of ll+ompellin" Po$er abar[t 1 has dominion. indeed our Lord does as He $ishes'& He does not sa that the condition the are in $ill not cease, like He does for the blessed ones& ;hat pre(ents that is His sain". nd % %erc embraces e(erthin"' and His sain". ndeed % %erc precedes % ;rath'&&&7& =FC> lludin" to K&FJ.IA, $here /od sas to blis. 7;hat pre(ented ou from prostratin" ourself to him =dam> $hom created $ith % t$o Hands37 bn 'rab_ e-plains the meanin" of the T$o Hands not in terms of blessin" and po$er, since that is true of e(er e-istent, but rather in terms of incomparabilit tan:Zh1 and similarit tashbZh1& nl in damic %an can /od manifest all His attributes, both transcendent and immanent& 7His $ords =in the abo(e Kuranic (erse> point out dam's eminence7 Fut &&41& =F2> bn 'rab_ has de(oted a $hole chapter, 2FC, of the Fut[ht to the (arious forms of Di(ine tricker or deception makr 1& 7n our o$n (ie$, /od's decei(in" the ser(ant is that He should pro(ide him $ith kno$led"e that demands practice, and then depri(e him of the practice8 or that He should pro(ide him $ith practice, and then depri(e him of sincerit in the practice7 Fut &&A2, trans& 7=K p&2I1& 5ltimatel, 7tricker7 is a merc that is educational, and brin"s the ser(ant to the realisation of true indi"ence& =FF> The $ord awhar $hich in philosoph is used in contrast to 7accidents71 has alchemical associations. it desi"nates the substance $hich under"oes transformations& =F4> 6illa ma mean either reli"ion?creed or the communit $hich follo$s that creed& =FA> *ee K&22.IJ. 7*tru""le for /od as is His due, for He has chosen ou and has laid upon ou no restriction in reli"ion, bein" the creed of our father braham he?He named ou muslims before and in this that the %essen"er mi"ht be a $itness o(er ou and ou be $itnesses o(er mankind&7 =F> That is to sa, it is the last stra$ for him& =FI> 7*moke7 here seems to allude to the arena of nature, in particular the hea(ens, as $ell as the aspiration to rise b one's o$n efforts& s the follo$in" passa"e e-plains, smoke is a 6ualit of nature, $hich rises b itself& 7The an"els belon" to the $orld of nature. the are the inhabitants of the spheres and the hea(ens& /od has instructed ou that 2e went straight to the heaen when it was smoke K&4C.CC1 and then 2e proportioned them as seen heaens K&2.21, makin" its folk =an"els> from them, $hich is $hat is meant b His $ords and 2e reealed in each heaen its commandYorder K&4C.C21& Noone denies that smoke is from nature, e(en if the an"els are luminous bodies, #ust as the #inn are fier bodies7 Fut &&A0 trans& 7;0p&F01&
=FJ> This is reminiscent of the profession of faith of the Pharaoh, $hich bn 'rab_ discusses earlier in the chapter, e-cept that the Pharaoh's attestation took place on the earthl le(el and $as accepted& =F> s the Prophet sas, 7:ollo$ me that /od ma lo(e ou7&
Practical *ufism n kbarian :oundation for a Liberal Theolo" of Difference b Gincent +ornell mon" the criticisms le(eled at the *ufi tradition b its modern %uslim opponents, t$o stand out as most prominent& The first is that *ufism does not represent authentic slam& This is
alle"edl because its teachin"s do not come directl from the Kur'an, the Prophet %uhammad, and the first "enerations of %uslims al-7alaf al-7alih1& ccordin" to this 7*alafi7 ar"ument, *ufism is a Tro#an horse for un$arranted inno(ations that o$e their ori"ins to non%uslim ci(iliations such as /reece, Persia, and ndia& The *alafi polemic be"an earl in the histor of *ufism, and is often associated $ith the anti*ufi ar"uments of Hanbali scholars, such as bn al@a$i d&C20C1 in #albis "blis or bn Tamia d&CF2J1 in his criti6ues of bn 'rabi&= C> t $as "i(en a ne$ lease on life in the t$entieth centur b the modernist reformer %uhammad 9ashid 9ida d&CFA1, $ho edited bn Tamia's $orks and influenced later *alafi ideolo"ues such as Hasan al)anna d&C41, the founder of the %uslim )rotherhood&=2> lthou"h )anna sa$ some (alue in $hat he called 7pure7 *ufism, he condemned the *ufi tradition as a $hole for incorporatin" forei"n ideas, such as 7the sciences of philosoph and lo"ic and the herita"e and thou"ht of ancient nations7& s a result, he asserted, 7;ide "aps $ere opened for e(er atheist, apostate, and corrupter of opinion and faith to enter b the door in the name of *ufism&7=F> n the "eneration after )anna's death, *alafi modernism, represented b the %uslim )rotherhood and allied "roups such as Pakistan's @amaati slam, contracted a marria"e of con(enience $ith *alafi traditionalism, represented b the ;ahhabi sect of *audi rabia& The result of this union $as the birth in C2 of the %uslim ;orld Lea"ue Rabitat al-'*lam al"slami 1, $hich pro(ided financial and institutional support for *alafi missionar acti(ities in the %uslim $orld and beond&=4> The $orld$ide spread of *alafism $as accompanied b a sstematic campai"n a"ainst slamic traditionalism e-cept for Hanbali traditionalism1 that has seriousl undermined *ufism as a (iable spiritual alternati(e in %uslim countries& n the $ords of *aid Kutb d&C1, the former head of the %uslim )rotherhood's *ection for the Propa"ation of the %essa"e, the al-7alaf al-7alih 7created a "eneration the "eneration of the +ompanions of the Prophet, ma /od be pleased $ith them $ithout comparison in the histor of slam, e(en in the entire histor of man& fter this, no other "eneration of this caliber $as e(er a"ain to be found&7=A> ccordin" to Kutb, traditional slam allo$ed itself to be recon6uered b the (er i"norance, depra(it, and mis"uidance ahiliyya1 that the ori"inal messa"e of slam had sou"ht to o(ercome& *ufism supposedl helped to perpetuate this ne$ ahiliyya because it $as a remnant of the 7feudal a"es7. its traditionalism $as an obstacle to pro"ress and reform, and it ad(ocated a spiritual $ithdra$al from life that led to the e(il of a sociall useless e-istence& :or Kutb, *ufism $as the first blo$ to be struck at the inte"rit of slamic thou"ht and the e-istence of the 7slamic nation7&=> *aid Kutb's polemic e-emplifies the second ma#or criticism of *ufism in the modern era. that it is impractical and sociall irrele(ant& This criti6ue has been nearl as harmful to the reputation of *ufism as the accusation of inauthenticit& :or Hasan al)anna, *ufism fostered an 7isolated spiritualit7 ruhaniyya i'ti:aliyya1 that leads to political and social 6uietism& This tendenc runs counter to the 7sociallconscious spiritualit7 ruhaniyya itima'iyya1 of slamic acti(ism, $hich promotes practice o(er theor and calls for open resistance a"ainst political and social in#ustice&=I> )anna's successors $ere e(en more e-treme in their criticisms of *ufism's rele(ance& :or Kutb and %uhammad al/haali d&C1, *ufism $as a medie(al relic& 5nscrupulous politicians used *ufi doctrines to 7dru" the masses7 and 7e-ploit the people7 b causin" (ictimied %uslims to resi"n themsel(es to their economic and social fate& 5nlike )anna, $ho maintained amicable relations $ith some *ufi orders, the sa$ the *ufi tari$a as a prime cause of %uslim disunit&=J>
Toda, leaders of *alafi or"aniations routinel use these criti6ues to turn %uslims a$a from the *ufi messa"e& n man communities, anti*ufi attitudes ha(e led to a 7trann of the ma#orit7 that ad(ersel affects the li(es of %uslims $ho follo$ the *ufi $a& This trann can be obser(ed e(en in liberal democratic countries such as the 5nited *tates& #he *merican 6uslim, a $idel distributed ma"aine published b the %uslim merican *ociet of :alls +hurch, Gir"inia, contains an ad(ice column in $hich a 7*heikh7 named %uhammad alHanooti "i(es fat$as on (arious aspects of %uslim life and practice& n the *eptember 200F issue, a $oman $ho has been approached b 7a "ood %uslim man7 for marria"e in6uires about her suitor's practice of *ufism p& FJ1& *he $onders about the suitabilit of a *ufi for marria"e because she does 7not $ant to end up $ith someone $ho does somethin" $ron" a"ainst slam7& Hanooti's response clearl illustrates the dan"er that *alafi ideas pose for *ufis $ho $ish to remain acti(e in their communities& 7 do not kno$ $hat sort of *ufi he is,7 sas Hanooti, 7but, in "eneral, ad(ise ou to marr a person $ho has "ood kno$led"e of slam, and one $ho is not merel follo$in" culture and tradition& n "eneral, $ould caution ou a"ainst marrin" a *ufi, for a "reat man of them do not ha(e a "ood kno$led"e of slam and are tilted to$ard li(es of incon(enience&7 ) counselin" the $oman to not marr a *ufi, Hanooti is in effect sain" that *ufis are not %uslims and that the Kur'anic ban a"ainst a %uslim $oman's marria"e to a non%uslim applies not onl to the follo$ers of other reli"ions, but to *ufis as $ell& Sufism and Authentic Tradition
Those $ho are $ell ac6uainted $ith the doctrines and histor of *ufism kno$ that both of the criti6ues detailed abo(e are false& :irst of all, *ufism, like most reli"ious institutions in *unni slam, traces its ori"ins to the Kur'an, the *unna of the Prophet %uhammad, and the $a of al-7alaf al-7alih& Thus, *ufism has #ust as much ri"ht to be called 7*alafi7 as its opponents& %ost of the earl sstematiers of *ufism, such as b 'bd al9ahman al*ulami d&C02C1, b Nu'am alsfahani d&C0FJ 1, and b alKasim alKushari d&C0I41, $ere trained in *hafi'i #urisprudence, $hich $as 7*alafi7 to the core& hmad ibn Hanbal d&JAA1, the founder of the Hanbali tradition, $as a student of mam al*hafi'i d&J201, and the Hanbali and *hafi'i le"al schools do not differ on essential matters& lthou"h *alafi opponents of *ufism ha(e the ri"ht to ob#ect to *ufi doctrines and practices, the do not ha(e a $arrant to claim that *ufism has no authenticit& n fact, it is easier to claim that *ufism, not *alafism, is the more authentic, because its traditions are more consistent $ith the historical contours of slamic thou"ht& t is much more difficult to maintain, as *alafi modernists do, that nearl all of slamic thou"ht bet$een the first centur of slam and the nineteenth or t$entieth centur of the +ommon *ince a ma#or role of the *ufi salih is to make the $orld a better place, it is hard to ar"ue that such a person is sociall irrele(ant& The retreats and periods of meditation practiced b *ufi salihin $ere means to specific ends8 the $ere not ends in themsel(es& %an *ufis emer"ed from their retreats to
become acti(e in their societies& *ometimes this acti(ism $as manifested out$ardl, as amon" the famous acti(ist shakhs of North frica&=C0> t other times it $as manifested in$ardl, such as $hen Harith ibn sad al%uhasibi of )a"hdad d&JFI1 formulated the *ufi doctrine of the tripartite soul nafs1&=CC> re $e to conclude that %uhasibi's ideas $ere not rele(ant because he preferred to look for the causes of social problems such as murder, suicide, and trann in the indi(idual psche rather than in societ at lar"e3 s a *ufi 7pscholo"ist7 such as %uhasibi less sociall useful than a modern *alafi politician3 n the presentda culture $ar that pits *alafi and other forms of slamic acti(ism a"ainst an ideolo"icall demonied ;est, and that pits a resur"ent ;estern positi(ism and cultural imperialism a"ainst an ideolo"icall demonied slam, the perspecti(es of *ufism and other ma#or traditions of classical slam are more important than e(er& The $holesale re#ection of the historical traditions of slamic thou"ht b *alafi modernist ideolo"ues constitutes a massi(e e-ample of the fallac of the e-cluded middle& To all intents and purposes, there are no 7middle a"es7 for *alafi slam& nstead, the idealied memor of a pristine 7ori"inal a"e7 pro(ides the basis for a utopian political ideolo" $hose (aunted 7slamic sstem7 $as ne(er part of traditional slamic societ& There is no historical authenticit in such a combination of mth and fantas& lthou"h *alafi ideolo"ues are often nostal"ic for the past "lor of slamic ci(iliation, the seldom mention that this "lor $as built on foundations such as those pro(ided b *ufism and other traditional slamic disciplines like Kalam and Falsafa that ha(e mostl been re#ected b presentda reformers& *uch a position is both lo"icall and historicall untenable& n the stud of Hadith, a tradition is considered inauthentic marfu' 1 if the chain of transmission bet$een the Prophet %uhammad and the present is broken& Ho$ then, can *alafi modernism, $hich $illfull re#ects t$el(e centuries of slamic de(elopment bet$een the Prophet and the present a"e, claim to be authentic $hen its o$n tradition is marfu' as $ell3 +ommentin" on the contradictions of the earl modern a"e, the %oroccan *ufi 9id$an ibn 'bdallah al@anu$i d&CAJF1 $arned his contemporaries. 7*oon ou $ill see, $hen the dust clears, $hether a horse or an ass is beneath ou!7=C2> Toda's contradictions $ithin slam are more lethal8 it is a bomb, not an ass, $hich *alafi ideolo"ues ma be ridin" into the future& The e-tremist tendenc of *alafi utopianism has become all too (isible since *eptember CC, 200C& ts sin"leminded hubris has transformed a re"ional problem into a "lobal crisis& f %uslims cannot accept doctrinal differences amon" themsel(es, ho$ can the hope to li(e in a "lobalied $orld, in $hich cultural and reli"ious differences are norms rather than e-ceptions3 n authentic slamic theolo" of difference is needed to make sense of a pluralistic $orld& *uch a theolo" must be premised on the realiation that the present state of reli"ious di(ersit reflects the $ill of /od and that slam allo$s different paths to an understandin" of the di(ine $ill& Finding Interreti!e Sace
The dialectical process throu"h $hich ne$ theolo"ies arise re6uires a hermeneutical space in $hich critical thinkin" can take place& The *alafi re"imes of po$er that dominate contemporar *unni discourse restrict such space b brandin" all approaches that do not fit their a"enda as 7unslamic7& t makes little difference $hether these 7unslamic7 responses seek a neotraditionalist re(i(al of the #uridical, philosophical, or *ufi approaches of the past, or $hether the emplo the tools of modern critical theor to come up $ith ne$ solutions& The
*alafi response to the problem of makin" slam rele(ant in the modern $orld is to proclaim, 7slam is simple7, and to reduce reli"ious consciousness to a calculus of ritual obli"ations, e-ternal smbols of "roup identit such as modern 7slamic7 dress1, and political doctrines that promote cultural and creedal e-clusi(ism&=CF> The radical superficialit of contemporar *alafi thou"ht has led to the de(elopment of a restricti(e and hi"hl ideolo"ied sense of orthodo- that, $hen combined $ith the antitraditionalism described abo(e, has turned *alafism, if not the ma#orit of *unni slam, into more of a sectarian cult than an actual reli"ion& )efore modern times, fe$ %uslim scholars of repute $ould dare to assert, 7slam is simple7& slam, as it $as li(ed and interpreted, $as as simple or comple- as it needed to be, and the le(el at $hich it $as approached depended on $hat circumstances re6uired& The institution of #urisprudence fi$h1, traditionall the most important intellectual discipline in slam, $as premised on the need to appl the *hari'a in a multiplicit of different conte-ts, and de(eloped a sophisticated lo"ic for interpretin" the La$ in different situations& The comple-it of slam in practice $as ackno$led"ed further throu"h the establishment of slamic #urisprudence in se(eral methodolo"ical schools, $hich differed in their approach to te-tual sources, et reco"nied each other's ri"ht to e-ist& The #uridical hermeneutical method, kno$n as ta'wil , $as the sub#ect of treatises $ithin each school and $as applied to both le"al and theolo"ical interpretation&=C4> The $a in $hich ta'wil $as used to create a hermeneutical space for ne$ theolo"ical positions is described b b Hamid al/haali d&CCCC1 in Faysal al-tafri$a bayna al-"slam wa al :anda$a The Decisi(e +riterion for Distin"uishin" slam from Heres1& /haali $rote this $ork to refute the tendenc of %uslim scholars in his o$n time to condemn their opponents as unbelie(ers or heretics& ccordin" to /haali, sacred te-ts such as Kur'an and Hadith are open to interpretation on fi(e different le(els. C1 ontolo"icale-istential dhati 1, 21 e-periential hissi 1, F1 conceptual khayali 1, 41 intellectual 'a$li 1, and A1 metaphorical shabahi or maa:i 1&=CA> These le(els of analsis mark the boundaries of interpreti(e space in slam. 7<(erone $ho interprets a statement of the La$"i(er in accordance $ith one of the precedin" le(els has deemed such statements to be true &&& t is =thus> improper to brand as an unbelie(er anone $ho en"a"es in such interpretation, as lon" as he obser(es the rules of hermeneutics $anun al-ta'wil 1&7=C> /haali's method of $anun al-ta'wil $as predicated on the assumption that the #urist or theolo"ian $ill at times be compelled to ackno$led"e 7the lo"ical impossibilit of the literal meanin" :ahir 1 of a =sacred> te-t7&=CI> ;hen this happens, hermeneutical space must be made a(ailable for alternati(e e-planations& To render an interpretation (alid, one must interro"ate each of the fi(e hermeneutical alternati(es sstematicall, thus establishin" a lo"ical $arrant for the method that one chooses to emplo&= CJ> /haali does not claim that all interpretations of a sacred te-t are of e6ual (alue& *ome ma be mis"uided or e(en completel $ron"& Ho$e(er, $ron" interpretations should not be suppressed as heres& nstead, the must be dispro(ed dialecticall& n interpretation is heretical onl if it denies the truth of a sacred te-t on all fi(e hermeneutical le(els&
helps preser(e alternati(e (oices that keep the process of interpretation openended& n terms of modern political philosoph, its spirit conforms to the liberal ideal of freedom of speech b concedin" to #urists and theolo"ians the ri"ht to be $ron"& An A"barian Aroach to #eligious $ifference
The $arrant to interpret sacred te-ts on more than one le(el is necessar if %uslim theolo"ians are to en"a"e constructi(el $ith theolo"ians of other reli"ions& +ontemporar %uslims must ree-amine the full panorama of slamic reli"ious thou"ht, assess its successes and failures, and listen once a"ain to the (oices that ha(e been silenced& Toda, these silenced (oices include most of the intellectual traditions of medie(al slam. philosoph, sstematic theolo", the classical #urisprudential tradition of *unni slam, and *ufism& lthou"h it $ould be a mistake to consider all *ufis 7liberal7 or 7openminded7, *ufi thinkers $ere more inclined than their e-oteric counterparts to (ie$ slam from a $ider perspecti(e and deal meanin"full $ith reli"ious difference& n part, this $as because the understood theolo" in its ori"inal sense as the 7stud of the nature of /od7, and follo$ed their in6uiries $here(er this definition took them& *ome of the most percepti(e *ufi $ritin"s on reli"ious difference came from the school of bn 'rabi d&C2401, $ho $as one of slam's "reatest metaphsicians& %an of the tenets of 7kbarian7 theolo", $hich refers to bn 'rabi's desi"nation as 7The /reatest %aster7 al-7haykh al-*kbar 1 b his follo$ers, $ere criticied b opponents of *ufism for not adherin" to the creedal boundaries of mainstream slam&=C> n e-ample of such an alle"ed 7inno(ation7 can be found in the treatise entitled, al-"nsan al-Kamil The Perfect %an1, b the ra6i *ufi 'bd alQarim al@ili d&C42J1& @ili, $ho $as one of the most important of bn 'rabi's doctrinal successors, ends a discussion on the ori"in of reli"ious difference $ith the follo$in" statement. #en sects are the sources for all of the religious differences @which are too numerous to countI! and all differences reole around these ten. #hey are =olytheists! 3aturalists! =hilosophers! ;ualists! 6agians! 6aterialists!
"f your /ord had willed it! eeryone on earth would hae belieed. Would you then force people to become belieersQ @+, ((I lthou"h @ili's e-e"esis of the Kur'an $as inno(ati(e, it $as full (alid accordin" to the rules of hermeneutics proposed b /haali& @ili be"an his analsis b takin" the sacred te-t at its literal $ord& *tartin" from the literal meanin" :ahir 1 of the Kur'anic (erses, he emploed the method of $anun al-ta'wil on the conceptual and intellectual le(els of meanin", $ithout resortin" to metaphor& Then he took another Kur'anic (erse, 7/od does $hate(er He $ishes7 2. 2AF1, and applied the theolo"ical notion of di(ine (oluntarism to the empirical fact of reli"ious di(ersit& The conclusions that @ili dra$s in al-"nsan al-Kamil that the e-istence of reli"ious differences is /od's $ill, and that all human bein"s, e(en unbelie(ers, practice reli"ion as /od intended them to do follo$ lo"icall from this process of interpretation& Ho$e(er, this is not to sa that @ili's interpretation is the 7true7 meanin" of these Kur'anic (erses& t is onl to sa that his interpretation is as (alid as an other interpretation deri(ed from the literal meanin" of these three (erses& <(en more, @ili affirms that slam is the 6uintessential reli"ion of /od& Later on in the te-t, $hen he discusses ho$ 7each sect finds pleasure in its tenets7 Kur'an, F0. F21 he does not absol(e the unbelie(ers of their errors& =2C> :or @ili, reli"ions are not e6ual in (alue& Ho$e(er, $hen the Kur'an commands, 7There is no compulsion in reli"ion7 2. 2A1, this means that e(en false reli"ions should be respected b %uslims because all reli"ions, includin" those that are in error, e-ist b /od's $ill& +ontemporar %uslims should carefull consider @ili's reasonin" and the Kur'anic (erses that support it& n the modern a"e, the chief problem for slamic theolo" is not the proliferation of local reli"ions, but the competition of ri(al $orld reli"ions, most of $hich ha(e histories lon"er than that of slam and ha(e de(eloped sophisticated means of defense and interpretation& f /od had trul intended to sa(e the $orld throu"h the messa"e of +hrist alone, then $h $ould He ha(e allo$ed the theolo"ical challen"e of slam3 f slam resol(ed all of the contradictions of +hristian theolo", then $h is +hristianit still the lar"est reli"ion3 Part of the ans$er to these 6uestions, @ili $ould assert, lies in the reco"nition that each reli"ion contains a portion of uni(ersal truth, to $hich people respond in their o$n $a& Theolo"ical hostilit can ne(er be transformed into tolerance until this fact is reco"nied& n a recent unpublished paper, %artin Lin"s, commentin" on %ark , F0 7Thou shalt lo(e the Lord th /od $ith all th heart, and $ith all th soul, and $ith all th mind, and $ith all th stren"th71, notes that %uslim and +hristian reli"ious authorities ha(e been much too ea"er to risk 7$ith all th mind7 for the sake of 7$ith all th soul and $ith all th stren"th7&=22> The %reati!e %ommand and the Islamic &riginal osition
ccordin" to kbarian moral theolo", there are t$o tpes of di(ine command, $hich entail different kinds of human obli"ations&
the theolo"ical relationship bet$een slam and other reli"ions, and the rules of social interaction, includin" the rules of $ar& bn 'rabi calls the first and most uni(ersal tpe of di(ine command the +reati(e +ommand al-amr al-takwini 1&=2F> This command is 7creati(e7 because all of creation, includin" humanit, is a product of /od's "oodness and creati(it& The Kur'anic (erses that best characterie this command are. 7% merc encompasses e(erthin"7 I. CA18 and 7=/od's> onl command $hen he desires a thin" is to sa to it )e!' and it is7 F. J21& The di(ine names of merc, al-Rahman and al-Rahim, "o(ern the +reati(e +ommand because the act of di(ine creati(it the besto$al of e-istence upon none-istence is the most merciful act that /od performs& The +reati(e +ommand is lo"icall prior to all other di(ine commands because it e-presses most completel the Kur'anic messa"e of unit& 5nder the terms of this command, the most important dut of the human bein" is to reco"nie that insofar as she is human and created, she has one /od, one ori"in, one ancestor dam1, one race, and shares $ith all other human bein"s the same nature, di"nit, and reli"ion& This reli"ion is slam, in the uni(ersal sense of reco"niin" and submittin" to the conse6uences of one's ontolo"ical dependence on /od& The relationship bet$een /od and the human bein" that is implied in the +reati(e +ommand is formall e-pressed in the first part of the 7hahada, the slamic 7$itnessin"7 of ultimate truth. 7There is no "od but llah7& This relationship also e-presses $hat the liberal moral philosopher @ohn 9a$ls d&20021 mi"ht ha(e called the slamic 7ri"inal Position7& This is because the +reati(e +ommand sets the most basic and fundamental terms on $hich the relationship bet$een self and other is predicated& :or 9a$ls and bn 'rabi alike, the relationship bet$een self and other is the basis of all natural duties, irrespecti(e of $hether it is bet$een the human bein" and /od or bet$een oneself and another human bein"&=24> This relationship is epitomied in the Kur'an b the (erse that describes humanit's co(enant $ith its +reator and Lord. 7;hen th Lord dre$ forth their descendants from the children of dam, He made them testif concernin" themsel(es =sain">. m not our Lord3' The replied, Bes, $e do so testif'7 I. CI21& Humanit's assent to the responsibilities implied in this co(enant constitutes the 7social contract7 that is the basis of the slamic ri"inal Position& lthou"h the Kur'anic 7social contract7 is hierarchical, and thus is not e-actl the same as 9a$ls' secular contract bet$een ontolo"ical e6uals, it still meets the criterion of e6ualit that is necessar for a liberal theor of #ustice& This is because the slamic ri"inal Position concei(es of all human bein"s as ontolo"icall and morall e6ui(alent and as sharin" the same natural ri"hts and duties& The normal human condition is to see /od from the startin" point of the $orld& To see /od from this perspecti(e is to see /od as the Lord and +reator of e(erthin"& This is the attitude e-pressed in the slamic ri"inal Position $hen the human bein" responds to /od's 6uer, 7m not our Lord37 $ith 7Bes, do so testif&7 %uslim e-e"etes interpret this assent as ha(in" been "i(en before the earthl creation of the human bein", $hen all of dam's future descendants $ere summoned to ackno$led"e /od's Lordship and His role in their creation& The fact that this co(enant $as contracted before humans $ere on earth implies that human bein"s ha(e a transcendent side to their nature, and thus ha(e the abilit to rise abo(e their earthl condition and (ie$ the $orld as if from a distance or a hei"ht&=2A> The hi"her one "oes, the more the $orld appears as a $hole, and differences that seem si"nificant on the "round become insi"nificant $hen (ie$ed from abo(e& :rom such a (anta"e point, all of the $orld, includin" all peoples and all of their different beliefs, are part of the same reflection of
/od, $hose 7face7 $ill abide fore(er AA. 2I1, for 7He is the :irst and the Last, the ut$ard and the n$ard7 AI. F1& This uni(ersalistic $orld(ie$, in $hich self and other are part of the same unit, is an important corollar of the +reati(e +ommand and "i(es rise to the natural duties that result from the slamic ri"inal Position. 7h humankind! Qeep our dut to our Lord, $ho created ou from a sin"le soul, and created its mate from it and from $hom issued forth man men and $omen& *o re(ere the /od b $hom ou demand ri"hts from one another and re(ere the ri"hts of kinship7 4. C1& s this (erse indicates, the dut to abide b /od's +reati(e +ommand includes re(erence for the ri"hts of kinship al-arham, literall, 7the $ombs71& +learl, this dut applies to "enealo"ical kinship, but it also applies to the "reater kinship of the human species, since all of humankind, as the children of <(e, are born from the same $omb& To return to the terminolo" used b 9a$ls, the 7initial contractual situation7 of humanit's co(enant $ith /od is the startin"point from $hich all concepts of ri"ht be"in, includin" the ri"hts that people demand from each other& The fact that such ri"hts are both mutual and reciprocal is also part of the slamic ri"inal Position and is a conse6uence of the shared ontolo" of humanit& This ontolo" includes a transcendent aspect, $hich is the spiritual potential of each human bein"& The Kur'an sas that /od breathed His spirit into dam FJ. I21, and that 7=/od> created the hea(ens and the earth $ith truth and ri"ht bi-l-ha$$1, and fashioned =dam> in the best of forms7 4. F1& Thus, human bein"s, $ho are composed of both spirit and matter, ha(e a natural dut to respect the ri"hts of others, because both self and other share the same combination of material bein" and spirit& This dut pertains irrespecti(el of $hether the other is one's biolo"ical kin or belon"s to another race or reli"ion& To ob#ectif and depersonalie another human bein" because of ideolo"ical or reli"ious differences is to for"et that all humans are made up of the same combination of spirit and cla& This is the mistake that led *atan, in the form of blis, to disrespect dam b sain", 7 am better than =dam>& Bou created me from fire, $hereas ou created him from cla7 I. C21& ccordin" to 9a$ls, a conception of ri"ht 7is a set of principles, "eneral in form and uni(ersal in application, that is to be publicl reco"nied as a final court of appeal for or"aniin" the conflictin" claims of moral persons&7=2> *uch a conception of ri"ht ma be deri(ed directl from the slamic ri"inal Position& s the Kur'an reminds us, not onl $as dam created $ith ri"hts, but the entire cosmolo"ical uni(erse 7the hea(ens and the earth71 $as similarl created $ith ha$$, an rabic term that can mean 7ri"ht7, 7truth7, or 7#ustice7& The idea that all created thin"s possess ri"hts that are part of their ontolo"ical nature is fundamental to the slamic conception of #ustice& The dut to respect the inherent ri"hts of others is a corollar of this premise8 human dignity is a ri"ht that is not e-clusi(e to %uslims& Thus, the tendenc of some %uslim ideolo"ues to den moral personhood to non%uslims or dissentin" %uslims is both a lapse of understandin" and a breach of /od's +reati(e +ommand& nother basic ri"ht that is deri(ed from the slamic ri"inal Position is the ri"ht to life. 7Do not take a human life, $hich /od has made sacred, other than as a ri"ht8 this He has en#oined upon ou so that ou mi"ht think rationall7 . CAC1& nother is the ri"ht of free choice, $ithout $hich di(ine #ud"ment $ould be meanin"less. 7The truth is from our Lord& *o $hosoe(er $ishes shall belie(e, and $hosoe(er $ishes shall disbelie(e7 CJ. 21& t $ould make a mocker of the /od"i(en ri"hts of di"nit, life, and free choice for %uslims to restrict
the social and political ri"hts of confessional minorities or to assi"n collecti(e "uilt to a nation because of its reli"ion or sstem of "o(ernment& The basic ri"hts in slam the ri"ht to life, the ri"ht to freedom, and the ri"ht to di"nit depend on a second natural dut that arises from the slamic ri"inal Position& This is the dut of merc rahma1, $hich is prior to all other duties in slam e-cept the ackno$led"ement of humanit's common dependence on /od& llah sas in the Kur'an, 7% merc encompasses e(erthin"7 I. CA1, and e(er 7ura of the Kur'an e-cept one be"ins $ith the formula. 7) the name of /od, the )eneficent al-Rahman1, the %erciful al-Rahim17&=2I> %uslim reformers $ho $ish to reform their societies b makin" the *hari'a the basis of their le"al sstems often for"et that the dut of merc applies to each and e(er obli"ation that is en#oined upon human bein"s in the Kur'an& ;hat this means in practice is that $hen the performance of an obli"ation calls for se(erit, it is the dut of %uslims to temper se(erit $ith merc& The %ommand of &bligation and Islamic (ustice
n terms of reli"ious practice, the concept of obli"ation has more of a datoda impact on the li(es of indi(idual %uslims than the concept of ri"ht& Thus, it is no surprise that the tpe of di(ine command most often discussed in slamic literature is the +ommand of bli"ation alamr al-taklifi 1&=2J> This command forms the basis of the slamic le"al sstem and is di(ided b #urists into in#unctions co(erin" acts of $orship 'ibadat 1 and interpersonal beha(ior mu'amalat 1& The latter cate"or includes business transactions, criminal #ustice, and the la$s of nations& The rabic term, taklif , used in the phrase al-amr al-taklifi , is a le"al and moral concept that refers to the responsibilit of indi(iduals to carr out their obli"ations& The +ommand of bli"ation imposes specific obli"ations on %uslims, either indi(iduall or collecti(el& t is a matter of debate $hether such obli"ations should be obeed simpl because the come from /od or because the are "ood intrinsicall& %uslim modernists, follo$in" the teachin"s of %uhammad 'bduh d&C0A1, assert that all di(ine commands are sub#ect to empirical (erifiabilit and ser(e a necessar function that can be pro(en rationall& Literalists, such as the ;ahhabis of *audi rabia, consider it sacrile"ious to put /od's commands to such a test and assert that %uslims should obe them un6uestionin"l, simpl because the come from /od& ;hat is perhaps most si"nificant is that neither side seems to ha(e discussed this 6uestion from the standpoint of a sstematic moral philosoph& ;hereas the #uridical tradition of slam dealt $ith 6uestions of moral choice pra"maticall on a casebcase basis, it $as primaril the philosophers and the *ufis $ho attempted to assess the slamic concept of obli"ation $ithin the conte-t of more uni(ersal conceptions of ri"ht and #ustice&=2> The mar"inaliation of philosoph and *ufism in contemporar slam, and the resultin" lack of debate on the $ider philosophical issues surroundin" the concept of obli"ation ha(e become ma#or contributin" factors to the rise of e-tremism in the %uslim $orld& The dut that "o(erns the moral obli"ations of %uslims under the +ommand of bli"ation is ustice& n alternati(e readin" of the (erse, 7=/od> created the hea(ens and the earth $ith truth and ri"ht bi-l-ha$$17, is 7/od created the hea(ens and the earth $ith #ustice7& @ustice, in the sense of $hat is ri"ht and proper, is a secondar meanin" of the rabic term, ha$$& @ustice is en#oined on human bein"s as a natural dut in a number of Kur'anic (erses. 7Geril, /od commands #ustice and kindness7 C. 018 7%ake peace bet$een them $ith #ustice, and act e6uitabl7 4. 1& The rabic term for #ustice in these (erses, 'adl , corresponds closel to the ristotelian notion of #ustice, $hich carries the connotation of 7fairness7 or 7e6uit7&=F0>
:or 9a$ls, all obli"ations arise from the principle of fairness, because fairness 7holds that a person is under an obli"ation to do his part as specified b the rules of the institution $hene(er he has (oluntaril accepted the benefits of the scheme7&=FC> n slam, 7(oluntar acceptance of the scheme7 is implied in the slamic ri"inal Position as a conse6uence of the co(enant struck bet$een /od and humanit& @ustice is thus a natural dut in slam because human bein"s are 7born into7 #ustice from before their creation8 the concept is, in effect 7hard $ired7 into the phsical and social $orlds that humans occup&=F2> The ma#or concepts that are included in the notion of #ustice in slam also appear as Di(ine Names& /od is thus characteried as The Truth al-2a$$1, @ustice al-'*dl 1, and The :air or <6uitable al-6u$sit 1& This is particularl si"nificant because for bn 'rabi and his school, the 6ualities of e-istence are imparted as manifestations of the Di(ine Names& problem $ith applin" the notion of #ustice to specific obli"ations in slam is that #ustice is most commonl understood as a moral dut, $hereas the +ommand of bli"ation is understood as a le"al re6uirement& )ecause the e-act relationship bet$een duties and obli"ations has not been philosophicall determined in contemporar slam, there is a tendenc to fall into a confusion of priorities in the attempt to appl one or the other& bn 'rabi, $ho $as one of the fe$ %uslim thinkers to address the problem of dut (ersus obli"ation sstematicall, prioritied the t$o concepts in li"ht of the t$o tpes of di(ine command& The natural dut of merc is en#oined upon human bein"s throu"h $hat bn 'rabi called the 7%erc of bli"ation7 rahmat al-wuub1, $hich is an aspect of the +ommand of bli"ation&=FF> 5nlike the altruistic 7%erc of the /ratuitous /ift7 rahmat al-imtinan1, $hich is part of the +reati(e +ommand and is an e-pression of di(ine lo(e and creati(it, the %erc of bli"ation refers to the merc that is re6uired in e(er moral action, accordin" to the Kur'anic (erse. 7Bour Lord has prescribed merc for Himself7 . C21&= F4> bn 'rabi further relates the concept of merc to the di(ine names al-Rahman and al-Rahim, $ith the %erc of the /ratuitous /ift correspondin" to al-Rahman and the %erc of bli"ation to al-Rahim& )ecause of the reciprocal nature of #ustice, an act of merc besto$ed b one human bein" upon another constitutes a "ift for both the recei(er and the "i(er& :or the recei(er, the "ift of merc compensates for the se(erit of #ustice& :or the "i(er, the dut to act mercifull is also a "ift from /od because it counteracts the tendenc of the e"o to indul"e in selfri"hteousness. 0od exercises mercy as a gratuitous act under the name al-Rahman @#he BeneficentI! while he obligates 2imself @to re$uite with mercyI under the name al-Rahim @#he 6ercifulI. Nbligation is part of the 0ratuitous 0ift! and so al-Rahim is contained within al-Rahman. <0od has written upon 2imself mercy< in such a way that mercy of this kind may be extended to 2is serants in reward for the good acts done by them indiidually D those good works which are mentioned in the >ur'an. #his kind of mercy is an obligation upon 0od with which 2e has bound 2imself toward those serants! and the latter rightfully merit this kind of mercy by their good works. O ) To summarie. the natural dut of merc is part of the slamic ri"inal Position b (irtue of the +reati(e +ommand, $hich corresponds to the di(ine name al-Rahman& n like manner, the +ommand of bli"ation obli"es human bein"s to act mercifull b (irtue of the di(ine name al-Rahim& @ust as human merc rahma1 is implicit in the idea of merc as a uni(ersal principle al-Rahim1, so the obli"ation to act mercifull on all possible occasions is a necessar corollar to the notion of merc as a natural dut& Ho$e(er, most people are not a$are of the lo"ical priorit of merc and other natural duties that arise from the +reati(e +ommand& %ired
as the are in a $orld of difference and sub#ecti(it, the interpret the +ommand of bli"ation in an e-clusi(e sense, and o(erlook the lo"ical priorit of both the +reati(e +ommand and the natural duties that arise from it. #he diine effusion is ast! because 0od) is ast in bestowal. #here is no shortcoming on 2is part. But you hae nothing of 2im except what your essence accepts. 2ence! your own essence keeps the ast away from you and places you in the midst of constraint. #he measure in which 2is goernance occurs within you is your &&& Bou do not kno$ other than ourself&7= FI> <(en the %uslim #urist, $ho is trained to consider a scriptural obli"ation as prior to a moral dut, must assess each obli"ation accordin" to $hether the di(ine command that "o(erns it is "eneral or specific in its application& f the application is specific, he must in6uire about an limitations to its application that mi"ht arise throu"h the historical conte-t of its re(elation& =FJ> di(ine command must not be applied uni(ersall if the conte-t of its re(elation demonstrates conclusi(el that its application is specific to a particular time, place, or social situation& n e-ample of this dual problematic of prioritiation and conte-tualiation can be found in 7urat al-#awba +hapter on 9epentance1, $here some of the most hostile (erses concernin" %uslim and non%uslim relations appear& Ho$ is a %uslim to respond $hen the Kur'an commands. 7:i"ht a"ainst such of those $ho ha(e been "i(en the *cripture as belie(e not in llah or the Last Da, and forbid not that $hich llah has forbidden b His messen"er, and follo$ not the reli"ion of truth, until the pa the tribute i:ya1 readil, bein" brou"ht lo$7 . 213 +ertainl, it is helpful to kno$ that there is a limitin" conte-t. this discourse $as re(ealed at a time $hen the poltheists and the @e$s in rabia had broken their treaties $ith the %uslims and banded to"ether a"ainst the Prophet in $hat pro(ed to be the final assault on %edina& Ho$e(er, as late as the midt$entieth centur, *aid Kutb, $ho $as full a$are of the historical back"round of this (erse, interpreted it as a "eneral obli"ation to compel non %uslim minorities to pa the i:yata-& <(en more, he defined the i:yanot as an e-emption from militar ser(ice as %uslim apolo"ists ha(e often done, but as a protection ta- and token of humiliation that temporaril e-empted @e$s and +hristians from persecution b the slamic state&=F> The prioritiation of ri"hts o(er duties embodied in bn 'rabi's notion of the dual nature of the di(ine command not onl stren"thens the liberal response to such discriminator interpretations, but it also supports the #uridical tendenc to promote merc b seekin" limitin" e-ceptions to the +ommand of bli"ation $hene(er possible&
A )ridge to *ositalit+ and Toleration
The first step to$ard a ne$ slamic theolo" of difference is for %uslims to reco"nie that ultimatel, e(erthin" happens because /od $ants it to happen& This includes the fact of human di(ersit, $hich the Kur'an mentions as ha(in" been created for the purpose of reflection and learnin". *mong 0od's) signs are the creation of the heaens and the earth! and the differences of your languages and colors. 2erein indeed! are portents for those with knowledge @ GGI. Nh humankindE We hae created you male and female! and hae made you nations and tribes so that you may come to know one another. erily! the noblest of you! in the sight of 0od! is the most 0od-conscious of you. erily! 0od is the Knowing and the *ware @H( +I. ncluded $ithin the di(ersit of $hich the Kur'an speaks are differences in human ideas, $orld(ie$s, and reli"ions, all of $hich e-ist because of /od's +reati(e +ommand& Ho$e(er, the acceptance of plural perspecti(es on the bsolute does not mean that all reli"ions are ultimatel the same, or e(en that some reli"ions mi"ht not be more effecti(e paths to the kno$led"e of /od than others& ) the same token, prioritiin" the natural dut of merc b ackno$led"in" the di"nit of )uddhists and +hristians or acceptin" the di(ine ori"ins of @udaism and Hinduism does not mean that %uslims cannot oppose the un#ust actions of belie(ers in other reli"ions& ctions should be seen as e(il $hene(er the undermine the uni(ersal principles of life, di"nit, freedom of choice, and #ustice that are embodied in the Kur'an and other scriptures& <(ils should be opposed in themsel(es, and the should not be seen as inescapable conse6uences of alternati(e reli"ious beliefs& ccordin" to the kbarian perspecti(e, no reli"ion that /od allo$s to e-ist is bad per se, and no one has the ri"ht to e-clude a belie(er in another reli"ion from the brotherhood of the slamic ri"inal Position& ndi(idual +hristians and Hindus can do bad thin"s, but so can %uslims& *ain" that @e$s are the eternal enemies of slam or that merican forei"n polic is necessaril dri(en b 7+rusader7 intentions is a moral and theolo"ical error of profound proportions& n the moral le(el, this error is caused b i"norin" the priorit of the +reati(e +ommand o(er the +ommand of bli"ation8 on the theolo"ical le(el, it is caused b i"norin" the full meanin" of the human bein" as /od's (ice"erent khalifa1 on earth 2. F0 FF1& :or %uslims, the acceptance of reli"ious differences does not ha(e to mean abandonin" one's belief in the theolo"ical superiorit of slam or fearin" that one is actin" a"ainst /od's $ill& n fact, the situation is 6uite the opposite& The permissibilit of reli"ious pluralism is clearl indicated in the follo$in" Kur'anic passa"e. 7:or each of ou $e ha(e made a La$ and a $a of life& f /od had $illed, He $ould ha(e made ou into a sin"le communit7 A. 4J1& n this (erse, 7La$7 shir'a1 is a snonm for reli"ion, because it refers to the duties and obli"ations that pro(ide a frame$ork for the moral life& n premodern slam, the sub#ect of 7the La$ before slam7 constituted $hat $e toda $ould call the histor of reli"ions&= 40> n addition, the (erse "oes on to sa. 7*tri(e a"ainst each other in "ood $orks, for to /od is the return for all of ou and He $ill inform ou about that $herein ou differ&7 <(en a literal interpretation of this statement $ould su""est that the onl interreli"ious competition that counts in the si"ht of /od is competition in "ood $orks, such that %uslims $ould compete $ith @e$s, +hristians, and others in the alle(iation of human sufferin"& This is (er different from the belief, e-pressed b contemporar Hamas and slamic @ihad e-tremists, that strappin" on a bomb
belt and blo$in" up a bus of sraeli school children $ill earn the martr a re$ard in hea(en because the children are potential sraeli soldiers& ll morall si"nificant acts, $hether performed b %uslims or non%uslims, must be #ud"ed b prioritiin" the ri"hts and duties of the +reati(e +ommand o(er the re6uirements of the +ommand of bli"ation& ;hat Varru6 meant b this $as that the practice of scriptural hermeneutics demands a multidimensional perspecti(e, in $hich indi(idual obli"ations are (ie$ed in the conte-t of the creati(it of /od's $ill, and in $hich the outer $ord of the La$ is interpreted in li"ht of its inner spirit& s a uni6ue combination of spirit and matter, the human bein" is b nature a builder of brid"es bet$een conceptual $orlds& )eneath the differences that obtain bet$een reli"ious doctrines, sacred la$s, and $orld(ie$s, all normal human bein"s share the abilit to transcend their limitations8 all ha(e the intellectual means to communicate $ith each other across reli"ious di(ides& n li"ht of Kur'anic teachin"s, it is illo"ical to assume that reli"ious misunderstandin" is normal or that reli"ious differences cannot be brid"ed& f belie(ers in different reli"ions are unable to understand each other, it means that one or both are lackin" in spiritual insi"ht, or that one or both are in fundamental error about the nature of /od& mon" the ri"hts besto$ed upon us b /od, the ri"ht not to understand is no$here to be found& The Kur'an $arns %uslims. 7)e not of those $ho ascribe partners to /od mushrikun1, $ho split up their reli"ion and become schismatics, each sect e-ultin" in its doctrines7 FF. FC F21& This error is part of the theolo"ical sin of shirk , a term usuall defined as 7assi"nin" partners to /od7, but $hich literall means, 7sharin"7& n other $ords, it consists of lettin" contin"ent ideas, concepts, and pre#udices share in /od's $ill and so(erei"nt, and as such, is the "reatest impediment to theolo"ical hospitalit and the acceptance of difference& lon" $ith bn 'rabi, all %uslims should be co"niant of the $ider implications of the Kur'an's $arnin". 7/od does not for"i(e our shirk , but he for"i(es all else, as He $ills7 4. 4J1& Notes
C& *ee le-ander D& Qnsh, "bn '*rabi in the /ater "slamic #radition the 6aking of a =olemical "mage in 6edieal "slam lban, NB, C1, pp& JI CC2&
2& bid&, p& 0& *ee also 9ichard P& %itchell, #he 7ociety of the 6uslim Brothers Ne$ Bork and -ford, CF reprint of C first edn1, p& A& )anna $as a fre6uent (isitor to the *alafia bookstore in +airo and the %uslim )rotherhood published the final edition of 9ida's #ournal, al6anar ibid& pp& F2C 21& F& %itchell, 6uslim Brothers, p& 2C4& 4& The first council of the %uslim ;orld Lea"ue, $hich met in December C2, $as headed b %uhammad ibn brahim ibn l al*hakh, a direct lineal descendant of %uhammad ibn 'bd al ;ahhab d&CIC1, the founder of ;ahhabism, and included *aid 9amadan, the soninla$ of Hasan al)anna& *ee Hamid l"ar, Wahabbism * ?ritical %ssay neonta, NB, 20021, p& 4& *aid 9amadan $as stripped of his citienship b the re(olutionar "o(ernment of <"pt in CAF& He had lon" been a ke fi"ure in the %uslim )rotherhood's international bureau and $as influential in the establishment of the )rotherhood in *ria& He subse6uentl recei(ed political aslum in *$iterland, $here his son, the prominent CF& n 7To$ard the Li"ht7, a manifesto for the reformation of <"pt sent to Qin" :aru6 in C4I, Hasan al)anna included amon" the planks of his pro"ram 7+onsideration of $as to arri(e "raduall at a uniform mode of dress for the nation7& Hasan al)anna', Fie #racts of 2asan alBanna' @+(,J +(H(I * 7election from the %a#mu'at 9asa'il almam al*hahid Hasan al )anna', trans& +harles ;endell )erkele, Los n"eles, and London, CIJ1, p& C2&
C4& n important $ork in this "enre is bu )akr %uhammad bn al'rabi al%a'afiri d&CC41, >anun al-#a'wil The 9ules of Hermeneutics1, ed& %uhammad al*limani )eirut, C01& This #urist from *e(ille in %uslim *pain $as not related to the *ufi bn 'rabi& CA& *herman & @ackson, Nn the Boundaries of #heological #olerance in "slam *b8 2amid al0ha:ali's :asal alTafri6a bana alslam $a alVanda6a -ford and Qarachi, 20021& ha(e altered @ackson's translation of terms sli"htl to fit the present discussion& /haali's full discussion of the terms mentioned abo(e can be found on pp& 4 C00& C& bid&, p& A0& CI& bid&, p& C04& CJ& bid& C& *ee Qnsh, "bn '*rabi in the /ater "slamic #radition, for a full account of these ob#ections& 20& 'bd alQarim al@ili, al-"nsan al-kamil fi ma'rifat al-awakhir wa al-awa'il +airo, CJC1, (ol& 2, p& C22& 2C& bid&, pp& C22 4& 22& %artin Lin"s, 7;ith ll Th %ind7, unpublished paper disseminated at the second 7)uildin" )rid"es7 seminar hosted b His Hi"hness the
F0& lasdair %acntre, Whose 5ustice! Which RationalityQ Notre Dame, N, CJJ1& *ee especiall the chapter entitled, 7ristotle on @ustice7, pp& C0F 2F& n ristotle, #ustice is based on ratios, and not on e6ui(alences& These ratios "o(ern the principle of fairness in distributi(e #ustice and retributi(e #ustice or 7#ustice as rectification71& *ee ristotle, 3icomachean %thics, trans& %artin s$ald ndianapolis, CJC reprint of C2 first edn1, )ook G, pp& CCC F0& FC& 9a$ls, #heory of 5ustice, p& F0C& F2& bid&, p& F02& The fact that the rabic term, 'adl , connotes #ustice, fairness, and e6uit eliminates 9a$ls' problem of ha(in" to dra$ a le-ical distinction bet$een #ustice and fairness& n slam as in ristotle1, one cannot sa that #ustice is 6ualitati(el different from fairness, because the are essentiall the same thin"& FF& utsu, 7ufism and #aoism, pp& C2C 2& F4& This passa"e could also be translated as. 7Bour Lord has $ritten merc upon His o$n *pirit7&FA& utsu, 7ufism and #aoism, p& C22& This discussion is found in Fusus al-2ikam& F& +hittick, "maginal Worlds, p& CA2& This passa"e is from Futuhat G 2&2F1& FI& bid&, p& CF& The passa"e comes from Futuhat G 42C&F41& FJ& %ohammad Hashim Qamali, =rinciples of "slamic 5urisprudence +ambrid"e, CC1, pp& CF 4J& F& *aid Kutb, Fi :ilal al->ur'an n the *hade of the Kur'an1 )eirut and +airo, CJ01, pp& C220 A0& less se(ere perspecti(e can be found in bdur 9ahman & Doi, 3on-6uslims under 7hari'ah @"slamic /awI Lahore, CJC1& 40& This sub#ect is discussed in detail in & Qe(in 9einhardt, Before Reelation the Boundaries of 6uslim 6oral #hought lban, NB, CA1& 4C& bu al'bbas hmad Varru6, >awa'id al-#asawwuf Principles of *ufism1, ed& %uhammad Vuhri alNa##ar and 'li %a'bid :ar"hali )eirut, C21, p& J&
penin" the Heart bn rabi on *ufferin", +ompassion and tonement ʿ
b @ames ;inston %orris n the Name of /od, the ll+ompassionate, the ll%erciful Did ;e not open up for ou our chest, =C> and lift off from ou our burden $hich $ei"hed do$n our back, and raise up for ou our 9emembrance3
:or surel $ith difficult is ease8 surel $ith difficult is ease& *o $hen ou ha(e finished, e-ert ourself to the utmost, and stri(e onl1 to please our Lord& *ura 41 *ometimes bn rabi's 6eccan Npenings despite their $elldeser(ed reputation for difficult offer amain"l direct and illuminatin" insi"hts into life's most basic lessons& +ertainl this is the case $ith his discussions of the central role of earthl sufferin" in e(er person's spiritual "ro$th, and $ith his clarification of the comple- role of sufferin" in the ne-us connectin" our mis1deeds, their painful but potentiall liberatin"1 conse6uences, and their ultimate fruits of illumination, compassion and spiritual "ro$th and perfection& Ho$e(er, his primar purpose is clearl not to construct or ar"ue for some abstract theodic or philosophical doctrine& *o the follo$in" casestud of his pro"ressi(e treatment of the sadr literall 'chest,' but in almost all conte-ts more meanin"full translated b the beautifull illustrates the $a his teachin" and lan"ua"e are al$as carefull desi"ned to e(oke abo(e all each reader's o$n indispensable personal e-perience and illuminated understandin" tah$9$1 of the realities in 6uestion& s $e shall see, his o$n "radual 'un(eilin"' of all the dimensions of this realit closel mirrors the actual e-istential process of spiritual testin", purification and inspiration $hich each reader and student can alone brin" to their stud of this $ork& ʿ
*ince this uni6ue rhetorical and peda"o"ical method of the Fut8h4t can onl reall be understood and appreciated throu"h repeated practice and familiarit $hich means it is still (er difficult to approach usin" onl translations, $ithout read access back to the ori"inal rabic this stud also hi"hli"hts the critical importance, $hen approachin" an topic in bn rabi's $ritin"s, of carefull considerin" all the rele(ant, intentionall scattered passa"es both holisticall and in their particular conte-t& <(en $ith a reliable translation and conte-tual presentation, ne$comers to his $ork $ill ine(itabl tend to focus on either its scriptural or its other intellectual elements, $hich are initiall al$as more immediatel (isible than the essential underlin" dimension of indi(idual realiation to $hich the allude& <(en his more direct allusions to those ke dimensions of spiritual realiation $hether e-periences of himself and his companions, or e-pressed throu"h accounts of the Prophet, the ':riends of /od' awliy4 1 and other spiritual fi"ures must al$as be carefull situated in the intended conte-t of their particular sta"e and acti(e role in the lon" process of each soul's purification and perfection, since other$ise the possibilities of misunderstandin" and inappropriate application are le"ion& :inall, the further obstacles posed b inade6uate translations and presentations of an of his $ritin"s are painfull familiar to anone $ho has stru""led $ith such $orks& ʿ
ʾ
Sadr in the uran& Di(ine and %uman Roles
The rabic term sadr , appearin" some 44 times in the Kuran, refers most literall to the human chest, a meanin" closel related to its etmolo"ical root of $hat is first, foremost or uppermost8 a be"innin"8 or to proceed or emer"e from somethin"& )ut its fi"urati(e and idiomatic meanin" in reli"ious conte-ts, as the seat of a $ide ran"e of familiar human feelin"s, emotions and different kinds of a$areness of di(ine acti(ities and inspirations, is usuall (er close to that of the as $ell as se(eral other less fre6uent Kuranic e-pressions that could all
be translated like$ise b 'heart' in man conte-ts& =4> The ma#or difference from the $alb the latter usuall referrin" to the inherent locus of our recepti(e human a$areness of /od and the creati(e *pirit1 is that the sadr , much like the bodil chest in relation to the bodil heart, also refers to that $hich can either 'co(er o(er,' hide, obscure and close off or else open up and re(eal the pure recepti(it of the$alb& s such, it has a ke role in both e-pressin" and accountin" for all the dimensions of our apparent human opposition to /od's $ill and of our sub#ecti(e sense of 'separation' from the di(ine, especiall those aspects of e-perience often rather ne"ati(e or oppressi(e that $e $ould e-press in e(erda
The most fre6uent mention of these 'hearts' sud8r 1 on the human side refers to $hat $e seek to hide $ithin them a familiar acti(it of constant, almost unconscious lin" particularl to oursel(es1 that in(ol(es the lo$er aspects of the self nafs1, ima"ination and selecti(e memor& Thus people are said to 'fold up' and 'hide' $hat is in their sud8r , $ith their hatred and malice bein" mentioned in particular. Pes! surely they fold up their hearts so that they may try to hide @themselesI from 2im&&& CC.A1& But the hatred has appeared from their mouths! and what is in their hearts is een greater...F.CCJ1& Whether you hide what is in your hearts or reeal it! 0od Knows it... F.21& The Kuran fre6uentl speaks of the resultin" constriction or 'ti"htness' dayyi$1 and 'oppressi(e burden' hara 1 or 'blindness' 22.41 of our sud8r , e(en as in *ura 41 in reference to %uhammad and other prophets. =erhaps you are setting aside what was reealed to you! and your heart is oppressed because of =what your enemies say >&&& CC.C21& *ee similar references to %uhammad at CA., and to %oses askin" /od for the assistance of aron1 at F.CF& ndeed some other people ma e(en ha(e their hearts sub#ecti(el li"htened b their opposition to /od kufr 1 C.C01&
People ima"ine all sorts of thin"s in their sud8r . for e-ample, &&&be you stones or iron or some creation een greater in your hearts 4.018 and you are more fearful in their hearts than 0od... A.CF1& ther recurrent ima"inin"s obscurin" the heart include 'dire need ' A.18 and 'fear ' A.CF1& :inall, one of the famous concludin" protecti(e (erses of the Kuran mentions the sadr as the locus of all the insinuations and hidden promptin"s of *atan, who whispers secretly in the hearts of the people CC4.A1& ;hile most of the Kuranic references to /od's acti(ities in relation to the sud8r are 6uite positi(e, still (erse .C2A openl states in this re"ard $hat is often reiterated throu"hout the Kuran in emphasiin" the di(ine responsibilit, at some le(el, for all human actions $hatsoe(er, a perspecti(e that is e(entuall at the heart of bn rabi's metaphsical perspecti(es here and most famousl, throu"hout his later Fus8s al-hikam& =A> 7o whoeer 0od wishes to guide rightly! he opens his heart to surrender-to-=eace al-isl4m18 and whoeer 2e wishes to lead astray! 2e constricts his heart &&&' .C2A1& ʿ
) far the most fre6uent citation in this respect is the repeated Kuranic emphasis on /od's direct kno$in" of all that is hidden in human hearts. 7o be aware of 0od surely 0od is allKnowing of what is in the hearts A.I1& => Particularl important, "i(en bn rabi's characteristic emphasis on the Kuran's recurrent eschatolo"ical passa"es and ima"er as smboliin" the enli"htened understandin" of the true Qno$ers uraf4 1, is the insistence on the una(oidable re(elation to each soul itself as to /od1 of $hat $as once 'hidden' in our hearts, in the eschatolo"ical conte-t of those hopin" to hide their $ron"doin" at the Last Da1. ;oesn't he know that when what is in the graes is brought out! and what is in the hearts is manifestly 1 reali:ed! surely on that ;ay their /ord will be most aware of themQ C00.CC1& ʿ
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Gerses describin" /od's this$orldl1 openin" and 'release' of the sud8r! =I> $hether in the famous *ura 4 of our epi"raph abo(e or in %oses' re6uestin". N my /ord! open up for me my heartE 20.2A1& T$o ke (erses emphasie /od's sal(ific role in the spiritual healin" shif4 1 of our sud8r . 0od heals the hearts of a people who hae faith .C418 and N you people! there has already come to you a lesson from your /ord! a healing for that which is in the hearts C0.AI1& ʾ
s a particular e-ample of such di(ine healin" particularl tellin" in li"ht of $hat the Kuran and hadith alike ha(e to sa about hateful an"er ghadab1 as 'the touch of *atan' t$o other (erses emphasie ho$ /od can remo(e e(en deepl rooted rancor and malice ghill 1 from the sud8r & )oth (erses refer specificall to the hi"h spiritual state of the blessed in the di(ine '/ardens'. *nd We hae remoed from their hearts whateer hatred was there I.4F18 and we hae remoed from their hearts whateer hatred was in them CA.4I1& nother (erse often alluded to b bn rabi speaks of /od's '+lear *i"ns' 4y4t 1 as directl inspired in the sud8r . "t @the reelationI is clear 7igns in the hearts of those who hae been gien @diineI knowing&&& 2.41& ʿ
%an (erses of the Kuran specificall focus on the per(erse human propensit to man different forms of resistance and disobedience to$ard $hat $e in some deeper $a alread 'kno$' to be ri"ht& =J> The opposite of that in(eterate, sometimes pulin" opposition of our hearts is 'surrender to di(ine1 Peace' isl4m1, and se(eral (erses specificall emphasie the di(ine role in that decisi(e spiritual transformation. 0od opens up hearts to surrender-to=eace .C2A18 and 7o whoeer 0od wishes to guide rightly! 2e opens his heart to surrenderto-=eace F.221& n particular, the same (erse emphasies that this process in(ol(es the di(ine illumination of the 'opened' hearts. 7o is the one whose heart 0od has opened to surrender-to-=eace! such that he is upon a /ight from his /ord like the state of the unenli"htened13 F.221& :inall, $e come to the (er heart of bn rabi's o$n reflections on these man dimensions of the heart, throu"hout these foundational chapters CIF1 of his 6eccan Npenings. ...so that 0od may test what is in the hearts of you all F.CA41& => ʿ
The %eart's "no)in# *(s+ discursi(e thin,in# ./01
The first place $e encounter a mention of the heart i&e& the sadr 1 in the Fut8h4t is in bn rabi's fundamental discussion $hich $e ha(e translated more full in an earlier stud =CC> of the (aried tpes and $as of human 'kno$in"' that underpin the different le(els of discourse inter$o(en throu"hout the rest of this immense $ork& Here he introduces the fundamental distinction bet$een the abstract, hi"hl fallible and unreliable 'kno$in"' of the discursi(e intellect, and the inspired inner a$areness of the 'kno$led"e of states' 'ilm alahw4l , or ma rifa1, $hich is ac6uired throu"h a di(ine inspiration ilh4m1 that is immediatel reco"nied as such b the recepti(e heart sadr 1. ʿ
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Then ou must kno$ that if this inspired 'un(eilin"' or 'kno$in" of states'1 seems "ood and beautiful to ou and ou accept and ha(e faith in it then re#oice in that "ood ne$s! :or ou are necessaril e-periencin" an 'un(eilin"' of that, e(en if ou aren't a$are of that, because there is no other $a to that, since the heart sadr 1 is only deli"hted and pleased b that $hose spiritual1 soundness it is absolutel sure of& ;hile discursi(e thinkin" has no footin" here, because this is not in its domain of perception& s $e shall see, bn rabi returns to de(elop and amplif this practicall crucial openin" distinction in se(eral passa"es belo$& ʿ
The (ourne+ing that pens the %eart ./21
The poor fello$ ima"ines he is knockin" and openin" the 'door' of spiritual illumination1, sain". '+an there be, in face of this constriction and hea( burden that still feel no$1 anthin" but e-pansion and openin" of m heart13 )ut compare that to the Kuran on those $ho are disputin" $ithout real kno$in" or faith1. 7o whosoeer 0od wills to 0uide! 2e opens
up their heart to the surrender-to-=eace. But whosoeer 2e wills to lead astray! 2e makes their heart constricted and weighted down! as if they were climbing up into the skyE .C2A1& :or #ust as the 'openin"' of the heart1 onl comes after the constriction, so like$ise That $hich is sou"ht is not attained until after tra(elin" the spiritual1 path& nd that poor fello$ $as heedless of his o$n ac6uirin" of $hat he had attained throu"h inspiration ilh4m1, amon" those thin"s that the people of mind and intellect falsel assume1 is onl ac6uired b means of thinkin" and proofs& bn rabi's repl to his di(ine "uide here, rather than simpl echoin" that fi"ure's criticisms of the limitations of our discursi(e intellect, pro(ides another fascinatin" and as $e shall see, hi"hl si"nificant ackno$led"ement of the essential interpla of all our human capacities, includin" e-tensi(e learnin" e-periences, deep reflection tafakkur 1, and inspiration, in the lar"er course of each person's "radual spiritual "ro$th and their uni6uel indi(idual path of perfection& He be"ins b ackno$led"in" this msterious outh's obser(ation that those $ho rel e-clusi(el on their intellect. ʿ
$ill be "rie(ed and saddened, $hen the arri(e back at the point from $hich the departed& )ut =bn rabi adds> the $ill re#oice in $hat the ha(e ac6uired of the secret msteries in the course of their path, and to $hich the ha(e returned! :or if the %essen"er had not been called to the scension, he $ould not ha(e climbed up to the hea(ens, nor $ould he ha(e come back do$n and this #ournein" brou"ht to him the presence of the n"elic Host and the *i"ns of His Lord& ʿ
These fe$ carefull chosen $ords at the (er be"innin" and first 'door$a' b4b1 of these immense Npenings pointedl hi"hli"ht one of the most distincti(e features and orientin" aims of all of bn rabi's $ork. that is, his preoccupation $ith makin" clear the full uni(ersalit and inclusi(eness of the comple- processes of spiritual de(elopment, learnin" and illumination that unfold $ith miraculous detail and e-actitude in e(er domain and le(el of creation& That essential 6ualit of the *hakh's speech is aptl ackno$led"ed in this di(ine outh's o$n immediate reaction. ʿ
*o $hen brou"ht up this kno$in", $hich cannot be reached b the intellect alone or full actualied and perfected b understandin" alone1, this 'oun" man'1 replied. 'Bou ha(e made me hear an e-traordinar secret, and ou ha(e un(eiled for me a fascinatin" realit, $hich did not hear from an Wal9 =:riend, one close to /od> before ou! Nor ha(e e(er seen anone for $hom these realities $ere perfected and completed as the ha(e been for ou& <(en thou"h the are kno$n to %e and inscribed in %
The ne-t mention of the openin" of the heart comes in chapter 2 bn rabi's elaborate introduction to the spiritual si"nificance of the rabic letters of the Kuran and their cosmo"onic roles1, in the course of a lon" poem $hose *peaker is at once /od =C4> and the rabic letter 74d the letter $hose "raphic $ritten form = > si"nificantl combines t$inned (isible representations of both the '$hole' closed, on the ri"ht side1 and the 'halfopened' full ʿ
recepti(e human heart on the left side of the letter1& The immediate (isual smbolism of this letter also foreshado$s bn rabi's later discussion of the 'eternal prostration' su8d 1 of the heart, =CA> as this letter's $ritten ima"e also su""ests that of a person (ie$ed from the side, facin" to the left, bo$in" do$n in the prostration sta"e of the ritual praer& The poetic speech of this di(ine letter could readil ser(e as the epi"raph foreshado$in" the rest of this lon" in(esti"ation. ʿ
;hate(er depth there ma be in the sea, the shore of the Heart is deeper! nd if our Heart should be constricted from kno$in"1 %e, then the Heart of someone other than ou is e(en ti"hter& :or"et the e"oself nafs1 and accept from a truthful ne $ho speaks truthfull& nd don't oppose?di(er"e from %e1, lest ou be pained. for the Heart is suspended from %e& pen t, and $ill release it =iftahu! ashrahu>, and do that acti(it ou'(e alread realied! 5ntil $hen, ou of the hardened heart, $ill ou keep1 that heart of ours locked up3! The Di(ine '5reaths' and the Recepti(e %eart ./61
The openin" poem that be"ins the particularl rich and re$ardin" chapter FA of the Fut8h4t , 'n the true inner kno$in" of that person $ho has actuall realied =taha$$a$a. i&e& e-perienced and full understood> the $astation of the di(ine )reaths and its secret meanin"s after death,' =CI> is the first of a number of short scattered passa"es $here bn rabi be"ins to e(oke more e-plicitl the distincti(e e-periential 6ualities of the opened or liberated heart sadr mashr8h1& t is no coincidence that this first sta"e in that depiction a"ain focuses on the opened heart's essential recepti(it to $hate(er is brou"ht at each instant b the e(errene$ed di(ine ')reaths'. ʿ
The true1 ser(ant is $hoe(er in the state of life $as $ith Him like his state after the death of the bod and the animal1 spirit& nd the ser(ant is $hoe(er, e(en1 in the state of bein" (eiled from Him, was a light , like the illumination of the earth b the sun& :or the state of death has no pretense =CJ> accompanin" it like life has such e-plicit and (isible pretensions $ith re"ard to certain people $hile for other people its pretensions are kno$n1 b hints and intimations& *o if ou'(e understood $hat $e $ere tellin" ou, ou'll uphold in life
a )alance that is abo(e both e-cess and deficienc, and ou'll be amon" those $ho are purified b His realities, lea(in" no $a for censure or reproach& )ut if ou pa no attention to $hat $e'(e said, ou'll come to the realm of /od's1 Kuestionin" with a heart still unopened ! t is surel $orth notin" that bn rabi actuall opens this ke chapter de(oted to all those forms of di(ine inspiration ilh4m1 and "uidance that are the sub#ect of (irtuall all of the remainin" Fut8h4t e(okin" here all that is brou"ht to the opened heart b the e(errene$ed di(ine )reaths b insistin" on the absolute consonance bet$een those endlessl (aried illuminations and the ori"inal scriptural formulae of innocent, unreflecti(e 'faith' 9m4n1 in the prophetic re(elations. that is to sa, of pure faith uncontaminated b the distortions of subse6uent reflection and borro$ed or interpolated interpretations and e-planations. ʿ
Bou must kno$! o m brother that the kno$in" of the people of /od =i&e& the people of 'opened hearts'>, taken from spiritual e-perience?un(eilin" kashf 1 completel corresponds to the form of innocent faith 9m4n1& :or e(erthin" $hich faith accepts corresponds to the un(eilin" of the people of /od, since it is all realit?Truth ha$$1, since the one $ho reports the di(ine re(elation1, $ho is the Prophet, is reportin" $hat he kno$s directl1 on the basis of a sound un(eilin"& nd the essences of those $ho kno$ /od throu"h /od =C> ha(e the attributes of e(er thin" $hose kno$in" the also take from /od, $hate(er that ma be& Here a"ain, as $e find a"ain and a"ain throu"hout the Fut8h4t , bn rabi 6uickl returns to amplif and de(elop these initial remarks in $as $hich make it much clearer that eery human bein" includin" those $ho ma think the are relin" onl on their intellects in fact is e-periencin" and then follo$in" instants of spiritual 'un(eilin"' in certain moments and situations of their li(es. ʿ
No$ $e ha(e #ust indicated for ou a matter of immense si"nificance, so that ou mi"ht kno$ $hat the kno$led"e of those relin" on their intellects "oes back to, and $here their thou"hts come from& =&e& that their sound ideas, thou"hts, and intuitions are also in realit the heart's di(ine inspirations&> This is so that it mi"ht become clear to ou that sound kno$led"e is not ultimatel1 "i(en b thinkin", nor b those thou"hts that the intellectuals ha(e affirmed and that in the $ords of a famous hadith1. sound kno$in" is onl 'a li"ht1 that /od casts in the heart' of the kno$er& nd it is a di(ine li"ht b $hich /od speciall distin"uishes $hoe(er He $ishes amon" His ser(ants $hether the be1 an"el, messen"er, prophet, friend of /od. wal9 1 or the person of faith& *o $hoe(er has no un(eilin" throu"h $hat the di(ine ')reaths' brin" to fill the opened heart1 has no real kno$in"! The %ealer of %earts .201
ne of the most characteristic unifin" dimensions of the Fut8h4t is the $a that bn rabi constantl mo(es back and forth, $ithin e(er chapter, bet$een a focus on the particular perspecti(es and concerns of ordinar spiritual seekers, and scattered correspondin" reminders of the sal(ific perspecti(e and roles of the awliy4 *ll4h, of the immense pleroma of ʿ
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spiritual instruments and personalities $ho, both from this $orld =2C> and from beond, pla their indispensable roles at e(er sta"e of each indi(idual's on"oin" drama of spiritual "ro$th, de(elopment and "radual transformation& Thus it should come as no surprise that the *hakh's first e-plicit allusion to /od's acti(it as the ' 2ealer of hearts' .C48 C0.AI1, in the openin" poem of chapter F, pointedl directs our attention to$ard all those $ho fulfill and manifest this di(ine ntention. <(erone $ho brin"s life to his realit and heals the heart1 from the sickness of the (eils. That one is @esus for us, there cannot be an doubt about that! &&& *o His spiritual intention himma1 flo$s secretl throu"hout the $orld, amon" the rabs and e(erone else. Throu"h it their souls are brou"ht to life, and throu"h it the misfortunes are taken a$a& s $e shall see, perhaps the most si"nificant phrase here, in terms of bn rabi's later de(elopment of the theme of the 'openin" heart,' is his prefi"uration of the ultimate di(ine mster. that secret, 'hidden flo$in"' sar4, from the same root as isr4 1 of /od's transformin" Lo(in"merc and +ompassion the cosmic creati(e )reath of the ll+ompassionate that can onl be "rasped throu"h the necessaril painful human dramas that e(entuall make possible the 'openin"' of each constricted and o(erburdened heart& ʿ
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'$ompulsion' Necessarily Precedin# the %eart's penin# .221
The follo$in" discussion comes from bn rabi's chapter built around the Prophet's famous intimation at $hat $as certainl out$ardl the most de(astatin" and hopeless moment of his entire callin", $hen he had lost his $ife and the uncle $ho $as his stron"est political support in %ecca that ' am surel findin"?e-periencin" the )reath of the ll%erciful&&&&'. a decisi(e subtle e-perience of illuminatin" "race that closel preceded the pro(idential arri(al of his first tin band of future supporters ans4r 1 from the distant oasis settlement of Bathrib& ;hat bn rabi sas in this short section, for each reader, necessaril re6uires a lifetime's e-perience of 'translation' into those particular correspondin" realities and transformin" moments of /race that are needed to brin" this intensel compressed metaphsical summar to life. ʿ
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No$ ou must kno$ that the people embodin" this spiritual station are all those, amon" the people of /od, $hose state $as that of those $ho $ere first1 en"ulfed and surrounded b the Names of di(ine Domination and +ompulsion, =2F> throu"hout the entiret of His $orld, from its loftiest to its lo$est realms1& *o that the are turnin" to the most intense and sincere1 beseechin" and earnin" for the Names of di(ine Lo(in"merc and +ompassion& Then the Name 'The ll+ompassionate' al-rahm4n1&&& re(eals itself to them and the di(ine Determination freel besto$s the "ift of that di(ine Lo(in"merc1 upon them& n this $a, the effects of all the Names of di(ine1 +ompulsion are erased from them, so that the place of their heart1 is e-panded to recei(e the breaths of the ll+ompassionate1& Thus
their heart is opened up, the di(ine )reath circulates throu"h it1, and the *pirit of Life tra(els secretl throu"h it& t is tpical of bn rabi's approach that he immediatel follo$s his intensel compressed e(ocation of this culminatin" spiritual illumination $ith an e6uall (i(id $arnin" about the all toofamiliar practical dan"ers of 'pretense' and selfdelusion in this spiritual domain. ʿ
*o $hoe(er has this spiritual state and reall kno$s it b direct e-perience 'tastin"'1 $ithin their self is amon" the adepts of this spiritual station& )ut don't delude ourself! :or e(er human bein" kno$s his or her o$n inner state, and it is of no use to ou at all to present ourself to the people as ha(in" a spiritual le(el that ou don't actuall possess& *o no$ ha(e "i(en ou this cautionar ad(ice and e-plained this to ou accordin" to the path of the ':olk of /od1'& =24> *o don't be among the ignorant ones CA.1 re"ardin" $hat $e ha(e informed ou about re"ardin" this! *nd worship-and-sere your /ord until there comes to you the ?ertainty of this openin" of the Heart1 F.A1& ',armic' $imensions of the *eart's Suffering and Atonement
*i"nificantl enou"h, bn rabi's first discussion of the openin" of the heart in his immense chapter 'on our inner kno$in" of the secret msteries of the ritual praer'1 comes up in connection $ith the repeated in(ocation of the di(ine Names '#he *ll-?ompassionate! the *ll6erciful ' ar-Rahm4n ar-Rah9m1, durin" the recitation of the F4tiha the openin" *ura that recurs throu"hout each ccle of the dail ritual praers1& =2A> ;hat is strikin" here is the *hakh's first pointed reminder that most of the people recitin" these formulae ha(e onl an illusor and dan"erousl deficient notion of the actual di(ine realities and their manifestations1 underlin" those central di(ine Names a point that he de(elops at much "reater len"th onl a fe$ lines later in this same chapter in the follo$in" lon" citation here1& bn rabi is elaboratin" here a $ellkno$n 'di(ine sain"' in $hich /od replies to the ser(ant's recitation of these particular Names in praer $ith the phrase. '6y serant was praising 6eE' ʿ
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)ut, the *hakh immediatel adds. He didn't sa #ust what it $as that the ser(ant $as praisin" Him for! nd this is because the ordinar person onl reco"nies as di(ine '+ompassion' for him $hate(er happens to match up to his immediate e"oistic1 aims of his carnal nafs1 e(en if that supposed act of %erc1 actuall harms him, or doesn't correspond to his true1 nature, or e(en if it contains the seeds of1 his tormentin" punishment! =2> )ut the true spiritual Qno$er 4rif 1 is not like that& :or surel the di(ine +ompassion and Lo(in"merc ma come to the ser(ant in an abhorrent form, such as the necessit1 for the sick person of drinkin" or eatin" dis"ustin" or foulsmellin" medicine& )ut the healin" in that is hidden& ʿ
The broader cosmic and human si"nificance of this obser(ation for the openin" of the heart is soon carefull outlined, a short $hile later, =2I> in the course of bn rabi's e-planation of the deeper e-periential meanin"s, for the true Qno$er, of the same lon" di(ine *ain" had9th $uds9 1 describin" ho$ /od participates in and responds secretl to each sta"e of the ser(ant's recitation of the F4tiha& Here he be"ins b askin" ';hat is reall intended' b the (erse ʿ
C.41 Ruler of the ;ay of 5udgment m4lik yawm al-d9n13 nd $h is that (erse of @ud"ment immediatel preceded b the repeated e(ocation C.C and C.F1 of /od as 'the *ll?ompassionate! the *ll-6erciful al-rahm4n ar-rah9m1'3 rdinaril, of course, most people tend to pro#ect this realit of /od's ultimate 9i"ht @ud"ment d9n1 and infinite +ompassion into an ima"ined, distant eschatolo"ical future& The heart of bn rabi's teachin" on this 6uestion is condensed in the follo$in" passa"es, $hich deser(e the closest possible attention and reflection on their manifestations in e(er area of our dail life. ʿ
)ut $hene(er the Qno$er sas 'Ruler of the ;ay of Right-5udgment ,' he does not restrict that 'Da of 9i"ht@ud"ment' to the other life al-4khira1& :or he sees that the *ll-6erciful and the *ll-?ompassionate are not separated from the Ruler of the ;ay of 5udgment , since that 'Da' of each soul's eschatolo"ical 9eturn1 is onl an attribute of both of those intrinsicall di(ine 9ealities1& :or the 9ecompense =2J> of di(ine @ud"ment1 is in both this lo$er life duny41 and the other& nd that is $h He manifested $hat He prescribed re"ardin" the upholdin" of the di(ine sanctions a"ainst $ron"doin"1. to make manifest the corruption on the dry land and the sea! through what the hands X actions1 of people ac$uire i&e& brin" upon themsel(es1 so that 2e might cause them to taste some of what they hae done! in order that they might returnE F0.4C1& :or this $ider karmic process flo$in" from the proportionate conse6uences of all our deeds1 is itself the essential realit ayn1 of the 9ecompense! *o the Da of this lo$er life is also a Da of 9ecompense, and for the Qno$er1 /od is trul and (isibl1 the Ruler of the ;ay of Right-5udgment & ʿ
=2> are secretly flo)in# =F0> throu#hout this lo)er )orld+ *o the full human bein" ins4n1, in the abode of this lo$er life, is not e-empt from that $hich =FC> constricts his heart sadr 1 and causes him pain, =F2> both of the senses and of the intelli"ence?spirit a$l 1 not e(en from such apparentl tri(ial thin"s as1 the bite of a flea or stumblin" and trippin"& %ence the true "no)er sees that the atonements7reparations7expiations
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)ut those pains are bounded and limited in time, $hile /od's Lo(in"merc ma He be e-alted! is not limited in time& :or His /oingmercy encompasses eery thing AJ.21& *o some of That di(ine Lo(e and +ompassion1 is attained and manifested b $a of His freel besto$ed /race imtin4n1, in $hich the source of our1 partakin" in that infinite Lo(in"merc1 is His pure /race not anthin" 'merited' or deser(ed1& ;hile some of that manifest Lo(in"merc1 occurs b $a of di(ine *elfobli"ation, as1 in His sain". 'Pour /ordly 7ustainer @rabbI has written @ordainedI upon 2imself /oingmercy ' .A418 and in His sain" to %oses and his se(ent companions1. '#hen " shall writeYordain "t...' I.CA1& *o the ordinar1 people are takin" all their e-periences the attribute to that di(ine rahma1 as a strict recompense, $hile in fact1 it comes upon some of the responsible mukallaf 1 creatures simpl1 throu"h /od's1 freel besto$ed /race, ho$e(er undeser(in"1 the ma be& *o understand this! Therefore e(ery pain in this life and the other life is an expiation7atonement for certain restricted8 time-limited thin#s *inner or outer 'actions' that ha(e already happened &
nd that resultin" pain1 is a recompense for $hoe(er is pained b it, $hether the are oun" or old on the condition that they stri(e to understand =FF> the
expiatin# meanin#7purpose7context of that pain ,
not b means of simpl feelin" that
pain $ithout actuall understandin" it! 9or no one really #rasps7percei(es this particular perception except for the person to )hom that *inner purpose is un(eiled & n the remainder of this fundamental passa"e, it rapidl becomes clear that bn rabi is actuall referrin" more pointedl to the successi(e sta"es and unfoldin" of e(er indi(idual human bein"'s relati(e spiritual 'infanc' and "radual spiritual maturation& ʿ
Hence the sick1 infant doesn't reall understand the deeper meanin"1 of its pain, althou"h it does feel it& <-cept that the infant's father and mother, and others like them, $hether the lo(e the infant or not, are themsel(es pained and seek to understand that pain, because of the ills =F4> $hich the see besettin" that infant& So that pain itself becomes an expiation7atonement8 for those )ho do understand that pain+
Therefore $hen the person $ho does understand the meanin" and purpose of1 that sufferin"1 increases their lo(in"compassion tarahhum1 for the person $ho is in pain, then the one $ho understands and empathies1 becomes re$arded =FA> throu"h their o$n e-piation?atonement& This is because as the rabic pro(erb puts it1. '<(er moist heart =F> is a di(ine1 re$ard&' ndeed e(er heart is moist, because it is the home of our blood8 and blood is $arm and moist, the natural principle of Life& No$ as for the spiritual1 'outh'. if the seek to understand the spiritual cause of1 their bein" pained, and seek to turn a$a from and strictl a(oid the immediate causes that necessitated that pain, then that person $ill ha(e an atonement?e-piation, throu"h that act of transformin" understandin" and repentance1, for their o)n pre(ious actions )hich #a(e rise to pain in others : )hether that other be an animal or another indi(idual of their o)n species+ nd
$hether that pain1 be caused b1 their refusin" somethin" their mother or father had asked them to do8 or $hether it be due to their refusin" to do somethin" someone else asked of them, =FI> so that the person $ho asked them is pained because that oun" person failed to fulfill their re6uest& =FJ> *o in that latter case1, if that oun" person is feelin" pain, that pain appears in them as an atonement correspondin" to the pain $hich the caused to that person $ho had once re6uested somethin" from them1, b refusin" to fulfill $hat that person had implored of them& r that oun" person bein" pained1 ma ha(e harmed another animal, such as thro$in" rocks at a do", or killin" a flea or a louse, or steppin" on an ant and killin" it, or $hate(er else the ma ha(e done, $hether intentionall or unintentionall& sirr 1 of this matter is stran#e and mar(elous a9b18 flo)in# secretly throu#h *all the existent thin#s so much so that the human bein" ma be pained and their heart sadr 1 constricted b the (er e-istence of clouds! =F> 9or the secret7mystery
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So *that pain of e(ery state of the heart's constriction is an atonement for thin#s one has done8 )hether one has for#otten them or actually ,no)s )hat they are+
ll of this is directl seen b the people of un(eilin", as the on"oin", uni(ersall present1 (erification?realiation tah$9$1 of His sain" C.41.Ruler of the ;ay of Right-5udgment &
The Perpetual 'Prostration of the %eart' of the Perfected awli+ā ʾ
The final discussion of the openin" of the heart in the lon" chapter on our inner kno$in" of the spiritual msteries of the ritual praer =40> refers specificall to the heart's e-traordinar openin" in the (er hi"hest of the :riends of /od the awliy4 *ll4h1, a state $hich mi"ht seem impossibl distant from our o$n dail stru""les and moments of realiation& )ut bn rabi's careful discussion in this section of the different interactions bet$een the heart, the e"oself nafs1, and the satanic promptin"s of the carnal nafs =4C> helps us to reco"nie and disco(er as $ell those actions and inner tendencies most often deepl unconscious that can contribute to the closin" and constriction of the heart& ʾ
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The standard le"al topic that ser(es as the initial occasion for this spiritual lesson is the 6uestion $hether one is obli"ated to perform an act of ritual praer and prostration and in $hat direction1 e(er time one mi"ht hear the Kuran bein" recited& bn rabi's tentati(e practical response to that purel e-ternal le"al 6uestion is 'no&' )ut $ith characteristic directness, he immediatel and sharpl contrasts that e-ternal #ud"ment to the fully obligatory and ongoing 'prostration of the heart' and especiall to the station of the most openhearted of the di(ine :riends, $hose hearts are perpetuall in prostration, =42> since the are al$as full a$are of, and necessaril respondin" to, the di(ine Presence ')ook', Kuran, etc&1 as encountered in e(er aspect of life and creation. ʿ
No$ the deeper spiritual lesson i tib4r 1 contained in this topic is that prostration is obli"ator for the heart& :or once the heart has prostrated itself i&e& full opened to /od1, it $ill ne(er e(er rise up in pride and selfobsession1, unlike the prostration of our face in the ritual praer1& ʿ
nce it happened that the famous earl *ufi teacher1 *ahl alTustari, at the (er be"innin" of his entrance into this Path, sa$ that his heart had prostrated itself& He e-pected it to rise up a"ain, but it didn't rise, so he be"an to be confused and concerned& Then he continued to ask all the masters of the Path about his spiritual e-perience, but he didn't find anone $ho reall understood his e-perience& &&& Then someone told him that there $as a respected shakh in badan, and that he mi"ht find $hat he $as lookin" for b askin" him about this& *o he tra(eled to badan because of this e-perience, and $hen he entered and "reeted that shakh, he said to him. ' dear master, does the heart prostrate itself3' nd the shakh said to him. '5ntil eternit!' Thus he found the cure for his 6uestion1, and he remained there ser(in" that teacher& No) the (ery axis and center-point of this Path turns on this prostration of the heart+ So )hene(er a reali;ed human bein# attains to the direct eye)itnessin# of this8 that person has reached *spiritual perfection
and like$ise $ith their spiritual understandin"?a$areness ma rifa1 and protection from sinnin"1, so that the de(il no lon"er has an $a to influence1 them& ʿ
To summarie, bn rabi continues b distin"uishin" the partiall 'protected' state of these full realied saints $ho still continue to percei(e the temptations and inclinations of their carnal nafs ?shayt4n from the speciall complete spiritual 'immunit' uni6ue to the prophets and rare di(ine messen"ers, $hose 'satan' in the $ords of the famous Prophetic hadith that ʿ
bn rabi 6uotes here1 =4F> has become so full surrendered to /od that the do not e(en percei(e its distractin" promptin"s& ʿ
:or the wal9 is protected from $hate(er that satan desires of him, $hen he casts into the heart of the wal9 $hate(er promptin"1 /od ma $ish of him& =44> *o the wal9 turns around a$a from it?him, b turnin" to$ard that aspect that pleases /od& Thus he attains throu"h that re"ular o(ercomin" of temptation1 a spiritual station $ith /od that is absolutel prodi"ious! ndeed $ere blis the archetpal tempter1 not so enthusiastic and determined to brin" about disobedience to /od1 =hence immediatel rushin" off to $ork on another (ictim> that he doesn't return to that wal9 a second time, then he $ould notice that $hat he $as brin"in" the wal9 , in order to distance him from /od, $as actuall increasin" him in blessedness and pro-imit to /od& bn rabi "oes on to e-plain that a fe$ of the trickiest and slest de(ils do mana"e to influence some of the saints thou"h not those of the hi"hest order, to $hom he turns in #ust a moment b 'encoura"in" them to do acts of obedience that keep them from performin" e(en hi"her acts of obedience&' ʿ
)ut if the wal9 is upon clear guidance from his /ord =4A> re"ardin" that, then he kno$s and1 does $hat is preferable& Ho$e(er, the de(il is unable to penetrate?deflect the wal9 's kno$in" of the di(ine *elfmanifestation in an $a at all&&&& This situation is contrar bn rabi continues1 to the case of those $hose supposed1 kno$led"e of /od comes from intellectual thou"ht and reasonin"& )ecause the satan casts into such a person's heart doubts re"ardin" his ar"uments, in order to confuse him and send him back to the first instance of his thinkin", so that he $ill die in i"norance of his Lord&&&& ʿ
ll of this does not appl to an one of /od's :riends awliy4 1 e-cept for those $hose heart prostrates itself before /od& :or the satan onl $ithdra$s from the human bein" $ho is in a state of prostration both out$ardl and in$ardl& *o if the heart of the wal9 isn't bo$in" do$n, then he isn't di(inel protected& ʾ
No$ this is an e-tremel subtle topic in the Path of the people of /od, and it onl happens to rare indi(iduals afr4d 1 $hose bein" He speciall stren"thens& The are the ones $ho are trul1 upon a clear guidance from their /ord =and a witness from 2im follows it > CC.CI1, follo$in"1 His *elfmanifestation taalli 1 to them& *o $hat follows that clear guidance for the #ustl balanced ser(ant, is a di(ine1 witnesssh4hid 1 $hich is precisel the prostration of their heart&&&& 9indin# the '"ey' to the %eart& the uni(ersality of 3o(in#mercy .<61
bn rabi be"ins this section in his len"th chapter I2, 'on true understandin" of the inner msteries of the Ha##,' b contrastin" the famous hadith or *ufi sain"1 that '0od's House?Temple bayt *ll4h1 is the heart of His ser(ant, the person of faith' $ith the man Kuranic (erses describin" the di(ine Throne as 'the standing-place of the *ll?ompassionate' mustaw4 al-Rahm4n1& =4I> The poi"nant contrast of our (er different de"rees of realied a$areness of these t$o supposedl e6ui(alent allencompassin" di(ine Names *ll4h and al-Rahm4n1 pro(ides another occasion for hi"hli"htin" the centralit of ʿ
sufferin" and the soul's ineluctable search for understandin" of its causes as the transformational 'ke' to lastin"l openin" the di(ine House of the illumined heart. :or the difference in le(el bet$een the heart and the di(ine1 Throne is like that bet$een the Name '/od' *ll4h1 and the Name 'the *ll-?ompassionate&' :or althou"h the Kuran sas1. =7ay '?all upon 0od or call upon the *ll-?ompassionate.> Whicheer @3ameI you all call upon! 2is are the 6ost-Beautiful 3ames' CI.CC01, still no one denies the realit of1 /od althou"h the do den the realit of1 the ll+ompassionate& Hence =wheneer it is said to them 'bow down to worship the *ll-?ompassionate!'> the ob#ect. 'What is 'the *ll-?ompassionateQ ' 2A.01& *o the manifest uni(erse as the1 place of $itnessin" '/odhood' ul8ha1 is apparentl at first1 more encompassin", because of e(erone's affirmin"?obser(in" that, since that place includes both painful1 testin"?hardship bal4 1 and $ellbein" 4fiyya1. both of them are found?e-istin" in the $orld, so that no one denies either of them& ʾ
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5ut the place of )itnessin# *all-encompassin# di(ine ' %omassion and o!ingmerc+ ' *rahmāni++a is onl+ ,no)n by those )ho are the ob=ects of that 3o(in#mercy *marh.m throu#h faith&
nd no one denies that but those $ho are e-cluded mahr8m8n. from faith1 onl $ithout their bein" a$are that the are e-cluded& This is because the >uality of 3o(in#mercy only contains )ell-bein# and absolute ?ood+ 5ut ?od is truly7personally ,no)n throu#h *directly experienced 'states' *ll4h
ma r8f bi-l-h4lI& *o the *ll-?ompassionate is like$ise1 denied because of a state i&e& our lack of realied a$areness of the full e-tent of /od's +ompassion and Lo(in"merc1& ʿ
Therefore $hen it is said to them. '...whicheer @3ameI you all call upon! 2is are the 6ostBeautiful 3ames' CI.CC01, the people of testin"?hardship =4J> ackno$led"e that claim onl1 out of out$ard social conformit ta$l9d 1 to $hat /od has described, from 'behind the eil ' 42.AC1 of their testin" and hardship& =4> So understand this@ 9or I ha(e pointed you to)ard matters )hich8 if you practice and follo) them8 then a di(ine ,no)in# )ill become manifest to you )hich none but ?od can measure+ :or
surel the Qno$er 4rif 1 $ho kno$s /od to the e-tent that $e ha(e mentioned, kno$in" Him throu"h direct e-perience dhaw$1, is rare and precious toda! ʿ
The %eart of the atter& 'Repentance' and Spiritual Discernment .B01
#awba 'repentance' or literall 'turnin" around' either to$ard /od, or b /od, in the Kuran1 is the openin" sta"e of the spiritual Path of realiation in (irtuall e(er classical *ufi $ork& This includes the $idel read spiritual handbook of the Ris4la of alKushari that bn rabi took as the startin" point and o(erall frame$ork for his metaphsical discussion of all the spiritual (irtues of the Path in the lon" second section of the Fut8h4t chapters I4CJ1. the fasl al-mu 4mal4t & The title of this section is a technical term traditionall dealin" primaril, in the books of hadith and fi$h, $ith the proper 'social interrelations' bet$een the human ser(ant and other creatures, a social perspecti(e that is still fairl prominent e(en in Kushari's classic *ufi discussion of the succession of spiritual stations& )ut bn rabi's constant sub#ect here is instead a (er special sort of mu 4mal4t . it is entirel de(oted like much of the remainder of the Fut8h4t , in fact to the heart's interrelations $ith /od, and ʿ
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particularl hi"hli"hts the $as those interactions, no matter $here and ho$ the out$ardl be"in, al$as end up in a hei"htened realiation and appreciation of the di(ine 'Presence' and 9ealit al-2a$$1 re(ealed in each of those forms of encounter& t should be no surprise, then, that the first $ords of this openin" chapter and the fascinatin" section it inau"urates turn our attention immediatel to the fundamental practical underpinnin"s of e(er lastin" openin" of the heart. " tir4f , for e(er realied seeker muha$$i$1, is the true1 place of turnin". and throu"h it the true /od al-il4h al-2a$$1 opens up his heart& ʿ
/od is pleased $ith the one $ho disa"rees $ith His command1, #ust as /od is pleased $ith the one $ho a"rees $ith His command& Ho$ "reat it?He is, that His im is al$as1 attained especiall if ou trul kno$ His secret! Throu"h the realit of His /race, the one $ho disa"rees attains $hat he attains. the one of $hose rank ou'(e been i"norant! ne could de(ote a lon" essa to e-plorin" the meanin"s and conte-ts assumed in the first line of this openin" poem& ts ke openin" term, i tir4f , immediatel recalls bn rabi's pointed emphasis, earlier in chapter , that the actual effecti(e transformation of the heart's stru""lin" pain and sufferin" into $isdom and compassion depends essentiall on seekin" and e(entuall findin" inspired understandin" ta a$$ul 1 of the underlin" opportunities and the di(ine aims embodied in that particular transformin" e-perience& ccordin"l, i tir4f ordinaril translated as ackno$led"ement, reco"nition or e(en confession is an intensi(e and refle-i(e rabic form of the same recurrent rabic root -r-f 1 that one constantl encounters in almost e(er chapter title of the Fut8h4t! since each chapter is de(oted to a distincti(e form of ma rifa, of immediate, personal kno$in" =AC> and reco"nition& s such, it mi"ht be more literall translated as 'intensi(e, una(oidable selfkno$in"' a 6ualification that immediatel distin"uishes this profound spiritual state and transformed perspecti(e from a "reat deal of $hat is ordinaril ima"ined to be 'con(ersion' or 'repentance&' The deeper, metaphsical and di(ine "rounds of that *?selfkno$in", $hich are alread familiar to e(er serious student of the *hakh's thou"ht, are carefull summaried in the ne-t three parado-ical (erses of this openin" poem& Ho$e(er, "i(en the len"th of this chapter I4, $hich is entirel de(oted to unfoldin" the meanin"s of those poetic lines, the continuation of that discussion must a$ait another occasion& ʿ
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Notes ./1Or
'heart,' as we have usually translated the Arabic . sadr , for reasons explained in the opening sections below. The Arabic idiom 'opening up the chest,' as an expression for experiencing great relief and solace, corresponds in part to such familiar English idioms as 'getting a weight off one's chest,' 'light heartedness,' and the li!e.
=2>The & Fasl al-6a 4rif on ':orms of *piritual Qno$in"?$areness'1 include the first IF chapters of the Fut8h4t & Like se(eral earlier published essas, our stud here carefull follo$s ʿ
bn rabi's o$n de(elopment of a ke theme throu"hout this lon" openin" section rou"hl one6uarter of the entire book1& ll pa"e and (olume references belo$ are to sman Baha's critical edition $hich includes the entire Fasl al-6a 4rif 1, unless other$ise indicated& This is the first of si- e-panded bn rabi *ociet annual smposium lectures -ford, 2001 to be included in the book %leations "nsight and Reali:ation in "bn *rabi's '6eccan "lluminations' forthcomin"1&=F>:or the & $alb used some CF times in the Kuran, see #he Reflectie 2eart :ons Gitae, 200A1, especiall chapters 2 and F& n man passa"es of the Kuran, sadr is used sidebside and (irtuall snonmousl $ith $alb $ithin the same (erse& ʿ
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=4>These related terms often hierarchicall differentiated in later *ufi commentaries on these different aspects of the deepest human 'self' $ould include & sirr F times in the Kuran1, fu 4d C times1, the )iblical co"nate lubb C times1 and doens of occurrences of the $ord nafs 'self' or 'soul'1& ʾ
=A>n a more practical spiritual le(el, his discussions of this topic in this stud of the & Fut8h4t belo$ are closel tied to (erse F.CA4, mentionin" /od's 'testin"' of human hearts& =>*ee the same formulaic $ords at F.CC, CA48 CC.A8 FC.2F8 FA.FJ8 F.I8 42.248 AI.8 4.48 I.CF8 and closel similar e-pressions at 40.C8 F.28 2I.I48 2J.8 2.20& & =I>lthou"h the usual meanin" of this & sharhYinshir4h 'openin" up'1 of the chest refers idiomaticall to the resultin" 'li"htenin"' and relief of the heart, the actual rabic $ords here cannot help but e(oke at the same time in a societ dail familiar $ith the butcherin" of animals the (i(idl blood (iolence and inherent painfulness of the underlin" phsical or sur"ical ima"e& =J>*ome of the most fre6uent Kuranic terms e-pressin" this distincti(el human opposition to the di(ine ;ill and Peace &sal4m1 in(ol(e forms of the rabic roots for 'denin"' ankara1, 'un"ratefull re#ectin"' or 'co(erin" o(er' kafara1, 'scornfull refusin"' ab41 or 'defiantl disobein"' as41& ʿ
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=>This notion of di(ine 'testin"' or 'trial' &ibtil4 1 is richl de(eloped in multiple (erses FJ times1 $hich emphasie that this process e-tends to all of our e-perience, includin" particularl life's man '"ood?beautiful tests' e&"&, bal4 hasan, at K&J.CI1 that seem out$ardl or initiall painless and e(en pleasant& ʾ
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=C0>:rom bn rabi's lon" openin" 'ntroduction' &6u$addima1 to the Fut8h4t , & Baha edition hereafter cited as B1, (ol& , p& C4I&=CC>'Ho$ to *tud the & Fut8h4t . bn rabM's $n d(ice,' pp& IFJ in 6uhyiddin "bn *rab9 * ?ommemoratie olume, ed& *& Hirtenstein and %& Tiernan *haftesbur? 9ockport, CF1&=C2>Translated sections belo$ are from chapter C B , 22C21=CF>:rom chapter 2 B ,FCA1& & ʿ
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=C4>mon" other thin"s, the rabic letters of re(elation also correspond, in their cosmolo"ical smbolic dimension, to the creati(e, theophanic role of the infinite di(ine 'Names' or ttributes& Thus a fe$ lines later B , FCA, lines C4CA1 the same speakin" letter confirms that. &
' am )ein" in % *ee the translated selections belo$ from chapter on the ritual praer. B G, 4F 44& &=C>Translated selections from chapter FA B , FFF1& & =CI>'Death' here refers of course to the ke sta"es of each person's spiritual rebirth and illumination, as in the man famous hadith 'Die before ou die'8 'people are asleep, but $hen the die the a$aken'8 and so on1 $hich are understood in that sense throu"hout the Fut8h4t & =CJ> &;a w4 and related forms of the same rabic root1, in the sense often criticied b bn rabi and throu"hout (arious $ritin"s of the entire *ufi tradition e&"&, in the "haals of Hafi1, has the particular meanin" of our in$ardl and automaticall, most often unconsciousl 'complainin",' criticiin" and (ehementl ar"uin" as a kind of 'liti"ant' in court1 a"ainst /od's ;ill, to"ether $ith the underlin" pscholo"ical realit of pretentious 'selfdi(iniation' iddi 4 1 that this deepl rooted perspecti(e presupposes& ʿ
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=C>Literall, 'those $ho kno$ /od or the Trul 9eal &al-2a$$1 in their perception of all of creation with and through /od'. this is a common e-pression of bn rabi for referrin" to the hi"hest le(el of the 'true Qno$ers' uraf4 1&=20>+hapter F B , FA1& & ʿ
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=2C>s in the poem openin" the pre(ious chapter, $here the e(ocation of the personal state of the true ser(ant $ith an opened heart is immediatel follo$ed b their description as. & '&&&$hoe(er, e(en1 in the state of bein" (eiled from Him, was a light! like the illumination of the earth b the sun!' =22>+hapter 4 B G, 2CF C41& &=2F> & 5abar8t . $hile this rabic root is usuall understood as translated here1 in reference to the dimensions of di(ine necessit, compulsion and domination, and e(en more "enerall to $hat are normall identified as the Names of di(ine '%a#est' al4l 1, contrasted $ith the Names of )eaut am4l 1, it is $orth notin" especiall in the conte-t of bn rabi's particularl comprehensi(e and $holistic perspecti(e at this point that the same rabic root -b-r 1 has the meanin" of healin", restorin" to health, curin" and settin" a broken bone& ʿ
=24> & *l-$awm. this is the msterious, speciall missioned "roup of the ':riends of /od' awliy4 1, described at A.A4. those accomplished, di(inel sent spiritual "uides in e(er a"e 'whom @0odI will bring' in these later times, of $hom it is said '2e loes them! and they loe 2im&&&'=2A>+hapter B G, 2J41 for the follo$in" discussion& & ʾ
=2> &7hi$4 . an intentionall eschatolo"ical Kuranic term, $hose depths alread in our this $orldl e-perience $ill become much clearer in the follo$in" translated section from the same chapter&=2I>+hapter B G, 2JI1& &=2J>n the Kuran, this same eschatolo"ical term & a:4 1 is carefull applied to all forms of the di(ine 9ecompense, for both "ood and bad human actions&=2> &Kaff4r4t . the root meanin" of this term co"nate $ith the Hebre$1 refers to $hat is paid for the redemption and freein" of sla(es or capti(es& :rom that it $as then e-tended to the le"al notion shared in other re"ional cultures1 of pain" for or other$ise 'redeemin"' other reli"ious obli"ations one is unable to fulfill, such as freein" a sla(e if one is unable to complete the re6uired fast of 9amadan& r in the elaborate Kuranic discussion at ʾ
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A.01, fulfillin" one of a (ariet of options feedin" the poor, clothin" them, fastin", or freein" a sla(e1 $hen one is unable to carr out an oath& =F0>Here bn rabi applies to this cosmic karmic process of 'spiritual causalit' and balance the same root of '#ournein" b ni"ht' or in(isibl &sar41 that is traditionall applied CI.C1 to the Prophet's 'Ni"ht@ourne' isr4 1& ;e ha(e added the emphases in bold tpe here and in the follo$in" section&1=FC>r. 'that di(ine +ommand & amr 1 $hich&&&'=F2> & *lam here is a specificall eschatolo"ical term from the Kuran, referrin" to the ':ires' e-perienced b souls d$ellin" in ahannam& ʿ
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=FF>bn rabi here emplos the intensi(e selfrefle-i(e form &ta a$$ala1 of the (erb for the 6uintessentiall human acti(it of profoundl reflectin" on the actual meanin" and intent of the di(ine 'si"ns' 4y4t 1 constitutin" our inner and out$ard e-perience a spiritual acti(it and (irtue $hich is passionatel commanded and $hose fre6uent lack is e(en more (ociferousl criticied1 in almost fift memorable Kuranic (erses&=F4>Literall, 'diseases' &amr4d 1, a term that bn rabi commonl uses to refer to our spiritual illnesses. the conte-t of this passa"e stron"l su""ests that in realit the role of the di(ine :riends awliy4 *ll4h1 is comparable to that of each person's true spiritual 'parents&'=FA>Here bn rabi uses the Kuranic $ord for the e-pandin" conse6uences of a "ood deed &ar 1, not the earlier, more automatic and e6uall positi(e or ne"ati(e1 'recompense' a:4 1&=F>r 'feelin" of compassion and smpath'. literall, 'e(er moist li(er,' since the li(er $as usuall understood as the seat of human emotions in the traditional /alenic phsiolo" of bn rabi's time& & ʿ
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=FI>slamic ethics normall distin"uishes bet$een our duties to$ard /od &ha$$ *ll4h, literall 'ri"hts of /od'1 and our duties to$ard all other creatures, includin" but not limited to human bein"s ha$$ al-n4s1& lthou"h this passa"e ostensibl refers to the latter cate"or, the implicit smbolism here of the soul's 'mother and father'1 can easil e-tend these illustrations to appl to our duties to$ard /od&=FJ>The particular lan"ua"e used here su""ests that the 're6uestin"' person is a poor and need be""ar& %uch more importantl, the lan"ua"e and uni(ersal situation described here is stron"l reminiscent of the famous 'di(ine sain"' echoin" %atthe$ 241 that bn rabi else$here calls the 'hadith of /ehenna'. $here /od confronts a confidentl selfri"hteous soul at the Last Da and reproachfull reminds him that ' $as sick and ou didn't (isit %e8 hun"r and ou didn't feed %e8 thirst, and ou did not "i(e %e to drink&&&' and so on& & ʿ
=F>Note the richness of this smbolic illustration, since 'clouds' in bn rabi's o$n hot, lar"el desertic conte-t $ould su""est t$o immense & goods. both muchneeded shade and all the smbolism of the ';ater' of di(ine +ompassion and /race& n a number of other famous hadith see the translated selection of hadith on the '(ision of /od' at the center of #he Reflectie 2eart 1, such 'clouds' actuall smbolie all the distractions and attachments standin" bet$een the di(ine 'sun' and its moonlike theophanies reflected in the unclouded human heart& =40>+hapter on the inner meanin"s?msteries of ritual praer B G, 4F441& & =4C>*mbolied in the fi"ure of each soul's personal ' &shayt4n,' a familiar Kuranic e-pression, since shayt4n like 'de(il' in *ee bn rabi's correspondin" intimation of the smbolic ima"e of this 'prostration of the heart' in the (isual form of the rabic letter & s4d , in our earlier short selection from chapter 2 abo(e& =4F> & *slama shayt4n9 . '% satan has surrendered to /od1&'=44>The unambi"uous assertion here of the strict subordination of such satanic or ʿ
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'nafsic'1 promptin"s to /od's ;ill stron"l underlines their necessar and multiple roles in human bein"s' spiritual education and "ro$th& &=4A>K&.AI8 CC.CI, 2J, F8 FA.408 4I.C48 this e-pression is one of bn rabi's fa(orite smbols for the special state of illumination and di(ine pro-imit characteriin" the :riends of /od and the hi"hest stations of spiritual inspiration and "uidance& &=4>+hapter I2 B , F1& &=4I>*ee, for e-ample, (erses I.A48 C0.F8 CF.28 20.A8 2A.A8 F2.48 AI.4& & ʿ
=4J> &Bal4 . as alread noted, the Kuran stresses that man of the situational 'tests' or spiritual learnin" opportunities that to"ether constitute our earthl life fre6uentl seem to us at least initiall and superficiall beautiful and "ood bal4 hasan, at K&J.CI1& ʾ
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=4>:or a fuller discussion of the different tpes of theophan and de"rees of spiritual perception and understandin" c &on(eed b this comple- (erse, see bn rabi's e-planation of its meanin"s in #he Reflectie 2eart , chapter 4& ʿ
=A0>+hapter I4 B , 21& & arafa) =AC>In the sense of the famous corresponding hadith: 'Whoever truly knows ( .ʿ their self, knows their Lord.'
*ome Notes on the %anuscript Geliuddin AC b+ (ane %lar" and $enis /cAule+
Geliuddin AC, held in the )eait librar in stanbul, is an interestin" manuscript for a number of reasons& :irstl, it is a collection of unusual coherence, $ritten in the midei"hth centur hira1 b a sin"le scribe& t consists of CI complete $orks b bn 'rab_ and for all but t$o of them specifies that the $ere taken from copies in his hand$ritin"&=C> The ori"inal auto"raphs also seem to ha(e formed a fairl coherent collection, $ritten in H 0C02 in (arious locations in the %iddle
%an of the $orks are found in other earl collections and in some cases auto"raph copies ha(e also sur(i(ed& )ut Geliuddin AC is the onl sur(i(in" historic manuscript for t$o of them "shrt al->ur'n and R. al-6a'l[m1, and thus authenticates them as bn 'rab_'s $ork& t is also the te-t $ith the best pro(enance in the case of another four K. al-B' , K. al-3u$ab' , K. al->asam al-ilhZ and K. al-2[1& The collection therefore has "reat importance in the on"oin" task of establishin" the real corpus of bn 'rab_'s $ork, as $ell as bein" a ma#or source of accurate te-ts from $hich to produce printed editions and translations& *econdl, the collection "i(es (aluable information about the $a that the kbarian tradition de(eloped in the centuries after bn 'rab_'s death& The scribe "i(es his name as hmad b& %& b& %uthabbit,=2> and a series of notes describes ho$ he copied the te-ts bet$een IC and IF in @erusalem& t the end of K. al-5alla there is a later note, dated IJC, $hich indicates that he read the te-t back to someone 7the one $ho speaks it, the scholar7 in the l6sa %os6ue& ll this indicates that this is a stud record $ritten in @erusalem $ithin a communit acti(el teachin" bn 'rab_'s ideas& Thirdl, se(eral $orks carr notes about the $ritin" of the te-t, "i(in" the time and place of composition, $hich do not appear in other copies& ur kno$led"e of bn 'rab_'s life depends upon analsis of such notes and records of readin"s sam'I, so Geliuddin AC has become a (er important source of bio"raphical information& sman Bahia, in his 2istoire et ?lassification de l'Neure d'"bn '*rabZ ,=F> "a(e dates of composition for se(eral $orks based upon his interpretation of its notes, and these $ere later used b +laude ddas=4> to establish that bn 'rab_ $as in @erusalem for e-tended periods durin" 0C and 02& Ho$e(er, $e ha(e not been able to (erif man of sman Bahia's readin"s& n some cases $e ha(e come up $ith a different time and date of composition, and in others sman Bahia has "i(en a time or date $here $e cannot see that an information has been "i(en& ;e ha(e noticed in other te-ts in(esti"ated in the course of our research into the earl manuscript base =A> that sman Bahia often applied a findin" from one $ork in a collection to all the rest& n our opinion this is rarel #ustified, and each $ork has to be assessed on the basis of the particular details "i(en in the copin" notes& Thus basic 6uestions of methodolo" are raised $hich $e hope to "o into further at a later time&=> n the meantime, in this paper $e ha(e restricted oursel(es to "i(in" the information onl as it appears at the be"innin" and?or end of the te-ts& ur amended readin"s produce a (er different picture of bn 'rab_'s mo(ements in the ears 0C02, and so at the end of the article $e ha(e pro(isionall sketched out an alternati(e itinerar based on this and other manuscripts&
Te-t The collection is $ritten in the same hand throu"hout, and, as far as $e can tell, has been bound in the order in $hich the $orks $ere copied& The hand$ritin" is a "ood le"ible 3askhi , in black ink onl, about 20 lines per folio& The manuscript is in e-cellent condition, and is le"ible throu"hout& There is no fihris! but the scribe has pro(ided a title folio for most $orks, on $hich he has $ritten the name clearl& The final $ork, al-"stilht al-s[fiyya!finishes on C4Ia, and is follo$ed b about ei"ht folios of e-tracts, poems and short ma-ims, some attributed to (arious authors and some anonmous&
The te-t is annotated throu"hout $ith poems and short e-tracts on spare folios and in the mar"ins& *ome of these are b other $riters, but man carr notes sain" that the $ere also copied from bn 'rab_'s hand$ritin"& ;e ha(e not et analsed them in detail, and so are not able to sa $hether the are bn 'rab_ $orks, and if so, $hether the are te-ts of $hich $e ha(e copies else$here a first perusal has failed to find an of the poems in the ;Zwn D or $hether the represent pre(iousl unkno$n material& translation of one of the poems appears on p& ( of this #ournal& ther$ise, this short article limits itself to catalo"uin" the main te-ts& 01 Ishârât al-Qur'ân fi 'âlam al-insân 2#3 45467 0a809
:irst pa"e of the manuscript& *ee a lar"er ima"e&
The first title folio Ca1 is for "shrt al->ur'n, and follo$in" the title there is a CAline e-tract in the same hand from the3asab al-khir$a 9/ AF01 ! describin" the "i(in" of the khir$a b Bnus b& b_ Bah b& b_ l)arakt alHshim_ al'bbs_ in A& ;ith a fe$ minor differences, the te-t is identical to that of other (ersions of 3asab such as )eait FIA0 ff& FIJa?b1& The e-tract is prefaced b the statement. ra'aytu bi-khatt al-sayyid al-kabZr 6uhyZ al-dZn ibn al-'*rabZ @rahimahu *llh ta'lI m sawwartuhu nisbatun fZ'l-khir$a indicatin" that it $as taken from an ori"inal cop& This is of interest because 3asab is considered to ha(e been $ritten in FF,=I> $hereas all the other te-ts in Geliuddin AC $ere taken from ori"inals dated 0C or 02& t is of course possible that the e-tract $as taken from another collection in the *hakh's hand, but it is far more likel that it came from the same auto"raph cop as the rest& ts appearance here $ould therefore indicate that bn 'rab_ $rote at least part of 3asab much earlier, perhaps settin" do$n the ma#or e(ents near the time $hen the occurred& The title folio also includes a note sain" that the book belon"ed to the librar of *hams ald_n al:anr_ d&JJ4?ad C4F01& This important fi"ure in the histor of kbarian thou"ht $as the first ttoman 7haykh al-"slam, and a $dZ in )ursa, $here his tomb can still be (isited& His father $as a *f_ master of the initiatic line of *adr ald_n alKna$_,=J> and al:anr_ himself $as a famous scholar8 his commentar upon alKna$_'s6ifth al-0hayb! entitled 6isbh alTns! became an important foundational te-t in the tarZ$as of Turke and ran, and is studied to this da& There $ere other important collections of bn 'rab_ te-ts in his librar, includin" )eait FIA0 containin" FF $orks $ritten in IJ2 in leppo, and )eait FIJA, containin" t$o $orks $ritten in IC& )oth of these are no$ in the )eait librar&
The full te-t of "shrt be"ins on Cb& t the end, on CJb, there is a copin" note $hich translates as follo$s. The "shrt al-6ubraka $ere completed in @erusalem, ma /od defend and protect it, b the hand of the poor one to$ards /od, hmad b& %uhammad b& %uthabbit, and he copied it from the hand$ritin" of the author and composer, the teacher, %uh_ ald_n b 'bd llah %& b& 'l_ b& %& al'rab_ alHtim_ al'_ ma /od ha(e merc on him and be pleased $ith him1& He said at the end of it. 7The "shrt al->ur'n $ere completed at noon on ;ednesda the CFth da of "lorious 9amadn in 0C& $rote it out nasakhtuhu1 for m friend al%as'd 'bd llh )adr b& 'bd llh alHabash_, the freed sla(e of b al/han_im b& b_ al:uth al Harrn'U7 sman Bahia, in the readin" of this note, concludes that this $ork $as 7composed in @erusalem in 027,=> but $e could find no mention of the place of $ritin"& :1 ,1 al-Alif 2#3 :;67 0
The title K. al-*lif wa huwa k. al-ahadiyya is $ritten on Ca, and underneath there is a note, $hich $e belie(e is in the same hand, that translates as. +omposed b %uh_ ald_n ibn al'rab_, $ho said ma /od ha(e merc on him1 7 composed it in @erusalem bayt al-mu$addas1 in an hour in the datime&7 n 2a, at the end, a further note repeats this information and adds that the ori"inal $as in bn 'rab_'s hand$ritin"& sman Bahia a"ain concludes, on the basis of this second note, that the te-t $as $ritten in @erusalem in 0C,=C0> but $e could not find a date& The ear 0C $ould be a reasonable con#ecture, ho$e(er, "i(en the other notes in the collection& 41 ,1 al-(alâla 2#3 0;<67 :=a844b
There is a foliolen"th "ap bet$een the end of the pre(ious $ork and the start of this, $hich has been filled on 2b $ith $hat appear to be a set of aphorisms b bn 'rab_& t the end of these, runnin" onto 2Ia, there is a copin" note $hich sas. $araZtu l-kitba kullahu 'al al-mutakallim bihi al-'lim bi-hadratihi fZ l-masid al-mu$addas ala$s fZ sanat ahad L katabahu *hmad & read all of the book $ith the one $ho speaks it, the scholar, in his presence in the Hol al 6s %os6ue =@erusalem> in the ear oneIJ =IJC3>& ;ritten b hmad& t $ould be reasonable to con#ecture that 7hmad7 is hmad b& %uthabbit, $ho copied the rest of the book, and that this 7scholar7 $as his teacher& 5nfortunatel, no further information about this person seems to be "i(en& t the end of the te-t, on FFb, there is a copin" note. The K. al-5alla has been completed throu"h /od's fa(our and ma /od bless %uhammad, his people and his companions& copied it from the hand$ritin" of its composer bn 'rab_ in the ear I2 in @erusalem U
"ain, sman Bahia concluded that the te-t $as $ritten in 0C in @erusalem,=CC> but $e feel that this assertion is not #ustified on the basis of this note& >1 ,1 al-A?al 2#3 ;967 4>a8>5b
The title is on F4a&=C2> t the end, on 40b, there is a brief note sain" that the $ork $as copied b hmad b& %uthabbit from the hand$ritin" of the author, but no dates or places are "i(en& sman Bahia, ho$e(er, has once a"ain "i(en a date and place, @erusalem in 0C, citin" this note&=CF> @1 ,1 al-â' 2#3 :5@67 >0a8>=b
The title is "i(en on 4Ca& 5nderneath, there are some lines from a poem b 'l_ b& %uhammad bn1 al*'t_ AAA04?CC0C20I1,=C4> $hich is stated as ha(in" been taken from the antholo" 0ha:al al-Mirf wa-6ugh:alat al-*shrf b 'l_ b& n#ab b& '5bad llh alQhin d&I41& The te-t of K. al-PZ be"ins on 4Cb, and ends on 4Ib $ith a copin" note sain". The book $as completed in an hour of the da and this cop is in the hand of its author U t $as copied b hmad b& %& b& %uthabbit U sman Bahia once a"ain states that this note sho$s that the $ork $as $ritten in 0C in @erusalem,=CA> but $e could find no mention of date or place to #ustif his assertion& ;1 Ittihâd al-"awnî 2#3 40=67 >9a8@;a
:irst pa"e of "ttihd al-kawnZ & *ee lar"er ima"e&
The title is "i(en on 4Ja, and underneath there is a note sain". bn 'rab_&&& $rote it to b l:a$ris *akhr b& *inn o$ner of the reins of "enerosit and elo6uence1 ma /od "rant both of them success& =t is> the transmission of the *ufi &&& )adr &&& alHabash_, freed sla(e of b l/han'im bn b_ l:uth alHarrn_ U +opied b one $ho dra$s from the ocean of his Lord's "enerosit, hmad b& %& b& %uthabbit, from the hand of the one $ho sent the letter, praise to /od almi"ht& further note at the end, on Aa, confirms the copin" from an auto"raph and the copist& n this case, sman Bahia has not "i(en a date or place, and $e a"ree that there is no mention of them in the te-t&
=1 ,1 al-Qasam al-ilâhî bi al-ism al-rabbânî 2#3 @;@67 @=a8;9b
The title is "i(en on AIa, and the te-t itself starts on AIb& t the end, on Jb, there is a note sain". U copied it from the hand$ritin" of its author bn 'rab_& nd he said ma /od ha(e merc on him1 at the end of it. 7The book $as completed in the cit of %osul on the 2th of @umd all of the ear 0C& nd found in his hand$ritin", at the end of it U7 t is follo$ed b a fi(eline poem, $hich appears to be $ritten in a numbercode that $e ha(e not et deciphered& sman Bahia has this $ork as bein" composed in 0C in @erusalem, =C> but this is clearl a mistake as the name of %osul is $ritten 6uite distinctl& 91 Al-/aBsid al-asmâ' 2#3 >0967 ;b
Poems in the mar"ins& *ee lar"er ima"e&
The title is "i(en on folio a as *l-madkhal il ma'rifa ma'khidh al-na:ar fZ al-asm' , follo$ed b a note confirmin" that it $as copied from an auto"raph, then se(eral lines of spells used b the Prophet for curin" the sick& The te-t be"ins on b, and at the end, on I4b, there is a further copin" note confirmin" that it $as taken from an ori"inal& No date or place is apparent& :olios I2a?b, IFa?b and I4a contain C0 snippets of poetr, mostl 6uatrains, in the mar"ins $ith notes sain". 7and in his hand7& ;hile the authorship of these poems cannot be taken for "ranted, as bn 'rab_ is kno$n to ha(e copied out $orks b other people if he admired them, these (erses appear to be kbarian in both stle and content&=CI> <1 ,1 al-NuBabâ' 2#3 @>967 =@a894b
The title is "i(en on IAa, and the te-t be"ins on IAb& There is a short note at the end sain" that it $as copied b hmad b& %& b& %uthabbit and taken from an ori"inal in the hand of bn 'rab_& sman Bahia, ho$e(er, has once a"ain stated that the $ork $as composed in @erusalem in 02 on the basis of this note,=CJ> for $hich $e can see no #ustification& 051 ,1 ,unh mâ lâ budda li al-murîd minhu 2#3 4@:67 9>a8<0a
The title is "i(en on J4a, $ith an important note as follo$s.
Kitb Kunh m l budd lil-murZd minhu li-"bn al-'*rabZ @rahimahu llhu ta'lI. wa-na$altuhu min khattihi wa-kadhlik kull m $ablahu wa-m ba'dahu mimm fZ hdh l-mam[' & copied the book Kunh m l budd lil-murZd minhu b bn 'rab_ ma /od ha(e merc on him1 from his hand, and the same "oes for all that is before and after it in this (olume& short note on Ca confirms that it $as copied from an auto"raph& No date or place is "i(en& sman Bahia maintains that the $ork $as composed in %osul in 0C, and he "i(es as his source not Geliuddin AC but a reference in )rockelmann, $ho lists other manuscripts, outside Turke, $hich $e ha(e not et inspected&=C> 001 ,1 al-Amr al-/uh"am 2#3 :967 <0b8005b
There is no title to this te-t, and it starts $ith bismillhi al-rahmn al-rahZm on Cb& t the end, on CC0b, there is a note sain" that the book $as completed in Damascus in @umd al l 02 b the hand of its author& The scribe identifies himself as hmad b& %& b& %uthabbit and sas he copied it on CA Dh lhi##a I2 in "lZy! $hich is another name for @erusalem&=20> sman Bahia asserts that the te-t $as completed in Qona in 02, based he sas1 on e(idence $ithin the te-t&=2C> ;e can onl assume that this refers to three lines from the bottom on Ab. wa-la$ad haddathanZ *whad al-dZn 2mid ibn *bZ l-Fakhr al-KirmnZ bi-man:ilZ fZ madZnat >[niya fZ shahr 7afar sanat J,G 7$had ald_n Qirmn_ related to me in m home in the cit of Qona in *afar 02 &&&71& 0:1 #1 al-/a'lCm 2#3 >5:67 000a800>a
This is the onl historic manuscript for this te-t, and so its inclusion in the canon of bn 'rab_'s authenticated $orks rests on the e(idence presented here& The title is "i(en on folio CCCa, and the te-t itself starts on CCCb& t the end, on CC4a, there is a note sain" that it $as composed in Damascus on Frd @umd all of the ear 02, and that it $as copied from the auto"raph b hmad b& %& b& %uthabbit in @erusalem in the ear I2& sman Bahia mentions the date of 02 in his comments based on this note,=22>but does not include the place& 041 ,1 al-/uBni' 2#3 @0067 00@a80:>a
The title is "i(en on folio CCAa and the $ork starts on CCAb& t the end, on C24a, there is a note "i(in" once a"ain the name of the copist and the fact that it $as taken from an ori"inal in the hand of the author, $ho said. t $as $ritten kutiba1 in the cit of Damascus in the month of @umd ll of the ear 02& sman Bahia has it composed in @erusalem on the basis of this note and also )eait FIA0, =2F> folio FAb& ur inspection of the latter sho$s that it confirms the date, but there is no mention of @erusalem& *o there is nothin" to contradict the information "i(en here& 0>1 ,1 al-)â' 2#3 =067 0:@a8040b
:olio C24b and the space under the title on C2Aa is filled $ith a lon" e-tract in the same hand $hich $e belie(e to be a later addition, not et identified& The te-t of K. al-B' starts on C2Ab, and at the end, on CFCb, there is a note sain" that it $as copied b hmad b& %& b& %uthabbit in the ear I2 from the hand$ritin" of the author bn 'rab_, and that it $as checked a"ainst the ori"inal b readin"& No date or place of composition are "i(en& 5nderneath there are t$o additional poems $hich ma or ma not be b bn 'rab_& 0@1 ,1 *il+at al-abdâl 2#3 :4=67 04:a804;a
The title is "i(en on CF2a and the te-t itself starts on CF2b& t the end, on CFa, there is a note sain" that it $as copied in I2 in the hand of hmad b& %& b& %uthabbit, $ho took it from the hand$ritin" of the author, $ho said at the end of the book that he had composed it in %alata, in natolia, on the th of 9ab_' ala$$al 02& sman Bahia does not mention this note, althou"h he correctl lists the te-t as ha(in" been copied from an ori"inal. The date e-actl a"rees $ith that on Busuf "a 4JJ, $hich is the best cop of the te-t& =24> )ut it is not the actual date of composition of the $ork, $hich is "i(en in the preface as A in %ecca&=2A> This opens up the intri"uin" possibilit that Busuf "a 4JJ $as the ori"inal from $hich hmad copied this (ersion of 2ilyat , althou"h a comparison of the t$o collections as a $hole does not thro$ up an further ob(ious correlations& 0;1 ,1 'IBd al-man?Cm 2#3 :<=67 04;b80>:b
There is no title to this $ork& sman Bahia has it copied from an ori"inal and "i(es a date of 02 in @erusalem,=2> but $e could find no information on copin" or composition either at the be"innin" or the end& sman Bahia calls it K. '"$d al-man:[m and assi"ns to it 9/ 2I alon" $ith ei"ht other manuscripts& Ho$e(er, he also assi"ns 9/ FJ4, 6adkhal fZ'ilm al-hur[f to four of these& This has led to a (er confusin" situation $hich re6uires another article to satisfactoril resol(e&=2I> The 6uestion of the status of the $ork in Geliuddin AC, ho$e(er, can be addressed& lthou"h it has no specific notes attached to it, it ma $ell be co(ered b the "eneral note on J4a, in $hich case it $ould ha(e been copied from an ori"inal auto"raph& n the other hand, it is at the end of the collection and the follo$in" $ork, "stilht al-s[fiyya! althou"h it has a note $ith a copin" date see belo$1, a"ain makes no mention of ha(in" been taken from an auto"raph& n (ie$ of the consistent notes throu"hout the rest of the collection, it ma be that these last t$o $orks $ere added sli"htl later from other sources, and so $ere not co(ered b the note on J4a& None of the other manuscripts ha(e a pro(enance $hich $ould definiti(el establish '"$d al-man:[m as an bn 'rab_ $ork, and Geliuddin AC has therefore been cited as the best source& )ut on the basis of $hat $e ha(e said abo(e, the e(idence is not sufficient to pro(e authenticit beond doubt& 0=1 Al-Istilâhât al-sCfi++a 2#3 40@67 0>4b80>=a
There is no title on C4Fa, $hich is blank, and the te-t be"ins on C4Fb& There is a note at the end of C4Ia $hich a"ain "i(es the name of the scribe as hmad b& %uthabbit in IF in almasid al-a$s, so @erusalem a"ain& No information is "i(en about the date of composition&
+onclusion The notes and ancillar information on Geliuddin AC indicate that at least CA, and possibl all CI, of the $orks in the collection $ere copied from an ori"inal auto"raph& s such it is a (er important source of "ood te-ts for editin" and translatin"& t also ields (aluable bio"raphical information about bn 'rab_'s earl period in the %ashri6& The dates and places "i(en for the composition of the $orks as re(ealed b our readin" differ in almost e(er case from those "i(en b sman Bahia in his biblio"raph& )ut the fit in $ell $ith the information "i(en on other manuscripts $hich $e ha(e had the opportunit to e-amine firsthand in the course of our research& These amended dates impl a (er different picture of bn 'rab_'s mo(ements in the ears 0C and 02& (erleaf $e summarise the information from Geliuddin AC, and submit a pro(isional itinerar for the period based upon this ne$ e(idence&=2J>
Notes and Tables Information gi!en in the notes of Deli+uddin @0 Work
ate of !omposition
"lace
Nasab al-khirqa
##
##
Ishârât al-Qur'ân
$ %amad&n
##
K. al-Alif
##
*erusalem
K . al-Jalâla
##
##
K. al-Azal
##
##
K. al-Yâ'
##
##
Ittihâd al-kawnî
##
##
K. al-Qasam al-ilâh
+ *um&d& al#-l&
osul
Al-Maqsid al-asmâ'
##
##
K. al-Nuqabâ'
##
##
K. Kunh
##
##
K. al-Amr al-Muhkam
*um&d& al#-l& +
amascus
. al-Ma'l!m
$ *um&d& al#-l& +
amascus
K. al-Muqni'
*um&d& al#-l& +
amascus
K. al-"â'
##
##
K. #il$at al-abdâl
%a/0' al#awwal +
alatya
K. 'Iqd al-manz!m
##
##
Ibn 'Arabî's Itinerar+ onth
1ear
Work
etails
anuscript
and + 2afar
!h al-Quds
%ead in 3aghdad
4niversity 5
%a/i' awwal
!h al-Quds
%ead in 6 osul6
4niversity 5
+ *um&d& al#-l&
K. al-Qasam alilâhî
!omposed in osul
7eliyuddin 8
##
%anazzulât
!omposed in eight days in osul
9hmed 8, ;<
$ %amad&n
Ishârât al-Qur'ân
!omposed in alatya
7eliyuddin 8
+ %amad&n
!h al-Quds
%ead in alatya
4niversity 5
$ hu'l =a'da
!h al-Quds
%ead in alatya
4niversity 5
2afar
+
K. al-Amr
eeting with >irman0 in >onya
7eliyuddin 8
##
+
isâlat al-anwâr
!omposed in %-m
9yasofia ?<58
%a/i' awwal
+
K. #il$at al-abdâl
!opied in alatya
1usuf 9ga ?<< 7eliyuddin 8
*um&d& al#-l&
+
K. al-Amr
!omposed in amascus
7eliyuddin 8
$ *um&d& al#-l&
+
K. al-Ma'l!m
!omposed in amascus
7eliyuddin 8
*um&d& al#-l&
+
K. al-Muqni'
!omposed in amascus
7eliyuddin 8 3eya@it $58
2haww&l
+
!h al-Quds
%ead in ;e/ron
4niversity 5
? 2haww&l
+
K. al-Yaqîn
!omposed in ;e/ron
2hehit 9li $?
2ha'/&n
$
!h al-Quds
%ead in !airo
4niversity 5
=C> There are detailed notes at the be"innin"s and endin"s of man $orks to this effect, plus, on J4a, a note co(erin" all the $orks 7before and after7& *ee belo$ for detailed analses& =2> The first reference is on CJb8 others are "i(en belo$ in the descriptions of indi(idual $orks& =F> Damascus, C4& Bahia "a(e each $ork a number $hich has no$ become a standard form of reference for bn 'rab_ $orks& ;e ha(e therefore "i(en the 79/ number7 of each $ork alon"side the titles& =4> +laude ddas, >uest for the Red 7ulphur , +ambrid"e, CF& =A> This research has been undertaken under the umbrella of the %uhiddin bn 'rab_ *ociet's rchi(in" Pro#ect, $hich has the aim of makin" a di"ital archi(e of the best sur(i(in" bn 'rab_ manuscripts& => This point $ill be amplified in the forthcomin" paper on the "eneral findin"s of the rchi(in" Pro#ect b @ane +lark and *tephen Hirtenstein& =I> *ee 2istoire! p& 40I& The best te-t is
*ee also *ee @& 9& ;alsh in %ncylopaedia of "slam! second edition, p& JI& l:anr_'s father, *hakh Hama, is said to ha(e studied $ith *adr ald_n alKna$_ himself, althou"h, as ;alsh comments, the datin" is unlikel& => *ee 2istoire! p& FCJ& =C0> bid&, p& CAF& =CC> bid&, p& 2A& =C2> 5nder it is the phrase. 7and found in his hand$ritin", mean bn al'rab_ %uh_ ld_n /od bless him1, from his (erse, 7)e$ilderment from be$ilderment U7& *urprisin"l, the note stops there8 but $hat is referred to is presumabl the poem at the end of the pre(ious $ork, $hich also be"ins 7)e$ilderment from be$ilderment7& =CF> *ee 2istoire, p& CII& =C4> The poem is to be found in bn al*'t_'s published ;Zwn, ed& & <& Qhr_, 2 (ols, )eirut, CFJF, Gol& , pp& 4IA0& =CA> *ee 2istoire, p& 2I&=C> bid&, p& 420& =CI> :or instance, the poem on IFa in the left mar"in be"ins. lamm sta'antu bi-rabbZ lam aid sanadan& ;e ha(e noted that lamm at the be"innin" is a feature of man poems in bn 'rab_'s ;Zwn but is found much less fre6uentl in the $ork of other poets& =CJ> *ee 2istoire, p& 4C4& =C> bid&, p& FF& The reference is to +arl )rockelmann, 0eschichte der arabischen /itteratur , Leiden, CJJC02, 7! , I4?CA& =20> l%u6addas_, *hsan al-ta$sZm fZ ma'rifat al-duny wal-dZn, ed& *hkir La'_b_, bu Dhabi, 200F, p& A& =2C> *ee 2istoire, p& CAA& =22> bid&, p& FAA&=2F> bid&, p& 402& =24> *ee Busuf "a 4JJ, ff& I4JF, $hich sman Bahia lists as an auto"raph see 2istoire, p& 221& ur inspection sho$s that it could not ha(e been $ritten b bn 'rab_ himself for te-tural reasons, but there is no doubt that it $as $ritten b a close companion $ith a similar %a"hrebi hand and so is of e-cellent pro(enance& =2A> *ee 2istoire, p& 22&=2> bid&, pp& FCAC&
=2I> lthou"h it is possible to sa briefl that our inspection of the a(ailable manuscripts sho$s that the are all the same basic $ork, $ith some sli"ht (ariations& =2J> ur thanks to *tephen Hirtenstein, upon $hose research this itinerar is based& *ome of the information "ained from other manuscripts has not been published before8 sman Bahia, for instance, in his description of 5ni(ersit I, $hich is the auto"raph R[h al-$uds! does not "i(e the e-act dates for the nine sam' it contains, but onl the ear& t should be emphasised that this is onl a pro(isional itinerar, based upon preliminar research& more detailed and annotated (ersion $ill form the basis of a future paper&
ma"es
9eturn to te-t
The first pa"e of the manuscript $ith the e-tract from the Nasab alQhir6a and :anari librar note&
9eturn to te-t
The end of the Qitab alBa' and the be"innin" of the "ttihd al-kawnZ , $ith the interestin" note about auhtorship&
9eturn to te-t
AeBt of *l-6a$sid al-asm' with poems round the margins.
The )eaut of neness $itnessed in the emptiness of the heart nearl called this talk 7/oin" in found that $as reall "oin" out7 after a famous statement of @ohn %uir's $ho founded the merican National Parks %o(ement& n obser(in" the beaut of the natural $orld he said, 7/oin" out found that $as reall "oin" in,7 because the beaut found in nature $as like a mirror to his soul& )eaut can be $itnessed because beaut is $ithin and similarl, "oin" in, "oin" into the self seems to be like a fractal unfoldin" ou (oa"e into the infinitel small in the same $a that the hea(ens are infinitel lar"e& n bn 'rabi's Qernel of the Qernel C1, Hareti li' is 6uoted as sain", 7Bou thou"ht ou $ere a part, small, but in ou there is a uni(erse, the "reatest&7 *imilarl, retreat is like "oin" into the self in order to disco(er that $hat is hidden there is displaed out$ardl in the uni(erse& $ould like to be"in b sain" somethin" about the meanin" of the $ord 'retreat' and ob(iousl, in the conte-t of this smposium, $e are primaril concerned $ith $hat %uhiddin bn 'rabi means b retreat& Ho$e(er, this title does not necessaril correspond directl $ith the rabic $ord 'khal$a' $hich is usuall used to translate retreat, since, in rabic as in become intimate $ith retreat, not $ith /od llh1, and He is
the Truth alha661&7 The phsical cuttin" a$a from $ordl attachments and se(erin" from dependence on secondar causes I1 ma be helpful as a means of approachin" /od& Ho$e(er, bn 'rabi seems to indicate that the means should not be taken as important in themsel(es, lest the seekers familiarie themsel(es $ith a method instead of findin" closeness to /od, and limit Him b trin" to approach Him throu"h somethin" other than Himself& %uch of $hat bn 'rabi $rites in his letters, treatises and books address a particular indi(idual or "roup of people, at a certain sta"e and for a specific reason, all of $hich is incidental to its purpose of helpin" others to $ithdra$ from their belief in the e-istence of anthin" besides the ne and 5ni6ue e-istence& The phsical practice of retreat needs to be undertaken $ithin careful "uidelines and bn 'rabi makes it clear, in the 9isalat alan$ar, $hich is addressed to someone $ho is alread ad(anced in spiritual disciplines, that caution needs to be e-ercised& He sas, 7&&&do not enter our cell until ou are a$are of our station and of the e-tent to $hich ou are able to oppose the po$er of the ima"ination& f our ima"ination has po$er o(er ou, ou must "o into retreat onl under the "uidance of a teacher $ho is trained in discernin" spirits and familiar $ith the ;a& f, on the other hand, our ima"ination is under our control, do not fear to "o into retreat&7 J1 bn 'rabi himself recounts that he $ent into retreat $hilst still 7a beardless outh&7 He relates that (erroes $anted to meet him because he had heard of the amain" illumination he had recei(ed $hilst on retreat& ) his o$n admission 1, bn 'rabi $as one of those fe$ people $ho had "one into seclusion, apparentl $ithout the usual lon" period of initiatic trainin", and had been "ranted a spiritual openin"& Durin" this retreat, @esus, $hom he calls his first teacher and the master throu"h $hom he returned to /od, appeared to him in a (ision and told him to practise asceticism uhd1 and self denial ta#r_d1 C01& ;hen he $as still onl about t$ent ears old, bn 'rabi recounts in the 9uh al6uds, he $as asked b his first earthl master, al5rani, if he $as firml resol(ed to follo$ /od's ;a& bn 'rabi replied, 7The ser(ant ma resol(e but it is /od $ho decides the issue&7 He $as then ad(ised, 7*hut the door, se(er all ties and take the )ounteous alone as our companion8 He $ill speak to ou $ithout a (eil7CC1& This, $e are told, is the course $hich bn 'rabi pursued until he succeeded& He does not make e-plicit $hether this ad(ice $as follo$ed onl in his interior or also e-teriorl in the form of a phsical retreat, but $e do kno$ that bn 'rabi spent man periods of time in retreat throu"hout his life C21& +onsiderin" some of the apparentl dispara"in" remarks he makes about retreat bein" onl for the person $ho is (eiled this ma be surprisin", et it onl ser(es to underline the (arin" phsical and metaphsical dimensions of retreat $hich $e intend to e-plore further in $hat follo$s& tradition of "oin" into retreat had continued amon"st the descendants of shmael throu"hout the "enerations CF1& The Prophet %ohammed used to spend periods of retreat in a ca(e in %ount Hira near %ecca in order to de(ote himself to /od and, bn 'rabi $rites, to 7flee from seein" people, since he used to find in himself straitness and constriction in seein" them& Had he "aed upon the face of /od $ithin them,7 bn 'rabi comments, 7he $ould not ha(e fled from them, nor $ould he ha(e sou"ht to be alone $ith himself& He remained like this till /od came to him suddenl& Then he returned to the creatures and staed $ith them&7 C41 *o lon" as a person does not see the realit of thin"s, his state is such, bn 'rabi sas that 7he must $ithdra$ and flee from those affairs $hich di(ert him from the real1 situation, so that /od ma un(eil his insi"ht and his si"ht7CA1& t one le(el it $ould seem that this un(eilin" of the insi"ht and the si"ht coincides $ith the spiritual station of retreat $hich, once
possessed, is ne(er effaced C1& Bet at the same time the one $ho possesses it mo(es bet$een "ain" in$ards and "ain" out$ards& /ain" upon /od $ithin oneself is deemed to be a necessar preliminar to reco"niin" Him in the e-terior, $ithin the secondar causes& bn 'rabi $rites, 7<(er seeker of his Lord must be alone $ith himself $ith his Lord in his inmost consciousness, since /od "a(e man an out$ard dimension ahir1 and an in$ard dimension batin1 onl so that he mi"ht be alone $ith /od in his in$ard dimension, and $itness Him in his out$ard dimension $ithin the secondar causes, after ha(in" "aed upon Him in his in$ard dimension, so that he ma discern Him $ithin the midst of the secondar causes& ther$ise, he $ill ne(er reco"nie Him& He $ho enters the spiritual retreat khal$a1 $ith /od does so onl for this reason, since man's in$ard dimension is the cell of his retreat&7CI1 This cell of retreat is therefore al$as present $ith us& The phsical $ithdra$al from all the distractions encountered in dail life is e(identl helpful to$ards concentratin" on the oneness of bein" and occupin" oneself $ith nothin" other than /od& Bet a person's relati(e state of fra"mentation or inte"ration ma persist $hether in retreat or in compan& *ome people find themsel(es hi"hl distracted b their o$n thou"hts and ima"inin"s $hilst alone, hence the praer, "i(en in bn 'rabi's ;ird, Lord 7 take refu"e in Bou from mself7 CJ1& thers ma be hi"hl focussed on the essential e(en in the midst of dail life, like those people mentioned in the Kuran 24.FI1, 7$hom e(en buin" and sellin" does not distract from the remembrance of /od&7 %eister
/od&7 Had he kno$n this completin" (erse, he $ould ha(e kno$n that /od's $ords, 7*o flee to /od!7 refer to the fli"ht from i"norance to kno$led"e& The situation is one and unitar&7 2C1 *o beond and $ithin the e-terior retreat is the idea of "oin" in$ards or $ithdra$in" to an interior state $here one ma occup oneself $ith /od lone and not $ith anthin" else, because indeed there is nothin" else& n this $a, the one $ho $ithdra$s ma realise their total dependence on /od lone and see that e(erthin" that comes to one, comes from Him alone and that e(erthin" that one sees as a secondar cause is nothin" but a manifestation of /od in a particular form& n realit, nothin" can happen to one that is not $ithin the order, that does not come from /od and et $e percei(e some thin"s to be 'other' and flee from them& Then mabe end up like )ob Dlan sin"s in one of his latest son"s. 7 can't e(en remember $hat it $as came here to "et a$a from&7 =in Time out of %ind 'I>! 1 Due to the effects of /od's Names in manifestation and because of relati(it, there are some Names $hich are less attracti(e than others. some positi(e names $hich $e like to affirm and some $hich $e tr to a(oid& t ma be that /od sometimes manifests Himself to us under the aspect of ri"our in order to make us turn to His %erc& n this $a $e seek /od in His manifestation as the %erciful and tr to a(oid Him in His manifestation as the (en"er& :leein" from the effects of /od's Names to that $hich is more essential and allencompassin" is e-emplified b the makin" of armour b Da(id, e-plained b bn 'rabi in the +hapter on Da(id in the :usus alHikam 221& Da(id learnt ho$ to protect himself from spears and s$ords and other $eapons made of iron, b softenin" iron to make protecti(e armour& The material that $eapons are made of thus becomes a co(erin" and protection from $eapons& This, bn 'rabi e-plains, $as conse6uent to /od's brin"in" to Da(id's a$areness that 7nothin" protects a thin" e-cept $ith itself&7 Da(id's softenin" of the iron $ith fire is likened to the softenin" of hardened hearts throu"h restriction and threat& *ince /od is both the (en"er and the %erciful, protection is sou"ht from the %ost %erciful a"ainst the ri"our of His Name the (en"er& ckno$led"in" that there is nothin" in e-istence but /od, and et reco"nisin" that /od's %erc precedes His n"er and is allencompassin", then one protects oneself from /od b /od& )ecause of this, $ith the comin" of the the %ohammedian ;a, the Prophet said, 7 take refu"e in Bou from Bou72F1& The fact that this e-ample demonstrates takin" refu"e in the ll%erciful from the (en"er, as opposed to an of the other Di(ine Names $hich appear in opposition, such as the +reator and the Destroer, or the <-pander and the +onstrictor, is not incidental& The %erciful is the all encompassin" Name $hich is specificall mentioned b /od in His $ords, 7+all %e llh, call %e the 9ahmn?the %erciful&&&7 This is the Name $hich mercifies all the other names and the Name throu"h $hich creation takes place& Hence it encompasses all the other Names and "oes beond and unites the opposin" Names& t is the %erciful alrahmn1 to $hom %ar turned $hen she $ent into retreat from her people and (eiled herself from them&K&C.CCJ1& ;hen the n"el /abriel appeared before her, she $ent into a state of contraction, ima"inin" that he $as a man $antin" to kno$ her carnall& n this state of not kno$in" $hat the realit of the situation $as, she turned to /od $ith all her bein", sain", 7 take refu"e in the %erciful rahmn1 from ou7& 7+onse6uentl,7 bn 'rabi sas, 7she $as o(er$helmed $ith a perfect state of the Di(ine Presence7241& That complete presence $as the spiritual *pirit& Then, ha(in" $ithdra$n to that state she $as able to percei(e the truth of /abriel's $ords and remembered the announcement of the #oful
ne$s, the beshara, that /od had promised& *he rela-ed from her state of constriction and then /abriel ble$ @esus, $hich is the spirit of /od, into her 2A1& The commentar attributed to smail Hakki )urse(i adds, 7that complete presence is the spiritual spirit $hich e-panded that $hich is bindin" and constrictin"& There can be no e-pansion e-cept in the re(elation of the )reath of the ll%erciful rahmn1 in the spirit of the person&721 These are the conditions in $hich @esus, the *pirit of /od, came about in %ar& n this account of the conception of @esus there is also a beautiful e-ample of takin" refu"e in the nd it is7 K&F.J21 is not that
thin"s ac6uire e-istence but that that $hich hears the command ac6uires the propert of bein" a place of manifestation& bn 'rabi remarks, 7Those people of ;afarin" ahl alsulk1 $ithout kno$led"e of this, not kno$in" $ho is the %anifest and the ;itnessed and $ho is the $orld, ha(e chosen retreat khal$a1 in order to be isolated $ith /od&7 21 bn 'rabi maintains that $hen these people choose retreat, the are not able to $ithdra$ from the forms of thin"s, like the $alls and door of the room of their retreat& ;hat the $ish to $ithdra$ from is the $ords that people speak, $hereas if the reall understood the speech of thin"s the $ould reco"nise the "ift that /od "i(es in impartin" kno$led"e throu"h it& Therefore, bn 'rabi sas, 7:or him $hom /od has "i(en understandin", retreat and societ khal$a and #al$a1 are the same& 9ather, it ma be that societ is more complete for a person and "reater in benefit, since throu"h it at e(er instant he increases in sciences about /od that he did not possess&7 The opposition of khal$ah and #al$ah, retreat and societ, are e-amined in the chapters of the :utuhat on retreat and the abandonment of retreat& @al$a or #il$a, also has the meanin" of 'the un(eilin" of a bride' so that her beaut, as one 'dressed in the Di(ine 6ualities' ma be displaed& 9etreat as it is ordinaril understood is onl suitable for the person $ho is (eiled, bn 'rabi sas, since the people $hose insi"ht is un(eiled are al$as 'in societ', e(en in the cell of their retreat F01&1 person is (eiled so lon" as 'otherness' is percei(ed to e-ist&
a$areness $ith the 9eal ne in such a $a that there is neither an material $orld =present> nor an person7FA1& Bet since con(ersation con(ersation muhdatha1 is defined as 7the 9eal ne's addressin" the kno$ers from the (isible $orld, as in the summons from the bush1 to %oses7F1, it is clear that the usual distinctions bet$een $hat is interior and $hat is the (isible $orld do not appl& /od /od sas, 7;e $ill sho$ them ur si"ns in the horions and in themsel(es until it becomes clear to them that it is the Truth alha6617 K& 4C.AF41& n this $a, $a, the human bein" is sho$n that all that appears manifest in the $orld is encompassed and summaried $ithin himself FI1& ;ithin and $ithout then become merel $as of describin" the $itnessin" of the ne e-istence& The Goid in $hich the $orld $as created is in fact the metaphsical foundation of retreat, for bn 'rabi points out that the rabic $ord 'khal$a' is deri(ed from the same root as the $ord khal1 meanin" emptiness& He reminds us of the sain" of the Prophet, 7/od $as and there $as not $ith Him a thin" =and He is no$ as He $as>7 and also of the 6uestion, 7;here $as our Lord before He created creation3 7 to $hich the Prophet replied, 7He $as in a cloud 'ama'1 abo(e $hich and belo$ $hich there is no air7 FJ1& FJ1& The emptiness or (oid in $hich there is no creation and et in $hich creation is created can be understood both as a metaphsical e-planation and an e-periential realit& t refers to /od and et, insofar as am no other, it refers to the state in $hich $as before $as created& This cloud al'ama1, bn 'rabi e-plains else$here, is nothin" other than the )reath of the ll %erciful F1& He $rites, 7the first form assumed b the )reath of the ll%erciful $as the +loud& *o it is an ll%erciful Gapour $ithin $hich there is merc8 or rather, it is merc itself&&&7 401& bn 'rabi 'rabi e-plains that 7the )reath emer"es from a root $hich is Lo(e for the creatures, to $hom =/od> desired to make Himself kno$n, so that the mi"ht kno$ Him& Hence the +loud comes to be8 it is called the 9eal Throu"h ;hom +reation Takes Place7 4C1& )reathin" is caused b lo(e as 7a mo(ement of earnin" to$ards the ob#ect of lo(e7 421, so the )reath becomes manifest and the +loud comes into bein", as in the Hol *ain", 7 $as a hidden treasure and lo(ed to be kno$n so created the creatures1&7 This is the lo(e of /od to be kno$n and reco"nied as He reall is, displaed in all His )eaut and $hich manifests in the one $ho earns to see Him& bn *a$dak_n reports that his master, master, bn 'rabi, 'rabi, said that 7the aim of retreat is emptiness and preparation preparation of the place74F1& The endea(our to prepare and purif the heart as the place of /od's re(elation re(elation means emptin" it of all the clutter ac6uired b "i(in" importance to the man thin"s that seem to ha(e a hold o(er our li(es, instead of concentratin" on the sin"le *ource on $hich $e are totall dependent& The heart needs to be empt in order to recei(e as m T'ai +hi teacher used to sa. 7emptiness is a prere6uisite for recepti(it&71 The purification of the heart comes about onl throu"h /od's help and an notion that one could achie(e this b one's o$n efforts $ould lead to disappointment& Ne(ertheless Ne(ertheless our endea(our is nothin" other than a displa of the same lo(e to be kno$n& bn 'rabi 'rabi e-plains that 7the relationship bet$een the human bein" insn1 and retreat1 is that bet$een /od the 9eal alha661 and 'the heart of the ser(ant $hich contains /od' and $here nothin" else enters, under an aspect belon"in" to $orldl realities, so that the heart bein" empt khl_1 or free of e(er $orldl realit, /od manifests Himself there $ith His )ein"7441& This is a manner of lookin" to$ards the +reator rather than the created, to$ards the source of one's bein" rather than to$ards a fi-ed idea of the $orld, allo$in" /od the 9eal
to be present in the heart accordin" to ho$ He $ishes to re(eal Himself rather than imposin" our o$n mental construct on realit& *o lon" as $e continue to "i(e e-istence to thin"s besides /od and indul"e in them b attributin" po$er to them, and allo$ our hearts to turn to$ards anthin" other than the kno$led"e of Truth, Truth, $e restrict and limit $hat $e reall are and remain imprisoned b our o$n desires and beliefs& bn 'rabi sas,7&&&if ou $ant to enter the presence of the Truth and recei(e from Him $ithout intermediar, and ou desire intimac $ith Him, this $ill not be appropriate as lon" as our heart ackno$led"es an lordship other than His& :or ou belon" to that $hich e-ercises authorit o(er ou&74A1 bn 'rabi "i(es ad(ice for positi(e action to$ards this end $hen he sas 7)ase the $hole matter of our seclusion khal$ah1 upon facin" /od $ith absolute unification $hich is not marred b an form of1 poltheism, implicit or e-plicit8 and b denin" $ith absolute con(iction all causes and intermediaries, $hole or part&&&&7 41& )ut perhaps the simplest ad(ice for protection a"ainst attachment to belief in the separate e-istence of an created form is that "i(en in the 9isalat alan$ar $hen bn 'rabi 'rabi sas, 7let "o and occup ourself ourself $ith dhikr the remembrance remembrance of /od1 and take refu"e at the side of the 9emembered74I1& 9emembered74I1& The importance of dhikr , in(ocation or remembrance, in retreat is fundamental& The heart's emptiness of an $orldl concern and its total preoccupation $ith the 9eal is reflected in bn 'rabi's 'rabi's openin" remarks in the chapter of the :utuhat $hich is de(oted to retreat $hen he states that the principle of retreat is in the Hol *ain", 7;hoe(er remembers %e in themsel(es, remember them in %self and $hoe(er remembers %e in compan, remember them in a +ompan better than theirs7 4J1& This, bn 'rabi sas, is an established Di(ine *ain" $hich contains the notions of both retreat and societ khal$a and #il$a&1& The remembrance of /od in oneself corresponds to retreat and "i(es a sense to retreat as praer or meditation, as $ell as the in(ocation of /od b Name. a time set aside e-clusi(el e-clusi(el for the remembrance of /od& nsofar as 7praer is a contemplation,7 bn 'rabi sas, and 7a secret call e-chan"ed bet$een bet$een /od and his adorer 8 it is then also an in(ocation dhikr17 and 7$hoe(er in(okes in(okes /od finds himself in the presence of /od7 41 $hich is reestablishin" the unified state& The return to the 6uiet centre, empt and totall recepti(e, is the return to the (oid in $hich creation takes place& There in the emptiness of the heart the )eaut of neness ma be $itnessed& ccordin" to the Kuran K&CF.2J1, 'nl in the remembrance of /od do the hearts find satisfaction and tran6uillit' il bidhikr allh tatma'inna al6ulb1& This total occupation $ith /od protects the one $ho remembers from $ordl concerns and absol(es him from "uilt and blame so that he is brou"ht into the closeness of /od's remembrance& n this remembrance, remembrance, /od remembers His o$n *elf in Himself, so that all otherness disappears& The confident heart $hich is in repose and at peace $ith itself, is in(ited to return to its Lord and find sanctuar in Him, in the call, 7 soul at peace, return to our Lord, content, accepted, enter amon"st % ser(ants and enter % paradise7 K&J.2IF01& Paradise, bn 'rabi e-plains in the chapter on shmael in the :usus alhikam, is $hat /od (eils Himself $ith, since the $ord for paradise deri(es from the same root as co(erin"& He continues 7and $hat is % paradise other than ou, and it is ou b our self that co(ers %e $hich is % mster1&&& mster1&&& if ou ha(e entered =/od's> paradise ou ha(e entered our self7A01& The kno$in" ser(ant sees that he both (eils the Lord and is the place of manifestation for his Lord& ;hilst e(erone is accepted b their Lord at one le(el, the address is to that potential in e(erone to a"ree to the total Lordship $hich "oes beond the narro$ confines of a particular manifestation& 9ather, the
Lordship that his heart ackno$led"es frees it from limitation, so that it becomes a place of total manifestation of the Lordship& n this $a, /od ma be kno$n and $itnessed in that unlimited place and fulfils the purpose of creation& The commentator of this te-t attributed to smail Hakki )urse(i responded to this line, 7if ou ha(e entered His paradise ou ha(e entered our self7, $ith the follo$in" poem. *nd 2e neer neer stops agreeing agreeing to us with all 2is /oe! /oe! *nd 2is passion passion neer fades fades from being being all-loing affection. 2e forbids me separation from 2im and necessitates 6y oining 2im without possibility of distance or closeness. @O+I :rom this point of intimac $ith the 9eal, there is no$here $hich is not encompassed b Lo(e& There is no$here to retreat from or to, since /od's presence is seen e(er$here& The heart $hich is empt of otherness is filled $ith /od, for it has a lar"eness and "enerosit capable of recei(in" 9ealit in $hate(er form it re(eals itself& The possessor possessor of such a heart is of those $ho 7are not (eiled from the $itnessin" of the )eaut of neness b the $itnessin" of the pluralit of the ima"es of this $orld and the other $orld7 A21& *uch a heart is not bounded or constricted b desires for anthin" other than the , one must be facin" Him, until in one's heart, there is the 6uietude of one's a$areness that, $hate(er one does, consciousl or not, all $ill be directed to Him&&&&7 AA1& $ould like to finish b recitin" the (erses $hich bn 'rabi 'rabi composed at the be"innin" of the chapters on retreat in the :utht. " withdrew with 2e whom " loe passionately! and there was no one but us! for if there had been another than me! the retreat would not hae been one. When " imposed on my soul the conditions of her seclusion! the souls of the creatures all at once became her slaesE But if there were not in her an Nther than herself! my soul would hae made a gift of herself to 2e who oerwhelms her with 2is gifts. @OJI
Notes C& %uhiddin bn 'rabi, 'rabi, Qernel Qernel of the Qernel, )eshara Publications *herborne, *herborne, CJC, CJC, p& p& C4 2& *ee +hittick, +hittick, The *ufi Path Path of Qno$led"e, lban, lban, NB, NB, CJ, p&CAJ F& *ee bn 'ra 'rabi, bi, :utuhat :utuhat al%akki al%akkiah, ah, notabl notabl +hapte +hapters rs IJ, I and and 20A
4& bn 'rabi, 'rabi, @ourne to the Lord of Po$er , translated b b 9abia Terr Terrii Harris, Ne$ Bork, Bork, CJC A& 5npublishe 5npublished d manuscri manuscript pt %* )aa )aaid, id, CJ, CJ, fos& fos& bCC1 bCC1 & Hilat Hilat alabdal, alabdal, Hdera Hderabad bad C4J, C4J, translated translated into into :rench b %& Galsan Galsan $ith the title title 7La parure des abdal7 in
FA& bn *a$dakin, Qitab $as'il als'il , ed& %& Profitlich, :reibur", CIF& Passa"e translated b *tephen Hirtenstein in the %uhiddin bn 'rabi *ociet Ne$sletter, *prin" CI, p&2 F& bn 'rabi, lstilah al*ufiah, translated b 9abia Terri Harris in @ournal of the %uhiddin bn 'rabi *ociet, Gol& , CJ4, p& 4A FI& bid&, p&F FJ& :utuhat, chapter IJ&
Listenin" for /od. Praer and the Heart in the Part 1 :utht "#urely there is a $eminder in that for whoever has a heart, or listens attentively, while he is witnessing..." %&ur'n ()*+This Kur'anic (erse beautifull summaries a sort of recurrent parado- that has surel puled e(er student of bn 'rab_ from time to time& ne need onl recall, for e-ample, his classic discussion of the 7;isdom of the Heart7 of the true spiritual Qno$ers the 'uraf' 1 in the central chapter on *hu'ab in his Fus[s al-2ikam, $here this same (erse fi"ures so prominentl& f, from the $ider metaphsical point of (ie$ so $ell illustrated in that famous chapter, it ma be true that all human perception, all e-perience is ultimatel 7theophan,7 it is e(en more indisputabl true as his distinction in that chapter bet$een those rare enli"htened 7Qno$ers7 and the rest of humanit pointedl ackno$led"es that $e don't usuall e-perience thin"s that $a, that for man of us there is a noticeable "ulf in our li(es bet$een rare moments of true contemplati(e praer and our ordinar states of perception& nd that "ulf often seems too much to brid"e b our o$n efforts, $hether of praer or other forms of spiritual practice. if $e ha(e some intuition of $hat the inner life of the *hakh's 7Qno$ers7 mi"ht be like, it is probabl based on a fe$ special moments of "race, on a memorable but ephemeral 7state7 hl 1, not a lastin", full realied spiritual 7station7 ma$m1& Put simpl, then, $hat is it about the 7heart7 or rather, how is it3 that can so miraculousl transform perception into contemplation, e(erda e-perience into theophan, the $ords and mo(ements of ritual into the ineffable realit of praer3 s the Kur'an repeatedl insists, each of us surel has 7had a heart7 but $hat is it that so rarel and unfor"ettabl makes that heart 7shahZd!7 acti(el and consciousl contemplatin" the Trul 9eal, so that our transient a$areness is transformed into true praer and remembrance of /od3 That transformation of e(erda e-perience into realied theophan, $hene(er and ho$e(er it occurs, is al$as a msterious di(ine 7openin"7 fath1 or illumination, so it is not surprisin" that bn 'rab_'s most detailed and effecti(e discussions of that central 6uestion of spiritual practice are scattered throu"hout the record of his o$n 7%eccan penin"s7 al-Fut[ht al-6akkZya1& )efore be"innin" to e-plore his unfoldin" discussion of the secrets of praer and the heart in the openin" chapters of the Fut[ht , ho$e(er, it is necessar to summarie a fe$ essential features of the broader de(elopment of this problem in the Kur'an and the hadith, since that basic scriptural back"round, as al$as, is presumed throu"hout the *hakh's o$n teachin"s& I1 The *eart in the Qur'an and *adith7
To be"in $ith, it $ould be difficult to e-a""erate either the centralit or the comple-it of the references to the 7heart7 throu"hout the Kur'an in this e-tended metaphsical and epistemolo"ical sense, as the locus of our a$areness and e(en more fre6uentl of our i"norance of the di(ine Presence& The rabic noun, al-$alb, appears some CF2 times onl t$o or three of these possibl referrin" to the bodil or"an1, far more than such closel related terms as fu'd or lubbYalbb both occurrin" si-teen times1& The contrast bet$een the Kur'anic treatment of the heart and the discussion of an number of related terms or roots such as sadr 7breast71, 'a$l 7intellect71, nafs in the sense of 7soul71, sarZra, etc& onl ser(es to
hi"hli"ht the epistemolo"ical comprehensi(eness and peculiarl di(ine focus of this particular Kur'anic e-pression& Tpicall enou"h, bn 'rab_'s o$n $idel scattered discussions of the 7heart,7 $hen $e look at them more closel, turn out to be dictated not so much b (arious earlier slamic traditions $hich had de(eloped multiple technical meanin"s for each of these terms1 as b his o$n profound reflection and meditation on the full comple-ities of the ori"inal Kur'anic usa"e& Here $e can onl mention a fe$ central features of the Kur'anic discussions of the 7heart7 that are directl related to the problem $ith $hich $e be"an, and $hich are usuall assumed each time bn 'rab_ brin"s up that term& •
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The Kur'an repeatedl emphasies /od's e-traordinar closeness and proximity to the human heart e&"&, at J.24, 7%e passes bet)een the man and his heart 71, as $ell as the uni6uel all-encompassing diine knowledge of 7)hat is in their hearts7 4., FF.AC, etc&1& That di(ine a$areness of $hat is in the heart e-tends in particular to people's innermost intentions especiall in contrast to their $ords and ostensible actions1& That is one important indicator, alon" $ith each of the follo$in" points, that considerabl more than abstract 7epistemolo"7 is in(ol(ed here. from the Kur'anic perspecti(e a spirituall crucial dimension of the human heart is the inte"ral in(ol(ement to"ether $ith /od of our o$n 7$ill7 and intimate intentions, $hich are portraed as someho$ inseparable from the de"ree and nature of our a$areness of the di(ine& n conse6uence, the Kur'an can e(en speak of the heart as more commonl of the soul, al-nafs1 as the endurin" 7self7 or on"oin" seat of our moral and spiritual responsibilit, as at 2.22A. 7&&& %e )ill call you to account for )hat your hearts ha(e earned &&&&7 Perhaps most ob(ious of all in the Kur'an is the consistent stress on the diine
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"ainst that sharpl dra$n dramatic backdrop, the Ku'ranic (erses that indicate the actual $as or conditions for us to moe from these 7ne"ati(e7 or per(erse states of the human heart to full a$areness of /od and the correspondin" di(ine Peace and understandin" are relati(el fe$, but certainl all the more $orth notin". these practicall decisi(e (erses include references to the 7softenin"7 and 7humblin"7 or 7purification7 and 7stren"thenin"7 of hearts, to the necessit of a 7sound7 or 7repentant7 or 7mindful7 heart $alb salZm or munZb1, and so on& 5nlike the case $ith man topics in the Fut[ht , the Prophetic sain"s or hadith fa(ored b bn 'rab_ in his discussions of the heart are short and to the point& This is partl because, as $e shall see, the *hakh's allusions to the 7purification7 of the heart fre6uentl occur in connection $ith more concrete, practical aspects of slamic la$ and ritual&1 s readers of an of the *hakh's $orks are $ell a$are, each of these hadith tpicall ser(es as a hi"hl condensed, peda"o"icall pointed summar of man related (erses and concepts in the Kur'an& lmost all of these particular hadith $ere alread $idel used $ithin earlier *ufi tradition, and se(eral of them should alread be familiar to readers of the Fus[s and other
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7#he heart of the person of faith is between two of 0od's Fingers &7 This canonical hadith is depicted as the response to isha's askin" the Prophet $hether he $as e(er afraid& This beautifull succinct ima"e concretel pulls to"ether doens of the Kur'anic (erses $e ha(e #ust mentioned, po$erfull representin" the constant upsanddo$ns of our inner e-perience, the contrastin" roles of the different di(ine Names of %a#est and )eaut 5all and 5aml 1 e-pressed and realied throu"h that e-perience, the 7e(errene$ed theophanies7 of those Names, and the realit of /od's ultimate control of that panopl of e(erchan"in" inner states& Perhaps the most fre6uentl cited sain" about the heart in all of the *hakh's $orks is the famous canonical hadZth $udsZ one in $hich the di(ine Goice speaks in the first person, as in the Kur'an1. 76y earth and 6y heaen do not encompass 6e! but the heart of 6y serant who has faith does encompass 6e...7 ften this $as summaried b *ufis in the briefer formula 7The heart of the person of faith is the Throne of the ll%erciful7. >alb almu'min 'arsh al-Rahmn.1 bn 'rab_'s o$n understandin" of either of these sain"s is of course inseparabl related to the famous hadith that fi"ures so prominentl in the openin" chapter of the Fus[s and throu"hout the *hakh's $ritin"s, describin" dam's bein" created 7accordin" to the form of the ll%erciful7 'al s[rat al-Rahmn1& 7Hearts rust like iron, and their polishin" is throu"h remembrance of /od dhikr *llh1 and recitation of the Kur'an&7 7;ere it not for the e-cess of our talkin" and the turmoil in our hearts, ou $ould see $hat " see and hear $hat " hear!7 7 Transformer of hearts y mu$allib al-$ul[b1, keep m heart firm in Pour 9eli"ion&7
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7% ees are sleepin", but m heart is a$ake&7
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7True spiritual1 Qno$led"e is a li"ht that /od pro#ects into the heart of the Qno$er&7
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D2eek the guidance (istaftZ : 'ask for the fatw') of your heart, even if it guides you toward al-maft[n (what enthralls or charms you).D
istening for /od* 0rayer and the 1eart in the 2ut3ht
0art 4
ID1 T*E SE%#ETS &F G#IFI%ATI&N 2%hater ;967
The ne-t discussions of the Heart in the Fut[ht are in the len"th chapter J on the 7*ecrets of Purit7 asrr al-tahra1, $here dimensions of spiritual 7purification7 are raised more than t$ent times, usuall in implicit or e-plicit connection $ith praer the sub#ect of the e(en lon"er follo$in" chapter1& %an of bn 'rab_'s points there about realiin" the contemplati(e potential of the heart are both brief and e-ceedin"l practical e(en for the uninitiated reader, $hile others are astonishin"l subtle and farreachin" in their implications& ;ithin this article $e can hi"hli"ht or summarie onl a fe$ of the most important of those passa"es& To be"in $ith, bn 'rab_ points out G, C4J41 that
their egoistic self @nafsI! what from the touch of an angel or the touch of a deil and that is the fully human being @al-insnIE 7o if someone reaches that degree in their spiritual awareness @ma'rifaI and their discernment! and understands from 0od what 2e wants from them! and truly hears 0od's saying that 'the heart of 6y serant encompasses 6e' then it is obligatory for that person in this situation to use this @awarenessI in purifying their heart and eery other member connected with it! in the way 0od intends...< Therefore, the *hakh concludes G, C1, this inner purification and discernment are an obli"ation for e(er sin"le responsible human bein", $hether or not the'(e e(en heard of the historical forms of reli"ion.
<3ow spiritual purification @tahrat al-btinI - which is @purification ofI the heart is through liberating ourseles @from all attachments other than 0odI! in order to seek @2isI friendship. *nd there is no @trueI friendship and closeness with 0od except through freeing yourself from the creatures! insofar as you used to consider them @onlyI in light of their relation to yourself @to your ego or nafsI and not through 0od @and the reali:ation of 2isaims in their regardI.< The *hakh's second point is made in re"ard to the spiritual e-perience of the pil"rim $ith re"ard to the 7treasure7 and blessin" and "uidance that the Prophet has mentioned as bein" reser(ed for those (isitin" the 7House or Temple. al-bayt 1 of /od7. <7o consider the one who comes to circumambulate @the KaabaI! when he has turned to his heart after going around @the 2ouseI. "f he finds an 'increase' in his awareness of his /ord and a 'clear indication' @from 0odI that he did not hae before! then he knows from that that he has properly carried out his purification for entering 6ecca. But if he finds none of that @in his heartI! then he knows that he has failed to purify himself! did not come to his /ord! and so did not @trulyI go around 2is 2ouse. For it is impossible that anyone should come to stay with a noble and wealthy host! entering into his house! and yet not experience his hospitalityE ..."f such a person 'came close' @to 0od's 2ouseI! they only came close to the rocks! not to the %ssence @or the 7ource al-'aynI - 6ay 0od place us among the possessors of hearts! the people of 0od and those close to 2imE< This process of inner purification obli"ator for all $orship and de(otion, bn 'rab_ constantl reiterates, is al$as chan"in" and al$as essential G, F41. <#he purification of the heart @is obligatoryI so that it may be oined with its /ord! and so that its spiritual aspiration may be oined in intimate conerse @muntI with 2im through the raising of the eil from @the serant's heartI. ...7o it is necessary for anyone who is seeking this state @of the heart's intrinsic intimacy with 0odI to purify themseles with a special purification. "ndeed " say that eery state of the serant with 0od re$uires its own special purification...< t this point G, F44I1 bn 'rab_ adds a special $arnin", but one $hich also hi"hli"hts his tpical reliance on the actual conse6uences of spiritual effort and the sensiti(it of each indi(idual's heart in o(ercomin" these recurrent dan"ers of the Path. <3ow the guardians @the bawwbs of the heartI may sometimes be sleeping or distracted! so that the secret promptings @khawtirI of the carnal souls and the deils find nothing to keep them from entering that person's heart. "n that case! when that person says '/abbaykE' '2ere " am! /ordE'! the traditional pilgrim's call) with their tongue! imagining that they are coming in response to the call of their /ord! they are only responding to the prompting of their own nafs or of a deil calling to them in their heart.< nd bn 'rab_ "oes on to describe the "lee of that e(erpresent impostor in thus foolin" the deluded seeker&&& 7So 'If it )ere not for the ?enerosity of ?od and %is 3o(in#mercy' throu"h the ton"ue of our inner spiritual state lisn al-btin wa-l-hl 1 and the spiritual intention nZya1 precedin" that e(ent,7 such a person $ho $as imperfectl purified $ould surel encounter the 'dire sufferin#' mentioned in that same (erse 24.C41& )ut in realit, as he insists in another e-traordinar passa"e of this same chapter, it is necessar to take a
much more comprehensi(e (ie$ of the pro(idential di(ine 7+arin"7 'inya1 and 7ut$ittin"7 makar 1 $ith re"ard to blis and the de(ils, a proof of /od's %erc and /race that is ultimatel manifested precisel throu"h the multitude of such memorable spiritual 7mishaps7 and delusions that each person ine(itabl e-periences o(er time& This is $h, bn 'rab_ e-plains G, FA4A1, 7it is necessar to purif the heart from the 'touch of *atan'7 $hich he has else$here identified $ith the passion of blind an"er, sakht 7$hen it descends on the heart and touches the inner bein" of a person&7 nd that purification of the heart is throu"h the 'touch of the an"el,'7 $hich is the manifestation of /od's pro(idential +arin" for the heart at that point& <*nd if the hadith of 0od's '#wo Fingers' alluded to that @mysterious working of 0race and diine =roidenceI!< "bn '*rabZ continues! then ur'an and hadith alikeI is alie! not dead - for what life could be greater than the /ife of hearts together with 0od! in whateer actiity that may beQE For the presence @of the heartI with faith! in the face of the opposition @of 7atanI! renders that action alie with the /ife of the @diineI =resence.< *o this, bn 'rab_ concludes G, FA1 , is a"ain $h both di(ine 7:in"ers7 althou"h the appear to us, in terms of our o$n dualistic feelin"s and #ud"ments of our e-perience, as diametricall opposed are in fact e6uall instruments of /od's Lo(e and %erc. <"f @the deilI knew that 0od was blessing the serant! through the deil's touch! with a special sort of happiness! then he wouldn't hae done any of that. But this is the diine ?unning @makar *llhI through which 2e fools "blis! and " hae not seen anyone else allude to that. *nd indeed were it not for my knowing "blis and being aware of his ignorance and his compulsion that dries him to counter @0odI! " too would not hae alluded to this... But this is what encouraged me to mention this! because the deil can neer stop at those occasions @for temptationI because of his eil! through his compulsion to make the serant suffer and his ignorance that 0od is @alwaysI turning @to forgieI the serant. For 0od always cunningly
deceies someone in such a way that they themseles fail to notice it! een if others are able to see what is really happeningE< The precedin" discussion hi"hli"hts one of the acti(e principles of spiritual life underlin" one of bn 'rab_'s most strai"htfor$ard and illuminatin" pieces of practical ad(ice G, FA01 re"ardin" this on"oin" purification of the heart and the $a it transforms e(er sin"le e(ent of our life, inner or outer, into a further occasion for disco(erin" the secrets of our relationship $ith /od. <3ow the Knower finds in one of his spiritual states a contraction or expansion @$abd aw bastI whose immediate cause @sababI he does not know. *nd for the people of the =ath this is @alwaysI a significant matter. For he knows that this @uncertainty as to the meaning of this experienceI is due to his unconsciousness or heedlessness @ghaflaI with regard to carefully obsering his heart and his spiritual intention - and to his lack of spiritual insight @basZraI in grasping the inner correspondence of that state with the @spiritualI matter which that @diineI *ttribute caused him to experience. "n that case what is incumbent on @the KnowerI is to surrender @taslZmI to the eentual effects of the @diineI ;ecree! until he sees what that gies rise to in the future. But if the Knower recogni:es @the inner reason for that particular experienceI! then he should purify himself through being completely present with 0od in his knowledge of those correspondences! so that he does not become unaware of what has come to him from 0od through these 'sanctifying spiritual experiences' @wridt al-ta$dZsI - so that he is not unaware of which @diineI 3ame became @realI to him through that experience! and which 3ame came to be through him! and which 3ame is actually influencing him at that instant! causing him to call out for that experience. 7o these @spiritually
of chapter J, is alread a dramatic si"n of the uni6ue character of this section& The lar"est part of the passa"e, ho$e(er, is a stran"e and in some $as metaphsicall 7comprehensi(e7 catalo"ue of spiritual or ontolo"ical states and 6ualities& The chapter or 7Door7. bb has both meanin"s1 opens as follo$s. <3ow we hae already established that anba @the technical legal term for a maor ritual impurity re$uiring the total bodily ablutionI is ghurba @a state of 'exile!' 'estrangement!' or 'remoal' from one's rightful placeI. *nd here that is the exile of the serant from his rightful homeland which he deseres - and that is nothing but the state of pure seranthood @'ub[dZyaI. Nr that @impurityI is the estrangement of an attribute of '/ordship' from its rightful homeland @in 0odI! so that someone @wrongfullyI ascribes it to themseles or uses it to describe some contingent creature or another. 3ow there is no disputing that one must be purified from this $uestion. 7o you must know that this single total ablution mentioned here in this chapter branches into +O, spiritual states! and that the serant! in his heart! must be completely purified from eery single one of those states. 7o we will mention to you the essence @'aynI of each one of them! if 0od wills! in ten sections! each section containing fifteen states! so that you will recogni:e how you @shouldQI meet them when they occur to the heart of the serant. Because they must ineitably occur to eery heart! both of ordinary people and of the @spiritualI elite - and 0od gies support and inspiration! there is no power but through 2imE ;hile the ade6uate translation of this stran"e catalo"ue of spiritual states $ould be (er lon", $e can at least note that it includes a number of $hat $ould ordinaril be (ie$ed as 7opposite7 or contrar states at least partiall reminiscent of the lists of di(ine Names in the hadith and else$here1. e&"&, this $orld and the other $orld, life and death, merc and an"er, and so on, althou"h the (ast ma#orit are of $hat $ould ordinaril be taken as positi(e and e(en rarel achie(ed spiritual (irtues& The catalo"ue, $ith no other e-planation or amplification, is follo$ed b the follo$in" remarks.
the nafsI taking the different kinds of knowing that 0od is @alwaysI causing to descend on the heart! they must be purified because of their seeing their own ego-self @rather than 0odI. "n the same way! if we should happen to encounter another person in a matter in such a way that we teach them! either through our state or our words! and if that teaching flows from our presence @with 0odI! then no purification is necessary! for we hae not left our state of purity @with 0odI. But if we should notice our own self @our nafsI in the process of teaching another person through our words or our state! then purification is absolutely obligatory for us! because of our noticing our self. For the people of 0od in this =ath do eerything that they do with and through 0od! out of their witnessing and uneiling of and from 2im...< f course the (er a$areness of this hidden 7corruption7 or unconscious hpocris, and our correspondin" need for purification, is itself a kind of "ift of di(ine /race, as bn 'rab_ recalls in this phenomenolo"icall precise summar G, 4FA1. <#herefore the 'time' or 'moment' of purification in the spiritual sense @fi-l-btinI! for us! is wheneer one has specifically reali:ed the @eternally unfoldingI connection between the diine '*ddress' to the person obligated by it @the mukallafI regarding what is incumbent on them both inwardly and outwardly. "n spiritual terms! that is a diine 7elf-manifestation that suddenly comes oer their heart! which is called in the =ath a 'surprise attack' @hu[mI.< nd finall, near the (er end of this chapter at G, 41, bn 'rab_ restates e(erthin" as simpl as possible.
t this point $e ha(e follo$ed bn 'rab_'s lessons on the heart and contemplation as far as his lon" chapter on the secrets of praer ch& 1, $hich $ould re6uire se(eral len"th (olumes to translate into
istening for /od* 0rayer and the 1eart in the 2ut3ht
0art +
III1 Gn!eiling the *eart 2%haters 4-@>6
n chapter F , C0AC0I1, in his first discussion of the famous hadith of 7/od's T$o :in"ers7 and the related praer of the Prophet for the 7Transformer of hearts7 to 7fi- m heart in Bour 9eli"ion,7 bn 'rab_ takes up a kind of 7inspiration7 and a$areness of the heart that, if much less spectacular, is also much closer to the actual realit of our momentbmoment e-perience. namel, the uni(ersal human a$areness of moral realities, and the resultin" conflicts, #ud"ments, and 7tests7 to use the recurrent Kur'anic e-pression1 that continuall occup the theater of the Heart& ...0od's 'turning oer' @ta$lZbI of the hearts @J++,I is 2is creating in them our concern with good and our concern with eil. 7o wheneer the human being perceies the conflict of these opposing inclinations @khawtirI in the heart! that is an expression of 0od's 'turning oer' the heart - and this is a kind of knowing that the human being cannot keep from haing... bn 'rab_ "oes on to e-plain that the allusion to /od's 7T$o :in"ers7 holdin" the heart, in the $ell kno$n hadith, refers 7to the speed of its turnin" o(er bet$een faith and in"ratitude to /od1, $ith all that implies,7 and that the 7dualit7 of the t$o :in"ers like$ise refers to the opposin" 7inclinations to$ard "ood and e(il7 althou"h he hastens to add that an 7un(eilin"7 re(eals in $as he e-plains considerabl later 1 that these 7T$o :in"ers7 are related to the famous hadith concernin" 7both of /od's Hands bein" 'Right ' Hands7, both instruments of the allencompassin" di(ine Lo(in"merc Rahma1& n chapter 4, in the conte-t of praisin" the special spiritual blessin"s and influences of %ecca, bn 'rab_ "oes on to mention at , C20241 a kind of 7contemplation7 and inspired kno$led"e of the heart that is a bit less mundane, but still a remarkabl po$erful and $idespread e-perience for man indi(iduals $ho toda are often una$are of its deeper reli"ious roots and si"nificance. the 6uestion of our sensiti(it to the spiritual po$er of sacred places. Nne of the conditions for the person who knows through direct ision! who is master of the stages and modes of witnessing the Tnseen spiritual realities @ mashhid al-ghaybI! is that they are aware that places hae an influence on sensitie hearts... @Nnly the indiidual entirely under the influence of their own perturbed inner state! the shib alhl! could fail to perceie this powerful difference in the spiritual intensity of being! thewu[d! of different places.I But as for the perfected person! the master of this spiritual stage @shib al-ma$mI! they are able to discern this difference in the power of places! ust as 0od differentiates between them... What a difference there is between a city most of whose buildings are the carnal passions @shahawtI and a city most of whose buildings are @diineI 7igns and 6iraclesE 2ere "bn '*rabZ is probably alluding more specifically to
closer to the presence of al-Khdir @'Khe:r'I - and eentually encountered that ageless initiatic figure.) ...3ow my friend knows that this @power of spiritual placesI is due to those who inhabit that place! either in the present! such as some of the noble angels or the pious spirits @innI! or else through the spiritual intentions @himmaI of those who used to inhabit them and hae passed on! such as @...the house of *b[ Pa:Zd al-BastmZ! the prayerroom of al-5unayd ...I and the places of the Righteous @the 7lihZnI who hae left behind this abode! but whose influences hae remained behind them! so that sensitie hearts are influenced by them. #his is also the cause for the influences that different places of prayer hae on the intensity of presence @wu[dI of the heart - not the number of their bricksE ...*nd whoeer doesn't notice this difference in the spiritual presence of their heart between the marketplace and the place of prayer is under the influence of their passing hl! not the master of this spiritual station. ..."ndeed your intensity of presence @wu[dI is according to your companions @ulas'I! for the spiritual aspirations @himamI of one's companions hae a tremendous influence on the heart of the one who is there with them - and their intentions are according to their spiritual ranks... ...7o for us! the awareness of this matter! " mean the knowledge of the spiritual influence of places and the sensitiity to its greater or lesser presence! is part of the completion of the mastery of the Knower and the high dignity of that station! of the Knower's responsibility for things and their faculty of spiritual discernment... f course this particular case is onl one small part of the lar"er 6uestion of the spiritual presence or a$areness of the heart, and in chapter C2 , F41 bn 'rab_ alludes to the e-ample and e-emplar $hich underlies so much of his $ork. 3ow @6uhammadI alluded to something which the people of 0od hae put i nto practice and found to be sound! and that is his saying '"f it were not for your speaking too much and the turmoil in your hearts! then you would hae seen what " see and would hae heard what " hearE' For he was singled out for the rank of perfection @kamlI in all things! including perfection in seranthood! so that he was the absolute serant @of 0odI. ...*nd *isha said 'the 6essenger of 0od used to remember 0od in all of his states!' and we hae had an abundant inheritance from that. 3ow this @constant presence with 0odI is a matter that specifically inoles the inner dimension of the human being and our 'speech' @$awlI! although things @apparentlyI contradicting that may appear in our actions! as we hae reali:ed and erified with regard to this spiritual station - een if that appears pu::ling to someone who has no knowledge of the spiritual states. :ortunatel, althou"h man of the forms or de"rees of praer and contemplation e(oked b bn 'rab_ mi"ht appear at first "lance to lie beond the usual ran"e of our e-perience or, in some cases, e(en our most ambitious aspirations, he is also a master in e(okin" and
su""estin" the fundamental role of the di(ine acti(it and the pro(idential di(ine 7+arin"7 'inya1 that constantl underlies eery sta"e of this indi(idual process of realiation not #ust in an abstract, metaphsical terms, but often, especiall in the Fut[ht , in subtl practical $as $hose rele(ance and meanin" onl become clear to readers $ho are $illin" to approach the $ork slo$l and attenti(el in terms of its echoes and implications in their o$n e-perience& His lan"ua"e for describin" the phenomena of 7"race7 and the humandi(ine interactions, in all their richness, are surel most full de(eloped in the hundreds of later chapters of the Fut[ht on the (arious spiritual stations, but chapter 24 , CIJI1 marks one of his first allusions to this practicall central dimension of the problem that concerns us here. <*s for those hearts who are passionately in loe @muta'ashshi$aI with the @diineI 'Breaths'! since the treasuries of the animating spirits @of human soulsI are in loe with the Breaths of the *ll-6erciful - because of this inner connection and correspondence @between the diine 7pirit and our soulsI - the 6essenger of 0od said '#he Breath of the *ll-6erciful is coming to me from the Pemen.' Because the animating spirit @that gies life to our soulI is a @diineI ur'anic wordsI of the 0arden or the Fire! of the *ccounting and Reiewing @of
our works at the 5udgmentI! or of this world or the next. For that @accomplished diine KnowerI does not reflect on each erse with their intellect or inestigate it with his own thinking. "nstead he only ' listens attenti!el+ ' @alluding to the key erse at O, with which we beganI to what " am saying to him! ' while he is witnessing ' @6eI! present with 6e! while " take upon 6yself the responsibility for teaching him... "n that way the Knower reali:es with complete certainty knowings which did not come from within himself! since "t was from 6e that he heard the >ur'an! from 6e that he heard "ts explanation and the commentary on "ts meanings! what " meant by this or that particular erse or chapter. #hat is the Knower's proper adab with me! his carefully listening and paying heed to 6e. 7o if " seek them out for a nocturnal conersation concerning something! they answer 6e immediately with their presence and readiness! and their immediate witnessing... "ndeed if the ;awn comes along and " hae ascended upon the #hrone ...! 6y serant goes off to his lielihood and the company of his fellows. But " hae already opened up a ';oor' for him among 6y creatures! a ;oor between 6yself and him through which 6y serant sees 6e and through which " see him - although the others don't notice that. 7o " conerse with 6y serant through his tongue! without his being aware of that. *nd 6y serant receies @that spiritual instructionI from me ' with clear Insight ' @+G+,LI! although those people don't know that and think that they are the ones who are talking to him! een though @in realityI no one is speaking other than 6eE #hey imagine that 6y serant is answering them! when they are actually replying to no one but 6eE The final para"raph here of course recalls some of the metaphsical teachin"s most commonl associated $ith bn 'rab_ and his later interpreters, ideas $hich he most often de(elops in connection $ith the hadith of the di(ine 7transformation throu"h the forms of the creatures17 and the celebrated hadith in $hich the spiritual (irtue of ihsn 7ri"htandbeautifulaction71 and the ultimate "oal of 9eli"ion is defined as 7ser(in" /od as thou"h ou see Him&7 )ut this di(ine speech from chapter 4C, $ith its open identification of the heart as the open 7Door7 linkin" /od and the soul and of the most 7mundane7 incidents of each person's e(erda life as priceless, entirel indi(idual 7pri(ate lessons7 from /od thro$s a (er different, less 7mstical7 and much more practical and instructi(e li"ht on that same teachin"& bn 'rab_'s ne-t discussion of the enli"htened 7heart,7 in chapter 4F G, IJJ21 on the 7people of inner spiritual 'scrupulousness',7 emphasies e(en more stron"l the importance of carrin" out this spiritual practice of realiin" the di(ine Presence $ithin all the testin" demands of social life in this $orld, but in complete secrec, $ithout lea(in" an openin" for the multiple forms of inner hpocris and potential corruption that are usuall tied up, in an culture, $ith an o(ert or distincti(e personal focus on 7spiritual7 acti(ities& nd in fact the Prophetic ad(ice re"ardin" this state that bn 'rab_ 6uotes here, if one puts it into practice, is likel to lead in directions some$hat different from an societ's public e-pectations of 7reli"iosit7.
3ow since this was the inner state of the people of wara'! they followed in their @dailyI matters and actiities the ways of the common people! not letting them know that this @inner scrupulousness and attentienessI distinguished them from them! concealing themseles behind the conentional arrangements in the world so that no special praise is accorded the person who takes on those ways...& Here the *hakh "oes on to e-plain that 'the people of /od carefull a(oid anthin" like' $hat $ould cause them to be sin"led out for their piet or asceticism or "ood nature and the like& He then asks his reader to =onder what @the =rophetI said about this spiritual station! teaching his intimates how they should act in regard to it '7top doing whateer disturbs you! and turn to what does not disturb youE' *nd his saying <7eek the guidance of your heart @istaftZ $albakaI! een if it guides you toward what fascinates or tempts you @al-maft[nI. These t$o hadith, $hich could certainl be interpreted if taken in isolation1 in order to #ustif some of the notorious $as of the malmZya or the nonconformist attitudes associated $ith the ideal of the 7rend 7 in Hafe's poetr, in fact offer some of the most useful and strai"htfor$ard if also incredibl demandin" and challen"in" practical spiritual "uidance one could find an$here in the Fut[ht . #hus @the =rophetI pointed them in the direction of their own hearts! because of what he knew their hearts contained of the secretYmystery of 0od @sirr *llhI! what their hearts included @of that 7ecretI that is essential to reali:ing this spiritual station. For in the hearts there is a special diine ?are and =rotection that is not perceied by any but the people of attentie awareness @ahl al-mur$abaI! concealed for them there @in the heartI. The people of this 7 Pure Reli#ion7 F.F1, bn 'rab_ admits, almost ine(itabl become reco"nied e(entuall as someho$ peculiar althou"h most people do not at all suspect #ust $h the are so msteriousl 7special&7 The particular e-ample he chooses to "i(e here, of the conscientiousness of an anonmous sister of the famous earl )a"hdadi *ufi )ishr alHf_, re(ealed in a 6uestion she brou"ht to the learned #urist hmad bn Hanbal, is a tellin" illustration of the out$ardl modest $a of life the *hakh has in mind& The ke to this hi"hest le(el of conscientious spiritual practice, he a"ain insists, is simpl to be"in applin" these t$o utterl strai"htfor$ard sain"s of the Prophet. For he gae us the #rue Balance @al-mZ:nI in our hearts! so that our station might be concealed from others! wholly deoted to 0od! in complete purity and sincerity! not known by any but 0od and then 2is trusted companion Is ' not the ure #eligion 2wholl+6 3od'sJ ' @(I - since any other form of religion is ineitably corrupted
either by the promptings of the egoistic self @the nafsI or its concern with social proprieties. ...7o when the people of this spiritual station saw the =rophet's careful attention to what is reali:ed within the heart of the serant! what he said about it and what he
pointed out that the human being should do and should aoid by seeking to remain concealed @when they saw all that!I they put it into practice in order to reali:e that @stationI! they followed that path! and they knew that the salation we seek from the /awgier is onlypossible through concealing our spiritual state. 7o he bestowed upon them @the dutyI to act according to that and to actiely reali:e it. #herefore the people of this station reali:ed that this @earthlyI abode is an abode of concealment @for us as it is for 0odI! and why 0od was not content in describing @2isI religion until 2e had $ualified it as the < ure and Sincere 2#eligion6 < @al-dZn alkhlisI. 7o they sought a way in which they would not be corrupted by any form of associating @any worldly moties with the pure serice of 0odI! so that they might apply themseles to this place @i.e.! life in this worldI with ust what it deseres! from the point of iew of proper adab! wisdom! and obsering and following the law @ shar'I. 2ence they eiled themseles from the ordinary people through the eils of scrupulous piety @wara'I! which the people don't een notice! since @for themI that is the outward aspect of religion @:hir al-dZnI and the receied forms of knowledge. For if the people of this spiritual station followed outwardly anything other than the commonly receied forms of religion they would stand out - and thereby end up accomplishing the opposite of what they were seeking... Bet if 7the common people onl notice these anonmous saints1 accordin" to the usual moti(es the ha(e concernin" them,7 he concludes, those $ho ha(e realied this spiritual station are alread 7bein" praised b /od, b the hol di(ine Names, b the an"els, b the prophets and messen"ers, and b the animals and plants and minerals and e(erthin" that sin"s /od's praises& t is onl the #inn and human bein"s al-tha$alayn1 $ho are entirel una$are of them, e-cept for those indi(iduals to $hom /od ma re(eal their identit&&&7 This emphatic allusion to the necessar anonmit of the 7:riends of /od7 the awliy' 1 is of course a central theme in bn 'rab_'s spiritual teachin", and one that is mar(elousl illustrated b his anecdotes about his o$n personal encounters $ith such hidden saints throu"hout the slamic $orld, $hether scattered in the Fut[ht or, more accessibl in
gies to the heart in this world...and in the other world. ...@"n this world! those corresponding 'gifts' of each 3ame to the heart include its specificI stations and forms of knowing and awareness! and the diine 7igns and manifestations of 0race @ karamtI included in its specific spiritual states... 3ow 0od says that 2e conerses intimately with the person praying alluding to ch. H+ aboe)! and 2e is ight @GHOI! so 2e confides @in 2is serant in prayerI through 2is 3ame '#he /ight' @al-3[rI and no other. *nd ust as /ight dries away all darkness! so the ritual prayer cuts off eery other preoccupation! unlike the other acts @of deotionI! which do not inole letting go of eerything other than 0od! as the ritual prayer does. #his is why prayer is called 'a light' in the hadith '=rayer is a light')! because in that way 0od gies @the serantI the 0ood 3ews that if he confides in 0od and entrusts himself to 2im through 2is 3ame '#he /ight!' then 2e is alone with the serant and remoes eery transient thing @kawnI in the serant's act of witnessing 2im during their intimate conersation... #herefore eery serant who is @outwardlyI praying! but whose act of prayer does not remoe them from eerything @other than 0odI! is not truly praying! and that act of prayer is not a /ight for them. *nd anyone who is reciting @the erses of the >ur'anI inwardly! within their soul! but who does not directly witness 0od's remembering them within 2imself! has not...really remembered 0od within their soul! because of the lack of the right inner correspondence @between 0od and the receptie soulI! due to what is present there of things of this world! such as family and children and friends! or of the other world! such as the presence of the angels in his thoughts... #he inward state @of presence and receptiityI of the serant praying must be such that none but their /ord is intimately addressing them in their prayer and recitation! in their praises and petitions @to 0odI. nd bn 'rab_ "oes on here to multipl at len"th the inner conditions for e-periencin" the true realit of salt & :or as he points out, 7mon" the acts of de(otion and $orship 'ibdat 1 there is none that brin"s the ser(ant closer to the an"elic spiritual stations of 'those dra$n near to /od' the mu$arrab[n1, $hich is the hi"hest station of the :riends of /od $hether of an"el or %essen"er or prophet or saint or person of faith than the act of praer&7 Lest one despair of e(er realiin" at least as somethin" more than a memorable hl such a true inner state of praer, the *hakh immediatel follo$s this description $ith another ima"ined speech of /od to his an"els, a speech $hich underlines the e-traordinar di"nit and rarit of an human achie(ement in this realm of praer. ...For " hae placed between this serant of 6ine and the 'station of =roximity @to 6eI' @ma$m al-$urbaI many eils and immense obstacles! including the goals of the carnal soul& sensual desires and passions& taking care of other people! property! family! serants and friends& and terrible fears. Pet @6y serantI has cut through all that and continued to strie until he prostrated himself clearly more than bodily motions are inoled in this sense of su[d) and drew near @to 6eI and became one of the mu$arrab[n. 7o look! N 6y angels! at how specially faored you are and at the
superiority of your rank! although " did not test you with these obstacles nor obligate you to undergo their pains. *nd reali:e the rank of this serant! and gie him all that he is due for eerything that he has undergone and suffered on his path @toward 6eI! for 6y sakeE
n chapter A0, on the 7people of 2ayra spiritual 'be$ilderment'17
one of the hi"hest spiritual stations for bn 'rab_, as $e kno$ he returns to an e(en closer phenomenolo"ical description of this state of the trul open and purified heart, in an account $hose conclusion recalls certain celebrated poems of @ohn of the +ross& The first part of that description G, 2CJ2A1, thou"h, simpl summaries the process b $hich an of the 7people of spiritual un(eilin"7 as opposed to the follo$ers of intellectual reflection or of mere formal obedience ta$lZd 1 set out to disco(er the ri"ht diineans$er to their reli"ious 6uestions, arisin" from the recurrent fundamental problem of applin" or interpretin" scriptural tradition. 7o this group apply themseles igorously to ac$uiring @the reality concerningI something that has come down in the diine reports from the side of 0od @al-2a$$I! and they begin by 'polishing their hearts through acts of dhikr and the recitation of the >ur'an' @as specified in the famous hadithI! by emptying the receptacle @of their heartsI from all in$uiry about contingent things! and through the presence of careful attentieness @to the inner state of their hearts! mur$abaI - along with obsering the purity of their outward action through following the limits set by reelation... @7uch a person seeking inspirationI turns their thoughts completely from their self @nafsI! since that @turning awayI disperses their worries! and remains alone carefully attending to their heart! at the ;oor of their /ord. #hen when 0od opens up this ;oor for the possessor of such a heart! they reali:e a diine 7elf-manifestation @or 'theophany' taalliI that is in accordance with their inner condition. *nd through that @inspiration they reali:eI the relation of something to 0od that they would neer hae dared to risk relating to 0od before and would neer hae een attributed to 0od... unless that were already reported by the diine prophets! in which case they still could only hae accepted it on faith). But now that person applies that @newly reealed aspect of the diineI to 0od as erified and reali:ed knowing! because of what was reealed to them through that diine 7elf-manifestation. )ut this sort of 7e-traordinar7 e-perience of di(ine illumination is onl the first step to$ard the spiritual state of 7)e$ilderment7. For after the first such 7elf-manifestation @the person experiencing such an unexpected reelation of 0od's nature or actiity in the worldI imagines that they hae reached their goal and accomplished the matter! and that there is nothing to be sought beyond that except for that @reelatory stateI to continue. But then another 7elf-manifestion occurs to them! with still another $uality and implication @ hukmI unlike that of the first - een though the @diine RealityI manifesting "tself is undoubtedly the same! in the same position as in the first case. *fter that still other 7elf-manifestations follow one another for that person! with their different implications! so that through this @ongoing reelationI the person comes to know that this matter has no end at which it might stop. Nnly then do they reali:e that they hae not perceied @or 'attained'I the diine "pseity @innZyaI! and that the diine %ssence @huwZyaI cannot be made manifest to them! in that it is the 7pirit@the r[hIof eery theophany. 7o that person's'bewilderment' increases! but there is great
pleasure in it...which! "bn '*rabZ hastens to add! is totally unlike the different and $uite frustrating
Respond fully to your 7ustainer! before there comes from 0od a ;ay that cannot be warded off... 42.4I1 III+ Related %adith .E1
';hoe(er responds to the "reetin" sal4m1, that is counted1 for him8 and $hoe(er does not respond, that is a"ainst the person $ho fails to respond1&' 'The noble one, e(en if he is called to the tauntin" of the north $ind, still responds&' ';hoe(er responds to Him =or. him3> enters the /arden&&&' 'f he calls upon %e, respond to him&&&' '<(en if $ere lan"uishin" in prison, &&& $ould respond to the one $ho calls&&&' '<(en if $ere called to an arm or a le", $ould respond&&&' ';hene(er the are called, the respond&' '*o $hiche(er of them calls upon ou for help1, recei(e that from them and refrain from harmin"1 them&' 'The %essen"er of /od used to respond e(en1 to the callin" of the sla(e maml8k 1&' ';hoe(er does not respond to the call disobes /od and His %essen"er&' 'He responds to $hoe(er calls upon Him&&&' 'f one of ou is in(ited to a $eddin"1ban6uet, he must respond&&&' '*a 7men7 and /od responds to ou&' '+all, and it $ill be ans$ered8 ask, and it $ill be "i(en&' '&&&s there anone callin"3 Then respond to him&&&' =Di(ine *ain"> He sas. '$hoe(er responds to the %essen"er of /od, m /od, help?support him&&&' '9espond to the one $ho calls&&&' '*urel ou all are callin" upon ne ;ho is1 3ear and Responding&' =cf& Kuran CF.C> 'nd ou must kno$ that /od does not respond to the call of a heedless, ne"lectful heart&' 'Geril He responds to the person secretl?spirituall 7from the 5nseen71&' 'Qeep on stri(in" in our callin"?praers, then ou $ill deser(e for them to be ans$ered&&&' 'Geril praers are ans$ered upon completin" khatm1 the readin" of the Kuran&'
'&&& s there anone prain", that the mi"ht be ans$ered3' =part of a famous Di(ine *ain" often cited b bn rabi> ʿ
'He $ill continue to be ans$ered&&& as lon" as he does not call?pra for a sin or for estran"ement?separation&' ';hoe(er calls upon %e, $ill respond to him&&&' '*urel the callin" in that land $ill be ans$ered&&&' 'Geril the praer?callin" of one treated un#ustl $ill be ans$ered!' ;iine ?alling! 2uman Response D 7cripture and Reali:ation in the 6eccan "lluminations, b @ames ;& %orris& Part 2& :rom 5ournal of the 6uhyiddin "bn '*rabi 7ociety , Gol& A4, 20CF& art 0 of this article
Notes =C>%ost unusuall, this chapter is 6ualified as 'completin"' or 'fulfillin"' &al-b4b al-muwaff9 1, apparentl hi"hli"htin" its inte"ral connection $ith the precedin" chapter AC& =2>There are se(eral possible meanin"s to this caution. for e-ample, a $arnin" a"ainst a(oidin" ri"ht action or an action at all1 due to cautious $orldl considerations8 an e-hortation to remainin" open to the often msterious and pulin" spontaneit of our direct perception or spiritual inspiration of the actual meanin" of and proper response to particular unusual and une-pected di(ine callin"s8 an encoura"ement to trust in our immediate spiritual intuition and sense of si"nificance of particular happenin"s and e(ents8 and so on& & =F>r '$ith a "ood and happ soul' &tayyib al-nafs1& =4> formula or litan of di(ine 9emembrance, like each of the 'spiritual mottoes' &hi9r 1 underlin" each of these concludin" chapters note 2 abo(e1. in this case, bn rabi is referrin" to the Kuranic (erse .F $hich pro(ides the title and underlin" sub#ect of this chapter& ʿ
=A>This technical term, based on %uhammad's reassurances about the hea(enl re$ard of certain earl martrs, is applied to those rare spiritual fi"ures $hom /od has "i(en a special inspired kno$led"e and assurance of their ultimate "ood1 spiritual destin& & =>This is one of bn rabi's most fre6uentl cited hadith, $hich he usuall cites to hi"hli"ht the model of %uhammad's uni6ue de"ree of acti(e spiritual openness &hayra1 to the be$ilderin" profusion of di(ine 'calls,' messa"es and instruction that as these t$o chapters see 56"*7 AF 20CF1, pp& C24 for +hap& C1 make so clear are bein" sent our $a at e(er moment& ʿ
=I>This list is restricted here & only to Kuranic (erses includin" the (erbal forms of the -wb root to repl, respond, ans$er, etc&1, as $ith the t$o (erses of dhikr pro(idin" the titles of +hapters AC and A20& =J>n this and the follo$in" four (erses, instead of speakin" of simpl 'callin"' or 'prain"' &da 41, the some$hat stron"er (erb n4d4 'crin" out' or 'fer(entl pleadin"'1 is used to describe the particular actions of each of these fi(e prophets& ʿ
=>Kuoted here simpl in their shorter mnemonic forms as summaried in ;ensinck's & ?oncordance of the ma#or *unni hadith collections, (ol& , pp& FA rabic root -w-b onl1& ;ith each of these hadith, of course, these short summar e-pressions are onl part of a lon"er stor conte-t that is more full recounted in the ori"inal hadith& 9eturn to the top of the pa"e
Di(ine +allin", Human 9esponse *cripture and 9ealiation in the /eccan Illuminations . Part C b @ames ;& %orris *nd wheneer 6y serants ask you about 6e! surely " am 3ear " respond to the call of the one who is calling! wheneer he calls upon 6e. 7o may they respond fully to 6e and may they hae faith in 6e! that they might be guided rightlyE @>uran G+LJI The t$o chapters ACA201 of the 6eccan "lluminations $hich are entirel de(oted to bn rabi's reflections on the full e-tent and demands of our human responsi(eness to /od's '+allin"' are part of the lon" concludin" si-th di(ision=C> of the Fut8h4t de(oted to 'the spiritual mottoes=2> of the %uhammadan Poles and their spiritual stations&'=F> n introducin" this immense et profoundl intimate treasur of spiritual $isdom, bn rabi e-plains the particular phenomenolo"ical focus of these final chapters as follo$s. ʿ
ʿ
7o let's begin with the spiritual =oles and the spiritual 'mottoes' they manifest. " mean by that those distinguishing indicatorsH) such that whoeer acts according to them findsYexperiences what @those '=oles'I found and witnesses what they witnessed. Because " constructed this book of mine D or rather 0od constructed it! not "E D in order to help and fully inform the people. For all of it is a spiritual illumination @fath a sudden spiritual 'opening'I from 0od. *nd " also followed in it the path of summary exposition! according to this serant's asking his 7ustainer regarding that! because our state only re$uired setting forth what the Real ordered to be set forth...O) )efore takin" up translated selections from these t$o ke chapters, it is important to hi"hli"ht that the inner connection bet$een the "uidin" Kuranic (erses concernin" our response to /od's +allin" that bn rabi takes as his point of departure in each chapter here has to do abo(e all $ith the fundamental contrast bet$een t$o alternati(e $as of respondin" to that +all an a$areness $hich, he soon makes clear, is prompted both in$ardl and throu"h all ʿ
the out$ard circumstances of earthl e-istence& The first $a encompasses those responses $hich 'gie you all /ife' J.241, discussed in +hapter AC& The second alternati(e, the sub#ect of +hapter A20, is the condition of those $ho are instead described b the Kuran at .F1 as in$ardl 'dead ' mawt41, because the failed to trul listen and thus to respond appropriatel to that e(erpresent appeal& ;hile these concludin" phenomenolo"ical chapters of the Fut8h4t ha(e to date been rarel translated and studied, the are in man cases the most directl accessible and humanl uni(ersal passa"es in the entire 6eccan "lluminations beautifull illustratin" bn rabi's challen"in" assertion here that '$hoe(er puts these "uideposts into action $ill e-perience $hat earlier :riends of /od1 had found and $itnessed&' ʿ
t first "lance, the central practical issue in both these chapters is ho$ $e human bein"s can come to kno$ and discern $hat are the trul di(ine '+alls' $e encounter as someho$ distin"uished from all the other unendin" and ur"ent solicitations comin" from the $orld and people around us3 nd secondl, once $e are able to discern and reco"nie the nature of those particular di(ine summons or spiritual lessons and tests1, ho$ do $e then disco(er and come to understand our proper response, and ho$ must $e then "o on to carr it out in appropriate inner and out$ard action3 Here, as in so man other conte-ts in the Fut8h4t , the #u-taposition of these t$o complementar chapters, to"ether $ith their kenote Kuranic (erses, immediatel makes it clear that our disco(er of these spiritual realities and their inner dnamics necessaril unfolds from our on"oin" educational e-perience of and reflection upon the dramatic, e(entuall indelible contrast bet$een the on"oin" outcomes of both our appropriate actions and our relati(e failures, as the ripplin" $a(es of those conse6uences "raduall unfold in the $ider course of life itself& To)ard a Deeper $ommentary on the Fus.s al-*i"am
*tudents of bn rabi familiar $ith his influential late Be:els of Wisdom Fus8s al-2ikam1 and its lon" line of subse6uent commentators $ill immediatel reco"nie that these t$o chapters of his 6eccan "lluminations briefl introduced and partiall translated here pro(ide a detailed, practicall focused spiritual commentar on the famous openin" chapter of the Fus8s on dam and at the same time, a "enuinel re(ealin" companion to that po$erfull condensed later $ork $hich pointedl outlines and hi"hli"hts those indi(idual processes of combined reflection and spiritual realiation tah$9$1 that are so essential for understandin" bn rabi's (ocabular, smbolism, rhetoric and deeper intentions there& The same is true of a number of other e6uall si"nificant and illuminatin" chapters of the Fut8h4t , $hich to"ether pro(ide indispensable kes for "raspin" the meanin" and intended aims of the Fus8s. elaborate and full de(eloped kes $hich $ere, $e ma safel assume, alread intimatel familiar to those close disciples and lon"time students of the 6eccan "lluminations $ho $ere also the ori"inal readers and listeners of the Fus8s durin" bn rabi's final ears& ʿ
ʿ
ʿ
/i(en the profound historical influence of the Fus8s and its almost millennial line of influential philosophical and theolo"ical commentaries, to"ether $ith the notoriet en"endered e(en toda b its initiall unfamiliar and often intentionall confoundin" smbolism and pro(ocati(e rhetoric, $e ma hope that increasin" familiarit $ith these and other e6uall instructi(e ke chapters of bn rabi's Fut8h4t $ill be"in to make clear to toda's much $ider, "lobal audiences somethin" of the deeper #ustification of bn rabi's poi"nant personal claim and e(en more pressin" challen"e to his readers here at the end of +hapter A20. ʿ
ʿ
... 7o by 0od! " am not D thanks be to 0odE D among those who loe @witnessingI mutual torment and engeance against the serants of 0od. "nstead! 0od created me as a /oingmercy! and 2e made me an heir to the /oingmercy of the one to whom it was said @at G++,I We hae only sent you as a /oingmercy to all the worldsEJ) For @in so emphasi:ing the uniersal extent of 2is /oingmercyI 2e did not specify some @particularI person of faith oer against any other. The 9rame)or, of Reali;ation& Ibn ʿ Arabi's '?uideposts' in $hapters B/E:B20
n +hapter AC here, #ust as in the openin" chapter on the ;isdom of dam in his Fus8s al2ikam, bn rabi be"ins b distin"uishin" clearl bet$een those di(ine '+alls' $hich come to us inwardly , from the di(ine *piritbreath that is the "round of our o$n self or soul from $hat he here calls '/od' and the di(ine ;ord18 and outwardly , from $hat he here calls 'the %essen"er' or in the Fus8s, 'the most hol *elf%anifestation' mediatin" the uni(ersal '%uhammadan 9ealit' that is the kno$able "round of all creation1, a term $hich here encompasses all the other forms and le(els of all e-istence& )ut $hat is much more clearl stated in these t$o chapters of the Fut8h4t is that these basic cosmolo"ical?ontolo"ical distinctions are intended simpl to clarif the ultimate phenomenal frame$ork $ithin $hich each of us is obli"ed to disco(er "raduall al$as in uni6uel 'personalied,' challen"in", and ultimatel re(ealin" spiritual circumstances the deeper dimensions of the di(ine 9ealit and ntention underlin" this cosmic human situation&=I> bn rabi's intensel personal and practical spiritual focus here richl translates into more direct and comprehensible terms the focus of the famous Kuranic (erse that pro(ides the illuminatin" backdrop to all these '%eccan penin"s'. We shall continue to show them 'cause them to see'1 Nur 7igns on the hori:ons and in their own souls so thatYuntil it becomes clearYshines forth to them that 28=J> is the truly Real alHa661...4C.AF1& ʿ
ʿ
n that li"ht, these t$o late chapters of the Fut8h4t are an especiall poi"nant and unambi"uous reminder of the practical centralit of $hat the *hakh usuall calls tah$9$ the 6uintessential human process of e-periential 'realiation,' actualiation, and (erification of our indi(idual nature and destin and of the particular personal, concrete, and uni6ue, ne(er repeated nature of that pro(identiall arran"ed series of 'pri(ate lessons' and predicaments $hich constitute each human bein"'s earthl life, and beond& :rom that practical spiritual standpoint, readin" these chapters re6uires the constant acti(e, probin" recollection of all the correspondin" specific, necessaril uni6ue and personal illustrations of that uni(ersal process $hich bn rabi seeks to e(oke in each of his readers& *o it is no accident that the sub#ect, title and "uidin" theme of each of these t$o ke chapters is a particular process of dhikr . a simultaneous 'reminder' and e(erdeeper 'recollection&' ʿ
mon" those crucial reminders here are the follo$in" fundamental practical themes, $hich recur $ith different emphases on (irtuall e(er pa"e of bn rabi's mature $ritin"s. ʿ
g The practical necessit, for those $ho seek inspired and actualied spiritual kno$in", of focusin" clearl on those particular forms of di(ine '+allin"' and messa"es that are unmistakabl addressed directl to one's o$n self $ith all the cautions and limitations that challen"e in(ol(es re"ardin" the natural human temptation to seek instead to correct or impro(e the more (isible shortcomin"s of others& r in a more positi(e direction, he offers here a po$erful reminder of the multiple $as that these uni6uel personal practical
foundations of each soul's spiritual realiation, so clearl outlined in these t$o chapters, dictate both the operatie forms of, and the ine(itable limitations on, effecti(e spiritual communication& g The (ital practical role in all spiritual "ro$th and learnin" of the profusion of alternati(e 'callers,' temptin" distractions of e(er sort, and apparentl conflictin" messen"ers and messa"es and therefore of intrinsicall painful and educational 'mistakes' at all the ke sta"es bn rabi carefull outlines here1 in the on"oin", e(errene$ed process of discernin", understandin", and finall properl respondin" to each di(ine +all& The absolutel essential illuminatin" role in this process of human perfection of the ensemble of all those at first apparentl 'ne"ati(e' elements the endless e-pressions of our spiritual deafness, blindness, and muteness, as the Kuran constantl reminds us1 is summed up here in the openin" poem of +hapter AC in the recurrent Kuranic term makr . that is, the pro(idential unfoldin" contrast, and producti(e interaction, of di(ine and human 'cunnin"' throu"hout the dramatic temporal unfoldin" of each person's spiritual education and ultimate destin& ʿ
g The pi(otal importance, for an serious student of bn rabi's $orks, of a constant a$areness of the spiritual immediac and present reality of the pulin" 'eschatolo"ical' smbols and processes alluded to in the Kuran and hadith& :or modern readers initiall unfamiliar $ith the depths and intricate references of that elaborate phenomenolo"ical smbolism, this is one of man reasons that the deeper understandin" of those scriptural eschatolo"ical smbols so beautifull con(eed b the classical *ufi poets makes their master$orks still such indispensable companions for the stud of bn rabi's intentionall challen"in" rabic prose& ʿ
ʿ
g :inall as bn rabi so pointedl and repeatedl emphasies here at the be"innin" of +hapter AC, and a"ain in the concludin" lines of +hapter A20 the actual on"oin" spiritual realit of all effecti(e 're(elation,' and of the actual reco"nition and realiation of that e(er present +all, is inseparabl rooted in and illuminated b concretel uni(ersal realities shared b all human bein"s ins4n1, throu"hout all dimensions and le(els of bein", in all times and places& ʿ
Scripture and Reali;ation& The %ermeneutical Feb of uran and %adith
s is almost al$as the case $ith bn rabi's $orks, from the msteriousl encoded smbolic narrati(es of his outh in the %a"hreb to the mature $ritin"s tpified b these late chapters of the Fut8h4t and his Fus8s al-2ikam, an deeper understandin" of his $ritin" presupposes in his readers $hether past or present1 a comprehensi(e, detailed, and full nuanced a$areness of the rele(ant $eb of comple- scriptural allusions al$as includin" both related Kuranic (erses and multiple hadith, and often as $ell ke back"round stories pro(ided b the literature of the 'tales of the prophets,' 'occasions of re(elation' asb4b al-nu:8l 1, rabic pro(erbs and poetr, earlier *ufi tradition, and other e-trascriptural materials that are normall taken for "ranted i&e&, as bein" acti(el pro(ided b his ori"inall intended audiences1 in (irtuall e(er pa"e of these $orks& :or serious translators or teachers, in particular, this means that contemporar readers and students must be carefull supplied $ith an acti(e a$areness of all of these essential interrelated hermeneutical elements that $ere taken for "ranted b the author and his ori"inal disciples, students and intended readers& nd this richl compleimplicit back"round is not re6uired as an optional, supplementar 'commentar' or e-e"esis, ʿ
but rather as an intrinsic and essential conte-tual element of the ori"inal te-t& => 5nfortunatel, there is no eas or unobtrusi(e $a to con(e this indispensable conte-tual information& n the case of +hapters ACA20, for e-ample, the central underlin" problematic is t$ofold& :irst, ho$ can $e human bein"s come to kno$ and discern $hat are the trul di(ine and essential '+alls' $e encounter both in$ardl and out$ardl as distin"uished from all the other endless solicitations comin" both from $ithin oursel(es and from the $orld and people all around us3 nd secondl, once $e ha(e someho$ reco"nied those particularl compellin" spiritual appeals, ho$ do $e then disco(er and actualie the proper nature of our o$n creati(e response3 Put so simpl, these fundamental 6uestions alread hi"hli"ht the familiar, una(oidable practical role of repeated 'mistakes' and inade6uate appro-imations $ithin that e-istential process b $hich each person "raduall disco(ers and de(elops all the elements of that re6uisite spiritual intelli"ence& n re"ard to both these ke challen"es, bn rabi's openin" Kuranic (erses here immediatel hi"hli"ht and certainl assume1 a number of closel related Kuranic passa"es in(ol(in" both di(ine and human callin" and respondin",=C0> $hich to"ether elaborate and fill out in the broadest possible metaphsical and spiritual terms the full ran"e of challen"in" conte-ts and situations to $hich bn rabi is alludin"& The like$ise su""est a similar spectrum of Prophetic hadith that often more concretel illustrate for e-ample, in re"ard to the e-chan"e of e(erda "reetin"s1 the endless tpes of particular testin" situations in $hich $e all encounter these challen"es& ;e ha(e placed the translation of those underlin" Kuranic (erses and hadith as an ppendi- at the end of this essa, so as not to o(ershado$ these t$o chapters of the Fut8h4t themsel(es& ʿ
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Here are a fe$ of the basic practical parameters of this recurrent spiritual challen"e of 'respondin" to /od' that are alread clearl de(eloped in these related Kuranic passa"es and $hich $ould therefore be immediatel assumed b bn rabi's ori"inal readers and listeners. ʿ
g To be"in $ith, the bestkno$n and perhaps the most comple-1 Kuranic e-pression of this theme is found in the familiar (erse of our openin" epi"raph abo(e 2.CJ1, $hich mana"es to e(oke not onl the constant on"oin" interpla of di(ine and human callin" and correspondin" responses, but also the spirituall si"nificant intermediar role of %uhammad the msterious sin"ular 'ou' of this particular (erse1 and b e-tension, of all the inspired messen"ers, prophets and ':riends of /od' awliy4 *ll4h1 to $hom people so often turn at the most difficult points in the course of this process& ʾ
g %ore commonl, the Kuran clearl distin"uishes bet$een /od's response to human or prophetic pleadin" some lF other (erses1, on the one hand8 and the $ider ran"e of human or other responses includin" those of the #inn and *atan1 to /od's direct or indirect +allin" some 24 (erses1& g Those (erses focusin" on the di(ine 9esponse al$as ultimatel beneficent1 to human pleadin" often emphasie /od's spiritual pro-imit and readiness to respond as here in the (erse J.24 that pro(ides the title of +hapter AC1, but also the necessary human conditions for that 9esponse to be effecti(el percei(ed and actualied. for e-ample, ha(in"
true faith, remainin" upri"ht and attenti(e, follo$in" /od alone, fulfillin" our responsibilities, doin" "ood deeds, and so on& g The descriptions of the di(ine 9esponse, dependin" on the circumstances in 6uestion, refer sometimes to (isible, out$ard historical e(ents and occurrences, but at least e6uall often to apparentl spiritual conse6uences and recompenses besto$ed upon the particular indi(iduals or "roups concerned& %ost strikin"l, almost all the (erses concernin" /od's 9esponse hi"hli"ht the bitterl unpleasant human circumstances and dilemmas that actuall lead people to cr out and to call upon Him. that is, dramatic situations often in(ol(in" %uhammad or earlier prophets1 of palpable sufferin", fear, in#ustice and oppression, loss, sinfulness and repentance, and so on& Thus the hi"hli"htin" of those particularl compellin" underlin" circumstances immediatel su""ests a much $ider circle of closel related Kuranic terms and concepts such as the interpla of di(ine and human 'turnin"' t-w-broot1 and 'attention' or ri"ht direction w--h1, and so on that are all like$ise deepl embedded in bn rabi's discussion of callin" and response in these t$o paired chapters of the Fut8h4t. s these t$o chapters also make clear, those same troublin" circumstances like$ise point to the often unima"inabl complemanifestations of the di(ine 9esponse. that is, to the (er concrete indi(idual and communal msterstories of pro(idential di(ine arran"ement makr 1 throu"h $hich the apparent 'e(il' and una(oidable sufferin" of life in this $orld is "raduall disco(ered to be inseparable from the deepest dimensions and ultimate intentions of /od's allencompassin" Lo(e and +ompassion rahma1& ʿ
n contrast, the more numerous 241 (erses focusin" on the response of people and other morall responsible creatures1 to their +allin" b /od and His messen"ers $ho are often inseparabl associated, as here in (erse J.24 hi"hli"ht a some$hat different set of practical spiritual considerations. g The first of these is the necessit of distin"uishin" bet$een those appeals $hich are trul, intrinsicall di(ine, and the (ast spectrum of ultimatel illusor1 su""estions and solicitations constantl comin" to us from *atan and a lon" arra of selfstled potential 'friends,' rescuers, and protectors& g different set of inner spiritual obstacles is e(oked b the fre6uent references to those $ho apparentl 'hear' the di(ine +all, but $ho as at .F, pro(idin" the title of +hapter A201 are not reall listenin" due to a $ide arra of distractions, momentar preoccupations, and other inner and outer impediments and $ho therefore fail to respond to those di(ine appeals in a timel and appropriate manner& This is of course another case $here the initial problematic of callin" and response leads directl to a much $ider circle of related Kuranic themes and illustrations&1 g Like$ise, man of these (erses contrast the particular re(ealin" si"ns and telltale proofs and eidence of /od's acti(el transformin" response and support, $hether in this $orld or beond, $ith the ultimatel empt, none-istent responses or mute silence1 of other illusor "uides and protectors& t the same time, in more than half of these (erses it is onl in an eschatolo"ical settin" that the ultimate futilit and impotence of those illusor '"ods' is full re(ealed to those $ho had responded to them& n other $ords, onl an illuminated a$areness
of our spiritual realit and destin or other instruments of di(ine protection and "uidance can make possible the necessar discernment of the sources and intended meanin"s of life's often conflictin" 'calls&' g :inall, as #ust mentioned pre(iousl, these (erses like$ise often hi"hli"ht the considerable ran"e of necessar indi(idual human preconditions for an effecti(e and appropriate response to the comple- spectrum of di(ine and prophetic +alls& s for the hadith on this theme that are partiall translated in the ppendi- at the end of this essa, the like$ise fall into t$o "roups, focusin" either on /od's 'response' to our callin" and pleadin", or to particular situations and challen"es that the Prophet su""ests are immediatel demandin" our o$n appropriate spiritual response& nd $hile both these sets of hadith closel parallel the broader teachin"s of the Kuranic (erses #ust mentioned, the are also characteried b that directness of e-pression often more e(ident in the ori"inal rabic1, simplicit and concreteness of their particular illustrati(e conte-ts $hich are all tpical 6ualities of the hadith more "enerall&
+hapter AC. The ;orld as Di(ine '%essen"er' The focus of bn rabi's reflection in this chapter is on the follo$in" Kuranic (erse J.241, $hich $e first translate here in full, because the emphasis in its second half on /od's constant transformin" and illuminatin" =resence as the e(erpresent acti(e mediator bet$een our ima"ined 'self' and our o$n Heart $alb. each human bein"'s essential spiritual realit1 constantl underlies bn rabi's emphasis in these t$inned chapters on the complechallen"es of properl reco"niin" and appropriatel respondin" to the endless succession of uni6ue di(ine 'messen"ers' and their in$ard and out$ard di(ine '*i"ns' (erse 4C.AF abo(e1 that to"ether constitute e(er moment of our unfoldin" earthl e-perience. ʿ
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N those who hae faith! respond fully to 0od and to the 6essenger when 2e calls you all to what gies you /ifeE *nd know that 0od passesYshiftsYis transformedYinterenes between the person and his 2eart! and that it is to 2im that you all are being gatheredE The comple- rabic (erb h-w-l root1 used here to describe /od's constantl shiftin" Presence $ithin each human soul also immediatel e(okes the central theme in this +hapter AC and indeed in much of bn rabi's $ork of /od's tahawwul , or on"oin" transformation and *elf manifestation, throu"hout literall all the forms and le(els of e-istence and creation& bn rabi's fa(orite dramatic illustrations of that cosmic realit of di(ine *elfmanifestation are t$o $ellkno$n 'Di(ine *ain"s' had9th $uds9 1, both set a"ainst the eschatolo"ical backdrop of a particular human soul's re(elator 'un(eilin"' to the actual omnipresence of the di(ine, as depicted in the smbolic settin" of that person's final @ud"ment and 9isin" $iy4ma1& The first of these dramatic stories is $hat he usuall calls the 'hadith of the transformation throu"h the forms,' $here a "roup of selfri"hteous souls, about to cross the )rid"e sir4t 1 from this $orld to the beond, fail to reco"nie the di(ine Presence manifestin" tself to them in man different forms, e-cept for the (er restricted form of their o$n particular limitin" beliefs=CC> as to $hat is 'di(ine&' The second Di(ine *ain" on our persistent human failure to reco"nie the full realit of the di(ine Presence and *i"ns, $hich he sometimes calls the 'hadith of the true nature of1 /ehenna,' is one in $hich /od re(eals to another selfri"hteous human soul at the Last Da its repeated profound failures to reco"nie and to ʿ
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compassionatel respond to the di(ine Presence in all the endless forms and le(els of 'hun"er,' 'thirst,' and 'illness' or loneliness e-perienced b other human bein"s in this life& *ee the full literal translations of both these ke lon"er hadith in #he Reflectie 2eart , +hapter F&1 *ince each chapter of the 6eccan "lluminations opens $ith a comple-, multidimensional metaphsical poem that carefull summaries the sub#ect and ultimate import of that particular spiritual 'Door$a' b4b1, $e be"in $ith a full translation of the openin" poem in +hapter AC& Translation
+hapter AC. +oncernin" the inner kno$in" of the state of the Pole $hose spiritual $astation is '&&&respond fully to 0od and to the 6essenger when 2e calls you all to what brings you to /ifeE' J.241 ;hen ou are called, respond, since /od is callin" ou. :or He does not call, but that He is also1 giing ou&=C2> Bou are the full sufficient one.=CF> so besto$ "enerousl, from $hat He has brou"ht to ou, $hat is in harmon $ith $hat is 9i"ht?Due?9eal al-2a$$1& :or the llLo(in" follo$s=C4> you& nd e(er thin" that is apparentl1 contrar to the 9i"ht?Due?9eal,=CA> ponder it $ith deep consideration,=C> for thou"htful reflection fikr 1 is also callin" ou& Don't sa. 'That's not from m Lord!' and skip o(er it. for the llQno$in", b $a of fact?command,=CI> is brin"in" that1 to ou& *o take it=CJ> and e-amine it deepl, $ith the instrument=C> ou kno$. for surel e(erthin" in manifest e-istence kawn1 is in ou! Do not blame in an $a=20> anthin" that ou, ou are i"norant of! Nor should ou e(er criticie1 each di(ine1 'ddress'=2C> that is besto$ed upon ou& *urel 'the /od' has a 'cunning way '=22> $ith a "roup amon" His creatures. so stri(e to realie=2F> this in your essential?"ood 6ualities=24>! nd ne(er e(er sa. 'This does not enter into the *cale of ntelli"ence!' :or ts=2A> current?present also1 flo$s?carries?applies to ou! Qno$ ma /od inspire and support us and ou $ith the Hol *pirit!=2> that there is no clearer indication in the Kuran indicatin" that the +omplete Human )ein"=2I> is created accordin" to the di(ine1 :orm of the ll+ompassionate, al-Rahm4n1=2J> than this reminder in (erse J.241, throu"h =/od's inclusion of the definite article before '%essen"er', indicatin" an e6ui(alent role, rather than a subordination, and throu"h the insistence in this (erse on the di(ine commandment that $e should respond to both /od and the %essen"er>&=2> &&& :or /od and His %essen"er are only callin" us to $hat brin"s us to Life& Thus the response is re6uired1 of us in eery state $hen those t$o call us, since there is not an state but that it is from Him& Therefore $e must necessaril respond to Him $hene(er those t$o call us, since He is sustainin" us in all1 our states! Hence He onl distin"uished here bet$een /od's +allin" and the %essen"er's +allin" in order that $e mi"ht come to realie and actualie,=F0> throu"h that inspired response of ours1, the :orm of the 9eal?/od that the %essen"er occupies $hile He is the +aller to us in boththose states&
*o $hen He calls us throu"h the Kuran, informin" us1 and translatin" its meanin"s to us in human terms1, then that call is 0od's +allin", so that our response is to /od, $hile the %essen"er is causin" us to trul listen& )ut $hen He calls us throu"h other than the Kuran, then that callin" is the6essenger's +allin" us1, so that our respondin" should be to the %essen"er that is, to that particular human or other creaturel instrument or form and situation throu"h $hich that +allin" actuall reaches us1& *o there is no difference at all bet$een the t$o +allin"s, as far as the obli"ation of1 our respondin" althou"h each +allin" is distin"uished from the other b the difference of the +aller& =bn rabi then "oes on to e-plain that the +allin" of 'the %essen"er' that is, of e(erthin" other than Kuran itself1 is 'e(en more numerous or more multiple' akthar 1, in the sense that it is more real and tan"ible and (aried in its apparent ori"ins, $hen (ie$ed from our ordinar e"operspecti(e&> ʿ
ndeed the constant particularied '+allin"' of the uni(erse to each person1 is undoubtedl 'more numerous,' since $e onl hear it throu"h all the concretel indi(idualied particulars of multiplicit&=FC> nd this +allin"1 comin" from the %essen"er that is, throu"h all of creation1 is more closel correspondin" to our hearin", because of the correspondence of form =bet$een our bodil senses and the '%essen"er'$orld of out$ard manifestation> #ust as the +allin" directl1 from /od more closel corresponds to our inner spiritual realities ha$4 i$1& ʾ
=bn rabi then continues to hi"hli"ht other Kuranic (erses further emphasiin" #ust as in the second half of the (erse J.24 that is the title and kenote of this entire chapter /od's ultimate '+loseness' to our souls, contrasted $ith the (er human location in time and space1 of each particular out$ard 'messen"er' and 'messa"e&'> ʿ
Thus in accordance $ith the second half of this (erse J.241 /od is closer to us than oursel(es& )ut He is not closer to the created1 thin" than itself since this di(ine1 closeness is one in $hich $e ha(e faith, but $hich $e do not kno$ or e(en $itness8 thou"h if $e $itnessed it, $e $ould also kno$ it&=F2> =Throu"hout this comple- section, $e are meant to understand that as man related Kuranic (erses also cited here indicate $e human bein"s are constantl bein" solicited as $ell b other people and temptin", but illusor fi"ures such as 'the 7atans among the human beings and inn,' at .CC21 that $e unfortunatel treat as thou"h the $ere /od, or at least effecti(e intermediaries and 'associates' of /od& Hence the decisi(e practical importance of the e-periential processes of spiritual discernment and disco(er that are the shared sub#ect of the rest of this chapter and +hapter A20&> Thus $e must reflect about who is bein" called upon, in $hat $e are bein" called to do& Then if $e find and e-perience an additional Life of spiritual kno$in" hay4t ilmiyya :4 ida1 in the state $e are in, $hich brin"s us to Life throu"h that (er +allin" itself, $e are obli"ated to respond to $hoe(er calls us, $hether that is1 /od or the %essen"er& :or $e are only bein" ordered to respond $hen $e are called to $hat brin"s us to Life since /od and His %essen"er do not call us to anthin" but $hat brin"s us to Life! *o if $e do not find?e-perience the 'tastin"' of that stran"e additional life al-hay4t al-ghar9ba al-:4 ida1, then $e don't reall kno$ ;ho is callin" us& :or our ultimate aim here is nothin" but the real ʿ
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attainment of that throu"h $hich $e are brou"ht to Life, and it is for the sake of this that $e hear and $illin"l obe& g *o $hat is indispensable is that the person called must first1 actuall perceie this effect?influence throu"h $hich the appropriate1 response for him to this +all is particularied and specified& g Ne-t, if the person of this description $ho actuall percei(es this initial di(ine, life"i(in" 6ualit of this particular +allin"1 responds to t, then he attains, throu"h the +all1 he heard, et another life throu"h $hich the heart of this listener is brou"ht to Life + g nd if $hat this person heard from Him re6uires of him a certain action, and he actuall carries out that @rightI action, then he has a third Life&=FF> *o reflect on all that the ser(ant depri(es himself of $hene(er he does not listen to the +allin" of /od and the %essen"er! :or all of bein" =F4> is /od's ;ords, and the 'fresh spiritual inspirations?insi"hts that reach our soul1'=FA> are all of them messen"ers from /od's Presence& That is ho$ the are e-perienced b the Qno$ers of and throu"h /od, =F> since for them e(er speaker is nothin" but /od, and e(er sain" is a ne$1 kno$in" of /od& *o that the onl shapin"?$ordin" that remains to be understood or disco(ered1 is the intended 1 form of $hat is heard from that particular situation of di(ine '*peakin"' and +allin"1& )ecause in that process of hearin", follo$ed b the 'listenin"' of discernment and understandin", then b ri"ht action1 there is the speech of conformin" to the di(ine path$a leadin" to Life18 and there is also the speech $hich is trial and affliction&=FI> *o all that is left is the understanding throu"h $hich the difference in relati(e eminence bet$een those t$o possible human responses, and their respecti(e conse6uences1 takes place! No$ those $ho are learned in the e-ternal traces=FJ> restricted themsel(es to the particular '*peech of /od' called the Fur$4n '*eparation'1=F> and>ur 4n '+onnectin"'1 and to the particular historical1 messen"er named %uhammad& )ut the Qno$ers of /od1 "eneralied the 'Listenin"' implied here in (erse J.241 to all di(ine1 *peakin", and the heard the Kuran as +onnectin"=40> all people and all created thin"s $ith their *ource, the di(ine 9eal1, not as separatin"8 and the "eneralied /od's1 sendin" of messa"es *ris4la to the cate"or of all forms of di(ine '*peakin"' and creation1 and to its1 uni(ersal inclusi(it, not to a particular historical1 era& *o for those true Qno$ers1, e(er callin" person?situation1 in the $orld is a di(ine1 'messen"er' in$ardl and spirituall, e(en if the are separated out$ardl& ʾ
=&&&bn rabi "oes on to point out here ho$ the Kuran also carefull describes blMs?*atan and b e-tension, all the 'sorcer' of his 'a"ents' and manifestations as like$ise bein" 'sent' and allo$ed to ha(e their particular essential influences only through 0od's permission, a point $hose farreachin" practical spiritual implications he repeatedl hi"hli"hts throu"hout the Fut8h4t &> ʿ
&&&*o the Qno$er is happ and blessed in recei(in" the messa"e ris4la1 of *atan, since he kno$s how to recei(e that, $hile others are pained and miserable throu"h that. the are the people $ho lack this spiritual Qno$in"& f course1 all of the people of faith, to"ether $ith the Qno$ers amon" them, are happ $ith the messa"e of the di(ine1 messen"ers& )ut the
person $ho is actin" in accordance $ith a "enuine spiritual a$areness of1 $hat $as brou"ht in that apparentl 'bad,' painful or other$ise '*atanic'1 messa"e is happier than the person of faith $ho has faith in that di(ine %essa"e1 in out$ard (erbal1 a"reement and $ords, $hile disobein" it in action and speech& Therefore e(erthin" that is mo(in" or chan"in"1 and shiftin" in the $orld is a di(ine messen"er, $hate(er that motion?chan"e ma be& :or nothin" mo(es, not e(en an atom, $ithout /od's permission& *o the Qno$er looks for $hat is brou"ht about throu"h its motion?chan"e, and from that he seeks to dra$ the benefit of a kno$in" that he did not ha(e before1& To be sure, $hat the Qno$ers take from those endlessl rene$ed1 'messen"ers' is different accordin" to the particular1 messen"ers. so $hat the take from those messen"ers $ho are amon" the 'people of di(inel1 "uidin" indications' ash4b al-dal4l4t 1 is not like the $a the take from those messen"ers $ho are actin"1 b /od's1 permission, but $ithout actuall bein" a$are themsel(es of that permission =&&&and its deeper di(ine purpose, such as blMs?*atan>& =bn rabi "oes on to "i(e a lon" illustration here of ho$ the Qno$ers kno$ ho$ to deal $ith *atan. for e-ample, in their kno$in" to intentionall conceal someone's $ron"doin" the di(ine (irtue of bein" satt4r 1 $hich $ould do "reater harm or discord if it $ere publicl kno$n, thus accomplishin" the opposite of $hat *atan directl intended& The parado-ical spiritual implications of this basic insi"ht are a"ain hi"hli"hted in some of the more notorious passa"es of the Fus8s al-2ikam&> ʿ
*o the $hole $orld, for the Qno$er, is a %essen"er from /od to him& nd that %essen"er and His messa"e mean the $hole $orld $ith respect to that Qno$er, is a lo(in"merc rahma1, because the messen"ers are only sent as a lo(in"merc&=4C> *o if the $ere sent $ith an apparent1 affliction, that $ould actuall be a di(ine lo(in"merc in concealment, because the di(ine '/oingmercy encompasses eery thing&'=42> ndeed there is nothin" at all there in all e-istence1 that is not $ithin this di(ine Lo(in"merc. 7urely your 7ustainer is *llencompassing in Forgieness w4si al-maghfira1&&& AF.F21& ʿ
;iine ?alling! 2uman Response D 7cripture and Reali:ation in the 6eccan "lluminations, b @ames ;& %orris& Part C& :rom 5ournal of the 6uhyiddin "bn '*rabi 7ociety , Gol& AF, 20CF& art : of this article
Translation from +h& A20 of the 6eccan "lluminations and ppendi- of Kuranic (erses and hadith on di(ine and human 'callin"' and response&
Notes =C> &Fasl G, +hapters 42AAJ. (olume G, pp& I4F2A& The final +hapters AAA0 to"ether basicall form a separate concludin" part de(oted to the meanin"s and deeper spiritual and ethical lessons of the entire book&
=2> &2i9r4t . in the titles of all of these chapters, this term refers to ke Kuranic phrases and litanies of praer and spiritual 'remembrance' dhikr 1, as is $ell illustrated in the t$o chapters discussed in this essa& =F>Throu"hout man earlier chapters of the & Fut8h4t , the titles include repeated msterious allusions to certain '%oseslike' and '@esuslike' spiritual $astations, $hile others are termed '%uhammadlike'. the latter epithet seems to refer here to particularl uni(ersal and inclusi(e spiritual stations, $hich full inte"rate the contrastin" perspecti(es in our initial sta"es of spiritual realiation1 of di(ine %erc and ;rath, or )eaut and %a#est& *$t4bplural of $utb1, is a common *ufi term normall referrin" to central fi"ures amon" the spiritual hierarch of the awliy4 or ':riends of /od&' n these concludin" chapters of the Fut8h4t , ho$e(er, this term seems to refer simpl to the particular spiritual 'tpes' e-emplifin" the definin" insi"hts, states and stations e-plored in each chapter& ʾ
=4>r '"uideposts' for the spiritual tra(eler. & a l4m& The italicied emphasis is ours&1 ʿ
=A>The brief introduction to this entire si-th and final di(ision &fasl 1 of the book translated here is from (ol& G, p& I4& The concludin" para"raph of this preface to all the final chapters of the Fut8h4t not translated here intentionall echoes a number of Kuranic (erses insistin" that the responsibilit of %uhammad and of earlier prophets1 is onl for the transmission and communication bal4gh1 of the di(ine %essa"e, not for its proper reception and spiritual comprehension amon" those to $hom it is deli(ered& =>This is of course a particularl re(ealin" allusion to bn rabi's mature conception of his $ider mission as the '*eal of %uhammadan =i&e&, uni(ersal> &Wal4ya di(ine pro-imit and "uidance1,' a notion carefull e-plained in each of his recent bio"raphies, and perhaps most full de(eloped in %& +hodkie$ic's foundational 7eal of the 7aints& ʿ
=I>n the openin" & Fass of dam, as throu"hout the Fus8s, these t$o facets of /od's *elf manifestation correspond to the essential t$ofold meanin" of al-khal$ as all of creation, and as human bein"s in particular in the famous Di(ine *ain" that frames and structures all of that $ork. '" was a hidden #reasure! and " loed to be known so " created creationYpeople! so that " might be known.' =J>The reference here is to the ultimate, allencompassin" di(ine The same essential full conte-tualiation is e6uall indispensable, of course, for modern translations of an of the masterpieces of later slamicate spiritual poetr, such as the & ;9w4n of Hafi and that poet's subse6uent imitators or competitors in Persian and man other slamic lan"ua"es& =C0>The (erses and hadith briefl cited in the ppendi- to this essa in Part 1, from $hich the follo$in" "eneral obser(ations are dra$n, are limited to those in(ol(in" forms of the usual rabic root for ans$erin", respondin" or replin" to a re6uest & -w-b, in both the Gth and th (erb forms1& The correspondin" notions of callin", re6uestin", pleadin", prain" for, and so on are e-pressed in the $ider famil of Kuranic e-pressions includin" the rabic roots s- l , d- -w , n-d-w , etc&1& ʾ
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=CC>r in fact, much more broadl, all of their for the most part, deepl unconscious and automatic 'inner spiritual knots,' un6uestioned #ud"ments and presuppositions, as bn rabi e-plains in his famous discussions of this constrainin" role of each person's deepl unconscious & i ti$4d and the resultin" '"odscreatedinbelief' that recur throu"hout his Fus8s al-2ikam& ʿ
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=C2>That is, "i(in" bein" and life, and thereb besto$in" the constantl rene$ed opportunit for fuller life and deeper spiritual understandin", as the rest of this chapter makes clear& & =CF>The 'ou' addressed fre6uentl here and throu"hout these t$o chapters is usuall both each indi(idual reader and the ultimate realit of humanit as the '+omplete Human )ein"' &ins4n k4mil 1. the latter realit is identified, throu"hout this and all of bn rabi's $orks, $ith the entiret of all creation as di(ine *elfmanifestation taalliy4t 1& s bn rabi states more e-plicitl throu"hout his Fus8s, this means that each of the di(ine Names or ttributes can onl be full kno$n to us, and e(en more contro(ersiall!1 ultimatel to /od throu"h their actual manifestation in creation, and abo(e all in each realied human bein"& ne of the most familiar of those Names recalled here is al-0han9 , 'the ll*ufficient' or '*elf*ufficient&' n theFut8h4t , this final series of chapters on the spiritual stations of the Poles concludes $ith a lon" +hapter AAJ de(oted specificall to each of the '%ost)eautiful' di(ine Names as classicall enumerated in a famous hadith1 and to $hat the demand of and make possible for their corollaries in human e-perience& ʿ
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=C4>r. ' &is reciting you&' This pla on $ords hi"hli"hts bn rabi's understandin" deepl rooted in ima"er of the Kuran and hadith of the fundamental nature of all creation and humanit ins4n, a"ain1 as di(ine '*peech' and ';ords,' or the ')reathin" of the ll +ompassionate' nafas al-rahm4n1& This ima"e of all creation, manifestation, and e-perience as the eternal di(ine 'recitation' of the cosmic 'Kuran' is de(eloped in the rest of this poem and throu"hout the remainder of this chapter& ʿ
=CA>r simpl '/od'. & *l-2a$$& This is a direct allusion to the t$o ke dramatic Di(ine *ain"s mentioned #ust abo(e hi"hli"htin" our chronic failure to reco"nie /od's Presence in all thin"s and situations or in other $ords, our fre6uent na(e human tendenc to$ard a profound metaphsical dualism holdin" the di(ine Names and their created manifestations1 as bein" someho$ either '"ood' or 'e(il&' =C> &" tib4r . that is, use that e-perience of $hat is initiall challen"in" and disturbin" to our e"oistic e-pectations and #ud"ments as a kind of 'brid"e' to 'cross o(er' to its actual intended meanin" and necessar role in the intimate transformin" process of spiritual realiation and "ro$th discussed throu"hout these t$o chapters& ʿ
=CI>The rabic phrase & bi-wah al-amr here alludes both to all the di(ine 'commandments' connected $ith this challen"e of realiation, and more deepl, simpl to 'the $a thin"s are' or the 'nature of created realit itself&' =CJ>That is, e(er situation and e-perience that $e ma initiall percei(e as someho$ 'contrar' or 'opposed' to $hat $e initiall consider or unconsciousl concei(e of as1 the 'di(ine&' &
=C>t rapidl becomes clear from later conte-ts in this chapter and else$here throu"hout the & Fut8h4t 1 that this undefined 'tool of n(esti"ation' is the '*cale' Kuranic m9:4n1 of the di(ine?human ntelli"ence a$l 1, $hich is itself the '+omplete Human )ein"' ins4n k4mil 1 and '%uhammadan 9ealit' that bn rabi "oes on to mention in the first prose line immediatel follo$in" this openin" poem& ʿ
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=20>The poet's lan"ua"e here intentionall echoes the most intense ne"ati(e imperati(e form that is used almost e-clusi(el in Kuranic rhetoric e-tremel rarel in ordinar rabic prose1, $hich mi"ht be more ade6uatel translated as ' &;on't een think of blaming or critici:ing...E' =2C> &Khit4b. in bn rabi's technical lan"ua"e, this "rammatical term refers to all the $as in $hich /od's '*peech' i&e&, all of manifest e-istence1 is specificall directed to and recei(ed b each human bein", throu"h all the uni6uel particular unfoldin" forms of each soul's e-perience and e-istence& ʿ
=22> &6akr . usin" this same term, the Kuran fre6uentl contrasts the allencompassin" di(ine pro(idence manifested in all the ultimatel beneficent 'accidents' of fate and destin $ith the per(asi(e human tendenc to tr to control and manipulate others, includin" the manifold '"ods1 created in our beliefs' and unconscious suppositions& That is $h the poet here pointedl refers to 'the real 1 /od' al-il4h1 instead of to the more familiar and often profoundl misunderstood1 substanti(e form ' *ll4h&' =2F>The imperati(e (erb form used here is dra$n from the most common rabic root &tah$9$, muha$$i$, etc&1 that bn rabi uses to con(e the distincti(e practical spiritual and metaphsical focus of all his $ork, that spiritual intelli"ence $hich combines the fundamental role of indi(idual e-periential 'realiation' or actualiation of the 9eal $ith that further necessar '(erification' and reflecti(e comprehension $hich he understands as he carefull "oes on to e-plain belo$ to be practicall inseparable from each sta"e of spiritual "ro$th and maturation& ʿ
=24> &6a 4n9 . referrin" to the inner spiritual realities and actualied 6ualities of character ha$4 i$, mak4rim al-akhl4$1 acti(el manifestin" the di(ine Names?ttributes, $hich are the e(entual spiritual fruits of the process of realiation& ʿ
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=2A>'t' here refers to the cosmic uni(ersal ntellect & a$l 1, $hich bn rabi understands throu"hout his $orks as an e6ui(alent to the '%uhammadan 9ealit,' 'Li"ht of %uhammad,' di(ine '*peech,' the '+omplete Human )ein",' and so on& Needless to sa, none of these smbols or their cumbersome translations effecti(el con(e b themsel(es a real sense of the full mster, comple-it, and inherent dnamic unfoldin" interconnection of that cosmic realit the are meant to point to here& ʿ
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=2>The openin" prose phrase of the ma#orit of chapters of the & Fut8h4t be"ins as in +hapter A20 immediatel belo$1 $ith a similar brief in(ocation, for both the author and his sin"ular reader, re6uestin" the di(ine aid of '&&&a spirit from Him&' Ho$e(er, the e-treme rarit of this particular praerful re6uest here in +hapter AC for 'the Hol *pirit' r8h al-$udus. usuall identified $ith the archan"elic messen"er /abriel and uni(ersal ntellect1 in particular ma su""est the uni6ue comprehensi(eness of the spiritual (ision and perspecti(e re6uired to "rasp the full dimensions of those spiritual lessons that are the specific focus of this chapter&
=2I> & *l-ins4n al-k4mil . as at note 2A #ust abo(e, a fe$ other recurrent smbolic e6ui(alents of this ke cosmolo"ical term in bn rabi's $orks include the '%uhammadan 9ealit,' the Lo"os di(ine '*peech' or '9ecitation' of the cosmic Kuran, at note C4 abo(e1, the uni(ersal, cosmic ntelli"ence a$l 1, or the 'Li"ht of %uhammad&' ʿ
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=2J>lludin" here and throu"hout the rest of this chapter to the specific $ordin" of the famous hadith that 'dam =that is, the +omplete Human )ein"> $as created accordin" to the form of the llLo(in", & al-Rahm4n&' This is the di(ine Name $hich the Kuran pointedl insists at CI.CC01 is e6ui(alent to that of the comprehensi(e di(ine Name that is, the Name includin" all the other more specific di(ine Names and ttributes1 of '/od' *ll4h1& =2>n other $ords, the lon"er prose passa"e briefl summaried here in brackets sets out the ontolo"ical and theolo"ical frame$ork that is the sub#ect of the openin" chapter on dam in bn rabi's famous & Be:els of Wisdom Fus8s al-2ikam1, stressin" the t$o inseparable dimensions of the di(ine *elfmanifestation taalliy4t 1. that is, throu"h all the realms of creation X 'The %essen"er' here1 and in$ardl throu"h the human Heart X 'the Kuran' belo$1 both to"ether constitutin" and manifestin" the '+omplete Human )ein"&' ʿ
=F0> &li-nataha$$a$. this is the acti(e, refle-i(e form of the same (erbal root usuall translated as 'realiation' in this essa& )ut "i(en bn rabi's fre6uent emphasis here and throu"hout his $ritin"s on the more openl uni(ersal and comprehensi(e al-2a$$ 'the Trul 9eal', '9i"ht,' 'bli"ator,' and so on1 as snonmous $ith or e(en more comprehensi(e than1 '/od' *ll4h1, this (erbal form also su""ests that spiritual realiation is also a kind of "radual 'di(iniation' or dra$in" closer to /od or of 'takin" on the di(ine 6ualities of character' takhallu$ bi-akhl4$ *ll4h1, to use a fa(orite e-pression of earlier *ufi teachers& ʿ
=FC> & *yn al-kathra. this same e-pression here can also be read literall as 'the eye of multiplicit&' bn rabi's intentional pun here also hi"hli"hts the essential contrast bet$een our bodil senses adapted to percei(e the multiplicit of created thin"s, and our 'spiritual (ision' bas9ra and shuh8d 1 $hich must be a$akened in order to percei(e the meanin"s and ultimate 5nicit wahda1 and 9ealit al-2a$$1 underlin" those e(erflo$in" forms of our e-perience& ʿ
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=F2>The parado- stated here that $e cannot someho$ 'kno$' or $itness as thou"h from some ima"ined 'outside' (ie$point1 the actual di(ine realit of our *ustainer &rabb1 $hich ultimatel is our sensin", percei(in", kno$in", actin" self is of course the central sub#ect of bn rabi's entireFus8s al-2ikam, more particularl elaborated in the chapters on dam, braham and Hud, amon" others& ʿ
=FF>;e ha(e separatel hi"hli"hted here these three distinct, successi(e sta"es of e(er human situation of spiritual realiation because bn rabi fre6uentl hi"hli"hts, throu"hout his & Fut8h4t , the inherent spiritual benefit thaw4b1 and manifold lessons $hich flo$ simpl from each person's initial 'listenin"' and pain" attention to /od's +allin", and then from our efforts to acti(el respond to that +all e(en $hen our initial understandin" and?or our attempted responses are so often incorrect or inade6uate& ndeed, as he stresses a"ain and a"ain, here and else$here, it is onl throu"h the on"oin", lifelon" repetition of those efforts at trul listenin" and appropriatel respondin", $ith all their ine(itable failures and mistakes $hether in our initial perception, understandin", or subse6uent ri"ht action that spiritual learnin" and realiation is actuall possible& ʿ
=F4>r 'e(erthin" that $e find?e-perience'. & wu8d and related forms of the w--d root1, throu"hout bn rabi's o$n $orks, almost al$as e-presses both those (er different meanin"s of the rabic& ʿ
=FA> &W4rid4t . this ke *ufi phenomenolo"ical term is usuall understood in implicit contrast to the much lar"er cate"or of 'random impulses' or 'mental noise' khaw4tir 1 that happen to pass throu"h our mind and consciousness& That underlin" contrast hi"hli"hts the practical necessit of the essential processes of spiritual discernment that are the focus of the remainder of this chapter& *ee also the earlier passa"es at note C41 on the related dimensions of 9ealit percei(ed as di(ine '*peakin"&' =F> & *l- 4rif8n bi-ll4h. that is, the hi"hest cate"or of realied spiritual 'Qno$ers,' $ho simultaneousl percei(e all thin"s $ith, throu"h, and as /od, in their inseparabilit from the 9eal al-2a$$1 that is their common *ource& ʿ
=FI>n this sentence, bn rabi pointedl contrasts our e-periences of follo$in" and conformin" to the di(ine 'prescription' and intention embedded in each moment &imtith4l shar 1 si"nified b the probati(e e-perience of ne$ 'Life' that spontaneousl flo$s from that realiation $ith the e6uall re(elator1 'painful testin"' and sub#ecti(e 'din"' or separation and loneliness that is the sub#ect of follo$in" +hapter A20 and its openin" (erse .F1, in particular& ʿ
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=FJ> & ulam4 al-rus8m. a familiar *ufi e-pression for those scholars learned in the disciplines of historicall transmitted reli"ious traditions and other out$ard reli"ious forms& ʿ
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=F>)oth & Fur$4n from the rabic root for 'separatin"' and 'distin"uishin"'1 and >ur 4n are amon" se(eral Kuranic terms applied to different dimensions man of them clearl metaphsical and transhistorical1 of the re(elation brou"ht b %uhammad& Here bn rabi is alludin" to a familiar plaful usa"e, $hich he fre6uentl adopts throu"hout his $orks, that assumes the root of '>ur 4n' actuall from $-r- ! 'to recite'1 to be from the rabic$-r-n, 'combinin"' or '#oinin"&' This allo$s him to contrast these t$o terms in referrin" to that distincti(e combination of metaphsical 'distin"uishin"' far$1 and uniti(e 'con#oinin"' am 1 $hich is the e-periential fruit of accomplished spiritual realiation& ʾ
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=40>*ee the precedin" note& & =4C>lludin" to the famous Kuranic (erse & We hae only sent you as a /oingmercy to all the worldsE 2C.C0I1, $hose $ider uni(ersal dimensions and implications identifin" this '%uhammadan 9ealit' $ith the cosmic '+omplete Human )ein"' are dramaticall de(eloped in the concludin" section of +hapter A20 belo$& =42>Paraphrasin" the $ords of a famous (erse I.CA1 $hich is one of the most constantl
The %an ;ithout ttributes. bn 'rabi's nterpretation of bu Baid al )istami ne of the characteristic epithets of the "reat *ufi master bn 'rabi is %uhi alDin, the 79e(i(ifier 79e(i(ifier of the :aith7& ;hen $e ask $hat this means in practice, it raises the 6uestion of ho$ a mstic interacts $ith the tradition& *ufi of the stature of bn 'rabi does not simpl recapitulate the e-periences and commentaries of earl "enerations of *ufis& The more comprehensi(e comprehensi(e the (ision of a thinker, the more important it is to e-amine ho$ this (ision inte"rates, or in this case re(i(ifies, the insi"hts of pre(ious thinkers into a snthetic edifice& t has lon" been reco"nied that bn 'rabi paid close attention to his spiritual forebears, certainl the prophets but also of course the man *ufis $ho first elaborated the parameters of the slamic mstical tradition& The interpretations that he has "i(en to the sain"s and e-periences e-periences of earlier *ufis pro(ide (aluable indices of the $as in $hich the *hakh constructed his relationship $ith the *ufi tradition& s an e-ample of bn 'rabi's 'rabi's treatment of his predecessors, $ould like to e-amine his interpretation of bu Baid Baid al)istami d& J4J 1, the eni"matic Persian $hose bold ecstatic sain"s ha(e posed a continuin" challen"e to subse6uent "enerations& "enerations& saints7& =2> bn bn 'rabi also pro(ided a critical commentar on a treatise b the ndalusian bn Kasi d& CCAC1&=F> CCAC1&=F> nother notable e-ample is Dhu alNun the <"ptian d& J01, to $hom bn 'rabi dedicated dedicated a special mono"raphic stud, collectin" o(er fi(e hundred of his sain"s& This te-t has recentl been translated into :rench b 9o"er Deladriere from unpublished manuscripts& =4> n his (aluable introduction, Deladriere Deladriere has indicated the remarkable comple-it of this te-t& bn 'rabi deri(ed these sain"s from both $ritten and oral sources, $ith a "ood deal of o(erlappin"& *ome of Dhu alNun's sain"s come e-clusi(el from $ritten te-ts. from bn
)akua and CC4 from Qharkushi& thers, $hile found in standard *ufi te-ts, bn 'rabi recei(ed recei(ed also b oral tradition. C0 from bu Nu'am alsfahani, CAF from bn Qhamis, IA from bn al@a$i, 2C from alKushari, and 2C from bn @ahdam&=A> @ahdam& =A> Deladriere has also sho$n that parallel te-ts from Dhu alNun can be found in other *ufi sources and historical te-ts. C24 in bn 'sakir's histor of Damascus, CIC in 'ttar's Persian ha"io"raph, CC4 in al %una$i's rabic ha"io"raph, ha"io"raph, and a startlin" 402 in al*uuti's bio"raph of Dhu alNun&=> alNun& => ma#or problem looms in clarifin" the role of interpretation in the selection of these sain"s& Ho$ man of these sain"s are found in a ma#orit of later transmitters, and ho$ man e-ist onl in a sin"le source3 ;hich sain"s does bn 'rabi e-clude3 Does the picture of Dhu alNun that emer"es in the $orks of other authors differ si"nificantl from bn 'rabi's3 'rabi's3 nother problem occurs in the te-tual (ariations of these sain"s& Kuotations from earl *ufi sources can often under"o ma#or transformations in $ords and authorship&=I> authorship&=I> "reat deal of close te-tual $ork needs to be done before $e can kno$ the e-act si"nificance of bn 'rabi's 'rabi's interpretation of Dhu alNun& n terms of te-tual transmission, comparison $ith other sources indicates that the literal (ersion of some of Dhu alNun's sain"s & "i(en b bn 'rabi differs si"nificantl from (ersions kno$n in other parts of the slamic $orld& Persian and ndian *ufis 6uote a sain" of Dhu al Nun on intimac $ith /od as a #ustification for listenin" to music @sama'I. n the later sources, the authorship of the sain" has shifted to one of its primar transmitters, so that it is no$ attributed to 9ubihan )a6li& bn 'rabi and other rab *ufis, on the other hand, sa$ this sain" 6uoted in a si"nificantl different form1 as a description of the alternation bet$een states of a$e @haybaI and intimac @unsI& @unsI&=J> =J> The The fact that bn bn 'rabi 'rabi 6uoted different (ersions of Dhu alNun's sain"s than did other *ufi interpreters, interpreters, or that he understood them differentl, should not be a cause for suspicion, or for pri(ile"in" one of these interpreters o(er another& t should rather be an opportunit to define bn 'rabi's uni6ue position in terms of his relation to the rest of the tradition& 9eturnin" to bu Baid, Baid, it is apparent that bn 'rabi held the Persian in "reat re"ard, as a mstic of remarkable attainments& bn 'rabi probabl makes more references to bu Baid than to an other earl *ufi&=> *ufi& => He refers to him as one of 7the people of blame7 @almalmiyyaI! one of the hi"hest cate"ories of spiritual rank&=C0> rank& =C0> bu bu Baid is one of the saints $ho ha(e recei(ed e(er kind of di(ine manifestation in their breasts&=CC> breasts& =CC> He He is one of the 7people of un(eilin" and findin"7 @ahl al-kashf wal-wu[dI $ho attains /od throu"h po(ert& =C2> bn =C2> bn 'rabi calls him 7one of our companions7 @min ashbinI $ho 7has realied the truth7 @kna muha$$i$anI& muha$$i$anI&=CF> =CF> To To this cate"or of 7companions7 belon" others such as al /haali, 7the companions of hearts, $itnessin"s, and un(eilin"s not the de(otees, de(otees, ascetics, or *ufis in "eneral, but the people of realities and realiation amon" them&7=C4> them&7=C4> s s one of the 7realiers of the truth7 @al-muha$$i$[nI! bu Baid holds the same (ie$ as bn 'rabi on the relation bet$een "nosis @ma'rifaIand @ma'rifaIand kno$led"e @cilmI.+O) @cilmI.+O) bu Baid is one of the 7substitutes7 @n'ib! pi& nuwwbI $ho holds the de"ree of 7interior succession7 @al-khilfa albtinaI!both btinaI!both terms referrin" to aspects of the office of the 7pole7 @$utbI! the supreme fi"ure of the spiritual hierarch hierarch&=C> =C> bu bu Baid's house, called 7the house of the #ust7 @bayt al-abrrI! is one of the places $here spiritual influences remain at such a hi"h intensit that the sensiti(e heart can still percei(e them8 in this sense, like the retreats of @unad and brahim ibn dham, it is comparable at a lesser le(el to the sacred precincts of %ecca&=CI> %ecca& =CI> bu bu Baid is also described as one of the 7solitaries7 @afrdI $ho ha(e attained to /od, but $ho return to the $orld under di(ine compulsion&=CJ> compulsion& =CJ> n n addition, bu Baid continues to be acti(e as an 5$asi
spiritual "uide for later "enerations of *ufis such as bu alHasan alQhara6ani1, and appears in (isions to bn 'rabi himself as $ell as to other fi"ures such as bu %adan&=C> %adan& =C> n n short, bu Baid is clearl an authoritati(e representati(e of earl *ufism, in the (ie$ of bn 'rabi& n sin"lin" out bu Baid as a *ufi authorit, bn 'rabi $as follo$in" the lead of man earlier bio"raphers bio"raphers and commentators& The first $e kno$ of $as @unad @ unad of )a"hdad d& C01, $ho interro"ated one of bu Baid's relati(es about his sain"s, and then translated them from Persian into rabic& @unad's commentar @tafsZrI on these contro(ersial sain"s is partiall preser(ed b *arra#&=20> *arra#& =20> :urther :urther commentar is occasionall found in the collection of *ahla"i, mentioned belo$&=2C> belo$&=2C> ther ther important interpretations occur in the Persian commentar on ecstatic sain"s b 9ubihan )a6li d& C201 and in 'ttar's d& ca. C2201 famous Persian ha"io"raph&=22> ha"io"raph&=22> bn 'rabi did not dedicate a sin"le treatise to the sain"s of bu Baid, as he did $ith Dhu al Nun, so our task theoreticall re6uires us to comb throu"h the $orks of bn 'rabi, especiall al-Fut[ht al-6akkiyya! for si"nificant references to bu Baid& n the scope of this article, it $ill onl be possible to comment on a fe$ e-amples, but these $ill suffice to frame the problem of ho$ bn 'rabi subtl interprets bu Baid in terms of his o$n o(erall perspecti(e& perspecti(e& ur main check $ill be the lar"est and oldest independent collection of the sain"s of bu Baid, $hich $as assembled in the ele(enth centur b al*ahla"i d& C0JF1 under the title Kitb al-n[r min kalimt *bZ #ayf[r 7The )ook of Li"ht on the *ain"s of bu Tafur =bu Baid>71 The archaic and fault rabic te-t, $ith full isnds, $as edited b 'bd al 9ahman )ada$i from t$o %** in C4, and a considerabl abrid"ed :rench translation b bdel$ahab %eddeb has recentl appeared&=2F> appeared& =2F> ;e ma first consider cases $here bn 'rabi has reported the sain"s of bu Baid $ith little or sli"ht (ariation& n e-ample is a sain" on inspired e-e"esis& bn 'rabi reports the follo$in". bu Baid said to the e-oteric scholars, 7Bou take our kno$led"e dead from the dead, but $e take our kno$led"e from the Li(in" $ho does not die!7 =24> f $e compare the (ersion "i(en b al*ahla"i, $e find an account $ith the isnad plus a sli"htl different conte-t. Busuf Busuf ibn alHusan said, 7 heard stanba =brahim alHara$i> sa, ' $as attendin" the assembl of bu Baid, and the people said, 7*oandso has met soandso&7 bu Baid said, 7)e""ars! The ha(e taken =their kno$led"e> from the dead, but ha(e taken our kno$led"e from the Li(in" $ho does not die&7 ' 7 =2A> The basic point is the same, althou"h the nuances are different& bn 'rabi's (ersion (ersion does not refer to the people praisin" scholars for their direct transmission of learnin" from other scholars bu Baid ridiculed this as a dead letter in comparison $ith the li(in" /od $ho is al$as accessible to the saint& 9ather than bein" a comment on e-oteric learnin" occasioned occasioned b a chance remark, bn 'rabi's (ersion (ersion is a direct address to e-oteric scholars scholars as a class& There are other sli"ht differences of tense and person that make al*ahla"i's (ersion more circumstantial and bn 'rabi's more "eneral& )ut none of this has ma#or si"nificance&
nother e-ample is a sain" $hich, shorn of conte-t, becomes for bn 'rabi an opportunit to e-plain a "eneral point about the relationship bet$een the ser(ant and the di(ine Lord& bn 'rabi's comment actuall precedes and sets up the 6uotation from bu Baid. t root the ser(ant $as created onl to belon" to /od and to be a ser(ant perpetuall& perpetuall& He $as not created to be a lord& *o $hen /od clothes him in the robe of mastership and commands him to appear in it, he appears as a ser(ant in himself and a master in the (ie$ of the obser(er obser(er&& This is the ornament of the Lord, the robe that He has placed upon him& *omeone ob#ected to bu Baid that the people touched him $ith their hands and sou"ht blessin" from him @fZ tamassuh al-ns wa tabarrukihimI. He replied, 7The are not touchin" me, the are onl touchin" an adornment $ith $hich m Lord has adorned me& *hould forbid them from that, $hen it does not belon" to me37=2> me37=2> The earlier (ersion is some$hat different& t "i(es a dramatic account of a meetin" bet$een the outhful bu Baid and a condescendin" hadZthscholar, hadZthscholar, to $hom bu Baid replies $ith a stunnin" re(elation of his le(el of mstical e-perience. man from the Hadith :olk said to bu Baid, 7Do ou pra properl37 He said, 7Bes, /od $illin"&7 *o he asked, 7Ho$ do ou pra37 He said, 7 proclaim '/od is %ost /reat' in obedience, recite $ith modulation, kneel in (eneration, (eneration, prostrate $ith humilit, and "i(e salutation full of peace&7 Then he said, 7)o, 7)o, if ou ha(e this understandin", e-cellence, and kno$led"e, $h do ou permit the people to touch ou seekin" blessin"37 He replied, 7The are not touchin" me, the are onl touchin" an adornment $ith $hich m Lord has adorned me& *hould forbid them from that, $hen it does not belon" to me37=2I> me37 =2I> ;hile bn 'rabi has 6uoted bu Baid's $ords $ithout si"nificant (ariation, his omission of the conte-t has displaced a stor about the contrast bet$een mstical e-perience and scholarl learnin" and transformed it into an instance of a metaphsical relationship& relationship& Ne-t are cases in $hich bn 'rabi 'rabi has "i(en a critical interpretation of bu Baid's sain", in $hich there is a ma#or te-tual difference bet$een bet$een bn 'rabi's (ersion (ersion and *ahla"i's& Here is an e-ample. bu Baid heard a Ku'ran reciter recitin" the (erse, 7n the da $hen ;e shall muster the "odfearin" to the llmerciful in dro(es7 =C.JA>& =C.JA>& He $ept until his tears drummed upon the pulpit& t is also said that blood flo$ed from his ees until it struck the pulpit& He cried out, sain", 7Ho$ stran"e! ;here $ill he $ho is sittin" $ith Him be mustered37 ;hen it came around to our time, $as asked about that& replied. 7There is nothin" stran"e e-cept the $ords of bu Baid&7 =2J> bn 'rabi 'rabi "oes on to sa that the 7"odfearin"7 are those souls $ho are related to the di(ine name 7the (erbearin"7 (erbearin"7 @al-abbarI! not to the name 7the llmerciful7& He finds it peculiar that bu Baid has not noticed that the Kur'an parado-icall parado-icall connects the 7"odfearin"7 7"odfearin"7 $ith $hat appears to be the $ron" di(ine name& bn 'rabi 'rabi e-plains this apparent anomal b pointin" out that each di(ine name, b denotin" the di(ine
Do ou not see ho$ bu Baid /od ha(e merc on him1 acted, $hen he $as i"norant of the di(ine names and $hich realities are appropriate to them, on hearin" =this (erse3>&&& n this state, he $as sittin" $ith the Names, insofar as none of them indicates the he $as not $ith the name, insofar as&&& he e-perienced denial, or rather he e-perienced $onder in a special $a, $hich is similar to denial but is not denial, so that if this sain" had been from other than /od, he $ould ha(e commanded the speaker to be silent and restrained him from that& The man onl sho$ed $onder at the $ord of /od in respect to the "odfearin" $ho are sittin" $ith /od8 ho$ $ill the be mustered to Him3=2> Him3 =2> bn 'rabi notes that bu Baid $as amaed at the parado- of ho$ /od $ill summon those the "odfearin"1 $ho are alread in His presence, but he discounts this e-planation as a lack of metaphsical comprehension& comprehension& f $e turn to *ahla"i's collection, it turns out that $hat bn bn 'rabi 'rabi has reported is a conflation of separate accounts of bu Baid's reactions to t$o Kur'anic (erses& :irst, *ahla"i "i(es t$o (ersions of bu Baid's response to the 7musterin"7 (erse C.JA1. C& 7He "ot e-cited @haI and said, ';hoe(er is $ith Him has no need to be mustered, because he is sittin" $ith Him eternall&' eternall&' 7=F0> 7=F0> 2& 7He became ecstatic and enraptured @tawada wa hmaI! and started sain", ';hoe(er is $ith Him has no need to be mustered, because he is sittin" $ith Him eternall&' eternall&' 7=FC> 7 =FC> These t$o (ersions onl differ in the lan"ua"e used to describe bu Baid's Baid's emotional state& The terms alluded to in each case indicate deli"hted ecstas @wad! hayan! hayamnI rather than doubtful $onderment&=F2> $onderment&=F2> bu Baid's remark belon"s to the ecstatic criti6ue of literal interpretations of the afterlife& n the conte-t of earl *ufism, this follo$s from the dissatisfaction $ith paradise as a final "oal 9abi'a, *ha6i6 al)alkhi1, and it forms a part of the outra"eous ecstatic sain"s that bu Baid Baid and *hibli deli(ered about hell and #ud"ment& =FF> *econdl, the detail mentioned b bn 'rabi, that bu Baid $ept tears of blood onto the pulpit on hearin" the (erse, occurs in *ahla"i's report of his reaction to an alto"ether different Kur'anic passa"e. bu Baid one :rida :rida sat abo(e the pulpit, and the preacher sat on the pulpit and preached8 $hen he reached this (erse. 7The did not trul measure the po$er of /od7 =.C>, bu Baid heard, and blood fell from his ees until it struck the pulpit&=F4> pulpit& =F4> :rom the content of the (erse, it appears that the emotional settin" for bu Baid's po$erful reaction $as o(er$helmin" a$e& The comple- situations and different te-tual settin"s of *ahla"i's (ersions (ar considerabl from the portraal of bn 'rabi& n one of his most intri"uin" sain"s, bu Baid Baid describes himself as the man $ithout attributes& This sain" has been commented on se(eral times b bn bn 'rabi 'rabi and others, $ith te-tual (ariants that permit us to distin"uish di(er"ent interpretations of the sain"& bn 'rabi informs us that bu Baid used to sa, 7 ha(e no mornin" and no e(enin"8 mornin" and e(enin" belon" to him $ho becomes delimited b attributes, but ha(e no attributes&7 =FA> =FA> He He
comments that /od should be e(en less delimited b attributes. 7The 9eal is more appropriatel appropriatel free from limitation @ta$yZdI b attributes, due to His independence from the $orld, for attributes are onl re6uired b e-istin" thin"s& f there $as in the 9eal that $hich the $orld re6uires, then it $ould not be correct that He be independent of that $hich seeks Him&7=F> Him&7=F> n n another place, bn bn 'rabi 'rabi "i(es the te-t in a sli"htl different form, readin" 7%ornin" and e(enin" onl belon" to one $ho becomes delimited b the attribute, but ha(e no attribute&7=FI> attribute&7=FI> This citation occurs in the midst of bn 'rabi's le-icon of *ufi terminolo" $hich comprises the ans$er to alTirmidhi's alTirmidhi's CAFrd 6uestion1, under the definition of the term 7place7@maknI 7place7@maknI t is a station in 7e-pansion7 @bastI $hich onl belon"s to the perfect ones $ho ha(e realied the stations and states, and $ho are permitted the station $hich is beond ma#est and beaut8 the ha(e no attribute or description& bu Baid $as asked, 7Ho$ are ou this mornin"37 He said, 7%ornin" and e(enin" onl belon" to one $ho is limited b the attribute, but ha(e no attribute&7 fter narratin" bu Baid's sain", bn 'rabi comments, 7ur companions differ o(er $hether or not this sain" is an ecstatic utterance @shathI! but 'place' re6uires it of him&7=FJ> him&7 =FJ> ;e ;e shall return to the 6uestion of ecstatic utterances belo$, but for the moment it suffices to notice that bn 'rabi's fre6uent references references to this sain" primaril indicate his interest in the problem of attributes and the concept of delimitation& This has theolo"ical ramifications for the di(ine attributes as $ell as mstical si"nificance for those $ho ha(e, like bu Baid, "one beond the attributes&=F> attributes&=F> ther *ufis "i(e a different (ersion of this sain" $ith an interpretation that follo$s another line entirel& 9ubihan 9ubihan )a6li follo$s the (ersion "i(en b *ahla"i. 7%ornin" and e(enin" onl belon" to one $ho is held b the attribute, but as for me, ha(e no attribute&7=40> attribute&7 =40> This (ersion preser(es a much more archaic fla(or than bn 'rabi's (ersion, $hich uses a term from his o$n technical (ocabular8 instead of sain" that one is 7held b7@ta'khudhuhuI b7@ta'khudhuhuI the attribute, bn 'rabi's 'rabi's (ersion has it that one is 7limited b7 @ta$ayyada bi-I the attribute& =4C> n =4C> n his ori"inal rabic (ersion (ersion of the commentar on ecstatic sain"s, the 6anti$ alasrr 7The Lan"ua"e of +onsciences71, 9ubihan )a6li comments that bu Baid's e-perience e-perience of $itnessin" /od has taken him beond time, to participate for a moment in eternit. ) this sain" he alludes to his bein" dro$ned in the (ision of eternit, and none of his attributes remains in the (ision of the mi"ht of the 9eal& 7/od has no mornin" or e(enin"&7 %ornin" and e(enin" are from the coursin" of sun and moon in the hea(ens, and in the conscience of bu Baid Baid durin" the $itnessin" of the 9eal there $as no e-istence of one $ho is less than 7b the 9eal, $ith the 9eal, in the 9eal7& He did not percei(e time, place, the moment, or the seasons in this momentar state& recall $hat the %aster of the /nostics =i&e&, the Prophet> said, 7 ha(e a time $ith /od&7 n his o$n later Persian translation of the same commentar on ecstatic sain"s @7harh-i shathiyytI! 9ubihan appears to ha(e had ne$ thou"hts on the sub#ect& He no$ be"ins b stressin" passion, ecstas, ecstas, and annihilation as the main features of bu Baid's e-perience. e-perience. He alludes to ra(ishin" @walahI and a"itation @hayanI! and astonishment @hayratI and be$ilderment @hayamnI! that is. 7 am into-icated and unconscious& :rom hearin" the
commands of creation $ithout an ear, peace has been stripped from me, the bird of the elements and time has flo$n, m soul is lost in the hidden of the hidden, the form of e-istence has become chan"ed for me, remain in be$ilderment $ithout the attribute of $afarin"& Ha(in" recited the e-istence of the (erse 7<(erthin" upon it is (anishin"7 @fanin! Kur& CC.2, alludin" tofan'I! am in the $orld $ithout an trace, lifeless in lo(e, and in the falsification of intellect and the confirmation of lo(e, cannot tell da from ni"ht& nl after e-haustin" this theme does he return to the earlier interpretation of transcendin" time throu"h $itnessin" /od. t is also possible that he alludes to the dro$nin" of the soul in the (ision of eternit, and in this cpher he e-plains that in eternit, the soul has no traces of temporal e-istence& 7There is no mornin" or e(enin" for /od&7 =4F> The sain" 7There is no mornin" or e(enin" for /od7, also cited as hadZth b other *ufi $riters,=44> brin"s 9ubihan to in(oke another Prophetic sain", 7The time ha(e $ith /od7, the eternit that is the mode of relationship bet$een /od and the prophet& He concludes, 7bu Baid became 6ualified b the all in the essence of the all&7 The (ariance bet$een the (ie$s of 9ubihan and bn 'rabi does not pro(ide an "rounds for pri(ile"in" one line of interpretation o(er an other 9ubihan has felt free to elaborate ne$ interpretations and rele"ate his o$n earlier thou"hts to a secondar position& Di(er"ent te-ts and interpretations indicate rather that these *ufis used the sain"s of earlier mstics as a $a to e-plore the possibilities of meanin" and e-perience rather than search for a sin"le authoritati(e teachin"& f $e $ished, $e mi"ht tr to reconstruct bu Baid's 7doctrine7 of di(ine attributes, on the basis of a number of passa"es in $hich he uses the term sifa or attribute&=4A> *uch an archeolo"ical purpose did not pla a part in the pro#ects of either bn 'rabi or 9ubihan& nother instance of bn 'rabi's reflection on bu Baid contains a comple- meditation on t$o different sain"s about the allencompassin" nature of the heart& The heart of the "nostic is infinite and contains all& bu Baid said, 7f the Throne and all that surrounds it, multiplied a hundred million times, $ere to be in one of the man corners of the Heart of the "nostic, he $ould not be a$are of it&7 This $as the scope of bu Baid in the realm of corporeal forms& sa, ho$e(er, that, $ere limitless e-istence, if its limit could be ima"ined, to"ether $ith the essence that brou"ht it into e-istence, to be put into one of the corners of the Heart of the "nostic, he $ould ha(e no consciousness of it& t is established that the Heart encompasses the 9ealit, but thou"h it be filled, it thirsts on, as bu Baid said&=4> s this oneupmanship3 t appears that bn 'rabi criticies bu Baid for merel usin" /od's Throne as the measure of the heart, instead of all of e-istence and the di(ine essence too& bn 'rabi's commentator Kashani feels re6uired to e-plain, There is no criticism here, rather he means that bu Baid, in his uni(ersal specification, "aed at the realm of corporeal forms throu"h annihilation& )ut if he had "aed $ith the ee of /od, he $ould ha(e said somethin" like =$hat bn 'rabi said>8 it $as =seen b> the ee of the realm of corporeal forms, ho$e(er, $hich is related to the belo(eds b e-istent thin"s& =4I>
Thus the different comparisons used b the t$o mstics are merel a function of their different perspecti(es& The appearance of criticism is miti"ated, too, b bn 'rabi's reference to the infinite thirst of the "nostic's heart, $hich bu Baid has e-pressed in se(eral sain"s& t seems as thou"h bn 'rabi uses the e-periences and sain"s of bu Baid as points of departure for e-plorin" his o$n e-periences&=4J> n spite of his fre6uent reference to bu Baid and the hi"h re"ard in $hich he held him, bn 'rabi sho$s a certain ambi(alence $ith re"ard to some of his sain"s& ;e ha(e alread seen ho$ bn 'rabi pointed to limitations in bu Baid's comprehension of the di(ine names, and to certain mstical perceptions that bn 'rabi had surpassed& His ambi(alence becomes most pronounced $hen it comes to the classification of bu Baid's sain"s as ecstatic utterances @shathiyytI. s sho$n abo(e, bn 'rabi resisted the su""estion that the 7no attributes7 sain" $as an ecstatic utterance, ar"uin" instead that the state of 7place' re6uired him @i$tidhuI to speak& This comment needs to be placed into the conte-t of bn 'rabi's attitude to$ardshathiyyt. n his le-icon of mstical terminolo", bn 'rabi briefl defined shath as 7a (erbal e-pression ha(in" a scent of thou"htlessness @ru'[naI and a claim, $hich issues from an ecstas @taw$udI of the realiers of truth, the people of the reli"ious la$&7=4> His unease $ith this cate"or stems from its association $ith lack of mental control and from the asserti(eness of its claims, e(en thou"h it ma emer"e as a result of a le"itimate spiritual state& n a fuller account of shath in +hapter CA of al-Fut[ht al-6akkiyya! bn 'rabi elaborated further, describin" it as a le"itimate spiritual claim made $ithout an di(ine command and b $a of boastin" @fakhrI. +hittick con(es bn 'rabi's disappro(al of shath b translatin" the term as 7unrul utterance7&=A0> bn 'rabi contrasted this irrepressible form of speakin" $ith the selfcontrol of prophets such as @esus, $ho onl speak b /od's command and ne(er boast& ndul"in" in shath is thus a result of heedlessness that ne(er befalls the true kno$er of /od e-cept b accident& :alsel claimin" a spiritual state is of course nothin" better than a contemptible lie& bn 'rabi ri"htl isolates boastin" as a characteristic element in shath! for its cultural antecedents "o back to the boastin" contest @mufkharaI of pre slamic rabia&=AC> bn 'rabi's distincti(eness lies in his re#ectin" the boast as an improper assertion of self, $hile other *ufis (ie$ it as a rhetorical form that is an acceptable "enre for the e-pression of ecstas& t is curious that in his discussion of shath! bn 'rabi does not refer to an particular ecstatic utterances of the *ufis, preferrin" instead to "i(e e-amples of the sain"s of @esus from the Kur'an b $a of contrast& This is odd because on numerous occasions, bn 'rabi cites famous e-amples of shathiyyt often $ithout mentionin" the names of their authors1, in the conte-t of other discussions, sometimes interpretin" the same shath in radicall different $as dependin" on the conte-t& :or instance, he continues his critical attitude to$ard spiritual arro"ance, pointin" out that those $ho sa 7 am /od7 or 7/lor be to %e7 are like Pharaoh8 this condition is onl possible $hen one is o(ercome b a state such as heedlessness, and it is not possible $ith a prophet or perfect saint&A2 lthou"h this remark does not mention bu Baid b name, he is clearl intended, althou"h $e ha(e no e(idence of bu Baid usin" the phrase 7 am /od7 @an allhI.O)
e-ample of this is bu Baid&=A4> n another conte-t, bn 'rabi a"ain refers to bu Baid as one $ho lo(es /od so passionatel that he does not see /od as different from him, and /od lo(es him to the point of bein" his hearin", si"ht, and ton"ue&=AA> mbi"uousl, he comments on this state b 6uotin" anonmousl the first distich of a famous (erse of Halla#. 7 am the one $hom desire, $hom desire is 7 @an man ahw wa man ahw anI&=A> s in the case of bu Baid, Halla# $as someone $hose spiritual status bn 'rabi respected, thou"h he e-pressed reser(ations about Halla#'s unrestrained speech&=AI> comprehensi(e analsis of bn 'rabi's comments on the ecstatic sain"s of bu Baid and alHalla# $ould certainl be desirable, but from these fe$ e-amples it is clear that bn 'rabi sometimes dismisses ecstatic sain"s as improper beha(ior, but that at other times he "i(es them a positi(e (alue in terms of reco"nied mstical kno$led"e& n fact, bn 'rabi makes it clear that the $ords of the saints do not ha(e an independent meanin" aside from the spiritual state@halI of the saint, as he understands it& 9e"ardin" the interpretation of t$o sain"s on the sub#ect of 7"atherin"7 @am'I b an anonmous *ufi and b alDa66a6, bn 'rabi remarks, He ma mean this, $hich is the position that $e maintain and that the realities besto$& f $e kne$ $ho is the author of this sain", $e $ould #ud"e it b his state, as $e #ud"ed alDa66a6 throu"h our kno$led"e of his station and state& The same $ords could ha(e another meanin" if uttered b someone else in a different state& To return to the 7man $ithout 6ualities7 sain", it appears that bn 'rabi re"arded it as distinct from shath or ecstatic utterance, on the "rounds that the spiritual state re6uired @i$tidI its e-pression b bu Baid& n other $ords, bu Baid did not sa it of his o$n (olition, as a boast, but he $as in effect ordered to do so b /od& n this $a it remains a (alid source of spiritual kno$led"e rather than the $illful result of thou"htlessness or fri(olit& 9ubihan )a6li, on the other hand, classified this sain" as shath $ithout 6ualification8 in his (ie$ that classification, far from discreditin" the sain", raised it to a le(el of loft spiritual e-perience& The difference lies in the (arin" attitudes of the t$o authors to$ard ecstatic e-pressions& Bet there is a rhetorical tone in some of bn 'rabi's sain"s about his o$n e-periences that su""ests shath! especiall $hen he contrasts the e-periences of others unfa(orabl $ith his o$n& n terms of his o$n theor as #ust discussed, ho$e(er, bn 'rabi's descriptions of his spiritual attainments do not constitute boastin", because he has not e-pressed them of his o$n $ill& n numerous occasions, bn 'rabi maintains that his books and teachin"s ha(e been the direct products of the di(ine $ill. 7 s$ear b /od, sa nothin", announce no #ud"ment that does not proceed from an inbreathin" of the di(ine spirit in m heart&7=A> lthou"h technicall this escapes from the reproach of boastin", since it is under di(ine command, it nonetheless has the appearance of a rhetoric of transcendental hperbole that shares important characteristics $ith shath. ;hen he sas that none of his teachin"s deri(e from his o$n $ill, bn 'rabi is makin" the boast that he makes no boast& To continue this line of thinkin", one mi"ht (ie$, for instance, the claims of later Na6shbandi *ufis such as hmad *irhindi as a continual raisin" of the stakes is-\-is earlier *ufis such as bn 'rabi!1 in a sort of spiritual oneupmanship, and it is $orth notin" that some of *irhindi's statements $ere also characteried as ecstatic utterances&=0> f bn 'rabi's statements are not simpl taken at face (alue as irrefutable "uides to his spiritual status, then his critical attitude to$ard shath should be taken $ith a "rain of salt& bn 'rabi's dramatic statements about his o$n status as the 7seal of the saints7, for e-ample, place him in a
position beond that of an other saint and onl #ust belo$ the prophets& To re"ard this as de(oid of boastin" $hile re#ectin" the ecstatic sain"s of bu Baid or Halla# amounts to special pri(ile"e& 5nless an ar"ument is to be made for e-tendin" this special pri(ile"e to bn 'rabi, then his interpretations of earlier *ufis should be treated as e-actl that& su""est that analsis of this kind of rhetoric of transcendental hperbole, as an e-tension of the boastin" factor of shath! $ould be a fruitful $a to approach the selfdescriptions of a number of later *ufis& Ho$ should $e understand the distincti(e interpretation that bn 'rabi "i(es to the sain"s of bu Baid3 n the issue of selection, #ud"ment must be deferred until a comprehensi(e stud can be made of all the references that bn 'rabi makes to his predecessor& n terms of te-tual transmission and (ariants $e can sa more, based on the e-amples re(ie$ed abo(e& t $ould be tri(ial and idiotic to complain that bn 'rabi has for"otten or $illfull altered an e-istin" te-t, #ust because the (ersions that he "i(es sometimes differ from those found in *ahla"i and others& The te-tual (ariants ha(e "reater si"nificance than that& s +hittick remarks, 7n his usual manner, bn 'rabi has in mind the sain"s of earlier masters as the back"round for $hat he $ants to e-plain, but then he takes the concept&&& back to its deepest meanin" in the di(ine realities&7=C> *ome of the te-tual (ariants described abo(e certainl permit bn 'rabi to e-pound upon his characteristic teachin"s on the di(ine attributes and the relation bet$een /od and humanit& t is in this doctrinal le(el of interpretation that $e find the distincti(e position of bn 'rabi, in contrast $ith the positions of other interpreters such as 9ubihan )a6li& bn 'rabi is also selecti(e in ho$ he cate"ories the "enre of the sain"s of his predecessors& *ain"s classified as ecstatic utterances, e(en thou"h proceedin" from a "enuine spiritual state, cannot be accepted as sources of doctrine& *ain"s that emer"e b di(ine necessit, untainted b the boastin" of shath! ma be treated as authoritati(e& bn 'rabi does not make clear $hat criteria he uses to describe a statement as ecstatic boastin" rather than authoritati(e inspiration8 he at different times considers the same statement as fallin" under both cate"ories& f bn 'rabi's treatment of shath partakes, ho$e(er li"htl, of the rhetoric of boastin", then his interpretation of the sain"s and states of earlier *ufis also subordinates them to his o$n immediate doctrinal and e-periential concerns& )eond the 6uestion of doctrinaliation, $e must also attempt to understand his use of 6uotations in terms of the function of te-ts, both $ritten and oral, in *ufism8 bn 'rabi is certainl not uni6ue in this respect, but he has $orked out his method in mar(ellousl complete detail& f it is true that $ords, like people, find their meanin" in conte-ts, it is reall onl throu"h the re(oicin" of a $ord, throu"h its 6uotation from the mouth of another human bein", that $ords recei(e life so a 6uotation approached in this $a is not a fi-ed e-ternal te-t that is 7dead from the dead7, but is instead inspired in the $ords of bu Baid1 7b the Li(in" $ho does not die7& bu Baid's status as an 5$asi "uide, appearin" directl like Qhidr to inspire later "enerations of *ufis, ma also ha(e contributed to the fle-ibilit $ith $hich bn 'rabi in(okes him (ia 6uotation&=2> ;e should recall that bn 'rabi's model for a te-t is the Kur'an, a te-t that is full personalied, for it is inseparable from the %essen"er $ho brin"s it& t is also deepl enmeshed in the bein" of the perfect saint $ho actualies the scripture8 as bn 'rabi puts it, 7the uni(ersal man is the Kur'an7&=F>bn 'rabi himself is a person $ho is full te-tualied8 he maintains that 7e(erthin" about $hich $e speak, both in =m> teachin" sessions and in m $ritin"s, comes onl from the presence of the Kur'an and its treasures&7 =4> :or him, the
Kur'an, hadZth! and the sain"s and (isions of the saints $ho are the inheritors of the prophets are not separate elements to be stitched to"ether b laborious alle"oresis& The are rather a seamless $hole apprehended in a sin"le intuition& The Kur'an and b e-tension the sain"s of the saints1 is for bn 'rabi no dead letter, but perpetuall rene$ed for e(er reciter&=A> Kuotation and interpretation, $hen (ie$ed in this li"ht, are not merel literar enterprises& The metaphor of "i(in" life recalls another stor that bn 'rabi relates about bu Baid& t seems that bu Baid ble$ on an ant he had killed, and it re(i(ed8 bn 'rabi comments that /od ble$ $hen he ble$, and it $as like @esus' miracles as recorded in the Kur'an&=> Despite its biarre appearance, this stor commends itself as a metaphor for 6uotation& s $ith the ant killed b bu Baid, the $ords of the saints ha(e under"one some (iolence in the course of te-tual transmission, but their death is necessar before the can be inspired and re(i(ed& Kuotation, te-tual (ariation, and classification cannot be separated from interpretation& bn 'rabi e-plained his teachin"s b recitin" and interpretin" the $ords of *ufi saints, so that he could become the re(i(ifier of the faith&
Notes =C> n earlier (ersion of this article $as ori"inall presented at the conference of the %uhiddin bn 'rabi *ociet, 7The 9e(i(ifier of The ;a7, )erkele +, CA No(ember C2& =2> lthou"h the +airo edition lists CAA 6uestions @al-Fut[ht al-6akkiyya FCF1, sman Bahia's critical edition lists CAI8 cf& %ichel +hodkie$ic, ed&,/es "lluminations de /a 6ec$ueY#he 6eccan "lluminations Paris. *indbad, CJJ1, p& A00, n& CIJ8 id.! /e 7ceau des saints =rophtie et saintet dans la doctrine d'lbn '*rabi! )iblioth6ue des *ciences Humaines Paris. /allimard, CJ1, pp& C4 ff& =F> +laude ddas, "bn '*rabi ou la $uXte du 7oufre Rouge! )ibliothe6ue des *ciences Humaines Paris. /allimard, CJ1, pp& IIJ& =4> bn 'rabi, /a ie mereilleuse de ;hu-l-3un l'%gyptien! trans& 9o"er Deladriere Paris. *indbad, CJJ1& =A> Deladriere, /a ie! pp& F4C& => Deladriere, /a ie! pp& 424& l*uuti's $ork has a similar comple-it, relin" on e-tensi(e 6uotations from t$o $orks b bn )akua, from bu Nu'am, al*ulami, and )aha6i& =I> ha(e e-plored an instance of this problem of transmission in 7The nterpretation of +lassical *ufi Te-ts in ndia. The 7ham'il al-at$iy' of 9ukn alDin Qashani7, paper presented at the merican cadem of 9eli"ion conference, *an :rancisco, No(ember C2& =J> :or details, see m 79ubihan )a6li on Lo(e as '
=> ;illiam +hittick, #he 7ufi =ath of Knowledge "bn al-'*rabi's 6etaphysics of "magination lban. *5NB Press, CJ1, p& FJI, n& J hereafter cited as 7=KI. =C0> *l-Fut[ht al-6akkiyya F4&CC this cate"or includes other fi"ures such as Hamdun al Kassar and bu *a'id alQharra1 =CC> bid&, 40&CCI citin" also *ahl alTustari18 this occurs in response to the first of al Hakim alTirmidhi's CAI 6uestions directed to 7the seal of the saints7, in the first wasl of chapter IF of al-Fut[ht al-6akkiyya. =C2> *l-Fut[ht al-6akkiyya FC&2I8 trans& 7=K! p& 40& =CF> *l-Fut[ht al-6akkiyya AI&F48 trans& 7=K! p& F2, n& F4& =C4> bid&, 2C&CC8 cf& trans, in 7=K! p& F2, n& F4& =CA> *l-Fut[ht al-6akkiyya FCJ&F02 citin" also *ahl alTustari, bn al'rif, and bu %adan18 trans& 7=K! p& C4& =C> *l-Fut[ht al-6akkiyya &CA, F0C& :or commentar on these terms, see +hodkie$ic, /e 7ceau! p& C20& =CI> *l-Fut[ht al-6akkiyya &CC& =CJ> *l-Fut[ht al-6akkiyya 2AC&FF, 2A2&C0CA8 cf& +hodkie$ic, /e 7ceau! p& C4C& =C> +hodkie$ic, /e 7ceau! p& CI, n& F8 ddas, "bn '*rabi! p& JI, n&l8 p& J, citin" 6aw$i' al-nu[m! p& C408 pp& C2J, citin" 6uhdart al-abrr. =20> bu Nasr 'bdallah )& 'li al*arra# alTusi, #he Kit]b al-/um]' fi't-#asawwuf! ed& 9enold llene Nicholson, 7<& @& ;& /ibb %emorial7 *eries, (ol& London, CC48 reprint edn, London. Luac, CF1, pp& FJ0A& =2C> n *ahla"i rabicied as al*ahlaki or al*ahla#i1, see /eor"es Ga#da, 75ne bre(e tpolo"ie du soufisme. Q& 9h al9h, opuscule in^dit de %uhammad b& 'li al*ahlaki al )istami7, *rabica 2 CJ21, pp& F0IC4& =22> 9ubihan )a6li, 7harh-i shathiyyt! ed& Henr +orbin, )ibliothe6ue ranienne, C2 Tehran. Departement d'iranolo"ie de l'lnstitut :rancoiranien, C1, pp& IJC4I, commentin" on thirtone sain"s8 bu Hamid %uhammad ibn bi )akr brahim :arid alDin 'ttar Nishaburi, Kitb-i tadhkirat al-awliy'! ed& 9& & Nicholson Ath edn, Tehran. ntisharati %arka, n&d&1, , pp& C2& =2F> 'bd al9ahman )ada$i, 7hataht al-7[fiyya! Part ne, *b[ Pa:id al-BistmZ! Darasat slamia +airo. %aktaba alNahda al%isria, C418 bdel$ahab %eddeb, trans&, /es ;its de Bistami 7hataht! L'espace int^rieur FJ Paris. :aard, CJ1& %eddeb cites the rabic te-t accordin" to a reprint of )ada$i's edition, published in Qu$ait in CIJ8 this $as not a(ailable to me& =24> *l-Fut[ht al-6akkiyya! 2J0&2A8 7=K! p& 24&
=2A> )ada$i, 7hataht! p& II8 trans& %eddeb, p& AJ, no& IC& =2> *l-Fut[ht al-6akkiyya! CF&J, trans& 7=K! p& F2F& =2I> )ada$i, 7hataht! p& I trans& %eddeb, p& AI, no& J1& =2J> *l-Fut[ht al-6akkiyya 2C0&I, 2C2&F4, trans, in 7=K! p& FI& =2> *l-Fut[ht al-6akkiyya 2C2&F42CF&C0& =F0> )ada$i, 7hataht! p& 2F, no& 24 citin" 2ilya , 4C1, trans& %eddeb, p& CJ2, no& 4AF in n& CFF, %eddeb mistakenl assumes that the source for this sain" is *arra#1& =FC> )ada$i, 7hatahat! p& CC trans& %eddeb, p& C2, no& F02, in a truncated form that preser(es onl bu Baid's response1& =F2> :or these terms, see m 7The *ta"es of Lo(e in *ee *hibli in m Words of %cstasy in 7ufism lban. *5NB Press, CJA1, p& FJ& =F4> )ada$i, 7hataht! p& CC0 omitted b %eddeb, this follo$s the sain" he numbers 2AF1& =FA> 7=K! p& A, $ith note , "i(in" a plural form 7attributes7& =F> *l-Fut[ht al-6akkiyya G FC&F2F& =FI> "nnam al-sabh wa al-mas' li-man ta$ayyada bil-sifa! wa l sifata lZ. =FJ> *l-Fut[ht al-6akkiyya CFF&2CF& =F> ther references to the 7man $ithout attributes7 include al-Fut[ht al-6akkiyya 4&2 trans& 7=K! p& FI18 CJI&CC8 C0&C see 7=K! p& FC, n& 1& The similar e-pression 7no station7 Kur& FF.CF1 desi"nates the rank of bu Baid and other 7%uhammadans7 $ho are heirs of the prophet@al-Fut[ht al-6akkiyya 22F&2, trans& 7=K! p& FII18 place @maknI is a transcendent location for dris Kur& C.AI1 and other perfect ones $ho ha(e, like bu Baid, passed beond states and stations8 cf& FJ&C @7=K! p& FI1& ther citations occur in alFut[ht al-6akkiyya CII, 2C, A008 G 2J& +hodkie$ic, /e 7ceau! pp& A24, links the 7no attributes7 sain" $ith bu Baid's definitions of sainthood as reported b *ulami and Kushari& =40> )ada$i, 7hataht! p& I0, repeated on p& CCC& %eddeb p& I0, no& 4I1 translates, 7Le matin et le soir sont pour celui sur 6ui l'attribut a prise8 et moi, #e'echappe a tout attribut&7 =4C> :or the use of the term ta$yZd and related terms, see 7=K! inde-, s&(& <$ayd<. The term ta'khudhuhu recalls the Throne Gerse 2.2A1, 7*lumber does not hold him @la ta'khudhuhuI! neither does he sleep&7 +uriousl, 9ubihan's Persian translation does not preser(e the nuance, translatin" the sain" as 7%ornin" and e(enin" belon" to that person
$ho has no attribute&&&7 @bmdd u shabngh n kas-r bshad kih [-r sifatZ bshadI& cf& 7hark!no& II, p& CFI& =42> 9ubihan, 6anti$ al-asrr! %* Louis %assi"non collection, Paris, fol& JFa?F @innam alsabh wa al-mas' li-man ya'khudhuhu =sic> al-sifa! wa l sifata lZI. =4F> 9ubihan )a6li, 7harh! no& II, p& CFI& =44> 'n alKudat Hamadani, #amhZdt! ed& 'fif '5saran, ntisharati Danish"ahiTihran, A Tehran. +hapkhanaiDanish"ah, CF4C?C21, p& 2CF& =4A> <&"&, )ada$i, 7hataht! pp& IJ %eddeb, p& 0, no& I1, I %eddeb, p& 2, no& JJ1, J2 %eddeb, p& I, no& CC01, CCC %eddeb, p& CC, no& 201& *imilarl, one mi"ht contrast bn 'rabi's use of the 7no attributes7 sain" to define makn $ith bu Baid's lon" description of makn! in )ada$i,7hataht! p& IA trans& %eddeb, p& A4, no& F1& =4> Fus[s al-2ikam +h& G8 bn al'rabi, #he Be:els of Wisdom! trans& 9& ;& @& ustin, +lassics of ;estern *piritualit Ne$ Bork. Paulist Press, CJ01, pp& C0C2& +f& also +h& , trans& ustin, p& C4J, for another brief citation of this sain"& =4I> 'bd al9aa6 alKashani, 7harh 'al fus[s al-2ikam 2nd edn, <"pt. %ustafa )abi Halabi $a $laduh, CFJ?C1, p& C0& =4J> nother e-ample is bn 'rabi's entr into the state of pro-imit or $urba! recallin" the solitude that bu Baid e-perienced on enterin" this state, but then reflectin" that this state is his homeland and thus is no cause for loneliness& +f& al-Fut[ht al-6akkiyya! 2C&24, trans& Denis /ril, in"lluminations! p& F40& =4> *l-Fut[ht al-6akkiyya CFF&2F4& =A0> *l-Fut[ht al-6akkiyya FJI&JFJJ&2, trans& +hittick, "lluminations! pp& 2AI4& =AC> *l-Fut[ht al-6akkiyya 2I&2, trans& 7=K! p& F20& =AF> bu Baid re"ards allah as the onl di(ine name that cannot be applied to a creature8 )ada$i, 7hataht! p& J2 trans& %eddeb, p& I, no& CC01& bu Baid did actuall use the claim of Pharaoh as reported in the Kur'an, 7 am our hi"hest lord7 @Words of %cstasy! p& AC1, but this ma be another case in $hich bn 'rabi treats the 6uotation in a fle-ible fashion& =A4> *l-Fut[ht al-6akkiyya G CC&C, in 7=K! p& 4C0, n& C2& :or the hadZth al-nawfil! see nnemarie *chimmel, 6ystical ;imensions of "slam +hapel Hill. 5ni(ersit of North +arolina Press, CIA1, pp& 4F, CFF, C44, 2II& =AA> *l-Fut[ht al-6akkiyya FC&CC8 cf& the translation of %aurice /loton, #rait de "'amour! *piritualit^s (i(antes, 0 Paris. lbin %ichel, CJ1, pp& 2AIJ&
