The Reflective Heart

Discovering Spiritual Intelligence

in Ibn Arabs Meccan Illuminations

James Winston Morris

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Fons Vitae 200

!o t"ose teac"ers #"o $irst intro%uce% me to Ibn Arabi & 'enr( )orbin* !os"i"i+o I,utsu* Se((e% 'ossein -asr* an% Mic"el )"o%+ie#ic,

An% $or all t"ose colleagues* $rien%s an% stu%ents #"o "ave continue% to s"are in t"ese %iscoveries

Table of Contents
Ac+no#le%gements...........................................................................................................v The Reflective Heart& !"e /rocess o$ Spiritual Intelligence..........................................0 Journeying& Wan%ering an% Ascent.............................................................................00
i. Journe(ing in t"e 1uran.....................................................................................02 ii. Wan%ering !o#ar% 2o%& Autobiograp"( an% A%vice.........................................03 iii. !"e Inner Secrets o$ !raveling !"roug" t"e /rescribe% Acts o$ Wors"ip...........22 iv. From Wan%ering to 4epose& t"e Vertical Journe(..............................................50

Listening& )ontemplation an% t"e /uri$ie% 'eart.........................................................56

i. !"e 'eart in t"e 1uran an% 'a%it"...................................................................70 ii. !"e 8pening o$ t"e 'eart in The Meccan Illuminations......................................73 iii. 9nveiling t"e 'eart............................................................................................ 7 iv. !"e Secrets o$ /uri$ication.................................................................................3: v. ;istening For 2o%..............................................................................................60

Seeing& Spiritual Vision an% t"e M(steries o$ Ihsn.....................................................<6

i. !"e Face of God an% 'uman Faces& t"e 1uranic Sources.................................66 ii !"eop"an( an% 4ig"t Action& t"e 'a%it" on t"e Vision o$ 2o%...........................:2 iii. !"e /ersonal Starting /oint& =!"e Splen%or o$ 'is Face>................................000 iv. =Surprised b( 'is Face>& /olis"ing t"e Mirror o$ t"e 'eart.............................00< v. ;i$ting t"e Veils& From 2e"enna to t"e ?eati$ic Vision...................................003 vi. ;earning to ;oo+& !"e Secrets o$ 4eali,ation..................................................02: vii. Active )ontemplation& /racticing Ihsn..........................................................057

iv Some 'a%it" on t"e Vision o$ 2o%.........................................................................05<

Discerning& ;earning to !ranslate From 2o%.............................................................076

i. Discernment an% Deconstruction& ;anguage an% @Aample...............................0 : ii. !"e Ma"%s 'elpers an% t"e Imam o$ t"e Age.................................................03: iii. Discernment an% Spiritual 4eceptivit(.............................................................0<5 iv. Spiritual Discernment an% 4ig"t Action...........................................................062 v. From @Aample to Insig"t..................................................................................20

Returning& @Aploring t"e Divine S"a%o#B/la(..........................................................200

i. Intro%ucing t"e S"a%o#B!"eater.......................................................................22< ii. Decip"ering t"e Divine Signs& t"e @pistemological Dimensions.....................252 iii. 2etting Starte%& t"e Dialectic o$ Spiritual Intelligence.....................................253 iv. !"e 4"etoric o$ 4eali,ation..............................................................................272 v. From Map to Vo(aging& -avigating t"e 8cean o$ Signs.................................2 0

vi. !"e Alc"em( o$ @art"l( @Aistence..................................................................2 7 vii. From t"e Fire to t"e ;ig"t...............................................................................237 viii. !"e /erspective o$ t"e W"ole& Seeing !"roug" t"e S"a%o#s.........................2<3

?ibliograp"( an% Furt"er 4ea%ing...............................................................................236

Ac+no#le%gements
@ac" c"apter o$ t"is boo+ "as its o#n "istor( o$ %iscover(* s"aring* an% gra%ual re$inement. In eac" case* t"e initial impetus came t"roug" invitations to %eliver public lectures& as a visiting pro$essor at t"e Ccole /ratiDue %es 'autes Ctu%es E/aris* 2005F* at )olumbia 9niversit( E-our Foun%ation* -e# Gor+F* t"e ?oo+ Foun%ation* an% at 8A$or% an% t"e 9niversit( o$ )ali$ornia at ?er+ele(* $or t"e international S(mposia sponsore% b( t"e Mu"(i%%n Ibn Arab Societ(. So special t"an+s are %ue* to begin #it"* to t"ose responsible $or creating an% organi,ing t"ose seminal events* as #ell as to all t"e original participants at eac" occasion. SubseDuentl( t"ose t"oug"ts an% accompan(ing translations "ave been continuall( reBs"ape%* re$ine% an% trans$orme%Han% repeate%l( illuminate% in so man( invaluabl( revealing #a(sHb( t"e reactions o$ m( stu%ents at t"e 9niversit( o$ @Aeter an% 8berlin* an% b( t"e $ee%bac+ $rom even more numerous a%ult participants in %o,ens o$ #or+s"ops an% seminars on various %imensions o$ spiritual intelligence "el% t"roug"out @urope* America* an% man( %i$$erent regions o$ t"e Islamic #orl% in recent (ears. M( con$i%ence in t"e universal value an% accessibilit( o$ t"ese teac"ings an% insig"tsH%espite all t"e c"allenges o$ translation an% communication so particular to t"e #or+s o$ Ibn ArabH is %eepl( roote% in* an% pro$oun%l( in%ebte% to* t"e eAperiences o$ all t"ose #"o "ave so movingl( s"are%* on one or anot"er o$ t"ose man( occasions* in t"is ongoing process o$ remembrance an% reali,ation. In particular* t"e initial suggestion $or t"e $itting title o$ t"is boo+ $irst came $rom one o$ t"em* m( %ear $rien% S. ?ran%. !"e $inal completion o$ t"is volume #as ai%e% b( a researc" grant $rom t"e 9I Arts an% 'umanities 4esearc" ?oar% EA'4?F an% researc" leave $rom t"e 9niversit( o$ @Aeter. @ver( attempt to list t"e names o$ all t"ose $rien%s* colleagues* stu%ents an% collaborators allu%e% to above "as onl( "ig"lig"te% t"e $ar greater number o$ t"ose participants in t"is proJect #"ose contributions mig"t t"ereb( be le$t out. 'ere I can onl( mention t"e in%ispensable roles o$ 2ra( 'enr( in +in%l( arranging $or t"is publication* o$ Iabir an% )amille 'elmins+i in so graciousl( provi%ing t"e circumstances t"at ma%e t"at possibleHan% above all* o$ t"e constantl( supportive an% illuminating re$lections o$ m( #i$e* )ore(. James W. Morris 9niversit( o$ @Aeter

Meccan Illuminations in earlier translations an% stu%ies #ill alrea%( "ave acDuire% t"eir o#n s+ills $or eAploring an% appreciating t"e %ept"s o$ t"at #or+.2 So t"e $ollo#ing

!"e 4e$lective 'eart& t"e /rocess o$ Spiritual Intelligence

For almost eig"t centuries* Ibn Arab "as enJo(e% a #ellB%eserve% reputation as a %i$$icult #riterHbut also as an incomparable teac"er #"ose #or+s are as re#ar%ing as t"e( are o$ten supremel( c"allenging. An% t"e intrinsic* intentional %i$$iculties o$ "is %istinctive #a( o$ #riting are onl( compoun%e% $or mo%ern au%iences #"o are necessaril( $ar remove% $rom t"e cultural conteAts an% presuppositions* all t"e compleA s(mbolic languages o$ "is o#n time. 0 4ea%ers #"o come to t"is volume a$ter "aving encountere% "is monumental See t"e %etaile% eAplanation o$ t"e signi$icance o$ t"ese issues in t"e recent stu%( o$ =Ibn Arabs 4"etoric o$ 4ealisation& Ie(s to 4ea%ing an% !ranslating t"e Meccan Illuminations*> Journal of the Muhyiddn Ibn Arab Society KJMIASL* MMMIII E2005F* pp. 7B:: K/art ILN MMMIV E2007F* pp. 005B07 K/art IIL
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intro%uctor( remar+s are inten%e% instea% $or t"ose ot"er rea%ers #"o ma( be approac"ing t"ese Futht $or t"e $irst time* or #it" little previous bac+groun% in t"e speci$ic religious an% cultural tra%itions assume% t"roug"out Ibn Arabs #or+. !"ese in%ications are base% on man( (ears o$ practical eAperience in presenting an% intro%ucing "is #ritings not simpl( in universit( classrooms* but as part o$ #or+s"ops an% seminars $or %iverse a%ult au%iences in man( countries an% languages* $rom ra%icall( %i$$erent cultural an% religious bac+groun%s*

In t"is volume I s"all normall( re$er eit"er to t"e Meccan Illuminations* as t"is #or+ is no# most commonl( +no#n in Western languages* or simpl( to t"e Futht Ean abri%ge% version o$ t"e original Arabic title* al Futht al Ma!!iyya* literall( =!"e Meccan SpiritualB8penings>F. !"e ?ibliograp"( at t"e en% o$ t"is volume inclu%es* in a%%ition to t"e translations an% stu%ies cite% in t"ese $ootnotes* a broa%er selection o$ t"e translations* biograp"ies o$ t"e aut"or* an% maJor anal(tical stu%ies no# available in @nglis".

In $act* not"ing coul% be more $amiliar to an( o$ us t"an t"e actual process o$ spiritual intelligence* since t"at universal process inclu%es an% engages ever( aspect o$ our livesH concretel(* in%ivi%uall(* constantl( an% inescapabl(. W"at ma( actuall( be un$amiliar* an% t"ereb( accounts $or so muc" o$ t"e initial %i$$icult( o$ Ibn Arabs #riting* is above all t"e matter o$ namesHt"e c"allenge o$ connecting initiall( un$amiliar s(mbols an% tec"nical terms #it" t"eir properl( correspon%ing re$erenceBpoints in eac" rea%ers o#n eAperience. !"e ver( title o$ t"is boo+ is one revealing eAample* since t"e ='eart> in Duestion "ere "as rat"er %i$$erent an% broa%er meanings $rom #"at t"at #or% or%inaril( suggests in @nglis". In all t"ese selections $rom Ibn Arabs #ritings* re$lecting t"eir constant implicit re$erences to t"e teac"ings o$ t"e 1uran an% "a%it"* t"e 'eart o$ t"e t"eomorp"ic* $ull( reali,e% "uman being E"alb al insnF* is un%erstoo% as t"e locus o$ ever( conceivable $orm an% %imension o$ "uman eAperience* o$ all t"e in$inite* everBrene#e% %ivine Signs or t"eop"anies t"at constitute t"e everBrene#e% creation. !"us t"e "earts %istinctive activit( o$ =re$lection> mentione% in t"e title re$ers to t#o eDuall( in%ispensable aspects

o$ t"at universal process o$ spiritual intelligence. First* it points to t"e compleA intellectual an% spiritual processes o$ =remembering 2o%> Edhi!r AllhFHto #"at t"e 1uran variousl( re$ers to* on ever( page* as our see+ing* loo+ing* probing* t"in+ing* un%erstan%ing* pon%ering* contemplating* recallingHall so t"at #e mig"t come to recogni,e t"e %ivine Source an% meaning o$ t"ose p"enomena* t"at tas+ #"ic" is our %istinctivel( "uman capacit(* $inalit( an% responsibilit(. Secon%l(* it allu%es to t"e ongoing practical processes an% actions o$ puri$ication an% spiritual %iscipline* to t"e o$ten pain$ul tas+ o$ polis"ing t"e mirror o$ t"e "eart* so t"at t"roug" t"ese trials an% lessons it can eventuall( become a true an% e$$ective re$lection o$ eac" o$ t"e %ivine Dualities* o$ t"e =Most ?eauti$ul -ames.>5 -o# #it" time* practice an% increasing $amiliarit(* t"at essential inner process o$ connection an% speci$ication* o$ moving $rom t"e $amiliar scriptural s(mbols to t"e spiritual intuition o$ t"eir correspon%ing eAperiential realities* becomes re$leAive an% almost instinctive. ?ut most !"e speci$icall( 1uranic signi$icance o$ t"e ='eart> E"albF an% t"e %i$$erent aspects o$ its =polis"ing> an% puri$ication are t"e primar( subJect o$ )"apter !#o* alt"oug" t"e same t"emes are also eAtensivel( %evelope% in eac" o$ t"e ot"er )"apters belo#.
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rea%ers to%a(* li+e stu%ents #or+ing #it" t"eir masters in t"e past* initiall( nee% a goo% %eal o$ "elp an% gui%anceHan unavoi%able practical reDuirement #"ic" "elps eAplain t"e $ormi%able apparatus o$ $ootnotes* eAcurses* commentaries an% intro%uctions to be $oun% in ever( serious translation o$ an( o$ Ibn Arabs #ritings. !o return $rom t"ose names to realit(* t"e compleA processes o$ spiritual intelligence can be re%uce% conceptuall( to t"ree eDuall( universal elements* all summe% up in t"e title& eAperienceN re$lectionN an% rig"t practice. Ibn Arabs "ig"l( %istinctive r"etoric is care$ull( %esigne% $irst to illuminate eac" o$ t"ose t"ree constitutive %imensions o$ our eAperience* to reveal t"em clearl( to our a#areness* as t"e essential bases $or $urt"er re$inement an% %iscernment. An% t"en to "elp us integrate t"em %(namicall( in true rig"t action* so t"at #e can begin to consciousl(* e$$ectivel( coBoperateHat once $or ourselves an% increasingl( in our relations #it" ot"ersH#it" all t"e man( teac"ers in t"is cosmic sc"ool o$ spiritual per$ection. 'o# t"is actuall( "appens in Ibn Arabs #ritings is best %iscovere% t"roug" actual practice* but t"e conclu%ing )"apter

Five belo# eAplores t"e %i$$erent %imensions o$ t"at process in greater %etail. @ac" o$ t"e $ollo#ing )"apters care$ull( $ollo#s Ibn Arabs consecutive %evelopment o$ t"ese t"ree inseparable $acets o$ spiritual intelligence* in relation to a particular spiritual t"eme* as "e slo#l( unveils t"e %i$$erent %imensions o$ t"at selecte% t"eme in t"e course o$ "is magnum opus* The Meccan Illuminations.7 I "ave soug"t t"roug"out to conve( t"at gra%ual intellectual an% spiritual %evelopment as muc" as possible in "is o#n #or%s. Suc" selectivit( an% $ocus* o$ course* necessaril( simpli$ies t"e $ar more compleA process o$ actuall( eAploring

2iven t"e immensit( o$ t"is #or+* #"ic" #oul% probabl( reDuire at least $ort( large volumes in an a%eDuatel( annotate% @nglis" translation* t"e $ollo#ing intro%uctor( stu%ies* in t"e $irst t"ree )"apters belo#* are primaril( base% on Ibn Arabs %evelopments #it"in t"e large opening section EFasl al Marif* t"e =Section o$ EFoun%ational SpiritualF Ino#le%ge>F* c"apters 0B<5 o$ t"e 30 c"apters inclu%e% in t"e entire #or+. !"e $irst o$ siA suc" sections ma+ing up t"e Futht* t"is Fasl ta+es up more t"an a Duarter o$ t"e total pages. For more a more %etaile% eAplanation o$ t"is overall structure o$ t"e #or+* see t"e Intro%uction to Ibn Arab# The Meccan $e%elations * E-e# Gor+* /ir /ress* 2002F. KIn subseDuent notes* t"is important ant"olog( o$ translations EcoBaut"ore% #it" W. )"ittic+F is re$erre% to simpl( as Meccan $e%elations.L

an% rea%ing t"ese =&penin's> integrall(* in t"eir original $orm. ?ut t"at i%eal tas+ remains %aunting even $or li$elong stu%ents o$ t"is teac"er* #"ile t"e JuAtaposition o$ t"ese $ive t"ematic essa(s can alrea%( $airl( suggest somet"ing o$ bot" t"e ric"ness an% t"e %istinctive c"allenges o$ t"e un%erl(ing #or+ as a #"ole. An% $or t"ose #"o "ave been entice% into $urt"er eAploration o$ t"e Futht* t"e long conclu%ing )"apter Five "ere is inten%e% to serve as a "elp$ul bri%ge to t"e use$ul stu%( o$ t"e longer* more complete translations $rom t"at #or+ #"ic" "ave slo#l( begun to appear* in several languages* in recent (ears. @ac" o$ t"ese stu%ies begins #it" a summar( intro%uction to t"e speci$ic spiritual t"emes an% s(mbols in t"e 1uran an% t"e "a%it" Et"e tra%itions relating t"e teac"ings o$ t"e /rop"et Mu"amma%F #"ic" are normall( presuppose% as t"e literar( an% r"etorical basis $or all o$ Ibn ArabsHan% "is original rea%ersHo#n %evelopments an% interpretations. Ibn Arab regularl( assumes in "is rea%ers a pro$oun% $amiliarit( #it" t"e most %etaile% $orms an% literal %etails o$ t"at immense bo%( o$ earlier Islamic tra%ition* an% above all #it" t"e eApressl( For a care$ul account o$ t"e c"allenges t"at tas+ #oul% involve* $or translators an% rea%ers ali+e* see =Ibn Arabs 4"etoric o$ 4ealisation...> En. 0 aboveF.

universal metap"(sical an% spiritual teac"ings it #as un%erstoo% to conve(. So t"ere is no real s"ortcut or practical substitute $or some initial $amiliarit( #it" t"at basic scriptural an% cultural bac+groun%. !"e neAt essential step in t"e spirituall( e$$ective rea%ing o$ t"ese selectionsHi.e.* in approac"ing Ibn Arabs #or%s in t"e #a( t"at "e certainl( meant $or t"em to be rea% an% pon%ere% His $or eac" rea%er to i%enti$( t"ose particular passages in #"ic" t"e( can recogni,e unmista+abl( t"e speci$ic* concrete mirroring o$ some o$ t"eir o#n correspon%ing spiritual eAperiences. For all t"e lasting spiritual e$$ectiveness an% uniDue appeal o$ t"ese &penin's over t"e centuriesHJust as #it" t"eir eDuivalents among t"e great #orl% masterpieces o$ classical Su$i poetr(H"as %epen%e% on Ibn Arabs remar+able provision o$ t"is eAtraor%inaril( inclusive =mirror o$ t"e soul.> For t"is immense #or+* ta+en as a #"ole* provi%es a vast p"enomenolog( o$ t"e spiritHper"aps t"e most $arBreac"ing in all t"e #orl%s religious literaturesHt"roug" t"e ve"icle o$ out#ar%l( %isparate p"enomenological %escriptions %ra#n $rom all t"e %i$$erent $acets o$ t"e spiritual li$e. !"e intention be"in% all o$ t"ose constantl( s"i$ting accounts an% %istinctive r"etorical

%evices is to evo+e in eac" rea%er a "eig"tene% or rene#e% a#areness o$ t"e ultimatel( spiritual %imensions o$ #"at #e or%inaril(* unre$lectivel( ten% to ignore or pass over as t"e apparentl( unproblematic p"enomena o$ ever(%a( li$e. !"e actual literar( $orms o$ Ibn Arabs ongoing mirror are eAtraor%inaril( %iverse* an% t"us o$ten not imme%iatel( recogni,able as suc"& t"e( inclu%e scriptural verses an% stories* elaborate %iscussions o$ %ivine -ames* +e( events in t"e lives o$ Mu"amma% an% ot"er prop"ets* t"e sa(ings an% teac"ings o$ Su$i saints an% ot"er spiritual $igures bot" +no#n an% un+no#n* s"ort proverbs an% #ise sa(ings* on to eAtraor%inar( $irst"an% accounts o$ t"e aut"ors o#n spiritual eAperiences an% encounters* t"e remar+able autobiograp"ical %imension t"at is so po#er$ull( "ig"lig"te% in t"e ver( title o$ "is #or+.3 Man( o$ t"ese complementar( $orms o$ spiritual teac"ing are particularl( illustrate% lengt" in t"e massive conclu%ing c"apter E 30F o$ t"e Futht* #"ic" is o$ten reprinte% as a separate large Arabic volume. As %iscusse% in more %etail at a number o$ places belo#* t"e great eAtent o$ t"e openl( autobiograp"ical %imensions o$ Ibn Arabs teac"ing* especiall( notable in t"e ver( title o$ t"is immense #or+ #"ic" "e complete% an% revise% over several %eca%es* #ere a relativel( unusual innovation in comparison #it" t"e tra%itional literar( eApressions o$ Islamic spiritualit(* especiall( in learne% Arabic #ritings normall( inten%e% $or t"e elite o$ e%ucate% religious
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-o# t"e %iscursive elaboration reDuire% to%a( to eAplain or properl( conteAtuali,e an% translate so man( o$ t"ose un$amiliar allusions naturall( moves t"e rea%er in a purel( intellectual an% conceptual %irection Duite remove% $rom t"e original r"etorical purpose o$ suc" passages as imme%iatel( e$$ective spiritual mirrors. !"at is #"( it is practicall( Duite essential* in t"e course o$ rea%ing an% care$ull( me%itating on eac" o$ t"e $ollo#ing stu%ies* to i%enti$( Duite consciousl( t"ose particular s"ort selections #"ic" do succee% in evo+ing ones memories o$ ones o#n correspon%ing spiritual states an% eAperiences. In eac" )"apter o$ t"is boo+* I "ave care$ull( eAtracte% an% "ig"lig"te%Hin relation to t"e correspon%ing t"emeHsome o$ t"e particularl( accessible an% moving illustrations o$ t"is spiritual mirroring p"enomenon* in a #a( t"at at least approAimates t"e more active intervention* Duestioning an% veri$ication t"at #as possible in t"ose more $orce$ull( interactive settings Esuc" as teac"er an% stu%ent* or master an% %iscipleF t"at #ere presuppose% among Ibn Arabs original au%iences. !o ta+e one particularl( accessible an% #i%esprea% eAample* Ibn Arabs %escriptions o$ t"e pro$oun% spiritual signi$icance o$ our encounters #it" #il%erness an% sc"olars.

primor%ial natureHnear t"e en% o$ t"e )"apter 8ne Eon spiritual Journe(ingF belo#Hre$er %irectl( to $amiliar spiritual realities #"ic" s"oul% spea+ imme%iatel( to almost all rea%ers to%a(. Similarl( evocative an% imme%iatel( accessible passages #ill be $oun% scattere% t"roug"out eac" o$ t"e $ollo#ing )"apters. In eac" suc" case* once #e as rea%ers "ave i%enti$ie% our o#n uniDuel( personal eAperience o$ t"e actual spiritual p"enomena Ibn Arab is brie$l( evo+ing* t"e essential practical relevance o$ "is ongoing %iscussion an% elaboration o$ t"e mani$ol% relate% elements o$ spiritual practice an% re$lection normall( becomes imme%iatel(* an% Duite concretel(* apparent. < From t"at point on#ar%* t"e revelator( interaction o$ t"ese t"ree constituent elements o$ spiritual intelligenceHo$ eAperience* !"is is t"e case because t"ose recurrent Duestions o$ proper spiritual practice an% un%erstan%ing are intrinsicall( embe%%e% in an% arise spontaneousl( $rom an( conscious eAperience o$ t"e %eeper spiritual la#s an% realities in Duestion. E!"e same p"enomenon can be rea%il( observe% in t"e similarl( remar+able pe%agogical use$ulness an% imme%iate crossBcultural acessibilit( an% e$$ectiveness o$ contemporar( spiritual $ilms an% relate% #or+s o$ art.F In )"apters 7 an% belo#* #"ic" ta+e up more eAplicitl( t"e %istinctive r"etorical an% artistic met"o%s an% assumptions o$ Ibn Arabs teac"ing* t"ere are a number o$ allusions to parallel or analogous %evelopments in ot"er #ellB +no#n representatives o$ t"e Islamic "umanities.
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re$lection* an% rig"t actionHgra%uall( un$ol%s #it" an almost magical spontaneit( an% e$$ectiveness* t"roug" our no# a#a+ene% re$lection on t"e spiritual la#s an% realities reveale% t"roug" t"e interactions o$ our eAperience #it" bot" rig"t an% (ron' actions Et"e most lastingl( e$$ective an% memorable teac"ersF.6 In ot"er #or%s* in eac" o$ t"ese translate% selections* t"at proper connection o$ Ibn Arabs mirroring evocations #it" t"e rea%ers o#n correspon%ing eAperienceH#"erever an% "o#ever t"at connection ma( be %iscovere%His an in%ispensable %oor#a( #"ic"* to use t"e +e( eApression o$ "is o#n title* su%%enl( an% uneApecte%l( opens up Et"e literal sense o$ futhF immense spiritual prospects an% ongoing insig"ts. In contrast* t"e $ailure to i%enti$( at least some o$ t"ose in%ispensable spiritual correspon%ences Duic+l( con%emns "is less engage% rea%ers to an ultimatel( sterile* m(sti$(ing ma,e o$ purel( conceptual %istinctions or opaDue practical allusions an% eA"ortations& a "ost o$ un%erstan%able %ea%Ben%s onl( too

!"is particular interBactive %imension o$ t"e mature %evelopment o$ spiritual intelligence is t"e primar( subJect o$ )"apters 5B belo#* a$ter t"e preliminar( $amiliari,ation #it" a number o$ constitutive elements o$ t"at process in t"e $irst t#o )"apters.

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$amiliar to sc"olarl( stu%ents o$ t"is aut"ors earlier "eritage an% range o$ "istorical interpreters an% in$luences.: !"e broa% t"ematic titles given to eac" o$ t"e $ollo#ing )"apters can be un%erstoo% in t#o complementar( #a(s. 8n t"e one "an%* t"ose t"emes can be seen as "ig"lig"ting successive steps or essential p"ases in a c(clical process o$ spiritual reali,ation an% sel$B%iscover(. Follo#ing Ibn Arabs o#n account o$ t"e natural or%er o$ spiritual %evelopment* #e begin "ere #it" t"e initial stages o$ t"e spiritual Duest an% Journe(ing E)"apter 8neF* culminatingHt"roug" graceHin t"e attainment o$ contemplative Duietu%e an% peace. At t"at point* t"e puri$ication o$ t"e 'eart begins to $ocus on t"e active re$inement o$ our inner spiritual ;istening an% inspiration E)"apter !#oF. See t"e broa% intro%uction to t"ose %i$$erent "istorical stran%s o$ interpretation an% utili,ation o$ Ibn Arabs teac"ings* bot" t"roug"out Islamic "istor( an% in "is more recent assimilation in various #a(s in t"e West* in =Ibn Arab an% 'is Interpreters*> in t"e Journal of the American &riental Society KJA&SL* 003 E0:63F* pp. 5:B 0 an% pp. <55B< 3N an% 00< E0:6<F* pp. 000B00:. !"at initial surve( "as been continue% an% up%ate% in several recent stu%ies* especiall( =Ibn Arab in t"e Far West& Visible an% Invisible In$luences*> JMIAS* MMIM E2000F* pp. 6<B022N an% =)*cept +is Face,,.& !"e /olitical an% Aest"etic Dimensions o$ Ibn Arabs ;egac(*> JMIAS* MMIII E0::6F* pp. 0B05.
:

!"en t"at a#a+ene% love an% inspire% a#areness o$ %ivine ?eaut(* t"e $ruit o$ e$$ective spiritual listening* must be trans$orme% t"roug" spiritual Seeing an% inspire% insig"t into our uniDuel( personal* creative mani$estations o$ rig"t an% beauti$ul action EihsnFHt"at active culmination o$ spiritual li$e eventuall( lea%ing on to t"e reali,ation o$ t"e beati$ic Vision o$ 2o% E)"apter !"reeF. Get t"at active* reali,e% Discernment o$ all t"e %imensions o$ spiritual communication an% creativit(* Ibn Arab insistsHec"oing all t"ose prop"ets an% messengers #"o are "is o#n gui%esHturns out to be not t"e en% o$ eac" souls Journe(ing* but t"e opening up o$ $urt"er* ever #i%er responsibilities an% c"allenges E)"apter FourF. Finall(* as al#a(s #it" Ibn Arab* t"at reali,e% a#areness o$ our #i%er spiritual responsibilit(* o$ our intrinsicall( "uman servant"oo%* culminates in our gro#ing recognition o$ t"e inner meanings o$ t"e esc"atological s(mbolism o$ Islamic tra%ition& t"at 2ar%en* "e insists* #"ic" is already visibl( present in eac" t"eop"anic re$lection o$ t"e polis"e% 'eart* in eac" act o$ t"e %ivine =s"a%o#B/la(> o$ our eAistence E)"apter Five* on t"e t#oB$ol% 4eturnF. In t"is c(clical perspective* eac" o$ t"ese %evelopments lea%s naturall( to t"e neAt* an%H"ere on eart"* at leastH#e are

al#a(s unavoi%abl( caug"t up in eac" o$ t"ese $acets o$ t"at Journe(. At t"e same time* t"oug"* Ibn Arab also persistentl( emp"asi,es t"at t"is more visible c(cle o$ spiritual intelligence is also ultimatel(Hor at least potentiall(Hone o$ ascension. !"us eac" o$ t"ese essa(s also traces* $or its c"osen t"eme* "is care$ul elaboration o$ t"e slo#l( un$ol%ing revelation o$ everBlarger circles o$ responsibilit(* rig"t action an% spiritual vision* alrea%( t(pi$ie% an% concretel( s(mboli,e% in t"e spiraling ascension Emir-FHan% epoc"al returningHo$ t"e /rop"ets o#n arc"et(pal -ig"tBJourne(.00 An% "ere again* "is %istinctive language constantl( c"allenges "is rea%ers to relate t"at initiall( t"eoretical elevation to t"eir o#n uniDue Journe( o$ %iscover(. /o#er$ul as t"ese s"ort selections $rom The Meccan Illuminations o$ten are* suc" brie$ tastes an% allusions are no !"e compleA s(mbolism o$ t"e /rop"ets =-ig"tB Journe(> EisrF* toget"er #it" Ibn Arabs o#n more autobiograp"ical %evelopment o$ "is o#n relate% spiritual eAperiences an% insig"ts Eespeciall( in c"apter 53< o$ t"e FuthtF* are intro%uce% an% translate% in =!"e Spiritual Ascension& Ibn Arab an% t"e Mir-*> JA&S* 00< E0:6<F* pp. 32:B3 2* an% 006 E0:66F* pp. 35B<<. Most o$ t"at same translation an% %iscussion is also inclu%e% as in t"e recent ant"olog( volume* The Meccan $e%elations En. 7 aboveF.
00

substitute $or t"e real t"ing. 'ope$ull( t"e( #ill a#a+en t"e %esire an% motivation to go be(on% t"ese initial t"ematic approac"es* #"ile also suitabl( preparing t"ose rea%ers #"o ma( #is" to continue an% %eepen t"ese preliminar( eAplorations. Finall(* I must mention anot"er %istinct set o$ interconnecte% t"emes an% consi%erations t"at are #oven t"roug"out t"ese essa(s* alt"oug" t"e( are raise% most eAplicitl( an% compre"ensivel( in t"e conclu%ing )"apter Five. !"at is t"e care$ull( illustrate% eAploration o$ t"e nature* $unction an% #i%e range o$ intentions un%erl(ing Ibn Arabs uniDuel( compleA an% %eman%ing spiritual language an% its t(pical r"etorical structures an% assumptions. 8n one "an%* t"is ma( at $irst seem li+e a relativel( tec"nical* sc"olarl( concern* relevant onl( to aca%emic specialistsHsince it is certainl( in%ispensable* all t"e same* $or an( serious an% accurate appreciation o$ t"is S"a(+"s o#n #or+s. ?ut it also "as a pro$oun% potential importance $or t#o muc" #i%er au%iences an% relate% $iel%s o$ stu%( t"at are li+el( to be o$ interest to almost all o$ Ibn Arabs rea%ers to%a(. First* because Ibn Arabs language itsel$ arises out o$ suc" an eAtraor%inaril( penetrating an% revealing a#areness o$

t"e %eeper structures an% meanings o$ t"e 1uran Ean% "a%it"F* it turns out to provi%e constantl( illuminating +e(s to un%erstan%ing an% appreciating t"e inspirations* $orms an% intentions o$ a vast range o$ master#or+sHan% not simpl( in poetr( an% literatureHb( t"e greatest creative $igures t"roug"out all t"e relate% $iel%s o$ t"e Islamic "umanities* #"o #ere t"emselves s"ape% an% inspire% b( t"e li$elong penetration o$ t"ose same scriptural sources. !"e perspectives an% principles involve% "ere are eDuall( central an% in%ispensable $or an in$orme% appreciation o$ t"ose artistic an% spiritual masterpieces* an% $or an( lastingl( e$$ective an% spirituall( groun%e% revival or reconstruction o$ t"oug"t. Secon%l(* spiritual intelligence is o$ course somet"ing t"at is onl( learne% b( practice. In t"e tra%itional language o$ t"e Su$i pat"s* t"is basic realit( #as eApresse% above all in t"e untranslatable eApression o$ suhba* re$erring to eac" see+ers in%ispensable =learningBt"roug"Bcompanions"ip> #it" t"e spiritual gui%e or master. So rea%ers o$ t"ese essa(s* #it"out even $ocusing eAplicitl( on t"ose un%erl(ing literar(* anal(tical an% structural Ein%ee% even politicalF %imensions o$ t"e aut"enticall( Islamic

$ollo#ing %iscussions* s"oul% $in%Hli+e so man( earlier stu%ents o$ t"e shay!h al a!barHt"at t"e e$$ects o$ Ibn Arabs lessons an% insig"ts %o carr( over into an everB%eepening appreciation an% more penetrating un%erstan%ing o$ cognate literatures* as #ell as ot"er $orms o$ spiritual communication* $rom an( an% all o$ t"e #orl%s ot"er great religious an% civili,ational tra%itions.

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)"apter 8ne

Journeying& Wan%ering an% Ascent

J894-@GI-2
+e is the one (ho causes you all to mo%e on the dry land and the sea until0 (hen So (here then are you all 'oin'. Surely this is only a $eminder to all the (orlds/ SOrat alB !a+#r* 60&23B2< +a%e they not tra%eled in the )arth0 so that they ha%e +earts (ith (hich they understand or ears (ith (hich they hear.1 For it is not the eyes that are blind0 but the hearts in the breasts (hich are blind1 SOrat alB'aJJ* 22&73 ri'ht1,,, Sura o$ Jona"* 00&22B25 you all (ere in the ship0 and they sail (ith them0 (ith a 'ood (ind0 and they re-oiced in it# there came to them a stormy (ind and there came to them a (a%e from e%ery(here and they thou'ht that they (ere surrounded by them# 2then3 they called upon God0 ma!in' the $eli'ion purely for +im42sayin'3 5Surely if 6ou rescue us from this (e (ill certainly be amon' those (ho are than!ful17 8ut (hen +e sa%ed them4suddenly they are rebellin' in the earth (ithout any

00

!"e $ollo#ing section II t"en traces Ibn Arabs initial !"e broa% t"eme o$ spiritual vo(aging* travel an% pilgrimage is #oven t"roug"out t"e 1uranHan% t"roug" so man( +e( aspects o$ Islamic ritual an% later tra%ition* inclu%ing t"e #ritings o$ Ibn ArabHin #a(s t"at are so pervasive an% (et so ta+en $or grante% t"at* para%oAicall(* t"e original 1uranic teAts sometimes seem to "ave become almost invisible. As al#a(s* Ibn Arabis revealing treatment o$ t"is subJect is intimatel( tie% to "is gra%ual illumination o$ t"e %etaile% #or%ing an% actual conteAts o$ t"e man( 1uranic verses relating to t"is t"eme* so #e must begin "ere Ein section I belo#F b( recalling some o$ t"ose +e( scriptural passages an% eApressions. In particular* t"ese remar+able verses $rom t"e stor( o$ Jona" place% at t"e ver( beginning o$ t"is )"apterH #it" t"eir pointe%l( eAplicit insistence on 2o%s gui%ing role in ever( stage o$ t"e souls gro#t"* on t"e dry land o$ our actions an% at sea in all t"e #aves o$ our inner an% outer eAperience* an% #it" t"eir revealing "esitation bet#een =(ou> an% =t"e(>Hmost completel( encompass all t"e mani$ol% %imensions o$ t"e spiritual Journe( in t"e S"a(+"s teac"ing. %evelopment o$ t"is set o$ %istinctive t"ematic leitmoti$s in t"e opening Fasl al Marif Ec"apters 0B<2F o$ t"e Meccan Illuminations* #"ile section III $ocuses speci$icall( on some o$ "is $ascinating elaborations o$ t"is t"eme t"roug"out t"e long c"apters on t"e basic Islamic acts o$ #ors"ip Et"e ibdt0 c"apters 3:B<2F. Finall(* t"e conclu%ing section IV inclu%es translations o$ eAten%e% passages $rom t#o o$ t"e t"ree entire c"apters eAplicitl( %evote% to spiritual Journe(ing Ec"apters 0<5B 0< F. An% all o$ t"ese %iscussions in t"e Futht can be un%erstoo% as a sort o$ eAten%e% commentar( on Ibn Arabs earlier* r"apso%ic Ean% o$ten Duite enigmaticF treatment o$ t"is same subJect in "is earlier 8oo! of 9n%eilin' of the $esults of the Spiritual Journeys00Ha #or+ #"ic" is o$ten ver( "elp$ul in un%erstan%ing t"e allusions to t"is t"eme in t"e Futht.02 :itb al Isfr an ;at<i- al Asfr * no# available in t"e critical e%ition an% Frenc" translation* #it" an in%ispensable Intro%uction* b( /ro$. Denis 2ril& =e =i%re de de%oilement des fruits du %oya'e0 d<Ibn Arab* E)ombas* 0::7F. !o bring t"ese %iverse sources to a #i%er au%ience* I am preparing a separate volume o$ translations an% stu%ies relating to Ibn Arabs treatment o$ t"e spiritual Journe(* consisting o$ a complete annotate% @nglis" translation o$ t"e :itb al Isfr an% o$ all t"e relate% %iscussions scattere% t"roug"
02 00

02

I. Journeying in the Quran

I$ #e set asi%e t"e special t"eme o$ t"e 'aJJ an% pilgrimage* #"ic" "as suc" a central role in t"e genesis an% structure o$ Ibn Arabs Meccan Illuminations*05 t"e most prominent 1uranic roots re$erring to notions o$ spiritual Journe(ing are $our* #"ic" are brie$l( summari,e% "ere in or%er o$ t"eir $reDuenc( o$ appearance in t"e 1uranHalt"oug" it Duic+l( becomes obvious t"at $reDuenc( o$ repetition is b( itsel$ no special in%icator o$ t"eir importance in Ibn Arabs o#n t"ese opening volumes o$ t"e Futht. See t"e $amous autobiograp"ical passages in c"apter 0 Ean% t"e /rologueF o$ t"is #or+* #"ic" "ave been %iscusse% b( most #riters on Ibn Arab* convenientl( summari,e% in c"apter 6 o$ ). A%%as biograp"(& >uest for the $ed Sulphur# The =ife of Ibn Arab E)ambri%ge* Islamic !eAts Societ(* 0::5F. For Ibn Arabs compleA un%erstan%ing o$ t"e rituals o$ t"e 'aJJ Eas elaborate% in c"apter <2 o$ t"e FuthtF as a s(mbolic representation o$ t"e entire initiatic Journe( o$ t"e soul* rea%ers #it"out access to t"e Arabic can consult t"e summar( o$ t"at c"apter in ).BA. 2ilis* =a doctrine initiati"ue du p?lerina'e @ la Maison d<Allh* E/aris* les C%itions %e l8euvre* 0:62F. Also intentionall( eAclu%e% $rom t"is %iscussion "ere in )"apter 8ne is Ibn Arabs eAtensive treatment t"roug"out t"e Futht o$ t"e relate% t"eme o$ Aiyra Eallu%ing to verse 002&2 an% man( relate% "a%it" on t"is t"emeF* o$ =%isitin' t"e tombs>Ho$ t"e Frien%s* an% b( eAtension* o$ li$e in t"is #orl% more generall(.
05

un%erstan%ing an% eAplanation o$ t"ese i%eas. W"at is rea%il( apparent* "o#ever* as soon as #e begin to loo+ at t"e 1uranic use o$ t"ese +e( terms* is t"e t(pical #a( t"at Ibn Arabs usage constantl( returns to t"e actual* %etaile% conteAtual %evelopment o$ t"ese t"emes an% Arabic roots #it"in t"e scripture itsel$* leaving asi%e $or t"e most part t"e o$ten ver( %i$$erent tec"nical usage o$ t"ese same terms in later Su$ism an% ot"er tra%itionall( Islamic* but eAtraB1uranic "istorical conteAts. E0F Sra/sayr: !oing" or #oving" in general: !"e $orms o$ t"is Arabic rootHt"e same #or% re$erre% to in t"e title an% epigrap" Everse 00&22F o$ t"is )"apterHare b( $ar t"e most common eApression $or traveling or Journe(ing in t"e 1uran* appearing some t#ent(Bseven times. Signi$icantl(* at least $or Ibn Arab* t"is particular root o$ten appears in passages Esuc" as t"is opening verse $rom t"e Sura o$ Jona"F re$erring speci$icall( to God<s %irectl( causing t"ings* as #ell as people* to move or to be trans$orme%* as in t"e man( %escriptions o$ 'is esc"atological =moving> o$ t"e mountains on t"e ;ast Da(. !o begin #it" t"e most common cases* t"e longer $ormulaic p"rase =tra%el throu'h the earth0 and re'ardBreflect,,,> itsel$ recurs in ver( similar $orms on $ourteen occasions. In an

05

interesting illustration o$ 1uranic parallelism* seven o$ t"ose verses are in t"e imperative* #"ile seven ot"ers eApress simultaneous reproac" an% Duestioning* in almost i%entical p"rasing& +a%e they not tra%eled throu'h the earth0 that they mi'ht re'ard ho( (as the ultimate end of those (ho (ere before them.1 E02&00:* etc.F. In bot" instances* "o#ever* t"ese verses are broa%l( similar in p"rasing an% meaning* re$erring to t"e nee% $or re$lection an% eventual recognition o$ t"e %eeper spiritual la#s an% patterns o$ %ivine punis"ment regar%ing earlier peoples an% groups #"o %i% #rong to prop"ets an% ot"ers. W"ile most o$ t"ose verses are not more %irectl( connecte% #it" spiritual Journe(ing* t"ree o$ t"em %o stan% out as obvious inspirations $or man( o$ Ibn Arabs o#n %iscussions o$ t"is t"eme in t"e Futht. !"e most notable o$ t"ese passages ma+es clear t"e essential inner connection bet#een spiritual traveling an% t"e perceptions o$ t"e "uman 'eart E"albF* t"e ultimate locus o$ all t"e spiritual senses in t"e 1uran& +a%e they not tra%eled in the )arth0 so that they ha%e hearts (ith (hich they understand and ears (ith (hich they hear.1 For it is not the eyes that are blind0 but the hearts in the breasts (hich are blind1 E22&73F. o$

!"e secon% passage Eat 2:&0:B20F allu%es to man( o$ t"e most central t"emes in Ibn Arabs spiritual teac"ing. In t"is particular conteAt* it suggests above all #"at #ill be %iscusse% belo# as t"e =vertical*> metap"(sical %imension o$ t"e spiritual Journe(* t"e movement in#ar%Hor up#ar%Hto#ar% a %eeper a#areness o$ t"e 2roun% or Source un%erl(ing all t"e moments o$ t"e souls everBrene#e% a#areness o$ t"e en%less procession an% mani$estation o$ t"e %ivine -ames& +a%e they not seen ho( God be'ins the creation0 and then +e rene(s it. Surely that is easy for God, P Say# 5Tra%el throu'h the )arth and re'ard ho( +e be'an the creationC ne*t God brin's forth the plane of the other (orld Enash<at al !hiraF* and %erily God is Dapable of e%ery thin'1.> Finall(* t"e $ollo#ing verses Eat 50&70B72F allu%e to one Ibn Arabs $avorite para%oAes regar%ing t"e absolute universalit( o$ t"is Journe(ing an% t"e #a( it actuall( comes into being $or eac" soul an% continues to %evelop* consciousl( or not* t"roug" t"e ongoing totalit( o$ all our "uman actions an% eAperiencesHinclu%ing t"e temptations an% apparent successes o$ t"e S"a(tQn* an% all t"e in$ernal =$ires> an% =#in%s> Ementione% in t"e 1uran an% "a%it"F $lo#ing $rom t"ose

07

encounters. It is t"e same compre"ensive vision o$ our "uman %estin(* no %oubt inspire% b( t"e same 1uranic sources* t"at is so memorabl( summari,e% in AttQrs celebrate% image o$ t"e =t"irt( bir%s> Es mur'hF an% t"eir trouble% Duest $or t"at m(sterious %ivine Iing Et"e Smur'hF #"o turns out in t"e en% to be re$lecte% in t"eir o#n trans$orme% an% puri$ie% Image& Dorruption has appeared on the dry land and the sea throu'h (hat people<s hands ha%e ac"uired0 so that +e mi'ht ha%e them taste some of (hat they 2themsel%es3 did4so that they mi'ht return, P Say# 5tra%el throu'h the )arth and re'ard ho( (as the ultimate result for those before,,,,7 E2F Safara/safar: &articular !oal: Traveling" or Journeying to$ar% a

cases #it" regar% to religioBlegal Duestions suc" as t"e obligation o$ $asting $or t"ose #"o are on a Journe(. 8ne %istinctive $eature o$ t"is 1uranic usage* #"ic" also "elps to eAplain Ibn Arabs relative reluctance to use t"is term* is t"at Eunli+e eit"er t"e sra or sala!a rootsF it al#a(s re$ers primaril( to somet"ing t"at "uman beings %o b( t"emselves* to t"e pro%uct o$ t"eir o#n limite% purposes an% intentionalit(. For as #e s"all see* t"e particular semantic $ocus o$ t"is term on our conscious goals an% intentions* even in suppose%l( spiritual conteAts* s"arpl( limits its appropriateness $or eApressing t"e metap"(sical i%eas an% %eeper +in%s o$ spiritual a#areness Ibn Arab t"at is usuall( see+ing to communicate in "is %iscussions o$ t"e spiritual Journe(. E5F Salaka/sulk: Traveling a Roa%"'not al$ays in the right %irection: !"is Arabic root also occurs t#elve times in t"e 1uran* $reDuentl( in $orms t"at "ig"lig"t 2o%s active an% ultimatel( gui%ing role in t"e %irections an% %estinies o$ "uman beings. @Duall( important* it is also use% several times in speci$ic re$erence to #rong%oers* an% to t"e $orces lea%ing t"em to t"eir aboveF.

Interestingl( enoug"* t"is particular Arabic root* #"ic" later became t"e classical Islamic eApression $or t"e spiritual Journe( Ein Su$ism as #ell as ot"er Muslim contemplative tra%itionsF* occurs onl( t#elve times in t"e 1uran. An% in $act* onl( eig"t o$ t"ose verses actuall( re$er to traveling* 07 in $ive !"e ot"er $our verses mentioning t"is Arabic root instea% involve relate% meanings Ein esc"atological conteAtsF o$ =s"ining> or =glo#ing> an% o$ =%isclosing> or =unveiling>Hall relate% rootBmeanings t"at Ibn Arab o$ten "as in min% #"en "e uses t"ose terms* as in t"e title o$ "is $islat al Isfr Eat n. 00
07

per%ition or punis"mentHa usage again %ramaticall( oppose% to t"e muc" broa%er stan%ar% application o$ t"is term* t"roug"out later Su$i tra%ition* to t"e spiritual pat" an% t"e vo(agers $ollo#ing it. E7F Sha/siyha: (an%ering" an% Solitary Devotions:0

t"at rare spiritual elite #"o "ave ac"ieve% =t"e Supreme Attainment> Eal fa(A al aAmF. An% at 33& * in t"e $eminine* t"e active participle $orm is again use% in a %istinctive %escription o$ t"e spirituall( i%eal #oman. !oget"er* t"ose t#o compelling conteAts strongl( alrea%( suggest a rare* "ig"l( %istinctive spiritual Dualit( an% activit( t"at is $ar more pro$oun% Ean% %eman%ingF t"an t"e simple meaning o$ =$asting> suggeste% b( man( classical 1uran commentators. Finall(* t"ere is t"e active imperative $orm o$ t"is verb use% at :&2& So (ander in the earth for four months0 and !no( that you all cannot 'et a(ay from God,,,1 !"is verseHi$ one un%erstan%s it Eas Ibn Arab o$ten %oesF not Just in re$erence to

Forms o$ t"is root occur onl( t"ree times in t"e 1uran* but in eac" case in prominentHan% some#"at m(steriousH conteAts t"at ma( "elp to eAplain its centralit( in Ibn Arabs o#n %iscussions o$ spiritual Journe(ing. At verse :&002* t"e active practice o$ t"is spiritual virtue* "o#ever it ma( be un%erstoo%* is part o$ a $amous long list o$ epit"ets %escribing Interestingl( enoug"* t"e same classical Arabic eApression is no# commonl( use% in mo%ern times to re$er to t"e p"enomena #e call =tourism.> ;ane EIV* p. 0762F* Duoting t"e =isn al Arab* mentions t"e primar( meaning as =Journe(ing t"roug" t"e eart" $or t"e purpose o$ %evoting onesel$ to religious services or eAercises.> !"e notions o$ relative isolation an% o$ avoi%ing settle% areas an% communal social activities are also assume% in t"is primar( meaning. !"e same Arabic eApression #as also use% $or t"e li$eBst(le an% practices o$ ascetic "ermits an% solitaries Et"e original =monastics*> in t"e root sense o$ t"at termF in earl( )"ristian tra%ition* an% t"ose c"aracteristic ascetic practices #ere still a visible part o$ t"e imme%iate social #orl% o$ Ibn Arab an% at least "is An%alusian contemporaries.
0

a particular "istorical group o$ miscreants* but to all "uman beingsHstrongl( suggests some o$ t"e +e( t"emes in "is o#n elaborate %evelopment o$ t"is term outline% belo#. In particular* one ma( note t"e implication t"at t"is initial solitar( #an%ering is onl( t"e beginning stage Eper"aps t"e $irst t"ir%RF o$ a muc" longer processN an% t"e S"a(+"s stress t"at t"e actual reali,e% %iscover( o$ t"e %ivine /resence* in all its universalit(* is ultimatel( %epen%ent on t"is initiall( inescapableHan% onl( apparentl( solitar(Hp"ase o$ apparent =#an%ering t"roug" t"e

03

eart".>

As is so o$ten t"e case* "ere a single* initiall(

c"apter 2: %evote% to t"e m(sterious spiritual $igure o$ alB I"a%ir* #"ere Ibn Arab mentions "is o#n earl( eAperiences o$ =solitar( #an%ering> EsiyhaF %uring "is (out" in An%alusia. !"is #as apparentl( t"e same perio% o$ nearl( constant Journe(ing* t"roug"out t"e #i%er Mag"rib* t"at gave rise to man( o$ t"e signi$icant spiritual encounters #it" memorable saintl( personalities later recor%e% in "is $h al >uds.0< A$ter %escribing "is secon% personal encounter #it" alBI"a%ir* in t"e "arbor o$ !unis* t"e S"a(+" continues& !"en a$ter t"at %ate I le$t to begin #an%ering along t"e s"ores o$ t"e Me%iterranean* accompanie% b( a man #"o %enie% t"e miraculous po#ers o$ t"e saints. 8ne %a( #e entere% an isolate% an% ruine% mosDue* inten%ing to pra( t"e noon pra(er t"ere. Su%%enl( a group o$ t"e =#an%erers see+ing See 4. W. J. Austin EtranslatorF* Sufis of Andalusia E;on%on* Allen S 9n#in* 0:<0FN as #ell as t"e partial translation o$ ot"er +e( parts o$ t"e Intro%uction an% conclu%ing sections o$ t"at #or+Hnot inclu%e% in Austins volumeHb( 4. ?oase an% F. Sa"noun* =@Acerpts $rom t"e @pistle on t"e Spirit o$ 'oliness E$islah $h al >udsF*> in Muhyiddin Ibn Arab# A Dommemorati%e Eolume* e%. 'irtenstein an% !iernan* pp. 77B<2.
0<

unpromising 1uranic verse turns out to summari,e an% contain implicitl( all t"e mani$ol% practical an% metap"(sical lessons t"at Ibn Arab goes on to un$ol% t"roug"out t"ese opening c"apters o$ t"e Futht.

II. (an%ering To$ar% !o%: )utobiogra&hy an% )%vice

8ne o$ t"e most %istinctive $eatures o$ Ibn Arabs uniDue r"etorical st(le is "is constant miAing o$ un$orgettable anec%otal* o$ten autobiograp"ical illustrations o$ "is spiritual t"emes #it" more abstractl( conceptual* t"eological or allusive scriptural treatments o$ t"e same metap"(sical subJects. !"at c"aracteristicall( p"enomenological met"o% is particularl( evi%ent in "is gra%ual %evelopment o$ t"e notion o$ spiritual Journe(ing in t"e long opening Section Ec"apters 0B<5F o$ t"e Futht. 'is $irst eAplicit mention o$ t"e spiritual Journe(* using an( o$ t"e $our maJor 1uranic eApressions Just %iscusse%* 03 comes surprisingl( late in t"e Futht* in a $amous passage o$ Again* as mentione% at n. 05 above* #e "ave "a% to set asi%e in t"is )"apter t"e closel( relate% t"eme o$ t"e 'aJJ an% ot"er important Islamic $orms o$ religious pilgrimage.
03

0<

solitu%e> Eal s<ihn al mun"atinF came in a$ter us* also %esiring to pra(* as #e "a%* in t"at mosDue. Among t"em #as t"at man #"o spo+e to me #"ile #al+ing on t"e sea Ein !unisF* #"o I #as tol% #as alBI"a%ir* an% anot"er man o$ lo$t( ran+* even greater t"an "im in station* #it" #"om I #as alrea%( acDuainte% an% boun% b( $rien%s"ip.
06

mat* up t"ere in t"e air* per$orming "is supplementar( pra(ers.... A$ter t"e man "a% $inis"e% pra(ing* I #ent over an% greete% "im* an% "e sai% to me& =I onl( %i% #"at (ou see $or t"e sa+e o$ t"is person #"o %enies Esuc" t"ingsF>Han% "e pointe% to m( companion #"o "a% %enie% miracles* #"o #as no# sitting in t"e mi%%le o$ t"e mosDue loo+ing up at "imH =so t"at "e mig"t +no# t"at 2o% %oes #"atever 'e #ills #it" #"omever 'e #illsT> Ibn Arabs neAt re$erence to spiritual Journe(ing Ein t"is case to sul! an% safarF comes later in t"e same c"apter 2:* in a passage #"ere "e begins b( noting t"e practicall( $un%amental %istinction bet#een our universal or metap"(sical closeness to 2o%H#"ic" "e illustrates "ere #it" t"e $amous 1uranic verses He are closer to him than his -u'ular %ein E 0&03F an% He are closer to him than you all are0 yet you all do not see T E 3&6 FH an% t"at =special closeness> or activel( reali,e% spiritual proAimit( E"urb ma!hssF o$ certain rare in%ivi%uals #"ic" is so beauti$ull( %escribe% in t"e $amous %ivine sa(ing& =...I$ EM(F

... -o#

#"en #e "a% $inis"e% t"e pra(er...* I got up to spea+ E#it" m( $rien%F at t"e %oor o$ t"e mosDue* overloo+ing t"e Me%iterranean* an% Just t"en t"e man #"om I calle% alBI"a%ir too+ t"e pra(er mat t"at #as in t"e mi"rab o$ t"e mosDue* sprea% it out in t"e air about $ive (ar%s above t"e groun%* an% stoo% upon t"at Ibn Arab i%enti$ies t"is $igure as one o$ t"e $our A(td E=Supports>F at t"e summit o$ t"e spiritual "ierarc"(Hor rat"er* as t"e contemporar( eart"l( =representative> En<ibF o$ t"at spiritual ran+N t"ere are ot"er in%ications as #ell t"at t"is particular $igure is t"e eart"l( representative o$ Jesus. See t"e %etails o$ Ibn Arabs un%erstan%ing o$ t"e spiritual "ierarc"(* inclu%ing t"ese +e( $igures* in c"apter 5 o$ t"e translation o$ M. )"o%+ie#ic, Seal of the Saints# Frophethood and Sainthood in the Goctrine of Ibn Arab E)ambri%ge* Islamic !eAts Societ(* 0::5F.
06

06

servant comes close to Me b( a "an%s brea%t"* I #ill approac" "im b( an arms lengt"N an% i$ "e approac"es Me b( an arms lengt"* I #ill come nearer to "im b( a mileN an% i$ "e comes to Me #al+ing* I #ill come to "im running.>
0:

throu'h the dry land and the sea cite% at t"e ver( beginning o$ t"is )"apter. ...-o# since t"is proAimit( Eto 2o%F is t"roug" traveling an% vo(aging to#ar% 'im* t"at Ecomes aboutF t"roug" 'is Attribute o$ being The =i'ht Eal nrF* so t"at #e mig"t be gui%e% along t"e pat". For as 'e sai% E3&:<F& +e placed the stars for you0 so that you mi'ht be 'uided by them in the shado(s of the earth H #"ic" is t"e eAternal Journe( t"roug" t"e actions o$ t"e bo%(Hand of the seaH#"ic" is t"e inner spiritual Journe(ing t"roug" t"e actions o$ t"e soul. Soon a$ter#ar%s in c"apter 2:Hin t"e conteAt o$ Ibn Arabs $amous autobiograp"ical %iscussion o$ "is o#n %istinctive spiritual state as an =absolute servant> o$ 2o% E abd mahdFH"e returns to t"e topic o$ t"e solitar( #an%erers Et"e s<ihnF #"o are at t"e ver( beginning o$ t"eir spiritual Journe(. W"at %rives t"em to t"eir lonel( #an%ering* "e eAplains* is t"eir initiall( eAteriori,e% searc" $or a state o$ absolute %evotion to 2o%* a con%ition t"at t"e( at $irst mista+enl(Hbut Duite

=!"is special closeness*> Ibn Arab goes on to eAplain* =re$ers to all t"ose actions an% states t"roug" #"ic" people see+ to %ra# closer to 2o%.> So t"e rest o$ t"e Futht is concerne% above all #it" t"is necessaril( in%ivi%ual spiritual Journe(ing t"at comes about t"roug" $ollo#ing t"e %ivine reveale% /at"#a( EsharaF in bot" its eDuall( essential an% inseparable %imensions o$ true $ait" an% rig"t action* #"ic" Ibn Arab $in%s s(mboli,e% toget"er in t"e =%r( lan% an% sea> mentione% in several 1uranic verses* inclu%ing t"e $amous passage E00&22F on t"e -ourney ?u+"Qr :<&0 * :<& 0* Muslim 76&22* an% Ibn MQJa 55&76N see also t"e variants an% %etaile% teAtual %iscussions o$ t"is $amous hadth "uds in W. 2ra"am* Gi%ine Hord and Frophetic Hord in )arly Islam* pp. 02<B02: an% 0< B0<3. Ibn Arabs %iscussions o$ t"is topic "ere Ean% #"erever it arises in t"e FuthtF also allu%e to t"e even more $amous %ivine sa(ing t"at emp"asi,es t"e ultimate result o$ t"is reali,e% proAimit(& =...M( servant continues to come nearer Me t"roug" t"e acts o$ piet(* until I love "im. An% #"en I love "im* I am "is "earing #it" #"ic" "e "ears* "is sig"t #it" #"ic" "e sees* "is tongue #it" #"ic" "e spea+s* "is "an% #it" #"ic" "e grasps* an% "is $oot on #"ic" "e #al+s.>
0:

0:

un%erstan%abl(Hassociate #it" a #it"%ra#al $rom human compan(. For in realit( t"at spiritual con%ition o$ true servant"oo% ultimatel( can onl( be attaine%* as "e ma+es clear in man( later passages* t"roug" a muc" more %i$$icult inner trans$ormation an% absolute con$ormit( to t"e true an% ongoing %ivine revealing& -o# #it" ever( servant o$ 2o% #"ose attention is turne% to an( o$ t"e creatures #"o "as a rig"t over "im& t"at servants servant"oo% Eto 2o%* ubdaF is %iminis"e% in proportion to t"at rig"t E"el% b( anot"erF. ?ecause t"at ot"er creature is see+ing t"e $ul$illment o$ t"at rig"t $rom Et"is servantF* an% "as a certain aut"orit( EsultnF over "im* so t"at "e cannot be a pure servant* purel( %evote% to 2o%. !"is is #"at motivate% t"ose #"o isolate t"emselves $or 2o% to see+ solitu%e $rom ot"er creatures* #"at le% t"em to ta+e up #an%ering EsiyhaF in t"e #astelan%s an% seas"ore* an% to $lee $rom ot"er people.... For t"e( are see+ing
20

liberation EhurryaF $rom all create% t"ings. An% I m(sel$ met a large group o$ t"ose solitaries in t"e %a(s o$ m( o#n Wan%ering. During t"e time #"en I #as in t"is spiritual station* I %i% not possess an( living t"ing at all* in%ee% not even t"e clot"ing I #as #earingT Stillness an% the )ban%on*ent of Journeying": In contrast to t"e "ig"l( visible ascetic e$$ort an% striving o$ t"ose #"o are in t"e initial stage o$ out#ar% #an%ering* c"apter 5020 intro%uces t"e "ig"er* culminating state #"ic" Ibn Arab #ill later %escribe as =aban%oning t"e Eillusion o$F traveling> Etar! al safar& see t"e later c"apter on t"at spiritual con%ition translate% in section IV belo#F& ....For t"e( +ne# t"at Et"e assertion o$F =motion> E i.e.* b( t"eir o#n #ill an% po#erF involve% a pretense Ei.e.* t"at t"e(* an% not 2o%* #ere t"e true moversF* #"ile stillness Esu!nF #as not corrupte% b( suc" pretense. W"ic" is %evote% to t"e lo$t( spiritual station o$ t"e afrd* t"e ="i%%en saints> #"o are among t"e "ig"est ran+s o$ spiritual reali,ation& see M. )"o%+ie#ic,* Seal of the Saints* in%eA re$erences un%er afrd.

20

ESo t"e( sai%&F =-o# 2o% "as or%ere% us to cross t"ese great spiritual eApanses an% t"ese %angerous %eserts in or%er to reac" 'im. ?ut i$ #e #ere to cross t"em b( ourselves Eor t"roug" our o#n egoistic souls& bi nufusinF* #e coul% not be sure t"at our souls #oul%nt ta+e pri%e in t"at once t"e( arrive%H$or t"e( are b( nature given to sel$Bimportance* %esire $or prece%ence an% love o$ praise. An% in t"at case #e #oul% be among t"ose #"o $all s"ort in t"at station....> !"us t"ese ver( special vo(agers* Ibn Arab conclu%es* too+ as t"eir hi--r* t"eir spiritual motto an% s(mbolic $ormula o$ dhi!r* t"e ha("ala& =...!"ere is no po#er e*cept throu'h God*> because t"at eApression is speci$icall( ?ecause connecte% to actions* #"et"er in %ee% or speec"* out#ar%l( or in#ar%l(. actions are #"at t"e( "ave been or%ere% to %o Han% in%ee% t"e Journe( is Eonl(F action* #it" "eart an% bo%(* t"e spirit an% t"e senses.

The T$o Di*ensions of S&iritual Journeying& )onsi%erabl( later* in c"apter 7<* Ibn Arab returns to emp"asi,e #"at ma+es =spiritual Journe(ing> Esul!F so particular an% inseparable $rom t"e "uman con%ition& it is t"e particular opportunit(* an% bur%en* o$ moral c"oice an% responsibilit(. 'uman vo(agingHalong #it" t"at o$ t"e JinnH is uniDue in all creation in t"at it ta+es place simultaneousl( in t(o %imensions& For t"e( are calle% Eb( 2o%F to t"is Journe(ing* an% t"ere$ore t"e( Journe( bot" up#ar% Eulu((an& or =on t"e "ig"er* spiritual planes>F* b( respon%ing to t"e )all given t"roug" %ivinel( reveale% prescription Eal da(a al mashra0 #"ic" is t"e amr ta!lf0 t"e %ivine =comman% to spiritual responsibilit(>FN an% %o#n#ar%* t"roug" t"eir respon%ing to t"e E%ivineF =eAistentiating )omman%> Et"e amr ird or ta!(nF. An% t"e( %o so #it"out +no#ing Et"eir ultimate %estin( an% stationF until a$ter t"e %ivine Will "as been $ul$ille%.

20

!"ere$ore t"e traveling o$ ever( in%ivi%ual person among t"e Jinn an% "umans en%s up at t"eir station !no(n Eb( 2o%F E5<&037F $or #"ic" t"at in%ivi%ual #as create%Hboth the blessed and the tormented amon' them E00&00 F. ?ut ever( being eAcept $or t"em is alrea%( create% in its station Ean% t"ere$ore cannot reall( be sai% to =Journe(> to itF.... The Solitary (an%erers an% the Invocations of )ll Creatures& A little $urt"er on* in c"apters 0 Eon t"e =people o$ spiritual scrupulousness*> ahl al (araF an% 5 Eon t"e spiritual %isciplines t"at t"e spiritual see+er s"oul% $ollo# even be$ore %iscovering a masterF* Ibn Arab returns to some ot"er motives t"at can pus" certain people to see+ out solitu%e EuAla or !hal(aF an% greater proAimit( to 2o% t"roug" solitar( #an%ering EsiyhaF in unin"abite% areas. !"ere is a surprisingl( contemporar( tone to some o$ "is %escriptions "ere. In t"e case o$ t"e people o$ spiritual scrupulousness* #"o see+ to avoi% inner entanglement in social relations* gossip an% ot"er preoccupations t"at %o not reall( concern t"em* "e eAplains&

Some o$ t"em* or in%ee% most o$ t"em* are unable to +eep people $rom me%%ling an% spea+ing o$ #"at %oes not concern t"em. So t"is bur%en %rove t"em to avoi% people* pre$erring solitu%e an% isolation $rom people t"roug" spiritual retreatsHloc+ing t"eir %oors against t"e intrusion o$ people. Still ot"ers E"ave soug"tF isolation t"roug" #an%ering in t"e mountains an% gorges* seas"ores an% can(ons. !"ere 2o% relieves an% com$orts t"em #it" 'is -ame the All Dompassionate in various #a(s o$ intimate communion #it" 'im t"at are grante% to t"em b( t"is =?reat" o$ t"e AllB)ompassionate> Enafas al $ahmnF. So "e causes t"em to "ear t"e spiritual invocations Edhi!rF o$ t"e roc+s an% stones* t"e murmurs o$ t"e rippling #aters* t"e #"istling o$ t"e storm( #in%s* t"e conversations o$ t"e bir%s* t"e praises an% glori$ications o$ eac" communit( among t"e creatures* an% t"eir greetings an% conversations among t"em.

22

!"us t"ese #an%erers %o $in% companions"ip #it" Et"ose creaturesF* instea% o$ t"eir EoriginalF loneliness* an% t"e( return to communit( an% ot"er creatures.20 As $or t"ose #"o are onl( starting out on t"e pat"* be$ore t"e( "ave even $oun% a spiritual gui%e* Ibn Arab notes Ein c"apter 5F t"at t"e( must begin #it" an inner as #ell as an outer =isolation> EuAlaF* t"e inner one being t"e concentration o$ t"e "eart on its o#n states %uring t"e process o$ dhi!r or recollection o$ t"e %ivine presence. As $or t"e out#ar%* sensible isolation* at t"e ver( beginning o$ Et"e spiritual see+ersF state* t"at is t"eir #it"%ra#ing $rom people an% t"eir compan(* eit"er #it"in t"eir o#n "ouse* or else t"roug" #an%ering t"roug" 2o%s eart"...* $reDuenting t"e mountains an% seas"ores an% ot"er places $ar $rom people. Follo#ing up on t"is last remar+* Ibn Arab goes on to point out t"e #a(s in #"ic" t"ese ot"er* nonB"uman companions Hnot least o$ t"em t"e Jinn or spiritsHcan eventuall( be Just as %istracting* or even as spirituall( %angerous* as t"e "uman societ( t"ese solitar( #an%erers "a% originall( $le%.
20

Ibn Arab t"en goes on to #arn t"ose beginning t"is perio% o$ solitar( #an%ering to avoi% as #ell t"e compan( o$ t"e #il% animalsH=even i$ 2o% s"oul% ma+e t"em spea+ to (ou an% +eep (ou compan(T>Hinstea% =%esiring onl( 2o% an% not being %istracte% b( an(t"ing else*> so t"at t"e( can $ocus entirel( on t"eir states o$ dhi!r in t"eir "eart.

III. The Inner Secrets of Traveling Through the +rescribe% )cts of (orshi&
In t"e $ive long c"apters o$ t"e Futht %evote% to t"e =secrets> or inner spiritual meanings EasrrF o$ t"e $oun%ational acts o$ #ors"ip Ec"apters 3:B<2* on t"e ibdt& puri$ication* ritual pra(er* $asting in 4ama%an* c"arit( an% t"e pilgrimageF* Ibn Arab actuall( o$$ers #"at is un%oubte%l( one o$ t"e most complete p"enomenologies o$ t"e recurrent $orms an% mani$estations o$ t"e spiritual li$e to be $oun% in Islamic tra%ition* an% per"aps even more #i%el(. In $act almost all o$ t"ese c"apters* #"ic" #oul% amount to man( volumes i$ properl( translate% an% eAplaine%* are intimatel( concerne% #it" t"e Journe( o$ t"e 'eart. 'ere Ibn Arabs eAplanationsH out#ar%l( $ollo#ing t"e tra%itional issues an% terminolog( o$

25

legal %isputes Ei!htilfF about t"e application o$ 1uran* "a%it" an% tra%ition to t"e proper per$ormance o$ t"ese acts o$ #ors"ip HeAplicitl( ta+e up t"e notion o$ traveling EsafarF t"roug"out t"e %o,ens o$ subBsections concerning t"e $ul$illment o$ t"ese basic religious obligations b( t"e traveler EmusfirF. !"ese %iscussions are especiall( prominent in connection #it" t"e religious %uties o$ ritual pra(er* $asting* an% pilgrimage. 'o#ever* since #e cannot begin to eAplore all o$ t"ose eAtensive passages in %etail* t"is c"apter #ill mention onl( a $e# "ig"lig"ts o$ Ibn Arabs commentaries. In t"e c"apter on t"e 'aJJ Ec"apter <2F* one o$ "is most evocative an% memorable %iscussions* to #"ic" #e can all imme%iatel( relate* is t"e passage #"ere Ibn Arab tal+s o$ t"e eart"l(Han% at times seemingl( Duite in$ernalHJourne(ing t"at ever( "uman being must un%erta+e in or%er to un%erstan% t"e true realit( o$ 2o%s allBencompassing ;oving )ompassion ErahmaF* not t"roug" lipBservice or out#ar% belie$ E ta"ldF* but rat"er b( actual personal eAperience Edha("& =tasting>F pain$ull( an% slo#l( acDuire% t"roug" t"e course o$ li$es revealing trials an% situations o$ spiritual testing. A$ter recalling t"e $amous "a%it" stating t"at =t"e 'ouse o$ 2o%>Ht"e ultimate goal o$ t"e

'aJJ pilgrimageH=is t"e "eart o$ 'is $ait"$ul servant*> Ibn Arab goes on to clari$( "o# totall( %eman%ing an% rare are t"e t#o $un%amental con%itions $or t"at pilgrimage o$ true $ait" EmnF an% servant"oo% EubdyaF& For t"e stages Eo$ t"e spiritual Journe(F bet#een t"e Eunenlig"tene%F "eart an% t"e %ivine !"rone* are bet#een t"e %ivine -ame =2o%> EAllhF an% t"e %ivine -ame =t"e AllB )ompassionate> Eal $ahmnF.22 t"oug" Et"e 1uran a$$irms An% even t"atF 8y

(hatsoe%er 2;ame3 you all call0 +is are the Most 8eautiful ;ames*25 still no one %enies Esome ultimate realit( o$F 2o%. ?ut EpeopleF As in%icate% b( t"e man( parent"etical a%%itions in t"is translation* t"is eAtraor%inaril( ric" Arabic p"rase allu%es to a number o$ interrelate% i%eas #"ic" are base% on t"e $amous "a%it" t"at =t"e 'eart o$ t"e person o$ $ait" is t"e !"rone o$ t"e AllB)ompassionate.> At t"e same time* t"e s(mbol o$ t"e %ivine !"rone is t(picall( ta+en to encompass t"e entire #orl% o$ creation* or even all t"e %omains o$ Mani$estation o$ t"e %ivine -ames* inclu%ing t"e apparent opposition bet#een t"e -ames o$ %ivine =?eaut(> E-amlF an% t"ose -ames o$ %ivine =MaJest(> or Severit( E-allFH#"ic"* as Ibn Arab stresses "ere* #e are normall( Duite unable to eAperience as mani$estations o$ 2o%s ;ove an% )ompassion.
22

27

%o %en( t"e AllB)ompassionate* since Et"ose lac+ing true $ait"F sai% =Hho is al $ahmn.>27 For t"e station o$ #itnessing o$ go%"oo% is more universal* because o$ its a$$irming t"e totalit( Eo$ eAistenceF* since it clearl( inclu%es bot" su$$ering an% merc(* since bot" o$ t"ose are $oun% in eAistence* as no one #oul% %en(. ?ut t"e station o$ imme%iatel( #itnessing 2o%s =AbsoluteB)ompassion> ErahmnyaF is onl( +no#n an% recogni,e% b( t"ose #"o "ave receive% t"e compassionate blessing o$ Fait" Eal marhmn bi l mnF. So no one %enies t"at but t"ose #"o are %eprive% Eo$ t"at true $ait"F* inso$ar as t"e( are not a#are t"at t"e( "ave been blesse% b( $ait". ?ecause 2o%s !"e re$erence "ere* to verse 0<&000* assumes t"e rea%ers +no#le%ge o$ t"e beginning o$ t"is verse& Say# 5Dall upon God 2Allh3 or call upon the All Dompassionate 2al $ahmn37# 8y (hatsoe%er 2;ame3 you all call0,,, . Again* t"e larger 1uranic conteAt E2 & :B3<F o$ t"is Duestion in verse 2 &30 is assume% "ere& And (hen it (as said to them0 58o( do(n to al $ahmn107 they said# 5And (ho is al $ahmn.1 Are (e to bo( do(n to (hate%er you order us.17 And it 2only3 increased them in a%ersion,,, .
27 2 25

AbsoluteB)ompassion contains not"ing but Forgiveness an% Absolute 2oo%T So 2o%2 is trul( +no#n t"roug" Eeac" So t"e

in%ivi%uals eAperience o$ t"e correspon%ing innerF states& Allh marf bi l hl, AllB)ompassionate Eal $ahmnF is also %enie% EbecauseF o$ Ecertain peoples apparentl( opposingF states. !"ere$ore #"en it is sai% to t"em =8y Hhatsoe%er ;ame you call0 +is are the Most 8eautiful ;ames*> t"e people o$ pain$ul trials Eahl al bal<F onl( +no# t"at t"roug" out#ar% lipBservice Eta"ldF* t"roug" 2o%s "aving in$orme% Et"emF o$ t"at $rom be"in% t"e veil o$ t"eir tribulations. So un%erstan% t"isT For I "ave pointe% (ou to#ar% t"ings #"ic"* i$ (ou onl( travel accor%ing to t"em* #ill reveal to (ou aspects o$ t"e Ino#le%ge o$ 2o% #"ose eAtent can !"at is* Allh* t"e =allBinclusive %ivine -ame> #"ic" is un%erstoo% to represent t"e totality o$ t"e %ivine -ames an% t"eir mani$estations* inclu%ing all t"eir oppositions an% complementarities.

onl( be %etermine% b( 2o%. ?ecause t"e true spiritual Ino#er ErifF #"o +no#s t"roug" imme%iate personal eAperience o$ t"e $ull eAtent o$ t"e Ino#ing o$ 2o% #e "ave Just mentione% is eAcee%ingl( rare to%a(T The !ui%ing Roles of !race, Intellect an% the Reveale% +ath$ay& Ibn Arabis neAt %iscussion o$ t"e spiritual Journe( comes up a little later in t"e same c"apter <2* #"en "e ta+es up t"e tra%itional legal Duestion #"et"er a #oman pilgrim nee%s a guar%ian or $amil( companion. For "im* t"at raises t"e recurrent practical Duestion o$ t"e roles o$ spiritual gui%ance an% grace in eac" souls Journe(ing. As "e observes t"ere& @ver( soul %esires t"e /ilgrimage to 2o%* #"ic" is seeing an% re$lecting on t"e inner a#areness o$ 2o% t"at comes $rom %irect #itnessing EshuhdF. ?ut can t"e murd* t"e spiritual see+er* set out on t"at /ilgrimage b( "imsel$R 8r can "e onl( set out #it" t"e ai% o$ a gui%e EmurshidF* #"ic" is eit"er a compre"ensive intelligence... or +no#le%ge o$

t"e reveale% /at"#a( Eshar* in its root senseFR !"e rig"t ans#er is t"at t"is see+er must be eit"er =%esire% an% pulle%> E%irectl( b( 2o%& murd ma-dhbF* in #"ic" case it is t"e %ivine 2race an% provi%ential )aring EinyaF t"at accompanies t"e see+er* so t"at "e %oes not nee% a "uman gui%eH#"ic" is eAtraor%inaril( rare. 8r i$ t"e see+er is not %ra#n %irectl( b( 2o%* t"en t"e( must necessaril( set out #it" t"e "elp o$ a gui%e* #"ic" is eit"er t"eir intellect or t"e reveale% /at"#a(. -o# even t"e most per$ect "uman intellect* Ibn Arab goes on to eAplain* can onl( lea% t"e pilgrim so $ar* to t"at =$irst spiritual +no#ing> Emarifat al lF #"ic" is t"e inner con$irmation o$ t"e trut" o$ t"e %ivinel( reveale% /at"#a(* t"e shar, !"en =in t"e secon% stage "e must be accompanie% b( ?ut bot" t"e shar* #"ic" ta+es "is "an% in traveling an% lea%s "im to con$irmation o$ t"e !rul( 4eal Eithbt al +a""F.> stages toget"er are necessar( to t"e $ull Journe(& $or =t"e intellect is toget"er #it" t"e reveale% /at"#a( in t"is Duestion.> Journeying, or -eing Carrie%". &

23

Some#"at later in c"apter <2* Ibn Arab goes on to eAplain t"at t"ose %istinctions o$ grace an% in%ivi%ual e$$ort #e "ave Just note% onl( concern t"e beginning stages o$ t"e spiritual pilgrimage& nearer to t"e en%* ever( travelerHnot Just t"e %ivinel( $avore% ma-dhbHeventuall( %iscovers t"at #e are all being carrie% along Eor =made to Journe(*> as our opening verse "as itF& !"e people o$ 2o% Eri-l AllhF are o$ t#o sorts& t"ose #"o actuall( see t"at t"e( are being =ma%e to Journe(> EmusayyarnFN an% t"ose #"o see Eor imagineF t"at t"e( are t"emselves %oing t"e vo(aging.... So t"e person #"o sees t"at t"e( are being carrie% along Eb( 2o%F must +eep in a state o$ sacre% purit( EihrmF in ever( state Esince t"e( +no# t"at t"e( are alrea%( in t"e %ivine /resenceF. ?ut t"ose #"o t"in+ t"at t"e( alone are %oing t"e traveling are in a spiritual state accor%ing #it" #"at "as motivate% t"em on t"is Journe(.
23 23

!"is is a crucial point #"ic" t"e S"a(+" goes on to elaborate in muc" greater %etail in c"apter 0< E=8n t"e Spiritual Station o$ 2iving 9p !raveling>F* partiall( translate% at t"e en% o$ section IV belo#Has "e "a% alrea%( %one in "is earlier* "ig"l( con%ense% poetic %iscussions o$ t"e spiritual Journe(s o$ Mu"amma% an% ot"er ?iblical prop"ets in "is Treatise 9n%eilin' the $esults of the Spiritual Tra%els * an% in%ee% in "is even earlier* autobiograp"ical :, al Isr<. +rayer an% the !oal of all Journeying& In "is c"apter on t"e inner secrets o$ t"e ritual pra(er Esalt& c"apter 3:F* Ibn Arab "as %o,ens o$ $ascinating observations regar%ing t"e spiritual Journe(. 'ere one can onl( mention a $e# passages #"ere "e ma+es clear t"e $ull universalit(Hi.e.* practicall(* as #ell as metap"(sicall( or ontologicall(Ho$ t"e process o$ spiritual puri$ication an% trans$ormation to #"ic" "e is allu%ing t"roug"out all "is observations about t"e travelers religious obligations& /rop"ets $amous "a%it" Egiven at t"e ver( beginning o$ ?u+"Qrs SahhF* in speci$ic re$erence to t"ose #"o per$orm t"e 'aJJ $or social or commercial motives Erat"er t"an serving 2o%F* t"at =actions are onl( EJu%ge% b( 2o%F accor%ing to t"eir intentions....>

W"ic" ma( or ma( not be somet"ing sacre% an% true or spirituall( appropriate& Ibn Arab is allu%ing "ere to t"e

2<

!a+ing as "is starting point t"e tra%itional legal Duestion as to #"at particular t(pes o$ travel reDuire a s"ortening or abri%gement o$ t"e reDuire% ritual pra(ers* Ibn Arab begins b( pointing out t"e %ivine insistence t"at all beings or entities an% ever( single state =comes bac+ to 2o%.> 1uoting suc" recurrent 1uranic verses as To +im you all are returned E2&26* etc.F an% All thin's return to God E2&200* etc.F* "e in%icates t"at& All o$ t"ese SignsPverses EytF an% t"eir li+e in%icate t"at t"e Journe( o$ Eever(F "uman being is Eonl(F to 2o%...since 2o% is t"e 2oal o$ ever( traveler. E!"is is soF #"et"er "e be Journe(ing a#a( $rom 2o%* or t"roug" t"e eAistence o$ "is o#n soul* or $rom one create% being to anot"er Ki.e.* t"roug" all t"e more normal states o$ most peopleL* or in an% t"roug" 2o%* or in t"e -ames o$ "is ;or%. For t"e !rul( 4eal Eal +a""F is t"e 2oal o$ all t"e pat"s* #"et"er or not t"ose pat"s are ones t"at are Eintentionall(F soug"t out or notT 'ere* as Ibn Arab goes on to consi%er t"e pat"s o$ t"ose #"o are sinning* as #ell as t"ose #"o consciousl( see+

proAimit( to 2o%* #e $in% "im $ormulating one o$ "is t(picall( para%oAical* (et pro$oun%l( t"oug"tBprovo+ing insig"ts& -o# #"at is t"e goal o$ t"e sli!* t"e spiritual vo(agerR As $or t"e vo(ager #"o travels in a state o$ sin Eor a =%isobe%ient act*> masiyaF* "e can onl( be %etermine% to be =%isobe%ient> i$ at t"e same time "e also "as $ait"....T For "e is someone #"o miAes goo% %ee%s toget"er #it" ba%* an% t"at is a traveler EmusfirF. !"ose #"o $ail to see "o# t"is traveler is $ait"$ul b( t"e ver( $act t"at "e is %isobe%ient* E%ont reali,eF t"at "e is still in state o$ #illing obe%ience EtaF in t"at "e "as please% 2o% by the fact that he does ha%e faith t"at #"at "e "as %one #as %isobe%ient. So t"e travelers $ait"* in regar% to "is state* is stronger t"an t"at particular %ee% #"ic" is calle% a =sin.> The /our S&iritual Journeys& A little earlier in t"is same c"apter* Ibn Arab even more bluntl( "ig"lig"ts t"e universalit( o$ t"is process o$ spiritual Journe(ing&

26

!raveling EsafarF is an intrinsicall( necessar( state $or ever(t"ing ot"er t"an 2o%...in%ee% $or ever(t"ing t"at can be sai% to eAistT An% t"is Ereali,ationF is t"e Journe( o$ t"e greatest ones among t"e people o$ 2o% Ea!biru ri-l AllhF.... !"eir Journe( E"as $our %imensionsF& t"e Journe( Ein an% #it" 2o%F t"roug" Ino#ing an% 4eali,ation Eilm an% taha""u"FN t"e Journe( t"roug" t"e %ivine -ames b( ta+ing on t"eir attributes an% Dualities Eta!hallu"F* #"ic" is t"e Journe( o$ t"eir state %escen%ing $rom t"at $irst stateN a t"ir% Journe( t"roug" t"e create% t"ings* b( seeing t"e lessons containe% #it"in t"em EitibrF* #"ic" is a separate state $rom t"e $irst t#o statesN an% a compre"ensive Journe( t"at integrates all t"ese t"ree Journe(s in t"eir statesH#"ic" is t"e most pro%igious o$ t"e Journe(s t"roug" t"e create% t"ings* alt"oug" t"e $irst Journe( Ein

an% #it" 2o%F is t"e most immense an% sublime Journe( o$ allT2< S&iritual 0no$ing as the /ruit of Right Actions& )"apter <0* on t"e inner secrets o$ Fasting E%uring 4ama%anF* "as t"e most %etaile% an% $reDuent allusions to t"e m(steries o$ t"e spiritual Journe(Hman( o$ #"ic" are so m(sterious an% compleA t"at t"eir %iscussion must be reserve% $or anot"er occasion. /er"aps t"e most imme%iatel( interesting o$ t"ose allusions* in t"is conteAt* is Ibn Arabs insistenceH #"ic" "e reiterates in a number o$ ot"er places in t"e FuthtH t"at t"e necessit(* $or almost all a%vance% vo(agers* o$ traveling accor%ing to t"e %ivinel( reveale% /at"#a(s Et"e shar<iF %oes not mean t"at eac" spiritual traveler must "ave some +in% o$ sc"olarl( Eor even consciousTF $ormal +no#le%ge o$ t"e original* out#ar%l( reveale% scriptural aut"orities. practicall( essentialHin%ee% For "im* #"at is even Eor in%ispensable*

especiall(RF $or t"e religiousl( learne%His to act in accor%ance #it" t"e real meaning an% intention o$ t"ose revelations* #"ic" is a =+no#ing> o$ an entirel( %i$$erent or%er. All o$ t"ese points #ere alrea%( elaborate% at some lengt" in t"e opening passages o$ Ibn Arabs earlier $islat al Isfr Esee n. 00 aboveF.
2<

2:

Ibn Arabs starting point $or t"is %iscussion is a potentiall( ambiguous sa(ing o$ t"e earl(Han% sel$Bconsciousl( pious an% strictl( observantHSu$i teac"er* alBJuna(%* t"at& =t"is +no#ing o$ ours is limite% b( t"e ?oo+ Et"e 1uranF an% t"e Sunna Etra%ition o$ t"e /rop"etFT> W"ile suc" a sa(ing coul% rea%il( be un%erstoo%* especiall( b( Islamic religious sc"olars* in "istoricist #a(s t"at #oul% ra%icall( limit bot" t"e legitimate sources an% t"e potential eApressions o$ spiritual a#areness an% praAis* Ibn Arab eAplains it in a ver( %i$$erent* $ar more open lig"t. For "im* =t"is sa(ing means t"at Et"is %istinctive spiritual +no#ingF is t"e result o$ t"e %ivinel( prescribe% actionHb( #"ic" Juna(% meant to %istinguis" it $rom #"at is arrive% at b( t"ose #"o rel( on t"eir intellects.> As t"e Ibn Arab goes on to elaborate& We onl( too+ our proo$ $rom action accor%ing to t"ose t#o E%ivine gui%elinesF* #it"out Enecessaril(F "aving to come across t"e tra%itional transmission Ena"l* o$ t"e relate% scriptureF t"at supports t"e person #"o "as reac"e% t"is spiritual station....

We "ave seen t"at Einspire% +no#ing $lo#ing %irectl( $rom t"e spirituall( appropriate actionsF in a great man( o$ our companionsH #"o even ta+e t"eir EscripturalF proo$s $rom t"e 1uran #it"out ever "aving learne% t"e 1uran or Sunna* as #as reporte% o$ AbO Ga,% alB?astQm K#"o #as suppose% to "ave come to +no# t"e entire 1uran #it"out ever "aving memori,e% t"e Arabic teAtL. An% i$ t"e traveler is not given Esuc" imme%iate spiritual +no#le%ge o$ t"e scripturesF* t"en "e still s"oul%nt eit"er accept or reJect Esomeones spiritual claims $rom t"at stan%pointFHJust as #e %o #"en t"e /eoples o$ t"e ?oo+ in$orm us about somet"ing or anot"er $rom t"eir scriptures. S&iritual 1nveiling an% the Denial of Chance& 8ne $inal* particularl( stri+ing allusion to t"e m(steries o$ t"e spiritual Journe(* is a remar+able section Ealso in c"apter <0 on t"e $asting o$ 4ama%anF concerning t"ose Frien%s or E$utureF mart(rs #"o are in#ar%l( in$orme% b( 2o% o$ sins t"at

50

t"e( "ave (et to commitHalong #it" t"eir subseDuent repentanceHeven before t"e( actuall( live t"roug" t"ose later out#ar% eventsT& !"is sort o$ eAperience is onl( a little #"i$$ o$ t"e sort o$ spiritual unveiling t"at actuall( belongs to souls* an% o$ t"eir being in$orme% about t"e unseen #orl% #it"out Et"e persons conscious min%F actuall( being a#are o$ t"is. !"e reason $or t"is is t"at t"e soul is reall( $rom t"e unseen #orl%& alt"oug" t"e bo%il( %imension is its mot"er* t"e %ivine Spirit is its $at"er* so it is actuall( in$orme% Eo$ t"e spiritual #orl%F $rom be"in% a subtle veil. In%ee% t"is is so muc" so t"at #"en t"e person #"o "as t"is abilit( enters t"e pat" o$ t"e /eople o$ 2o% Kt"e spiritual electL* t"at person races along it #it" all sorts o$ spiritual unveiling* because o$ t"eir prepare%ness an% pre%isposition eAperienceF. $or t"at E%irect spiritual

!"ese are t"e sorts o$ t"ings t"at are or%inaril( calle% =c"ance coinci%ences> Eittif"tFH alt"oug" in our opinion not"ing =coinci%ental> Eor =acci%ental*> t"e ot"er meaning o$ ittif"F actuall( eAistsT For t"e #"ole A$$air Eo$ creationF belongs to 2o%* an% 2o% %oes not bring an(t"ing into being =b( acci%ent>& 'e onl( brings somet"ing to pass on t"e basis o$ 'is soun% Ino#le%ge an% intentional Will an% secret Decree an% 'is EeAistentiatingF Determination. !"e %eeper secret o$ t"is t#o$ol% inner state an% m(ster( o$ t"e "uman soulH#"ic" constantl( un%erlies Ibn Arabs %iscussions o$ our common* universal Journe(His beauti$ull( summe% up in a $arBreac"ing imagine% %ialogue bet#een 2o% an% t"e rebellious Iblis& So 2o% sai% to Iblis& =Hhy %i% (ou re$use to bo# %o#n in #ors"ip Eto A%amFR> An% "e sai%& =8 m( ;or%* i$ (ou #ante% me to bo# %o#n* I #oul% "ave bo#e% %o#nT> !"en 2o% sai% to "im& =Hhen %i% (ou +no# t"at I %i%nt

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#ant (ou to bo# %o#n* a$ter (ou "a% re$use% an% oppose% Me* or be$ore t"atR> !"en Iblis ans#ere%& =8 m( ;or%* I onl( +ne# a$ter m( re$usal "appene%.> An% 2o% replie%& =!"en I onl( punis"e% (ou because o$ t"atT> ;i+e Ibn Arabs earlier remar+ about =t"e %istance bet#een t"e 'eart an% t"e !"rone> E$rom c"apter <2* n. 22 aboveF* t"e #"ole span o$ t"e souls spiritual itinerar( is containe% #it"in t"is brie$ eAc"ange.

p"enomenological attention to all t"e compleA s"i$ts an% trans$ormations o$ t"at apparentl( linear movement t"roug" t"e un$ol%ing eAperiences o$ eac" souls inner li$e. ;i+e t"ose earlier #ritings* Ibn Arabs account in t"is respect o$ten a%opts t"e language an% imager( o$ a pilgrimage caravan Eor t"e nostalgic* solitar( retracings o$ t"e preBIslamic poetsF* moving t"roug" its stages* stoppingBplaces* an% stations along a single common pat". 'o#ever alternativel(* but also simultaneousl(* Ibn Arab constantl( %ra#s "is rea%ers attention bac+ to anot"er* more =vertical> %imension o$ our spiritual Journe(ingHt"is time inspire% in its imager( b( t"e "a%it" on t"e /rop"ets Ascension an% -ig"tBJourne(26Hin #"ic" "is $ocus is instea% on t"e metap"(sical trans$ormation an% elevation o$ perspective t"at ta+es place as t"e vo(agers $ocus o$ i%entit( s"i$ts $rom t"e See Ibn Arabs %etaile% %evelopment o$ t"is t"eme in t"e +e( passages $rom t"e Futht Eespeciall( c"apter 53<F translate% in =!"e Spiritual Ascension& Ibn Arab an% t"e Mir-*> in t"e JA&S* 00< E0:6<F* pp. 32:B3 2* an% 006 E0:66F* pp. 35B<<* as #ell as t"e a%%itional #or+s o$ Ibn Arab on t"is t"eme %iscusse% in t"e closing c"apter o$ M. )"o%+ie#ic, Seal of the Saints. Most o$ t"is long JA&S stu%( an% t"e accompan(ing translation o$ c"apter 53< is also inclu%e% in t"e Meccan $e%elations ant"olog( volume.
26

I2. /ro* (an%ering to Re&ose: the 2ertical" Journey

'ope$ull( t"ese $e# +e( passages $rom t"e earlier c"apters o$ t"e Futht "ave been su$$icient to suggest t"at Ibn Arabs %iscussions o$ spiritual Journe(ing* in t"is an% ot"er #or+s* continuall( move bac+ an% $ort" bet#een t#o ver( %i$$erentHbut complementar( an% simultaneousHperspectives. 8n t"e one "an%* t"ere is #"at #e mig"t call t"e ="ori,ontal> aAis* %eplo(e% on t"e level o$ our in%ivi%ual eAperience o$ ElinearF time an% Einner an% outerF movement* a perspective #"ic" $ollo#s man( earlier an% later Su$i #ritings in its %etaile%

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lo#er* bas"aric soul Ean% its ta+enB$orBgrante% #orl%s o$ societ(* space an% timeF* t"roug" t"e ra%icall( %i$$erent planes o$ imagination an% Spirit* to#ar% its para%oAical reunion #it" t"e %ivine ?elove%. Muc" o$ t"e remain%er o$ t"e Futht can be vie#e% as an ever more %etaile% eAamination o$ t"ose t#o contrasting* (et al#a(s simultaneous* perspectives on t"is single Journe( o$ t"e soul. !"ose t#o complementar( points o$ vie# are beauti$ull( summari,e% in t"e $ollo#ing t#o closel( connecte% c"apters $rom t"e secon% broa% %ivision o$ t"e Futht* t"e Fasl al mumalt Ec"apters <7B06:* on t"e =spiritual interBactions> o$ t"e soul an% 2o%F.2: !"e $irst o$ t"ese c"apters "as t"e a%%itional interest o$ evo+ing an% anal(,ing in consi%erable %etail $amiliar spiritual %imensions o$ our eAperience o$ t"e #orl% o$ primor%ial #il%ernessHas a speciall( privilege% mirror o$ t"e %ivine /resenceH#"ic" are* to t"e best o$ our +no#le%ge* rarel( mentione% eAplicitl( in preBmo%ern #ritings $rom t"e Islamic tra%ition. 4oote% in t"e too o$ten neglecte% natural emp"ases o$ t"e 1uran itsel$* t"is c"apter is an eAtraor%inaril( articulate #itness to t"e %eeper spiritual %imensions o$ )"apter 0<5* II* pp. 2:5B2:7N c"apter 0< * II* pp. 2:7B 2: in t"e stan%ar% ?eirut e%ition o$ t"e Futht.
2:

=environmental consciousness> an% our trans$orming eAperience o$ t"e natural #orl%* $rom #it"in t"e "eart o$ classical Islamic tra%ition. Cha&ter 345: on the Inner 0no$ing of the Station of (an%ering an% Its Secrets 2o% %escribe% t"e people o$ 2o% as =(anderin'> Es<ihn0 at :&002F. -o# =#an%ering> means roaming about t"e eart" b( #a( o$ see+ing spiritual insig"t EitibrF an% closeness to 2o%* because o$ t"e essential loneliness Eor =estrangement>F50 t"at comes $rom +eeping compan( #it" t"e E"umanF !"roug"out t"is section Ibn Arab pla(s in untranslatable #a(s #it" t"e t#o$ol% meanings o$ t#o opposing Arabic roots& (ahsha E#"ic" can mean bot" =#il%>Hinclu%ing =#il% animals>Han% =pain$ull( lonel(> an% estrange%FN an% uns* #"ic" re$ers eAplicitl( to =companions"ip*> com$ortableness an% =$eeling at "ome> E#it" ot"er peopleF* an% t"en b( an association o$ Arabic roots* to ="uman beings> Eins or insnF. !"e aest"etic an% spiritual t"eme o$ t"e para%oAical =com$ort o$ loneliness> t"at Ibn Arab %evelops "ere also "as important roots in +e( aspects o$ t"e preBIslamic tra%itions o$ Arabic poetr(* pro$oun%l( $amiliar to t"e S"a(+" an% "is original rea%ers* #"ic" provi%e an important implicit bac+%rop to all o$ "is %iscussions o$ spiritual Journe(ing.
50

55

creaturesT For (ou must +no# t"at t"e people o$ 2o% "ave onl( soug"t out t"is #an%ering t"roug" t"e eart" an% t"e accompan(ing povert(* an% t"e s"ores o$ t"e seas* because o$ Et"e stateF t"at "as overcome t"em t"roug" t"eir +eeping compan( #it" Eot"er peopleF.... !"at is because alt"oug" Et"at sociali,ing loo+sF out#ar%l( li+e intimac( an% $amiliarit(* in#ar%l( it is reall( a $eeling o$ loneliness an% alienationHalt"oug" t"e person #"o goes o$$ see+ing t"at #an%ering is una#are o$ t"at& "e %oesnt reali,e t"at it #as onl( t"is inner estrangement t"at le% "im to t"at until after "e "as %iscovere% #"at t"at #an%ering brings about #it"in "im. !"is is because 2o% create% t"e $ull( 'uman being EinsnFH#"o is A%am an% ever( ot"er !halfa E=ste#ar%> o$ 2o%FHin 'is o#n image. Get E2o%F %enie% t"e possibilit( o$ li+ening an(t"ing to 'im* in 'is sa(ing there is nothin' li!e +imBli!e +is
50

li!eness Eat 72&00FN an% 'e secrete% t"e m(ster( o$ t"is %ivine 4ealit( #it"in t"e 'uman being. So #"en someone turns to#ar% 2o% an% repents* "is soul becomes a#are o$ t"at EspiritualF levelHI mean o$ t"e %enial o$ an( =li+eness> Eto 2o%F. !"en #"en "e loo+s at t"ose li+e "im among t"e people* "e is Jealous t"at t"ere s"oul% be an(one li+e "imH Just as 2o% Eal +a""F is Jealous t"at t"ere s"oul% be an(one else attributing go%"oo% to t"emselves.50 An% as a result* "e $eels estrange% $rom t"ose people an% see+s to be alone #it" "is o#n essence* a#a( $rom all ot"ers li+e "im* so t"at "e is intimate #it" not"ing but "is o#n essence. !"ere$ore "e $lees #it" "is soulPsel$ to t"ose %eserte% places !"e t"eme o$ 2o%s metap"(sical =Jealous(> E 'hayraF to#ar% all conscious or unconscious "uman pretensions o$ %ivinit( is a recurrent one t"roug"out Ibn Arabs #ritings* as #ell as earlier Su$i tra%ition. As in t"is case* "is allusions to t"is subJect almost al#a(s presuppose a $amous "a%it" in #"ic" t"e /rop"et re$ers to one o$ "is companions& = +e is -ealous0 I am more -ealous than him0 and God is more -ealous than I,,,, > E?u+"Qr* ta(hd* 20N Muslim* lin* 0<F.

57

#"ere "e sees no one li+e "imsel$* $reDuenting t"e mountains an% t"e %ept"s o$ gorges. An% t"is is t"e spiritual state o$ =solitar( #an%ering> EsiyhaF. !"en t"is #an%ering begins to %isclose52 to "im #"at "e #as see+ing* so t"at "e becomes intimate Eor =+eeps compan(>F #it" "is o#n essence. K...L For t"ere is no longer an( preten%er t"ere la(ing claim to go%"oo% EulhyaF. An% li+e#ise* $or t"is person* in t"e state o$ povert( Efa"rF in #"ic" "e no# $in%s "imsel$* t"ere is no one else t"ere li+e "imsel$ to be calle% a "uman being* eAcept $or t"e #il% animals. For t"e #il% animals an% ot"er species t"an "is o#n are in t"e same relation to "im as t"e #orl% is to 2o%. !"is is #"( suc" a person c"ooses t"e =%isclosingBJourne(> EsafarFHi.e.* t"e realit( t"at ma+es mani$est 8r =cause "im to Journe(> EasfaraF& t"is pun on t"e t#o possible meanings o$ t"is same Arabic root is li+e#ise presuppose% in t"e title o$ Ibn Arabs $islat al Isfr En. 00 aboveF.
52

#"at #e "ave mentione% Ei.e.* o$ t"e %ivine -ames an% Attributes onl( reveale% t"roug" creation an% our eAperience o$ itF. An% t"is 4ealit( is #"at Et"e $amous earl( Su$iF S"ibl #as allu%ing to #"en "e passe% t"e nig"t #it" one o$ "is ESu$iF brot"ers an% sta(e% up tal+ing #it" "im t"roug" t"e nig"t. !"en S"ibls companion sai% to "im& =8 S"ibl* stan% up so #e can #ors"ip toget"er.> An% S"ibl replie%& =Wors"ip cant be s"are% Eshir!a& i.e.* bet#een an(one but t"e ;or% an% servantFT> An% neit"er can ;or%s"ip ErubbyaF be s"are%. !"us it is as a result o$ t"at E%ivineF Form accor%ing to #"ic" 'uman being #as create% t"at Et"e #an%ererF see+s to $lee $rom ot"er people* rat"er t"an an( o$ t"e ot"er creatures. For not a single one o$ t"e ot"er creatures "as ever claime% go%"oo%* eAcept $or t"is "uman species. So it is because o$ t"is t"at t"e #an%erer %oesnt #ant to see "is li+e

Eamong ot"er peopleF. station o$ this Journe(. /eople o$ 2o%. As $or t"e

!"is is t"e spiritual ...an% t"is is t"e

t"is E#il%F lan% is t"at t"ere is not a soul Eor a breat"& nafsPnafasF in it* eAcept $or t"e ?reat" o$ t"e AllB)ompassionateT> So #"en a "uman being #ors"ips "is

#an%ering o$ t"e elite E!hussF among t"e

#an%ering

o$

t"e

;or% in E#il%F lan% li+e t"is* "e $in%s t"at intimac( an% companions"ip* an% #it" it relie$ $rom t"at loneliness "e $elt bac+ in civili,ationT An% "e $in%s pleasure an% a

commonalit( Eal ummF among t"em* t"e occasion $or t"eir #an%ering is 2o%s sa(ing E2:& 3F& & My ser%ants (ho ha%e faith4surely My )arth is %ast# so let them (orship Me1 So t"e( began to re$lect on #"at #as =God<s @art"*> an% t"e( conclu%e% t"at it #as all t"e unoccupie% eart" Eard ma(t* in legal termsF #it"out an( o#ner but 2o%. For t"at lan%* $ar $rom an( cultivate% an% civili,e% places* is especiall( 2o%sN it is attribute% solel( to 'im* #it"out an( E"umanF associate. K...L An% t"e lan% $ar $rom civili,ation is $ree $rom E"uman encroac"mentF. !"ere$ore t"ose E2o%B see+ersF sai%& =!"e eart" in #"ic" 2o% or%ere% us to #ors"ip must "ave some special c"aracteristicHan% t"e onl( c"aracteristic o$

bliss$ul $eeling in "is "eart* in "is being all alone. All o$ t"at is $rom t"e in$luence o$ t"at ?reat" o$ t"e AllB)ompassionate t"roug" #"ic" 2o% =breat"es out> an% reveals o$ 'imsel$ Enaffasa bihi anhuF t"ese EstatesF #"ic" t"at person coul% not $in% among t"e su$$ering an% anguis" an% %istress o$ t"e eart" t"at is s"are% E#it" ot"er "umansF. So t"is is #"at le% t"e common $ol+ among t"e people o$ 2o% to ta+e up Wan%ering. !"en Eonce t"e( "a% starte%F t"e( sa# in t"is E#il%F eart" Signs an% #on%ers an% lessons #"ic" calle% t"em to re$lect on #"at

53

mig"t be %ue to t"e IingP8#ner o$ t"is eart". So 2o% illumine% t"eir "earts #it" t"e ;ig"ts o$ inspire% +no#ing. An% 'e opene% up $or t"em* in t"eir re$lection on t"ese Signs an% In%ications K...L a /rop"etic in"eritance $rom 'is sa(ing Eat t"e beginning o$ SOrat alBIsrQF& Fraise be to the &ne (ho too! +is ser%ant by ni'ht I,,,J so that He mi'ht cause him to see amon' &ur Si'ns E0<&0F. E;i+e t"e /rop"et in "is AscensionF* t"e #an%erers among t"e servants o$ 2o% %irectl( #itness among 2o%s Signs an% /ro%igies t"ings t"at increase t"em in t"e strengt" o$ t"eir $ait" an% t"eir souls* an% in t"eir inner a#areness o$ 2o% an% 'is 4elations an% 'is ;ovingmerc( an% )ompassion $or 'is creatures& !"us #"en t"e( see t"e pea+ o$ a to#ering mountain t"e( are remin%e% o$ t"eir o#n EspiritualF %ignit( an% sublimit(* suc" t"at t"e( %o not see+ $rom 2o% an(t"ing but t"e =?reat"s> Eor =instants>& anfasF* #"ic" means

being alone #it" 'im* #it"%ra#n Ein spiritual retreat* !hal(aF $rom t"eir $ello#s so as to avoi% being %istracte% $rom t"ose Einspire% %ivineF ?reat"s. An% #"en t"e( are in t"e %ept"s o$ a gorge or in one o$ t"e can(ons* t"at remin%s t"em o$ t"eir servant"oo% an% "umbleness beneat" t"e omnipotent Mig"t o$ t"eir )reators 4ule. So t"e( are "umble b( t"emselves* an% t"e( recogni,e t"eir true eAtent an% come to +no# t"at #"atever eminence t"e( reac" is onl( t"roug" God<s 2race an% provi%ential )aringHnot t"roug" an(t"ing t"e( %eserve. !"en #"en t"e( stan% b( t"e oceans s"ore* t"e sea remin%s t"em o$ t"e in$inite eAtent o$ 2o%s Ino#ing an% 'is MaJest( an% ;ovingmerc(. An% #"en t"e( regar%* stan%ing neAt to t"at immensit(* t"e #a( t"e #in%s cause t"e #aves to cras" an% pla(* t"at remin%s t"emHin regar% to 2o%Ho$ t"e

5<

contrast an% interpla( an% interconnections o$ t"e various %ivine -ames.... !"us 2o% opens up an% reveals to t"em* in t"eir innermost selves* #a(s o$ +no#ing 'im t"at t"e( coul% onl( attain t"roug" t"eir #itnessing o$ t"at ocean %uring t"eir Wan%ering. o$ 2o%T Finall(* t"ere are t"e marvelous t"ings t"at "appen to t"em #it" regar% to t"e #il% animals see+ing out t"eir compan( an% gro#ing close to t"em. So among t"em are t"ose #"o spea+ to t"e animals in t"eir o#n language* an% t"ose #"o un%erstan% t"e animals communication an% #"o can see "o# t"e( are #ors"ipping 2o%. All t"at onl( increases t"eir o#n eagerness an% e$$orts to $ollo# an% serve t"eir ;or%. !"ere are a great man( stories o$ t"at in t"e boo+s o$ t"e Su$is* an% i$ t"is boo+ #ere not $ocuse% on %ivine secrets an% $orms o$ +no#ing* #e #oul% "ave An% t"is greatl( increases t"eir glori$ication an% praises

mentione% some o$ t"e stories an% marvelous "appenings #e ourselves #itnesse% %uring Et"e perio% o$F our o#n #an%ering an% associating #it" t"ese people.... Ibn Arabs $ollo#ing c"apter on =2iving up t"e Eillusion o$ sel$B%irecte%F !raveling> Etar! al safarF is %ramaticall( s"orter* in%ee% one o$ t"e brie$est c"apters in t"e entire FuthtHbut its lengt" is clearl( not a measure o$ its signi$icance. 4at"er* its ver( brevit( seems to suggest somet"ing o$ t"e %ramatic clarit( an% trans$orme% perspective t"at is reveale% b( moving up#ar% t"roug" #"at one mig"t call t"e =vertical> aAis o$ t"is spiritual vo(age* to#ar% reunion an% imme%iate #itnessing o$ t"e true nature o$ all our traveling& Cha&ter 346: 7n the S&iritual 0no$le%ge of the Station of )ban%oning Traveling ...2o% sai%& +e is (ith you all (here%er you are E <&7F* so traversing %istances involves eAtra trouble* in%ee% a particular e$$ort. For not"ing is moving me eAcept $or m( see+ing 'im& i$ I %i% not ma+e 'im m( goal an% t"e

56

obJect o$ m( see+ing t"roug" t"is #an%ering an% t"is Journe(* t"en I #oul%nt be see+ing 'im. ?ut 'e "as alrea%( in$orme% me t"at 'e is #it" me in t"e state o$ m( motions an% c"anges* Just as 'e is #it" me in t"e state o$ m( stan%ing still.... W"( s"oul% I roam about H#"en moving in or%er to attain 'im is a sign t"at one "asnt (et $oun% 'im in stillnessR !"ere$ore I see+ 'is Face in t"e place #"ere I am stan%ingT55 An% #"en I "ave recogni,e% 'im t"ere...'is -ames see+ me* instea% o$ me see+ing t"emN an% t"e ;ig"ts Eo$ 'is presenceF ta+e me as t"eir goalHI %ont E"ave toF aim $or t"em.... For remaining still is pre$erable to Eor =comes be$ore>& a(l minF moving.... 2o% %i% not or%er us Eat <5&:F to ta!e +im as 2our3 A'ent1 E(a!l& i.e.* as someone to act in our placeF eAcept so t"at (e mig"t remain still* #"ile 'e is t"e 8ne #"o ta+es care o$ t"e a$$air o$ 'is servant* bringing in $ull measure Allu%ing to t"e $amous verse& ...Hhere%er you all may turn0 there is the Face of God E2&00 F.
55

ever(t"ing 'e "as %estine% to be$all us. So even i$ #"at be$alls t"e servant is traveling an% moving* let God be t"e one #"o bears "im on t"e litter o$ %ivine )aringH#"ile t"e servant remains in t"at con%ition o$ stillness #"ere "e is. !"en "e #ill not even eAperience an( tiring movement* being in repose* s"a%e% an% serve% Eb( 2o%FT !"is is t"e Journe( o$ t"e one #"o "as aban%one% traveling* even #"en "e is %estine% to Journe(T -o# #e "ave taste% bot" t"ose states* an% #e "ave seen t"at stillness is pre$erable to movementHan% greater in t"e a#areness Eo$ 2o%F t"at comes $rom t"e s"i$ting o$ t"e states coming over us at ever( breat"Pinstant. For t"ere is no escaping t"at s"i$ting Eo$ t"e statesF #it"in us& t"at is a pat" t"at is al#a(s bringing somet"ing ne#* in #"ic" #e are le%* rat"er t"an ma+ing our o#n #a(.... ... K!"ere$oreL moving to#ar% 'im is t"e ver( essence o$ not +no#ing 'im* an% stillness

5:

#it" 'im is t"e ver( essence o$ +no#ing 'imT So be* accor%ing to #"at be$alls (ouT

70

;IS!@-I-2
,,, Surely in that are Si'ns for the people (ho are 2truly3 hearin'1 E00&3<* 03&3 * 50&25F And God brou'ht you all out of the (ombs of your mothers0 understandin' nothin'0 and +e 'a%e you all hearin' and eyes and hearts4 that perhaps you mi'ht 'i%e than!s, SOrat alB -a"l* 03&<6 And (hen they hear (hat has been sent do(n to the Messen'er0 you see their eyes fillin' (ith tears0 because of (hat they ha%e reco'niAed of the TruthB from the Truly $eal Eal +a""F ....

70

SOrat alB MQi%a* &65

72

!"is 1uranic verse beauti$ull( summari,es a sort o$

)"apter !#o

recurrent para%oA t"at "as pu,,le% ever( stu%ent o$ Ibn Arab $rom time to time. 8ne nee% onl( recall* $or eAample* "is classic %iscussion o$ t"e =Wis%om o$ t"e 'eart> o$ t"e true spiritual Ino#ers Et"e urafF in t"e central c"apter on S"ua(b in "is Fuss al +i!am* #"ere t"is same verse $igures so prominentl(. 57 I$* $rom t"e #i%er 1uranic metap"(sical point o$ vie# so #ell illustrate% in t"at $amous c"apter* it ma( be true t"at all "uman perception an% all eAperience is ultimatel( t"eop"an(* 5 it is even S Or a 1 Q$ * 0& 5 < !o limit t"e number o$ $ootnotes* re$erences to t"e man( Arabic passages $rom t"e Futht translate% "ere in )"apter !#o are usuall( given Ein parent"esesF toget"er #it" t"e actual translation an% "ave been restricte% to t"e c"apter number an%* in parent"eses* t"e volume an% page numbers o$ t"e translate% passage in t"e mo%ern 8. Ga"(a )airo critical e%ition. )ertain recurrent +e( Arabic terms Eadab0 hl* nafs* etc.F #it"out an( suitable @nglis" eDuivalent "ave been eAplaine% in a $ootnote at t"eir $irst occurrence an% are t"en use% in italics #it"out an( $urt"er eAplanation. !o cite onl( t#o o$ t"e more eAplicit statements o$ t"is perspective in t"e Futht& =...-o# t"e !rul( 4eal Eal +a""F is t"e Vision EbasarF o$ t"e #orl%* an% 'e is t"e Seer E al $<F Ein t"e mirror o$ all create% t"ingsF* ...an% ever(t"ing t"at appears is a sign pointing to t"e Seer* W"o is t"e !rul( 4eal. So re$lect Han% +no# #"o (ou reall( areT> Ec"apter 5<0P III K?eirut e%.L*
5 57

Listening& )ontemplation an% t"e /uri$ie% 'eart

Surely there is a $eminder in that for (hoe%er has a heart0 or listens attenti%ely0 (hile heB+e is (itnessin',,,

75

more in%isputabl( trueHas "is %istinction in t"at c"apter bet#een t"e rare enlig"tene% Ino#ers an% t"e rest o$ "umanit( pointe%l( ac+no#le%gesHt"at #e %ont usuall( eAperience t"ings t"at #a(* t"at $or man( o$ us t"ere is a noticeable gul$ in our lives bet#een rare moments o$ true contemplative pra(er an% our or%inar( states o$ perception. An% t"at gul$ o$ten seems too muc" to bri%ge b( our o#n e$$orts* #"et"er o$ pra(er or ot"er $orms o$ spiritual practice& i$ #e "ave some intuition o$ #"at t"e inner li$e o$ t"e S"a(+"s enlig"tene% Ino#ers mig"t be li+e* it is probabl( base% on a $e# special moments o$ grace* on a memorable but ep"emeral state EhlF* not a lasting* $ull( reali,e% spiritual station Ema"mF. /ut simpl(* t"en* #"at is it about t"is "eartHor rat"er* ho( is itRHt"at can so miraculousl( trans$orm perception into contemplation* ever(%a( eAperience into t"eop"an(* t"e #or%s an% movements o$ ritual into t"e ine$$able realit( o$ pra(erR As t"e 1uran repeate%l( insists* eac" o$ us surel( "as ="a% a "eart>Hbut #"at is it t"at so rarel( an% un$orgettabl( ma+es t"at "eart trul( =#itnessing> EshahdF* activel( an% consciousl( p. 775F. =!"ere$ore t"e ga,e o$ Eever(F person #"o loo+s never leaves 2o%* nor is it even possible $or it to %o so....> Ec"apter <5* Duestion 3<F.

contemplating t"e !rul( 4eal* so t"at our transient a#areness is trans$orme% into true pra(er an% remembrance o$ 2o%R !"at trans$ormation o$ ever(%a( eAperience into reali,e% t"eop"an(* #"enever an% "o#ever it occurs* is al#a(s a m(sterious %ivine =opening> EfathF or illumination* so it is not surprising t"at Ibn Arabs most %etaile% an% e$$ective %iscussions o$ t"at central Duestion o$ spiritual practice are scattere% t"roug"out t"e immense recor% o$ "is o#n personal =Meccan 8penings> Eal Futht al Ma!!iyyaF. ?e$ore beginning to eAplore "is un$ol%ing %iscussion o$ t"e secrets o$ pra(er an% t"e "eart in t"e opening c"apters o$ t"e Futht* "o#ever* it is necessar( to summari,e a $e# essential $eatures o$ t"e broa%er %evelopment o$ t"is problem in t"e 1uran an% t"e "a%it"* since t"at basic scriptural bac+groun%* as al#a(s* is presume% t"roug"out t"e S"a(+"s o#n teac"ings.

I. The Heart in the Quran an% Ha%ith:

!o begin #it"* it #oul% be %i$$icult to eAaggerate eit"er t"e centralit( or t"e compleAit( o$ t"e 1uranic re$erences to t"e ='eart> in t"is eAten%e% metap"(sical an% epistemological sense* as t"e locus o$ our a#arenessHan% even more $reDuentl( o$ our ignoranceHo$ t"e %ivine /resence. !"e Arabic noun* al

77

"alb* appears some 052 times Eonl( t#o or t"ree o$ t"ese possibl( re$erring to t"e bo%il( organF* $ar more t"an suc" closel( relate% terms as fu<d or lubbPalbb Ebot" occurring siAteen timesF. !"e contrast bet#een t"e 1uranic treatment o$ t"e "eart an% t"e %iscussion o$ an( number o$ closel( relate% terms or rootsHsuc" as sadr E=breast>F* a"l E=intellect> or =un%erstan%ing>F* nafs Ein t"e sense o$ =soul>F* sarra E=innermost or sel$>F* etc.Honl( #it" serves t"is to "ig"lig"t t"e epistemological compre"ensiveness an% peculiarl( di%ine $ocus connection associate% particular 1uranic eApression. !(picall( enoug"* Ibn Arabs o#n #i%el(

0F

!"e 1uran repeate%l( emp"asi,es 2o%s

eAtraor%inar( closeness an% proAimit( to t"e "uman "eart Ee.g.* at 6&27* +e passes bet(een the man and his heartF* as #ell as t"e uniDuel( allBencompassing %ivine +no#le%ge o$ (hat is in their hearts E7&33* 55& 0* etc.F. 2F !"at %ivine a#areness o$ #"at is in t"e "eart eAten%s in particular to peoples innermost intentionsHespeciall( in contrast to t"eir #or%s an% ostensible actions. !"at is one important in%icator* along #it" eac" o$ t"e $ollo#ing points* t"at consi%erabl( more t"an abstract epistemolog( is involve% "ere& $rom t"e 1uranic perspective* a spirituall( crucial %imension o$ t"e "uman "eart is t"e integral involvementHtoget"er #it" 2o% Ho$ our o#n in%ivi%ual #ill an% intimate intentions* #"ic" are portra(e% as some"o# inseparable $rom t"e %egree an% nature o$ our a#areness o$ t"e %ivine. In conseDuence* t"e 1uran can even spea+ o$ t"e "eart Eas more commonl( o$ t"e soul* al nafsF as t"e en%uring in%ivi%ual sel$ or ongoing seat o$ our moral an% spiritual responsibilit(* as at 2&22 & ...+e (ill call you to account for (hat your hearts ha%e earned. 5F /er"aps most obvious o$ all in t"e 1uran is t"e consistent stress on t"e di%ine responsibilit(* in%ee% t"e ongoing

scattere% %iscussions o$ t"e "eart* #"en #e loo+ at t"em more closel(* turn out to be %ictate% not so muc" b( various earlier Islamic tra%itions E#"ic" "a% Duic+l( %evelope% multiple tec"nical meanings $or eac" o$ t"ese %i$$erent termsF as b( "is o#n pro$oun% re$lection an% me%itation on t"e $ull compleAities o$ t"is original 1uranic usage. 'ere #e must $ocus on onl( a $e# central $eatures o$ t"e 1uranic %iscussions o$ t"e "eart t"at are %irectl( relate% to t"e problem #it" #"ic" #e began* an% #"ic" are usuall( assume% eac" time Ibn Arab brings up t"at term.

%ivine Activit(* eApresse% in all t"e %i$$erent states o$ our "earts* inclu%ing especiall( our recurrent $ailures to remember 2o%. In t"is respect* as t"ose $amiliar #it" t"e 1uran #ill recogni,e* t"e larger metap"(sical para%oA #"ic" opene% t"is %iscussion is certainl( not* to begin #it"* Ibn Arabs o#n invention& almost "al$ o$ t"e 1uranic re$erences to t"e "eart %irectl( mention 2o%s responsibilit( $or t"e "earts c"anging states* o$ten #it"out an( eAplicit re$erence to t"e s"are% role o$ t"e "uman =actor.> 7F In several $amous 1uranic passages* repeate%

t"ese special states o$ enlig"tene% "earts are limite% to #"at in conteAt usuall( seems li+e a ver( small an% elect group& Mu"amma% an% ot"er %ivine prop"ets* certain o$ t"eir %isciples or saints* or some o$ t"e blesse% in t"e 2ar%ens o$ /ara%ise. F Wit" $ar greater $reDuenc(* t"e 1uran re$ers instea% to 2o%s sealing* veiling* "ar%ening* loc+ing* bin%ing* closing* or $rig"tening "eartsHto "earts t"at as a result Eo$ t"eir o#n mis%ee%s or t"e %ivine reactionF are =sic+> or =blin%> an% =su$$ering.> !(pical o$ t"is %isproportionate emp"asis are t"e man( 1uranic re$erences to "earts t"at =$ail to un%erstan%> El yaf"ahnF* $ar more $reDuentl( t"an to t"ose #"o %o properl( perceive t"e %ivine Signs* #"ose "earts are =un%erstan%ing> E"ilnF. In t"e 1uran* t"ere$ore* t"e star+l( contrasting %imensions an% potentialities o$ t"e "uman "eart #it" #"ic" #e began are* i$ an(t"ing* even more pre%ominant an% vivi%l( %ra#n. !"e 1uranic account o$ t"e "eart an% its situation is repeate%l( cast in an intensel( %ramatic an% unavoi%abl( eAistential $orm. !"at intrinsic inner %rama is certainl( presuppose% in eac" o$ Ibn Arabs o#n %iscussions o$ t"e

t"roug"out Su$i literature an% relate% eApressions o$ popular piet(* t"e enlig"tene% or %ivinel( supporte% "eart E#"et"er in t"is #orl% or t"e neAtF is sai% to be t"e locus o$ true 4emembrance o$ 2o% Edhi!r Allh* at 05&26F an% t"e grace o$ %ivinel( besto#e% /eace an% !ranDuilit(* as #ell as t"e receptacle $or t"e sen%ing %o#n o$ t"e Spirit* 2abriel an% ot"er special acts o$ %ivine support.53 ?ut t"e 1uranic re$erences to For ot"er verses Ebesi%es 0&5<F connecting t"e 'eart #it" dhi!r or 4emembrance o$ 2o%* see 6&2* 05&26* 06&26* 5:& 22B25N $or %ivine strengt"ening an% support or "armoni,ation o$ 'earts* see verses 2&:<* 5&005* 6&00* 6&35* 06&07* 26&00* <&2<* 37&00N $or t"e beati$ic =tranDuilit(> Eitmi<nn al "albF o$ t"e 'earts o$ t"ose #it" pure $ait"* see verses 5&023* &005* 6&00*
53

05&26B2:* 03&003* an% 76&7 Eon t"e sa!naF.

73

"eart* #"atever t"e particular language or conteAt o$ eac" %iscussion. 3F Against t"at s"arpl( %ra#n %ramatic bac+%rop* t"e 1uranic verses t"at in%icate t"e actual #a(s or con%itions $or us to move $rom t"ese =negative> or perverse states o$ t"e "uman "eart to $ull a#areness o$ 2o% an% t"e correspon%ing %ivine /eace an% un%erstan%ing are relativel( $e#* but certainl( all t"e more #ort" noting& t"ese practicall( %ecisive verses inclu%e re$erences to t"e =so$tening> an% ="umbling> or =puri$ication> an% =strengt"ening> o$ "earts* to t"e necessit( o$ a =soun%> or =repentant> or =min%$ul> "eart E"alb salm or munbF* an% so on.5< <F Finall(* as can be seen Duite clearl( in t"e numerous 1uranic verses re$erring to t"e creation or %ivine besto#ing o$ t"e "uman spiritual $aculties o$ "earing EsamF* vision EbasarF an% t"e =+no#ing "eart> Efu<d* t"e locus o$ true un%erstan%ingF Hinclu%ing verse 03&<6 in t"e epigrap" to t"is )"apter* an% man( ot"er similar versesHit is note#ort"(* at least $or Ibn Among t"e verses on puri$ication o$ t"e 'eart Eeit"er b( 2o% or b( t"e in%ivi%ualF* see &70* 6&00* 23&6:* 55& 5* 5<&67N an% $or t"e ="umbling> or =so$tening> o$ t"e =soun%> an% =min%$ul> "eart* verses 6&2* 22&52* 22&5 * 22& 7* 0&55* <&03.
5<

Arab* t"at t"e 1uran t(picall( lists "earing first* even be$ore sig"t or un%erstan%ing . For Ibn Arab* at least* t"is seems to allu%e above all to t"e central 1uranic t"eme o$ t"e primor%ial %ivine covenant an% Duestioning o$ all "uman spirits* at t"eir ver( creation* be$ore t"eir being sent %o#n to bo%il( eAistence Et"e $amous Am I not your =ord.* at <&0<2F. !"us in "is eAtraor%inar( account o$ t"e beati$ic state o$ t"e souls entering t"e 2ar%en Ein c"apter 3 o$ t"e FuthtF* =listening>Hin t"e sense o$ pure spiritual perception an% receptivit(His again t"eir essential innermost state& For 'e began 'is creating us b( Spea+ing* #"en 'e sai% =8eT>. 'ence t"e $irst t"ing t"at #as ours $rom 'im #as EourF listening EsamF. ti%ingsT Ha%ith on the Heart: 9nli+e t"e case #it" man( topics in t"e Futht* t"e /rop"etic sa(ings or "a%it" $avore% b( Ibn Arab in "is %iscussions o$ t"e "eart are s"ort an% to t"e point. E!"is is partl( An% so 'e conclu%e% #it" Et"is beati$icF listeningH#"ic" is o$ t"ese 2oo%B

7<

because* as #e s"all see* t"e S"a(+"s allusions to t"e puri$ication o$ t"e "eart $reDuentl( occur in connection #it" more concrete* practical aspects o$ Islamic #ors"ip an% ritual.F As rea%ers o$ an( o$ t"e S"a(+"s #or+s are #ell a#are* eac" o$ t"ese "a%it" t(picall( serves as a "ig"l( con%ense%* pe%agogicall( pointe% summar( o$ man( relate% verses an% concepts in t"e 1uran. Almost all o$ t"ese particular "a%it" #ere alrea%( #i%el( use% #it"in earlier Su$i tra%ition* an% several o$ t"em s"oul% alrea%( be $amiliar to rea%ers o$ t"e Fuss an% ot"er @nglis" translations o$ Ibn Arabs #ritings. 'o#ever* re$lecting on t"e inner connections o$ t"ose sa(ings #"en t"e( are vie#e% toget"er* in t"e $ollo#ing summar(* "elps to "ig"lig"t not onl( t"eir t"ematic %ensit( an% mnemonic e$$ectiveness* but also t"eir relativel( greater emp"asis Ecompare% #it" t"e aboveBmentione% 1uranic verses about t"e "eartF on t"e crucial %imensions o$ spiritual practice an% reali,ation.

pulls toget"er %o,ens o$ t"e 1uranic verses Just mentione%* po#er$ull( representing t"e constant upsB an%B%o#ns o$ our inner eAperience* t"e contrasting roles o$ t"e %i$$erent %ivine -ames o$ MaJest( an% ?eaut( EJall an% JamlF eApresse% an% reali,e% t"roug" t"at eAperience* t"e =everBrene#e% t"eop"anies> Eta-alliytF o$ t"ose contrasting %ivine attributes* an% t"e realit( o$ 2o%s ultimate control o$ t"at panopl( o$ everBc"anging inner states. /er"aps t"e most $reDuentl( cite% sa(ing about t"e "eart in all o$ t"e S"a(+"s #or+s is t"e $amous canonical hadth "uds E=%ivine sa(ing>& one in #"ic" t"e %ivine Voice spea+s in t"e $irst person* as in t"e 1uranF& = My earth and My hea%en do not encompass Me0 but the heart of My ser%ant (ho has faith does encompass Me .> E8$ten t"is #as summari,e% b( various Su$is in t"e brie$er $ormula* =!"e "eart o$ t"e person o$ $ait" is t"e !"rone o$ t"e AllBMerci$ul>& "alb al mumin arsh al $ahmn,F Ibn Arabs o#n un%erstan%ing o$ eit"er o$ t"ese sa(ings is o$ course inseparabl( relate% to t"e eDuall( $amous "a%it" t"at $igures so prominentl( in t"e

=The heart of the person of faith is bet(een t(o of God<s Fin'ers.> !"is canonical "a%it" is %epicte% as t"e response to Ais"as as+ing t"e /rop"et #"et"er "e #as ever a$rai%. !"is beauti$ull( succinct image concretel(

76

opening c"apter o$ t"e Fuss an% t"roug"out t"e S"a(+"s #ritings* %escribing A%ams "aving being create% =accor%ing to t"e $orm o$ t"e AllBMerci$ul> E al srat al $ahmn3.

II. The 7&ening of the Heart in The Meccan Illuminations:

Ibn Arabs gra%ual unveiling o$ "is o#n reali,ation an% un%erstan%ing o$ t"e "eart in t"e opening sections o$ t"e Meccan Illuminations is a beauti$ul illustration o$ "is uniDue met"o%s o$ spiritual pe%agog( in t"at #or+Hmet"o%s t"at are consciousl( base% on "is o#n un%erstan%ing o$ t"e nature an% %ivine un%erpinnings o$ t"at realit( o$ t"e "eart #"ic" literall( ma+es us #"at #e are& $or t"e "eart as "e simpl( puts it* =is insn*> is t"e ver( inner realit( o$ $ull( reali,e% "uman being. 'is met"o% o$ teac"ing t"ere is not t"e elaboration o$ a single t"eor( or s(stem t"at coul% some"o# be a%eDuatel( summari,e%* but rat"er t"e intentionall( poignant an% revelator( scattering o$ allusions to t"at one 4ealit( in a #a( t"at closel( mirrors t"e actual process o$ spiritual eAperience an% gro#t" in eac" o$ our lives.5: !"e +e( to t"at process o$ %iscover(* in eac" succee%ing See t"e translation an% %iscussion o$ "is o#n eAplanation o$ "is intentions* au%iences an% correspon%ing r"etorical an% compositional proce%ures* $rom "is Intro%uction to t"e Futht* in m( earlier essa( ='o# to Stu%( t"e Futht& Ibn Arabs 8#n A%vice*> in Muhyiddin Ibn Arab0 A Dommemorati%e Eolume* ES"a$tesbur(* @lement ?oo+s* 0::5F* pp. <5B6:.
5:

='earts rust li+e iron* 1uran.>

56

an% t"eir polis"ing is t"roug"

remembrance o$ 2o% Edhi!r AllhF an% recitation o$ t"e

=Were it not $or t"e eAcess o$ (our tal+ing an% t"e turmoil in (our "earts* (ou #oul% see #"at I see an% "ear #"at I "earT>

=8 !rans$ormer o$ "earts Ey mu"allib al "ulbF* +eep m( "eart $irm in Gour 4eligion.>

=M( e(es are sleeping* but m( "eart is a#a+e.> =E!rue spiritualF Ino#ing is a lig"t t"at 2o% proJects into t"e "eart o$ t"e Ino#er.>

=See+ t"e gui%ance Eistaft& as+ $or t"e fat(F o$ (our "eart* #"atever opinion ot"ers ma( give.>

!"e image o$ =rusting> in t"is connection re$ers bac+ to t"e $ollo#ing verse in t"e 1uran& ... and (hat they (ere ac"uirin' has rusted on their +earts E65&07F.

56

7:

c"apter o$ "is Futht* is not so muc" t"e %evelopment o$ ne# concepts Esince "is un%erl(ing metap"(sical perspectives are al#a(s present an% constantl( repeate%F* but rat"er t"e ne# meanings t"at eac" attentive rea%er constantl( %iscovers t"roug" our m(steriousl( activate% a#areness o$ t"e everBrene#e% re$lections o$ #"at Ibn Arab Ean% t"e 1uran an% "a%it"F are tal+ing about #it"in t"e c"anging $orms o$ our o#n eAperience* moment b( moment.70 For t"at reason #e s"all $ollo# t"e un$ol%ing o$ t"at teac"ing ver( muc" in t"e or%er t"at re$erences to t"e "eart actuall( appear in t"e Futht* beginningHas Ibn Arab "imsel$ -ot surprisingl(* given t"e aut"ors repeate%l( avo#e% inspiration an% intentions* t"e eAperience o$ stu%(ing t"e FuthtH%espite t"e more obvious out#ar% %i$$erences in structure an% r"etoricHis remar+abl( similar to t"e ongoing process o$ rea%ing t"e 1uran. Most obviousl(* no one can ever seriousl( claim to "ave =$inis"e%> rea%ing an( part o$ t"at boo+& in lig"t o$ t"e rea%ers o#n c"anging spiritual eAperiences an% learning situations* eac" c"apter continuall( reveals ne# $acets an% ne# t"ematic connections an% compleAities at eac" encounter. ;i+e#ise it is certainl( not surprising* $or an(one #"o "as spent muc" time stu%(ing t"is boo+* t"at no one Eto t"e best o$ m( +no#le%geF "as ever attempte% eit"er a st(listic imitation o$ its uniDue r"etoric an% structure or a compre"ensive commentar( o$ t"e +in% so $reDuentl( attac"e% to t"e Fuss al +i!am.
70

%oesH#it" "is evocation o$ "is o#n revelator( eAperiences o$ t"is realit( t"at un%erlie t"is an% all "is #ritings* an% #it" some o$ "is more abstract re$erences to t"at contemplative an% %ivinel( inspire% %imension o$ spiritual eAperience. !"e language o$ t"ose opening %iscussions ma( at $irst seem impossibl( $ar remove% $rom an(t"ing #e coul% possibl( encounter ourselvesN (et t"e S"a(+" gra%uall( moves on to %eeper an% %eeper p"enomenological allusions EishrtF t"at begin to a#a+en our intuitive a#areness o$ a +in% o$ +no#le%ge an% un%erstan%ing t"at in $act is constitutive o$ all t"at gives meaning to our lives in t"is #orl%. As #e s"all see* t"ose more p"enomenological* even anec%otal* passages are o$ten remar+abl( reminiscent o$ classical %iscussions o$ spiritual eAperienceH#"et"er in poetr(* prose or scriptureH$amiliar in t"e #or+s o$ m(stics an% artists #"o #ere #or+ing #it"in ot"er religious tra%itions. Ibn 8)rab9s -eginning: There $as no :no$ing in our heart of anything but !o%." !"e $irst mention o$ t"e "eart in t"e Futht is in a +e( autobiograp"ical poem at t"e ver( beginning o$ t"e boo+* part o$ Ibn Arabs $amous opening letter to "is !unisian Su$i $rien%*

t"e

s"a(+"

A,,

alBMa"%a#* eAplaining

t"e

spiritual

$ollo# m( Wa(* t"e angels #oul% not as+ (ou about t"e 4ealities Eo$ t"e %ivine -amesF* #"at t"e( areT>70 Cha&ter 3: The Heart as the House of !o%" an% Heart of -eing" In t"e opening poetic lines o$ t"e ver( $irst c"apter EI* 20 F* Ibn Arab calls on "is rea%er to =;oo+ at t"at 'ouse Eo$ 2o%F*72 #"ose unveile% ;ig"t is resplen%ent to puri$ie% "earts* to t"ose #"o see ItP'im t"roug"P#it" 2o% EbillhF* #it"out an( veil....> 4eturning to t"e openl( autobiograp"ical plane* t"at opening poem intro%uces Ibn Arabs celebrate% conversation at t"is inner ='ouse> or !emple o$ t"e 'eart bet#een "is eart"l( sel$ an% t"e image o$ "is true Sel$* a m(sterious %ivine =(out"> EfatF #"o reveals to "im all t"e spiritual secrets to be recor%e% in t"ese man( volumes o$ spiritual 8penings. 'aving =turne% t"e $ace o$ "is "eart to#ar% "is ;or%*> Ibn Arab is tol% b( t"is %ivine /erson Eat I* 223B2<F& !"is allu%es to t"e various Duestionings regar%ing our eart"l( ste#ar%s"ip o$ 2o%s ?lessings Eal nam* etc.F mentione% in bot" t"e 1uran an% relate% "a%it" accounts o$ t"e events o$ t"e 4ising. 8r %ivine =!emple> Ebayt AllhF& t"e Iaaba o$ t"e %ivine /resence* t"e ='eart o$ ?eing> E"alb al (u-dF.
72 70

circumstances an% motives $or composing t"is #or+. As t"at $amous passage Eat I* <0F ma+es clear* #"en t"e S"a(+" spea+s o$ t"e "eart in t"is #or+* "e is spea+ing $rom "is o#n %irect eAperience& e%erythin' in t"is immense boo+* "e insists* comes $rom a single revelator( eAperience* #"en a$ter continuall( +noc+ing at 2o%s gate Eo$ t"e "eartF* closel( attentive Emur"ib& a +e( term t"roug"out all "is %iscussions o$ t"e "eartF* not being %istracte%...* t"ere appeare% to m( e(e Ean% =m( essence> or =sel$>& aynF t"e splen%ors o$ 'is Face* until not"ing #as t"ere but t"at @ssence* so t"at I encompasse% a +no#ing o$ ?eing in #"ic" t"ere #as no +no#ing in our "eart o$ an(t"ing but 2o%. !"en $ollo#s a remar+able* almost outrageousl( boast$ul invitation $or eac" rea%er to plunge into t"e rest o$ t"is boo+& =I$ t"ose people* #"o are so strange Eal !hal" al 'harbF* #oul%

!"is Iaaba o$ Mine is t"e 'eart o$ being* an% M( !"rone Et"e #"ole universeF is a limite% bo%( $or t"is 'eart. -eit"er o$ t"em encompasses Me... but M( 'ouse #"ic" %oes encompass Me is (our "eart*75 #"ic" is t"e soug"tB$or 2oal Eal ma"sdF* %eposite% in (our visible bo%(. So t"ose circling aroun% (our "eart are t"e m(steriesPsecrets Eo$ t"e %ivine -amesF* #"o resemble (our E"umanF bo%ies circumambulating t"ese roc+s Eo$ t"e eart"l( IaabaF.... So Just as one #"o +no#s t"ose SecretsH#"o are circling about t"e 'eart #"ic" encompasses MeHis in t"e lo$tiest an% most resplen%ent o$ stations* so (ou E"uman beingsF "ave prece%ence over t"ose EangelsF circling t"e allBencompassing %ivine !"rone. For (ouB all are circling t"e 'eart o$ t"e ?eing o$ t"e #orl%& (ou are in t"e station o$ t"e secrets o$ t"ose #"o +no#.... For none but (ou E"uman Directl( allu%ing to t"e $amous %ivine sa(ing %iscusse% in section I above.
75

beingsF encompass Me* an% I "ave not reveale% M(sel$ in t"e Form o$ /er$ection to an( but your inner 4ealities. So reali,e t"e $ull eAtent o$ #"at I "ave $reel( besto#e% on (ou $rom t"e supernal Dignit(.... Gou are t"e receptacle Eanta al inF* an% I am I E(a an anF. So %o not see+ Me in (oursel$* lest (ou su$$er an% toilN an% %o not see+ Me outsi%e (oursel$* or (ou #ill "ave no pleasure. -ever stop see+ing Me* or (ou #ill su$$er torment. So %o see+ Me until (ou $in% Me* an% t"en ascen%T ?ut $ollo# t"e rig"t adab77 in (our see+ing* an% be everBpresent E#it" MeF as (ou set out on (our #a( o$ going Eto#ar% MeF. These ;(or%s< are only Hearts intent u&on the Door of the %ivine +resence"

I.e.* t"e appropriate inner spiritual attitu%e an% its eApression in rig"t action at eac" moment. E!"e transliterate% Arabic term is o$ten use% alone in subseDuent occurrences.F

77

In t"e $ollo#ing c"apter 2* #"ic" concerns t"e metap"(sical m(steries conve(e% b( t"e esoteric =science o$ letters*> Ibn Arabs re$erences to t"e "eart almost al#a(s occur in t"e course o$ epistemological %iscussions #"ere "e is tr(ing to eAplain t"e special nature o$ t"at %ivinel( inspire% +no#ing t"at is t"e original source o$ t"is arcane %iscipline. 'ere one can onl( Duote a $e# +e( passages $rom t"ose initial %iscussions Eat I* 2 0B 0F* #"ic" necessaril( appear some#"at abstract or m(sterious at t"is earl( point an% in t"is eAplicitl( autobiograp"ical conteAt& -o# it is t"e 4eal Eal +a""F $rom W"om #e ta+e t"is +no#le%ge* b( empt(ing our "earts o$ t"in+ing an% preparing t"em to receive t"e %ivine inspirations E(ridtF. It is 'e #"o gives us t"is matter $rom its ver( Source* #it"out an( summari,ing or con$usion Eas in poetic or intellectual inspirationF* so t"at #e +no# t"e 4ealities as t"e( reall( are* #"et"er t"e( be in%ivi%ual 4ealities Eo$ t"e %ivine -amesF* or ones t"at come into eAistence in combinations* or t"e %ivine 4ealities& an% #e

%o not "ave an( %oubt about an(t"ing concerning t"em. 8ur +no#le%ge comes $rom !"ere* an% t"e 4eal Eal +a""F is our teac"erH t"roug" preserve% in"eritance an% $rom t"e $rom prop"ets* error or protecte%

generalit( or Econ$usion #it"F eAternal $orm.... An% our s"are o$ t"at is in proportion to t"e purit( o$ t"e place Eo$ our "eartF an% our receptivit( an% a#areness o$ 2o%. A little later in t"e same c"apter EI* 2 all "is rea%ers& 8ur aim in t"is boo+ is to reveal t"e glimmers an% allusions an% intimations $rom t"e secrets o$ ?eing. For i$ #e #ere to spea+ $ull( an% openl( about t"e inner secrets o$ t"ese letters an% #"at is %eman%e% b( t"eir realities...* Eour #or+ #oul% never come to an en%F* since t"e( are among t"ose =Wor%s o$ 2o%> o$ #"ic" 'e "as sai%& If the sea (ere in! for the Hords of My =ord0 the sea (ould be dried up before the B 6F* "o#ever* t"e

S"a(+" goes on to "ig"lig"t t"e relevance o$ t"is inspiration to

Hords of My =ord (ould be e*hausted,... E06&00:F. !"is +in% o$ inspire% +no#ing* as "e points out* contains a secret m(ster( an% a remar+able allusion $or #"oever re$lects %eepl( on it an% comes across t"ese %ivine Wor%s. ?ecause i$ t"ese +in%s o$ +no#ing #ere t"e result o$ t"in+ing an% re$lection* "umanBbeing EinsnF coul% be circumscribe% in a s"ort perio%. ?ut instea%* t"ese acts o$ +no#ing arrive $rom t"e !rul( 4eal Eal +a""F* continuall( $lo#ing into t"e "eart o$ t"e EtrueF servant& t"e( are 'is %evote% spirits %escen%ing upon t"e servant $rom t"e #orl% o$ 'is 9nseen* t"roug" 'is ;ovingmerc(...an% from +is Fresence E06&3 F. For 2o% is perpetuall( besto#ing t"em an% continuall( $lo#ing $ort" #it" t"em* an% t"e =place> Eo$ t"e "eartF is li+e#ise continuall( receivingHeit"er +no#ing or ignorance. So i$ t"e servant Eo$ 2o%F is prepare% an% receptive* an% "as polis"e% an% puri$ie% t"e mirror o$
7

t"eir "eart* t"en t"e( reali,e t"at %ivine 2iving continuall( an% receive in a single instant #"at coul% never be boun%e% #it"in time.... =I "ave recor%e% t"ese inspirations in accor%ance #it" t"e comman% o$ m( ;or% t"at I receive%*> Ibn Arab continues EI* 237B3 F& For I %o not spea+ about an(t"ing eAcept b( #a( o$ EreportingF #"at I "ave "ear% E$rom 2o%FHJust as I #ill stop E#ritingF #"enever I am %irecte% to %o so. For our compositionsH t"is boo+ an% all t"e ot"ersHare not li+e ot"er boo+sN #e %o not $ollo# t"e proce%ure o$ Eor%inar(F #riters... E#"o $ollo# t"eir o#n aims an% %esires* or #"at is reDuire% b( a +no#le%ge t"e( #ant to communicate* at t"eir o#n %iscretionF. -o* #e are not li+e t"at in our #ritings. !"e( are onl( "earts intent upon t"e Door o$ t"e %ivine /resence7 * care$ull( !"is passage eAplicitl( recalls t"e speci$ic imager( o$ Ibn Arabs opening autobiograp"ical poem Duote% above. See also t"e longer %iscussion o$ t"e "eart as t"e =Door#a(> Eor =2ate*> bbF connecting 2o% an% t"e soul* in t"e translate%

atten%ing to #"at is opene% up to t"em t"roug" t"at Door* nee%( Efa"raF an% empt( o$ all +no#le%ge Eo$ t"eir o#nF.... So sometimes t"ere appears to t"em $rom be"in% t"at curtain a particular matter t"at t"e( "asten to obe( in t"e #a( t"at #as %e$ine% $or t"em in t"at )omman%. An% sometimes t"e( receive t"ings t"at are unli+e an(t"ing or%inaril( $oun% b( custom or t"in+ing or re$lection in out#ar% +no#le%ge...* because o$ a "i%%en correspon%ence t"at is onl( perceive% b( t"e people o$ spiritual unveiling. In%ee% sometimes it is even stranger t"an t"at& $or t"ings are given to t"is "eart t"at it is or%ere% to communicate* alt"oug" t"e person %oesnt un%erstan% t"em at t"is time* because o$ a %ivine Wis%om #"ic" is "i%%en $rom t"e people. !"ere$ore ever( person #"o composes accor%ing to t"is =receiving> $rom

2o% is not restricte% to un%erstan%ing t"at about #"ic" t"e( are spea+ing.... The +urifie% Heart an% S&iritual 1nveiling: -ot surprisingl(* $or Ibn Arab t"e process o$ true spiritual un%erstan%ing an% interpretation o$ Scripture or ot"er $orms o$ revelation reDuires a ver( similar +in% o$ prepare%ness an% receptivit( o$ t"e "eart* even i$ t"at process is $ar more common an% $amiliar. !"us some#"at later in t"e same c"apter 2 EII* <5B< F* in a %iscussion o$ "o# one s"oul% properl( go about %iscovering t"e inten%e% meanings o$ apparentl( obscure or ant"ropomorp"ic eApressions in reveale% Scripture* Ibn Arab again stresses t"e in%ispensable role o$ t"e "eart in t"e practical met"o%s a%opte% b( t"e =people o$ unveiling an% reali,ation> $or spirituall( un%erstan%ing suc" problematic or m(sterious %ivine sa(ings& We empt( our "earts o$ re$lective t"in+ing* an% #e sit toget"er #it" t"e 4eal E al +a""F on t"e carpet o$ adab an% spiritual attentiveness Emur"abaF an% presence an% rea%iness to receive #"atever comes to us $rom 'imHso t"at it is 2o% #"o ta+es care o$ teac"ing us b(

selections on pra(er $rom c"apter 70 belo#.

means o$ unveiling an% spiritual reali,ation. So #"en t"e( "ave $ocuse% t"eir "earts an% t"eir spiritual aspirations EhimamF on 2o% an% "ave trul( ta+en re$uge #it" 'imHgiving up an( reliance on t"e claims o$ re$lection an% investigation an% intellectual resultsHt"en t"eir "earts are puri$ie% an% open. 8nce t"e( "ave t"is inner receptivit(* 2o% mani$ests 'imsel$ to t"em* teac"ing t"em an% in$orming t"em t"roug" t"e %irect vision o$ t"e inner meanings o$ t"ose Eobscure scripturalF #or%s an% reports* in a single instant. !"is is one o$ t"e +in%s o$ spiritual unveiling. ... E!"roug" itF t"e( limit Et"e meanings o$ t"ese scriptural or prop"etic eApressionsF to (hat 2God3 actually intended by themHeven i$ t"at ver( same eApression occurs in anot"er report E#it" an entirel( %i$$erent inten%e% meaningF. For t"ere Et"ese i%entical #or%sF "ave anot"er meaning* among t"ose sacre%

%imensions o$ meaning* #"ic" is speci$ie% in t"at speci$ic act o$ #itnessing. 'o#ever t"is relativel( common an% $amiliar t(pe o$ unveiling o$ t"e proper spiritual meanings o$ scripture or revelation #it"in t"e puri$ie% an% receptive "eart* Ibn Arab cautions* is Duite %istinct $rom t"e relativel( rarer %ivine =A%%ressing> E!hitbF o$ ne# #or%s or #riting or ot"er inspire% messages inten%e% $or ot"ers Ebe(on% t"e initial recipientF* suc" as t"ose particular %ivine openings Ibn Arab "as been or%ere% to set %o#n t"roug"out t"e Futht itsel$. )ll of the Heart is a /ace": 1nveiling the Divine +resences I$ all t"is still seems %istant in%ee% $rom our usual $orms o$ +no#le%ge an% a#areness* t"e $ailure to reali,e t"is +in% o$ true communication an% trans$orming proAimit( to 2o%* Ibn Arab insists Eat II* 62B6 F* is %e$initel( not t"e $ault o$ t"e "eart itsel$& Gou s"oul% +no# t"at t"e "eart is a polis"e% mirror* t"at all o$ it is a $ace* an% t"at it never rusts. For i$ it "as been sai% to =rust> Eas in t"e $amous "a%it" t"at ="earts rust li+e iron...>F...*

t"at eApression onl( re$ers to #"en t"e "eart becomes connecte% an% preoccupie% #it" Esee+ingF +no#le%ge o$ #orl%l( matters EasbbF* an% t"ereb( %istracte% $rom its +no#ing o$ an% t"roug" 2o%. In t"at case its connection #it" #"at is ot"er t"an 2o% %oes obscure t"e $ace o$ t"e "eart* because it prevents 2o%s Sel$Bmani$estations Eta-alliytF $rom reac"ing t"e "eart. ?ecause t"e %ivine /resence is continuall( mani$esting Itsel$* an% one coul% not imagine an( =veil> $or t"at Sel$B mani$estation. ?ut #"en t"is "eart $ails to receive t"at Mani$estation in t"e prescribe% an% praise#ort"( #a(* because it "as receive% somet"ing ot"er t"an 2o% instea%* t"en t"at receiving o$ somet"ing else is #"at is re$erre% to as t"e =rust> an% =veils> an% =loc+> an% =blin%ness> an% t"e li+e Eall mentione% in t"e 1uranic verses on t"e "eartF. 'ere Eat II* 67F Ibn Arab goes on to eAplain in ver( abstract an% sc"ematic terms* using "is %istinctive* t"eologicalB

soun%ing tec"nical terminolog(* some o$ t"e un%erl(ing groun%s $or t"e apparent para%oA #it" #"ic" #e beganHt"at is* t"e obvious an% un%eniable Dualitative %i$$erences bet#een most o$ our or%inar( eAperience an% an(t"ing t"at #e mig"t even remotel( call moments o$ t"eop"an(. 'is eAplanation is t"at alt"oug" t"e 'eart in itsel$ is b( its ver( nature not"ing but t"e timeless =place> o$ t"e %ivine Sel$Bmani$estation* t"ose same eAperiences an% p"enomena can be subJectivel( perceive% at $our %i$$erent levels o$ increasing relative %istance $rom 2o%. It is essential to +eep in min% t"at S"a(+"s tec"nical %istinctions in t"is passage are meant to %escribe t"e possible #a(s #e can actuall( perceive or conteAtuali,e t"e same =obJects> o$ our eAperienceHin t"eir perceive% connection Eor lac+ t"ereo$F #it" 2o%Han% not %i$$erent +in%s or classes o$ p"enomena in t"emselves. For t"e "earts are eternall( an% unceasingl(* b( t"eir ver( primor%ial nature* polis"e% an% pure an% resplen%ent Emirrors o$ 2o%F. !"ere$ore ever( "eart in #"ic" t"e /resence o$ 2o% is mani$est inso$ar as t"e t"eop"an( o$ t"e %ivine @ssence Eal ta-alli al dhtF* or

<

E#"at t"e m(stics callF =t"e 4e% 4ub(>& t"at is t"e "eart o$ t"e per$ecte% "uman being* t"e EtrueF Ino#er Eo$ an% #it" 2o%F* t"e EpureF contemplator Eo$ 2o%FHan% t"ere is no ot"er t"eop"an( "ig"er t"an t"at. ?eneat" t"at is t"e t"eop"an( o$ t"e %ivine Attributes Ein #"ic" t"e "eart imme%iatel( grasps an% comes to +no# t"e various %ivine -ames mani$est in its eAperienceF. An% beneat" bot" o$ t"ose

brie$l( summari,e% "ere* %esigne% to bring out t"e essential connections or ="armonic correspon%ences> EmunsabtF bet#een t"e un%erl(ing 4ealities o$ t"ese %ivine Attributes an% Activities* an% t"eir actual eAempli$ications in eac" rea%ers o#n eAperienceHan% t"ereb( to initiate t"e trans$orming movement $rom veile% states o$ "ee%lessness to t"e unveiling o$ t"e "earts o#n innate +no#ing an% spiritual per$ection.

III. 1nveiling the Heart ;cha&ters 5=6><:

In c"apter 5 EII* 00 B00<F* in "is $irst %iscussion o$ t"e $amous "a%it" o$ =2o%s !#o Fingers> an% t"e relate% pra(er o$ t"e /rop"et $or t"e =!rans$ormer o$ "earts> to =$iA m( "eart in Gour 4eligion*> Ibn Arab ta+es up a +in% o$ inspiration an% a#areness o$ t"e "eart t"at* i$ muc" less spectacular* is also muc" closer to t"e actual realit( o$ our momentBb(Bmoment eAperience& namel(* t"e universal "uman a#areness o$ moral realities* an% t"e resulting con$licts* Ju%gments* an% =tests> Eto use t"e recurrent 1uranic eApressionF t"at continuall( occup( t"e %ivine t"eater o$ t"e 'eart. ...2o%s =turnin' o%er> Eta"lbF o$ t"e "earts E3&000F is 'is creating in t"em our concern

E"ig"er levels o$ t"eop"an(F is t"e t"eop"an( o$ t"e %ivine ActivitiesHbut Ein #"ic" t"ose actions areF still perceive% as being t"e /resence o$ 2o%. As $or an(one #"o %oes not Eperceive all t"e "appenings o$ t"eir eAperienceF as Sel$Bmani$estations $lo#ing $rom t"e /resence o$ 2o%* t"at is t"e "eart o$ a person #"o is "ee%less o$ 2o%* banis"e% $rom t"e proAimit( o$ 2o%. !"e un$ol%ing %iscussions o$ t"e "eart scattere% t"roug"out t"e rest o$ t"e Futht are essentiall( a vast p"enomenological ampli$ication o$ #"at Ibn Arab "as so

#it" goo% an% our concern #it" evil. con$lict o$ t"ese opposing

So

being 4ig"t 'an%s*> since all t"e %ivine Attributes are ultimatel( instruments o$ t"e allBencompassing %ivine ;ove an% )ompassion E$ahmaF. The Hearts Sensitivity to S&iritual +laces an% Influences: In c"apter 7* in t"e conteAt o$ praising t"e special spiritual blessings an% in$luences o$ Mecca* Ibn Arab goes on to mention Eat II* 020B27F a +in% o$ contemplation an% inspire% +no#le%ge o$ t"e "eart t"at is a bit less mun%ane* but still a remar+abl( po#er$ul an% #i%esprea% eAperience $or man( in%ivi%uals #"o to%a( are o$ten una#are o$ its %eeper religious roots an% signi$icanceHi.e.* t"e Duestion o$ our sensitivit( to t"e spiritual po#er o$ sacre% places& 8ne o$ t"e con%itions $or t"e person #"o +no#s t"roug" %irect vision* #"o is master o$ t"e stages an% mo%es o$ #itnessing t"e 9nseen spiritual realities Emashhid al 'hayb3* is t"at t"e( are a#are t"at places "ave an in$luence on sensitive "earts.... EAs "e goes on to eAplain "ere* onl( t"e in%ivi%ual entirel( un%er t"e in$luence o$ t"eir o#n perturbe% inner states* t"e shib al hl* coul% $ail to perceive t"is

#"enever t"e "uman being perceives t"e inclinations E!ha(tirF in t"e "eart* t"at is an eApression o$ 2o%s turnin' o%er t"e "eartHan% t"is is a +in% o$ +no#ing t"at t"e "uman being cannot +eep $rom "aving. Ibn Arab goes on to eAplain t"at t"e allusion to 2o%s =!#o Fingers> "ol%ing t"e "eart* in t"e #ell +no#n "a%it"* re$ers =to t"e spee% o$ its turning over bet#een $ait" an% reJection Eo$ 2o%F* #it" all t"at implies*> an% t"at t"e %ualit( o$ t"e t(o Fingers "ere li+e#ise re$ers to t"e opposing =inclinations to#ar% goo% an% evil.> 'o#ever* "e "astens to a%% t"at a particular spiritual =unveiling> reveals Ein #a(s "e onl( eAplains consi%erabl( later73F t"at t"ese m(sterious =!#o Fingers> are relate% to t"e $amous "a%it" concerning =both o$ 2o%s 'an%s !"is ver( important passage o$ c"apter 36 E V* pp. 5 7B 3F* regar%ing 2o%s ultimate =%uping> Ema!arF o$ Iblis* is %iscusse% an% partiall( translate% near t"e en% o$ section IV belo#. !"e crucial passage o$ t"e same c"apter on t"e nonB %ualism ultimatel( reDuire% b( true monot"eism Eat V* 535B3<F is also an important eAplanation o$ t"e pro$oun% signi$icance o$ t"e S"a(+"s pointe% allusion to t"e =t(o 4ig"t 'an%s> "ere.
73

po#er$ul %i$$erence in t"e spiritual intensit( o$ being o$ %i$$erent places.F ... ?ut as $or t"e per$ecte% person* t"e master o$ t"is spiritual stage Eshib al ma"mF* t"e( are able to %iscern t"is %i$$erence in t"e po#er o$ places* Just as 2o% %i$$erentiates bet#een t"em.... W"at a %i$$erence t"ere is bet#een a cit( most o$ #"ose buil%ings are t"e carnal passions Eshaha(tF an% a cit( most o$ #"ose buil%ings are E%ivineF Signs an% MiraclesT 'ere Ibn Arab seems to be allu%ing more speci$icall( to t"e =cities> or spiritual communities o$ "uman "earts. 'e t"en goes on to a%%ress %irectl( "is close spiritual $rien% in !unis* t"e S"a(+" Ma"%a# E$or #"om t"e entire corpus o$ t"e Futht #as originall( compose%F* an% to remin% "im o$ "is ineAplicable pre$erence $or spiritual retreat at a particular place in a cemeter( o$ !unis* #"ere "e $elt closer to t"e presence o$ alBI"a%irHan% eventuall( encountere% t"at ageless initiatic $igure. ...-o# m( $rien% +no#s t"at t"is Epo#er o$ spiritual placesF is %ue to t"ose #"o in"abit t"at place* eit"er in t"e present* suc" as some

o$ t"e noble angels or t"e pious spirits E -innF* or else t"roug" t"e spiritual intentions EhimmaF o$ t"ose #"o use% to in"abit t"em an% "ave passe% on* suc" as E...t"e "ouse o$ AbO Ga,% alB?astQm* t"e pra(erBroom o$ alBJuna(%* etc.F an% t"e places o$ t"e 4ig"teous Et"e SlihnF #"o "ave le$t be"in% t"is abo%e* but #"ose in$luences "ave remaine% be"in% t"em* so t"at sensitive "earts are in$luence% b( t"em. !"is is also t"e cause $or t"e in$luences t"at %i$$erent places o$ pra(er "ave on t"e intensit( o$ presence E(u-dF o$ t"e "eartHnot t"e number o$ t"eir bric+sT ... So #"oever %oesnt notice t"is %i$$erence in t"e spiritual presence o$ t"eir "eart bet#een t"e mar+etplace an% t"e place o$ pra(er is un%er t"e in$luence o$ t"eir passing hl* not t"e master o$ t"is spiritual station. ... In%ee% (our intensit( o$ presence E (u-dF is accor%ing to (our companions E-ulasF* $or t"e spiritual aspirations EhimamF o$ ones

30

companions "ave a tremen%ous in$luence on t"e "eart o$ t"e one #"o is t"ere #it" t"emH an% t"eir intentions are accor%ing to t"eir spiritual ran+s. ... So $or us* t"e a#areness o$ t"is matter* I mean t"e +no#le%ge o$ t"e spiritual in$luence o$ places an% t"e sensitivit( to its greater or lesser presence* is part o$ t"e completion o$ t"e master( o$ t"e Ino#er an% t"e "ig" %ignit( o$ t"at station* o$ t"e Ino#ers responsibilit( $or t"ings an% t"eir $acult( o$ spiritual %iscernment. 8$ course t"is particular case is onl( one small part o$ t"e larger Duestion o$ t"e spiritual presence or a#areness o$ t"e "eart* an% in c"apter 02 EII* 573F Ibn Arab allu%es to t"e spiritual eAemplar #"ose #or%s an% presence lie be"in% so muc" o$ "is o#n teac"ing& -o# EMu"amma%F allu%e% to somet"ing #"ic" t"e people o$ 2o% "ave put into practice an% $oun% to be soun%* an% t"at is "is sa(ing& =I$ it #ere not $or (our spea+ing too muc" an%

t"e turmoil in (our "earts* t"en (ou #oul% "ave seen #"at I see an% #oul% "ave "ear% #"at I "ear.> For "e #as single% out $or t"e ran+ o$ per$ection E!amlF in all t"ings* inclu%ing per$ection in servant"oo%* so t"at "e #as t"e absolute servant Eo$ 2o%F. ... An% Ais"a sai%& =t"e Messenger o$ 2o% use% to remember 2o% in all o$ "is states*> an% #e "ave "a% an abun%ant in"eritance $rom t"at. -o# t"is Econstant presence #it" 2o%F is a matter t"at speci$icall( involves t"e inner %imension o$ t"e $ull( "uman being an% our speec" E"a(lF* alt"oug" t"ings Eapparentl(F contra%icting t"at ma( appear in our actions* as #e "ave reali,e% an% veri$ie% #it" regar% to t"is spiritual stationHeven i$ t"at appears pu,,ling to someone #"o "as no +no#le%ge o$ t"e spiritual states. Fortunatel(* alt"oug" man( o$ t"e $orms or %egrees o$ pra(er an% contemplation evo+e% b( Ibn Arab mig"t appear at $irst glance to lie be(on% t"e usual range o$ our eAperience* or in

30

some cases* even be(on% our most ambitious aspirations* "e is also a master in evo+ing an% suggesting t"e $un%amental role o$ t"e %ivine activit( an% t"e provi%ential %ivine )aring t"at constantl( un%erlies ever( stage o$ t"is in%ivi%ual process o$ reali,ation. An% "e %oes t"is not Just in an abstract* metap"(sical terms* but o$ten* especiall( in t"ese Meccan Illuminations* in subtl( practical #a(s #"ose relevance an% meaning onl( become clear to rea%ers #"o are #illing to approac" t"is #or+ slo#l( an% attentivel( in terms o$ its subtle ec"oes an% implications in t"eir o#n eAperience. 'is language $or %escribing t"e p"enomena o$ grace an% t"e "umanB%ivine interactions* in all t"eir ric"ness* is surel( most $ull( %evelope% in t"e "un%re%s o$ later c"apters o$ t"e Futht on t"e various spiritual states* stations an% #a(stations* but alrea%( c"apter 27 EIII* 0<6B<:F mar+s one o$ "is $irst allusions to t"is practicall( central %imension o$ t"e problem t"at concerns us "ere& As $or t"ose "earts #"o are passionatel( in love Emutaashshi"aF #it" t"e E%ivineF ?reat"s* since t"e treasuries o$ t"e animating spirits Eo$ "uman soulsF are in love #it" t"e ?reat"s o$ t"e AllBMerci$ulHbecause o$ t"is
7<

inner connection an% correspon%ence Ebet#een t"e %ivine Spirit an% our "uman spiritsFHt"e Messenger o$ 2o% sai%& =!"e ?reat" o$ t"e AllBMerci$ul is coming to me $rom t"e Gemen.> !"is is because t"e animating Spirit Et"at gives li$e to our soulF is a E%ivineF ?reat"* an% t"e Source o$ t"ose breat"s* $or t"e "earts t"at are in love #it" t"em* is t"e ?reat" o$ t"e AllBMerci$ul #"ic" is $rom t"e =Gemen*>7< $or #"oever "as been ta+en $rom t"eir true 'omelan%* separate% $rom t"eir "ome an% resting place. !"ere$ore Et"at %ivine ?reat"F contains release $rom Et"e "eartsF oppression I.e.* $rom t"e =auspicious> or =$ortunate> or =rig"t> SourceHt"e spiritual ='omelan%> Ema(tinF o$ all souls. !"ere is an intentional pun "ere on t"e root meanings o$ t"e Arabic term al yaman. W"ile t"e centralit( o$ t"e image o$ t"is =?reat" o$ t"e AllBMerci$ul> mentione% b( t"e /rop"et in a $amous "a%it" is $amiliar to all rea%ers o$ Ibn Arabs Fuss* it is #ort" mentioning t"at t"ese particular "a%it" Ean% t"eir relate% #i%er metap"(sical implicationsF also un%erlie t"e compleA imager( o$ t"e =morning bree,es> an% ot"er signi$icant =gar%enB#in%s> t"at are one o$ t"e recurrent sets o$ esc"atological s(mbols t"roug"out later Islamicate m(stical poetr(* in /ersian* !ur+is" * 9r%u* etc.

32

an% t"e removal o$ mis$ortunes. W"ic" is #"( t"e Messenger also sai%& =surel( 2o% "as $ragrant breat"s Eor bree,es* nafahtF* so go to#ar% t"e $ragrant breat"s o$ (our ;or%T> The Listening Heart an% the +eo&le of the ?ight"& 8ne o$ t"e S"a(+"s most po#er$ull( moving evocations o$ t"e souls state o$ true pra(er an% a#areness o$ 2o% is in "is c"apter 70* on t"e =/eople o$ t"e -ig"t>Ht"e =-ig"t> in Duestion Ebase% on compleA allusions to a number o$ "a%it" an% 1uranic verses* as #ell as classical Arabic loveBpoetr(F being conceive% "ere as t"e inner state o$ mutual intimac( an% a#areness bet#een t"e "uman lover an% t"e %ivine ?elove%* "o#ever an% #"enever t"at contemplative state mig"t occur. In t"is remar+able intimate* speec"less %ialogue #it"in t"e "eart* it is t"e di%ine Voice t"at is spea+ing at $irst "ere EIV* 70B75F* %escribing t"e inner realit( o$ t"ese =nocturnal> pra(ers* o$ t"e $ull( reali,e% state o$ recollection o$ 2o% Edhi!rF&
76

So I am t"e 8ne reciting 76 My ?oo+ to t"e person pra(ing* t"roug" "is tongueHan% "e is t"e one #"o is listening* $or t"at is M( =nig"ttime conversation> EmusmiratF. An% t"at servant is t"e one #"o is ta+ing pleasure in M( Spea+ingHsuc" t"at i$ "e stoppe% Eto pon%erF t"e meanings Eo$ #"at I am sa(ingF "e #oul% be ta+en a#a( $rom Me b( "is t"in+ing an% re$lection. For #"at is essential $or t"e servant "ere is to listen attentivel( to Me* to %evote "is "earing entirel( to #"at I am sa(ing* until t"e point #"ere I am actuall( t"e 8ne in t"at recitingH as t"oug" I #ere reciting it to "im an% ma+ing "im listen to itHuntil I am t"e 8ne eAplaining M( #or%s to "im* translating its inner meaning !"e #or%s $or =reciting> in t"is passage are all %ra#n $rom t"e Arabic term Etil(aF usuall( limite% to t"e recitation o$ t"e 1uran itsel$ Et"e %ivine =?oo+> an% =Speec"> mentione% belo#F* #"ic" is a central element in t"e tra%itional $orm o$ Islamic ritual pra(er EsaltF& t"at stan%ar% recitation o$ certain 1uranic verses %uring t"e pra(er is assume% as t"e bac+groun% $or t"is sections %ivine reversal o$ t"e usual visibleHor au%ible Hroles in pra(er.

35

to "im. !"at is M( nocturnal conversing #it" t"e servant* so t"at "e ta+es "is +no#ing %irectl( $rom Me* not $rom "is o#n t"in+ing or consi%erations. For Et"e true spiritual Ino#erF is not %istracte% E$rom total attention to MeF b( t"e mentioning o$ t"e 2ar%en or o$ t"e Fire* o$ t"e Accounting an% 4evie#ing Eo$ our #or+s at t"e Ju%gmentF* or o$ t"is #orl% or t"e neAt. For t"at Eaccomplis"e% Ino#erF %oes not re$lect on eac" verse #it" "is intellect or investigate it #it" "is o#n t"in+ing. Instea% "e onl( listens attenti%ely Eallu%ing to t"e +e( verse at 0&5< #it" #"ic" #e beganF to #"at I am sa(ing to "im* (hile he is (itnessin' EMeF* present #it" Me* #"ile I ta+e upon M(sel$ t"e responsibilit( $or teac"ing "im.... In t"at #a( t"e Ino#er reali,es #it" complete certaint( +no#ings #"ic" %i% not come $rom #it"in "imsel$* since It #as $rom Me t"at "e "ear% t"e 1uran* $rom Me t"at "e "ear% Its
7:

eAplanation an% t"e commentar( on Its meanings* #"at I meant b( t"is or t"at particular verse or c"apter. !"at is t"e Ino#ers proper adab #it" me* "is care$ull( listening an% pa(ing "ee% to Me. So i$ I see+ "im out $or a nocturnal conversation concerning somet"ing* "e ans#ers Me imme%iatel( #it" "is presence an% rea%iness* an% "is imme%iate #itnessing. ... In%ee% i$ t"e %a#n comes along an% I "ave ascen%e% upon t"e !"rone7:...* M( servant !"e imager( "ere allu%es to t"e $ollo#ing $amous %ivine sa(ing t"at $orms t"e bac+groun% $or t"e entire prece%ing passage& =8ur ;or% %escen%s ever( nig"t to t"e "eaven o$ t"is #orl% #"en t"e last t"ir% o$ t"e nig"t remains* an% t"en 'e sa(s& I am the :in'1 Hhoe%er calls on Me0 I ans(er them, Hhoe%er as!s 2somethin'3 of Me0 I 'i%e to them, Hhoe%er re"uests My for'i%eness0 I for'i%e them.> !"is %ivine sa(ing is inclu%e% in Ibn Arabs o#n collection* t"e Mish!t al An(r Eno. 3* pp. 63B6< in t"e Frenc" translation b( M. VQlsanF* an% is recor%e% in almost all t"e canonical Sunni "a%it" collections. 'ere it ma( also "elp to recall t"at in c"apter 57 EIII* 520B552F* t"e S"a(+" "a% alrea%( eAplaine% t"at t"e =;i'ht*> in t"is "a%it"* =is the place of the descent in time of God and +is Attribute> Eo$ creative ;ovingBmerc( an% )ompassion* rahmaF* an% t"at t"is =last t"ir% o$ t"e nig"t>H#"ic"* "e insists t"ere*

37

goes o$$ to "is liveli"oo% an% t"e compan( o$ "is $ello#s. ?ut I "ave alrea%( opene% up a =Door> $or "im among M( creatures* a Door bet#een M(sel$ an% "im t"roug" #"ic" M( servant sees Me an% t"roug" #"ic" I see "im Halt"oug" t"e ot"ers %ont notice t"at. So I converse #it" M( servant t"roug" his tongue* #it"out "is being a#are o$ t"at. An% M( servant receives Et"at spiritual instructionF $rom Me upon clear insi'ht E02&006F* alt"oug" t"ose people %ont +no# t"at an% t"in+ t"at t"e( are t"e ones #"o are tal+ing to "im* even t"oug" Ein realit(F no one is spea+ing ot"er t"an MeT !"e( imagine t"at M( servant is ans#ering t"em* #"en t"e( are actuall( repl(ing to no one but MeT !"e $inal paragrap" "ere o$ course recalls some o$ t"e metap"(sical teac"ings most commonl( associate% #it" Ibn lasts fore%erHis t"ere$ore t"e =)omplete 'uman ?eing> Eal insn al !milF* #it" t"e $irst t#o =t"ir%s> being respectivel( t"e 1uranic =the hea%ens and the earth*> t"e "uman beings ontological =t#o parents.>

Arab an% "is later interpreters* i%eas #"ic" "e most o$ten %evelops in connection #it" t"e "a%it" o$ t"e %ivine =trans$ormation t"roug" t"e $orms Eo$ t"e creaturesF> an% t"e celebrate% "a%it" o$ 2abriel in #"ic" t"e spiritual virtue o$ ihsn E=rig"tBan%Bbeauti$ulBaction>F* t"e ultimate aim o$ 4eligion* is %e$ine% as =serving 2o% as t"oug" (ou see 'im.> ?ut t"is eAtraor%inar( %ivine speec" $rom c"apter 70* #it" its open i%enti$ication o$ t"e "eart as t"e open Door lin+ing 2o% an% t"e soulHan% t"us o$ even t"e most mun%ane inci%ents o$ eac" persons ever(%a( li$e as priceless* entirel( in%ivi%ual =private lessons> $rom 2o%Ht"ro#s a ver( %i$$erent* less m(stical an% muc" more practical an% instructive lig"t on t"at same spiritual teac"ing. The True -alance" of the Heart an% the Hi%%en Saints& Ibn Arabs neAt %iscussion o$ t"e enlig"tene% 'eart* in c"apter 75 EIV* <6B62F on t"e =people o$ inner spiritual scrupulousness> E(araF* emp"asi,es even more strongl( t"e importance o$ carr(ing out t"is spiritual practice o$ reali,ing t"e %ivine /resence #it"in all t"e testing %eman%s o$ social li$e in t"is #orl%* but in complete secrec(* #it"out leaving an( opening $or t"e multiple $orms o$ inner "(pocris( an% potential

corruption t"at are usuall( tie% up* in an( culture* #it" an( overt or %istinctive personal $ocus on ostensibl( spiritual activities. An% in $act t"e /rop"etic a%vice regar%ing t"is state t"at Ibn Arab Duotes "ere* i$ one puts it into practice* is li+el( to lea% in %irections some#"at %i$$erent $rom an( societ(s public eApectations o$ religiosit(& -o# since t"is #as t"e inner state o$ t"e people o$ (ara* t"e( $ollo#e% in t"eir E%ail(F matters an% activities t"e #a(s o$ t"e common people* not letting t"em +no# t"at t"is Einner scrupulousness t"emselves be"in% an% t"e attentivenessF conventional %istinguis"e% t"em $rom t"em* concealing arrangements in t"e #orl% so t"at no special praise is accor%e% t"e person #"o ta+es on t"ose #a(s. 'ere t"e S"a(+" goes on to eAplain t"at =t"e people o$ 2o% care$ull( avoi% an(t"ing li+e> #"at #oul% cause t"em to be single% out $or t"eir piet( or asceticism or goo% nature an% t"e li+e. 'e t"en as+s "is rea%er to&

/on%er #"at Et"e /rop"etF sai% about t"is spiritual station* teac"ing "is intimates "o# t"e( s"oul% act in regar% to it& =stop %oing #"atever %isturbs (ou* an% turn to #"at %oes not %isturb (ouT> An% "is sa(ing& =See+ t"e gui%ance o$ (our "eart Eistaft "alba!aF* no matter #"at t"e opinion o$ ot"ers.> !"ese t#o "a%it"* #"ic" coul% certainl( be interprete% Ei$ ta+en in isolationF in or%er to Justi$( some o$ t"e notorious #a(s o$ t"e malmya or t"e noncon$ormist attitu%es associate% #it" t"e i%eal o$ t"e =rend> Et"e true spiritual Ino#erF in 'a$e,s poetr(* in $act o$$er some o$ t"e most use$ul an% straig"t$or#ar% Hi$ also incre%ibl( %eman%ing an% c"allengingHpractical spiritual gui%ance one coul% $in% an(#"ere in t"e Futht# !"us Et"e /rop"etF pointe% t"em in t"e %irection o$ t"eir o#n "earts* because o$ #"at "e +ne# t"eir "earts containe% o$ t"e secretPm(ster( o$ 2o% Esirr AllhF* #"at t"eir "earts inclu%e% Eo$ t"at SecretF t"at is essential to reali,ing t"is spiritual station. For in t"e "earts t"ere is a special %ivine )are an%

33

/rotection

t"at is not perceive% b( an( but

again insists* is simpl( to begin appl(ing t"ese t#o utterl( straig"t$or#ar% sa(ings o$ t"e /rop"et& For "e gave us t"e !rue ?alance Eal mAnF in our "earts* so t"at our station mig"t be conceale% $rom ot"ers* #"oll( %evote% to 2o%* in complete purit( an% sincerit(* not +no#n b( an( but 2o% an% t"en 'is truste% companion. Is not the Fure $eli'ion 2(holly3 God<s.1 E5:&5FHsince an( ot"er $orm o$ religion is inevitabl( corrupte% eit"er b( t"e promptings o$ t"e egoistic sel$ Et"e nafsF or its concern #it" social proprieties. ... So #"en t"e people o$ t"is spiritual station sa# t"e /rop"ets care$ul attention to #"at is reali,e% #it"in t"e "eart o$ t"e servant* #"at "e sai% about it an% #"at "e pointe% out t"at t"e "uman being s"oul% %o an% s"oul% avoi% b( see+ing to remain conceale%& E#"en t"e( sa# all t"atF* t"e( put it into practice in or%er to reali,e t"at EstationF* t"e( $ollo#e% t"at pat"* an% t"e( +ne# t"at t"e salvation #e see+

t"e people o$ attentive a#areness Eahl al mur"abaF* conceale% $or t"em t"ere Ein t"e "eartF. !"e people o$ t"is Fure $eli'ion E5:&5F* Ibn Arab a%mits* almost inevitabl( become recogni,e% eventuall( as some"o# peculiarHalt"oug" most people %o not at all suspect Just (hy t"e( are so m(steriousl( special. !"e particular eAample "e c"ooses to give "ere* o$ t"e remar+able conscientiousness o$ an anon(mous sister o$ t"e $amous earl( ?ag"%a%i Su$i ?is"r alB'Q$* reveale% in a Duestion s"e broug"t to t"e learne% Jurist A"ma% Ibn 'anbal* is a telling illustration o$ t"e out#ar%l( mo%est #a( o$ li$e t"e S"a(+" "as in min%. !"e +e( to t"is "ig"est level o$ conscientious spiritual practice* "e

!"e term Ibn Arab emplo(s "ere EismaF #as more commonl( reserve% $or "eate% t"eological %ebates about t"e purporte% =sinlessness> or in$allibilit( o$ t"e prop"ets Ean% $or S"iites* o$ t"e ImamsF. !"e S"a(+"s usage o$ it "ere an% else#"ere in t"e Futht is %istinctivel( personal an% meant to be intentionall( troubling* %eBconstructing t"e current mental categories an% implicit t"eological assumptions t"at presuppose% ra%ical* even "umanl( incompre"ensible* %istances bet#een t"e con%itions o$ t"e prop"ets an% t"ose o$ or%inar( "uman souls.

3<

$rom t"e ?ringer o$ t"e reveale% /at"#a( is onl( possible t"roug" concealing our spiritual state. So "e besto#e% upon t"em Et"e %ut(F to act accor%ing to t"at an% to activel( reali,e it. !"ere$ore t"e people o$ t"is station reali,e% t"at t"is Eeart"l(F abo%e is an abo%e o$ concealment E$or us Just as it is $or 2o%F* an% #"( 2o% #as not content in %escribing E'isF religion until 'e "a% Duali$ie% it as t"e Fure and Sincere 2$eli'ion3 E5:&5F. So t"e( soug"t a #a( in #"ic" t"e( #oul% not be corrupte% b( an( $orm o$ associating Ean( #orl%l( motives #it" t"e pure service o$ 2o%F* so t"at t"e( mig"t appl( t"emselves to t"is place Ei.e.* li$e in t"is #orl%F #it" Just #"at it %eserves* $rom t"e point o$ vie# o$ proper adab* #is%om* an% observing an% $ollo#ing t"e reveale% /at"#a(. 'ence t"e( veile% t"emselves $rom t"e or%inar( people t"roug" t"e veils o$ scrupulous piet(* #"ic" t"ose people %ont even notice* since E$or t"emF t"at is t"e

out#ar% aspect o$ religion EAhir al dnF an% t"e receive% $orms o$ +no#le%ge. For i$ t"e people o$ t"is spiritual station $ollo#e% out#ar%l( an(t"ing ot"er t"an t"e commonl( receive% $orms o$ religion t"e( #oul% stan% outHan% t"ereb( en% up accomplis"ing t"e opposite o$ #"at t"e( #ere see+ing. Get i$ =t"e common people onl( notice t"ese Eanon(mous Frien%sF accor%ing to t"e usual motives t"e( "ave concerning t"em*> "e conclu%es* t"ose #"o "ave actuall( reali,e% t"is "ig" spiritual station are already being praise% b( 2o%* b( t"e "ol( %ivine -ames* b( t"e angels* b( t"e prop"ets an% messengers* an% b( t"e animals an% plants an% minerals an% ever(t"ing t"at sings 2o%s praises. It is onl( t"e Jinn an% "uman beings Eal tha"alaynF #"o are entirel( una#are o$ t"em* eAcept $or t"ose in%ivi%uals to #"om 2o% ma( reveal t"eir i%entit(. !"is emp"atic allusion to t"e necessar( anon(mit( o$ t"e =Frien%s o$ 2o%> Et"e a(liy<F is o$ course a central t"eme in

36

Ibn Arabs spiritual teac"ing* an% one t"at is marvelousl( illustrate% b( "is anec%otes about "is o#n personal encounters #it" suc" "i%%en saints t"roug"out t"e Islamic #orl%* #"et"er scattere% in t"e Futht or* more accessibl( in @nglis"* in t"e stories o$ "is o#n earl( teac"ers an% companions translate% in Sufis of Andalusia. 0 'o#ever* $rom a practical point o$ vie#* it mig"t be even more revealing to connect #"at Ibn Arab "as sai% about suc" "i%%en saints* #"et"er in t"ose collecte% stories or "ere in c"apter 75* #it" "is lesson on 2o%s instruction o$ t"e "eart Ean% 'is mun%ane instruments o$ t"at teac"ingF in t"e imme%iatel( prece%ing eAcerpts $rom c"apter 70. !"e special spiritual e$$ectiveness* an% t"e %eeper $ascination* o$ t"is strangel( po#er$ul boo+Hmirroring li$e itsel$Hlies in Just suc" JuAtapositions an% "i%%en connections.

The Hearts +rayer as Light an% +resence: =Those Drawn Near to God> -o# since t"e eAternal* visible pat" o$ t"ese true =people o$ t"e 'eart*> $or Ibn Arab* or%inaril( comprises above all t"e =out#ar% aspect o$ 4eligion> EAhir al GnF* it is not surprising i$ muc" o$ t"e rest o$ t"is opening section o$ t"e Futht
2

is

%evote% to t"e inner secrets or spiritual m(steries EasrrFHt"e ="eartB%imension>Ho$ t"e obligator( religious %uties* an% especiall( o$ t"e ritual pra(er EsaltF. As t"e S"a(+" points out in "is neAt %iscussion o$ t"e "eart* in c"apter 7< EIV* 057B5<F& -o# t"ere is no act o$ #ors"ip or %evotion EibdaF t"at 2o% "as prescribe% $or 'is servants t"at %oes not "ave a special connection #it" a %ivine -ame* or a %ivine 4ealit( implicit in t"at -ame* #"ic" gives to

See t"e $urt"er %iscussion o$ t"e centralit( an% ra%ical %istinctiveness o$ t"is e*plicitly uni%ersal spiritual perspective o$ Ibn ArabH#"ic" "e constantl( an% ver( sel$Bconsciousl( "ig"lig"ts as %emarcating "is outloo+ $rom #"at #as t"en Eas no#F o$ten popularl( consi%ere% as =Su$ism>Hin =Situating Islamic M(sticism& ?et#een Written !ra%itions an% /opular Spiritualit(*> pp. 2:5B557 in Mystics of the 8oo!# Themes0 Topics and Typolo'ies* e%. 4. 'errera* E-e# Gor+P?erlin* /eter ;ang* 0::5F.

I.e.* t"e Fasl al Marif* or =First Section* )oncerning t"e E$un%amentalF Forms o$ Spiritual Ino#ing> EI* < B65 in Ibn Arabs Fihrist or !able o$ )ontentsF* comprising c"apters 0B<5 Eo$ 30 in allF. !"is section is t"e $irst o$ a total o$ siA suc" maJor %ivisions* but covers consi%erabl( more t"an a Duarter o$ t"e total lengt" o$ t"e boo+. See %etails on t"ese basic overall %ivisions o$ t"e Futht in t"e Intro%uction to The Meccan Illuminations E-G* /ir /ress* 2002F.

3:

Et"e person carr(ing outF t"at %evotion #"at it gives to t"e "eart in t"is #orl%...an% in t"e ot"er #orl%. ... EFor in t"is #orl%* t"ose correspon%ing gi$ts o$ eac" %ivine -ame to t"e "eart inclu%e its %istinctiveF stations an% $orms o$ +no#ing an% a#areness* an% t"e %ivine Signs an% mani$estations o$ 2race E!aramtF inclu%e% in its speci$ic spiritual states. ... -o# 2o% sa(s t"at 'e converses intimatel( #it" t"e person pra(ing Kallu%ing to c"apter 70 aboveL* an% t"at +e is =i'ht E27&5 F* so 'e con$i%es Ein 'is servants "eart in pra(erF t"roug" 'is -ame =!"e ;ig"t> Eal ;rF an% no ot"er. An% Just as ;ig"t %rives a#a( all %ar+ness* so t"e ritual pra(er cuts o$$ ever( ot"er preoccupation* unli+e t"e ot"er acts Eo$ %evotionF* #"ic" %o not involve letting go o$ ever(t"ing ot"er t"an 2o%* as t"e ritual pra(er %oes. !"is is #"( pra(er is calle% =a lig"t> Kin t"e $amous "a%it" =/ra(er is a lig"t>L* because in t"at #a( 2o% gives Et"e servantF t"e 2oo%

-e#s t"at i$ "e con$i%es in 2o% an% entrusts "imsel$ to 'im t"roug" 'is -ame =The =i'ht*> t"en 'e is alone #it" t"e servant an% removes ever( transient t"ing E!a(nF in t"e servants act o$ #itnessing 'im %uring t"eir intimate conversation. ... !"ere$ore ever( servant #"o is Eout#ar%l(F pra(ing* but #"ose act o$ pra(er %oes not remove t"em $rom ever(t"ing Eot"er t"an 2o%F* is not trul( pra(ing* an% t"at act o$ pra(er is not a ;ig"t $or t"em. An% an(one #"o is reciting Et"e verses o$ t"e 1uranF in#ar%l(* #it"in t"eir soul* but #"o %oes not %irectl( #itness God<s rememberin' them (ithin +imself0 "as not ... reall( remembere% 2o% #it"in t"eir soul* because o$ t"e lac+ o$ t"e rig"t inner correspon%ence Ebet#een 2o% an% t"e receptive soulF* %ue to #"at is present t"ere o$ t"e t"ings o$ t"is #orl%* suc" as $amil( an% c"il%ren an% $rien%s* or o$ t"e ot"er #orl%* suc" as t"e presence o$ t"e angels in "is

<0

t"oug"ts.... !"e in#ar% state Eo$ pure presence an% unimpe%e% receptivit(F o$ t"e servant pra(ing must be suc" t"at none but t"eir ;or% is intimatel( a%%ressing t"em in t"eir pra(er an% recitation* in t"eir praises an% petitions Eto 2o%F. !"en Ibn Arab goes on "ere to multipl( at lengt" t"e inner con%itions $or eAperiencing t"e true realit( o$ t"e ritual pra(er. For as "e points out* =Among t"e acts o$ %evotion an% #ors"ip EibdatF* t"ere is none t"at brings t"e servant closer to t"e angelic spiritual stations o$ those dra(n near to God Et"e mu"arrabn* at 3&00* etc.F* #"ic" is t"e "ig"est station o$ t"e Frien%s o$ 2o%H#"et"er o$ angel or Messenger or prop"et or Frien% or person o$ $ait"Ht"an t"e act o$ pra(er.> ;est one %espair o$ ever reali,ingHat least as somet"ing more t"an a memorable momentar( stateHsuc" a true inner con%ition o$ pra(er* t"e S"a(+" imme%iatel( $ollo#s t"is %escription #it" anot"er remar+able imagine% speec" o$ 2o% to "is angels* a compelling speec" #"ic" un%erlines t"e eAtraor%inar( %ignit( an% rarit( o$ ever( "uman ac"ievement in t"is realm o$ pra(er&

... For I "ave place% bet#een t"is servant o$ Mine an% t"e =station o$ /roAimit( Eto MeF> Ema"m al "urbaF man( veils an% immense obstacles* inclu%ing t"e goals o$ t"e carnal soulN sensual %esires an% passionsN ta+ing care o$ ot"er people* propert(* $amil(* servants an% $rien%sN an% terrible $ears. Get EM( servantF "as cut t"roug" all t"at an% continue% to strive until "e "as prostrate% "imsel$ an% %ra#n near Eto MeF an% became one o$ those brou'ht near Et"e mu"arrabnF. So loo+* 8 M( angels* at "o# speciall( $avore% (ou are an% at t"e superiorit( o$ (our ran+* alt"oug" I %i% not test (ou #it" t"ese obstacles nor obligate (ou to un%ergo t"eir pains. An% t"en reali,e t"e special ran+ o$ t"is E"umanF servant* an% give "im all t"at "e is %ue $or ever(t"ing t"at "e "as un%ergone an% su$$ere% on "is pat" Eto#ar% MeF* $or M( sa+eT 7&ening the Hearts Door to Divine -e$il%er*ent&

<0

In c"apter 0* on t"e =people o$ spiritual be#il%erment> EhayraFHone o$ t"e "ig"est spiritual stations* $or Ibn ArabH"e returns to an even closer p"enomenological %escription o$ t"is state o$ t"e trul( open an% puri$ie% "eart* in an account #"ose uneApecte% conclusion recalls some o$ t"e most celebrate% poems o$ Jo"n o$ t"e )ross. !"e $irst part o$ t"at long %escription EIV* 206B2 F* t"oug"* simpl( summari,es t"e process b( #"ic" an( o$ t"e =people o$ spiritual unveiling>Has oppose% to t"e $ollo#ers o$ intellectual re$lection or o$ mere $ormal belie$ an% obe%ience Eta"ldFHset out to %iscover t"e rig"t di%ine ans#er to t"eir religious Duestions* arising $rom t"e recurrent $un%amental problem o$ appl(ing or interpreting scriptural tra%ition& So t"is group appl( t"emselves vigorousl( to acDuiring Et"e realit( concerningF somet"ing t"at "as come %o#n in t"e %ivine reports $rom t"e si%e o$ t"e 4eal Eal +a""F* an% t"e( begin b( =polis"ing t"eir "earts t"roug" acts o$ dhi!r an% t"e recitation o$ t"e 1uran> Eas speci$ie% in t"e $amous "a%it"F* b( empt(ing t"e receptacle Eo$ t"eir "eartsF $rom all inDuir(

about contingent t"ings* an% t"roug" t"e presence o$ care$ul attentiveness Eto t"e inner state o$ t"eir "earts* mur"abaFHalong #it" observing t"e purit( o$ t"eir out#ar% action t"roug" $ollo#ing t"e limits set b( revelation.... ESuc" a person see+ing soun%

inspirationF turns t"eir t"oug"ts completel( $rom t"eir sel$ EnafsF* since t"at Eturning a#a(F %isperses t"eir #orries* an% remains alone care$ull( atten%ing to t"eir "eart* at t"e Door o$ t"eir ;or%. !"en #"en 2o% opens up t"is Door $or t"e possessor o$ suc" a "eart* t"e( reali,e a %ivine Sel$Bmani$estation Eor t"eop"an(& ta-alliF t"at is in accor%ance #it" t"eir inner con%ition. An% t"roug" t"at Einspiration t"e( reali,eF t"e relation o$ somet"ing to 2o% t"at t"e( #oul% never "ave %are% to ris+ relating to 2o% be$ore an% #oul% never "ave even attribute% to 2o%... Kunless t"at #ere alrea%( reporte% b( t"e %ivine prop"ets* in #"ic" case t"e( still coul%

<2

onl( "ave accepte% it on $ait"L. ?ut no# t"at person applies t"at Ene#l( reveale% aspect o$ t"e %ivineF to 2o% as veri$ie% an% reali,e% +no#ing* because o$ #"at #as reveale% to t"em t"roug" t"at %ivine Sel$Bmani$estation. ?ut t"is sort o$ eAtraBor%inar( eAperience o$ %ivine illumination is onl( t"e $irst step to#ar% t"e %eeper spiritual state o$ ongoing =?e#il%erment> EhayraF& For a$ter t"e $irst suc" Sel$Bmani$estation Et"e person eAperiencing suc" an uneApecte% revelation o$ 2o%s nature or activit( in t"e #orl%F imagines t"at t"e( "ave reac"e% t"eir goal an% accomplis"e% t"e matter* an% t"at t"ere is not"ing to be soug"t be(on% t"at eAcept $or t"at Ene# revelator( stateF to continue. ?ut t"en anot"er Sel$Bmani$estation occurs to t"em* #it" still anot"er Dualit( an% implication unli+e t"at o$ t"e $irstHeven t"oug" t"e E%ivine 4ealit(F mani$esting Itsel$ is un%oubte%l( t"e same* in t"e same position as in t"e $irst case. A$ter t"at still ot"er %ivine

Sel$Bmani$estations $ollo# one anot"er $or t"at person* #it" t"eir %i$$erent implications* so t"at t"roug" t"is Eongoing spiritual unveilingF t"at person comes to +no# t"at t"is matter "as no en% at #"ic" it mig"t stop. 8nl( t"en %o t"e( reali,e t"at t"e( "ave not perceive% Eor =attaine%>F t"e %ivine Ipseit(* an% t"at t"e %ivine @ssence Ehu(yaF cannot be ma%e mani$est to t"em* in that it is the Spirit Et"e rhF of e%ery theophany. So t"at persons =be#il%erment> increases* but t"ere is great pleasure in it... K#"ic"* Ibn Arab "astens to a%%* is totall( unli+e t"at ra%icall( %i$$erent* normall( Duite $rustrating =perpleAit(> o$ our intellect t"at is calle% b( t"e same nameL. /eople li+e t"is "ave been raise% above t"e contingent t"ings* so that they (itness nothin' but 2God30 and +e is the ob-ect of their (itnessin',... !"eir state o$ =be#il%erment> onl( gro#s more intense* an% Ebecause o$ t"e intensit( o$ t"e satis$action

<5

associate% #it" itF t"e( onl( see+ to continue eAperiencing mani$estations. The Hearts Language" of the True See:ers: /er"aps suc" a %escription* as is not in$reDuentl( t"e case #it" Ibn Arab* ma( seem to appl( to a state o$ t"e contemplating "eart almost inconceivabl( be(on% an(t"ing #e mig"t consi%er possible in our o#n eAperience. ?ut as al#a(s* t"e S"a(+" returns to t"is subJect $rom anot"er perspective #"ic" ma( suggest t"at t"e $ruits o$ suc" inspiration are in $act not so $ar remove% $rom t"ings #e "ave alrea%( reali,e%* i$ #e can onl( ma+e t"e essential connection Et"e m(sterious correspon%enceF bet#een "is concepts "ere an% t"e correspon%ing spiritual p"enomena. %iscussion o$ t"e 'eart* in c"apter 'is neAt eAten%e% 7 EIV* 236B<<F on t"e t"ose successive Sel$B

8ne o$ t"e most astonis"ing t"ings about t"is pat" Eo$ t"e people o$ 2o%F* an% somet"ing t"at is onl( $oun% "ere* is t"e $act t"at t"ere is no ot"er group bearing a +in% o$ +no#le%geH #"et"er t"e logicians* grammarians* mat"ematicians* geometricians* t"eologians or p"ilosop"ersH#"o %o not also "ave a tec"nical vocabular( t"at t"e novice among t"em %oes not +no# eAcept b( $reDuenting a master or anot"er one o$ t"em& t"at is necessaril( t"e case. @Acept $or t"e uniDue case o$ t"e people o$ t"is pat"* #"en a sincere see+er EmurdF enters among t"em #"o %oes not +no# an(t"ing at all about t"eir tec"nical terminolog(& in%ee% t"is p"enomenon is precisel( #"at allo#s t"em to recogni,e t"at persons inner spiritual sincerit( Esid"F. For i$ 2o% "as alrea%( opene% t"e e(e o$ t"at see+ers un%erstan%ing an% t"at person "as Etrul(F ta+en t"e beginning o$ t"eir spiritual =tasting> $rom 2o%* t"en t"at

s(mbolic =allusions> EishrtF an% tec"nical vocabular( o$ t"e Su$is* is a stri+ing illustration o$ t"at +in% o$ uneApecte% connectionHan% o$ t"e $un%amental role o$ in%ivi%ual prepare%ness an% E"umanl(F ineAplicable spiritual aptitu%es in t"e reali,ation o$ ever(t"ing %iscusse% in t"e Futht&

<7

person #ill sit %o#n among t"em an% spea+ #it" t"em using t"eir terminolog( in t"e special #a( t"at no one else +no#s but t"emH even t"oug" t"at person +ne# not"ing be$ore about t"e special eApressions o$ t"e people o$ 2o%T For t"at sincere spiritual see+er un%erstan%s ever(t"ing t"at t"e( are tal+ing about* Just as t"oug" t"at person #ere actuall( t"e one #"o "a% %eci%e% upon t"ose tec"nical eApressionsN an% t"at see+er Eimme%iatel(F Joins t"em in using t"at language* #it"out $eeling an( strangeness about %oing soHin%ee% t"at person $eels t"at t"e +no#le%ge o$ t"ese eApressions is imme%iatel( sel$Bevi%ent an% unavoi%able. It is as thou'h he had al(ays !no(n that lan'ua'e0 (ithout !no(in' ho( he e%er came to ac"uire it, Ibn Arabs allusion "ere to t"e vast eAtent o$ t"e unconscious or or%inaril( unarticulate% spiritual +no#ing an% a#areness o$ t"e "eart t"at is o$ten ta+en $or grante% precisel( b(

t"ose #"o most obviousl( possess it is a p"enomenon t"at ever(one "as probabl( encountere% at one time or anot"er* an% not onl( in t"e stu%( o$ religion.

I2. The Secrets of +urification

!"e neAt %iscussions o$ t"e 'eart in t"e Futht are in t"e lengt"( c"apter 36 on t"e inner spiritual meanings or =secrets o$ /uri$ication> Easrr al tahraF* #"ere %imensions o$ t"e "earts spiritual puri$ication are raise% more t"an t#ent( times* usuall( in implicit or eAplicit connection #it" t"e ritual pra(er Et"e subJect o$ t"e even longer $ollo#ing c"apter 3:F. Man( o$ Ibn Arabs points t"ere about reali,ing t"e contemplative potential o$ t"e "eart are bot" brie$ an% eAcee%ingl( practical even $or t"e uninitiate% rea%er* #"ile ot"ers are astonis"ingl( subtle an% $arBreac"ing in t"eir implications. !"e limits o$ t"is )"apter onl( allo# us to "ig"lig"t a $e# o$ t"e most important o$ t"ose passages. The Hearts Intuitive Discern*ent of Divine Ins&iration ;an% its contraries<: !o begin #it"* Ibn Arab points out Eat V* 076B7:F t"at&

<

t"e %ivine +no#ing receive% %irectl( $rom 2o%s /resence t"roug" revelation Eilm ladunn ilh mashrF "as a single tasteH even i$ t"e places #"ere it is %run+ 5 ma( %i$$er* t"e( %o not %i$$er in being goo%& an% #"et"er it is goo% or better* it is all pure* #it"out an( corruption.... For t"e prop"ets an% Frien%s an% ever(one #"o in$orms us $rom 2o% all sa( t"e same t"ing o$ 2o% ...* not %i$$ering among t"emselves* an% con$irming one anot"erHJust as t"e pure rain $rom t"e s+( is not %i$$erent #"en it $alls. So let t"e $oun%ation o$ (our puri$ication o$ (our "eart be #it" #ater li+e t"isH#it" not"ing but +no#le%ge +no#n t"roug" %ivinel( reveale% prescribing EsharF* #"ic" "as been li+ene% to rain#ater. ... For t"en (our o#n essence an% (our puri$ication Eo$ itF #ill be li+e t"at spring $rom #"ic" #ater $lo#s $ort".
5

s#eetness or saltiness Ein #"at is claime% to all be =reveale%> rain#aterF* t"en +no# t"at (our perceptions are soun%T !"is is a topic to #"ic" I "ave not $oun% an(one allu%ing. An% (et t"e person #"o eats sugar +no#s its s#eetness li+e t"at* an% +no#s t"at t"ere is somet"ing #rong #it" t"e bitterness o$ aloes& t"e( %onUt nee% a =rational proo$> Edall a"lF Eto recogni,e t"e %i$$erenceFT -o# I "ave %e$initel( pointe% t"is out to (ou* so ta+e m( in%ication to "eartHan% #atc" outT -o# t"at t"at is establis"e%* m( $rien%* start emplo(ing t"e $orms o$ +no#le%ge given b( t"e %ivine revealing EsharF in Epuri$(ingF (our o#n essenceN an% use t"e +no#ings o$ t"e Frien%s an% t"e true Ino#ers #"o too+ t"em $rom 2o% in (our o#n spiritual eAercises an% spiritual e$$orts an% eAertions* re$raining $rom t"e eAcesses o$ t"e bo%il( members an% t"e promptings o$ t"e egoistic sel$ Et"e nafsF For i$ (ou cannot %istinguis" bet#een t"ose #aters

An% i$ (ou s"oul% %i$$erentiate

;iterall(* t"e %ivine =restaurants> or =places $or tasting> EmatimF t"is inspire% spiritual +no#ing.

<3

Ei.e.* #"ic" ones are trul( pure an% %ivinel( reveale%* an% #"ic" pollute% b( "uman inter$erenceF* t"en +no# t"at somet"ing is #rong #it" (our nature* t"at it "as some"o# been corrupte%. In t"at case #e can %o not"ing $or (ou* eAcept t"at 2o% ma( "elp (ou* t"roug" 'is ;ovingmerc(. +urifying the Heart: the 1niversal Duty It s"oul% not be necessar( to un%erline t"e continue% practical relevance o$ "is remar+s "ere* or t"e #a( t"e( appl( eDuall( to ever( soun% religious tra%ition. !"is innate "uman a#areness o$ t"e rig"t course o$ spiritual action* Ibn Arab continues EV* 03 B<0F* is a puri$ication t"at is religiousl( obligator( ... $or ever( responsibleBrational person Eever( "il* in t"e legal sense o$ t"at termF. For t"at person is t"e one #"o un%erstan%s from God Ean AllhF #"at t"e( are or%ere% an% pro"ibite%* an% #"at 2o% gives to t"em in t"eir innermost beingN t"e( are t"e person #"o is able to %istinguis"* among t"e inner

promptings o$ t"eir "eart* #"at comes $rom 2o% an% #"at $rom t"eir egoistic sel$ EnafsF* #"at $rom t"e touc" o$ an angel or t"e touc" o$ a %evil& and that is the fully human bein' Eal insnFT So i$ someone reac"es t"at %egree in t"eir spiritual a#areness EmarifaF an% t"eir %iscernment* an% un%erstan%s $rom 2o% #"at 'e #ants $rom t"em* an% trul( "ears 2o%s sa(ing Ein t"e $amous %ivine sa(ingF t"at =t"e "eart o$ M( servant encompasses Me>& t"en it is obligator( $or t"at person in t"is situation to use t"is Ea#arenessF in puri$(ing t"eir "eart an% ever( ot"er member connecte% #it" it* in t"e #a( 2o% inten%s. !"ere$ore* t"e S"a(+" conclu%es Eat V* 033F* t"is inner puri$ication an% %iscernment are an obligation $or ever( single responsible "uman being* #"et"er or not t"e(ve even "ear% o$ t"e "istorical $orms o$ religion& 8ur o#n #a( o$ procee%ing Eour madhhabF is t"at all people in generalH#"et"er t"e( are among t"e people o$ $ait"* or o$ t"e reJection

<<

o$ 2o%* or inner "(pocritesHare =a%%resse%> Emu!htabn& spo+en to %irectl( b( 2o% in t"eir "eartsF regar%ing t"e Sources o$ t"e %ivine /at"#a( Et"e shara* in its root senseF an% its branc"es* an% t"at t"ere$ore t"e( are all "el% responsible at t"e Da( o$ t"e 4ising. =For us*> "e eAplains $urt"er on EV* 520B22F*

Emun-atF #it" 2o% or $or our contemplating 'imHa con%ition t"at is at once bot" obligator( Eor =essential>& (-ibF an% necessar( $or t"e proper reali,ation Eo$ t"at spiritual intimac( an% true contemplationF. ... Sometimes* Et"e S"a(+" be an continuesF* essential

spiritual

+no#ing

ma(

=purification itself is an independent act of (orship and de%otion EibdaF.> In%ee% $or Ibn Arab* as #e "ave alrea%( seen* it is in a #a( t"e ultimate root an% aim o$ ever( act o$ #ors"ip. From t"e tra%itional legal point o$ vie#* o$ course& It ma( also be t"e con%ition $or properl( per$orming anot"er act o$ #ors"ip an% %evotion* eit"er an essential con%ition or one necessar( $or its proper per$ormance* #"ile $or anot"er act o$ %evotion it ma( be onl( pre$erable or part o$ t"e /rop"ets personal eAample Emustahabb or sunnaF. !"e inner spiritual groun%s Ehu!m al btinF $or t"at is t"at t"e puri$ication o$ t"e "eart is a precon%ition $or our intimate converse

con%ition $or t"e soun%ness o$ our $ait" in a matter. An% sometimes $ait" in turn ma( be an obligator( con%ition as #ell as a necessar( con%ition $or assuring t"e soun%ness o$ our +no#ing t"roug" eAperiential unveiling. 'o#ever in $ait" t"ere is t"e puri$ication o$ t"e "eart $rom being veile% E$rom 2o%s presenceF* #"ile Etrue spiritualF +no#ing puri$ies t"e "eart $rom ignorance an% %oubt an% pretension. So purify your heart (ith both of those purifications Eo$ $ait" an% o$ +no#le%geF& (ou #ill rise "ig"* t"roug" t"at* in bot" t"e #orl%s* an% t"roug" it (ou #ill attain t"e +no#le%ge o$ t"e =!#o 'an%$uls>

<6

Ein t"e "a%it" image o$ "uman souls %estine% eit"er to su$$ering or blissF. As $or t"e inner spiritual Ju%gment Ehu!m al btinF concerning all o$ t"is* #e sa( t"at ever( prescribe% religious action t"at is not prece%e% b( t"is puri$ication t"roug" $ait" is unsoun% because o$ t"is lac+ o$ $ait". !"ere$ore EtrueF $ait" is necessar( $or ever( religious action. The +rocess of the Hearts +urification: In "is ensuing %iscussion EV* 570B77F o$ t"e puri$ications appropriate to t"e pilgrim visiting t"e IaabaH#"et"er t"at =pilgrimage> be in#ar% or out#ar%HIbn Arab ma+es t#o points t"at are ver( simple* but practicall( o$ t"e utmost importance. !"e $irst concerns t"e proper inner attitu%e to "ave in our relations #it" all t"e ot"er creatures* #"ic" is t"e $ull reali,ation o$ t"e virtue o$ ihsnHo$ =seeing 2o%> an% t"e %ivine /resence t"roug" an% #it" all t"ings& -o# spiritual puri$ication Etahrat al btinFH #"ic" is Epuri$ication o$F t"e "eart is t"roug" liberating ourselves E$rom all attac"ments

ot"er t"an 2o%F* in or%er to see+ E'isF $rien%s"ip. An% t"ere is no EtrueF $rien%s"ip an% closeness #it" 2o% eAcept t"roug" $reeing (oursel$ $rom t"e creatures* inso$ar as (ou use% to consi%er t"em Eonl(F in lig"t o$ t"eir relation to (oursel$ Eto (our ego or nafsF an% not t"roug" 2o% Ean% t"e reali,ation o$ +is aims in t"eir regar%F. !"e S"a(+"s secon% point is ma%e in regar% to t"e spiritual eAperience o$ t"e pilgrim #it" regar% to t"e =treasure> an% blessing an% gui%ance t"at t"e /rop"et "as mentione% as being reserve% $or t"ose visiting t"e ='ouse Eor !emple& al baytF o$ 2o%>& So consi%er t"e one #"o comes to

circumambulate Et"e IaabaF* #"en "e "as turne% to "is "eart a$ter going aroun% Et"e 'ouseF. I$ "e $in%s an increase in "is a#areness o$ "is ;or% an% a =clear indication> E$rom 2o%F t"at "e %i% not "ave be$ore* t"en "e +no#s $rom t"at t"at "e "as properl( carrie% out "is puri$ication $or entering Mecca.

<:

?ut i$ "e $in%s none o$ t"at Ein "is "eartF* t"en "e +no#s t"at "e "as $aile% to puri$( "imsel$* %i% not come to "is ;or%* an% so %i% not Etrul(F go aroun% 'is 'ouse. For it is impossible t"at an(one s"oul% come to sta( #it" a noble an% #ealt"( "ost* entering into "is "ouse* an% (et not eAperience "is "ospitalit(T ... So i$ suc" a person =came close> Eto 2o%s 'ouseF* t"e( onl( came close to t"e roc+s* not to t"e @ssence Eor t"e Source& al aynFHMa( 2o% place us among t"e possessors o$ "earts* t"e people o$ 2o% an% t"ose close to 'imT !"is process o$ inner puri$ication obligator( $or all real* e$$ective #ors"ip an% %evotion* Ibn Arab constantl( reiterates* is al#a(s c"anging an% al#a(s essential EV* 57:F& !"e puri$ication o$ t"e "eart Eis obligator(F so t"at it ma( be Joine% #it" its ;or%* an% so t"at its spiritual aspiration ma( be Joine% in intimate converse Emun-tF #it" 'im t"roug" t"e raising o$ t"e veil $rom Et"e servants "eartF. ...So it is necessar( $or an(one #"o is

see+ing t"is state Eo$ t"e "earts intrinsic intimac( #it" 2o%F to puri$( t"emselves #it" a special puri$ication. In%ee% I sa( t"at e%ery state o$ t"e servant #it" 2o% reDuires its o#n special puri$ication. The Secrets of +urification: The Touch of Satan" an% the )ngels Touch" At t"is point EV* 573B7<F Ibn Arab a%%s a special #arning* but one #"ic" also "ig"lig"ts "is t(pical reliance on t"e actual conseDuences o$ spiritual e$$ortHan% t"e sensitivit( o$ eac" in%ivi%uals "eartHin overcoming t"ese recurrent %angers o$ t"e pat"& -o# t"e guar%ians Et"e ba((bs o$ t"e "eartF ma( sometimes be sleeping or %istracte%* so t"at t"e secret promptings E!ha(tirF o$ t"e carnal souls an% t"e %evils $in% not"ing to +eep t"em $rom entering t"at persons "eart. In t"at case* #"en I t"at am* person ;or%T*> sa(s t"e 5=abbay!T> K='ere

tra%itional pilgrims callL #it" t"eir tongue* imagining t"at t"e( are coming in response to

60

t"e call o$ t"eir ;or%* t"e( are onl( respon%ing to t"e prompting o$ t"eir o#n nafs or o$ a %evil calling to t"em in t"eir "eart. An% Ibn Arab goes on to %escribe t"e glee o$ t"at everB present impostor in t"us $ooling t"e %elu%e% see+er& =So If it (ere not for the Generosity of God and +is =o%in'mercy H t"roug" t"e tongue o$ our inner spiritual state E lisn al btin (a l hlF an% t"e spiritual intention prece%ing t"at event*> suc" a person #"o #as imper$ectl( puri$ie% #oul% surel( encounter t"e dire sufferin' mentione% in t"at same verse E27&07F. ?ut in realit(* as "e insists in anot"er eAtraor%inar( passage o$ t"is same c"apter* it is necessar( to ta+e a muc" more compre"ensive vie# o$ t"e provi%ential %ivine )aring EinyaF an% =8ut#itting> Ema!arF* #it" respect to Iblis an% all t"e Satans* $or t"at provi%ential )aring is in realit( a proo$ o$ 2o%s Merc( an% 2race t"at is ultimatel( mani$este% precisel( t"roug" eventual conseDuences o$ t"e multitu%e o$ suc" memorable spiritual mis"aps an% %elusions t"at eac" person inevitabl( eAperiences over time. !"is is #"(* Ibn Arab eAplains EV* 5 7B 3F* =it is necessar( to puri$( t"e "eart $rom t"e touc" o$ Satan>H#"ic"

"e "as else#"ere i%enti$ie% #it" t"e passion o$ blin% anger Esa!htFH=#"en it %escen%s on t"e "eart an% touc"es t"e inner being o$ a person.> An% t"at puri$ication o$ t"e "eart is itsel$ accomplis"e% t"roug" t"e =touc" o$ t"e angel*> #"ic" is t"e mani$estation o$ 2o%s provi%ential )aring $or t"e "eart at t"at point. =-o# i$ t"e "a%it" o$ 2o%s !#o Fingers allu%e% to t"at Em(sterious #or+ing o$ 2race an% %ivine /rovi%enceF*> Ibn Arab continues* t"en& both o$ t"ose Fingers are ;ovingmerc( ErahmaF... since i$ it #ere not $or 2o%s ;ovingmerc( $or 'is servant t"roug" t"at touc" o$ t"e %evil* t"e servant #oul% never receive t"eir re#ar% $or countering t"at prompting Eo$ t"e %evilF an% turning a#a( $rom it to t"e #or+ o$ t"e angels touc" Ei.e.* t"e eAperience o$ repentance an% %ivine 2raceF* so t"at t"e servant acDuires t#o re#ar%s E$irst $or t"eir inner struggle* t"en $or t"eir eventual repentance an% rig"t actionF. An% t"at is #"( #e sa( t"at 2o% attribute%

60

bot" Eo$ t"ose =!#o Fingers>F to t"e Divine -ame the All Dompassionate Eal $ahmnF. !"is pro$oun% spiritual observation* #"ic" "as o$ten been treate% as para%oAical or even "eretical b( later Islamic critics o$ t"e S"a(+"* in $act coul% not be more central to Ibn Arabs compre"ensive a#areness o$ t"e processes o$ spiritual gro#t" an% trans$ormation* on bot" t"e in%ivi%ual an% larger cosmic levels. In%ee% in a +e( passage so long t"at it can onl( be summari,e% "ere* Ibn Arab care$ull( points out "o# t"e %evil al#a(s en%s up accomplis"ing t"e eAact opposite o$ #"at "e inten%e%* as t"e ultimate results o$ "is %eception eventuall( pus" t"e servant $irst to regretH=t"e greatest o$ t"e pillars o$ repentance an% return to 2o%*> as t"e S"a(+" calls itHan% t"en to true repentance an% reBturning to 2o% E ta(baF. points out t"at t"e apparent =victim> o$ Satan& "as t"e re#ar% o$ t"e shahd K"ere not so muc" mart(r* as t"e literal =(itness> o$ 2o%s ;ove an% Merc(L because o$ t"e occurrence o$ t"at act Eo$ turning to 2o%F in "im. An% t"e shahd Kas con$irme% bot" b( 1uran* in t"e $amous verses 2&0 7 an% 5&03:* an% b( man( "a%it"L !"us "e

is ali%e* not %ea%H$or #"at li$e coul% be greater t"an t"e ;i$e o$ "earts toget"er #it" 2o%* in #"atever activit( t"at ma( beRT For t"e presence Eo$ t"e "eartF #it" $ait"* in t"e $ace o$ t"e opposition Eo$ SatanF* ren%ers t"at action alive #it" t"e ;i$e o$ t"e E%ivineF /resence. So t"is* Ibn Arab conclu%es EV* 5 3F * is again #"( both %ivine =Fingers>Halt"oug" t"e( appear to us* in terms o$ our o#n %ualistic $eelings an% Ju%gments o$ our eAperience* as %iametricall( oppose%Hare in $act eDuall( essential spiritual instruments o$ 2o%s ;ove an% Merc(& I$ Et"e %evilF +ne# t"at 2o% #as blessing t"e servant* t"roug" t"e E%evilsF touc"* #it" a special sort o$ "appiness* t"en "e #oul%nUt "ave %one an( o$ t"at. ?ut t"is is t"e %ivine )unning Ema!ar AllhF t"roug" #"ic" 'e $ools Ibls* an% I "ave not seen an(one else allu%e to t"at. An% in%ee% #ere it not $or m( +no#ing Ibls an% being a#are o$ "is ignorance an% "is compulsion t"at %rives "im

62

to counter E2o%F* I too #oul% not "ave allu%e% to t"is... ?ut t"is is #"at encourage% me to mention t"is* because t"e %evil can never stop at t"ose occasions E$or temptationF because o$ "is veil* t"roug" "is compulsion to ma+e t"e servant su$$er an% "is ignorance t"at 2o% is Eal#a(sF turning Eto $orgiveF t"e servant. For 2o% al#a(s cunningl( %eceives someone in suc" a #a( t"at t"e( t"emselves $ail to notice it* even i$ ot"ers are able to see #"at is reall( "appeningT +urification an% the Hearts Constant )ttentiveness: !"e prece%ing %iscussion "ig"lig"ts one o$ t"e active principles o$ spiritual li$e un%erl(ing one o$ Ibn Arabs most straig"t$or#ar% an% illuminating pieces o$ practical a%vice EV* 5 :B30F regar%ing t"is ongoing puri$ication o$ t"e "eart an% t"e #a( it trans$orms ever( single event o$ our li$e* inner or outer* into a $urt"er occasion $or %iscovering t"e secrets o$ our relations"ip #it" 2o%& -o# t"e Ino#er $in%s in one o$ "is spiritual states a contraction or eApansion #"ose

imme%iate cause "e %oes not +no#. An% $or t"e people o$ t"e pat" t"is is Eal#a(sF a signi$icant matter. For "e +no#s t"at t"is Euncertaint( as to t"e meaning o$ t"is eAperienceF is %ue to "is unconsciousness or "ee%lessness #it" regar% to care$ull( observing "is "eart an% "is spiritual intention Han% to "is lac+ o$ inspire% spiritual insig"t in grasping t"e inner correspon%ence o$ t"at state #it" t"e matter #"ic" t"at E%ivineF Attribute cause% "im to eAperience. In t"at case* #"at is incumbent on Et"e Ino#erF is to in#ar%l( surren%er EtaslmF to t"e eventual e$$ects o$ t"e E%ivineF Decree* until "e sees #"at t"at gives rise to in t"e $uture. ?ut i$ t"e Ino#er recogni,es Et"e inner reason $or t"at particular eAperienceF* t"en "e s"oul% puri$( "imsel$ t"roug" being completel( present #it" 2o% in "is +no#le%ge o$ t"ose correspon%ences* so t"at "e %oes not become una#are o$ #"at "as come to "im $rom 2o%

65

t"roug"

t"ese

=sancti$(ing

spiritual

'is Dualities* 7 an% t"roug" t"em #e become reali,e% Eor =come to reali,e #"at is 4eal>& nataha""a"FHan% 2o% ma+es t"is possibleT The Total )blution of the Heart": !"e neAt set o$ allusions to t"e "earts puri$ication in t"is c"apter EV* 535B533F stan%s out in ever( possible #a( $rom t"e %iscussions t"at surroun% it. !"e passage itsel$ is almost certainl( an illustration o$ t"at Duintessential spiritual teac"ing %estine% $or t"e =elite o$ t"e elite> #"ic" Ibn Arab* in a +e( passage o$ "is Intro%uction* claims to "ave intentionall( scattere% t"roug"out t"e Futht. An a%eDuate translation an% commentar( o$ t"ese pages #oul% reDuire a separate stu%(* but t"e real %i$$icult(* as one mig"t eApect o$ suc" a compleA spiritual lesson* "as not"ing at all to %o #it" its linguistic eApression. !"e essential point o$ t"is particular teac"ing clearl( "as somet"ing to %o #it" overcoming spiritual %ualismHbut at a An allusion to t"e #ell +no#n "a%it" repeate%l( cite% in t"e Futht& =ta+e on as (our Dualities o$ c"aracter t"e moral Dualities o$ 2o%.> See t"e translation an% anal(sis o$ t"at +e( section $rom t"e Intro%uction to t"e Futht in t"e article cite% in n. 5: above.
7

eAperiences> E(ridt al ta"dsFHso t"at "e is not una#are o$ #"ic" E%ivineF -ame became ErealF to "im t"roug" t"at eAperience* an% #"ic" -ame came to be t"roug" "im* an% #"ic" -ame is actuall( in$luencing "im at t"at instant* causing "im to call out $or t"at eAperience. !"us t"ese Espirituall( e%ucational %imensions o$ our eAperience reali,e% b( t"e Ino#er* sooner or laterF are three& t"e -ame t"at is calling Eto t"e Ino#erF* t"e -ame t"at is calle% Einto beingF t"roug" "im* an% t"e -ame t"at is Eat t"is instantF coming over "im. 8$ course t"ere is no possible correspon%ence Eo$ t"is sortF t"roug" #"ic" 2o%* in 'is @ssence* mig"t be Eultimatel(F circumscribe% to us or t"roug" us.... ?ut t"roug" 'is -ames #e are connecte% E#it" 'imF* t"roug" t"ose -ames #e ta+e on

67

$un%amental level o$ %ept" an% subtlet(* an% o$ necessaril( personal an% nearl( ine$$able intensit(* consi%erabl( more pro$oun% t"an in t"e passages Just %iscusse%. !"is singular section begins #it" a %iscussion o$ certain %istinctive spiritual Dualities t"at* accor%ing to Ibn Arab* reDuire a complete bo%il( ablution E'huslFHan act o$ puri$ication t"at Islamic ritual t(picall( reDuires $or ver( %i$$erent t(pes an% circumstances o$ maJor impurit(. Ibn Arabs movement "ere be(on% t"e receive% $orms o$ Islamic #ors"ip* #"ic" serve as at least t"e ostensible point o$ %eparture $or all o$ "is ot"er %iscussions o$ spiritual puri$ication in t"e remain%er o$ c"apter 36* is alrea%( a %ramatic sign o$ t"e uniDue spiritual c"aracter o$ t"is particular eAposition. !"e largest part o$ t"e passage* "o#ever* is a strange an% in some #a(s metap"(sicall( compre"ensive catalogue o$ a #i%e range o$ "uman spiritual or ontological states an% Dualities.

!"is eAtraor%inar( subBc"apter Eor =Door>F $ollo#s&

opens as

-o# #e "ave alrea%( establis"e% t"at -anba Et"e tec"nical legal term $or a maJor ritual impurit( reDuiring t"e total bo%il( ablutionF is 'hurba Ea state o$ =eAile*> estrangement* or removal $rom ones rig"t$ul placeF. An% "ere t"at is t"e eAile o$ t"e servant $rom "is rig"t$ul "omelan% #"ic" "e %eservesHan% t"at is not"ing but t"e state o$ pure servant"oo% EubdyaF. 8r t"at Eimpurit(F is t"e estrangement o$ an attribute o$ ;or%s"ip $rom its rig"t$ul "omelan% E#it" 2o%F* so t"at someone E#rong$ull(F ascribes it to t"emselves or uses it to %escribe some 8b& Ibn Arab normall( reserves t"is term $or t"e 30 c"apters o$ t"e Meccan Illuminations* an% "e uses a number o$ ot"er %i$$erent terms to %escribe an% set apart t"e various subsections Esometimes Duite numerousF #it"in t"e in%ivi%ual c"apters o$ t"e Futht. It is t"ere$ore ver( stri+ing t"at "e uses t"e i%entical term EbbF to %escribe t"is s"ortHbut eAtremel( unusualHsubBsection #it"in c"apter 36. In ot"er #or%s* since t"is is clearl( not anot"er c"apter* it seemingl( points t"e rea%er to#ar% t"e ot"er sense o$ t"is term as =Door.>
3

contingent creature or anot"er. -o# t"ere is no %isputing t"at one must be puri$ie% $rom t"is Duestion. So (ou must +no# t"at t"is single total ablution mentione% "ere in t"is c"apter branc"es out into 0 0 spiritual states* an% t"at the ser%ant0 in his heart0 must be completely purified from e%ery sin'le one of those states . So #e #ill mention to (ou t"e essence E aynF o$ eac" one o$ t"em* i$ 2o% #ills* in ten sections* eac" section containing $i$teen states* so t"at (ou #ill recogni,e "o# (ou Es"oul%RF meet t"em #"en t"e( occur to t"e "eart o$ t"e servant. ?ecause t"e( must inevitabl( occur to ever( "eart* bot" o$ or%inar( people an% o$ t"e EspiritualF elite <Han% 2o% gives support

an% inspiration* t"ere is no po#er but t"roug" 'imT W"ile t"e a%eDuate translation o$ t"is strange catalogue o$ spiritual states #oul% be ver( long* #e can at least note t"at it inclu%es a number o$ #"at #oul% or%inaril( be vie#e% as in"erentl( =opposite> or contrar( states Eat least partiall( reminiscent o$ t"e paire% lists o$ polarities among t"e %ivine -ames in t"e "a%it" an% else#"ereF& e.g.* t"is #orl% an% t"e ot"er #orl%* li$e an% %eat"* merc( an% anger* an% so on* alt"oug" t"e vast maJorit( are o$ #"at #oul% or%inaril( be ta+en as positive an% even rarel( ac"ieve% spiritual virtues. !"is long catalogue o$ spiritual con%itions* #it" no ot"er eAplanation or ampli$ication* is $ollo#e% b( t"e $ollo#ing remar+s& Gou must +no#Hma( 2o% support us an% Gou #it" a Spirit $rom 'imTHt"at accor%ing to t"e sc"ool EmadhhabF o$ t"e people o$ 2o% an% 'is elite among t"e people o$ spiritual unveiling* it is obligator( $or ever( "uman being to completel( puri$( t"eir "eart an% t"eir inner being $rom ever(t"ing t"at #e "ave mentione% in t"ese EtenF sections* as #ell as

!"is Dualit( o$ being eDuall( true an% applicable to t"e elite an% unenlig"tene% ali+e is also one o$ t"e %istinctive c"aracteristics o$ t"e special #is%om o$ t"e =elite o$ t"e elite> i%enti$ie% in t"e +e( passages o$ Ibn Arabs Intro%uction translate% an% %iscusse% in t"e ='o# to Stu%( t"e Futht> En. 5< aboveF.

<

63

ever(t"ing else eac" o$ t"ese spiritual states inclu%es #"ic" #e %i% not mention* $or $ear o$ being too long* !"ere is no %ispute among t"e people o$ imme%iate spiritual eAperience E=tastings>F concerning t"at. ?ut t"ose #"o see+ to puri$( t"emselves $rom most o$ t"em #ill nee% an abun%ance $rom o$ %i$$icult #e
6

becomes "ee%less o$ t"e E"earts primor%ialF #itnessing Eo$ 2o%F an% instea% sees t"eir sel$ Eor ego* t"e nafsF ta+ing t"e %i$$erent +in%s o$ +no#ing t"at t"e 4eal is Eal#a(sF causing to %escen% on t"e "eart* t"en t"e( must be puri$ie% because o$ t"eir seeing t"eir o#n egoB sel$ Erat"er t"an 2o%F. In t"e same #a(* i$ #e s"oul% "appen to encounter anot"er person in a matter in suc" a #a( t"at #e teac" t"em* eit"er t"roug" our state or our #or%s* an% i$ t"at teac"ing $lo#s $rom our presence E#it" t"e 4ealF* t"en no puri$ication is necessar(* $or #e "ave not le$t our state o$ purit( E#it" 2o%F. ?ut i$ #e s"oul% notice our o#n sel$ Eour nafsF in t"e process o$ teac"ing anot"er person t"roug" our #or%s or our state* t"en puri$ication is absolutel( obligator( $or us* because o$ our noticing our sel$. For t"e people o$ 2o% in t"is pat" %o ever(t"ing t"at t"e( %o #it" an%

+no#le%ge concerning t"e proper #a(s to become puri$ie% #"at "ave mentione%. An% some o$ t"ese states ma(

serve as puri$ications $rom ot"ersT ;ater in t"is same c"apter* Ibn Arabs eAplanation o$ t"e proper times $or puri$ication also begins to move more openl( be(on% t"e ritual or legal conteAts t"at are t"e usual occasion $or suc" %iscussions in t"is c"apter* as in t"e $ollo#ing passage EV* 5<7F& -o# t"e puri$ication o$ all t"ings is #it" an% t"roug" t"e 4eal Ebi l +a""F. So i$ someone Follo#ing t"e Ga"(a e%itions rea%ingsN "o#ever* t"e a%Jective "ere mig"t also be construe% E#it" t"e s"i$t o$ a single %otF as =innate> or in"erent* instinctive +no#le%geHa rea%ing t"at ma( better $it t"e sense o$ t"e passage.
6

6<

t"roug" 2o%* out o$ t"eir #itnessing an% unveiling o$ an% $rom 'im. 8$ course t"e ver( a#areness o$ t"is "i%%en egoistic corruption or unconscious "(pocris(* an% our correspon%ing nee% $or puri$ication* is itsel$ a +in% o$ gi$t o$ %ivine 2race* as Ibn Arab recalls in t"is p"enomenologicall( precise summar( EV* 75 F& !"ere$ore t"e proper =time> or moment o$ puri$ication in t"e spiritual sense* $or us* is #"enever one "as speci$icall( reali,e% t"e Eeternall( un$ol%ingF connection bet#een t"e %ivine a%%ress to t"e person obligate% b( it Et"e mu!allafF regar%ing #"at is incumbent on t"em bot" in#ar%l( an% out#ar%l(. spiritual terms* t"at is a %ivine In Sel$B

For 2o% sees not"ing o$ t"e "uman being Eal insnF but t"e "eart. So it is incumbent on t"e servant t"at t"eir "eart s"oul% al#a(s an% continuall( be pure* because it is t"e place 2o% sees in t"em.

2. Listening /or !o%

?( no# #e "ave $ollo#e% Ibn Arabs lessons on t"e "eart an% contemplation as $ar as "is monumental c"apter on t"e inner spiritual meanings o$ t"e ritual pra(er Esalt& c"apter 3:F* #"ic" #oul% reDuire several lengt"( volumes to translate a%eDuatel( into @nglis". So it is $itting to conclu%e t"is intro%uctor( essa( #it" #"at "e sa(s t"ere EVI* 20<B20:F about t"at pu,,ling 1uranic verse E 0&5<F #it" #"ic" #e began t"is )"apter* in "is %iscussion o$ t"e prescribe% moments o$ silence %uring t"e ritual pra(er& ... So it is obligator( $or t"e servant* #"en "e "as $inis"e% reciting t"e verse Ein pra(erF* to listen attenti%ely0 (hile heB+e is (itnessin' E 0&5<F. !"ere$ore Et"e person pra(ingF becomes silent* so t"at "e can see #"at 2o% is

mani$estation t"at su%%enl( comes over t"eir "eart* #"ic" is calle% in t"e pat" a =surprise attac+.> An% $inall(* near t"e ver( en% o$ t"is c"apter Eat V* 7::F* Ibn Arab restates ever(t"ing above as simpl( as possible&

66

sa(ing to "im concerning t"at* as is onl( t"e spirituall( appropriate be"avior EadabF #it" 2o%. For #e must not interrupt someone #"o is spea+ing to us* since t"at is onl( proper etiDuette even in or%inar( conversationsHan% 2o% is $ar more %eserving t"at #e s"oul% be t"at #a( #it" 'imT ... !"at is "o# t"is matter remains bet#een t"e listener an% t"e 8ne spea+ing to "im* so t"at t"e listener mig"t gain bene$it E$rom t"at silent pure receiving in pra(erF. For (ou must +no# t"at +ings %o not ta+e a person #it"out proper adab to sit #it" t"em* nor to converse #it" t"em at nig"t* nor to be t"eir intimate companion.

6:

S@@I-2

2Their3 seein' does not percei%e +im0 (hile +e encompasses 2all their3 seein'0 for +e is the Most Subtle0 the All A(are, There ha%e already come to you all ;o( in the earth are Si'ns for those of assured faith0 and in your o(n souls# So then (hy do you all not see .1 SOrat alB D"Qri((Qt* 0&20B20 spiritual insi'hts from your =ord# so (hoe%er (as seein'0 that is for 2the 'ood of3 his soulC and (hoe%er (as blind0 that is a'ainst it4and I am not a !eeper for you all1 SOrat alB AnQm* 3&005B007

:0

!"at #e see t"e #orl% t"roug" Gou Han% (et #e %ont see GouR

)"apter !"ree

Seeing& Spiritual Vision an% t"e M(steries o$ Ihsn

And God<s is the place of shinin' forth and the place of dar!enin'# so (here%er you all may turn0 there is the Face of God1 SOrat alB?aDara* 2&00 8 Frien%P?elove%* t"roug" ;ove #e are conJoine% #it" Gou& W"erever Gou put Gour $oot* #e are t"e groun% $or Gou. In t"is sc"oolPpat" o$ ;oving* "o# can it possibl( be

4um i* Duatr ain : !"e t"eme o$ t"e beati$ic vision o$ 2o%* $or an(one $amiliar #it" t"e 1uran* #oul% almost automaticall( recall t"e last part o$ t"e $amous 1uranic passage E2&00 F translate% above. For $e# 1uranic verses coul% more concisel( conve( t"e en%uring popular images o$ Ibn Arab an% t"e sc"ool o$ "is subseDuent p"ilosop"ic interpreters in Islamic culture. In%ee% it #oul% scarcel( be an eAaggeration to sa( t"at all t"e #ritings o$ Ibn Arab an% "is subseDuent generations o$ commentators* #it" t"eir compleA ontological sc"emas o$ %ivine Sel$B Mani$estations* Apparitions* an% /resences Eta-alliyt* maAhir* hadartF* coul% be vie#e% as a sort o$ vast* ongoing commentar( on t"at single 1uranic verse. ?ut
:

in

t"e

en%*

t"e

intellectual

brilliance

an%

p"ilosop"ical $ascination o$ t"e allBencompassing metap"(sical :ulliyt i Shams i TabrA* e%. ?. FurO,Qn$ar E!e"ran* 0570 ".s.F* p. 37 Eno. 00F o$ t"e $ubiyyt section.

:0

s(stems elaborate% b( t"at later tra%ition cannot Duite conceal a more %i$$icult an% troubling Duestion* an unavoi%able %ilemma t"at is so beauti$ull( eApresse% in 4umis o#n s"ort comment on t"at same verse. W"at practical %i$$erence* ultimatel(* %oes t"at bol% 1uranic statementHor its compleA elaborations in later Islamic t"oug"tHreall( ma+e in t"e li$e #e actuall( liveR @ven assuming all "uman beings "ave some in"erent sense o$ #"at true t"eop"an( an% vision o$ 2o% mig"t involveHi$ onl( in our %eepest memories o$ #"at t"e 1uran portra(s E<&0<2F as t"e primor%ial )ovenant bet#een eac" soul an% its )reator Et"e =;ast -ig"t> memoriali,e% b( all t"e Islamic m(stical poetsFH t"at m(sterious a#areness itsel$ onl( seems to "ig"lig"t* as 4umis poem suggests* t"e poignant %istance bet#een suc" rare moments o$ spiritual reali,ation an% our or%inar( mun%ane eAistence. 'o#ever one mig"t imagine t"e %ivine Face* s+eptics an% believers ali+e #oul% probabl( agree t"at our %a(s are more o$ten spent* i$ not in complete blin%ness* t"en at least in pro$oun% "ee%lessness o$ t"at state o$ true Vision. An% ot"er Islamic interpreters "ave o$ course attempte% to %e$use t"e %ramatic eAistential c"allenge pose% b( t"is verse* #it" its ra%ical imme%iac( an% uneDuivocal universalit(* b( relegating t"e #"ole problem to t"at vague esc"atological =neAt #orl%> an%

some (etBtoBarrive point in eart"l( time #"ere t"e( #oul% pre$er to situate all t"e po#er$ul scriptural allusions to t"at vision o$ 2o%s Face. Fortunatel( t"ere is anot"er* less #ell +no#n Ibn Arab #"ose teac"ings are in $act centrall( $ocuse% on precisel( t"e sort o$ recurrent eAistential Duestions an% $un%amental issues o$ spiritual practice t"at are raise%Han% illuminate%Hb( %eeper re$lection on verses suc" as t"is. -o#"ere is t"at more clearl( t"e case t"an in "is magnum opus* t"e immense Meccan Illuminations Eal Futht al Ma!!yaF. In%ee% it is probabl( t"e muc" #i%er popular in$luence o$ t"is =secon%> Ibn Arab* #"ose insig"ts "ave been continuall( borro#e% an% Eusuall( tacitl(F Duote% an% applie% b( man( generations o$ Muslim preac"ers* t"eologians* Su$i masters* Jurists an% artists %o#n to t"e present %a(* t"at eventuall( #on $or "im t"e #i%esprea% "onori$ic title o$ al Shay!h al A!bar* =t"e 2reatest Master.>30 )lau%e A%%ass lengt"( stu%( o$ Ibn Arabs li$e an% #i%er social an% intellectual milieu EIbn Arab0 ou la "uKte du soufre rou'e* /aris* 2allimar%* 0:66N @nglis" translation at n. 00 aboveF "as un%erline% t"e relative anon(mit(Hor at least t"e lac+ o$ an( #i%esprea% public $ollo#ing an% notoriet(Ho$ Ibn Arabs #riting an% teac"ing %uring "is o#n li$etime* a $act #"ic" onl( "ig"lig"ts t"e para%oA o$ "is constantl( #i%ening an% %eepening in$luence in later centuries* inclu%ing t"e
30

:2

8ne reason $or t"e para%oA o$ t"e relative anon(mit( an% (et nearBuniversal in$luence o$ t"is particularl( #i%eBranging spiritual an% "ermeneutical aspect o$ Ibn Arabs #or+ in later Islamic culture* o$ course* ma( be precisel( t"e eminentl( practical $ocus o$ suc" #riting an% t"e usual occasions $or stu%(ing or teac"ing it& one usuall( consults a p"armacopoeia to $in% t"e rig"t e$$ective treatment $or t"is or t"at speci$ic illness* not to a%% a learne% commentar(. 'o#ever* a more pro$oun% an% $un%amental reason $or t"is c"aracteristic anon(mit( an% pervasiveness o$ Ibn Arab en%uring cultural an% spiritual in$luence is t"e uniDue role o$ Islamic scriptureHbot" 1uran an% "a%it"Hin t"e %istinctive composition an% r"etorical $orms o$ t"e Futht itsel$.30 Virtuall( ever( line o$ t"at monumental #or+* even #"ere t"ere remar+able sprea% o$ "is #ritings in t"e West in t"is centur(. For t"e broa% outlines o$ t"ose subseDuent "istorical in$luences* see t"e broa% "istorical overvie# in =Ibn Arab an% 'is Interpreters> EJA&S* 0:63 an% 0:6<F* along #it" t"e more recent surve( articles also cite% at n. : above. !"is initial "istorical surve( "as been continuousl( up%ate% b( several %o,en ot"er %etaile% "istorical stu%ies an% revie#s o$ relate% subseDuent publications* all o$ #"ic" are no# %irectl( available $or %o#nloa%ing Ein t"e rea%il( accessible .p%$ $ormatF at t"e #ebsite o$ t"e Ibn Arab Societ( & (((,ibnarabisociety,or'BIbnArabi .

is no eAplicit re$erence to a speci$ic "a%it" or passage o$ t"e 1uran* in $act constitutes a +in% o$ compleA spiritual "ologram* simultaneousl( inter#eaving %eeper allusions to %o,ens o$ 1uranic verses an% "a%it" Eas #ell as man( later Islamic religious %isciplinesF* t"at is %esigne% to a#a+en t"e engage% rea%ers a#areness o$ t"e un%erl(ing realities or recurrent !"e Meccan Illuminations an% Ibn Arabs ot"er #ritings contain a number o$ autobiograp"ical allusions to t"e inspire% roots o$ t"ose %istinctive Dualities in t"e S"a(+"s o#n %ecisive (out"$ul eAperience o$ "is spiritual i%entit( #it" bot" t"e 1uran an% t"e Mu"amma%an 4ealit(. See m( translation o$ several suc" +e( passages $rom c"apter 533 Ean% 53<F o$ t"e Futht* in The Meccan $e%elations ant"olog(* c"apter II. For eAample& =I an% t"e 1uran are brot"ers...*> an% =...ever(t"ing about #"ic" #e spea+* bot" in m( Eteac"ingF sessions an% in m( #ritings* comes onl( $rom t"e presence o$ t"e 1uran an% Its treasuresN I #as given t"e +e(s o$ Its un%erstan%ing an% %ivine support $rom It....> For $urt"er eAplanation* see t"e relate% biograp"ical %iscussions in ). A%%as* Ibn Arab0 ou la "uKte du soufre rou'e* /aris* 2allimar%* 0:66 E@nglis" translation at n. : aboveFN t"e %etaile% illustrations o$ 1uranic in$luences given t"roug"out M. )"o%+ie#ic,* 9n &cLan sans ri%a'e# Ibn Arab0 le li%re et la loi* /aris* Seuil* 0::2N an% t"e closel( relate% %iscussions o$ Ibn Arabs sel$Bconception as =Seal o$ Mu"amma%an Saint"oo%> in M. )"o%+ie#ic,* =e sceau des saints# FrophLtie et saintetL dans la doctrine d<Ibn Arab* /aris* 2allimar%* 0:63. EDetails o$ @nglis" translations cite% at n. 0: above an% in ?ibliograp"( belo#.F
30

:5

spiritual

meanings

EmanF

connecting

t"ose

scriptural

Ibn Arabs %iscussion o$ t"e %ivine =Face>Han% o$ t"e correspon%ing "uman possibilities o$ t"eop"anic perceptionHin t"e long opening section o$ t"e Futht Ec"apters 0B<5F provi%es an illuminating caseBstu%( o$ "is %istinctive met"o%s o$ r"etoric an% spiritual pe%agog( t"roug"out t"at #or+. 2iven "is c"aracteristic reliance on scriptural allusions an% interpretation* t"is )"apter begins Ein section IF b( outlining t"e man( 1uranic passages on t"e %ivine Face an% t"e correspon%ing rig"t =orientation> o$ "uman action an% intention t"at can m(steriousl( trans$orm our or%inar( eAperience into t"e reali,ation o$ t"eop"an(Hor o$ %esperate estrangement $rom 2o%s 4egar%. Section II t"en summari,es t"e particular "a%it" concerning t"eop"anic vision #"ic" are t"e primar( ve"icle $or Ibn Arabs teac"ing about t"is problem t"roug"out t"e Futht. 'o#ever* t"e actual imager( an% speci$ic language o$ t"ose /rop"etic sa(ings* some o$ t"em $airl( long* are so important in t"is conteAt t"at t"ose relevant "a%it" "ave been translate% in $ull in a separate section place% at t"e en% o$ t"is )"apter.

teac"ings* along #it" "is or "er in%ispensable recognition o$ t"e correspon%ing concrete eAempli$ication or active =%escent> o$ t"ose particular %ivine -ames #it"in t"is particular uniDue situation an% personal eAperience.32 8nl( t"e masterpieces o$ Islamic m(stical poetr( in /ersian an% ot"er eastern Islamicate languages* using ver( %i$$erent literar( $orms* can approac" somet"ing o$ t"e same %ensit( o$ eApression an% scriptural allusiveness* an% t"e same e$$ective po#er o$ trans$ormation. An% one uninten%e% result* in bot" t"ose cases* is t"at an( attempt at a continuous* a%eDuate translation $or mo%ern au%iences is almost inevitabl( over#"elme% b( t"e massive annotation nee%e% to %etail t"e un%erl(ing conteAt o$ allusions an% t"e #eb o$ s(mbolic interconnections an% resonances originall( presuppose% b( t"is +in% o$ #riting.35 Muc" closer to Ibn Arabs o#n An%alusian cultural roots* alt"oug" in an out#ar%l( %i$$erent $orm* t"e nearl( contemporar( Mohar eA"ibits in its %istinctive approac" to earlier scriptureHas #ell as its eAtraor%inaril( pervasive eventual in$luencesHman( o$ t"e came un%erl(ing r"etorical met"o%s an% metap"(sical assumptions o$ t"e Futht. All t"ese problems o$ rea%ing* interpretation an% translation are outline% in t"e opening sections o$ )"apters Four an% Five E4eturningF belo#* an% %iscusse% in more %etail in =Ibn
35 32

Arabs 4"etoric o$ 4ealisation> Esee n. 0 aboveF.

:7

Follo#ing t"is essential scriptural bac+groun%* t"e S"a(+"s o#n %iscussion o$ t"e "uman meaning o$ t"e =vision o$ 2o%> in t"ese initial c"apters o$ t"e Futht naturall( $alls into $our successive %ivisions* #"ic" become increasingl( eAplicit an% more practical in t"eir $ocus as "is teac"ing un$ol%s. -ot surprisingl(* bringing toget"er t"ese relate% $acets o$ a common problem $rom so man( separate c"apters beauti$ull( illustrates Ibn Arabs t(pical pe%agogical met"o% o$ intentionall( scattering "is most pro$oun% spiritual teac"ings t"roug"out t"is boo+* a %istinctive approac" "e %escribes to "is rea%ersH#"ile also eAplaining t"e un%erl(ing motives $or t"is literar( proce%ureHin several +e( passages o$ "is Intro%uction.37 !"e $irst eAplicit allusion to t"is problem o$ t"eop"an( in t"e Futht is to be $oun% in Ibn Arabs %ecisive* openl( autobiograp"ical remar+s in%icating t"e eAperiential source an% conteAt $or all t"e rest o$ "is account* a con$ession roote% in "is See t"e translation o$ t"at critical section o$ "is Intro%uction in ='o# to Stu%( t"e Futht...> En. 5: aboveF. Some o$ t"e #i%er political an% practical spiritual implications o$ t"at Intro%uctionHan% relate% passages t"roug"out t"e Futht Hare %evelope% in an earlier article on =Ibn Arabs @sotericism& !"e /roblem o$ Spiritual Aut"orit(*> pp. 5<B37 in Studia Islamica* ;MMI E0::0F.
37

o#n un$orgettable unitive vision o$ =t"e Splen%or o$ 2o%s Face> Esection III belo#F. Secon%l(* in a number o$ earl( passages summari,e% "ere in section IV* "e gra%uall( intro%uces some basic terminological allusions EishrtF an% premises* bot" practical an% metap"(sical* #"ic" provi%e t"e intellectual $oun%ations $or "is later* more elaborate s(mbolic %evelopments o$ t"is t"eme base% on t"e 1uran an% "a%it". !"e neAt an% ric"est stage o$ "is %iscussion "ere is a compleA p"enomenological surve( Ein c"apters 30B3 * section V belo#F o$ t"e $ull range o$ actual "uman a#areness o$Hor blin%ness to Ht"e %ivine Face* conve(e% in t"e elaborate s(mbolic language o$ 1uranic Ean% "a%it"F esc"atolog(* moving $rom t"e su$$erings o$ 2e"enna to t"e beati$ic vision o$ t"e blesse% %uring t"e =Da( o$ t"e Visit> #it" 2o% in /ara%ise. An% $inall( Esection VIF* Ibn Arab turns to some more practical spiritual a%vice on "o# #e can actuall( begin to move $rom t"e su$$erings o$ t"e Fire to t"e Jo(s o$ t"e 2ar%ens an% its revelator( t"eop"anic vision* in "is long p"enomenological %iscussions o$ t"e =inner spiritual meanings> EasrrF o$ t"e basic $orms o$ Islamic #ors"ip.3 !"e ibdt& puri$ication an% pra(er* c"arit(* $asting an% pilgrimage* c"apters 3<B<2N t"e lengt" an% relative
3

I. !"e =Face of God> an% 'uman Faces& t"e 1uranic Sources

!"e s(mbol o$ t"e %ivine an% "uman $ace E (a-hF is a central one in t"e 1uran* occurring more t"an sevent( times* an% at least siAt( o$ t"ose passages use t"at +e( Arabic term in eAten%e% or metap"orical senses %irectl( relate% to t"e practical spiritual problem o$ t"eop"an(* to our nee% $or see+ing an% properl( =$acing> t"e everBpresent illumination o$ t"e %ivine Face. As is so o$ten t"e case* t"e metap"(sical an% practical allusiveness o$ t"e 1uranic usage greatl( %epen%s on t"e multiple* overlapping meanings o$ t"e original Arabic root. !o mention onl( t"e most important elements o$ t"at semantic $iel% in t"is particular conteAt* t"e #or% (a-h itsel$ can re$er not onl( to t"e p"(sical $ace an% t"e emotions conve(e% b( its eAB pressions* or to t"e =$ront> an% visible appearance o$ somet"ing* as in @nglis"Hbut also to a %irection or orientationN an intention* aim or goalN a #a( or manner o$ procee%ingN a particular meaning or senseN a perspective or point o$ vie#N an% particularl( to t"e true substance or essential realit( o$ importance o$ t"ese particular c"apters #it"in t"e opening Section Efasl al marifF o$ t"e #or+ as a #"ole is suggeste% b( t"e $act t"at t"e( alone comprise most o$ volumes VBMII in 8. Ga"(as EincompleteF critical e%ition o$ t"e Futht.

somet"ing. All o$ t"ese meanings are alrea%( present to var(ing %egrees in t"e relevant 1uranic passages* an% t"e interrelations o$ t"ese t"emes in t"at scriptural conteAt are constantl( mirrore% in Ibn Arabs o#n subseDuent %evelopment o$ t"e interrelate% metap"(sical an% practical spiritual %imensions o$ our a#areness o$ 2o%. !"e scattere% 1uranic re$erences to t"e Face o$ 2o% an% "uman $aces clearl( $all into $ive groups& t"ere are E0F t"e celebrate% ontological re$erences to t"e eternit( o$ t"e %ivine Face Itsel$N E2F passages prescribing t"e =see+ing> or =%esiring> o$ 2o%s Face as an essential inner con%ition $or spirituall( e$$ective actionN E5F verses enJoining t"e proper orientation o$ eac" in%ivi%uals $ace to#ar% t"e rig"t =%irection> o$ pra(er an% true 4eligionN E7F similar re$erences to t"e =surren%er> o$ ones $ace or innermost intention to 2o%N an% E F a "ost o$ vivi%l( s(mbolic esc"atological %escriptions o$ t"e vivi% blessings* or torments* o$ t"e =$aces> o$ "uman beings in t"eir contrasting states a$ter t"e $inal Ju%gment. Surprisingl( enoug"* consi%ering t"e prominence given to t"is particular opening verses Eat 2&00 F in later Islamic intellectual an% m(stical tra%itions* t"ere are onl( t"ree 1uranic

:3

passages actuall( $ocusing on t"e %ivine Face =in Itsel$*> so to spea+* rat"er t"an as t"e ultimate or i%eal obJect o$ "uman striving. In a%%ition to t"at opening verse* t"e ot"er t#o* almost eDuall( $amous instances are ...e%ery thin' is perishin' e*cept for +is Face...33 E26&66FN an% )%eryone (ho is upon it is passin' a(ay0 but the Face of your =ord remains 2fore%er3 ... E &23B2<F. !"e uneDuivocal emp"asis in eac" o$ t"ese t"ree passages on t"e absolute permanence an% omnipresence o$ t"e %ivine /resence onl( serves to "eig"ten t"e apparent para%oA pose% b( so muc" apparent "uman in%i$$erence to t"is ultimate realit( o$ t"ings* b( t"e perverse spiritual =blin%ness> Eor %ea$ness* incompre"ension* $orget$ulness* an% t"roug"out t"e 1uran. !"e essential practical connection bet#een our o#n actions an% intentions an% our correspon%ing %egree o$ reali,ation or actual a#areness o$ t"eop"an( alrea%( begins to 8r =its $ace*> as t"is particular verse is sometimes rea% b( Ibn Arab an% ot"ers* a rea%ing t"at is grammaticall( allo#able an% Duite meaning$ul in itsel$* given t"e sense o$ (a-h as =essence> an% t"e esc"atological conteAt o$ t"is particular verse E#"ic" conclu%es =... +is is the -ud'ment0 and to +im you are all returned>F* as #ell as t"e man( verses mentione% belo# #"ic" clearl( use =$ace> to re$er to t"e essential* surviving aspect o$ souls in t"e ot"er #orl%.
33

emerge as soon as #e turn to t"e eig"t 1uranic passages t"at spea+ o$ our =see!in' Eor desirin'F God<s Face.> !o begin #it"* in eac" o$ t"ose cases t"is special state o$ spiritual intention is speci$icall( connecte% to correspon%ing actions suc" as e*pendin' Eones e$$orts or possessionsF for the 'ood E2&2<2* 05&22F an% 'i%in' in charity to t"ose #"o are nee%( E50& 56B5:F* o$ continuall( callin' upon God in pra(er Emornin' and ni'ht& at 3& 2N 06&26N 05&22F* an% o$ obliging ones soul to perse%ere in eac" o$ t"ese activities E05&22* 06&26F. An especiall( revealing an% memorable passageHin lig"t o$ t"e connections Ibn Arab repeate%l( %ra#s to t"e $amous %ivine sa(ing concerning t"e %iscover( o$ 2o%s /resence t"roug" "elping t"e "ungr(* t"irst( an% sic+His t"e %escription Eat <3&6B:F o$ t"e true ser%ants of God #"o ...pro%ide food to feed0 for the lo%e of God0 the one (ho is sic!0 the orphan and the prisoner0 2sayin'3# 5He are only feedin' you all for the Face of GodC (e do not desire from you any re(ard or than!s1>. !"e secon% maJor point t(ing toget"er t"is set o$ 1uranic passages is t"eir common stress* eit"er eAplicitl( Eas in t"e passage Just Duote%F or implicitl(* on t"e %imension o$ spiritual ps(c"olog(& i.e.* on t"is special state o$ purel( 2o%B

"ee%lessnessF repeate%l( con%emne%

:<

centere% motivation as an essential precon%ition $or t"e e$$ective spiritual impact or Eto use t"e most common 1uranic eApressionF t"e ultimate =recompense> o$ t"ose particular out#ar% actionsHa %eman%ing prereDuisite t"at strongl( suggests t"e mani$ol% %angers o$ "(pocris( an% #orl%l( social aims Eor o$ more subtle inner ps(c"ic compensation an% sel$Bgrati$icationF o$ten accompan(ing an% un%erl(ing suc" out#ar%l( pious activit(. In%ee% man( o$ t"ese verses on =see+ing 2o%s Face*> in t"eir #i%er 1uranic conteAt* are actuall( parts o$ longer %escriptions o$ t"e ultimate $ate o$ t"e blesse% in t"e "erea$ter. !"is t"ir%* esc"atological %imension o$ t"e problem* #"ic" also provi%es t"e %ramatic setting $or several o$ t"e +e( "a%it" on t"e beati$ic vision use% b( Ibn Arab Esection II belo#F* is Duite eAplicit in t"e memorable 1uranic verses #"ic" most ra%icall( insists on t"e absolute spiritual necessit( o$ acting only =$or 2o%s Face>& And there is no one 2(ho has3 (ith him any blessin' as a re(ard0 e*cept only for see!in' the Face of his =ord the Most +i'h1 E:2&0:B20F. !"e inner* spiritual nature o$ t"is special state o$ receptivit( an% openness to t"e %ivine /resence is especiall( emp"asi,e% b( t"e $irst group o$ verses on t"e in%ivi%ual "uman

=$ace*> #"ic" o$$er a vivi% contrast bet#een t"e special* nearB prop"etic con%ition o$ t"ose #"o trul( =surrender their face> Ein t"e sense o$ t"eir #ill* intention* "onor* true sel$* etc.F to 2o%* an% t"e $ear$ul state o$ t"ose #"o are =crouched o%er their face> or #"o "ave =turned their bac! on their face.>3< @speciall( telling "ere* given t"e essential inner connection t"at bot" Ibn Arab an% t"e $amous "a%it" o$ 2abrielH%iscusse% an% translate% in %etail belo#Hma+e bet#een t"e "ig"est* allB encompassing spiritual virtue o$ ihsn E=rig"t an% beauti$ul action>F an% t"e t"eop"anic a#areness o$ 2o%* is t"e #a( t"e 1uran itsel$ lin+s t"is con%ition o$ = surrenderin' one<s face to God> to t"e rare an% %i$$icult state o$ =being muhsin Et"e person #"o practices ihsnF> at 50&22. !"e secon% group o$ 1uranic verses re$erring to t"e in%ivi%ual "uman $ace* t"ose enJoining t"e =turning> or =raising up> o$ our $aces to#ar% t"e obJect o$ pra(er or t"e true primor%ial 4eligion* continue to stress t"e same essential connection bet#een t"e out#ar% an% inner* intentional aspects o$ For t"e positive usage* see verses 2&002* 5&20 Eapplie% to Mu"amma%F* 7&02 Eo$ one (ho is bestBmost beautiful in $eli'ion* man ahsana dnan* an% #"o trul( $ollo#s Abra"amF* an% 50&22. !"e contrasting state o$ in#ar%l( =$acing a#a(> $rom 2o% is %escribe% at 22&00 an% 3<&22.
3<

:6

religious action.

!"us t"e man( re$erences to t"e proper

esc"atological "a%it" %iscusse% in t"e $ollo#ing sectionF* t"e =faces> o$ t"e blesse% are consistentl( %escribe% t"ere as ='lo(in'*> =radiant*> =shinin'*> an% resplen%ent #it" grace an% laug"ter an% Jo(Hall terms t"at coul% rea%il( be un%erstoo% as a +in% o$ mirrore% re$lection o$ t"e supernal ;ig"t o$ t"e %ivine Face.36 In contrast* t"e $aces o$ t"e su$$ering ones are o$ten %escribe%* among ot"er torments* as =dar!ened> or =dust co%ered> or =blac!ened> an% covere% over b( t"e consuming Fire o$ 2e"enna. @ven be$ore ta+ing up t"e "a%it" re$erring more openl( to t"e vision o$ 2o%* one e$$ect o$ t"is %ramatic esc"atological s(mbolism o$ t"e 1uran* combine% #it" t"e recurrence o$ t"e $ace as an apparent s(non(m $or t"e "uman soul in so man( o$ t"ese passages* is to suggest Duite po#er$ull( 2iven t"e pervasiveness o$ t"is usage in t"ese esc"atological conteAts* it is Duite possible t"at t"e Arabic term E(a-hF "ere is being use% to re$er to t"e substance or soul or essential spiritual being o$ eac" person in t"e ot"er #orl%* as Ibn Arab o$ten seems to presume Esee t"e relevant selections translate% in sections IIIBV belo#F. /assages #"ere t"e =$aces> o$ t"e blessed in para%ise are re$erre% to inclu%e 00&23B2<* 20&000* 76&2: Eon =t"e mar+s o$ pra(er>F* < &22* 60&56B5:* 65&27* an% 66&6B03. !"ere are more t"an t#ent( correspon%ing %escriptions o$ t"e =$aces> o$ t"ose su$$ering torments* o$ten in imme%iatel( contrasting sections o$ t"e same 1uranic passages Just cite%.
36

%irection or "ibla o$ t"e ritual pra(er EsiA times at 2&077B0 0F are $ollo#e% b( t"e celebrate% insistence at 2&0<< t"at true piety is not that you turn your faces to(ard the east and the (est, ..* an% b( t"e even more eAplicit an% allBencompassing inJunction at <&2: to raise up your faces in e%ery place of prayer and call upon +im0 !eepin' $eli'ion totally sincere for +im.... !"e mo%el $or t"is inner trans$ormation Eat 3&<:F is Abra"ams eAclamation t"at I ha%e turned my face to(ard the Dreator of the hea%ens and the earth0 in pure faith EhanfanF* #"ic" is ec"oe% in t"e t"ree ot"er passages calling on t"e /rop"et Eor eac" a%%ressee o$ t"e 1uranF to raise up your face to $eli'ion0 in pure faith E00&00 * 50&50F or to The )ternal $eli'ion Eal dn al "ayyim* at 50&75F. !"e ultimateHor innerHconseDuences o$ t"is proper =turning> an% =surren%er> o$ t"e souls $ace* an% o$ our $reDuent $ailures to %o so* are %escribe% in more %ramatic terms in some t"irt( verses t"at inclu%e man( o$ t"e most vivi% an% un$orgettable esc"atological %escriptions in t"e 1uran. Alt"oug" t"e beati$ic %ision o$ 2o% is not mentione% eAplicitl( in most o$ t"ose passages Ein contrast to t"e several long

::

t"e sort o$ pro$oun% inner connection bet#een t"e problem o$ t"eop"an( an% "uman su$$ering #"ic" becomes so prominent in Ibn Arabs o#n interpretation o$ t"ese passages. 8$ten t"e practical spiritual meaning o$ ot"er#ise m(sterious terms an% concepts in t"e 1uran is reveale% most stri+ingl( in t"e s(mbolic tales E"isasF o$ earlier prop"ets an% "ol( $igures* stories #"ic"Hli+e t"e "a%it" %iscusse% in t"e $ollo#ing sectionHmore %ramaticall( point to t"e recurrent testing circumstances an% "uman %ilemmas in #"ic" t"ose spiritual realities are actuall( reali,e% in peoples lives. )ertainl( t"is is true $or t"e problem o$ t"eop"an( an% =see+ing 2o%s Face> in t"e t#o passages #"ere t"e 1uran emplo(s t"e active* verbal $orms o$ t"is same root E( - hF to spea+ o$ particular prop"ets =turning t"eir $aces> to#ar% 2o%. For one o$ t"ose passages begins #it" Moses Eat 26&22F* Hhen he turned his face to(ard Midian and said# 5Ferhaps my =ord (ill 'uide me in the ri'ht (ay7Han% continues t"roug" t"e ver( en% o$ t"at c"apter to %etail =The Stor(> Et"e title o$ t"is particular SuraF o$ Moses searc"* intert#ine% #it" its signi$icance $or Mu"amma%s o#n prop"etic mission* in terms #"ic" constantl( evo+e t"e perennial %i$$iculties an% c"allenges encountere% in

see+ing* recogni,ing* an% t"en acting upon our a#areness o$ t"e %ivine /resence. !"e secon% passage* more con%ense% an% %irectl( $ocuse% on t"e s(mbolism o$ t"eop"anic vision* %eB scribes* in its o#n terms& +o( He cause Abraham to see the 2di%ine3 So%erei'nty of the hea%ens and the earth0 so that he mi'ht be amon' those !no(in' (ith certainty E3&< F. In%ee% all o$ Ibn Arabs o#n more p"enomenological %iscussions o$ t"e problem o$ reali,ing or recogni,ing t"eop"an( Ean% man( o$ t"e relate% "a%it" %iscusse% an% translate% belo#F re$lect an% presuppose t"at telling s(mbolic account o$ t"e %ivinel( gui%e% process o$ spiritual pe%agog( b( #"ic" Abra"am successivel( ta+es as =my =ord> t"e apparitions o$ a planet* t"e moon* an% t"e sun until* $inall( enlig"tene% b( t"eir eventual passing* "e is able to eAclaim& ;o( I am liberated from (hat you all are associatin' 2(ith God3C indeed I ha%e faced my face to(ard the &ne Hho Dreates the hea%ens and the earth0 in pure faith ...T E3&<:F.

II. !"eop"an( an% 4ig"t Action& t"e 'a%it" on t"e Vision o$ 2o%
Surprisingl( enoug"* given t"e prominence an% pro$usion o$ t"ese ric"l( s(mbolic 1uranic re$erences to t"e

000

problem o$ t"eop"anic vision* Ibn Arabs o#n elaborate treatment o$ t"e vision o$ 2o%s Face an% t"e practical #a(s to its reali,ation t"roug"out t"e opening c"apters o$ t"e Meccan Illuminations3: initiall( procee%s #it" almost no eAplicit %iscussion o$ t"ese 1uranic verses* rel(ing instea% on repeate% allusions to a selecte% "an%$ul o$ eAtraor%inar( /rop"etic sa(ings* inclu%ing several %ivine sa(ings in #"ic" Mu"amma% reports teac"ings t"at are ultimatel( re$erre% bac+ Esometimes t"roug" t"e angel 2abriel or earlier prop"etsF to a %ivine Spea+er eApresse% %irectl( in t"e $irst person. -o# t"ese particular esc"atological "a%it" are almost all inclu%e% in t"e canonical Sunni collections Eespeciall( t"e Sahh volumes o$ bot" Muslim an% ?u+"QrF an% #ere t"ere$ore Duite $amiliar* at least in t"eir general outlines* to t"e vast maJorit( o$ Ibn Arabs originall( inten%e% rea%ers. In a%%ition* t#o or t"ree o$ t"ese "a%it" "ave suc" a basic %octrinal importance $or Ibn Arabs o#n i%eas an% perspectives* as o$ten $or Su$ism an% Islamic !"is =$irst section* concerning t"e E$un%amentalF $orms o$ E%ivine spiritualF Ino#ing> Efasl al marif& I* < B65 in t"e aut"ors o#n fihrist or !able o$ )ontentsF* inclu%ing c"apters 0B <5 Eo$ 30 in allF* is t"e longest o$ t"e siA maJor sub%ivisions o$ t"e entire boo+N it comprises volumes IBMIII in t"e ne# critical e%ition* an% all o$ volume I an% almost a Duarter o$ volume II in t"e ol%er $ourBvolume lit"ograp"e% e%itions o$ t"e Futht.
3:

spiritualit( in general* t"at allusions to t"em can be $oun% on virtuall( ever( page o$ "is maJor #or+s.<0 An% li+e man( o$ t"e ot"er #ellB+no#n "a%it"* eac" o$ t"ese sa(ings art$ull( summari,es an% %ra#s toget"er* in %ramaticall( memorable literar( $orm* re$erences to all t"ose 1uranic t"emes Just %iscusse%* as #ell as a great man( ot"er relate% scriptural topics an% passages. In t"at respect* t"ese particular "a%it" beauti$ull( illustrate one o$ Ibn Arabs most c"aracteristic metap"(sical an% practical %octrines* an insig"t $un%amental to "is o#n un%erstan%ing o$ t"e problem o$ t"eop"an(& t"e %ecisive* irre%ucible importance o$ t"e %ivinel( roote% creative Imagination E!hiylF in virtuall( all spiritual eAperience an% teac"ing. !"us #e can at least surmise t"at "is strict reliance on t"ese "a%it" Erat"er t"an on t"e correspon%ing 1uranic versesF in presenting t"is subJect is itsel$ meant to be a visible application o$ t"e +e( spiritual virtue o$ adab* o$ trul( !"is is particularl( true o$ t"e "a%it" o$ 2abriel on ihsn an% t"e t"ree %imensions o$ 4eligion Ecommonl( use% as a sort o$ catec"ism in popular religious teac"ing t"roug"out t"e Islamic #orl%F* an%* $or Ibn Arabs o#n metap"(sical teac"ings* o$ t"e ="a%it" o$ t"e supererogator( #or+s> an% t"e "a%it" on 2o%s =trans$ormation t"roug" t"e $orms.> See t"e more %etaile% re$erences an% $ull translations in t"e conclu%ing section at t"e en% o$ t"is )"apter !"ree.
<0

000

appropriate action an% insig"t$ul respect $or t"e /rop"ets o#n inspire% eAample in rel(ing on t"ese particular stories to teac" "is )ompanions "o# to go about properl( =see+ing 2o%s Face.> !"e most important o$ t"ese "a%it" on t"e vision o$ 2o% $or Ibn Arabs o#n %evelopment o$ t"is topic inclu%e t"e $ollo#ing sa(ings* #"ic" are brie$l( summari,e% "ere in or%er o$ t"eir relative lengt". Since t"e eAact #or%ing an% %ramatic seDuence o$ t"ese "a%it"* as #ell as t"eir implicit re$erences to t"e 1uran* are o$ten criticall( important $or Ibn Arabs eAposition* $ull literal translations o$ t"e relevant sections* #it" some $urt"er eAplanations* "ave been provi%e% in a longer separate section at t"e ver( en% o$ t"is stu%(. !"e names given in Duotation mar+s at t"e beginning o$ t"ese summaries Ean% in t"e conclu%ing translation sectionF re$lect t"e s"orter Arabic titles or catc"Bp"rases #"ic" Ibn Arab "imsel$ sometimes uses as an abbreviate% re$erence to eac" o$ t"ese "a%it". !"e ="a%it" o$ t"e Veils> is s"ort enoug" to Duote in its entiret( Eaccor%ing to t"e most commonl( cite% version* $rom Ibn MQJaF& =God has se%enty thousand %eils of li'ht and dar!ness# if +e (ere to remo%e them0 the radiant splendors of

+is Face (ould burn up (hoe%er Eor (hate%er creatureF (as reached by +is GaAe.><0 In or%er to grasp t"e importance o$ t"is image $or t"e Duestion o$ t"eop"anic vision* especiall( $rom Ibn Arabs perspective* it is essential to emp"asi,e t"at* in accor%ance #it" t"e un%erl(ing Arabic term* <2 t"e %ivine veils must be un%erstoo% "ere not as total barriers or obstacles to an( sort o$ perception* but rat"erHas in $act is so o$ten t"e case #it" a clot" curtain or veilHas allo#ing us to see throu'h partiall( to t"e un%erl(ing realit(* as muc" as is appropriate or in%ee% sa$el( possible. In%ee% Ibn Arabs entire un%erstan%ing o$ metap"(sical teac"ing o$ t"e 1uran coul% be simpl( %escribe% as a =t"eolog( o$ transBparition> EtransparatreF. For re$erences to ot"er c"apters o$ t"e Futht Eoutsi%e t"e $ocus o$ t"is stu%(F #"ere Ibn Arab also %iscusses t"is "a%it" in some %etail* see t"e notes to t"e translation o$ t"is particular "a%it" inclu%e% at t"e en% o$ t"is )"apter. +i-b* in t"e singular& t"e term is probabl( to be un%erstoo% "ere in t"e conteAt o$ t"e muc" #i%er s(mbolic imager( o$ t"e %ivine )ourt* re$erring to t"e compleA series o$ curtains an% %ivi%ers* an% correspon%ing ran+s o$ courtiers an% nobilit(* normall( setting o$$ %i$$erent %egrees o$ access an% intimac( to t"e =Iing> an% 'is =!"rone.> !"is* in an( case* is t"e conteAt assume% in Ibn Arabs o#n ampli$ie% %iscussion o$ t"e %ivine =Visit> an% beati$ic =;istening> o$ t"e blesse% in c"apter 3 Epartl( translate% in section VF belo#.
<2 <0

002

In t"e $amous %ivine sa(ing o$ =t"e supererogator( #or+s o$ %evotion*><5 t"e imme%iatel( relevant section is 2o%s statement t"at& =,,, My ser%ant continues to come nearer to Me throu'h the further acts of de%otion until I lo%e him, Then (hen I lo%e him I am Kor& Ealrea%(F (asL his hearin' (ith (hich he hears0 his si'ht (ith (hich he sees0 his hand (ith (hich he holds0 and his foot (ith (hich he (al!s,,,, > From t"e point o$ vie# o$ t"e spiritual problem o$ actuall( reali,ing t"eop"an(* t"e $un%amental points in t"is "a%it"* $or Ibn Arab* are $irst o$ all its insistence on t"e essential interpla( bet#een t"e in%ivi%ual "uman e$$ort o$ %evotion an% #ors"ip* initiall( groun%e% in t"e universal religious obligations* an% t"e #i%er trans$orming po#er o$ %ivine 2race an% ;ove. !"e secon% essential point* al na(fil is a later tec"nical legal term re$erring to t"e supplementar(* personall( c"osen acts o$ %evotion* o$ten mentione% in t"e 1uran an% %escribe% at lengt" in t"e "a%it"* #"ic" #ere constantl( practice% b( t"e /rop"et an% "is close )ompanions* especiall( in t"e earl( Meccan perio%* but #"ic" #ere not ma%e incumbent on t"e #i%er bo%( o$ Muslims in Me%ina an% b( later legal sc"ools. !"ose %evotions #oul% normall( inclu%e longer an% more numerous pra(ers* especiall( at nig"t* muc" more $reDuent $asting* spiritual retreats %uring 4ama%an Ean% some ot"er timesF* a #i%e range o$ invocations Edhi!rF* an% more speci$ic %evotional vo#s or covenants EnadhrF. See a%%itional re$erences in t"e translation an% notes to t"is "a%it" inclu%e% in t"e $inal section o$ t"is )"apter.
<5

#"ic" is c"aracteristic o$ Ibn Arabs metap"(sical teac"ings an% concretel( illustrate% in "is autobiograp"ical %escriptions o$ "is o#n %ecisive eAperience o$ enlig"tenment Ein section III belo#F* is t"e resulting emp"asis on t"e active di%ine role in t"e t"eop"anic eAperience o$ spiritual =vision> Eor ="earing*> etc.FH i.e.* on t"e souls becoming Eor eAistentiall( reali,ingF #"at in realit( alrea%( #as* an% al#a(s is* t"e case. !"e %ivine sa(ing t"at Ibn Arab even more

$reDuentl( cites to illuminate t"e necessar( interpla( o$ spiritual reali,ation an% rig"t action is t"e $amous ="a%it" o$ t"e 1uestioning> at t"e 4esurrection* beginning #it" t"e %ivine reproac" Eto an overl( con$i%ent pious soul at t"e Ju%gmentF t"at =I (as sic!0 but you did not %isit Me....> W"ile t"is "a%it" o$ course closel( parallels a $amiliar section o$ t"e gospel o$ Matt"e# E2 &70B7 F* t#o $urt"er remin%ers ma( be "elp$ul $or rea%ers un$amiliar #it" t"is t(pe o$ literature in its speci$icall( Islamic conteAt. First* in its original conteAt t"is particular "a%it" imme%iatel( recalls a multitu%e o$ 1uranic verses eA"orting t"e $ee%ing o$ t"e "ungr( Et"irst(* travelers* etc.F an% closel( relate% acts o$ c"arit( an% sacri$ice* as #ell as t"e o$ten overtl( s(mbolic an% consi%erabl( more eAtensive spiritual

005

nature o$ t"e ="unger*> =t"irst*> an% =illness> mentione% in so man( 1uranic passages. ;i+e#ise* it is important to +no# t"at t"e %ramatic usage o$ t"e esc"atological setting in t"is "a%it" Ean% several ot"ers translate% belo#F to conve( t"e sense o$ a revelator( unveiling an% ma+ingBvisible o$ #"at is in $act already t"e un%erl(ing spiritual realit( o$ t"ings is consi%erabl( more compatible #it" t"e actual literal Arabic language an% li+el( meanings o$ t"e correspon%ing 1uranic esc"atological passages t"an eit"er available @nglis" 1uran translations or prevailing mo%ern "abits o$ t"oug"t Et(picall( re$lecte% in t"ose ina%eDuate translationsF mig"t ot"er#ise suggest. !"e celebrate% "a%it" %escribing 2abriels Duestioning o$ Mu"amma% regar%ing t"e t"ree %imensions o$ 4eligion E al dnF* as islm* mn* an% ihsn* "as a prominent place in t"e t#o Sahh collections o$ Muslim an% ?u+"Qr* an% "as long been #i%el( use% in popular religious instruction t"roug"out t"e Islamic #orl%. !"e problematic interrelation bet#een =acting rig"tl(> or =%oing goo%> Et"e ever(%a( meaning o$ ihsnF an% t"e $ull( reali,e% vision or a#areness o$ 2o% is o$ course alrea%( clearl( "ig"lig"te% in t"e /rop"ets %escription o$ ihsn t"ereH $ollo#ing t"e usual un%erstan%ing* rat"er t"an t"e more

revealing rea%ings sometimes a%opte% b( Ibn Arab<7Has =That you (orshipBser%e God as thou'h you see +imC for e%en if you don<t see +im0 surely +e sees you.> At least eDuall( important* t"oug"* $or Ibn Arabs un%erstan%ing o$ t"e #i%er signi$icance o$ t"is teac"ing about t"eop"an( an% spiritual perception* is t"e %ramatic eAempli$ication o$ t"at spiritual lesson in t"e telling =punc"Bline> o$ t"is $amous stor(* #"ere onl( t"e /rop"et is actuall( able to recogni,e t"is m(sterious #"iteBcla% stranger Eout#ar%l( visible to all "is )ompanions t"ere* inclu%ing 9marF as in $act t"e angel 2abriel* t"e %ivine emissar( =come to teac" t"e people t"eir 4eligion.> !"e /rop"ets long lesson recounte% b( Abu 'ura(ra* commonl( +no#n as t"e ="a%it" o$ t"e Visit> Eo$ t"e blesse% #it" 2o%F or o$ t"e =Dune o$ Mus+> Ere$erring to t"e s(mbolic localit( mentione% in t"at sa(ingF* #it" its eAplicitl( esc"atological setting* is one o$ t"e classic Islamic scriptural accounts o$ t"e beati$ic vision an% is also inclu%e% in most o$ t"e maJor Sunni "a%it" collections. @ven #it"out entering into t"e enigmatic compleAities intro%uce% b( t"e %i$$erent =plat$orms o$ I.e.* =An% if you are not* t"en (ou do see 'im...*> as eAplaine% in several translate% passages $rom t"e Futht Ean% relate% notesF in section IV belo#.
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007

;ig"t> an% gemBli+e =pe%estals> %istinguis"ing t"e %i$$erent ran+s o$ t"e messengers* prop"ets an% saints< H#it" t"eir suggestive s(mbolic parallels to t"e visionar( circles o$ Dantes Faradisio or later ?u%%"ist soteriological teac"ingsHt"e most basic images in t"is sa(ing o$ t"e =unclou%e% sun> Eblin%ing in itsel$* li+e t"e %ivine Face in t"e "a%it" o$ t"e Veils aboveF or o$ t"e =$ull moon> imme%iatel( evo+e* $or an( Muslim au%ience* a #"ole intricate net#or+ o$ m(sterious* presumabl( s(mbolic allusions to t"e sun an% t"e moon in man( celebrate% 1uranic passages* inclu%ing t"e $amous episo%e o$ t"e testing Eor revelationF o$ Abra"ams $ait" alrea%( mentione% above. At t"e same time* t"e implicit application to t"e problem o$ t"eop"an( o$ t"e #i%er natural s(mbolism o$ bot" t"ese "eavenl( luminaries* inclu%ing t"e ra%icall( s"i$ting p"ases o$ t"e moon an% t"e =beclou%ing> an% c(clical =setting> o$ t"e sun Ealrea%( allu%e% to in t"e verse 2&006 opening t"is )"apterF* imme%iatel( suggests a more imme%iate* t"isB#orl%l( spiritual relevance o$ t"is "a%it"* an interpretive stance t"at concor%s #it" t"at un%erl(ing 1uranic usage an% is clearl( assume% in man( o$ For some o$ Ibn Arabs o#n interpretations o$ t"ese %etails* see t"e important esc"atological passages $rom c"apter <5 o$ t"e Futht inclu%e% among t"e translations in t"e recent Meccan $e%elations ant"olog(.
<

Ibn Arabs o#n re$erences to t"is sa(ing. Finall(* t"e po#er$ul stress in t"is "a%it"Han% per"aps even more so in t"e $ollo#ing ="a%it" o$ t"e Intercession>Hon t"e continuous #or+ings an% a#areness o$ %ivine 2race* ;ove an% Forgiveness as essential precon%itions not onl( $or an( vision o$ 2o%* but even $or e$$ectivel( un%erta+ing t"e sort o$ "uman spiritual actions eventuall( lea%ing to t"at reali,e% vision* points to one o$ t"e primar( scriptural sources $or t"e c"aracteristicall( %ominant role o$ t"e %ivine )reative )ompassion or Ibn Arabs o#n spiritual teac"ing. !"e ="a%it" o$ t"e !rans$ormation t"roug" t"e Forms> an% t"e ="a%it" o$ t"e Intercession> are actuall( names Ere$erring respectivel( to inci%ents at t"e beginning an% en% o$ eac" reportF $or %i$$erent sections o$ t#o long an% closel( relate% esc"atological "a%it"* ascribe% respectivel( to Abu 'ura(ra an% AbO Sa% alBI"u%r an% recor%e% in several versions in t"e canonical collections o$ bot" Muslim an% ?u+"Qr* #"ic" open in eac" case #it" virtuall( t"e same Duestion as in t"e prece%ing "a%it"* regar%ing t"e certaint( o$ our vision o$ 2o% a$ter %eat"* an% #it" t"e same /rop"etic comparison to our vie#ing o$ t"e absolute ;ovingmerc( ErahmaF in virtuall( all t"e %istinctive aspects o$

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$ull moon or o$ t"e unclou%e% sun in t"is li$e. !"e neAt section* intro%uce% as a +in% o$ ampli$ication o$ t"at initial response* is per"aps t"e most $reDuentl( cite% "a%it" passage Eusuall( in t"e $orm o$ implicit allusionsF in all o$ Ibn Arabs #or+. It %escribes t"e testing o$ =t"is )ommunit(> #it" regar% to t"eir true ultimate obJects o$ #ors"ip on t"e Da( o$ t"e 4esurrection. Accor%ing to t"is account* 2o% #ill present 'imsel$ to t"ose pious souls =in a $orm ot"er t"an Eor& $art"est $romF #"at t"e( +no#* an% 'e #ill sa( to t"em& I am your =ord1.> ?ut t"e ="(pocrites> among t"emH#"o* $or Ibn Arab* ultimatel( inclu%e most o$ man+in% #it" t"e eAception o$ t"e rare Frien%s an% =true servants o$ 2o%>H#ill repeate%l( $ail to recogni,e t"e %ivine /resence* or even turn a#a( $rom It* until 2o% $inall( appears to t"em in t"e particular $orm t"e( "ave alrea%( imagine% an% eApecte%* accor%ing to t"eir inner belie$s an% unconscious cultural programming Eta"ldF in t"is #orl%. !"e connections bet#een t"is particular stor( an% t"e prece%ing ="a%it" o$ t"e 1uestioning*> an% t"eir $arBreac"ing practical spiritual implications* are especiall( obvious. !"e $inal* muc" longer section o$ t"is same "a%it" %etails in openl( s(mbolic terms t"e vast cosmic process o$ universal

re%emption b( #"ic" t"e activities o$ =intercession> o$ t"e angels* prop"ets* an% people o$ $ait"Han% $inall( o$ 2o%* The Most Merciful and Dompassionate of all E02&37* :2FHgra%uall( %ra# out o$ t"e Fire even t"e #orst an% most complete sinners* =#"o "ave %one no goo% at allT> !"is eAtraor%inar( "a%it"* #it" its allBencompassing soteriological scope an% remar+able #ealt" o$ allusions to t"e 1uran Eas #ell as man( ot"er "a%it"F* compresses into a single co"erent an% %ramaticall( compelling vision t"e inner meaning an% ultimate conclusion o$ t"e entire course o$ all "uman eAistence. It is no eAaggeration to state t"at t"e entire Futht* an% in%ee% t"e rest o$ Ibn Arabs #ritings as #ell* can all be rea% as a %etaile% Ei$ o$ten implicitF commentar( on t"e implications o$ t"is particular "a%it"* inclu%ing o$ course t"e multitu%e o$ correspon%ing 1uranic passages. Get given t"e repeate%* over#"elming stress on t"e allBencompassing saving po#er o$ t"e %ivine ;ove an% Forgiveness t"roug"out t"is "a%it"* it is also not %i$$icult to imagine #"( it "as not been t"e subJect o$ muc" more open %iscussion an% commentar(. Alt"oug" it is not recor%e% in t"e stan%ar%* earlier Sunni "a%it" collections* t"e long "a%it" o$ =!"e Stages o$ t"e 4ising*> #"ic" Ibn Arab cites accor%ing to oral c"ains o$

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transmission going bac+ $rom "is o#n personal source in Mecca to eit"er Mu"amma% or Ali* can be rea% as a more %etaile% commentar( on t"e s(mbolic implications an% scriptural associations o$ t"e prece%ing "a%it". Almost as long as a s"ort boo+* t"is strictl( esc"atological %ivine sa(ing contains several allusions to t"e beati$ic vision at its conclusion. It is Duote% in its entiret( in t"e conclu%ing esc"atological c"apters E37B3 F o$ t"e Futht* #"ere it provi%es t"e eAten%e% s(mbolic groun%#or+ $or Ibn Arabs presentation t"ere o$ t"e #i%er process o$ "uman et"ical an% spiritual per$ection.<3 As #e turn in t"e $ollo#ing sections to t"e #a(s Ibn Arab actuall( uses t"ese scriptural t"emes in t"e Futht to illuminate t"e %i$$erent practical* intellectual an% t"eological %imensions o$ t"e problem o$ t"eop"an(* it is eAtremel( important to +eep in min% t"e #a( t"ose un%erl(ing scriptural sources are actuall( evo+e% an% #ere originall( inten%e% to operate on "is rea%ers.<< We "ave to place ourselves* at least See t"e re$erences to t"is long "a%it" an% Ibn Arabs use o$ it in ot"er conteAts in t"e translations inclu%e% at t"e ver( en% o$ t"is )"apter. See t"e translation an% %iscussion o$ t"e +e( passages $rom "is Intro%uction to t"e Futht inclu%e% in ='o# to Stu%( t"e Futht...> En. 5: aboveF.
<< <3

imaginativel(* bac+ #it"in t"e lengt"( process o$ sel$B%iscover( an% reali,ation t"at Ibn Arab consciousl( inten%e% $or "is original rea%ers to pass t"roug" as t"e( gra%uall( piece% toget"er* over man( mont"s o$ rea%ing* re$lection* pra(er an% contemplation* "is #i%el( scattere% allusions to t"is t"eme Eor an( o$ t"is boo+s man( ot"er relate% topicsF* in t"e necessar( lig"t o$ t"eir o#n spiritual intentions* motivations an% accompan(ing eAperiences. As t"e S"a(+" eAplains in "is Intro%uction to t"ese Meccan IlluminationsHan% as rea%ers o$ t"at vast #or+ in an( case Duic+l( %iscover $or t"emselvesH"is allusions to t"ese "a%it" Eor to t"e un%erl(ing 1uranic versesF are rarel( presente% as t"e obJects o$ an intellectual* %iscursive commentar( or eAplanation in t"eir o#n rig"t. Instea%* "e t(picall( presumes a pro$oun% $amiliarit( #it" all t"ese "a%it"H an% all t"e more so #it" t"e entire 1uranHan% t"ere$ore inserts t"ese scriptural allusions as t"e potent occasions $or evo+ing eac" rea%ers o#n concrete an% Duite particular correspon%ing eAperiences o$ spiritual realities t"at t"ose sa(ings can onl( suggest. 'is aim is t"at intimate process o$ sel$Brecognition* necessaril( bot" re$lective an% spiritual* #"ic" SuQ% alB'a+m<6 In "er pioneering stu%( o$ t"e S"a(+"s %evelopment o$ a p"enomenologicall( revelator( Arabic language* Ibn Arab
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"as so aptl( %escribe% as mir- al !alima& =t"e spiritual ascension o$ t"e Wor%*> as t"e inspire% s(mbols o$ t"ese "a%it" Eor 1uranic versesF gra%uall( begin to interpenetrate* coalesce an% eventuall( become illuminate% b( t"e correspon%ing realities in t"e rea%ers o#n eAperience. Anot"er* possibl( simpler #a( o$ %escribing t"is proce%ure o$ spiritual pe%agog( is to note t"at Ibn Arab obliges eac" o$ "is rea%ers* in t"e Futht* to pass t"roug" t"e somet"ing li+e t"e actual inner processHat once imaginative* eAperiential an% intellectualHt"at connects t"e scattere% verses o$ t"e 1uran #it" t"eir %ramaticall( an% pe%agogicall( e$$ective reBeApression in t"e "a%it". ?ut one cannot success$ull(

III. !"e /ersonal Starting /oint& =!"e Splen%or o$ 'is Face>

Among t"e spirituall( signi$icant %reams t"at Ibn Arab recor%e% in "is s"ort Ean% un%ate%F =)pistle of Good Tidin's><: is "is brie$ %escription o$ a litan( or $ormula o$ dhi!r #"ic" 2o% gave to "im %uring one suc" visionar( inci%ent& I sa# #"ile I #as sleeping as t"oug" 2o% #as calling out to me* sa(ing to me& =8 M( servant* i$ (ou #ant to be close to Me* "onore% an% enJo(ing %elig"t #it" Me* t"en constantl( $islat al Mubashshirt& t"e title o$ t"is treatise allu%es to a $amous "a%it" #"ere t"e /rop"et eAplains t"at t"ese =goo% ti%ings...are t"e %ream o$ t"e muslim* eit"er #"at t"at person sees or #"at is s"o#n to t"em* #"ic" is one o$ t"e parts o$ prop"ec(.> !"e $ollo#ing translation is base% on t"e teAt o$ t"is s"ort #or+ inclu%e% in GOsu$ alB-ab"Qns Sadat al Grayn f al Salt al Sayyid al :a(nayn E?eirut* n.%.F* pp. 7<2B7<6 Ep"otocop( +in%l( provi%e% b( /ro$. Denis 2rilF. !"is )pistle is -o. 76 in 8. Ga"(as +istoire et Dlassification de l<Nu%re d<Ibn Arab EDamascus* 0:37F* II* p. 5:7* #"ere it is note% t"at t"e #or+ is mentione% in bot" Ibn Arabs Fihris Eno. <0F an% "is later I-Aa Eno. <3F. !"is particular $ormula o$ dhi!r certainl( contains an implicit allusion to t"e $amous /rop"etic pra(er in t"e "a%it" & =8 m( 2o%* cause me to see t"ings as t"e( reall( are.>
<:

complete t"at process #it"out at t"e same time spontaneousl( coming to recogni,e t"e contemporar(* more imme%iate eApressions o$ bot" t"ose scriptural sources in all t"e particular concrete $orms Ecultural* literar(* social an% religiousF o$ ones o#n eAperience. !"is is a +in% o$ teac"ing meant to generate teac"ers.

(a Ma(lid =u'ha Jadda* ?eirut* Dan%ara* 0700P0::0* pp. :B :0.

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sa(& My =ord0 cause me to see0 so that I mi'ht loo! upon 6ou1 4epeat t"at $or Me man( times.> We cannot +no# $or sure #"et"er t"e besto#al o$ t"is particular dhi!r actuall( prece%e% t"e S"a(+"s o#n trans$orming vision o$ t"e %ivine Face* or #"et"er t"is %ream itsel$ simpl( eApresses t"e central importance #"ic" t"e Duest $or t"at spiritual reali,ation eventuall( came to "ave in "is o#n teac"ing an% religious eAperience. ?ut in eit"er case* Ibn Arab %oes clearl( state t"at t"e Futht itsel$ gro#s out o$ "is o#n ver( personal eAperiences o$ =learning to see*> an% t"at %ramaticall( autobiograp"ical %imension continues to un%erlie even "is most abstract metap"(sical an% t"eological $ormulations o$ t"ose revelator( lessons. Ibn Arabs $irst mention o$ t"e %ivine Face comes at a %ecisive moment at t"e ver( beginning o$ t"e Futht* in t"e s"ort autobiograp"ical poem at t"e en% o$ t"e intro%uctor( @pistle ErislaF to "is !unisian Su$i $rien% Ab% alBA,, alB

Ma"%a#60 in #"ic" "e eAplains "is motives $or composing t"is immense boo+& -o# #"en I persiste% in +noc+ing on 2o%s Door #as al#a(s attentive* nor #as I %istracte%*

Volume I* p. <5. 9nless ot"er#ise speci$ie%* t"is an% all subseDuent re$erences in t"is )"apter to c"apters 0B<5 o$ t"e Futht are to t"e ongoing recent critical e%ition E)airo* 0:<0 on#ar%F b( 8. Ga"(a* #it" t"e volume number in 4oman numerals $ollo#e% b( t"e page numbers o$ t"e translate% or summari,e% passage. As in t"e prece%ing )"apters "ere* re$erences to c"apters o$ t"e Futht not available in t"at more recent e%ition are to t"e ol%er* $reDuentl( reprinte% $ourBvolume ?eirut lit"ograp"e% EDQr SQ%irF version #"ic" is most commonl( cite% in recent translations an% sc"olarl( stu%ies o$ t"e Futht.

60

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9ntil t"ere appeare% to m( e(e60 =the Splendors of +is Face> untilH8 #on%erTHt"ere #as not"ing Kor =(ou #ere not"ing>L but It.62

So I encompasse% in +no#ing EallF ?eingH nor %i% #e +no# in our "eart an( ot"er t"an 2o%. Seeing (ith the @ye of the Real": The -eauty of all Creation

al ayn& Ibn Arabs untranslatable pun "ereHan% at man( ot"er passages translate% in t"is )"apterHon t"e multiple meanings o$ t"is +e( Arab term* #"ic" also means =essence*> =source*> =concrete realit(*> etc.* is repeate% man( times in t"e Futht* Fuss al +i!am an% all o$ "is poetr(. In all o$ t"ose settingsHan% certainl( "ereH"e is consciousl( inten%ing all o$ t"ose meanings* #"ic" occasionall( are partiall( suggeste% b( t"e correspon%ing @nglis" pun bet#een =I> an% =e(e.> Ibn Arabs inten%e% re$erence "ere to t"e %isappearance o$ "is in%ivi%ual ego in t"e ultimate 4ealit( o$ t"e one =SeeBer> Ean% SeenF is vivi%l( portra(e% in "is more eAtensive autobiograp"ical account o$ t"is trans$orming eAperience o$ union Eor =anni"ilation> o$ t"e ego* fan<F in c"apter 53< o$ t"e Futht, See m( annotate% translation o$ t"at account* an% an earlier parallel passage in "is more imme%iatel( autobiograp"ical :itb al Isr<* in t"e article on =!"e Spiritual Ascension& Ibn Arab an% t"e Mir-*> JA&S* 006 E0:66F* pp. 35B<<* as #ell as $urt"er %etails in ). A%%as biograp"(* Ibn Arab0 ou la "uKte du soufre rou'e* /aris* 2allimar%* 0:66* c"apter 5. Most o$ t"at translate% passage $rom c"apter 53< is no# available in The Meccan $e%elations ant"olog( volume. !"e p"rase =the Splendors of +is Face> in t"is line o$ t"e opening poem allu%es literall( to t"e en% o$ t"e $amous "a%it" on t"e =<0*000 veils> o$ lig"t an% %ar+ness Esee $ull translation at t"e en% o$ t"is )"apterF* #"ere t"at %ivine 2a,e is sai% to =burn

60

Some#"at later* in c"apter 53*65 Ibn Arab eAplains t"at t"e =vision o$ t"e %ivine Face> grante% "im at t"is moment #as t"e source o$ ever(t"ing eApoun%e% in t"e FuthtHan% t"at t"e special t"eop"anic a#areness "e %iscovere% in t"at moment o$ inspiration "as since been neverBceasing& up> an( creature #"o #oul% be"ol% t"e %ivine Face. I.e.* t"at one %ivine =@(e> an% ultimate SubJectP8bJect Eayn& see prece%ing noteF #"ic" is t"e +no#able* mani$est %imension o$ al +a"". !"e last "al$Bline o$ poetr( inclu%es a compleA pun %ra#n $rom t"e +e( conclu%ing line o$ t"e "a%it" o$ Ihsn eAplaine% in t"e $ollo#ing sections EIVBVF* an un%erstan%ing #"ic" is critical to Ibn Arabs o#n conception o$ t"e m(ster( o$ t"eop"an(. At III* 532& t"e imme%iate conteAt o$ t"is con$ession is Ibn Arabs eAplanation o$ t"e #a( "is o#n spiritual pat" involve% t"e successive revelation or =opening> o$ t"e spiritual stations associate% #it" Jesus* Moses* 'u%* =all t"e prop"ets*> an% $inall( Mu"amma%Hallusions #"ic" are apparentl( ampli$ie% in "is account o$ "is o#n spiritual Ascension in t"e :itb al Isr an% c"apter 53< o$ t"e Futht Esee re$erences to available translations in n. 60F.
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!"us 2o% besto#e% on usHt"roug" t"is stateB o$Barising Enash<aF in #"ic" 2o% constitute% us in t"is pat"Ht"e Face o$ t"e !rul( 4eal E(a-h al +a""F in ever( t"ing. So $or us* in our vision* t"ere is not"ing eAisting in t"e #orl% but t"at #e %irectl( #itness it #it" t"e @(e o$ t"e !rul( 4eal Eshuhd ayn +a""F* t"roug" #"ic" #e are glori$(ing 'im. So #e %o not blame an(t"ing at all in t"e #orl% o$ beingT As #e s"all see Ein section V belo#F* t"e connection bet#een t"at trans$orming t"eop"anic vision o$ t"e %ivine /resence in all t"ings an% Ibn Arabs $inal remar+ "ere about "is conseDuent inabilit( to blame or accuse 2o% Eo$ an( $ault or imper$ection in 'is )reationF #ill be essential to "is later eAplanation o$ t"e inner %istance bet#een t"e spiritual states o$ t"e Fire Eal nrF an% t"e beati$ic bliss EnamF o$ t"ose #"o "ave reac"e% t"e para%isiac state o$ =surren%erBtoBpeace> in t"e 2ar%en. ?ut alrea%( t"is brie$ autobiograp"ical %escription suggests a ver( practical touc"stone t"at "elps to eliminate certain misconceptions about #"at #e mig"t ot"er#ise ta+e as

t"eop"anic states* #"ile suggesting t"at t"e possibilit( an% realit( o$ t"is sort o$ eAperience Eat least as a momentar( revelator( spiritual =state> or hlF is somet"ing muc" more #i%el( s"are% t"an #e mig"t at $irst eApect. !"is is broug"t out more openl( in anot"er* longer passage* muc" later in t"e Futht*67 #"ic" seems to %escribe +e( aspects Eor spiritual conseDuencesF o$ t"e same trans$orming eAperience t"at are allu%e% to in more esc"atological language in t"e passages translate% in section V belo#& In t"is Espiritual stageF t"ere is a +no#ing #"ic" removes t"e bur%en o$ anguis"6 $rom )"apter 533 Eon t"e spiritual station o$ t"e =Ma"%is 'elpers>F* $urt"er %iscusse% an% partl( translate% in )"apter Four belo#. !"e s"ort passage translate% "ere is $rom volume III E?eirut e%itionF* pp. 556B55:. More complete translations $rom t"is maJor c"apter o$ t"e Futht are also inclu%e% in t"e recent ant"olog( volume* The Meccan $e%elations. =?ur%en o$ anguis"> V hara-* re$erring "ere to t"e inner state o$ constraint* oppression* anAiet(* %istress* etc. t"at usuall( accompanies an% un%erlies E#"et"er consciousl( or notF muc" o$ our ever(%a( ps(c"ic an% out#ar% activit(. A number o$ 1uranic verses stress t"at t"ere is no hara- for you in $eli'ion E22&<6N etc.F or in the 8oo! sent do(n $rom 2o% E<&2F* an% t"at t"is state o$ inner %istress is a sign o$ those (anderin' astray0 #"ile it is remove% $rom t"ose (hom God 'uides ri'htly an% (ho in(ardly surrender to 'im E3&02 F.
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t"e soul o$ t"e person #"o +no#s it. For #"en one loo+s at #"at is or%inaril( t"e case #it" EpeoplesF souls* t"e #a( t"at all t"e t"ings "appening to t"em cause t"em suc" anguis" an% %istress* Eit is enoug"F to ma+e a person #ant to +ill "imsel$63 because o$ #"at "e sees. !"is +no#ing is calle% t"e =+no#ing o$ bliss$ul repose> Eilm al rhaF* because it is t"e +no#ing o$ t"e /eople o$ t"e 2ar%en Eo$ para%iseF in particular. So #"enever 2o% reveals t"is +no#ing to one o$ t"e people o$ t"is #orl% Ealrea%(F in t"is #orl%* t"at person "as receive% in a%vance t"e bliss$ul repose o$ eternit(Halt"oug" t"e person #it" t"is Dualit( Ein t"is #orl%F still continues to respect t"e appropriate courtes( EadabF Eto#ar%s 2o%F concerning t"e comman%ment o$ #"at is rig"t an% t"e pro"ibition o$ #"at is #rong* accor%ing to t"eir ran+. !"is p"rase coul% also be translate% as =to +ill ones nafs> Et"e ego or =%omineering sel$> responsible $or t"is sense o$ oppression an% anAiet(F* in t"e "ope o$ eliminating t"is inner torment.
63 6<

An% in t"is spiritual stage is t"e +no#ing t"at #"at 2o% ma%e mani$est to vision in t"e bo%ies Eo$ all t"ings in t"is #orl%F is an a%ornment $or t"ose bo%iesN Et"e +no#ingF o$ #"( it is t"at some o$ #"at appears Ein t"e #orl%F seems ugl( to a particular person* #"en t"at person regar%s it as ugl(N an% Et"e +no#ingF o$ (hich e(e it is t"at a person sees #it" #"en t"e( see t"e #"ole #orl% as beauti$ul* #"en t"e( do see it* so t"at t"e( respon% to it spontaneousl( #it" beauti$ul actions.6< -o# t"is +no#ing is one o$ t"e most beauti$ul Eor =best>F an% most bene$icial $orms o$ +no#ing about t"e #orl%* an% it Ecorrespon%s toF #"at some o$ t"e t"eologians 8r =goo%> or =virtuous> actions& t"e Arabic root hasan Etranslate% "ere #it" $orms o$ =beauti$ul>F covers muc" t"e same semantic range as t"e 2ree+ !alosN it is t"e same root o$ t"e eApression ihsn %iscusse% t"roug"out t"is )"apter. !"e p"rase imme%iatel( prece%ing t"is note coul% also be un%erstoo%* #it" eDual Justi$ication* ta+ing God as t"e subJect& =...$or 'e comes to meet Et"e true seerF* b( 'is ver( @ssence* #it" beauti$ul Actions.> ?ot" meanings are clearl( relevant to Ibn Arabs %escription o$ t"is t"eop"anic state an% o$ t"e actions o$ ihsn #"ic" are its necessar( conseDuence an% sign.

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sa( about t"is& t"at =t"ere is no Actor but 2o%* an% all o$ 'is Acts are beauti$ul.> The Heart as the True /ace" of @ach +erson: !"e secon% mention o$ Ibn Arabs vision o$ t"e Face comes consi%erabl( later in c"apter 0 EI* 222B25F* %uring t"e S"a(+"s $amous opening %ialogue #it" t"e m(sterious =eternal Gout"> EfatF #"o is at once 2o%* 'is personal =;or%> E rabbF* t"e inner 4ealit( o$ t"e Iaaba Et"e primor%ial !emple an% ='ouse o$ 2o%>F* an% Ibn Arabs o#n %eepest sel$ an% true essence EaynF. 'ere alrea%( "e ma+es t"e essential practical connection bet#een t"e %i$$erent %egrees o$ t"eop"anic vision s(mboli,e% in t"e "a%it" o$ 2o%s =trans$ormation t"roug" t"e $orms Eo$ t"e creaturesF> an% t"e actual accomplis"mentHat once spiritual* aest"etic* et"ical an% intellectualHo$ t"e crucial virtue o$ ihsn E=rig"tBan%Bbeauti$ulBaction>F as t"e $ull( reali,e% $ruit o$ $ait" EmnF an% %evotion. At t"e same time "e also brings out clearl( t"e en%lessl( varie% in%ivi%ual #a(s t"roug" #"ic" t"at reali,ation an% enlig"tene% vision is $orever coming to be& I sai% Eto t"e %ivine Gout"F& =Ino#... t"at #"en I "a% arrive% #it" 'im t"roug" $ait" an%

"a% settle% %o#n #it" 'im in t"e spiritual /resence o$ ihsn* 'e broug"t me to rest in 'is sacre% places an% acDuainte% me #it" 'is innermost sanctuaries.> An% Et"e Gout"F replie%& =!"e rituals Eo$

pilgrimageF are onl( so man( out o$ t"e %esire E$or t"e pilgrimsF to see+ t"e )onnection E#it" 2o%F& so i$ (ou "a%nt $oun% Me "ere* (ou #oul% "ave $oun% Me t"ereT I$ I "a% been veile% $rom (ou at one station* I #oul% "ave reveale% M(sel$ to (ou in anot"er. 'o#ever Ein realit(FHas I "ave taug"t (ou in man( o$ (our spiritual stoppingBplaces an% in%icate% to (ou man( times in some o$ (our inner statesH even t"oug" I "ave veile% M(sel$ E$rom most peopleF* I %o "ave a Sel$Bmani$estation t"at not ever( Ino#er recogni,es* eAcept $or #"oever "as encompasse% in +no#ing t"e spiritual a#arenesses (ou "ave encompasse%.

005

Dont (ou see Me revealing M(sel$ to t"em* in t"e 4ising*66 in a $orm ot"er t"an t"e $orm an% %istinctive sign t"at t"e( recogni,e. So t"e( %en( M( ;or%s"ip an% see+ re$uge $rom t"at $ormHeven t"oug" t"e( are actuall( see+ing re$uge #it" it* e*cept that they don<t realiAe it E2&02FT Get t"e( +eep on sa(ing to t"at t"eop"anic $orm o$ mani$estation& We ta+e re$uge $rom (ou #it" 2o%T For "ere #e are* #aiting $or our ;or%T So t"en I appear be$ore t"em in t"e $orm t"at t"e( #ere #aiting $or* an% t"e( all a$$irm M( lor%s"ip an% t"eir o#n servant"oo%. ?ut t"e( are reall( #ors"ipping an% serving t"eir o#n totem Eo$ %ivinit(* almaF* #itnessing Eonl(F t"e image Eo$ 2o%F t"at "as become establis"e% among t"emT So #"oever among t"em sa(s t"at "e is #ors"ipping Me is Anot"er eAplicit in%ication t"at all t"e esc"atological states %iscusse% in greater %etail belo# Esections VBVIF are also clearl( un%erstoo% as s(mboli,ing levels o$ spiritual reali,ation or t"e lac+ t"ereo$Hpoints t"at are $urt"er %evelope% t"roug"out )"apter Five belo#.
66

sayin' a lie E 6&2F an% "as absolutel( ama,e% MeT For "o# coul% t"at be true o$ "im* since #"en I reveale% M(sel$ to "im "e %enie% MeTR In%ee% #"oever restricts Me to one $orm rat"er t"an anot"er is reall( onl( #ors"ipping #"at t"e( t"emselves "ave imagine%T> 2iven t"e special attention so man( mo%ern

commentators "ave o$ten given to t"e central role o$ imagination in Ibn Arabs t"oug"t* it is important to note as #ell t"e spirituall( %ecisive %istinction "e %ra#s "ere bet#een eac" in%ivi%uals egoBcentere%* =sel$B%elu%ing imagination> All t"e Eta!hayyul or (ahmF an% t"e ongoing cosmic %ivine =ImagingB $ort"> E!hiylF un%erl(ing all o$ mani$est creation. practical an% religious %imensions o$ t"e S"a(+"s teac"ing %epen% on ac+no#le%ging t"e pro$oun% realit( o$ t"is basic %istinctionHan% t"e correspon%ing spiritual necessit( $or "uman beings to begin to %iscover an% eventuall( con$orm to t"e $orms o$ t"e di%ine Imagination* rat"er t"an $ollo#ing t"e sel$Bimpose% =i%ols> an% unconscious images allu%e% to in t"at $amous %ivine sa(ing t"is m(sterious %ivine Gout" is so memorabl( restating "ere.

007

K!"e

%ivine

Gout"

continues&L

!"at

A $e# lines later in t"e same conversation #it" t"is %ivine Gout" EI* 223F* Ibn Arab a%%s one $urt"er essential clari$ication* #"en "e spea+s o$ =turning a#a( the face of my +eart.> !"is important un%erstan%ing o$ t"e essential realit( o$ t"e "uman =$ace> is greatl( ampli$ie% in a later passage in c"apter 3: Eon =t"e inner secrets o$ /uri$ication*> V* 066F* #"ere Ibn Arab is eAplaining t"e spiritual lessons to be %ra#n $rom t"e prescribe% ritual ablution o$ t"e $ace& !"ere$ore t"e "uman being s"oul% pa( close attention to "is actions an% inactions* bot" out#ar%l( an% in#ar%l(* an% s"oul% attentivel( observe t"e in$luences o$ "is ;or% in "is "eart. ?ecause t"e $ace o$ "is heart is #"at is essential "ere. For t"e =$ace> o$ t"e "uman beingHor o$ an(t"ing elseHis its true realit( an% its essence an% its uniDue in%ivi%ualit( EaynF. 'ence #"en someone spea+s o$ t"e (a-h E=$ace*> or essential aspectF o$ a t"ing or a Duestion or a legal Ju%gment* t"e( mean t"e intrinsic realit( or essence or

=imaginar( image> Eta!hayyulF is t"e realit( t"at person "as secretl( establis"e% an% given po#er in t"eir "eart. So t"e( imagine t"e( are #ors"ipping Me* #"ile t"e( are actuall( %en(ing MeT ?ut as $or t"e true Ino#ers Eo$ 2o%F* I cannot possibl( be "i%%en $rom t"eir regar%* because t"e( are absent $rom create% t"ings an% t"eir o#n inner selves Ein t"eir complete absorption #it" MeF. So t"at $or t"em* not"ing appears to t"em ot"er t"an Me* an% t"e( un%erstan% not"ing o$ t"e eAistent t"ings but M( -ames. !"us #"atever t"ing appears to t"em an% mani$ests Itsel$ Eta-allF* t"e( sa(& =6ou are t"e /raise% 8ne* t"e MostB 'ig"T> So t"e Et#o inner con%itionsF are not at all ali+e. ?ut most people are Ein a stateF bet#een #itnessing an% being "ee%less* eAcept t"at $or t"em it is all one t"ingT

00

concrete speci$icit( o$ t"e t"ing to #"ic" t"e(re re$erring. 2o% sai%& Faces that Gay 'lo(in' (ith li'ht0 'aAin' to(ard their =ord1 And faces that Gay sco(lin'0 suspectin' somethin' disastrous is befallin' them, E< &22B2 F. -o# t"e =$aces> locate% on t"e $ront o$ "uman beings are not %escribe% as =suspecting>N $or t"e act o$ suspecting or supposing onl( comes $rom t"e inner realit( o$ t"e "uman being. !"is interpretation o$ t"e 'eart o$ "uman being6: as t"e true inner =$ace> an% spirituall( realit( o$ eac" person is consistentl( presuppose% t"roug"out t"e rest o$ t"e Futht. As t"e S"a(+"s allusion in t"e above passage in%icates* it also opens up important perspectives $or un%erstan%ing an% interpreting t"e man( 1uranic passages concerning t"e "uman

=$ace> t"at #ere brie$l( intro%uce% earlier in t"is )"apter Esection IF.

IV. =Surprised b( 'is Face>& /olis"ing t"e Mirror o$ t"e 'eart

!"e real nature o$ t"at "uman =$ace>Hor rat"er o$ t"e %ivine =@(e> an% spiritual @ssence EaynF o$ t"e Spirit t"at is t"e primor%ial 'eart o$ eac" "uman being:0Han% t"ere$ore o$ t"e man( 1uranic re$erences to t"e =turning> o$ ones $ace to#ar% or a#a( $rom 2o%* is $urt"er elaborate% in t"e $ollo#ing c"apter 2 EII* 62B65F* #"ere Ibn Arab eAplains& So +no# t"at t"e "eart is a polis"e% mirrorH all o$ it is a $aceHt"at %oes not Eitsel$F ever =rust.> So i$ someone s"oul% sa( about it t"at it rustsHas in t"e E/rop"etsF sa(ing& =)ertainl( "earts tarnis" li+e iron*> in t"e "a%it" t"at conclu%es =t"e polis"ing o$ t"e

>alb al insn& as al#a(s in Ibn ArabHagain closel( base% on 1uranic usage an% relate% "a%it" sourcesHt"e 'eart "ere "as t"e eAten%e% sense o$ t"e Enecessaril( metap"(sicalF locus o$ all eAperience an% perception* o$ #"atever sort. See t"e eAten%e% eAplanations given in t"e prece%ing )"apter !#o E;isteningF.

6:

!"e locus classicus $or Ibn Arabs %iscussion o$ t"e 'eart in t"is sense is t"e $amous c"apter MII Eon t"e prop"et S"ua(bPJet"roF in "is Fuss al +i!amN pp. 07<B0 in t"e translation b( 4. Austin& The 8eAels of Hisdom* E-G* /aulist /ress* 0:60F.

:0

003

"eart is t"roug" remembrance o$ 2o% an% recitation o$ t"e 1uran...>Ht"at is because t"e "eart "as become preoccupie% #it" +no#ing t"e secon%ar( causes Eal asbb* t"e apparent #or+ings o$ t"is #orl%F* instea% o$ #it" +no#ing 2o%. So its attac"ment to #"at is ot"er t"an 2o% "as =ruste% over> t"e $ace o$ t"e "eart* in t"at it bloc+s t"e Sel$B mani$estation Eta-alliF o$ t"e !rul( 4eal in t"at "eart. For t"e %ivine /resence is perpetuall(

receive% somet"ing else instea%* t"en its act o$ receiving t"at somet"ing ot"er Et"an 2o%F is #"at is re$erre% to Ein t"e scripturesF as =tarnis"ing*> =%eils*> =loc!in'*> =blindness*> =rust> an% t"e li+e.:2 For in $act t"e !rul( 4eal 'imsel$ is Eperpetuall(F besto#ing t"is

mani$esting Itsel$* an% one coul% never imagine Its ever veiling Itsel$ $rom us. So #"en t"is "eart $ails to receive t"at E%ivine Sel$Bmani$estation F $rom t"e %irection o$ t"e praise#ort"( an% revelator( %ivine =a%%ressing>:0 Espea+ing to usF* because it "as al !hitb al shar al mahmd& t"is t(picall( %ense eApression* #"ic" #oul% reDuire man( lines $or a more a%eDuate translation* is especiall( revealing o$ Ibn Arabs t(pical* pro$oun%l( et(mological un%erstan%ing o$ t"e realit( o$ t"e %ivine shar Ean% relate% +e( terms li+e shara an% shriF as a universal* ongoing metap"(sical process or relation bet#een t"e
:0

"uman "eart an% its %ivine Source* a +in% o$ spirituall( in%ispensable =openin' of the Hay> al#a(s lin+ing t"e %ivine =SubJect> an% all Its t"eop"anic mani$estations. W"ile Ibn Arab certainl( aims $or "is peculiar use o$ t"ese +e( religious eApressions to trans$orm or illuminate t"e accepte% popular usages $or properl( receptive rea%ers* t"e $reDuent Western translation o$ t"ese particular terms as =;a#*> =la#giving*> =revelation> an% t"e li+eH#"ile partiall( re$lecting t"eir common contemporary usage in more $amiliar legal* political an% i%eological conteAtsHcannot possibl( begin to conve( to uninitiate% rea%ers t"eir actual meanings an% t"eir %eeper* o$ten pro$oun%l( %econstructive* intentions* in t"e S"a(+"s o#n #ritings. See t"e more %etaile% %evelopment o$ t"is point* %ra#n $rom c"apter 533 o$ t"e Futht* in t"e $inal t#o sections o$ )"apter Four belo#. !"e imme%iate re$erences are to t"e $ollo#ing verses& He ha%e placed %eils o%er their hearts E3&2 * 0<&73* 06& <* 70& FN ,,, or are their loc!s on their hearts.1 E7<&27FN It is not their eyes that are blind0 but blind are the hearts in their breasts E22&73F* along #it" man( ot"er 1uranic re$erences to spiritual =blin%ness> Ean% =%ea$ness*> etc.FN an% Indeed0 (hat they (ere ac"uirin' has rusted o%er their hearts1 E65&07F.
:2

00<

+no#ing on (ou in t"e "eart* eAcept t"at E(our "eartF is Epreoccupie% #it"F +no#ing somet"ing ot"er t"an 2o%Halt"oug" t"e Ino#ers o$Ban%Bt"roug" 2o%:5 +no# t"at in realit( Et"at %istracte% "eartF too is actuall( +no#ing o$ an% t"roug" 2o%. Seeing an% Illusion: The Shifting Regar% of the Heart As Ibn Arab goes on to eAplain in a revealing passage in c"apter 0< EIII* 0B 5F* t"is uniDuel( "uman possibilit( o$ turning a#a( $rom t"e ongoing Sel$Brevelation an% vision o$ 2o% eAplains #"( most people are or%inaril( =surprise%> b( t"e sig"t o$ 2o%s Face* o$ten #"en t"e( least eApect it& For t"ere is no c"ange or trans$ormation Eta"allubF* #"et"er it be in t"e "ig"er or lo#er #orl%s* but t"at it procee%s $rom 2o%s al ulam< bi llh& Ibn Arabs tec"nical usage o$ t"is eApression "ere re$ers to t"ose rare* $ull( enlig"tene% souls #"o are able to perceive t"e %ivine /resence in all t"ings* $or #"om all eAperience is reali,e% t"eop"an(* because t"e( perceive =#it"> an% =t"roug"> EbiF 2o%. Allh is being use% "ere in t"e tec"nical t"eological an% metap"(sical sense o$ t"e =)ompre"ensive -ame> t"at encompasses all t"e mani$est %ivine Attributes.
:5 :7

Inten%ing Eor =Facing>& ta(a--uh ilhF o$ a special !"eop"an( Ebi ta-allin !hssF to t"is particular e(e Eor in%ivi%ual& aynF* accor%ing to its prepare%ness $or t"at !"eop"an( #"ic" is given b( its o#n inner realit(. ...-o# t"e out#ar% $orm o$ t"is s"i$ting Ko$ t"e "earts attention bet#een t"e %ivine =Face> an% particular create% t"ingsL is t"at a "uman being "appens to be see+ing* to begin #it"* t"e +no#le%ge o$ some eAistent t"ing E!a(nF or anot"er* or some sign pointing to #"at "e is see+ing* #"ic" is also a particular eAistent t"ing. ?ut #"en "e attains #"at "e #as see+ing* su%%enl( t"e Face o$ t"e 4eal E(a-h al +a""F appears to "im in t"at t"ing* even t"oug" "e #asnt see+ing t"at Face.:7 8nce 8ne o$ t"e most %ramatic illustrations o$ t"is basic spiritual principle in Ibn Arabs #ritings is in Moses eAplanation to "im* %uring "is %escription o$ "is o#n spiritual Ascension recounte% in c"apter 53< EIII* 572F o$ t"e Futht* o$ "o# "e acci%entall( %iscovere% t"e ?urning ?us" #"ile see+ing $ire to #arm "is $amil( Eallu%ing to t"e 1uranic account at 26&2:F. In c"apter 533 o$ t"e Futht EIII* 553F* Ibn Arab %iscusses in t"is connection bot" Moses an% t"e case o$ alB

006

t"e see+er becomes connecte% #it" t"at Eparticular t"eop"an(F* t"e( $orget about #"at t"e( #ere originall( see+ing* an% t"at Ino#ing s"i$ts Et"emF to see+ing #"at is besto#e% on t"em b( t"at E%ivineF Face. -o# among t"em are t"ose EIno#ersF #"o are a#are o$ t"at s"i$ting Kbet#een t"e particular $orms t"e( perceive or see+ an% t"e %ivine =Face> o$ t"e 4eal l(ing be"in% t"emL* #"ile ot"ers are actuall( in t"at state* but are una#are o$ #"at it actuall( is Et"at t"eir o#n spiritual attentionF is s"i$ting $rom or to#ar%. !"e =ot"ers> "ere* Ibn Arab conclu%esHin a re$erence to "is central metap"(sical t"esis o$ t"e =perpetuall( rene#e% creation> E!hal" -addF an% relate% metap"(sical conceptions $amiliar to all rea%ers o$ "is Fuss al +i!amHare ultimatel( an(one #"o imagines t"at t"e #orl% is constitute% o$ %iscrete I"a%irH#"o is also sai% to "ave %iscovere% t"e Water o$ ;i$e #"ile searc"ing $or a %rin+ $or "is $ello# sol%iersHeAplaining t"at t"is principle is reali,e% b( =all o$ t"e rig"teous lea%ers EImamsF.> See t"e translations o$ bot" o$ t"ese +e( passages in The Meccan $e%elations ant"olog( volume.

an% sel$Bsubsistent =t"ings*> #it"out noticing #"atHor rat"er W"oHis actuall( sustaining all t"ose recurrent appearances& Does #"at is besto#e% b( t"e E%ivineF 4ealities remain in t"e same state $or even one breat"* or one instant o$ timeHso t"at t"e Activit( o$ t"e Divinit( #it" regar% to EsustainingF t"ose t"ings becomes uselessTR !"is is inconceivable... since t"is perpetual s"i$ting concerns t"e =li+enesses> o$ t"ings EamthlF* so t"at t"ere is t"is s"i$ting $rom t"e t"ing to its li+eness at ever( instant. ... It is li+e our sa(ing =SoBan%Bso never stoppe% #al+ing all %a( an% %i%nt sit %o#n>H alt"oug" #it"out a %oubt t"at #al+ing consists o$ a great man( repeate% motions* none o$ #"ic" is eAactl( t"e same as an( ot"er* alt"oug" t"e( are =ali+e.> So (our +no#ing s"i$ts #it" t"e constant c"anges o$ t"ose Ecreate% li+enesses o$ t"ingsF. Ihsn an% the +urifie% 2ision of the /rien%s of !o%:

00:

Soon a$ter* in c"apter

EII* 075F* Ibn Arab begins to

=ot"er> to a$$irm 'is Sel$Brevealing EAuhrF* an% no %ar+ness remains #it" 'is ;ig"t. KSo accor%ing to t"e /rop"ets $amous eAplanation o$ ihsnL& =...If you are not* t"en (ou %o see 'imT> 4ecogni,e t"e true realit( o$ =i$ (ou are not*> an% Et"enF (ou (oursel$ are t"e E%ivine eAistentiating )omman%F =8e1>.:3 !"e initial s"oc+ o$ Ibn Arabs pla($ull( creative Ean% grammaticall( Justi$iableF rea%ing o$ t"e #ell +no#n conclu%ing p"rase $rom t"is "a%it" %e$ining ihsnH#"ic" is or%inaril( rea% simpl( as =@ven i$ (ou %o not see 'im>Hs"oul% not obscure t"e $act t"at t"e spiritual realit( "e is pointing to "ere is not"ing ot"er t"an t"e more $amiliar an% $un%amental 1uranic conception o$ islm* o$ t"e inner =surren%er> or %isappearance o$ t"e egoBsel$ Et"e =(ou> o$ t"is "a%it"F #it"in t"e allB encompassing %ivine Will. 'o#ever* t"is is not t"e onl( place #"ere Ibn Arab rea%s t"e same %escription o$ ihsn in t"is

eAplain t"e practical spiritual secret o$ t"ose rare Ino#ers Euraf<F #"o are able to maintain t"at trans$orme% spiritual state o$ imme%iate t"eop"anic vision. !"e absolute importance o$ t"is subJect is aptl( in%icate% b( "is insistence t"ere t"at =t"is +no#ing is t"e spiritual station o$ t"e In"eritors E$rom t"e prop"etsF* an% t"ere is no "ig"er station t"an t"is one* because it is an unc"anging %irect #itnessing Eo$ 2o%F.> !"e secret o$ t"ose special Frien%s o$ 2o%* it turns out* is not"ing but t"e inner meaning o$ Mu"amma%s alrea%( remar+able teac"ing about t"e realit( o$ ihsn* in t"e $amous "a%it" o$ 2abriel on t"e t"ree %imensions o$ 4eligion& An% t"is is t"e station in #"ic" t"e states o$ t"e spiritual vo(agers are %issolve% an% t"e stations o$ t"e spiritual travelers %isappear* until Kin t"e #or%s o$ a $amous Su$i sa(ingL =!"e one #"o #as not vanis"es* an% 'e W"o al#a(s is remains.>:
:

EFor t"emF t"ere is no :un& i.e.* t"e imperative %ivine )omman% t"at continuall( brings all creation into being* re$erre% to eig"t times E2&00<* etc.F in t"e celebrate% 1uranic eApression ...+e only says to it 58e170 and it is,
:3

In t"e opening longer stor( o$ "is important autobiograp"ical #or+ $h al >uds Ep. 33 in 4. Austins translation* The Sufis of AndalusiaF* Ibn Arab attributes t"is sa(ing to t"e earlier Spanis" Su$i teac"er Ibn alBAr$ E%. 0070F.

020

remar+abl( compleA:< an% spirituall( revealing $as"ion& t"is revelator( eAperience o$ t"e =%isappearance Eo$ t"e egoBsel$F in t"e act o$ #itnessing E2o%s /resenceF> is anal(,e% at muc" greater lengt" in "is s"ort popular treatise o$ t"e same title. :6 An% t"e centralit( o$ t"is particular /rop"etic teac"ing in "is o#n spiritual perspective is especiall( evi%ent in "is later =)ompleA> because Ibn Arabs particular rea%ing "ere* as applie% to t"e "ig"est spiritual state o$ t"e true Ino#ers* continues to presuppose t"e applicabilit( o$ t"e or%inar(* unenlig"tene% rea%ing o$ t"at same %escription to t"e state o$ most in%ivi%uals un%erstan%ing an% application o$ ihsn. It is also important to +eep in min% t"at $or Ibn Arab t"e $irst* necessaril( practical part o$ t"e /rop"ets %escriptionH=t"at (ou #ors"ipPserve 2o% as thou'h you sa( +im>Hremains eDuall( applicable to ever(one* even as t"e actual meaning o$ t"is =as t"oug"> is itsel$ in#ar%l( trans$orme% t"roug"out eac" ascen%ing stage o$ spiritual gro#t" an% reali,ation. :itb al Fan< f al Mushhada* in $as<il Ibn Arab E'(%eraba%* 053<P0:76F* I* pp. 2B:N t"at s"ort #or+ is no# available in an @nglis" translation b( S. 'irtenstein an% ;. S"amas"* pp. 0B0< in t"e JMIAS* IM E0::0F. !"e %iscussion o$ t"is "a%it" an% t"is consciousl( unusual rea%ing occurs at t"e ver( en% o$ t"at treatise* #"ic" more clearl( stresses t"e ongoing* real ontological %istinction bet#een t"e contemplator* even in t"is state o$ =egoBanni"ilation*> an% t"e ultimate %ivine 4ealit( or @ssence #"ic" can never be entirel( graspe%& #"at is =seen> even in t"is %eep contemplative state* t"e S"a(+" conclu%es* is precisel(* an% necessaril(* onl( a particular %ivine =Face.>
:6 :<

%iscussion o$ t"e same $amous "a%it" in c"apter 53*:: #"ere "e points out t"e special role o$ t"e inJunction to #ors"ip 2o% =as t"oug" (ou see 'im> alrea%( in t"e 1uranic account o$ Jesus an% "is teac"ings* an% b( eAtension in t"e spiritual a#areness o$ all t"ose spiritual ="eirs> among t"e Frien%s o$ 2o% #"o are intrinsicall( =JesusBli+e> in t"eir religious aptitu%es an% capacities. !"ere$ore* "e conclu%es t"ere& Gou s"oul% +no# t"at #"at is ours t"roug" a %ivine revealing EsharF ot"er t"an t"at o$ JesusH/eace be #it" "imTHis Et"e /rop"etsF sa(ing& =For i$ (ou are not* t"en (ou %o see 'imN an% certainl( 'e sees (ou.> For t"is is one o$ t"e $un%amental principles Eo$ "is true $ollo#ersF. III* 520B27* =concerning t"e inner +no#ing o$ t"e JesusBli+e Frien%s...> Eal sa(iyynF. In t"is c"apter o$ t"e Futht* as in man( parts o$ t"e Fuss al +i!am* Ibn Arabs interpretation o$ t"is metap"(sical =as t"oug"> is connecte% especiall( to t"e $un%amental role o$ =E%ivineF Imagination> E!hiylF in ma+ing possible all mani$est creation an% spiritual eAperience. See also t"e translations o$ +e( relate% %iscussions E$rom c"apter 35 o$ t"e Futht on t"e 8arAa!hF in t"e stu%( o$ =Spiritual Imagination an% t"e ;iminal Worl%& Ibn Arab on t"e 8arAa!h*> in F&STGATA EMa%ri%F* 0 * no. 2 E0:: F* pp. 72B 7: an% 007B00:.
::

020

The Solitary 7nes" )bsorbe% in their 2ision of the Real: In c"apter 25 EIII* 0 7B F* =on t"e inner +no#ing o$ t"e

"i%%en ones* t"e innocent ones* E2o%sF trustees in t"e #orl%* conceale% among t"e people. As 2o%s Messenger reporte% $rom 'is ;or%& =For Me* t"e most blesse% o$ M( Frien%s Ea(liyF is t"e person o$ $ait" #"o is unbur%ene% Eb( attac"mentsF* #"o ta+es pleasure in pra(er* #"o "as trul( reali,e% t"e state o$ ihsn in %evotion to "is ;or% an% eagerl( serve% 'im bot" in secret an% openl(. An% t"at person #as conceale% among t"e people.>000 As Ibn Arab goes on to eAplain* #"at in#ar%l( %istinguis"es t"ose Frien%s #"o "ave reali,e% t"is "ig"est spiritual station is above all t"e constant attentive =turning> o$ t"eir $ace to#ar% 2o%* t"eir sincere an% %irect recognition o$ all t"eir eAperience as t"eop"an(. I$ an earlier Su$i* emp"asi,ing t"e para%oAical secrec( an% necessaril( "i%%en nature o$ t"is !"is important "a%it" is inclu%e%* #it" minor variations* in t"e canonical collections o$ !irmi%"* Ibn MQJa* an% Ibn 'anbal. See t"e complete teAt o$ t"is "a%it" E#"ic" $urt"er emp"asi,es t"e "i%%enness an% lac+ o$ public notoriet( o$ t"ese saintsF an% a%%itional eAplanations in W.A. 2ra"am* Gi%ine Hord* pp. 020B020.
000

spiritual /oles Eamong t"e Frien%sF an% t"eir secrets*> Ibn Arab goes on to eAplain t"at t"e $ull reali,ation o$ t"is t"eop"anic vision is limite% to t"ose especiall( accomplis"e% spiritual $igures "e o$ten calls =t"e Solitar( ones*> t"e Afrd.000 !"ese rare in%ivi%uals #"o trul( eAempli$( t"e reali,e% state o$ ihsn are %escribe% t"ere in t"e $ollo#ing terms %ra#n $rom anot"er $amous %ivine sa(ing& !"e( are not +no#n $or t"eir miracles or pro%igies* nor single% out $or praise* nor are t"e( pointe% out $or t"eir =soun% piet(> EsalhF* at least as t"at is commonl( un%erstoo% b( most people* alt"oug" t"ere is not"ing corrupt about t"em.
000

!"e( are t"e

!"is is t"e same elite group o$ reali,e% Ino#ers #"ic" "e else#"ere calls t"e Malmya or =t"e people #"o reproac" Et"eir %omineering soulsF.> For a %etaile% eAplanation o$ Ibn Arabs un%erstan%ing o$ bot" o$ t"ese spiritual groups* %ra#n $rom %iscussions t"roug"out t"e Futht* see t"e in%eA re$erences $or bot" terms in Mic"el )"o%+ie#ic,* =e sceau des saints# FrophLtie et saintetL dans la doctrine d<Ibn Arab* /aris* 2allimar%* 0:63. ESee ?ibliograp"( $or t"e recent @nglis" translation o$ t"is #or+.F

022

reali,ation* #ent so $ar as to sa( t"at t"ese in%ivi%uals #ere =blac+ene% o$ $ace002 in t"is #orl% an% t"e neAt*> t"e S"a(+" eAplains t"at suc" an eApressionH=i$ it #as inten%e% to re$er to t"e spiritual states o$ t"is group>Hmeans simpl( t"at& All o$ t"eir moments* bot" in t"is #orl% an% in t"e ot"er* are completel( absorbe% in EcontemplatingF 2o%s Sel$Bmani$estations to t"em. For in our vie#* a "uman being sees in t"e mirror o$ t"e !rul( 4eal* #"en 'e mani$ests 'imsel$ to t"at person* not"ing but "is o#n soulPsel$ an% "is spiritual station* #"ic" is one o$ t"e eAisting Ecreate%F t"ings Ea!(nF. An% an eAistent t"ing E !a(nF* in t"e ;ig"t o$ t"e !rul( 4eal* is %ar+ness Eor =s"a%o#*> AulmaF& t"ere$ore t"at person #itnesses not"ing but t"eir o#n =blac+ness.>

For t"e =$ace> E(a-hF o$ a t"ing is its essence an% its true realit(. So onl( $or t"is group* in particular* is t"e %ivine Sel$Bmani$estation perpetual an% never en%ing* since they are al(ays (ith the $eal Eal +a""F* in t"is #orl% an% in t"e ot"er #orl%* t"roug" t"at ongoing %ivine Sel$Bmani$estation #e mentione%. For t"ese are t"e Solitar( ones* t"e Afrd. Self=giving an% S&iritual +erseverance as +olishing Tools: All o$ t"is is intriguing enoug"* but alsoHat least $or t"ose rea%ers #"o "ave not (et consciousl( reali,e% suc" a spiritual stateHstill eApresse% in $airl( abstract an% t"eoretical terms. 8nl( in c"apter 7< EIV* 070B70F %oes Ibn Arab begins to %evelop t"e more accessible* spirituall( practical %imensions o$ t"is problem* in #"at mig"t at $irst appear to be a Duite unrelate% conteAt* "is eAplanation o$ t"e enigmatic "a%it" t"at =%oluntary self 'i%in' is a Froof E$romPo$ 2o%F>&005 Al sada"a burhn& t"is is t"e secon% "al$ o$ a $reDuentl( Duote% "a%it" #"ic" begins #it" t"e p"raseHalso %iscusse% later in t"is same passage $rom t"e FuthtHt"at =Frayer is a =i'ht E$rom 2o%F> Eal salt nrF. EIt is inclu%e% in most o$ t"e canonical "a%it" collections& see Wensinc+* Doncordance* I* 0<<* #"ic" cites versions in Muslim* alB-isQ*
005

Musa((ad al (a-h& an Arabic i%iom suggesting t"eir social anon(mit( an% invisibilit(* #it" possibl( a note o$ nonB con$ormit( or opprobrium going be(on% t"e +in% o$ simple* "umble li$e suggeste% b( t"e ot"er %escriptions o$ t"e "a%it" itsel$.

002

025

As $or t"is connection bet#een t"e E%ivineF =/roo$> an% voluntar( sel$Bgiving* it comes $rom t"e $act t"at 2o% ma%e "uman beings sel$is" Eshuhh& =gree%(> or =miserl(>F b( t"eir natural007 %isposition...in t"e ver( source o$ t"eir create% constitution Enash<aF.... -o# t"e root o$ t"is E%ivine /roo$ eAempli$ie% in true acts o$ c"arit(F is t"at "uman beings ta+e t"eir ver( being $rom 2o%* so t"at t"e( "ave been Ibn MQJa* alBDQrim* Ibn 'anbal an% alBDQrim.F !"e notion o$ t"e %ivine /roo$ EburhnF is 1uranic* an% t"e point o$ t"e "a%it" turns on t"e contrast bet#een Aa!t* as t"e general %ut( o$ religiousl( obligator( c"arit( or almsgivingN an% sada"a as $urt"er voluntar(* =supererogator(> giving an% sacri$iceH s(mboli,ing t"e same eAtraor%inar( inner spiritual state %escribe% in t"e $amous "a%it" o$ t"e na(fil Esee $ull translation at t"e en% o$ t"is )"apterF or ot"er #ell +no#n "a%it" stressing t"e comparable spiritual signi$icance o$ t"e spontaneous inner %esire $or pra(er Etata((uF. !"roug"out t"is passage t"e Arabic term taba an% its %erive% $orms Etranslate% as =natural*> etc.F are use% accor%ing to t"eir common tec"nical sense in muc" Su$i literature* to re$er speci$icall( an% narro#l( only to t"e carnal* animal Ebas"aricF =nature> an% inclinations #it"in "uman beingsHnot to ="uman nature> in an( #i%er sense Eas is t"e case in t"e Arabic p"ilosop"ic tra%ition an% #it" t"e usual @nglis" associations o$ t"e termF.
007

given t"e natural %isposition to ta+e a%vantage E$rom ot"ersF* not to be "elp$ul to t"em. 'ence t"eir natural realit( Eha""aF %oes not in itsel$ eAplain t"eir voluntaril( giving o$ t"emselves. !"ere$ore #"en someone %oes %oluntarily give o$ "imsel$* "is voluntar( c"arit( is a proo$ t"at "e "as overcome t"e in"erent sel$is"ness an% gree% o$ "is egoistic sel$ EnafsF t"at #as implante% in "im b( 2o%. So t"is is #"( t"e /rop"et sai% =Voluntar( sel$Bgiving is a E%ivineF /roo$.> !"e inner connection o$ t"is overcoming o$ t"e egoBsel$ to t"e reali,ation o$ t"eop"anic vision* $or Ibn Arab* is Just as allusivel( suggeste% in anot"er* eDuall( succinct section o$ t"e same "a%it"& =Spiritual perseverance is a ra%iance Eal sabr diyF.> As "e goes on to eAplain* b( %ra#ing a connection bet#een t"is =ra%iant lig"t> an% t"e $amous "a%it" about t"e =<0*000 veils o$ lig"t an% %ar+ness> concealing t"e %ivine Face& Spiritual unveiling is onl( possible t"roug" t"e illuminating ra%iance o$ E2o%sF ;ig"t* not t"roug" t"e ;ig"t itsel$. ?ecause it is t"e

027

propert( o$ ;ig"t t"at it can onl( obliterate t"e %ar+ness* #"ile unveiling actuall( ta+es place t"roug" t"e ;ig"ts EilluminatingF =ra%iance.> So Ein t"at senseF t"e ;ig"t is also a veil* Just as t"e %ar+ness is a veil* as t"e Messenger o$ 2o% sai%* in regar% to "is ;or%* t"at ='is veil is t"e ;ig"t> an% "is sa(ing t"at =2o% "as sevent(Hor <0*000Hveils o$ ;ig"t an% %ar+ness.> !"ere$ore "e calle% spiritual perseverance*00 #"ic" is EeAempli$ie% inF $asting an% t"e pilgrimage* =a ra%iance.> !"at is* i$ (ou clot"e (oursel$ in sabr* t"roug" it #ill be reveale% t"e spiritual perception o$ t"ose t"ings t"at are besto#e% b( t"e inner realit( o$ its ra%iance. Self=&retentiousness as the @ssence of S&iritual Sic:ness: Finall(* in c"apter 7 EIV* 235F* on t"e un%erstan%ing o$ spiritual allusions EishrtF* Ibn Arab remin%s "is rea%ers o$ t"e %eeper %angers o$ $ailing to pursue t"is essential unveiling* 8r =sel$Babnegation*> sabr& i.e.* t"e same %ivinel( besto#e% abilit( to transcen% our animal* bas"aric nature t"at is mani$este% in t"e voluntar( or supererogator( acts o$ c"arit( Esada"tF %iscusse% in t"e imme%iatel( prece%ing passage.
00

%angers t"at #ill be more ampl( %iscusse% in t"e $ollo#ing c"apters on 2e"enna an% t"e su$$erings o$ t"e Fire. At t"e same time* o$ course* t"is brie$ remin%er is itsel$ a pro$oun% allusion to t"e %eeper $unctions an% trans$orming spiritual role o$ "uman su$$ering #it"in t"e allBencompassing* cosmic $rame#or+ o$ %ivine spiritual pe%agog( t"at t"e S"a(+" $in%s eApresse% t"roug"out all t"e esc"atological language o$ t"e 1uran Esection V belo#F. W"oever is una#are o$ t"e Face o$ 2o% E (a-h al +a""F in all t"e t"ings is overcome an% mastere% b( EunconsciousF pretensions.003 An% al da(& i.e.* a +in% o$ sel$B%ei$(ing inner egoism* accor%ing to t"e tec"nical usage o$ Ibn Arab an% earlier Su$i tra%itionN see "is $urt"er %iscussion o$ t"is +e( concept in t"e passage $rom c"apter 3: EVI* 5 0F translate% at t"e beginning o$ section VI belo#. !"e same term is more commonl( use% $or a legal =complaint> or groun%s $or a la#suit* an% as suc" is central to t"e EnegativeF protagonist $oun% t"roug"out classical Su$i poetr( Emost notabl( in 'a$e,F* o$ t"e mudd* t"e unconscious* "(pocritical =critic> or =plainti$$> against 2o%. Ibn Arabs remar+s translate% above Ein section III* $rom c"apters 53 an% 533 o$ t"e FuthtF* %escribing t"e eAtraor%inar( lac+ o$ an( inner complaint or Duarrel #it" 2o% in t"ose #"o "ave eAperience% true enlig"tenment an% t"eop"anic vision* "elp to "ig"lig"t t"e #i%esprea% inner spiritual con%ition "e is pointing to "ere.
003

02

t"at egoBpretentiousness is t"e ver( essence o$ EspiritualF sic+ness Eayn al maradF. ?ut t"e people o$ spiritual 4eali,ation Et"e muha""i"nF "ave establis"e% t"at t"ere is not"ing in being but 2o%. As $or us* alt"oug" #e %o eAist* still our being is onl( t"roug" 'im. An% t"e EintrinsicF state o$ someone #"ose being is t"roug" anot"er is nonB eAistence EadamF. 8$ course Ibn Arabs conclu%ing #or%s "ere are t"emselves an obvious allusion to "is o#n earlier spiritual rea%ing o$ t"e /rop"ets %e$inition o$ ihsn as an essential con%ition $or t"e reali,e% vision o$ 2o%s Face& =I$ you are not* t"en (ou see 'im.> ?ut t"ere is anot"er* subtler allusion "ere* in "is i%enti$ication o$ our mani$ol% unconscious pretensions to some +in% o$ ultimate =%ivinit(> Et"e inner state o$ da(F as t"e ver( =essence o$ sic+ness.> !"e $ull importance o$ t"at asi%e #ill onl( come into perspective #"en #e "ave ma%e t"e $urt"er essential connection #it" t"e $amous %ivine sa(ing t"at begins =I #as sic+* (et (ou %i% not visit Me...*> an% #it" Ibn Arabs even more eAtraor%inar( claim t"at t"ose %ivine Wor%s are

t"emselves eApress t"e ultimate source an% essence o$ 'ell.

V. ;i$ting t"e Veils& From 2e"enna to t"e ?eati$ic Vision

Ibn Arabs eAten%e% %iscussion o$ t"e scriptural s(mbols o$ Islamic esc"atolog( in c"apters 30B3 o$ t"e Meccan IlluminationsHespeciall( #"en it is supplemente% b( essential eAplanations $rom man( ot"er parts o$ t"at immense #or+H turns out to be a trul( a#eBinspiring* panoramic perspective on all t"e stages an% $orms o$ "uman spiritual reali,ation* $rom bot" t"e in%ivi%ual an% t"e %ivine* supraBtemporal an% macrocosmic points o$ vie#. !"us it is "ig"l( signi$icant t"at in "is opening esc"atological c"apter 30 EIV* 533F* entitle% =8n t"e inner +no#ing o$ 2e"enna* (here most of the creatures are0 (ith respect to their sufferin'>Ha place #"ic" "e later openl( i%enti$ies #it" t"e entire material cosmosH"e begins EIV* 53:B 5<0F b( eAplaining t"at& An% 2o% create% E2e"ennaF $rom t"e Sel$B mani$estation o$ 'is sa(ingHin t"e E%ivineF ne#BSpea+ing Erecor%e% in t"e collectionF o$ Muslim& =I (as hun'ry0 yet you didn<t feed

023

Me1 And I (as thirsty0 yet you didn<t 'i%e Me to drin!1 And I (as sic!0 yet you didn<t %isit Me1> !"is is t"e most pro%igious o$ t"e %escents t"roug" #"ic" t"e 4eal %escen%e% to 'is servants in 'is 2raciousBIin%ness to#ar% t"em. !"ere$ore 2e"ennaHma( 2o% preserve us an% (ouBall $rom ItTH#as create% $rom t"is 4ealit(. Surel( $e# p"rases coul% be more t(pical o$ Ibn Arabs %istinctive r"etoric* or o$ t"e remar+able %eman%s it places on eac" serious rea%er. W"en one encounters suc" a passage $or t"e $irst time* #"at is imme%iatel( an% inevitabl( "ig"lig"te% are all t"e normall( implicit* $ar $rom monot"eistic* %ualisms Eo$ )reator an% create%* Attributes o$ ?eaut( an% MaJest(* =sel$> an% =ot"er*> "eaven an% "ell* $ear an% "ope* an% so onF t"at in $actHas t"e "a%it" itsel$ #as inten%e% to point outHcontinue to govern eac" in%ivi%uals initial unconscious patterns o$ striving an% action in t"e #orl%. In a ver( t"eoretical an% abstract #a(* o$ course* t"ose apparent oppositions are resolve% $or rea%ers more $amiliar #it" Ibn Arabs metap"(sics o$ t"e %ivine -ames an% Sel$Bmani$estations Eta--aliytFN but t"e consolations

o$ suc" a purel( p"ilosop"ic un%erstan%ing are necessaril( rat"er limite%. A more spirituall( e$$ective commentar( on t"is particular passage mig"t be provi%e% b( to%a(s "ea%lines or evening ne#s* or b( t"e latest con$lict at #or+ or "ome& in an( case* t"ose are t"e mun%ane particular obJects o$ contemplation t"at must be $ace%* again an% again* in t"e course o$ ever(%a( li$e in or%er $or t"e $ull realit( an% implications o$ #"at Ibn Arab is sa(ing "ere to begin to sin+ in. @ver(t"ing else in "is long c"apters on esc"atolog(* inclu%ing "is eAtraor%inar( musical %escriptions o$ para%ise an% t"e beati$ic Vision* is onl( a sort o$ eAten%e% commentar( on t"e t"eop"anic blin%nessHbut also t"e correspon%ing possibilit( o$ true an% revelator( =seeing>Himplie% in t"is out#ar%l( simple "a%it"& For all t"e pains t"at are create% t"ere Ein 2e"ennaF an% #"ic" are $oun% b( t"ose #"o enter t"ereHKan% Ibn Arab later* $ollo#ing t"e 1uran Eat 0:&<0F* pointe%l( insists t"at t"ere is no one #"o %oes not $irst enter 2e"enna be$ore moving to t"e "ig"er spiritual states o$ t"e 4isingLHcome $rom t"e attribute

02<

o$ t"e %ivine =Anger.>00< !"ose pains onl( come to be t"ere t"roug" t"e creatures* "uman beings an% Jinn* #"o enter t"ere* #"en t"e( enter t"ere. )iting t"e 1uranic eA"ortation Eat 20&60F /and do not o%erstep EM( limitsF re'ardin' this0 lest My An'er settle upon you all4for (hoe%er My An'er settles upon has surely fallen do(n1* Ibn Arab eAplains t"at t"is means t"at& In ot"er #or%s* =M( Anger %escen%s throu'h you.> For 2o% ascribe% t"is Anger to 'imsel$* so t"at #"en It Eor ='e>F %escen%s #it" t"ose people* t"e( are t"e =restingBplace> $or ItP'im. So they themsel%es are the restin' place of the An'er0 (hile +eBIt is (hat descends throu'h them, So t"e Anger* "ere* is precisel( t"e pain itsel$T

'o#ever* Ibn Arab Duic+l( goes on to point out "ere EIV* 5<<B5<6F an% in subseDuent c"apters t"at t"e ver( same =place> Eo$ t"e 'eartF is also t"e potential locus o$ mani$estation $or all t"e positive Dualities o$ t"e absolute %ivine )ompassion or ;ovingmerc( Eal rahmaF* since& 2o% create% $or 2e"enna se%en doors0 for each door of them a separate portion E0 &77F o$ t"e #orl% an% o$ su$$ering. @ac" o$ t"ese seven %oors is also open Eto one o$ t"e 2ar%ensF* but 2e"enna "as an eig"t" %oor in it t"at is loc+e% an% %oes not open& t"at is t"e %oor o$ beingBveile% Ebb al hi-bF $rom t"e Vision o$ 2o%. In t"e conteAt o$ t"e prece%ing "a%it"* o$ course* it is clear t"at t"at ultimate* impenetrable veil is precisel( our ignoranceHor re$usalHto reco'niAe in realit( an% in practice t"e %ivine Face in all t"e su$$ering t"at surroun%s us. At t"e same time* Ibn Arabs allusion "ere to t"e possible li$ting or ren%ing o$ t"at veil ta+es us bac+ to t"at autobiograp"ical poem about "is o#n trans$orming t"eop"anic Vision an% "is persistent =+noc+ing on 2o%s Door*> $rom t"e ver( beginning o$ t"e

Ghadab& t"ere is no goo% @nglis" eDuivalent* since =anger> or =#rat"> are $ar too ina%eDuate an% ant"ropomorp"ic in t"is conteAtN t"e essential point is t"at t"is attribute encompasses ever( mani$estation o$ t"e =opposite> or lac+ or negation o$ t"e %ivine $ahma* 2o%s allBencompassing* creative )ompassion an% ;ovingmerc(.

00<

026

Meccan Illuminations* #it" #"ic" t"is )"apter began Esection III aboveF. The Theo&hanic @ye" an% Light of the I*agination: 'o#ever* t"e S"a(+"s $irst more eAplicit %iscussion o$ t"e ot"er* more "ope$ul aspect o$ t"is problem* about opening t"at essential Door to t"e beati$ic vision* onl( occurs muc" later* near t"e en% o$ c"apter 37* =on t"e spiritual StoppingBplaces o$ t"e 4esurrection.> !"ere EIV* 73 F* a$ter pointing out t"at =t"e ultimate sources o$ t"e seven gates o$ t"e Fire are Et"e sameF $or t"e seven gates o$ t"e 2ar%en*> "e "astens to a%% t"at& !"ere is also an eig"t" gate* #"ic" opens onto t"e 2ar%en o$ t"e Vision Eo$ 2o%* t"e "ig"est o$ t"e 2ar%ens o$ para%iseF. An% t"at is t"e same loc+e% gate t"at is in t"e Fire* #"ic" is t"e Door o$ beingBveile% E$rom 2o%F& $or it is never opene% E$or t"e resi%ents o$ 2e"enna as long as t"e( are t"ereF* since t"e people o$ t"e Fire are veile% $rom t"eir ;or%. ?ut Ibn Arab is not content simpl( to point out "o#* in t"e %ivine sc"eme o$ t"ings* t"e souls ultimate =punis"ment> is

al#a(s simultaneous #it"Hi$ in%ee% it %oes not o$ten in#ar%l( prece%eHits more visible =crimes.> 'e is also concerne% #it" clari$(ing* more pro$oun%l(* "o# t"is pain$ul inner veiling is itsel$ a necessar(* puri$(ing prelu%e to t"e $ull appreciation an% eventual reali,ation o$ t"eop"anic vision o$ t"e 4eal. !"us in "is %iscussion at t"e ver( en% o$ c"apter 37 EIV* 7<2F o$ t"e esc"atological =?ri%ge>006 over t"e Fire #"ic" ever( soul must eventuall( traverse on its #a( to para%ise* "e eAplains& -o# since t"e ?ri%ge is t"roug" t"e Fire Eo$ 2e"ennaFHan% t"ere is no #a( to t"e 2ar%en eAcept b( crossing ItH2o% sai%& There is not one of you all but that they are enterin' 2the Fire31 That is certain and decreed (ith your =ord1 E0:&<0F. So #"oever trul( +no#s t"e meaning o$ t"is sa(ing recogni,es t"e place o$ 2e"enna an% #"at it is. I$ #e all necessaril( +no# ver( #ell* as Ibn Arab bol%l( implies "ere* Just #"ere 2e"enna is* #e all "ave an eDuall( un%erstan%able an% pressing personal interest in $in%ing t"is al sirt* a +e( s(mbol #"ic" is %escribe% in a number o$ central esc"atological "a%it"* inclu%ing t"e $inal t#o long "a%it" translate% at t"e en% o$ t"is )"apter belo#.
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02:

saving =?ri%ge> an% in learning "o# to cross it. /art o$ "is ans#er concerning its i%entit(* at least* #as alrea%( suggeste% in t"e ver( title o$ "is c"apter 35* =concerning t"e inner +no#ing o$ t"e abi%ing o$ "umanit( in t"e barAa!h*> t"e =connecting boun%ar(> bet#een t"is #orl% an% t"e =ot"er #orl%> o$ t"e 4ising. 8ne o$ t"e $un%amental principles o$ t"e S"a(+"s t"oug"t* alrea%( $amiliar to all rea%ers o$ t"e Fuss al +i!am* is o$ course t"e i%entit( o$ t"at barAa!h #it" t"e cosmic* %ivine creative Imagination E!hiyl* not our o$ten %angerousl( illusor( in%ivi%ual ta!hayyulF. As "e eAclaims in t"e opening poem o$ t"at c"apter E35F* =Were it not $or t"e :hiyl* to%a( #e #oul% be in not"ingnessT> An% t"at %ivine =Imagination*> "e continues t"ere Eat IV* 703B<F* is none ot"er t"an t"e secret o$ t"e "a%it" o$ ihsn an% t"e true Door to t"e reali,e% vision o$ 2o%s Face& !"e Dominion o$ Imagination Esultn al !hiylF is t"e ver( essence o$ t"e =as thou'h E(ou sa# 'imF*> an% it is t"e real meaning o$ Et"e /rop"etsF sa(ing Ein eAplaining ihsnF =#ors"ipPserve 2o% as t"oug" (ou sa# 'im.>

!"is c"apter Eat IV* 702B705F is also #"ere Ibn Arab $irst Duite openl( ma+es t"e essential inner connection bet#een t"e spiritual practice o$ ihsn an% t"e po#er$ul "a%it" o$ 2o%s =trans$ormation t"roug" t"e $orms.> !"e secret o$ actuall( recogni,ing t"e %ivine /resence be"in% eac" o$ its Sel$B mani$estations* "e in%icates* is suggeste% b( t"e ver( #or%s o$ t"at sa(ing& !"is is "o# (ou ma( un%erstan% #"at is mentione% in t"at soun% report E$rom t"e /rop"etF concerning t"e )reators =Mani$esting 'imsel$ Eto t"e souls at t"e 4isingF in a $orm $art"est $rom t"e one in #"ic" t"e( Enormall(F sa# 'im*> an% concerning 'is trans$orming 'imsel$ into =a $orm t"at t"e( recogni,e Eas somet"ing ot"er t"an 2o%F>H#"ile t"e( "ave %enie% t"at $orm an% ta+en re$uge #it" 'im $rom it. So (ou must +no# #it" (hich =e(e> (ou see 'imT For I "ave alrea%( taug"t (ou t"at t"e Euniversal cosmicF Imagination is perceive% t"roug" Itsel$HI mean t"roug" t"e e(e o$ t"e

050

Imagination

Eor

=t"roug"

t"e

%ivine

particular abo%e K$or t"is t"eop"anic spiritual insig"t* suc" as t"is #orl%* as oppose% to para%iseL. Instea% 'e sent t"ese Wor%s as an absolutel( vali% SignPverse Eya mutla"aF an% a matter t"at is completel( speci$ic an% $ull( veri$ie%T !"ere$ore no one perceives 'im but 'im. An% it is #it" +is e(e t"at I see 'imH Eas 2o% sa(sF in t"e soun% report& 000 =I (as his eye (ith (hich he sa(,,,.> So #a+e up* (ou "ee%less sleeper* $rom being Eveile%F li+e t"is* an% ta+e t"is to "eartT For I "ave opene% up $or (ou a Door to t"e $orms o$ a#areness Eo$ 2o%F t"at t"in+ing cannot even reac"Heven t"oug" intellects can at least come to accept itHeit"er t"roug" provi%ential %ivine )aring Ki.e.* t"roug" a spirituall( enlig"tening state o$ 2raceL or Eas it sa(s in to you spiritual insi'hts Ebas<irF from your =ord0 so (hoe%er has seen0 that is for the 'ood of his soul0 and (hoe%er (as blind0 that is a'ainst it4and I am not a !eeper o%er you1 At t"e en% o$ t"e $amous ="a%it" o$ t"e supererogator( #or+s> Ehadth al na(filF translate% in $ull at t"e en% o$ t"is )"apter belo#.
000

Imagination itsel$>& ayn al !haylFHor it ma( be perceive% t"roug" Emerel( p"(sicalF sig"t Eal basarF. So #"ic" o$ t"ose t#o =e(es> is t"e soun% one t"at #e can rel( onR -o# #e "ave sai% in t"at regar%& W"en m( ?elove% reveals 'imsel$ Wit" #"ic" e(e %o (ou see 'imR Wit" +is e(e* not #it" m( e(e For no one sees 'im but 'im. EWe onl( sai% t"is poemF to eAalt 'is station an% to con$irm 'is Wor%s* since 'e sai% Eat 3&005B007F& Et"eirF eyesi'ht does not percei%e +im,,,
00: 00:

An% 'e %i% not speci$( one

Ibn Arabs allusion "ere presupposes t"e remain%er o$ t"ese t#o 1uranic verses* #it" t"eir $orce$ul contrast bet#een p"(sical =e(esig"t> EbasarF an% inner spiritual =insig"t> EbasraF& ...but +e encompasses 2all their3 seein' Eal absrF0 and +e is the Most Subtle0 the All A(are, There ha%e already come

050

anot"er "a%it"F =b( polis"ing t"e "earts #it" 4emembrance Eo$ 2o%F an% recitation o$ t"e 1uran.> A $e# pages later EIV* 70<B706F in t"is same remar+abl( %ense c"apterH#"ic" care$ull( sets out t"e essence o$ Ibn Arabs un%erstan%ing not so muc" o$ an( particular religion* as o$ t"e essential spiritual %imension o$ all t"e arts an% "umanities H"e un%erlines even more eAplicitl( t"is central t"eop"anic role o$ t"e %ivine Imagination& For it #as in regar% to t"is E%ivine !hiylF* $rom its /resence* t"at t"e /rop"et sa(s Ein "is eAplanation o$ ihsnF* =Wors"ip 2o% as thou'h (ou see "im> an% Ein anot"er "a%it"F =2o% is in t"e "ibla o$ t"e person pra(ing.> !"at is to sa(& =imagine 'im be$ore (ou in pra(er* #"ile (ou are $acing 'im* so t"at (ou #ill $eel 'is 4egar% upon (ou an% be "umble be$ore 'im. pra(ing....> An% observe t"e appropriate inner attitu%e EadabF #it" 'im in (our

For i$ t"e revealer o$ t"e Wa( E al shriF "a% not +no#n t"at #it"in (ou t"ere is a realit( calle% =Imagination> #"ic" "as t"is Dualit(* "e #oul% not "ave sai% to (ou =as t"oug" (ou see "im> #it" (our e(esig"t EbasarF...since t"e Ep"(sicalF e(esig"t %oesnt perceive an(t"ing E%uring pra(erF but t"e #all Ein $ront o$ (ouFT Get #e +no# t"at t"e revealer o$ t"e Wa( a%%resse% (ou Etelling (ouF to ima'ine t"at (ou are $acing 2o% %irectl( be$ore (ou in pra(er* ma+ing it incumbent on (ou to accept t"at. An% 2o% sa(s& ... So (here%er you all turn0 then there is the Face of God1 E2&00 F.000 For t"e =$ace> o$ somet"ing is its true realit( an% its essence Eor =e(e>& aynF. !"en Ibn Arab goes on Eat IV* 70:F to eAplain t"e inner connection bet#een t"is %ivine realit( o$ Imagination an% t"e

!"is is apparentl( Ibn Arabs $irst eAplicit citation an% %iscussion o$ t"is +e( verse in t"e Futht. See t"e %etaile% %iscussion o$ its meaning an% importance in t"e Intro%uction to &rientations# Islamic Thou'ht in a Horld Di%ilisation E;on%on* Arc"et(pe* 2007F.

000

052

in$initel(

varie%

in%ivi%ual

eAperiences

o$

t"eop"anic

=recognition> o$ 2o%s Face& For lig"t is an out#ar% con%ition $or unveiling an% mani$estation* since i$ t"ere is no lig"t* t"e p"(sical e(esig"t EbasarF %oesnt perceive an(t"ing. So 2o% ma%e t"is Imagination a lig"t t"roug" #"ic" is perceive% t"e bringingB intoB$orms002 o$ ever( t"ing* #"atever it ma( be. !"us 'is ;ig"t penetrates t"e absolute nonBeAistence an% trans$orms an% s"apes it into t"e $orms o$ being Eyusa((iruhu (u-danF. !"us t"e E%ivineF Imagination is more %eserving o$ t"e -ame =the =i'ht> E27& 5 F t"an all t"e create% t"ings t"at are Eusuall(F %escribe% as luminous* since 'is ;ig"t Eo$ t"e cosmic ImaginationF %oes not resemble t"e Ecreate%F lig"ts. An% t"roug" It t"e t"eop"anies are perceive%. Tas(r !ull shay# "ere Ibn Arab emplo(s t"e same Arabic term t"at is commonl( applie% to painting an% coul% easil( be eAten%e%* in t"is conteAt* to sculpture* $ilmma+ing* literature an% eac" o$ t"e creative arts.
002

-eatific 2ision: 1nveile% Co**union'an% the Illu*ine% /aces in the Return" In c"apter 3 * on t"e inner un%erstan%ing o$ /ara%ise* Ibn Arab moves on to "is most eAten%e% poetic %escription o$ t"e ultimate vision o$ t"e %ivine Face* %escribe% "ere in t"e conteAt o$ t"e =Visit> o$ t"e blesse% #it" 2o% at t"e =Dune o$ t"e Ebeati$icF Vision> t"at #as mentione% in t"e $amous esc"atological "a%it" Esee section II an% t"e $ull translation at t"e en% o$ t"is )"apter belo#F. 'ere #e can cite onl( some o$ t"e most relevant "ig"lig"ts o$ t"is %ramatic* emotionall( c"arge% #or%BpaintingHa compleA set o$ images* largel( %ra#n $rom t"e esc"atological s(mbolism o$ t"e 1uran Ean% relate% "a%it"F* #"ic" is at t"e same time clearl( inten%e% as a poetic %escription o$ t"e #"ole course o$ "uman eAistence. !"at account begins EV* <6F #it" a %ivine Messenger E rasl* t"e same term applie% b( t"e 1uran to t"e prop"ets #"o bring t"e %i$$erent revelations* an% to certain angelsF& !"en a messenger comes to t"em $rom 2o% an% sa(s& =/repare (ourselves $or t"e vision o$ (our ;or%T>Han% alrea%( 'e is t"ere* revealing 'imsel$ to t"emT !"en t"e( begin to

055

get rea%(. So 2o%005 is revealing 'imsel$* an% t"ere are t"ree veils bet#een 'im an% 'is creatures& t"e veils o$ 'is 2lor(* MaJest( an% Immensit(. ?ut t"e( are not even able to loo+ upon t"ose veils. So 'e sa(s to t"e greatest o$ 'is

!"en 'e pours out upon t"em a ;ig"t t"at $lo#s invisibl(00 t"roug" t"eir innermost essences* so t"at t"roug" It t"e( all become completel( 'earing EsamF* an% t"e( are completel( over#"elme% b( t"e ?eaut( o$ t"e ;or%. !"eir innermost essences are completel( illuminate% b( t"e ;ig"t o$ t"at Supernal ?eaut(. -eAt* Duoting t"e /rop"ets o#n %escription in t"e $inal section o$ t"e long "a%it" o$ t"e $i$t( ='altingBplaces o$ t"e 4esurrection>003Ht"e sa(ing #"ic" provi%es t"e $rame#or+ $or Ibn Arabs entire narrative o$ "umanit(s spiritual per$ection in t"ese conclu%ing esc"atological c"apters o$ t"e FuthtHt"e

c"amberlains007 in 'is /resence& =;i$t up t"e veils bet#een M( servants an% Me* so t"at t"e( can see Me.> !"en t"e veils are raise% up* an% 2o% reveals 'imsel$ to t"eir vision $rom be"in% a sin'le veil* #"ose -ame is =!"e Most ?eauti$ul* t"e Most SubtleBan%B 2racious> Eal -aml al latfFHan% all o$ t"em are a single actBo$BvisionT From t"is point on* t"roug"out t"e rest o$ t"is passage Eunless ot"er#ise in%icate%F Ibn Arab actuall( uses t"e Arabic al +a"" E=!"e !rul( 4eal> or =Absolute 4ealit(>F* a $avorite eApression o$ "is #"ic" more accuratel( conve(s t"e $ull universalit( o$ t"is process* but ten%s to soun% ver( stilte% Ean% more abstractl( unBt"eological t"an is actuall( t"e case #it" t"e Arabic termF #"en use% repeate%l( in t"is sort o$ setting in @nglis". Al ha-aba& "ere t"at ran+ o$ courtl( protocol coul% be translate% more literall( as t"e %ivine =VeilB+eepers.>
007 005

6asr& a po#er$ul 1uranic eApression* $rom t"e same root as isr<* t"e =nocturnal> spiritual Journe( o$ t"e /rop"et* #"ic" Ibn Arab o$ten uses to suggest t"e secret an% =invisible> inner relations"ip bet#een t"e )reator Eor t"e %ivine SpiritB ?reat"* rh* an% t"e mani$est universe. Ma("if al "iyma& see t"e longer %iscussion o$ t"is "a%it" an% Ibn Arabs uses o$ it in t"e Futht an% "is Mish!t al An(r in t"e translation section at t"e en% o$ t"is )"apter.
003

00

057

S"a(+" %escribes a scene00< #"ere 2o% a%%resses t"e people o$ /ara%ise %irectl(& 8 M( servants #"o "ave surren%ere% Eto /eace& muslimnF& Gou "ave surren%ere% to /eace* an% I am /eace Ean al salmF* an% M( D#elling place is t"e Abo%e o$ /eace Edr al salm* 00&2 F. ;o( I shall sho( you all My Face* Just as (ou "ave "ear% M( Speec". So #"en I "ave reveale% M(sel$ to (ou an% I "ave remove% t"e veils $rom M( Face* t"en praise MeT An% enter* all o$ (ou* into M( Abo%e* no longer veile% $rom Me* entering in /eace an% Fait". -o# enter in upon Me an% sit %o#n aroun% Me* so t"at (ou are all ga,ing upon Me an% so (ou are seeing Me up closeT ...I am (our ;or%& (ou #ere all #ors"ipping Me* an% loving Me an% $earing MeHeven V* pp. <6B60& t"e selections translate% "ere are restricte% to passages %irectl( bearing on t"is )"apters t"eme o$ t"e Vision o$ 2o%s FaceN t"e entire "ig"l( poetic passage* #it" lengt"( re$erences to esc"atological imager( $rom t"e 1uran an% "a%it"* is more t"an t#ice as long as t"ese s"ort eAcerpts.
00<

t"oug" (ou %i% not see MeT ...!rul( I am most /lease% #it" (ou all* an% I love (ou* an% I love #"at (ou love. Wit" Me t"ere is $or (ou #"atever (our souls %esire an% #"atever gives pleasure to (our e(es Eor& essencesF. Wit" Me t"ere is $or (ou #"atever (ou "ave claim to* an% #"atever (ou ma( #is"Han% #"atever (ou #is"* I also #is"T So Just as+ MeHan% %o not be as"ame% or timi% or $eel le$t aloneT !"is is M( D#elling place #"ere I "ave broug"t (ou all to live* M( 2ar%en #"ere I "ave lo%ge% (ou* an% M( Sel$ #"ic" I "ave cause% (ou all to see.... I am ga,ing upon (ou all* never turning M( Sig"t a#a( $rom (ou. So as+ Me $or #"atever (ou #is" an% #"atever (ou %esire. Alrea%( I +ept close to (ou #it" M( Sel$ Eor& M( ?reat"FHan% I am (our closest )ompanion an% most intimate Frien%T So a$ter t"is t"ere is no nee%* nor an( lac+N no sorro#* no povert(* no sic+ness* no

05

%ecrepitu%e* no resentment* no anAiet(* no loss H$orever an% eternall( ever a$terT !"en* a$ter completing t"e elaborate %escription o$ t"e ineA"austible blessings o$ /ara%ise in t"is same long "a%it"* Ibn Arab conclu%es EV* 62B65F #it" "is o#n personal* more original %escription o$ t"e Vision o$ 2o%s Face an% its ongoing conseDuences Ea panorama t"at is itsel$ base% on t"e long canonical ="a%it" o$ t"e Intercession>F& !"en 2o% Eal +a""F* a$ter telling t"em t"at* li$ts up t"e Veil an% reveals 'imsel$ to 'is servantsHan% they all bo( do(n in prayer E0<&<F.006 ?ut 'e sa(s to t"em& =;i$t up (our "ea%sT !"is is not t"e rig"t place $or bo#ing %o#nT 8 M( servants* I onl( invite% (ou all "ere so t"at (ou mig"t ta+e %elig"t in

#itnessing MeT>

00:

!"en t"ere overcomes

t"em in t"at E#itnessingF #"atever 2o% #ills. -eAt 'e sa(s to t"em all& =Is t"ere an(t"ing else $or (ou Et"at (ou still %esireF a$ter t"isR> An% t"e( ans#er& =8 our ;or%* #"at t"ing coul% (et remain* #"en (ou "ave rescue% us $rom t"e Fire an% broug"t us into t"e Abo%e o$ Gour )ontentment* settle% us in Gour /roAimit(* clot"e% us in t"e garments o$ Gour 2race* an% cause% us to see Gour FaceRT> !"en 2o% sa(s& =?ut t"ere is somet"ing more $or (ou...M( everlasting )ontentment Erid<F #it" (ou all& never #ill I ever be angr( #it" (ouT> =W"at s#eeter #or%s coul% t"ere beT*> Ibn Arab remar+s at t"is point&

!"e same verbal construction is use% repeate%l( in t"e 1uran Ee.g.* at <&075* 56&27* 02&000* etc.F to %escribe t"e reaction o$ t"e prop"ets Ean% angels an% ot"ersF to t"e %irect eAperienceHor recognitionHo$ a particular t"eop"an(.

006

8i mushhadat& Ibn Arab $reDuentl( stresses* in ot"er conteAts in t"e Futht* t"at t"is tec"nical Su$i eApression in $act eAten%s to all possible $orms o$ spiritual a#areness* inclu%ing all t"e spiritual senses E"earing* smell* taste* etc.F as #ell as normal inner or eAternal sig"t.

00:

053

For 'e create% us #it" 'is Speec"* #"en 'e sai% =8e1*>020 so t"at t"e ver( $irst t"ing #e ever "a% $rom 'im #as 'earing Eal sam* allu%ing also to <&0<2F. An% no# 'e conclu%es #it" t"at #it" #"ic" 'e began. For 'e sai% t"is a%%ress Ein /ara%iseF* an% t"en 'e conclu%e% #it" t"e 'earingH#"ic" is precisel( t"is 2oo% -e#s EbushrFT An% t"e people %i$$er greatl( in t"e %egree o$ t"eir seeing "im Eas %escribe% s(mbolicall( in t"e "a%it" o$ t"e =Dune o$ Vision>F*020 an% t"ere is an immense %i$$erence among t"em in t"is respect* accor%ing to t"eir respective %egrees :un& re$erring to t"e repeate% 1uranic eApression ...+e only says to it 58e107 and it is E2&00<* etc.F, 'ere t"e re$erence ma( allu%e more speci$icall( to t"e $amous %ivine Wor%s o$ t"e primor%ial )ovenant* a%%resse% to all "uman souls at <&0<2& alastu bi rabbi!um* =Am I not your =ord.17. In a%%ition to t"e complete version o$ t"at "a%it" inclu%e% in t"e translation section at t"e en% o$ t"is )"apter* see t"e translation o$ several relate% passages %escribing Ibn Arabs interpretation o$ t"e inner meaning o$ some o$ t"ose images an% ran+s o$ spiritual vision* $rom c"apter <5 o$ t"e Futht* inclu%e% in The Meccan $e%elations ant"olog( volume.
020 020

o$ +no#ing E2o%F& so among t"em Eare t"e "ig"er an% t"e lo#erF. Ibn Arabs $ollo#ing remar+s "ere EV* 67B6 F about t"e visibilit( an% eApan%ing =re$lections> o$ t"e inner lig"ts o$ t"is eventHeven among t"ose #"o #ere not t"ere to see $or t"emselvesHas t"e blesse% return $rom t"eir un$orgettable Vision Ean% =Au%ition>F o$ t"e %ivine Face* are #ort" pon%ering again an% again& !"en 'e sa(s to t"e angels& =return t"em to t"eir palaces Ein t"e 2ar%ens o$ para%iseFT> E!"at is becauseF t"e( no longer +no# t"e #a( bac+* as a result o$ t#o t"ings& t"e %run+enness t"at "as overcome t"em $rom t"e Vision Eo$ 2o%F* an% because o$ t"e greater 2oo% #"ic" "as increase% $or t"em t"roug" t"eir pat" Eto 2o%F* so t"at t"e( no longer recogni,e t"at EearlierF #a(. 022 So i$ it #ere Ibn Arabs c"aracteristic insistence on t"e uniDueness an% ongoing trans$ormations o$ eac" souls in%ivi%ual pat" Etar"F to an% #it" 2o% is #ell illustrate% in t"e $ollo#ing eAcerpt $rom "is o#n conversation #it" t"e prop"et Ga"(Q EJo"n t"e ?aptistF inclu%e% in "is account o$ "is o#n spiritual ascension in c"apter 53< o$ t"e Futht E$ull translation
022

05<

not $or t"e angels gui%ing t"em* t"e( #oul% not even recogni,e t"eir o#n "omesT !"en #"en t"e( reac" t"eir %#ellings an% t"eir people are t"ere be$ore t"em* t"e (oung mai%ens an% t"e (oung men* t"e( see t"at all t"e( possess "as become enrobe% in t"e resplen%ent lig"t an% beaut( an% ra%iance $rom t"eir $aces* $lo#ing $ort" upon #"at t"e( possess #it" an essential ra%iance.025 So t"e( sa( to t"eir people& =?ut (ou "ave increase%

in lig"t an% beaut( an% ra%ianceT We %i% not leave (ou li+e t"isT> An% t"eir people ans#er t"em bac+& =?ut t"e same t"ing "as "appene% to youT Gou "ave increase% in ra%iance an% beaut(* Duite unli+e "o# (ou #ere #"en (ou $irst le$t usT> An% t"e( all %elig"t in eac" ot"er. !"ose acDuainte% #it" Ibn Arabs #ritings an% "is compleA un%erstan%ing o$ t"e ongoing cosmic role o$ t"e prop"ets an% Frien%s o$ 2o% #ill recogni,e "ere a clear allusion to "is man( %escriptions o$ t"e special $unction o$ t"ose "ig"est saints or Frien%s o$ 2o%* inclu%ing t"e prop"ets* #"o continue to =return bac+> Eal r-inF $rom t"eir o#n enlig"tenment an% reali,e% proAimit( #it" 2o% in or%er to support an% $urt"er t"e spiritual reali,ation o$ all t"eir $ello# "uman beings. 027 An% See t"e s"ort* but accessible %evelopment o$ t"is t"eme in "is $islat al An(r E=!reatise o$ t"e ;ig"ts*> in $as<il Ibn Arab* '(%eraba%* 053<P0:76* II* no. 02* pp. 0B0:F* translate% as Journey to the =ord of Fo(er * 4.!. 'arris* E;on%on* Inner !ra%itions* 0:60FN an% especiall( t"e %etaile% commentar( E#it" eAtensive crossBre$erences to relate% sections o$ t"e Futht an% ot"er #or+sF an% Frenc" translation b( M. )"o%+ie#ic,* =e Sceau des saints# prophLtie et saintetL dans la doctrine d<Ibn Arab* /aris* 0:63* pp. 060B220.
027

an% stu%( in The Meccan $e%elations ant"olog( volumeF& I sai% to EGa"(QF& =I %i%nt see (ou on m( pat"& is t"ere some ot"er pat" t"ereR> An% "e replie%& =)ach person has a path that no one else but they tra%el,> So I sai%& =!"en #"ere are t"e(* t"ese E%i$$erentF pat"sR> An% "e ans#ere%& =They come to be throu'h the tra%elin' itself.> !"is passage clearl( allu%es to suc" memorable 1uranic %escriptions o$ t"e =faces> o$ t"e blesse% on t"e Da( o$ t"e 4ising or in t"e 2ar%ens Esee section I aboveF as shinin' (hite E5&003FN 'lo(in' radiantly0 'aAin' upon their =ord E< &22FN blissful and contented (ith their stri%in' E66&6FN or shinin' forth0 lau'hin' and -oyful E60&56F.
025

056

even rea%ers un$amiliar #it" Ibn Arabs o#n i%eas on t"is subJect* or #it" t"e compleA s(mbolism o$ 1uranic esc"atolog(* #ill recogni,e t"e eAtraor%inaril( %etaile% an% po#er$ul evocation o$ ever(t"ing "e "as Just %escribe% "ere in t"e eAtraor%inar( spiritual $ilm* 8a'dad Dafe. %ivine =Anger> an% allBencompassing
02

an% occasions o$ t"at %ivine Jo( an% %elig"tF are eAistent t"ings. So ever(one in t"e 2ar%en is $ille% #it" %elig"t. An% ever(t"ing in It is Jo($ul bliss EnamFT

'is conclu%ing an%

#or%s "ere again evo+e t"e m(sterious provi%ential interpla( o$ )ompassion

VI. ;earning to ;oo+& !"e Secrets o$ 4eali,ation

I$ it is tempting to stop "ere #it" Ibn Arabs %ramatic esc"atological %escriptions o$ t"e beati$ic Vision* more inDuisitive an% %eman%ing rea%ers cannot "elp but notice t"at "e "as "ar%l( begun to spea+ o$ t"e Just ho( t"at ultimate spiritual station mig"t be $ull( reali,e% an% lastingl( attaine%. -ot surprisingl(* all t"e rest o$ t"ese Futht Duite literall( is ma%e up o$ "is ever more compleA ans#er to t"at basic eAistential Duestion. ?ut it is also #ort" noting t"at "is practical ans#er essentiall( lengt"( begins #it" "is %iscussion* in t"e imme%iatel( $ollo#ing c"apters o$ t"e spiritual =m(steries> or =inner meanings> EasrrF o$ t"e obligator( acts o$ #ors"ip Et"e ibdtF. 8ne o$ "is most stri+ing an% metap"(sicall(

;ovingmerc( t"at gra%uall( lea%s eac" soul to#ar% t"is reali,e% Vision o$ 2o%s Face& So +no# t"at 4est an% ;ovingB)ompassion Erha (a rahmaF are absolute t"roug"out all o$ t"e 2ar%en.023 An% even t"oug" Et"e %ivineF )ompassion is not itsel$ an eAistent =t"ing> Eamr (u-dFHbut rat"er an eApression $or #"atever gives rise to pleasure an% Jo( an% %elig"t in t"e E"umanF obJect o$ t"at ;ovingB )ompassionHstill t"ose Eactual mani$estations
02 023

Directe% b( /erc( A%lon* 0:66.

See Ibn Arabs more p"enomenological %escription o$ t"is %istinctive =+no#le%ge o$ t"e /eople o$ t"e 2ar%en*> $rom t"e conclusion o$ c"apter 533 o$ t"e Futht* translate% at t"e beginning o$ section III above.

compre"ensive allusions to t"e practical spiritual process o$

05:

=see+ing 2o%s Face> is t"e $ollo#ing passage $rom c"apter 3:* on t"e inner secrets o$ t"e ritual /ra(er. 'ere t"e S"a(+" #eaves toget"er t"e "a%it" o$ t"e <0*000 %ivine veils #it" a memorable section in t"e long "a%it" o$ t"e Intercession %escribing "o# t"e as"es o$ t"ose souls =#"o "a% never %one an(t"ing goo% at all> are nevert"eless #as"e% in t"e =4iver o$ ;i$e> an% m(steriousl( trans$orme% b( t"at %ivine )ompassion an% ;ovingmerc( into beauti$ul =/earls> in t"e 2ar%ens o$ para%ise. In Ibn Arabs $arBreac"ing interpretation Eat VI* 5 0F* t"ese poetic s(mbols become a po#er$ul %escription o$ t"e #a(s t"e sel$Bimpose% torments o$ all t"ose #"o "ave momentaril( estrange% t"emselves $rom 2o% are t"emselves t"e ultimate* i$ uninten%e%* means to t"eir o#n pain$ul spiritual puri$ication& ?ut t"e %ivine /resence is %escribe% as being =Jealousl( solicitous>02< about Its ?eing* #it" respect to t"e Eun#arrante%F claim o$ t"is Ghayra is or%inaril( use%* in "uman situations* to %escribe positivel( t"e virtue o$ being rig"teousl( =Jealous> in %e$ense o$ ones rig"t$ul "onor an% sel$Brespect. @ven on t"e purel( "uman plane* not to mention its use as a %ivine Attribute* t"is particular eApression %oes not "ave man( o$ t"e negative connotations almost universall( associate% #it" =Jealous(> in @nglis" E#"ic" are eApresse% b( ot"er* %i$$erent Arabic termsF.
02<

pretentious claimant Eto %ivine statusF.026 So i$ t"e pretense Eo$ %ivinit(F "a% not originate% #it" t"is person* t"at E%ivine Jealous(F #oul% not "ave over#"elme% t"em. For it is inevitable t"at #it" t"e li$ting o$ t"e veils Eto Duote t"e "a%it"F& =t"e Splen%ors Eo$ 2o%s FaceF #ill burn up #"atever create% t"ing E al !hal"F is encompasse% b( E'isF 2a,e>H meaning Eb( =create% t"ing>F #"atever belongs to t"e bo%il( nature. ?ecause t"e

Worl% o$ t"e E%ivineF )omman% is Epurel( spiritualF =lig"ts> t"at are not burne% up* but rat"er are "armoniousl( inclu%e% #it"in t"e

Al mudd& see t"e earlier note on t"e "i%%en spiritual illness o$ da( an% t"e relate% passages translate% above Eat t"e en% o$ section IVF on t"e spiritual veils normall( constitute% b( t"is or%inaril( unconscious "uman =pretension> Eda(F to Ju%ge an% critici,e 2o% b( our o#n egoistic stan%ar%s an% interests* implicitl( raise% to t"e level o$ %ivinit(. !"is naturall( sel$B %estructive egoistic claim to %ivine ;or%s"ip ErubbyaF is o$ course t"e eAact opposite o$ t"e ultimate "uman Dualities o$ =servant"oo%> EubdyaF #"ic" Ibn Arab vie#s as t"e essential practical +e(s to t"eop"anic vision* as "e ma+es clear in t"e remaining passages inclu%e% in t"is section.

026

070

2reatest

;ig"tHan%

t"e

Worl%

o$

t"e

sa(ing also allu%es to t"e ultimate =cure> o$ t"at all too visible a$$liction o$ t"e "uman con%ition* but in a #a( t"at is $ar $rom imme%iatel( obvious to most o$ t"ose #"o encounter t"is %ivine prescription& !"e inner meaning o$ t"at is t"at it is incumbent on ever( person o$ Etrue spiritualF intelligence to veil t"e %ivine Secret* because unveiling It mig"t %rive #"oever is neit"er Espirituall(F +no#ing nor intelligent to a lac+ o$ proper respect $or t"e %ivine MaJest(.... ;i+e#ise* it is essential $or t"e EspiritualF Ino#er to conceal $rom t"e ignorant t"e inner secrets o$ t"e 4eal Easrr al +a""F in t"ings li+e 'is Sa(ing& =There is no meetin' of three but that +e is the fourth of them,,, *>02: an% 'is Sa(ing =and He are closer to him than the -u'ular %ein> E 0&03F* an% 'is sa(ing Ein t"e 1uran 6&<. !"e remain%er o$ t"e verse* allu%ing to #"at Ibn Arab o$ten calls t"e m(ster( o$ t"e %ivine =#it"Bness> EmaayaF* is clearl( assume% "ere& ...nor of fi%e but that +e is their si*th0 nor of more or less0 but that He is with them wherever they may e, Then +e informs them of (hat they did0 on the Gay of the $isin'....
02:

)omman% "as no pretensions #it"in itT So t"e #orl% o$ create% t"ings does burn up an% become =as"es*> an% t"e ver( nonB eAistence in"erent in Eits being create%F %oes remain as"es* #it"out an( more pretense Eto sel$Bsubsistent beingF. !"ere$ore not"ing is re%uce% to nonBeAistence but t"ose pretensions t"emselves* t"roug" t"e trans$ormation o$ t"at in%ivi%ual essence Eor =e(e>& aynF* #"ose innate pre%ispositions "a% given it its pretensions* into an essencePe(e #it"out t"ose pretensions. Furt"er on in c"apter 3: EVI* 0<2B<7F* Ibn Arab ma+es it clear t"at t"e essential practical +e( to more $ruit$ull( an% sel$B consciousl(Han% less pain$ull(H=see+ing 2o%s Face> is containe% above all in t"e secon%* "umanl( active part o$ t"e %ivine sa(ing t"at begins =I #as sic+ an% (ou %i% not visit Me...>Ht"e same "a%it" #"ose opening #or%s* as "e "a% earlier eAplaine% Ein c"apter 30F* #ere t"e ultimate Source an% %escription o$ 2e"enna. In ot"er #or%s* $or "im t"e rest o$ t"is

070

hadth al na(filF& =I (as Ealrea%( t"e puri$ie% servantsF sig"t an% "earing an% tongue...> For i$ t"e ignorant person "ear% t"at* it mig"t lea% t"em to a pro"ibite% misun%erstan%ing o$ %ivine incarnation EhullF or to an un%ue restriction Eo$ 2o%s in$inite Mani$estationsF. So li+e#ise #it" t"e %ivine sa(ing =I #as "ungr( an% (ou %i% not $ee% Me....>& E!"e Ino#erF s"oul% veil t"eir a#areness o$ t"e inner meaning o$ t"is $rom t"e ignorant an% not a%% an(t"ing be(on% t"e eAplanation t"at t"e E%ivineF Spea+er 'imsel$ gave* Just as 2o% veile% Et"at SecretF in 'is Sa(ing& = And as for so and so0 +e (as sic!0 and if you had %isited him0 you (ould ha%e found Me (ith him,,,> For t"is E%ivine eAplanationF is more %i$$icult t"an t"e $irst part Eo$ t"at same "a%it"FT Get $or t"ose #"o +no# t"roug" 2o% Eal ulam bi llh& t"e S"a(+"s usual term $or t"e "ig"est state o$ spiritual reali,ationF*

#it" t"is eAplanation 'e grante% t"em anot"er a#areness o$ 'im t"at t"e( "a% not (et possesse%. As #e mig"t eApect* Ibn Arab again cannot resist giving some $urt"er "ints about t"at secon%* %eeper spiritual un%erstan%ing o$ t"is "a%it"Ht"e simple practical secret o$ t"eop"anic VisionHsome#"at later in c"apter 3: EVII* 205F& -o# t"e =%ivine /rosternation> Eal su-d al ilhF is t"e greatest o$ t"e %ivine ActsBo$BDescent t"roug" #"ic" t"e !rul( 4eal ma+es 'imsel$ come %o#n to t"e level o$ 'is servant. An% it is EeApresse% inF 'is Sa(ing& =I (as sic!0 but you did not %isit MeC and I (as hun'ry0 but you did not feed MeC and I (as thirsty0 but you did not 'i%e me drin!,> !"ere coul% be no %ivine Descent greater t"an t"atT !"en 2o% goes on to eAplain t"at Eb( sa(ingF t"at =SoBan%Bso #as sic+* an% soBan%B so #as "ungr(* an% soBan%Bso #as t"irst(*> an% 'e cause% 'imsel$ to %escen% to their levels t"roug" their states an% connecte% all t"at to

072

'imsel$ t"roug" "is %escribing 'imsel$ b( t"ose states. So #"oever perceives t"at* all o$ it* on t"e part o$ t"e !rul( 4eal %uring t"eir /ra(er "as in%ee% perceive% t"e =Divine )(cle o$ /ra(er*>050 t"roug" "aving t"e !rul( 4eal as t"eir ImamT An% t"e EtrueF servant respon%s to t"at E%irect revelation o$ 2o%s /resenceF #it" t"e t"an+$ulness t"is gracious %ivine Favor %eserves. Ibn Arab is even more eAplicit in "is summar( o$ t"is =secret> later in c"apter <0 EVIII* 530F* on t"e inner m(steries o$ c"arit(* o$ =puri$(ing sel$Bgiving> EAa!tF. 'ere "e openl( brings out t"e inner connections bet#een t"e "a%it" on t"e true Al $u!a al ilhya* #"ere t"e t"ree stages o$ t"e c(cle o$ ritual pra(er are ta+en to s(mboli,e t"e #"ole 8rigin an% 2oal o$ "uman %estin(* in t"e t"ree cosmic =movements> o$ 2o%s =%escent> an% =prosternation>Hbot" %escribe% in t"is %ivine sa(ingHan% t"e t"ir% culminating stage o$ t"e =rising> E"iyma& t"e same term or%inaril( applie% to t"e esc"atological =4ising*> as brie$l( %escribe% in section V aboveF. !"e image o$ =2o% as Imam>Hi.e.* stan%ing imme%iatel( in $ront o$ t"e person pra(ingH%irectl( recalls t"e inJunction in t"e "a%it" on ihsn* to =#ors"ipPserve 2o% as thou'h you see +im.>
050

reali,ation o$ ihsn E=i$ you are not* t"en (ou see 'im>F an% t"e %eeper m(steries o$ t"is remar+able %ivine sa(ing& So i$ t"e servant is #it" "is Master li+e t"is Ki.e.* $ull( reali,ing "is intrinsic =servant"oo%*> ubdyaL* t"en t"e servant vanis"es an% it is t"e Master #"o appears. For t"e ver( source o$ mani$estation is pretension Eto sel$Bsubsistent =;or%s"ip*> rubbyaF. !"ere$ore t"e Master* in t"is state* ta+es on t"e attribute o$ t"e servant in t"is ot"er EpersonF* as an "onor to t"e servant. An% t"is Eis eApresse% inF 'is sa(ing& =I #as sic+ an% (ou %i% not visit Me* I #as "ungr( an% (ou %i% not $ee% Me*> since bot" "unger an% sic+ness are among t"e attributes o$ t"e servants. An% li+e#ise 2o% sai% in 'is repl( Eto t"e pious "(pocrites protestsF& =SoBan%Bso #as sic+* but (ou %i%nt visit t"emN $or i$ (ou "a% visite% t"em* (ou #oul% "ave $oun% Me #it" t"emT>

075

-o# God is (ith the ser%ant (ho is li!e this* an% t"e servant #"ose attribute is li+e t"isH Ki.e.* #"o %oes respon% activel( an% appropriatel( to t"at t"eop"anic =illness* t"irst an% "unger*> at all t"e levels o$ beingLH(as already #it" t"eir ;or%. So un%erstan%T Finall(* all t"ese t"rea%s o$ Ibn Arabs argument are broug"t toget"er in "is %escription o$ t"e =trul( sincere lover> Eal muhibb al sdi"F in c"apter 2<3 EII* :3F& -o# t"e trul( sincere lover is t"e person #"o c"anges to Eta+e onF t"e attributes o$ t"e belove%* not someone #"o brings t"e belove% %o#n to t"eir o#n attributes. Dont (ou see t"at 2o%* t"e !rul( 4eal* out o$ 'is ;ove $or us* %escen%e% to us t"roug" 'is "i%%en subtleB actsBo$B2race Ealtfuhu al !hafyaF* #"ic" are appropriate to usR KAn% 'e %oes all t"is out o$ ;oveL even t"oug" 'is MaJest( an% 2reatness are eAalte% $ar above t"at. 'ence 'e %escen%e% to =smiling "appil(> #it" us Eas %escribe% in anot"er esc"atological "a%it"F

#"en #e come to 'is 'ouse see+ing intimate conversation #it" 'im. An% E'e %escen%e%F to =being $ille% #it" Jo(> at our repenting an% returning to 'im a$ter #e "ave turne% a#a( $rom 'im. An% E'e %escen%e%F to 'is ta+ing our place in our being "ungr( an% t"irst( an% sic+* to ma+ing 'imsel$ %escen% to our level an% ta+ing our place #"enever one o$ 'is servants is ill* so t"at 'e sai% to some o$ t"em =I (as sic!0 and you did not %isit Me,,,.> For t"ese are t"e $ruits o$ E'isF ;ove #"en 'e %escen%e% among us. An% t"at is #"( #e sai% t"at true sincerit( in love ma+es t"e lover ta+e on t"e attributes o$ t"e belove%. So t"e sincere servant Eo$ 2o%F is li+e t"at in t"eir love $or t"eir ;or%* in =ta+ing on as t"eir c"aracter t"e Dualities>050 o$ 'is -ames. !"ere$ore t"e( ta+e on t"e E%ivineF Dualities o$ =being in%epen%ent> o$ ever(t"ing ot"er t"an !"is passage is allu%ing eAplicitl( to t"e $amous "a%it"& =ta!e on as your o(n character the "ualities of God.>
050

077

2o%* o$ =being strong> $or 2o%* o$ =giving bounti$ull(> #it" 2o%s 'an%* an% o$ safe'uardin' the )ye of God ... because o$ t"eir love $or 'im.

so accuratel( %escribe% in t"e /rop"ets ans#er to 2abriels Duestion* #"at #e usuall( conceive o$ as ihsn* as simpl( =%oing goo%*> is at best onl( a secon%"an%* sociall( an% culturall( con%itione% imitation o$ t"e one real t"ing. !"ere$ore it is not surprising t"at in one o$ Ibn Arabs longer %ramatic accounts o$ "is o#n personal spiritual ascension* in c"apter 53< o$ t"e Futht* "is enlig"tene% a#areness o$ t"e $ull eAtent o$ t"e spiritual $ruits o$ ihsn %escribe% in all t"e 1uranic accounts o$ para%ise onl( comes at t"e ver( climaA o$ "is Journe(*052 #"en "is vo(age "as passe% be(on% t"e cosmic !emple an% entere% t"e =2ar%en o$ /roAimit( Eto 2o%F> E -annat al ma(F t"at imme%iatel( prece%es "is culminating eAperience o$ unitive Vision&

VII. Active )ontemplation& /racticing Ihsn

!"is muc"* t"en* t"e S"a(+" tells us about t"e beati$ic vision o$ 2o%s Face in t"e opening sections o$ "is Meccan $e%elations& #"at it reall( isN "o# it is even possibleN #"( #e or%inaril( $ail to reali,e itN #"at t"at spiritual perception is actuall( li+e E#"et"er or not #e initiall( recogni,e suc" t"eop"anic Seeing an% 'earingFN an% $inall(* "o#Han% (ith (hom4#e can trul( begin to =see+ 'is Face.> In eac" case* t"e practical +e( to t"at reali,ation o$ t"eop"an( turns out to be ihsnHan% ihsn in t"e compre"ensive et(mological* root sense o$ t"at eAtraor%inaril( $ertile Arabic term& $irst coming to perceive an% +no#* an% t"en creating an% putting into action* all t"at is trul( goo% an% beauti$ul. In ot"er #or%s* #it"out t"at real Han% necessaril( in%ivi%ual an% spontaneousHinspire% a#areness o$ %ivine /resence clearl( re$lecte% in eac" instant o$ our lives* #it"out t"at active contemplation o$ t"at %ivine ?eaut(

III* 5 0.20B52& see t"e more complete translation an% anal(sis o$ t"is +e( autobiograp"ical %ocument* as #ell as t"e correspon%ing an% earlier account o$ t"e same eAperience $rom "is :itb al Isr<* in t"e conclu%ing section o$ =!"e Spiritual Ascension& Ibn Arab an% t"e MirQJ*> JA&S* 006 E0:66F* pp. 35B<<* as #ell as t"e relate% %iscussions in )lau%e A%%as recent biograp"(* Ibn Arab0 ou la "uKte du soufre rou'e* /aris* 2allimar%* 0:66. !"is an% ot"er translate% sections $rom c"apter 53< are no# rea%il( available in The Meccan $e%elations ant"olog(.

052

07

So #"en I "a% le$t Et"e celestial !empleF* I came to the =otus Tree of the =imit 055 E 5&07F* an% I "alte% amongst Its lo#est an% its lo$tiest branc"es. -o# it (as en%eloped E 5&03F in t"e lig"ts o$ Erig"tF actions* an% in t"e s"elter o$ Its branc"es #ere singing t"e bir%s o$ t"e spirits o$ t"ose #"o per$orm t"ose actions* since that Tree is in the form of +uman 8ein'.057 I.e.* #"at "e else#"ere calls t"e cosmic =!ree o$ @Aistence*> sha-arat al :a(n0 t"e =universal 'uman ?eing> #it" its roots in "eaven an% its =branc"es> an% =$ruits> mani$est "ere on eart"* =#"ic" is all o$ it %ivine Imagination> E !hiylF. !"is sidrat al muntah E#"ere t"e /rop"et sa( +im in another descentF is part o$ a longer* classic 1uranic %escription Eat 5&2B 06F o$ t#o eAtraor%inar( occasions o$ revelation to Mu"amma%. See also t"e translations o$ t"e closel( relate% cosmological treatise o$ten misBattribute% to Ibn Arab* t"e =!ree o$ @Aistence> ESha-arat al :a(n3* b( A. Je$$er(* =Ibn Arabs Sha-arat al :a(n*> in Studia Islamica* M* pp. 75B<6 an% MI* pp. 005B030 an% b( M. 2loton* =<Arbre du Monde* /aris* 0:62. !"e same cosmological s(mbolism is %evelope% in more %etail in Ibn Arabs earl(Han% aut"enticH$islat al Ittihd al :a(n* translate% b( D. 2ril as =e =i%re de l<Arbre et des >uatre &iseau** /aris* 0:67. I.e.* comprising all t"e same planes o$ being E nash<aF containe% #it"in t"e universal =)omplete 'uman ?eing> Eal
057 055

8bviousl( Ibn Arab #as not see+ing p"ilosop"ic* logical proo$s $or suc" revelations or $or t"e scriptures #"ic" #ere "is inspiration in t"is an% all "is ot"er un%erta+ings. Instea%* one mig"t sa( t"at "is met"o% is one o$ using t"e sacre% ImaginationHin t"e sense o$ t"e arc"et(pal images an% stories provi%e% b( "is o#n religious tra%itionHto a#a+en eac" rea%ers in%ivi%ual spiritual imagination* to illuminate an% reveal t"e recurrent =re$lections> o$ t"ose scriptural li+enesses in t"e =everBrene#e% creation> o$ "is rea%ers o#n uniDue spiritual eAperiences. For "im* t"ose arc"et(pesHli+e all t"e %ivine -amesHcan only be %iscovere% t"roug" t"eir o#n reali,e% an% everBrene#e% images. Wit" t"at met"o%* an% t"at aim* it is not reall( surprising i$ Ibn Arabs #ritings came to provi%e t"e $avorite t"eoretical eAplanation* an% t"eological Justi$ication* $or t"e Duintessential t"eop"anic en%eavors o$ so man( subseDuent artists an% masterBcreators in all t"e Islamic "umanities Epoets* insn al !milF* bot" spiritual an% bo%il( or material. !"e metap"(sical an% spiritual eDuivalencies t"at t"is implies* especiall( t"e essential correspon%ence bet#een t"e 9niversal 'uman ?eing an% t"e 4ealit( o$ Mu"amma%* are elaborate% in Ibn Arabs #or+s mentione% in t"e prece%ing note. In anot"er register* rea%ers #ill imme%iatel( recogni,e "ere t"e eAtraor%inar( ec"oing o$ t"is same arc"et(pal s(mbolism in one o$ Wallace Stevens last poems* =8$ /ure ?eing.>

073

m(stics* musicians* an% t"eir au%iencesF t"roug"out t"e $ollo#ing centuries. -or is it ver( surprising i$ a Su$i poet li+e 4umi* in t"e memorable Duatrain #"ic" opene% t"is )"apter* coul% manage to evo+e in t"ose $e# /ersian #or%s #"at is so en%lessl( elaborate% t"roug"out t"e pages o$ t"e Futht. Get t"e lasting $ascination* an% t"e peculiar persuasive claims* o$ Ibn Arabs o#n un%erstan%ing o$ t"e t"eop"anic Imagination are broug"t out #it" a special intensit( #"enever one encounters its #or+ings an% its %escription in more %istant an% out#ar%l( alien settings& suc" memorable %iscoveries are al#a(s a potent eAample o$ #"at "e so beauti$ull( %escribe% Ein section IV aboveF as being =surprise%> b( 2o%s Face. 8ne illustration o$ t"at sort o$ revelation can be $oun% in t"e $ollo#ing $amiliar verses* #"ose un%erl(ing Duestion so closel( mirrors 4umis Duatrain. !"is more recent poets #or%s* li+e all o$ Ibn Arabs* invo+e =,,, Fresences0B That passion0 piety or affection !no(s0 and that all hea%enly 'lory symboliAe, >05 An% #"at t"is poet "ere calls =labour> beauti$ull( conve(s ever(t"ing t"at Ibn Arab also soug"t to teac" about t"e m(steries o$ ihsn& ;abour is blossoming or %ancing W.?. Geats* $inal lines o$ t"e late poem =Among Sc"ool )"il%ren.>
05

#"ere !"e bo%( is not bruise% to pleasure soul* -or beaut( born out o$ its o#n %espair* -or blearBe(e% #is%om out o$ mi%nig"t oil. 8 c"estnutBtree* greatBroote% blossomer* Are (ou t"e lea$* t"e blossom or t"e boleR 8" bo%( s#a(e% to music* 8 brig"tening glance* 'o# can #e +no# t"e %ancer $rom t"e %anceR

07<

sa(ings an% esc"atological "a%it" Einclu%ing t"e long ='altingB places o$ t"e 4esurrection>F* #ill $in% in%ications o$ "is c"aracteristic use o$ t"ese allusions in t"e notes to The 8eAels of Hisdom Etranslation b( 4. AustinF an% in t"e selecte% translations $rom The Meccan $e%elations Etr. b( J. Morris an% W. )"ittic+* /ir /ress* 2002F* as #ell as in William )"ittic+s eAtensive translations $rom t"e Futht in The Sufi Fath of :no(led'e an% The Self Gisclosures of God* #"ic" inclu%e more use$ul %etaile% in%eAes an% lists o$ "a%it" an% relate% sa(ings. @speciall( interesting is Ibn Arabs o#n personal collection o$ 000 %ivine sa(ings* t"e Mish!t al An(r Etranslate% b( M. ValsQn* =a ;iche des =umi?res* /aris* 0:65N $ort"coming @nglis" translation an% critical Arabic e%ition b( S. 'irtenstein an% M. !iernan* 8A$or%* AnDa /ublis"ers* 2007F. Most o$ t"e %ivine sa(ings inclu%e% in Ibn Arabs Mish!t #"ic" are ta+en $rom t"e stan%ar% earl( Sunni collections are also translate% an% eAtensivel( annotate% in t"e conclu%ing section o$ William 2ra"ams Gi%ine Hord and Frophetic Hord in )arly Islam* MoutonP/aris* 0:<<.

Some 'a%it" on t"e Vision o$ 2o%

!"e $ollo#ing translations* given #it"out t"e entire c"ain o$ transmitters EisndF inclu%e% in t"e canonical collections* are base% on popular* uncritical e%itions o$ eac" "a%it" Ecompare% "ere #it" t"e Arabic teAts o$ t"ese %ivine sa(ings given in t"e #or+s b( W. 2ra"am* an% in t"e translations o$ Ibn Arabs o#n $amous collection* t"e Mish!t al An(rF. !"ese @nglis" versions an% notes s"oul% be su$$icient $or illustrating t"e general t"emes allu%e% to in Ibn Arabs o$ten implicit an% unac+no#le%ge% re$erences to t"ese sa(ings* but t"e( are in no #a( inten%e% as an a%eDuate critical stu%( o$ eac" "a%it". E8$ten t"ere are several signi$icantl( %i$$erent versions o$ eac" sa(ing* #it" %i$$erent c"ains o$ transmission* containe% #it"in a single "a%it" collectionN an% t"e %i$$erences among versions o$ t"e same basic report appearing in several %i$$erent collections are t(picall( even greaterF. 4ea%ers #it"out Arabic intereste% in eAploring Ibn Arabs o#n use o$ t"ese "a%it"* as #ell as relate% %ivine

076

!'@ ='ADI!' 8F !'@ V@I;S>053

=2o% "as sevent( Kor <00P<0*000L veils o$ lig"t an% %ar+ness& i$ 'e #ere to remove t"em* t"e ra%iant splen%ors o$ 'is Face #oul% burn up #"oever05< #as reac"e% b( 'is 2a,e.>

!"e Messenger o$ 2o% sai% t"at 2o% sai%& =W"oever opposes a Frien% E(alF o$ Mine* I %eclare #ar on t"em. An% M( servant %oes not come near to Me #it" an(t"ing more lovable EahabbF to Me t"an #"at I "ave ma%e a %ut(05: $or "im. An% M( servant continues to come nearer to Me t"roug"

!'@ ='ADI!' 8F !'@ S9/@4@482A!84G W84IS>

053

056

See Wensinc+* Doncordance* I* 737 Ementioning versions in t"e "a%it" collections o$ Muslim* Ibn MQJa* an% Ibn 'anbalF. !"is celebrate% "a%it" is usuall( given accor%ing to t"e version recor%e% in Ibn MQJa* I* 77. EMuslim* mn* 2:5 cites a similar "a%it" #"ic" mentions simpl( =a veil o$ ;ig"t*> #it"out an( speci$ic number.F Ibn Arab interprets t"is "a%it" in greater %etail in c"apter 723 o$ t"e Futht EIV* 56B5:F* $ocusing on t"e Duestion o$ "o# lig"t can be a =veil>N in c". <5* Duestion 00 EII*000N en% o$ MII o$ t"e ne# critical e%itionF* on t"e meaning o$ t"e =Splen%ors o$ 2o%s Face>N an% in "is :itb al Ta-alliyt Ee%. 8. Ga"(a* ?eirut* 0:3<F* VI* <26. 8t"er %iscussions* usuall( mentioning t"e %i$$erent versions o$ t"is "a%it"* can be $oun% in t"e Futht at II* 60* 730* 766* 72* 7N III* 202* 203* 26:N an% IV* <2. W"en Ibn Arab %iscusses or parap"rases t"is "a%it"* inclu%ing t"e passages cite% in t"e prece%ing note* "e usuall( a%%s "ere t"e a%%itional p"rase =o$ t"e E"umanF creatures Eor o$ creation& al !hal"F>& it is not clear #"et"er "e is simpl( parap"rasing Ean% personall( Duali$(ingF t"e "a%it"* or actuall( Duoting it in anot"er slig"tl( longer version. +adth al na(fil& t"is classical hadth "uds is one o$ t"e bestB+no#n an% most in$luential o$ t"e %ivine sa(ings* since
056 05<

it so clearl( states t"e essential inner lin+ bet#een religious action an% spiritual reali,ation Eilm an% amalF an% its %eeper ontological un%erpinnings. It is t"e ninet(B$irst %ivine sa(ing inclu%e% in Ibn Arabs o#n Mish!t al An(r Esee t"e translation b( M. VQlsan* =a ;iche des =umi?res* pp. 006B020F. For a $ull %iscussion o$ t"e canonical sources Einclu%ing ?u+"Qrs SahhF an% variants* as #ell as t"e special prominence o$ t"is "a%it" t"roug"out t"e maJor Su$i #ritings $rom earliest times* see W. 2ra"am* Gi%ine Hord* pp. 0<5B<7 an% relate% notes. From t"e same root as farda* t"e tec"nical term $or t"e obligator( religious %uties Et"e %ail( ritual pra(ers* $asting in 4ama%an* c"arit(* etc.F in later sc"ools o$ Islamic Jurispru%ence.
05:

07:

t"e $urt"er acts o$ %evotion070 until I love070 "im. !"en #"en I love "im I am072 "is "earing #it" #"ic" "e "ears* "is sig"t #it" #"ic" "e sees* "is "an% #it" #"ic" "e "ol%s* an% "is $oot #it" #"ic" "e #al+s.

An% i$ "e as+s Me* I most surel( give to "im. An% i$ "e see+s M( "elp* I surel( "elp "im. I "ave never "esitate% about an(t"ing I %o as I "esitate about Eta+ingF t"e soul o$ t"e person o$ $ait" #"o %isli+es %eat"* since I %isli+e "urting "im.>

!'@ ='ADI!' 8F !'@ 19@S!I8-I-2> EA! !'@

Al na(fil in later Islamic tra%ition becomes a tec"nical legal term re$erring to t"e supplementar( acts o$ personal %evotion* o$ten mentione% in t"e 1uran an% %escribe% at lengt" in t"e "a%it"* #"ic" #ere constantl( practice% b( t"e /rop"et an% "is close )ompanions* especiall( in t"e earl( Meccan perio%* but #"ic" #ere not ma%e incumbent on t"e #i%er bo%( o$ Muslims in Me%ina an% in later legal sc"ools. !"ese %evotions #oul% normall( inclu%e longer an% more numerous pra(ers* especiall( at nig"t* muc" more $reDuent $asting* spiritual retreats %uring 4ama%an Ean% some ot"er timesF* a #i%e range o$ invocations Edhi!rF* an% more speci$ic %evotional vo#s EnadhrF. /robabl( even more relevant* $rom Ibn Arabs o#n practical spiritual point o$ vie#* is t"e earlier* more basic Arabic root meaning o$ simpl( =#"at comes neAt> Ei.e.* a$ter t"e obligator( $orms o$ #ors"ipF* originall( re$erring to t"e en% o$ a caravan. !"e special Arabic root $or =love> EhubbF use% "ere* as in t"e 1uran* re$ers to t"e in%ivi%ual* particulari,e% an% reciprocal %ivine 4esponse to t"e %evotion o$ t"e Frien%s o$ 2o%. !"at personal relations"ip is al#a(s %iscusse% t"ere in terms Duite %istinct $rom t"e universal* creative %ivine ;ovingmerc( or absolute )ompassion ErahmaF t"at =encompasses all thin's.>
070 070

4@S944@)!I8-F075
2o% sa(s on t"e Da( o$ t"e 4ising& =8 son o$ A%am* I #as sic+ an% (ou %i%nt visit Me.> 'e sai%& =8 m( ;or%* "o# coul% I visit Gou* an% Gou are ;or% o$ t"e #orl%sRT> 2o% sai%& =Di%nt (ou +no# t"at M( servant soBan%Bso #as sic+* (et (ou %i%nt visit "imR 8r %i%nt (ou +no# t"at i$ (ou "a% visite% "im you (ould ha%e found Me (ith himR> ;iterall(& =Ealrea%(F (as*> a metap"(sical %imension o$ t"is sa(ing t"at is o$ten ver( important in Ibn Arabs o#n interpretations. !"e Arabic con%itional use% "ere grammaticall( reDuires t"e past tense* but it can be translate% in t"e past* present or $uture* accor%ing to t"e conteAt an% sense. !ranslate% "ere accor%ing to t"e version attribute% to AbO 'ura(ra* recor%e% b( Muslim* birr* 75* #"ic" is t"e source $or t"e same "a%it" Eno. :6F in Ibn Arabs o#n Mish!t al An(r. See 2ra"am* Gi%ine Hord* pp. 0<:B060. Wensinc+* Doncordance* VI* 0:6* mentions anot"er version in Ibn 'anbal E(asy* <F.
075 072

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K!"en 2o% sa(s&L =8 son o$ A%am* %i% I not as+ (ou $or $oo%* but (ou re$use% to $ee% MeR> 'e sai%& =8 m( ;or%* "o# coul% I $ee% Gou* an% Gou are ;or% o$ t"e Worl%sTR> 2o% sai%& =-o# %i%nt (ou +no# t"at m( servant soBan%B so as+e% (ou $or $oo%* but (ou %i%nt $ee% "imR An% %i%nt (ou +no# t"at i$ (ou "a% $e% "im you (ould ha%e found that (ith MeR>077 K!"en 2o% sa(s&L =8 son o$ A%am* I as+e% (ou $or a %rin+* but (ou %i%nt give Me an(t"ing to %rin+.> 'e sai%& =8 m( ;or%* "o# coul% I give Gou a %rin+* an% Gou are ;or% o$ t"e Worl%sTR> 2o% sai%& =M( servant soBan%Bso as+e% (ou $or a %rin+* but (ou %i%nt give "im an(. ?ut i$ (ou "a% given "im a %rin+ you (ould ha%e found that (ith Me.>

!"e /rop"et came out $or t"e people Eto meet "imF one %a(* an% a man came up to "im #"o sai%& =W"at is $ait" EmnFR> 'e replie%& =Fait" EmeansF t"at (ou "ave $ait" in 2o%* 'is angels* 'is ?oo+s* in E(ourF meeting 'im* in 'is messengers* an% t"at (ou "ave $ait" in t"e 4esurrection.>073 !"en "e as+e%& =W"at is islm07<R> 4eporte% b( AbO 'ura(ra* $rom t"e Sahh o$ alB ?u+"Qr* ?oo+ II EmnF* 5<* #"ic" is t"e s"ortest Ean% t"ere$ore probabl( t"e earliestF version o$ t"is $amous stor(. Wensinc+* Doncordance* I* 73< notes t"e multiple versions in ?u+"Qr* Muslim* alBDQrim* Ibn MQJa an% alB!irmi%". Ibn Arab #as certainl( a#are o$ t"ose %i$$erences E#"ic"* "o#ever* %o not a$$ect t"e central %e$inition o$ ihsnF* since "e sometimes mentions t"e %i$$erent #a(s Mu"amma% re$ers to 2abriel an% t"e purpose o$ "is visit in t"ose various versions o$ t"is "a%it". All o$ t"ese points are $reDuentl( inclu%e% in 1urUanic enumerations o$ t"e obJects o$ $ait" Ee.g.* at 2&26 F* alt"oug" t"e 1uran even more $reDuentl( mentions simpl( =Fait" in 2o% an% t"e ;ast Da( E4isingF> Eat 2&6* etc.F. 'ere* as in some o$ t"e later passages in t"e 1uran an% in a number o$ "a%it"* t"e root islm "as ta+en on a narro#er* speci$ic association #it" basic socialBritual practices t(pi$(ing Mu"amma%s nascent religious communit(. It is important to +eep in min%* "o#ever* t"at t"e primar( 1uranic sense o$ t"is termHmuc" closer to t"e Arabic rootHre$ers to t"e "ig"est spiritual con%ition o$ total inner surren%er to 2o%s #ill* in #"ic" meaning it is o$ten applie% in t"e 1uran to
07< 073 07

!'@ ='ADI!' 8F 2A?4I@;>07

!"is literal translation seems to accor% #it" t"e intentional re$erence to t"e esc"atological conteAt "ereHin #"ic" t"e souls o$ t"ose being Ju%ge% are t"emselves un%erstoo% to be su$$ering terribl( $rom t"e spiritual ="unger> an% =t"irst> o$ten mentione% in t"ose conteAts in t"e 1uran an% t"e esc"atological "a%it".
077

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'e ans#ere%& =Islm is t"at (ou #ors"ip 2o% an% %ont associate Ean(t"ingF #it" 'im* t"at (ou per$orm t"e pra(er EsaltF* give in c"arit(*076 an% $ast %uring t"e mont" o$ 4ama%an.>07: !"en "e as+e%& =W"at is ihsnR>0 0 preB=Islamic> prop"ets* messengers an% people o$ eAemplar( $ait". 8r =puri$(ing acts o$ c"arit(> EAa!tF& t"e meaning o$ t"is Arabic rootHoriginall( re$erring to =puri$ication> Eo$ t"e soulFHin t"e 1uran itsel$ remains closel( lin+e% to acts o$ c"arit( an% t"e root sense o$ spiritual puri$ication in general& c$. 2&0<<* 230* 23<N :&30. In t"e "a%it" an% later $orms o$ Islamic Jurispru%ence t"e same term #as more o$ten applie% to t"e $orms o$ annuall( prescribe% c"aritable giving begun %uring t"e Me%inan perio%* as oppose% to ot"er more voluntar( $orms o$ c"arit( Et"e sada"a alrea%( %iscusse% in section IV o$ t"is )"apter aboveF. !"is version in ?u+"Qr Eunli+e t"e more elaborate variant in Muslims SahhF %oes not mention t"e /ilgrimage E+a--F speci$icall(. Muslims version* reporte% b( 9mar instea% o$ AbO 'ura(ra* also %iscusses islm be$ore mn* a%%s $ait" in =t"e %ecreeing o$ goo% an% evil ali+e> Ea later t"eological issueF* an% inclu%es more %escription o$ t"e m(sterious stranger& eac" o$ t"ose a%%itions is a li+el( in%icator o$ a later literar( an% t"eological re#or+ing o$ t"is simpler version recor%e% b( ?u+"Qr. ;iterall( Ealt"oug" t"e %e$inition given "ere is $ar more appropriate to its particular 1uranic usageF& =to %o #"at is
0 0 07: 076

'e replie%& =!o #ors"ip 2o% as t"oug" (ou see 'im. An% even i$ (ou %ont see 'im* surel( 'e sees (ou.> K!"e last sentence coul% also be translate% more art$ull(* as it is in some o$ Ibn Arabs interpretations Duote% earlier in t"is )"apter* as =And if you are not0 you see +imN an% surel( 'e sees (ou.>L !"en "e #ent o$$* an% Et"e /rop"etF sai%& =bring "im bac+.> ?ut t"e( coul%nt see an(t"ing. !"en "e sai%& =!"is is 2abriel* #"o came to teac" t"e people t"eir 4eligion EdnF.>

bot" goo% an% beauti$ul or noble.> !"e re$erence in t"e "a%it" is certainl( to t"e 1uranic usage o$ t"e term* #"ere =t"ose #"o %o ihsn> are re$erre% to $reDuentl( E2 timesF #it" t"e "ig"est praise* promise% t"e "ig"est para%ise* associate% #it" t"e prop"ets an% messengers* connecte% #it" t"e central spiritual virtues* etc. @ven more stri+ingl(* t"e 1urUan insists t"at Eerily God is (ith those (ho act in a(areness of +im and the muhsinn E03&026N again at 2:&3:FN Go ihsn* %erily God lo%es the muhsinn E2&0: . !"e restriction o$ 2o%s pro$oun%est ;ove EhubbF to t"em is repeate% similarl( at 5&057* 5&076* &05* &:5N an% God<s =o%in'mercy ErahmaF is near to the muhsinn E<& 3F.

0 2

!'@ ='ADI!' 8F !'@ VISI!> 84 ='ADI!' 8F !'@ D9-@>0 0

AbO 'ura(ra sai% to Sa%& =I as+ 2o% to bring (ou an% me toget"er in t"e Mar+et o$ /ara%iseT> An% Sa% as+e%& =Gou mean t"eres a Mar+et t"ereR> AbO 'ura(ra replie%& =Ges* t"e Messenger o$ 2o% in$orme% me t"at& W"en t"e people o$ t"e 2ar%en Eo$ /ara%iseF enter it* t"e( settle %o#n in it accor%ing to t"e eAcellence o$ t"eir actions. A$ter t"at* %uring t"e perio% correspon%ing to t"e Da( o$ 4eunion0 2 among t"e %a(s o$ t"is #orl%* t"e( are calle% an% !"is particular "a%it"* Duoting AbO 'ura(ras account o$ "is conversation #it" t"e /rop"et* is recor%e% in essentiall( t"e same version b( alB!irmi%" Esift al -anna* 0 * 2 N birr* 7F an% Ibn MQJa EAuhd* 5:FH$rom #"ic" t"e Duotations are ta+en "ereHas #ell as b( alBDQrim Eri""* 003F an% in a number o$ places b( A"ma% ibn 'anbalN see t"e $ull re$erences in Wensinc+* Doncordance* V* 72B 75. Most notabl(* t"is particular long "a%it" comes at t"e ver( en% o$ Ibn MQJas entire "a%it" collection* an% is t"ere$ore clearl( un%erstoo% t"ere to concern t"e ultimate en%s an% $inalit( o$ all "uman actions. !"at is* ya(m al -uma* or Fri%a(N but t"e re$erence is essentiall( to t"e $act t"at all t"e people o$ /ara%ise* #"atever t"eir ran+* are broug"t toget"er on t"is =Da(.> !"e vague p"rase f mi"dr un%erlies t"e ver( %i$$erent nature o$ #"atever time is appropriate in t"is conteAt.
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t"e( visit t"eir ;or%& 'e s"o#s t"em 'is !"rone* an% 'e mani$ests 'imsel$ to t"em in one o$ t"e mea%o#s o$ t"e 2ar%en. !"en t"ere are set up $or t"em plat$orms E= minbars>F o$ ;ig"t an% pearl an% rub( an% emeral% an% gol% an% silver. 0 5 !"e lo#est ones o$ t"em an% t"ose among t"em #"o are beneat" t"em ta+e t"eir seats on %unes o$ mus+ an% camp"or. An% t"ose sitting %o#n %o not see t"at t"ose #"o are on t"e pe%estals "ave more eAcellent seats t"an t"em.> I as+e% t"e Messenger o$ 2o%& =Do #e see our ;or%R> An% "e replie%& =Ges in%ee%T Do (ou all "ave an( %oubt about E(ourF seeing t"e sun* or t"e moon #"en it is $ullR> =-o*> I sai%. K'e replie%L& =So li+e#ise (ou all %o not "ave an( %oubt about seeing (our ;or%T -o# t"ere %oes not remain a single

Ibn Arabs o#n interpretations o$ t"e %i$$erent ran+s o$ t"e spiritual Vision o$ t"e prop"ets* Frien%s an% ot"ers allu%e% to in t"is "a%it" are %etaile% in "is responses to t"e spiritual =testBDuestions> o$ 'a+m alB!irmi%" in c"apter <5 o$ t"e Futht EDuestions 3<B<2N II* 67B63 in t"e ol%er ?eirut e%.N vol. MII o$ 8. Ga"(as ne#er critical e%itionF. @nglis" translations o$ "is interpretations in Duestions 3< an% <0 are inclu%e% among t"e esc"atological selections $rom t"e Futht translate% an% commente% in The Meccan $e%elations ant"olog( volume.

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person in t"at gat"ering but t"at 2o% is present an% conversing #it" "im so intimatel( t"at 'e #ill sa( to Eeac"F one o$ (ou& Gon<t you remember so and so to (hom you did such and such.Han% 'e remin%s t"at person o$ some o$ t"eir Eacts o$F treac"er( an% %eceit in t"is #orl%. !"en t"at person sa(s& 8 ;or%* %i%nt Gou $orgive meR An% 'e sa(s& Indeed it (as throu'h the %astness of My For'i%eness that you ha%e reached your station here. An% #"ile t"e( are toget"er li+e t"at clou%s #ill $orm above t"em an% per$ume #ill rain %o#n upon t"em* s#eeter an% more $ragrant t"an an(t"ing t"e( "ave ever eAperience%. !"en 'e sa(s& $ise up0 all of you0 to that (hich I ha%e readied for you from My Grace0 and ta!e (hat you desired1> K!"e /rop"etL sai%& =So #e are broug"t a Mar+et t"at "as been enclose% an% surroun%e% b( t"e angels* containing t"at

#"ose li+e no e(es "ave seen* ears "ave not "ear%* an% "as not occurre% to "earts.0 7> 'e sai%& =!"en #"atever #e %esire% is broug"t to us. !"ere is no selling in it* nor an( bu(ing t"ere. An% in t"at Mar+et t"e people o$ t"e 2ar%en encounter one anot"er. So i$ a person #"o "as a "ig"er station meets someone #"o is belo# t"emH(et t"ere is no lo#l( place t"ereHan% t"at Esecon%F person is %elig"te% #it" t"e garment Et"e $irst oneF is #earing* even be$ore t"e( "ave $inis"e% spea+ing a garment even more beauti$ul t"an t"at appears0 to t"em upon t"at person. An% t"at is because t"ere must not be an( sorro# t"ere.> !"is same %ivine %escription o$ =#"at 2o% "as prepare%> in t"e 2ar%en occurs separatel(* in almost t"e same #or%s Ea%%ing onl( =o$ mortals> KbasharL at t"e en%F* as an even more $amous hadth "uds t"at Ibn Arab inclu%es as no. 20 in "is Mish!t al An(r. !"at s"ort %ivine sa(ing is inclu%e% in all t"e canonical collections* an% ec"oes I )orint"ians 2&:* Isaia" 37&7* an% even more literall( t"e Gospel of Thomas* sa(ing no. 0< Etr. !. ;am%in* in The ;a' +ammadi =ibrary* e%. 4obinson* p. 026F. See t"e %etaile% %iscussion o$ t"e variants an% sources in W. 2ra"am* op. cit.* 00<B00:. ;iterall(& =is image%> or =its li+eness appears>& t"e Arabic root Em th lF is t"at o$ all t"e 1uranic =li+enesses*> an% t"is particular verbal $orm o$ t"at root is speci$icall( use% in t"e 1uran to %escribe all t"e $orms o$ perception o$ t"e blesse% in t"e 2ar%ens.
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K'e continue%&L =!"en #e return to our stations an% meet our spouses*
0 3

!'@ ='ADI!' 8F !'@ !4A-SF84MA!I8- !'4892'

!'@

#"o sa(& Welcome bac+T ?ut no# t"at

F84MS>0 6

(ouve come bac+ (our beaut( an% (our $ragrance are muc" $iner t"an #"en (ou le$t usT An% #e ans#er& !"is Da( #e gat"ere% in t"e compan( o$ our ;or%* an% 'e gave us t"e rig"t to come bac+ trans$orme%0 < t"e #a( #e areT.>

!"is entire "a%t" can be un%erstoo% in part as a sort o$ eAten%e% commentar( on t"e 1uranic verses at 5:&72B< * especiall( t"e $ollo#ing ones&

8r =our spiritual t#ins>& allu%ing to t"e celestial counterparts or serving companions E="ouris> an% =(oung men>F mentione% in several 1uranic verses concerning t"e %ivine )ourt in /ara%ise. For t"is trans$ormation Ein"ilb an% ta"allubF or =turning insi%eBout> in t"e resurrecte% state* see t"e 1uran 67&:N <&03 N 23& 0 an% 22<N 75&07. !"e $irst part o$ t"is sentence coul% also be translate%& =An% 'e oblige% us to...> or =aut"ori,e% us to....>
0 <

0 3

Al taha((ul or al ta"allub f al su(ar& translate% "ere $rom t"e Sahh o$ Muslim* mn* 60. !"is "a%t" an% t"e imme%iatel( $ollo#ing one Ein MuslimF are bot" recor%e% in almost i%entical terms near t"e en% o$ ?u+"Qrs Sahh Eta(hd* 25 an% 27N repeate% in t"e c"apter on ri""* 2FN see a%%itional re$erences in W. 2ra"am* Gi%ine Hord* pp. 057B05 E$or t"e hadth "uds section onl(F an% Wensinc+* Doncordance* I* 576 Eversions also recor%e% b( Ibn MQJa* alB!irmi%"* alBDQrim an% Ibn 'anbalF. !"is "a%it" is obviousl( ver( similar in meaning an% structure to t"e $ollo#ing ='a%it" o$ t"e Intercession*> alt"oug" Ibn Arab ten%s to cite t"e opening section o$ bot" versions Econcerning t"e "(pocrites an% t"eir inabilit( to perceive #"at surpasses t"eir belie$sF in%epen%entl( o$ t"e rest o$ t"e "a%it".

0 6

God recei%es and 'reets0 : the souls at the moment of their death and those (hich ha%en<t died in their sleepin',030 So +e ta!es those for (hich +e decreed death and +e sends030 the others until a named limit, Indeed there is a Si'n in that for a people (ho reflect and penetrate deeply1 E5:&72F ...Say# 5& My ser%ants (ho ha%e 'one to e*cess a'ainst their 2o(n3 souls0 do not despair of the =o%in'mercy of God17 Surely God for'i%es the sins alto'ether1 Indeed +e is the All For'i%in'0 the All MercifulBAll =o%in', E5:& 5F ,,,And they did not concei%e of God accordin' Ta(aff& t"e root o$ t"is untranslatable termH#"ic" t"e 1uran also uses several times to %escribe t"e angels =recei%in' and 'reetin'> eac" "uman soul at t"e moment o$ %eat"Halso "as eDuall( important connotations o$ E0F giving satis$action* completion an% $ul$illmentN E2F giving someone t"eir %ue* $ull( reDuiting or compensating t"emN E5F $ul$illing an% +eeping $ait" #it" a vo# or promiseN an% E7F restoring #"oleness* per$ection* abun%ance an% completion.
030 0 :

to the TruthB$eality of +is >adr032,,,on the Gay of the $isin',,,, E5:&3<F. W W W K...?( AtQ ibn Ga,%* $rom AbO 'ura(ra* #"o reporte% t"at&L

8r =%reaming>& t"e root o$ manm can re$er to bot"

states. =Sen%s Ebac+RF>& t"e verb use% "ere E arsalaF is actuall( t"e same use% to re$er to t"e %ivine =sen%ing> o$ t"e Messengers ErusulF* a term #"ic" in t"e 1uran normall( re$ers to t"e bearers o$ scriptural revelations among t"e prop"ets EanbiyF* as #ell as to angelic emissaries.
030

!"is 1uranic p"rase "as t#o closel( relate% meanings& in its or%inar(* eAten%e% usage it #oul% mean somet"ing li+e =!"e( %i% not valuePappreciatePesteemPran+ 'im properl(Ptrul(.> ?ut t"ree more literal an% concrete senses o$ t"is verb an% masdar $rom t"e Arabic root E" d rF are even more relevant to t"e "a%t" in Muslim. >adr* as an active participle $orm* is $reDuentl( use% in t"e 1uran to re$er to E0F t"e %ivine =%etermination> or =speci$ication> o$ all mani$est eAistence Ee.g.* in =aylat al >adr* Sura :<F. E2F !"e same rootHespeciall( in t"e %ivine -ame al >adr* t"e AllB)apable* =8mniBpotent>H"as t"e common sense o$ abilit(* capacit(* or possibilit( Eo$ %oing somet"ingF. An% E5F* "adr commonl( re$ers to t"e si,e or eAtent* amount* %egree* or measure o$ somet"ing E#"et"er Dualitativel( or Duantitativel(F. !"is $ollo#ing "a%t" #ell illustrates t"e $ailure o$ or%inar( "uman =estimation> E ta"drF o$ t"e ultimate 4ealit( in respect to all t"ree o$ t"ese meanings o$ "adr.

032

0 3

Some people sai% to t"e Messenger o$ 2o%* =8 Messenger o$ 2o%* %o #e see our ;or%035 on t"e Da( o$ t"e 4isingR> !"en Messenger o$ 2o% replie%& =Do (ou "ave an( trouble037 in seeing t"e moon on t"e nig"t #"en it is $ullR> =-o* 8 Messenger o$ 2o%*> t"e( sai%. =Do (ou "ave an( trouble*> "e sai%* =about EseeingF t"e sun #"en t"ere are no clou%s beneat" itR> =-o* 8 Messenger o$ 2o%*> t"e( sai%. =!"en surel( (ou %o see 'im03 Just li+e t"atT*> "e replie%. All o$ #"at $ollo#s becomes clearer i$ one +eeps in min% t"at t"e eApression $abb E=lor%*> =sustainer*> =provi%er*> etc.F "ere is al#a(s use% b( spea+ers in t"e 1uran to re$er to t"eir most un%eniable0 ultimate concrete0 personal and intimate a(areness o$ t"e !rul( 4eal* t"e particular =Face o$ 2o%> t"at is most po#er$ull( an% un%eniabl( real to t"em. ;iterall(* bot" "ere an% in t"e $ollo#ing Duestion& =Goes it 'i%e you pain to,,,.>Ha sense #"ic" suggests ot"er +e( interpretive %imensions o$ t"e contrast "ere E#it" compleA ec"oes o$ 1uranic s(mbolismF bet#een our %irect vision o$ t"e moon an% Eonl( $or an instantF o$ t"e sun. !"e verb in t"is repl(* as in t"e original Duestion* is in t"e ongoing present imperfect Eas #it" most o$ t"e esc"atological language in t"e 1uranF* "ere #it" a $urt"er intensive su$$iA in%icate% absolute certaint( an% a$$irmation.
03 037 035

K!"e /rop"et continue%&L =2o% brings toget"er t"e people033 on t"e Da( o$ 4ising an% sa(s& =et (hoe%er (as (orshippin' somethin' pursue that, So #"oever #as #ors"ipping t"e sun pursues t"at* #"oever #as #ors"ipping t"e moon pursues t"at* #"oever #as #ors"ipping t"e T'hts03< pursues t"em* an% t"ere remains t"is )ommunit( EummaF* inclu%ing its "(pocrites Emunfi"nF. !"en 2o% comes to t"em in a $orm ot"er t"an 'is $orm t"at t"e( recogni,e Eor +no#F* an% 'e sa(s& I am your =ord1 An% t"e( sa(& We ta+e re$uge #it" 2o% $rom (ouT !"is is our place until our ;or% comes to us. An% #"en our ;or% %oes come* #ell recogni,e "im Eimme%iatel(FT Alt"oug" suc" verb $orms can also be un%erstoo% as @nglis" $uture tenses* it #oul% be ver( eas( Ean% commonF to a%% a special unambiguousl( $uture pre$iA ruling out an( uncertaint(* "a% t"at actuall( been %esire%. al ns& t"e vague* in%e$inite plural use% in t"e 1uran as an approAimate* loosel( peJorative eDuivalent to t"e @nglis" =most people>Ht(picall( in eAplicit contrast to t"ose reali,e% in%ivi%uals #"ose spiritual senses E"eart* inner vision* etc.F "ave been a#a+ene%. A m(sterious* recurrent 1uranic term re$erring to all t"e illusor( obJects o$ %esire an% attraction t"at lea% people to#ar% t"e =s"a%o#s> o$ illusion an% obscure t"e =;ig"t> o$ t"e %ivine /resence.
03< 033

0 <

!"en 2o% comes to t"em in 'is $orm t"at t"e( %o recogni,e an% 'e sa(s& I am your =ord1 !"en t"e( sa(& Gou are our ;or%* an% t"e( pursue Ethat $ormF. An% t"e ?ri%ge Eal sirtF is set up over t"e t#o si%es o$ 2e"enna* an% I an% m( communit( are t"e $irst to cross. -o one spea+s t"at Da( but t"e Messengers* an% t"eir petition Eto 2o%F t"at Da( is& 8 M( 2o%* grant Et"emF salvation* grant salvationT...036 !"en t"e people are sei,e% b( t"e 'oo+s Eo$ t"e FireF accor%ing to t"eir actions& among t"em is t"e person o$ $ait" #"o remains be"in% because o$ "is Eba%F actions* an% among t"em t"e one #"o receives "is recompense Eo$ a limite% punis"mentF until "e is save%. E!"is process procee%sF until #"en 2o% "as $inis"e% Ju%ging t"e servants an% #is"e%* in 'is ;ovingB)ompassion* to bring out t"ose #"om 'e #is"es among t"e people o$ t"e Fire* 'e or%ere%03: t"e angels to bring out o$ t"e Fire t"oseHamong 8r =protect Et"emF> Esallim* sallimF. !"e translation "ere omits a $e# #or%s %escribing t"e 'oo+s t"at sei,e t"ose crossing t"is ?ri%ge. As is o$ten t"e case in t"e 1uran* t"ese re$erences to t"e 4ising* as %escribe% $rom t"e %ivine perspective* are all in
03: 036

t"ose on #"om 2o% #is"es to s"o# ;ovingB)ompassionH#"o %i% not associate an(t"ing #it" 2o%* among t"ose #"o sa( !"ere is no go% but 2o%. For t"e angels %o recogni,e t"em in t"e Fire. !"e( +no# t"em b( t"e e$$ect o$ t"eir pra(ing* 0<0 $or t"e Fire eats up ever(t"ing o$ t"e %escen%ants o$ A%am but t"e e$$ect o$ t"eir pra(ing. ?ecause 2o% "as $orbi%%en t"e Fire to consume t"e e$$ect o$ pra(ing. So t"e( are broug"t out o$ t"e Fire* all scrape% an% torn apart. An% t"e Water o$ ;i$e is poure% over t"em* so t"at t"roug" it t"e( spring bac+ to li$e Just li+e t"e see%ling carrie% along in t"e silt b( t"e $loo%. -eAt* 2o% $inis"es Ju%ging among t"e servants* an% still t"ere remains a man #"ose face is turne% loo+ing to#ar% t"e Fire* #"o is t"e last o$ t"e people o$ t"e 2ar%en to enter t"e 2ar%en. -o# t"at person sa(s& 8 M( ;or%* turn m( $ace a#a( $rom t"e FireT For its #in% Eor& =smell>F #as "urting me an% its t"e past =per$ect*> already accomplished tense. Su-d& literall(* t"eir =bo#ing %o#n> in Etrue* spontaneousF pra(er. !"e #or% translate% broa%l( as =e$$ect> "ere coul% also re$er to a more visible mar+ or trace* li+e t"at le$t on t"e $ore"ea% a$ter $reDuentl( repeate% prostrations.
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0 6

$lames #ere burning me upT So t"at person calls upon 2o% an% as+s 'im $or #"at 2o% "a% #is"e% t"at person #oul% as+ o$ 'im. !"en 2o% sa(s& Houldn<t you (ant to as! for somethin' else0 if I did that for you. An% t"at person sa(s& Im not as+ing (ou $or anythin' elseT An% "e gives "is ;or% all sorts o$ ple%ges an% promises Enot to as+ $or an(t"ing moreF* as 2o% #is"es. !"en 2o% turns "is $ace a#a( $rom t"e Fire* an% #"en 'e "as broug"t t"at person close to t"e 2ar%en an% "e "as seen It* "e is silent Eor& becomes calmF* as Elong asF 2o% #is"es $or "im to be silent. So t"en t"at person sa(s& 8 m( ;or%* bring me close to t"e Door o$ t"e 2ar%enT An% 2o% sa(s to "im& 8ut didn<t you -ust 'i%e all your pled'es and promises that you (ouldn<t as! Me for anythin' but (hat I<d 'i%en you.1 Hoe unto you0 & son of Adam4loo! ho( untrust(orthy you are1 So t"at person sa(s& 8 m( ;or%T* an% "e +eeps on pra(ing an% plea%ing #it" 2o% until 'e sa(s to "im& ;o( (on<t you (ant to as! for somethin' else a'ain0 if I 'rant you that.

An% t"at person replies& -o* b( Gour MaJest(T* an% "e gives "is ;or% all t"e ple%ges an% promises t"at 2o% ma( #is". !"en 2o% brings "im up to t"e Door o$ t"e 2ar%en* an% #"en "e is stan%ing neAt to t"e Door o$ t"e 2ar%en* /ara%ise is opene% up to "im* so t"at "e sees all t"e goo% an% t"e Jo($ul pleasures It contains. -o# t"at person #ill be silent an% calm as long as 2o% #is"es $or "im to be so* an% t"en "e sa(s& M( ;or%* bring me into t"e 2ar%enT So 2o% sa(s to "im& Gidn<t you 'i%e Me all your pled'es and promises that you (ouldn<t as! Me for anythin' more than (hat I<d 'i%en you1. Hoe to you0 & son of Adam0 ho( untrust(orthy you are1 !"en t"at person sa(s& 8 m( ;or%* %ont ma+e me t"e most #retc"e% o$ Gour creaturesT An% "e +eeps on pra(ing an% calling on 2o% until God lau'hs because o$ "imT So #"en 2o% laug"s because o$ "im* 'e sa(s& Go on0 enter the Garden1 An% #"en 'e "a% cause% t"at person to enter /ara%ise* 2o% sai% to "im& Hish 2for (hate%er you desire31 So t"at person +eeps on as+ing "is ;or% an% #is"ing as long as 2o% +eeps pointing out to "im Eall sorts o$ t"ingsF*

0 :

remin%ing "im $irst o$ t"is an% t"en o$ t"at...until* #"en all "is #is"es an% %esires are Duite eA"auste%* 2o% sa(s to "im& All that is yours0 and its li!e alon' (ith it1.> -o# AtQ ibn Ga,% Kt"e reporter o$ t"e #"ole "a%it"L continue%& -o# AbO Sa% alBI"u%r #as #it" AbO 'ura(ra all along* an% "e %i%nt correct "im about an(t"ing in it until AbO 'ura(ra mentione% t"at 2o% "a% sai% to t"at man =...an% its li!e along #it" it.> AbO Sa% sai%& =E-o* 2o% sai%F An% ten times as much li+e it* along #it" itT* 8 AbO 'ura(ra.> AbO 'ura(ra sai%& =I onl( remembere% 'is sa(ing All that0 and its li!e alon' (ith it1.> AbO Sa% sai%& =I s#ear t"at I learne% it b( "eart eAactl( $rom t"e Messenger o$ 2o%* t"at "e sai%& That0 and ten times as much li!e it1.> AbO 'ura(ra conclu%e%& =An% t"at man #as t"e last o$ t"e people o$ t"e 2ar%en to enter t"e 2ar%en.>

!'@ ='ADI!' 8F !'@ I-!@4)@SSI8->0<0

K... $rom AbO Sa% alBI"u%r* #"o sai%&L Some people %uring t"e time o$ t"e Messenger o$ 2o% as+e% "im& =8 Messenger o$ 2o%* %o #e see our ;or% on t"e Da( o$ t"e 4isingR> !"e Messenger o$ 2o% sai%& =GesT Do (ou "ave an( trouble seeing t"e sun at noon* on a brig"t clear %a( #"en t"ere are no clou%sR 8r %o (ou "ave an( trouble seeing t"e $ull moon on a clear an% clou%less nig"tR> =-o* 8 Messenger o$ 2o%T*> t"e( replie%. 'e sai%& =Gou #ill "ave no more trouble in seeing 2o% on t"e Da( o$ t"e 4ising t"an (ou "ave in seeing eit"er o$ t"emT> !"is "a%it"* a some#"at %i$$erent version o$ t"e prece%ing one narrate% t"is time b( t"e AbO Sa% alBI"u%r #"o corrects AbO 'ura(ra at t"e en% o$ t"e prece%ing "a%it"* comes imme%iatel( a$ter t"at "a%it" in bot" ?u+"Qrs an% Muslims Sahh. Ibn Arab "imsel$ Duotes t"e central* %ivine sa(ing section o$ t"is "a%it"* $rom t"e collection o$ Muslim* in "is Mish!t al An(r* no. 23N t"is is t"e version "e also ten%s to cite #"en %iscussing t"e actual #or%ing Erat"er t"an t"e general t"emeF in t"e Futht. In c"apter 37 o$ t"e Futht EIV* 7 6B 732F* Ibn Arab Duotes anot"er lengt"( ="a%it" o$ intercession>H#it"out mentioning an( particular source or c"ain o$ transmissionHt"at coinci%es #it" t"is version o$ t"e "a%it" onl( at t"e ver( en% EIV* 730B32F.
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030

K!"e /rop"et continue%&L -o# #"en it is t"e Da( o$ t"e 4ising* a )aller calle% out =;et ever( 9mma0<2 $ollo# #"at it #as #ors"ippingT> !"en t"ere is not a one o$ t"ose #"o #ere #ors"ipping i%ols or graven images ot"er t"an 2o%* but t"at t"e( all go on $alling into t"e Fire* one b( one. E!"is continue%F until none remaine% but t"ose #"o #ere #ors"ipping 2o%* bot" t"e pious an% t"e sinners* among t"e /eople o$ t"e Ereveale%F ?oo+ #"o live% long ago... K?ut most o$ t"em also turn out to "ave =associate%> ot"ers in t"eir #ors"ip o$ 2o%* so t"at t"eir =t"irst> is recompense% b( t"e pain$ul =mirages> o$ t"e Fire.L E!"is continue%F until none remaine% but t"ose #"o are #ors"ipping 2o% EaloneF* bot" t"e pious an% t"e sinners. !"e ;or% o$ t"e Worl%s 9suall( translate% as =EreligiousF communit(.> ?ut "ereHas o$ten in t"e 1uran* #"ere t"e same eApression is applie% to ot"er creaturesHt"e term ma( #ell be un%erstoo% in a muc" more compleA an% less strictl( "istoricist sense.
0<2

came to t"em in t"e $orm $art"est $rom t"e one in #"ic" t"e( imagine% E=sa#>F 'im. 'e sai% Eto t"emF& =Hhat are you all (aitin' for.1 )%ery 9mma is pursuin' (hat they used to (orship1> =8 our ;or%*> t"e( replie%* =#e +ept a#a( $rom those people0<5 E#"ile #e #ereF in t"e #orl%*0<7 no matter "o# muc" #e #ere in nee% o$ t"em* an% #e "a% not"ing to %o #it" t"emT> So 'e sa(s Eto t"emF& =28ut3 I am your =ord1> =We ta+e re$uge #it" 2o% $rom (ouT*> t"e( sa(. =We %ont associate an(t"ing #it" 2o%T> EAn% t"e( +eep on sa(ing t"isF t#o or t"ree times* until some o$ t"em are Just about to turn aroun% an% go a#a(.

!"e term "ere is al ns* "ere in t"e openl( peJorative sense o$ #"at t"e( ta+e to be or%inar( or sin$ul people Einclu%ing t"ose o$ ot"er socioBreligious communitiesF. Al duny& i.e.* t"e eart"l(* material #orl% Esince t"is stor( "as no# place% t"em in t"e =ot"er> #orl%* al !hiraF.
0<7

0<5

030

!"en 'e sa(s& =Is there any Si'n EyaF bet(een you all and +im by (hich you (ould reco'niAe +im.> An% t"e( sa(& =Ges.> !"en 2the True $eality3 is re%ealed ...*0< an% t"e onl( ones #"o remain* #"om 2o% allo#s to pra(* are t"ose #"o use% to bo# %o#n to 2o% spontaneousl(* out o$ t"eir souls o#n %esire. As $or all o$ t"ose #"o use% to bo# %o#n in pra(er out o$ social con$ormit( an% to protect t"eir reputation Eout o$ $ear o$ #"at ot"ers mig"t sa( or %oF* 2o% ma+es t"em entirel( into bac+s* so t"at #"enever t"e( #ant to bo# %o#n in pra(er* instea% t"e( +eep $alling bac+ on t"eir bac+sT !"e "a%it" "ere presupposes Duite literall( t"e situation in t"e rest o$ t"is 1uranic passage E36&72B75F& ,,,and they are called to bo( do(n 2in prayer30 but they are not able0 their eyes abased0 humiliation o%ercomin' them4althou'h they used to be callin' 2others3 to pray0 (hen they (ere (hole and sound1 EMan( "a%it"* li+e t"ese esc"atological ones* $reDuentl( inclu%e or presuppose long Duotations or %etaile% allusions to relate% 1uranic passages.F
0<

!"en t"e( #ill raise up t"eir "ea%s E$rom pra(erF* an% 'e #ill alrea%( "ave been trans$orme% Ebac+F into 'is $orm in #"ic" t"e( sa# 'im t"e $irst time Ei.e.* in t"is #orl%F. !"en a$ter t"at 'e sai%& =I am your =ordT>H an% t"e( are sa(ing& =EGes in%ee%F* 6ou are our ;or%T> !"en a$ter t"at t"e ?ri%ge Eal -isrF is set up over 2e"enna* an% t"e Intercession ta+es place an% t"e( are all sa(ing& =8 m( 2o%* protect EusF* protectT>0<3 !"en someone sa(s& =8 Messenger o$ 2o%* #"at is t"is ?ri%geR> 'e sai%&

!"e p"rase mentione% "ere Esallim0 sallimF is eAactl( t"e same as in t"e previous "a%it"s account o$ t"e Intercession* eAcept t"at t"e =t"e(> "ere are not (et speci$icall( i%enti$ie%& t"ese #or%s coul% be ta+en eit"er as t"e cr( o$ t"e various intercessors Esee belo#F plea%ing #it" 2o% $or others* or more generall( as eApressing t"e inner state o$ all t"e souls terri$ie% E$or themsel%esF b( t"e events o$ t"e Ju%gment an% t"e visible sig"t o$ 2e"enna.

0<3

032

It is a slipper(* precarious toe"ol%* covere% #it" "oo+s an% spi+es an% t"orns li+e a bus" in t"e %esert t"e( call =al sadn.> !"e people o$ $ait" pass over it as Duic+l( as t"e glance o$ an e(e* or li+e lig"tning* t"e #in%* bir%s* $ast "orses or camels. Some escape untouc"e%N some are scratc"e% an% torn* but manage to get a#a(N #"ile ot"ers tumble into t"e Fire o$ 2e"enna. EAn% t"is continuesF until t"e people o$ $ait" are sa$el( $ree $rom t"e Fire. -o# b( 'im W"o "ol%s m( soul in 'is 'an%* not one o$ (ou coul% implore an% beseec" EsomeoneF in see+ing to gain #"at is E(ourF rig"t an% %ue an( more intensel( t"an t"e people o$ $ait" plea% #it" 2o%* on t"e Da( o$ t"e 4ising* on be"al$ o$ t"eir $rien%s #"o are in t"e FireT !"e( are sa(ing& =8 our ;or%* t"ose E$rien%s o$ oursF use% to $ast #it" us* an% t"e( #ere pra(ing an% t"e( #ere lovingT>

!"en it is sai% to t"em& =?ring out #"oever (ouBall +ne# Eamong t"emFT> So t"eir $orms are +ept protecte% $rom t"e Fire* an% t"e( bring out a great man( people #"om t"e $ire "a% alrea%( consume% "al$#a( up t"eir legs* or to t"e +nee. -eAt t"e( sa(& =8 our ;or%* t"ere %oes not remain in t"e Fire a single one o$ t"ose #"om Gou or%ere% us Eto bring outF.> So 'e sa(s& =4eturn* all o$ (ou* an% bring out an(one in #"ose "eart (ou $in% even a %inars #eig"t0<< o$ goo%T> So t"e( bring out a great man( people* an% t"en t"e( sa(& =8 our ;or%* #e %i% not leave in t"e Fire a single one o$ t"ose #"om Gou or%ere% us Eto bring outF.>

An eAtremel( tin(* $eat"erB#eig"t gol% coin. !"e version o$ t"is same "a%it" given in ?u+"Qr Esee re$erences aboveF substitutes =$ait"> EmnF in eac" case #"ere t"is version "as =goo%.>

0<<

035

-eAt 'e sa(s& =4eturn* all o$ (ou* an% bring out an(one in #"ose "eart (ou $in% even "al$ a %inars #eig"t o$ goo%T> So t"e( bring out a great man( people* an% t"en t"e( sa(& =8 our ;or%* #e %i% not leave in t"e Fire a single one o$ t"ose Gou or%ere% us Eto bring outF.> -eAt 'e sa(s& =4eturn* all o$ (ou* an% bring out an(one in #"ose "eart (ou $in% even an atom<s (ei'ht of 'ood0<6T> So t"e( bring out a great man( people* an% t"en t"e( sa(& =8 our ;or%* #e %i%nt leave in t"e Fire an( goo% at allT> -o# AbO Sa% alBI"u%r #as sa(ing Eas "e recounte% #"at t"e /rop"et sai%& =I$ (ou all %ont believe #"at Im recounting in t"is "a%it"* t"en rea%* i$ (ou #ill* Et"e 1uranic verseF Surely God does not do e%en an atom<s (ei'ht of (ron'0 and if it be a 'ood and beautiful 2action30 +e multiplies it many Allu%ing to a #ell +no#n 1uranic passage at ::&< Ean% several relate% verses* inclu%ing t"e one at 7&70 #"ic" AbO Sa% alBI"u%r goes on to Duote Just belo#F.
0<6

times0 and +e brin's from +is Fresence an immense $e(ard1 E7&70F.> K!o resume AbO Sa%s recounting o$ t"e /rop"ets original stor(&L !"en 2o% sa(s& =The an'els ha%e intercededC and the prophets0<: ha%e intercededC the people of faith ha%e interceded, ;o( none remains but the Most =o%in' and Dompassionate of all,060> !"en 'e grasps a "an%$ul $rom t"e Fire* an% 'e brings out o$ It a group o$ people #"o never %i% an( goo% at all* #"o "ave alrea%( returne% to c"arre% as"es. !"en 'e t"ro#s t"em into a river in one o$ t"e openings o$ t"e 2ar%en* a river t"at is calle% =t"e 4iver o$ ;i$e.> An% t"e( come out o$ Et"at 4iverF li+e a see% t"at gro#s out o$ t"e mu%%( silt carrie% Al nabyn& t"e allBinclusive 1uranic term $or man( o$ t"e preBIslamic Messengers* Frien%s an% sages. Arham al rhimn& allu%ing especiall( "ere to t"e verse 02&:2* alt"oug" t"e same %ivine -ame or attribute is also cite% at <&0 0* 02&37* an% 20&65.
060 0<:

037

along b( t"e $loo%& "avent (ou seen "o# it gro#s up neAt to a roc+ or a tree* green on t"e si%e $acing t"e sun* an% paler on t"e s"a%( si%eR 'e continue%& !"e( #ill come out li+e pearls* #it" sealBrings on t"eir nec+s. !"en t"e people o$ t"e 2ar%en recogni,e t"em& =!"ese are t"ose #"o "ave been set $ree b( t"e AllB )ompassionate* W"o "as a%mitte% t"em into t"e 2ar%en #it"out an( Egoo%F %ee% t"at t"e( %i% or sent be$ore t"em.> !"en 'e sa(s& =)nter the Garden Ec$. 6:&50F H(hate%er you see there is yours1> !"e( sa(& =8 ;or%* Gou "ave grante% us blessings #"ic" (ou %i% not grant to an(one else in t"e #orl%T> An% 'e sa(s& =There is (ith Me 2a blessin' and fa%or3 better than this.> An% t"e( repl(& =8 our ;or%* #"at coul% possibl( be better t"an t"isR>

'e

ans#ers&

=My

absolute

=o%e and

Satisfaction&060 I (ill ne%er be an'ry (ith you after this1>

!'@ 'ADI!' 8F =!'@ 'A;!I-2B/;A)@S 8F !'@ 4@S944@)!I8->062

!"is eAtremel( long "a%it"* #"ic" is not recor%e% in t"e earl( Sunni collections* is Duote% in $ull b( Ibn Arab in t"e course o$ t"e +e( esc"atological c"apters 37 an% 3 t"e 4ising an% t"e $inal Ju%gment. o$ t"e Futht* %escribing t"e 2ar%ens Eo$ para%iseF an% t"e events o$ -ear t"e beginning o$ c"apter 37 EIV* 753B5<F* an% again at t"e en% o$ "is o#n "a%it" collection* t"e Mish!t al An(r*065 "e eAplains t"at "e stu%ie% it $id(n& allu%ing to suc" 1uranic verses as <&20* &03* :&20* etc. Ementione% 05 times* in a%%ition to relate% uses o$ t"e root r d yFN t"is term is o$ten translate% as %ivine =Satis$action> or =)ontentment*> but obviousl( suc" approAimate @nglis" eApressions are utterl( ina%eDuate in t"is conteAt. Ma("if al "iyma& Ibn Arab also $reDuentl( re$ers to t"is "a%it" as t"e ="a%it" o$ alB-aDDQs"*> using t"e name o$ one o$ its interme%iate transmitters. !"e Mish!t al An(r* Ibn Arabs personal collection o$ 000 %ivine sa(ings* inclu%es eig"t selections Enumbers 7:* 5* * 30* 33* 3:* <6 an% t"e conclu%ing 000stF
065 062 060

03

in personall( #it" =our s"a(+" Et"e sharfF alB1assQr*> in $ront o$ t"e Iaaba at Mecca in t"e (ear :: A.'. Et"e same (ear "e #rote t"e Mish!t al An(rF* an% gives t"e $ull isnd going bac+ to Ab%ullQ" ibn MasO%* #"o "ear% it =$rom Al b. Ab !Qlib* surroun%e% b( a number o$ t"e )ompanions o$ 2o%s Messenger>Ha picture evi%entl( inten%e% to emp"asi,e bot" its great importance an% t"e public reliabilit( o$ t"e transmission. !"e "a%it" itsel$ begins EIV* 75<F& =!"ere are $i$t( 'altingBplaces Ema("ifF in t"e 4ising* an% eac" o$ t"em is $or a t"ousan% (ears*067 a$ter t"e people "ave le$t t"eir tombs....> !"e $irst $ort(Bnine stages or tests* conclu%ing #it" seven =bri%ges> constituting t"e $amous =?ri%ge> Eal sirtF over t"e Fire o$ %ra#n $rom t"is "a%it"* an% t"e speci$ic con%itions in #"ic" "e learne% it Eat Mecca in :: A.'.* t"e same (ear t"e Mish!t #as itsel$ compose%F are %escribe% at t"e ver( en%. !"ese particular %ivine sa(ings are basicall( parts o$ t"e same long "a%it" recor%e% in $ull in c"apter 3 o$ t"e Futht an% partiall( translate% in section V above. See t"e translation E#it" $acing Arabic teAtF b( M. Valsan* =a ;iche des =umi?res* /aris* 0:65 Han% t"e $ort"coming @nglis" translation an% critical e%ition b( S. 'irtenstein an% M. !iernan* 8A$or%* AnDa publis"ers* 2007. !"is is clearl( inten%e% as an allusion Egiven t"e total o$ $i$t( StationsF to t"e $amous 1uranic %escription o$ t"e $isin' of the an'els and the Spirit in a Gay (hose e*tent is fifty thousand years E<0&7F.
067

2e"enna* are %iscusse% in t"e sections Duote% in c"apter 37 EIV* 75<B772F. Most o$ t"ese stages involve t"e %escription o$ a compleA spiritual or moral virtueHbeginning #it" $ait" E mnF H#"ic" is sai% to imme%iatel( =save> E$rom t"e ensuing tests an% su$$eringsF t"ose souls #"o $ull( reali,e t"at particular virtue. !"e $inal "altingBplace consists o$ a %etaile%* "ig"l( poetic portra(al o$ 2o%s #elcoming o$ t"e blesse% in /ara%ise EV* <6B62F* inclu%ing several o$ t"e s"orter selections translate% in section V o$ t"is )"apterHmost o$ #"ic" are also recor%e% as separate %ivine sa(ings in t"e Mish!t al An(r

033

DIS)@4-I-2

X So 'i%e 'ood ne(s to My ser%ants (ho listen attenti%ely to the Hord0 and then they follo( the bestBmost beautiful of It# Those are the ones (hom God has ri'htly 'uided0 and those0 they are the people of !no(in' hearts1 SOrat alB Yumar* 5:&: an% 0<B06

X Say# 5Are those (ho !no( and those (ho do not !no( on the same le%el.17 the people of !no(in' hearts are EtrulyF rememberin', &nly

03<

%ivine perspective* e%ery thin' in this habitual course of thin's is itself a sub-ect of (onderH #"ereas t"e people o$ "abits onl( marvel at #"at %eparts $rom t"at "abitual course. H al Futht al Ma!!iyya* c"apter 533. And it (as not for any ordinary person EbasharF that God should spea! to him e*cept throu'h inspiration0 or from behind a %eil0 or +e sends a messen'er to re%eal4(ith +is permission4(hate%er +e (ishes. Surely +e is )*alted0 All Hise1 !"e subJect o$ t"is )"apter* t"e e$$ective eAercise o$ reali,e% spiritual intelligence* brings toget"er all t"e multiB $acete% consi%erations an% insig"ts t"at #e "ave begun to eAplore in t"e t"ree prece%ing )"apters. For t"e act an% eApression o$ spiritual %iscernment involves a constant interpla( o$ see+ing* t"en o$ receptivit( an% contemplation E=listening>F* re$lection* appropriate action* an% t"en $urt"er observation an% SOrat alBS"OrQ* 72& 0 !"is spiritual #a(station also inclu%es t"e +no#ing o$ #"at 2o% "as place% in t"e #orl% as Ea subJect o$F #on%erHan% t"e =#on%rous> Eas people or%inaril( un%erstan% itF is onl( #"at brea+s #it" t"eir "abitual perception o$ realit(. ?ut $or t"ose #"o compre"en% t"ings $rom t"e re$lection on t"e conseDuences o$ t"at action an% t"e c"allenges o$ t"e neAt %estine% situation o$ testing an% learningHan% so on* in a neverBen%ing* (et never i%enticall( repeate% ascen%ing spiral. An% t"is process is not somet"ing m(sterious an% esoteric* but somet"ing t"at #e necessaril( constantl( practice* $rom in$anc( on#ar%Hmost obviousl( an% subtl(* per"aps* in our intimate %ail( interactions #it" all t"e ot"er souls aroun% us.

)"apter Four

Discerning: ;earning to =!ranslate From 2o%>

036

!"us to spea+ at all o$ t"is process o$ =%iscerning*> in an( area o$ li$e* constantl( raises t"e essential para%oA t"at Ibn Arab "as so succinctl( eApresse% in t"e brie$ epigrap" above* ta+en $rom t"e en% o$ t"at section o$ t"e Meccan Illuminations #"ic" is our primar( $ocus an% illustration in t"is )"apter. As "e suggests in t"at s"ort passage* one o$ t"e constant an% most unavoi%able obstacles to t"e actual spiritual perception o$ our eAperienceHin%ee% o$ all t"ings an% all eAperiences* as t"e 1uran constantl( insistsHas t"eop"anies or %ivine Signs EytF is our vast arra( o$ unconscious* uneAamine%* sociall( rein$orce% assumptions about #"at is or isnt some"o# =spiritual.> !"e usuall( over#"elming aut"orit( an% $amiliarit( o$ our customar(* "abitual perception o$ t"ings means t"at #e naturall( ten% to t"in+ t"at onl( eAtraBor%inar(* eAtreme or bi,arrel( unusual occurrences an% a#arenesses coul% some"o# Duali$( as being spiritual* inspire% or ot"er#ise particularl( signi$icant. An% t"e #a(s t"ose unconscious* normall( invisible veils o$ embe%%e% custom an% "abit can be raise% b( su%%en uneApecte% s"i$ts in our surroun%ings or circumstances Eimmersion in an un$amiliar language or culture* catastrop"ic illness or ot"er %ramatic li$eBc"anges* an% t"e li+eF* revealing

uneApecte% insig"ts an% %ramaticall( %i$$erent perspectives* are o$ course bot" a recurrent $eature o$ our spiritual eAperience an% a $un%amental element t"roug"out literature an% man( ot"er arts. In%ee% as Ibn Arab "imsel$ points out in several +e( passages alrea%( "ig"lig"te% in t"e prece%ing )"apters* ever( conscious spiritual Journe( begins #it" our some"o# being $un%amentall( =surprised b( 2o%*> b( t"e $res"l( a#a+ene% revelation o$ one or anot"er o$ t"e %ivine Dualities or -ames. !"is same essential para%oA o$ t"e "uman con%ition also un%erlies t"e constant necessit( o$ rene#al* creativit(* %iversit( an% s"i$ting $orms o$ eApression $or an( e$$ective $orm o$ spiritual teac"ing an% communicationHan% even a moments re$lection on t"ose necessities imme%iatel( "ig"lig"ts t"e unavoi%able intrinsic limitations* restrictions an% pit$alls o$ language* especiall( o$ #riting* in t"is particular %omain. So it is onl( $itting t"at section I o$ t"is )"apter begins #it" t"e intro%uction o$ a $e# o$ t"e c"aracteristic $eatures o$ Ibn Arabs o#n %istinctive an% eAtraor%inaril( %eman%ing st(le o$ spiritual #riting* o$ "is %istinctive r"etoric o$ reali,ationHa %iscussion t"at is ta+en up an% illustrate% at greater lengt" in )"apter Five belo#.

03:

!"e remain%er o$ t"is )"apter is %evote% to Ibn Arabs in$luential brie$ presentation o$ t"e essential $acets o$ %iscernment* or o$ active* $ull( reali,e% spiritual intelligence* t"at is inclu%e% in c"apter 533 o$ t"e Meccan Illuminations. Section II intro%uces an% conteAtuali,es t"at c"apter an% t"e issues it ta+es up* #"ile t"e $ollo#ing t#o longer sections $ocus respectivel( on t"e initial receptive %imensions o$ spiritual %iscernment an% t"en on t"eir out#ar%l( active mani$estations in e$$ective communication an% rig"t an% beauti$ul action. Section V t"en returns to t"e special spiritual Ean% r"etoricalF role o$ speci$ic "uman eAamples an% eAemplars in t"ese %iscussionsH an% b( eAtension* t"roug"out Ibn Arabs #ritings an% a "ost o$ relate% tra%itions o$ t"e Islamic "umanities. !"at t"eme continues in t"e $ollo#ing* conclu%ing )"apter* #"ic" ta+es up at man( levels t"e %eeper connections* parallels an% resonances bet#een Ibn Arabs 1uranBinspire% language an% t"e more $amiliar Eat least in translationF poetic master#or+s o$ 4umi* 'a$e, an% Attar.

I. Discernment an% Deconstruction& ;anguage an% @Aample

!"e implications $or e$$ective spiritual communication o$ t"e $un%amental para%oA Duote% at t"e beginning o$ t"is )"apter can be eAplaine% sc"ematicall( in ver( simple terms. /racticall( overcoming t"em* "o#ever* is not nearl( so simple. I$ someone tr(ing to teac" about spiritual intelligence starts %irectl( #it" eAamples an% illustrations %ra#n $rom t"e $amiliar %omains o$ ever(%a( li$e* it is ver( "ar% $or t"e recipients o$ t"at teac"ing to perceive #"at lies be(on% t"eir o#n %eterminant mental categories* assumptions* belie$s orHto use Ibn Arabs o#n $avorite eApressionHt"eir =veils.> An% i$ t"e( cannot ma+e t"at transition to t"eir o#n inner* spirituall( autonomous an% aut"entic* unveile% perception o$ t"e actual realities an% %eeper aims to #"ic" t"eir teac"er is re$erring* t"ose stu%ents #ill almost inevitabl( perceive an% appl( t"at teac"ing in terms o$ t"eir o#n alrea%( $amiliar en%s an% categoriesHa +in% o$ potent natural spiritual re%uctionism #"ose mani$estations* %angers an% limitations are o$ course #i%el( apparent ever(#"ere aroun% us in our o#n Ean% probabl( ever( ot"erF time. At best* suc" a proce%ure means t"at an( $arBreac"ing spiritual aims #ill almost

0<0

imme%iatel( be misBconceive% as a +in% o$ narro#l( restrictive* albeit $amiliar* e$$ort o$ out#ar% et"ical puri$ication or mere moral preac"ing. An% more $un%amentall(* t"e particular preB eAisting in%ivi%ual ps(c"ological motivations t"at must be arouse% an% utili,e% i$ one starts $rom suc" #orl%l( appeals are li+el( eit"er to be Duic+l( eA"auste% E#"enever t"at limite% set o$ imme%iate ps(c"ic aims is even brie$l( reali,e%F* or else to become po#er$ul intrinsic barriers to an( ongoing spiritual %evelopment t"at reDuires t"e surren%er or contra%iction o$ t"ose initial aims. 2iven t"ose $ormi%able an% recurrent obstacles* #"ic" seem to arise in ever( "uman situation* it is $airl( obvious #"( most spiritual teac"ersHno %oubt inclu%ing Ibn Arab "imsel$ H$in% t"at t"e most e$$ective initial r"etorical means are to appeal to #"at t"eir potential au%iences imme%iatel( an% unavoi%abl( %o eAperience as =#"at brea+s #it" t"eir "abitual perception o$ realit(>& to start #it" t"ose particular Ean% almost al#a(s %istinctivel( in%ivi%uali,e%F %ivine Signs t"at are so unambiguous an% over#"elming t"at t"e( imme%iatel( compel a %eeper response an% more lastingl( e$$ective +in% o$ motivation. Get t"e imme%iatel( ensuing para%oA an% practical c"allenge is

t"at t"e e$$ective teac"er must t"en $in% some lasting #a( to conve( t"e compleA uni%ersality o$ t"ose %eeper operative spiritual principles t"at #ere illuminate% b( t"at initiall( illuminating brea+t"roug"Han% #"ic" ultimatel( appl( intimatel( to ever( area o$ our eAistence. !"at absolutel(

essential $urt"er integration o$ spiritual eAperience an% active intelligence is o$ course eAtremel( %i$$icult to carr( out* an% it is normall( somet"ing t"atHcertainl( in tra%itional Islamic conteAts* an% most li+el( in ot"er civili,ational settings as #ell H"as been eAplore% an% actuali,e% in a range o$ constantl( evolving social an% institutional arrangements* operative conteAts #"ic" are onl( $eebl( an% ver( ina%eDuatel( re$lecte% in an( sort o$ strictl( literar( sources. Moreover* an% #ell in +eeping #it" t"e same initial para%oA* #e normall( $in%* t"roug"out "istor(* t"at an( o$ t"e ol%er* more out#ar%l( visible institutional arrangements constructe% $or t"is purpose t"emselves inevitabl( un%ergo t"e same con$luence o$ corrupting re%uctive in$luences alrea%( mentione%* in #a(s t"at are again onl( too rea%il( i%enti$iable. So "o# coul%Han% %oes HIbn Arab respon% to t"at pro$oun%l( para%oAical c"allengeR

0<0

At t"e ris+ o$ oversimpli$ication* one can in%icate at least $our maJor #a(s t"at "e attempts to overcome t"ose obstaclesH #"ile constantl( striving at t"e same time* as #e "ave seen repeate%l( illustrate% t"roug"out t"e prece%ing )"apters* to construct a remar+abl( e$$ective #eb o$ literar( mirrors $or catc"ing an% evo+ing t"ose revelator( an% initiall( =#on%rous> spiritual states an% eAperiences. !a+en alone* eac" o$ t"ose possible approac"es to e$$ective intelligent conteAtuali,ation o$ our spiritual li$e "as its o#n imme%iatel( obvious s"ortcoming an% pit$alls* #"ic" "a% alrea%( been "ig"lig"te% b( an( number o$ earlier Muslim spiritual teac"ersHan% b( t"eir o$ten ve"ement critics as #ell. In t"at respect* one o$ t"e %istinctive $eatures o$ Ibn Arabs o#n uniDue language* 06 #"ic" ma+es it "ar% $or "is rea%ers an% stu%ents to become too %angerousl( W"atever t"e un%erl(ing reasons* it is interesting t"at t"e %istinctive r"etoric o$ Ibn Arabs Futht #as never seriousl( imitate% b( "is $ollo#ers an% interpretersH#"o at most a%apte% onl( a $e# o$ "is in%ivi%ual $eatures. 'o#ever* its un%erl(ing intentions an% reBcreation o$ essential %eeper 1uranic structures an% $orms #ere beauti$ull( an% success$ull( mirrore% in subseDuent /ersian poetic tra%itions* above all t"roug"out t"e incomparable l(ric poems o$ 'a$e, an% t"e eDuall( e$$ective an% compleA structures o$ 4umis Masna%. EFurt"er volumes %evote% to eluci%ating t"ose parallels are in preparation.F
06

loc+e% into an( o$ t"ose perennial %angers* is t"e #a( t"at "eH li+e "is o#n inspire% sources* especiall( t"e 1uranHconstantl( combines an% s"i$ts bet#een eac" o$ t"ese possible responses* in%ee% o$ten #it"in t"e same sentence. !"at c"aracteristicall( s"i$ting* protean language o$ "is is particularl( obvious #"en "is o#n #or+s are compare% #it" t"ose o$ "is commentators an% t"eir critics ali+eHall o$ #"om* #it" rare eAceptions* ten%e% to eAclusivel( $avor one or t"e ot"er o$ t"ese %i$$erent #a(s $or#ar%. !"e most $amiliar an% celebrate% approac" in "is #or+s is o$ course "is s(stematic %evelopment an% constantl( repeate% remin%ers o$ t"e universal metap"(sical perspectives o$ t"e 1uran. !"at particularl( pervasive approac"H#"ic" actuall( constitutes t"e "istorical $igure o$ Ibn Arab usuall( imagine% b( t"ose man( $ervent partisans an% critics #"o* t"roug" t"e centuries* "ave base% t"eir Ju%gments on "is Fuss al +i!am an% its elaborate p"ilosop"ical an% t"eological commentariesH"as no# been stu%ie% an% ampl( illustrate% in a range o$ %e$initive sc"olarl( #or+s in Western languages* so t"at t"ere s"oul% be no nee% to elaborate it "ere.063 !"e ot"er t"ree possible responses* See especiall( t"e eAtensive #or+s o$ William )"ittic+ E$or t"e FuthtF an% !os"i"i+o I,utsu E$or t"e Fuss
063

0<2

eac" %esigne% to "elp "is rea%ers brea+ t"roug" t"e unconscious inner veils obstructing a %eeper a#areness o$ t"e in"erent spiritual %imensions an% c"allenges o$ all o$ t"eir eAistence* are brie$l( %iscusse% in t"e remain%er o$ t"is section* #it" re$erence to $urt"er %etaile% stu%ies in eac" case. !"e $irst o$ t"ose ot"er approac"es is Ibn Arabs ongoing subversive %eBconstruction o$ "is rea%ers common religious language* %esigne% to restore a more %irect a#areness o$ t"e actual* imme%iate re$erences o$ t"ose s(mbols an% allusions. !"e secon% response* particularl( #ell illustrate% in c"apter 533 belo#* involves Ibn Arabs Socratic tools $or "ig"lig"ting* in memorabl( pointe% an% politicall( sensitive #a(s* t"e $un%amental %i$$erences bet#een culturall( prevailing ungroun%e% belie$s Epotentl( masDuera%ing as religious +no#le%ge an% claims o$ %ivine aut"orit(F an% t"e ra%icall( %i$$erent %omain o$ actual spiritual a#areness an% illuminate% intelligence. An% t"e $inal* particularl( pervasive an% substantial* literar( met"o% "as to %o #it" "is remar+able use o$ multivalent in%ivi%ual eAamples to illustrate* an% simultaneousl( Duestion or Duali$(* eac" o$ "is argumentsHan aspect o$ "is #riting as (et relativel( unstu%ie%* but #"ic" al +i!amF* among man( ot"er relevant stu%ies cite% in t"e ?ibliograp"( belo#.

remains E$or reasons %iscusse% belo#F one o$ t"e +e(s to its lasting success an% spiritual e$$ectiveness. The Challenges of Language: 8ne revealing #a( o$ approac"ing t"e $un%amental para%oA t"at #e began #it"Ho$ t"e in"erent tensions involve% in an( e$$ort to spea+ or #rite about t"e actual realities an% process o$ spiritual intelligenceHis to start #it" t"e %i$$iculties t"at are alrea%( so apparent #"en #e simpl( compare t"e semantic resources o$ @nglis" an% o$ Ibn Arabs o#n 1uranic language. In @nglis"* =%iscernment> seems to come closer t"an an( ot"er potential s(non(m $or t"is compleA process because it still retains a relativel( active Enot entirel( rei$ie% or abstract conceptualF sense* an% above all because it conve(s simultaneousl( t"e multiple* integrall( relate% meanings o$ an ongoing inner $acult( o$ true perception an% penetrating insig"tN %eep un%erstan%ingN goo% Ju%gment eApresse% in actionN an% soun% %iscriminationHbot" bet#een $acets o$ un%erstan%ing* an% bet#een t"e possible active eApressions o$ our rig"t un%erstan%ing. In a%%ition* an% per"aps most importantl( o$ all* it is still universall( applicable to all $acets o$ "uman eAperience& intellectual* et"ical* practical* an% especiall( t"e vast %omain o$

0<5

our aest"etic realities an% Ju%gments. As #e "ave alrea%( seen in t"e prece%ing )"apter !"ree* #it" regar% to t"e compre"ensive an% culminating spiritual virtue o$ ihsn Ein t"e "a%it" o$ 2abrielF* in Ibn Arabs Arabic* Just as in @nglis"* one o$ t"e greatest veils to accurate spiritual perception #as overcoming t"e normal* sociall( engraine% ten%enc( to separate an% compartmentali,e t"ose relevant eApressions o$ our intrinsic natural capacit(Hin all t"ose out#ar%l( %i$$erent %omainsH$or #"at is actuall( spiritual contemplation* perception an% Ju%gment. Get i$ Ibn Arabs o#n language $or t"ose multiple aspects o$ spiritual intelligence "as its o#n problems* to #"ic" "e turns our attention again an% again* one "as onl( to align "is o#n un%erl(ing Arabic eApressions #it" t"eir normal @nglis" translate% eDuivalents to perceive t"e p"enomenologicall( $ar ric"er an% more $itting resources o$ t"e 1uranic languageHa persistent contrast t"at constantl( be%evils all translators an% serious stu%ents o$ "is #riting. 06< #is%om*
06<

recollection* an% so onHalmost all o$ #"ic" "ave Arabic =originals> Ein t"e masdar or participial $ormsF meant to conve( an active* ongoing* processBlin+e%* =verbal> realit( t"at can onl( be approAimate% in @nglis" b( s(stematicall( substituting* in #a(s t"at are o$ten pain$ull( $orce% or arti$icial* gerun%ive $orms li+e +no#ing* being a#are* recollecting* an% so on. @ven more $rustratingl(* t"e ric"l( evocative an% multiB$acete% 1uranic language applie% to all t"ese common %imensions o$ spiritual intelligenceHt"at is* to all "uman e$$orts at %ecip"ering an% respon%ing appropriatel( to t"e in$inite %ivine SignsHare o$ten eApresse% in %istinctive =re$leAive> Arabic verbal $orms t"at manage to conve( eAplicitl( #it" a single #or%* in #a(s t"at #oul% properl( reDuire #"ole sentences in @nglis"* t"e intrinsic inter acti%e dimensions o$ simultaneous receptivit(* internal activit(* an% eAternal eApression #"ic" are suc" a c"aracteristic $eature o$ most "uman spiritual activit(. 066 Moreover* some o$ t"e most $un%amental Arabic roots $or re$erring to t"e processes o$ spiritual intelligence alrea%( !"us* in regar% to t"e recurrent 1uranic emp"asis on t"e processes connecte% #it" our %ecip"ering an% appl(ing an% interpreting t"e %ivine Signs* a $e# suc" +e( eApressions inclu%e a"l0 dhi!r0 tadha!!ur0 tadabbur0 tafa!!ur0 ibra0 fa"aha0 hi!ma Ean% relate% $orms in man( o$ t"ese casesF.
066

!"us in @nglis"* #e are goo% Ju%gment* insig"t*

$reDuentl( $orce% to resort to $amiliar abstract nouns suc" as +no#le%ge* integrit(*

See especiall( Ibn Arab<s $hetoric of $ealisation E%etails at n. 0 aboveF.

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contain an% eApress a particularl( #ellBa%apte% broa% $amil( o$ multiple aptl( relate% meanings an% connotations* eApresse% across a range o$ visibl( relate% grammatical an% verbal $orms* t"at %e$ies an( @nglis" translation. For eAample* t"e +e( #or% hi!ma an% its relate% $orms o$ten re$er simultaneousl( to #is%om Ebot" t"eoretical an% practicalF* to #ise practical Ju%gment* to its $urt"er e$$ects Ehu!mF* an% to t"e lasting intrinsic soli%it( o$ t"ose #ise resultsN muc" t"e same brea%t" also applies to t"e most common root $or intelligence* again bot" t"eoretical an% practical* an% to its eApression in all t"e moral an% spiritual virtues Ea"lF. Finall(* in ever( Arabic %iscussion o$ t"ese realities* Ibn Arab can rel( on "is rea%ers intuitive a#areness o$ t"e imme%iate* unme%iate% metap"(sical correspon%ences embe%%e% in t"e intrinsic lin+age o$ most o$ t"ese +e( Arabic eApressions #it" t"eir correspon%ing =spiritual roots> in t"e constantl( repeate% %ivine -ames o$ t"e 1uran. In ot"er #or%s* "is un%erl(ing metap"(sics o$ t"eop"anies or %ivine Sel$B mani$estations* #"ic" can appear so contrive% or arti$iciall( impose%Ha$ter all t"e necessar( p"ilosop"ical an% conceptual eAplanations reDuire% in an( Western languageHis in $act $ar more imme%iatel(* linguisticall( embe%%e% in t"e %eepest structures o$ its original language.

As a result* Ibn Arabs %istinctive treatment o$ t"e language o$ t"e 1uran Ean% its $urt"er re$lections an% eAempli$ications in t"e "a%it"F t(picall( "as a relativel( clearH i$ to Western rea%ers rat"er un$amiliarHun%erl(ing intention. 9nli+e most spiritual #riters* in an( tra%ition* #"o are $ace% #it" t"e creative c"allenges o$ $orging t"eir o#n p"enomenologicall( a%eDuate language $or eApressing t"eir spiritual language an% insig"t*06: "is e$$orts are usuall( $ocuse% instea% on restoring "is rea%ers to a %eeper* spirituall( aut"entic appre"ension an% rene#e%* consciousl( eAistential a#areness o$ t"e alrea%( incomparabl( po#er$ul an% spirituall( appropriate language an% s(mbolism o$ t"e 1uran. Most o$ten t"is involves simultaneousl( eAposing an% subtl( subverting or %econstructing t"e compleA o$ unconscious veilsHo$ assume% meanings* belie$s* para%igms an% assumptionsHconstitute% b( t"e intersection o$ eac" rea%ers personal "istor( an% ps(c"ic pre%ilections #it" t"e particular accumulate% religious* social an% cultural tra%itions o$ t"eir milieu. 8$ course t"is is somet"ing t"at Ibn Arab "imsel$ #as also rea%il( capable o$ %oingHmost obviousl( in "is unusual* recon%ite metap"(sical poetr( t"roug"out t"e Futht an% in man( ot"er #or+s* or in t"e stri+ing s(mbolic language t(pical o$ man( o$ "is earlier (out"$ul #ritings.
06:

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-o# t"is brie$ summar( %escription o$ "is r"etorical met"o%s mig"t soun% out#ar%l( li+e #"at #as al#a(s reDuire% or attempte% b( eac" o$ t"e earlier commentators an% critics #"o $abricate% t"ose $amiliar interpretive tra%itions o$ t"e Islamic religious sciences in t"e $irst place. ?ut it leaves out #"at is precisel( most $un%amental an% uniDue Ean% apparentl( inimitable* to Ju%ge t"e lac+ o$ an( even remotel( eDuivalent subseDuent $iguresF about Ibn Arabs o#n approac". !"at is "is m(sterious r"etorical abilit( to bring about t"is =un%ermining> o$ unconscious interpretations not b( openl( critici,ing or even replacing t"em* but b( some"o# e$$ectivel( evo+ing t"e inner connection* #it"in eac" particular rea%er* bet#een t"e actual 1uranic #or%s an% t"e correspon%ing uniDue Signs EytF in eac" rea%ers o#n eAperience. !"ose e$$orts "ave been increasingl( stu%ie%* anal(,e% an% illuminate% b( t"e most recent generation o$ "is interpreters an% translators* 0:0 but one must turn to a "an%$ul o$ literar( geniuses #"o #or+e% in several ot"er Islamicate languages* (et eDuall( inspire% b( t"e same $ormative 1uranic mo%els an% structures* to $in% an( See numerous illustrations in t"e ?ibliograp"( belo#* inclu%ing especiall( t"e relate% stu%ies b( )"ittic+* Sells* an% )"o%+ie#ic,.
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eDuivalent o$ t"is strange po#er to so e$$ectivel( elicit suc" imme%iatel( revelator( an% trans$orming states o$ a#areness. Self=Dece&tion an% 1nconscious -elief": As an( teac"er o$ religious stu%ies at t"e universit( level still Duic+l( %iscovers* not"ing coul% be a greater veil to t"e serious un%erstan%ing an% penetration o$ classical religious teAts an% spiritual tra%itions t"an #"at beginning stu%ents "ave been sociall( con%itione% to t"in+ o$ as =religious>Han% it is %oes not seem to matter muc" #"et"er t"e attitu%e to#ar% t"ose initiall( unconscious restrictive assumptions "appens to be positive or t"e opposite* or #"at particular cultural $orms an% contents are involve%. -ot surprisingl(* t"en* one constant t"eme an% approac" t"roug"out all o$ Ibn Arabs #ritings inten%e% $or t"e religiousl( learne% au%iences o$ "is %a( is "is ongoing* persistentl( probing an% subtl( provocative e$$orts to raise to consciousness Ean% t"ereb( call into DuestionF t"e uneAamine% assumptions* implicit belie$s an% gui%ing attitu%es o$ t"ose learne% sc"olars* in man( ver( %i$$erent religious an% scienti$icPp"ilosop"ical %isciplines o$ "is time* #"o naturall( ten%e% to consi%er t"eir o#n $orms o$ learning as unimpeac"able an% certain +no#le%ge. 'ere it is important to point out t"at Ibn

0<3

Arabs #or+s* inclu%ing above all t"e Meccan IlluminationsH unli+e t"e #ritings o$ most Muslim aut"ors tra%itionall( i%enti$ie% Eat least in Western translations an% stu%iesF as =Su$is*> =m(stics> an% t"e li+eH#ere para%oAicall( %irecte% primaril( to t"at #i%er bo%( o$ learne% Muslim sc"olars. !"us "is #or+s o$ten presuppose t"roug"out an eAtraor%inaril( #i%e acDuaintance #it" t"e most %iverse $iel%s o$ religious +no#le%ge* an% simultaneousl( #it" t"e most a%vance% stages o$ spiritual practice an% accomplis"ment. !"e remar+abl( $arB reac"ing vision an% intentions un%erl(ing t"at peculiar* but consistent r"etorical approac" an% c"oice o$ "ig"l( learne% Muslim au%iences "ave been "ig"lig"te% in a series o$ ongoing interpretive stu%ies* inclu%ing an earlier stu%( o$ t"e S"a(+"s political an% legal p"ilosop"( Epartiall( %ra#ing on t"e same c"apter 533 %iscusse% belo#F* an% a more compre"ensive $ort"coming boo+ outlining t"e broa%er %evelopment o$ t"ose insig"ts t"roug"out t"e Futht.0:0

8nce again* #"at is essential an% su$$icient $or t"is )"apter is to note t"at in t"is case* as in t"e prece%ing one* Ibn Arabs %istinctive critical approac" to "is original au%ience o$ learne% religious aut"orities seems to stan% almost aloneH alt"oug" its %eeper spiritual intentions are clearl( an% so vivi%l( parallele%* in vernacular Muslim literatures* in t"e more openl( critical an% popularl( accessible language o$ master$ul spiritual poets li+e 'a$e,* 4umi* or Gunus @mre. Just as #it" "is constant %econstruction o$ $ossili,e% $orms o$ tra%itional religious language an% institutions* Ibn Arabs pervasive Socratic criticism #it" regar% to t"e a%"erents o$ tra%itional $iel%s o$ learning cannot "onestl( be attac"e% to or con$use% #it" some particular* alrea%( eAisting ostensible alternative to #"at "a% previousl( passe% $or real +no#le%ge or aut"orit( in eac" case. Instea%* "is penetratingl( subversive Duestioning an% critical r"etoric are all care$ull( %esigne% in suc" a particular #a(Hmost $amiliar to Western au%iences in t"e classic $orms o$ t"eater* or in /latos %ramatic %ialoguesHso as to pric+ t"e conscience o$ t"e in%ivi%ual learne% rea%er* to a#a+en eac" in%ivi%uals poignant a#areness* #"erever t"e necessar( aptitu%e eAists* o$ t"e t"eir o#n contrasting eAperience o$ t"e actual realities o$ spiritual intelligence an% a#areness* in #a(s

See =Ibn Arabs @sotericism& !"e /roblem o$ Spiritual Aut"orit(*> Studia Islamica* ;MMI E0::0F* pp. 5<B37N t"e long volume currentl( in preparation is tentativel( entitle% Many Faths to the $eal# Freedom0 Dreati%ity0 Gi%ersity and Tolerance in Ibn Arab<s Folitical Fhilosophy.

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t"at #ill naturall( be translate% bac+ into correspon%ingl( appropriate mani$estations o$ #is%om Et"e $ruits o$ ihsnF in all t"eir o#n %omains o$ active li$e an% responsibilit(. 0:2 !"is approac" is repeate%l( illustrate% t"roug"out t"e selections $rom c"apter 533 translate% belo#* per"aps most %ramaticall( in "is moving evocation t"ere o$ one o$ "is personal acDuaintances* an out#ar%l( uneAceptionable Ju%ge o$ )euta #"o alone* "e tells us* #as able to carr( out "is $unctions in a spirituall( acceptable an% trul( appropriate $as"ion. The )*biguities of @Aa*&le& !"e case o$ t"is uniDuel( Duali$ie% Ju%ge brings us to one o$ t"e S"a(+"s most intriguing $orms o$ spiritual r"etoric& "is "ig"l( compleA use o$ in%ivi%ual "uman eAamplars. Wit"in most relate% Islamic literar( tra%itions* inclu%ing t"e Su$i ones o$ten apparentl( closest to Ibn Arabs o#n interests an% bac+groun%* au%iences #ere abun%antl( $amiliar #it" all sorts o$ r"etorical %evices involving re$erences to particular in%ivi%uals an% anec%otes* #"et"er scriptural an% literar( or more recent* See in particular t"e %etaile% %evelopment o$ t"is t"eme in &rientations# Islamic Thou'ht in a Horld Di%ilisation E;on%on* Arc"et(pe* 2007F* especiall( c"apter 2 #"ic" is %evote% speci$icall( to Ibn Arab.
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usuall( presente% as memorable illustrations an% Eo$ten "(perbolicF paragons o$ t"is or t"at particular spiritual virtue or vice. 'ere again* t"e S"a(+"s abun%ant use o$ suc" anec%otal re$erences E#"et"er legen%ar(* biograp"ical* or o$ten autobiograp"icalF can rarel( be re%uce% to suc" o$ten simplistic literar( $orms o$ eAempli$ication. Instea%* "is o#n c"osen stories an% eAamplesHas is so po#er$ull( illustrate% in t"e case o$ t"e arc"et(pal $igure o$ =t"e Ma"%> in t"e c"apter t"at concerns us "ereHt(picall( $unction as problematicall( an% c"allengingl( as spiritual stories an% illustrations ta+en $rom real li$e* #"atever t"eir original provenance. !o ta+e #"at is probabl( t"e most accessible eAample $or Western au%iences* "is anec%otal account o$ meaning$ul personal encounters #it" man( o$ "is (out"$ul spiritual acDuaintances an% teac"ers in An%alusia an% -ort" A$rica* partiall( translate% as Sufis of Andalusia*0:5 is ra%icall( %i$$erent $rom t"e consi%erable surviving literatures* in Arabic or even ot"er Islamic languages* t"at are or%inaril( terme% ="agiograp"ies> or malfAt Enotes o$ a spiritual gui%es oral See n. 0< above $or %etails on t"is volume Etr. AustinF an% anot"er relate% translation $rom Ibn Arabs $amous $h al >uds.
0:5

0<6

teac"ingF* precisel( in its overall governing intention. W"ile it also teac"es particular spiritual lessons* li+e t"ose ot"er $amiliar Islamic literatures* #"at is more important "ere is t"e aut"ors actual gui%ing insistence on t"e $act t"at all o$ t"ese ver( %i$$erent* out#ar%l( o$ten Duite or%inar( people an% t"eir stories* care$ull( %ra#n $rom ever( gen%er* class* age* an% #al+ o$ li$eH are not onl( real* but pointe%l( representative o$ t"e #i%er surroun%ing #orl% o$ spiritual realities* tests* lessons* gui%es* an% meaning$ul eAperiences in #"ic" #e all live an% participate. 8r to put it a bit more pointe%l(* as Ibn Arab "imsel$ $orce$ull( an% repeate%l( stresses in t"e long an% as (et largel( untranslate% opening sections o$ "is boo+ $rom #"ic" t"ose stories #ere eAtracte%& t"ese eAamples are meant to instruct us not about =Su$is>Hi$ t"at is un%erstoo% as a speciall( spiritual group some"o# set apart $rom t"e or%inar( Muslims o$ "is "omelan%Hbut precisel( about t"e intrinsic spiritual situations an% opportunities encountere% b( all "uman beings. !"e( are meant to "ave t"e same illuminating* potentiall( trans$orming conseDuences as spirituall( e$$ective $ilms %o in our contemporar( #orl%.

!"e same essential observation applies at least eDuall( to Ibn Arabs use o$ anec%otes an% re$erences to eAemplar( in%ivi%uals t"roug"out t"e Meccan Illuminations* as practice% rea%ers o$ t"at #or+ Duic+l( %iscover. An% in t"at respect* o$ course* mo%ern rea%ers un$amiliar #it" Islamic "istor( an% tra%itions nee% to be remin%e% Eb( translators an% interpretersF or else to constantl( remin% t"emselves o$ t"e pervasive presence t"roug"out t"is #or+ o$ a constant bac+groun% o$ unname%* implicit re$erences to relate% illustrations* stories an% spirituall( signi$icant inci%ents $rom t"e lives o$ t"ose spiritual eAemplars #"o #ere constantl( assume% an% s"are% b( Ibn Arab an% "is original Muslim au%iences. Most important in t"is respect* o$ course* is t"e constantl( assume% acDuaintance #it" tra%itional accounts o$ t"e li$e o$ t"e /rop"et an% "is )ompanions an% t"e earl( Muslim communit(* but also #it" ot"er signi$icant prop"etic $igures $rom t"e 1uran an% relate% tra%itional Islamic sources E#"ere t"e un%erl(ing stories rarel( coinci%e eAactl( #it" same $igures in canonical )"ristian an% Je#is" tra%itionsF. In relation to t"is boo+s overall t"eme o$ spiritual intelligence* it is particularl( revealing to +eep in min% t"at virtuall( all t"e unDuestione% eAemplars o$ t"ose reali,e% spiritual virtues* $or Ibn Arab an% "is original au%iences* #ere $igures #"o #ere

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above all activel(* e$$ectivel( an% responsibl( involve% in all t"e constantl( testing %eman%s o$ political an% social li$e =in t"e #orl%>& t"e /rop"et Mu"amma% an% "is )ompanions* Abra"am* Jacob* Josep"* Moses* Davi%* Solomon. Ibn Arabs c"aracteristic insistence on t"e %iscover(* practice an% per$ection o$ all t"e principles o$ spiritual intelligence #it"in t"e crucible o$ ever(%a( "uman eAistence s"oul% not seem nearl( so un$amiliar or problematic i$ #e can simpl( +eep t"e real lives* responsibilities an% accomplis"ments o$ t"ose particular constant eAemplars clearl( in min%. ?ut li+e t"e e$$ective spiritual teac"ers in ever( religious tra%ition* "e #as nonet"eless $orce% to #or+ ver( "ar% to remin% "is t"oug"t$ul rea%ers t"at t"ose spiritual eAemplars #ere notH as pious believers ever(#"ere %o ten% to assumeHsimpl( =superBmen> o$ an entirel( unrelate% species* but real people #"o "a% nonet"eless passe% t"roug" t"e same trans$orming tests an% Fires as ot"er mortals. In t"is respect* it is especiall( revealing to observe an% re$lect on t"e %istinctive #a(s t"at Ibn Arab t(picall( JuAtaposes "is allusions to t"ose more "istoricall( %istant $igures* #"et"er $rom Islamic tra%ition or earlier Su$ism* #it" more %etaile% $irst"an% accounts o$ relate%

eAperiences an% stories involving "imsel$ or Eas in Sufis of AndalusiaF real people "e "as personall( +no#n.

II. !"e Ma"%s 'elpers an% t"e Imam o$ t"e Age

)"apter 533 o$ t"e Meccan Illuminations* #"ic" begins b( Duoting a number o$ long accounts $rom t"e "a%it" concerning t"e Islamic messianic $igure o$ t"e Ma"%* t"e =4ig"tl( 2ui%e% 8ne> #"o #ill come to restore t"e true 4eligion an% puri$( an% gui%e "umanit( at t"e en% o$ time* "as o$ten been rea% an% stu%ie% apart $rom t"e rest o$ t"at immense #or+Halt"oug" an( attempt to un%erstan% an% interpret it #it"out re$erence to all t"e %eman%ing prece%ing preparation Ibn Arab "a% provi%e% an% surel( inten%e% is li+el( to be rat"er mislea%ing. 4e$lecting t"e ric"ness o$ t"is enigmatic* multiB $acete% teAt* I "ave alrea%( publis"e% t#o ot"er interpretive stu%ies %ealing respectivel( #it" its illumination o$ Ibn Arabs uniDue political an% legal p"ilosop"(* an% #it" t"e #a(s it illustrates "is consistent t"eme o$ t"e inalienable et"ical* political an% spiritual responsibilit( o$ eac" "uman being.0:7 See =Ibn Arabs @sotericism& !"e /roblem o$ Spiritual Aut"orit(*> in Studia Islamica* ;MMI E0::0F* pp. 5<B 37N an% )"apter !#o o$ &rientations# Islamic Thou'ht in a Horld Di%ilisation E;on%on* Arc"et(pe* 2007F. More eAtensive
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!"ose t#o earlier t"emes intersect* o$ course* aroun% t"e crucial Duestion Ein eac" o$ t"ose %i$$erent %omainsF o$ t"e roots an% nature o$ true spiritual an% religious aut"orit(. So "ere t"e interpretive $ocus is concentrate% on t"e +e( central section o$ t"at same c"apter* #"ic" %eals eAplicitl(* but in a ver( concise an% relativel( accessible $orm* #it" t"e basic sources an% active eApressions o$ spiritual intelligence. !"ese same topics are o$ course elaborate% t"roug"out t"ousan%s o$ ot"er pages o$ t"e Futht* but t"e special a%vantage o$ t"is section is t"at all t"ese %i$$erent practical $acets o$ spiritual %iscernment are spelle% out clearl( in a single brie$ passage* so t"at it is possible to see somet"ing o$ t"e overall $orest as #ell as t"e in%ivi%uall( $ascinating trees. At t"e same time* t"is passage o$$ers a most e$$ective illustration o$ Ibn Arabs o#n %istinctive language an% $orms o$ spiritual communication t"at #e "ave Just %iscusse%. -eco*ing Rightly=!ui%e%": !o summari,e t"e conclusion o$ t"ose earlier stu%ies* it is "ig"l( li+el( t"at t"e $igure calle% al mahd* t"e =rig"tl( gui%e% one> mentione% in Ibn Arabs title $or t"is c"apter 533* $ar translations o$ muc" o$ c"apter 533 are also inclu%e% in t"e recent ant"olog( volume* The Meccan $e%elations.

$rom re$erring uniDuel( to some particularl( e$$ective an% po#er$ul #arrior c"ie$tain in some %istant time* is also meant to represent precisel(Hi$ onl( potentiall( at $irstHeac" properl( prepare% rea%er #"o begins to reali,e t"at everBpresent %ivine 2ui%ance in action. !"at is* t"e rig"tl( gui%e% person is #"oever* b( actuali,ing t"at %ivine inspiration* can also begin to become t"e Imm al (a"t* t"at =2ui%eBo$Bt"eBpresent instant*> as Ibn Arab actuall( %escribes t"at m(sterious $igure t"roug"out t"e central sections o$ t"is c"apter* largel( aban%oning "is earlier appellation as al mahd. I$ t"at is so* t"en t"ese emblematic personalities* #it" t"eir apparentl( $amiliar messianic titles an% stories* are actuall( translate% "ereHas is o$ten t"e case #it" eac" earlier prop"et an% "is initial supporters* in man( ot"er passages o$ Ibn Arab Hinto t"e arc"et(pal $acets or stages o$ a single repeate% process o$ spiritual trans$ormation. For actuall( reali,ing t"e spiritual Dualities o$ t"is Ma"%s =2ui%es> an% =Ministers>Has Ibn Arab goes on to %escribe t"em "ere in %etailHnecessaril( %oes begins to ma+e us more rig"tl( gui%e%* #"ile b( t"e same to+en it also ma+es us a more e$$ective living gui%e an% mo%el Et"e literal meaning o$ imm al (a"t an% al imm al mahdF $or

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all t"ose #it" #"om #e interact. In%ee% #e "ave onl( to loo+ at Ibn Arabs o#n li$e an% t"e eventual impact o$ "is #or+H#it" its still ongoing an% $ascinatingl( $arBreac"ing in$luencesHto see precisel( "o# t"at #i%er process reall( #or+s. An% in $act* as "e constantl( points out* #e can onl( ever see as muc" o$ t"at esc"atological process as #e "ave alrea%( begun to reali,e $or ourselves. Get t"is is a process* as Ibn Arab an% t"e 1uran ali+e insist* t"at ultimatel( engages ever( "uman being. Wit"out t"e active %iscernment o$ t"at universal %ivine gui%anceH#"ic" is #"at alone ma+es us trul( "uman Et"e t"eomorp"ic spiritual realit( o$ insnFHeac" person Eeac" bashar or ="umanBanimal*> t"at isF is necessaril( =gui%e%> instea% b( a constantl( s"i$ting combination o$ t"eir inner impulses an% $ears* toget"er #it" t"eir even more unstable surroun%ing milieu o$ social an% cultural programming. Wit"in t"e in%ivi%ual an% in larger social groupings ali+e* bot" t"ose unavoi%able sorts o$ purporte% gui%ance are in constant* neverBen%ing con$lict* %isor%er an% states o$ repetitive c"ange. Get it is precisel( t"ose provi%entiall( arrange% perpetual con$licts* #it" t"eir %istinctive inner an% outer =$ires*> #"ic" eventuall( lea% people to see+ out

an% %iscoverHan% t"en to creativel( translate into practiceHt"at genuinel( %ivine gui%ance #"ic" moves t"em to#ar% t"e perception an% eventual reali,ation o$ a #"oll( %i$$erent +in% o$ or%er.0: Seen $rom t"at perspective* t"is entire c"apter 533 t"us turns out to be a +in% o$ epitome o$ t"e entire FuthtHor rat"er* t"e %ecisive point at #"ic" eac" responsible rea%er is openl( c"allenge% to begin to translate t"at #or+s central practical spiritual teac"ings* so care$ull( summari,e% "ere* into t"e +in% o$ e$$ectivel( an% appropriatel( reali,e% practice t"at is itsel$* in Ibn Arabs perspective* t"e constantl( repeate% =en% o$ time.> For eac" instant o$ inspire% a#areness o$ t"at true spiritual gui%ance ta+es place Duite literall( =be(on% Eeart"l(F time> an% simultaneousl( returns to t"at transBtemporal realm as t"e lasting spiritual $ruitsHin t"e central 1uranic s(mbolismH o$ our puri$ie% intention an% all t"e rig"tl( gui%e% actions $lo#ing $rom t"at enlig"tene% a#areness an% %iscernment.

See t"e $uller %evelopment o$ t"is t"eme* in terms o$ Ibn Arabs $avore% esc"atological s(mbolism* t"roug"out )"apter Five belo#.

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Intro%ucing the Hel&ers: !"e +e( enigmatic $igures o$ t"e Ma"%s ='elpers> or =Ministers> in Ibn Arabs account are not actuall( a part o$ t"e stan%ar% "a%it" accounts o$ t"e Ma"%. So $ollo#ing t"e opening long Duotation o$ t"ose tra%itional accounts* punctuate% b( Ibn Arabs signi$icantl( repeate% insistence t"at t"is m(sterious personage $ollo#s t"e realit( o$ Mu"amma% in ever( respect* t"ese $igures su%%enl( appear out o$ no#"ere* #it" t"e $ollo#ing %etaile% %escription o$ t"eir $unctions an% even t"eir native language&0:3 'e #ill "ave %ivine men up"ol%ing "is call Eto t"e true 4eligionF an% ai%ing "im in "is victor(N t"e( are t"e 'elpers. !"e( #ill bear t"e bur%ens o$ E"isF government an% "elp "im to carr( out all t"e %etails o$ #"at 2o% "as impose% on "im.... 2o% #ill appoint as "is 'elpers a group Eo$ peopleF #"om 'e "as +ept "i%%en $or "im in t"e secret recesses o$ 'is 9nseen Espiritual #orl%F. !"e brie$ selections given in t"is )"apter are greatl( abri%ge% $rom m( longer* $ull( annotate% version in t"e ant"olog( volume The Meccan $e%elations Esection on =!"e @n% o$ !ime>F.
0:3

2o% "as acDuainte% Et"ese 'elpersF* t"roug" unveiling an% imme%iate #itnessing* #it" t"e realities an% t"e contents o$ 2o%s )omman% concerning 'is servants. So t"e Ma"% ma+es "is %ecisions an% Ju%gments on t"e basis o$ consultation #it" t"em* since t"e( are t"e true Ino#ers #"o reall( +no# #"at is !"ere.... Among t"e secrets o$ t"e +no#le%ge o$ t"e Ma"%s 'elpers #"om 2o% "as appointe% as ministers $or "im is 'is sa(ing& The %ictorious support of the people of faith is obli'atory for 9s E50&7<F* $or t"e( $ollo# in t"e $ootsteps o$ t"ose among t"e )ompanions Eo$ t"e /rop"etF #"o sincerel( $ul$ille% #"at t"e( "a% ple%ge% to 2o%. !"ese 'elpers are $rom t"e nonBArab peoplesN0:< none o$ t"em is Arab* alt"oug" t"e( spea+ onl( Arabic.... So "is 'elpers are t"e gui%es Eal hudtF* #"ile "e is t"e rig"tl(B gui%e% one Eal mahdF. An% t"is is t"e eAtent

A-am& t"e same term coul% also re$er more particularl( to =t"e /ersians.>

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o$ #"at t"e Ma"% attains o$ t"e +no#le%ge o$ 2o%* #it" t"e ai% o$ "is 'elpers. !"en Ibn Arab goes on to %escribe t"e core spiritual Dualities* accomplis"ments an% $orms o$ inspire% +no#ing associate% #it" t"is particular spiritual stage* connecting "is "esitant numbering o$ t"ose %istinctive spiritual virtues #it" t"e purpose$ull( vague number o$ t"e 'elpers* in an apparent allusion to t"e m(sterious 1uranic account o$ t"e %ispute% number o$ Sleepers an% t"e (ears o$ t"eir sleep* in t"e narrative o$ t"e correspon%ing Sura o$ t"e )ave E06&22* 2 B23F&0:6 ....-o# I do +no# #"at Espiritual DualitiesF are nee%e% b( t"e Ma"%s 'elper. So i$ t"ere is onl( one 'elper* t"en ever(t"ing "e nee%s is unite% in t"at one personN an% i$ t"e( are more t"an one* t"en t"ere are not more t"an nine o$ t"em.... An% t"e totalit( o$ #"at "e nee%s to "ave per$orme% As originall( note% publicl( b( M. )"o%+ie#ic,* in "is seminal The Seal of the Saints* eac" o$ t"e c"apters 2<0B565 in t"e long Fasl al ManAil E=Section on t"e Spiritual Wa(stations>F in t"e Futht correspon%s consecutivel(H counting $rom t"e en% o$ t"e 1uranHin mani$ol% #a(s to a speci$ic Sura o$ t"e 1uran Ein t"is case o$ c"apter 533* to Srat al :ahf* 06F.
0:6

$or "im b( "is 'elpers are nine t"ingsN t"ere is not a tent"* nor can t"e( be an( $e#er. The S&iritual Qualities of the I*a*: Ibn Arab t"en brie$l( enumerates t"e nine %istinctive spiritual c"aracteristics o$ t"ese 'elpers E%escribe% in %etail in t"e $ollo#ing t#o sections belo#F* an% again insists t"at all nine o$ t"ese Dualities are reDuire% b( t"ese gui%ing $igures* no matter #"at t"eir eAact number ma( be. 'o#ever* t"ese gui%ing 'elpers t"emselves Eli+e t"eir Ma"%F are not even mentione% again in t"e rest o$ t"is c"apter* #"ere t"ese %i$$erent spiritual attributes are instea% attribute% %irectl( to t"e =Imam*> =Imam o$ t"e Age*> =4ig"tl(Bgui%e% Imam*> an% so onHor else more generall( to t"e accomplis"e% spiritual Ino#ers an% Frien%s o$ 2o%. /er"aps especiall( important "ere is "is insistence* at t"e ver( en% o$ t"is long %iscussion* t"at t"ese particular spiritual Dualities an% abilities normall( can onl( become mani$est* at least in t"eir completel( a%eDuate $orm* in various %i$$erent in%ivi%uals& in ot"er #or%s* t"at t"e $ull reali,ation an% eart"l( mani$estation o$ t"ese eDuall( essential spiritual Dualities is per"aps necessaril( collective or co operati%e b( its ver( nature&

067

-o# t"ese nine t"ings are not combine% all toget"er $or an( Imam among t"e lea%ers o$ 4eligion an% t"e viceBregents o$ 2o% an% 'is /rop"et until t"e Da( o$ t"e 4ising* eAcept $or t"is 4ig"tl(Bgui%e% Imam....

saints* #"atever t"e religious tra%ition an% sacre% "istor( in Duestion. ?ut be$ore #e begin to eAplore Ibn Arabs %escription o$ eac" o$ t"ose %istinctive spiritual Dualities* let us stop an% notice somet"ing muc" more important& #"at "e "as* rat"er surreptitiousl(* actuall( arrange% $or "is attentive rea%ers at t"is point. For "is approac" to t"ese Dualities is neit"er a personal interpretation o$ Islamic scriptural Eor ot"er Su$iF sourcesN nor is it a personal teac"ing about t"ese particular Dualities in t"emselves. W"at "e "as in $act %one $or eac" rea%er in t"is section is to set up a ver( compleA* peculiarl( interactive Ein%ee% positivel( probingF mirror $or t"e actual state o$ t"eir o#n spiritual li$e an% eAperiencesHinclu%ing all t"e %i$$erent planes an% sources an% %ecisive veri$ications o$ t"ose eAperiencesHprecisel( inso$ar as eac" one o$ t"ese nine essential Dualities "as alrea%( been partiall( actuali,e%* intimate%* or at least $ores"a%o#e% in t"eir o#n uniDuel( in%ivi%ual eAperience* or in t"e lives o$ persons t"e( ma( "ave personall( encountere%. As #e "ave seen in t"e prece%ing )"apters* t"is sort o$ po#er$ull( probing mirroring ta+es place t"roug"out t"e Futht* but rarel( %o #e $in% suc" $arBreac"ing*

III. Discernment an% Spiritual 4eceptivit(

It Duic+l( becomes clear t"at t"e nine %istinctive spiritual Dualities o$ t"ese 'elpers Eor rat"er o$ =t"e Imam>F %iscusse% in %etail in t"is central section o$ c"apter 533
0::

all "ave to %o

eit"er #it" EaF t"e proper reception an% compre"ension o$ %ivine gui%ance Et"e $irst t"ree DualitiesFN or else EbF #it" t"e $urt"er translation o$ t"at gui%ance into e$$ective action an% responsible spiritual communication an% gui%ance o$ ot"ers Et"e last siAF. !"us* $ar $rom being uniDue to a single $uture Ma"% an% "is putative a%visors* all nine o$ t"ose spiritual Dualities are clearl( illustrate%* at t"e ver( least* in #"at eac" rea%er #ill alrea%( +no# o$ t"e lives an% teac"ings o$ man( o$ t"e prop"ets an%

III E?eirut e%itionF* 550.57B556.2N see also t"e more complete translations an% commentar( inclu%e% in The Meccan $e%elations ant"olog(.

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spirituall( essential issues so openl( at sta+e an% so care$ull( an% sometimes passionatel( %escribe% as in t"is c"apter 533. Since an( %etaile% %iscussion o$ Ibn Arabs o$ten tig"tl( con%ense% $ormulae "ere coul% easil( become a boo+ o$ its o#n* "ere I "ave simpl( translate% Ealong #it" necessar( eAplanationsF t"e essential parts o$ t"ese p"enomenological accounts* leaving it to eac" rea%er* as Ibn Arab surel( inten%e%* to provi%e t"eir o#n in%ispensable concrete eAempli$ications o$ eac" o$ t"ese spiritual Dualities. !"ese s"ort selections are stri+ing illustrations o$ Ibn Arabs t(pical r"etorical met"o%s $or suggesting* "ig"lig"ting an% gra%uall( a#a+ening t"e correspon%ing sorts o$ spiritual a#areness. In eac" case* "e $irst presents "is rea%ers #it" a scriptural p"rase or allusion t"at seems to appl( onl( to t"e great prop"ets* saints an% some $arBo$$ $uture paragons o$ eac" %istinctive spiritual abilit(. ?ut t"at seemingl( $amiliar verse or "a%it" is eventuall( $ollo#e%* in eac" instance* b( a +in% o$ uneApecte% metap"(sical punc"Bline #"ic" su%%enl( $orces "is rea%ers to reconsi%er an% re$lect muc" more %eepl( on all t"e previousl( "i%%en Eor as (et unconceive%F #a(s in #"ic" t"at

particular scriptural allusion or spiritual reali,ation mig"t actuall( appl( to t"emselves an% to t"eir o#n circumstances. +enetrating S&iritual 2ision": As $or penetrating spiritual vision* t"at is so t"at "is pra(ing200 to 2o% ma( be (ith 2clear3 inner %ision E02&006F concerning #"at "e reDuests in "is pra(er* not o$ 'im to #"om t"e pra(er is a%%resse%. So "e regar%s t"e inner essence o$ eac" E%ivine 4ealit( or -ameF to W"om "e is pra(ing200an% sees #"at is 8r =calling> or =reDuesting>& t"e Arabic root dB (* translate% "ere b( $orms o$ =pra(*> re$ers not to t"e obligator(* %ail( ritual %ivine service EsaltF* but to an in%ivi%uals personal pra(ers to 2o%* o$tenHas is clearl( t"e case "ereH#it" t"e a%%e% sense o$ a speci$ic petitionar( call or reDuest $or some particular %ivine action or response. !"e subJect remains unspeci$ie% "ere* as in t"e original Arabic* since t"e spiritual con%ition %escribe% "ere ultimatel( turns out to appl( not onl( to t"e Ma"% or "is 'elpers* but potentiall( to eac" person participating in t"is spiritual state* as Ibn Arab states more eAplicitl( later in t"ese %iscussions. Ibn Arabs eApression "ere apparentl( re$ers to "is c"aracteristic un%erstan%ing t"at eac" in%ivi%uals inner strivings or petitions to 2o% Ei.e.* =pra(er> in t"e broa%est possible sense* #"et"er or not consciousl( an% appropriatel( $ormulate%F necessaril( are %irecte% to#ar% one or anot"er
200 200

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possible $or E'imF to %o in response to "is pra(erN t"en "e pra(s to 'im $or t"at* even i$ it be b( #a( o$ special plea%ing.202 As $or t"ose t"ings #"ere "e sees t"at E2o%F #ill not E$avorabl(F respon% to "is pra(er* t"en "e pra(s to 'im* #it"out an( special plea%ing* to carr( out t"e %ivine Argument Ehu--aF in t"is special case*205 since t"e Ma"% is 2o%s Argument $or t"e people o$ "is time* an% t"at Ei.e.* "is special $unction as %ivine hu--aF is speci$ic aspects o$ t"e overall %ivine 4ealit(* eApresse% in 1uranic terms b( t"e man( %ivine -ames E)*alted* :in'* All Dompassionate* etc.F* t"at variousl( constitute t"e %eeper ontological =lor%s> o$ t"at in%ivi%ual. ilhh* a term t"at implies not onl( urgenc( an% insistence* but also a sort o$ speci$ic* %etermine% plea%ing* close to an open %eman%. Ibn Arab goes on to eAplain t"at t"is sort o$ attitu%eHevi%entl( inappropriate in our or%inar( relations"ip #it" 2o%His apparentl( permitte% to t"e Ma"% as part o$ t"e %ivine /roo$ Ehu--aF o$ "is special* DuasiBprop"etic $unction E$ollo#ing noteF. I.e.* to reali,e t"is ot"er#ise impossible reDuest as one o$ t"e uniDue miracles Emu-iAtF per$orme% b( t"e prop"etic messengers t"at constitute part o$ t"e %ecisive %ivine Argument or /roo$ Ehu--aF o$ t"eir special mission.
205 202

part o$ t"e ran+ o$ t"e prop"ets an% participates in t"at ran+. 2o% sai%& KSay# 5This is my path#L I pray to God (ith in(ard %ision0 I and (hoe%er follo(s me.> E02&006F. E2o%F reporte% t"at Eto usF t"roug" 'is /rop"et* an% t"e Ma"% is among t"ose #"o $ollo# "im* because t"e /rop"et %oes not err in "is pra(ing to 2o%* nor %oes t"e person #"o Etrul(F $ollo#s "im*207 since "e $ollo#s t"e trace o$ Et"e /rop"etsF $ootsteps. An% t"at is #"at appears in t"e E"a%it"F report %escribing t"e Ma"%* t"at t"e prop"et sai%& ='e $ollo#s in t"e trace o$ m( $ootsteps* an% "e %oes not

In $act* Ibn Arab is apparentl( allu%ing "ere more broa%l( to "is un%erstan%ing o$ "is o#n status as t"e preeminent =$ollo#er o$ Mu"amma%> Esee )"o%+ie#ic,* SealFHan% b( eAtension* to t"e similar position o$ all t"e E$ull( accomplis"e%F =Mu"amma%an saints*> #"ic" "e brings out more eAplicitl( at t"e en% o$ t"is passage an% in t"e rest o$ "is %iscussion "ere in c"apter 533. For t"e %eeper groun%s o$ t"is special status o$ t"e Frien%s in relation to t"e universal spiritual ="eritage o$ Mu"amma%> E#"ic" ultimatel( encompasses t"e metap"(sical realities o$ all t"e ot"er prop"ets an% messengersF* see t"e eAten%e% re$erences in )"o%+ie#ic,* Seal* c"apters IVBV.

207

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err.>20

!"is is t"e Einner state o$F immunit(

ot"er mani$estations o$ t"at same penetrating vision #"ic" are clearl( inseparable $rom $ar more $amiliar levels o$ ever(ones spiritual insig"t an% a#areness*20< $or #"ic" man( rea%ers can suppl( t"eir o#n %ramatic personal eAamples* $rom spiritual %reams an% %ecisive intuitions to all t"e mani$estations o$ #"at "e else#"ere %escribes E)"apter Five belo#F as t"e everB %eepening recognition o$ all o$ eAistence as a m(sterious %ivine =s"a%o#B/la(>& ;i+e#ise Eas a result o$ t"is spiritual insig"tF t"e( perceive t"e people o$ t"e 9nseen*206 even #"en Ibn Arab goes on "ere to illustrate t"is particular abilit( #it" a stor( about Ibn AbbQs an% Ais"a* #"o bot" sa# a stranger conversing #it" t"e /rop"et an% subseDuentl( learne% t"at t"e( "a% actuall( seen t"e angel 2abrielHt"e +in% o$ partial spiritual perception Ein #"ic" people see t"e %ivine mani$estation or veil* but %o not (et un%erstan% its actual realit( or meaningF t"at is eDuall( illustrate% in a number o$ ot"er "a%it"* inclu%ing t"e $amous "a%it" o$ 2abriel translate% an% %iscusse% in )"apter !"ree above. $i-l al 'hayb& t"is tec"nical Su$i eApression re$ers to Frien%s o$ "ig" spiritual ran+ Eespeciall( t"e abdlF or ot"er spiritual beings Eangels* etc.F #"o ma( receive a %ivine mission to become invisible or ta+e on a "uman $orm in anot"er place. As an illustration o$ t"is p"enomenon* see Ibn Arabs o#n $irst"an% account E$rom t"is same c"apter 533F o$ t#o personal eAperiences #it" suc" =m(sterious strangers*> inclu%ing an
206 20<

$rom error in pra(ing to 2o%* an% it is attaine% b( man( o$ t"e Friends Eof GodF* or in%ee% b( all o$ t"em.203 Among t"e attributes o$ t"is penetrating vision are t"at t"e person possessing it sees t"e luminous an% $ier( spirits Ei.e.* t"e angels an% t"e JinnF #it"out t"ose spirits t"emselves #anting to appear or ta+e on a $orm E$or t"at personF. ?ut i$ t"at spiritual Dualit( mig"t at $irst seem impossibl( %i$$icult an% remote* Ibn Arab goes on to %escribe !"is "a%it" #as Duote% in $ull among t"e man( tra%itions concerning t"e c"aracteristics o$ t"e Ma"% cite% at t"e beginning o$ c"apter 533 Enot translate% "ereF* an% Ibn Arab repeats t"is p"rase #"enever t"e Duestion o$ isma Esee $ollo#ing noteF arises in t"e $ollo#ing sections. See t"e eAcellent* more complete %iscussion o$ Ibn Arabs %istinctive un%erstan%ing o$ t"is inner spiritual state o$ ismaH#"ic" is $ar more pro$oun% an% universal* in its metap"(sical an% spiritual %imensions* t"an t"e more $amiliar treatments o$ t"is subJect in +alam t"eolog( E#"ere it is primaril( limite% to %iscussion o$ t"e special eAalte% spiritual station o$ t"e prop"ets an% ImamsFHin 'a+m* Mu-am* pp. 603B600.
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t"e( #ant to be veile% an% not to appear to Eor%inar( "umanF vision. An% it is also Ec"aracteristicF o$ t"is penetrating vision t"at i$ t"e spiritual realities EmanF ta+e on bo%il( $orm* t"en t"e( recogni,e Et"e un%erl(ing realitiesF in t"ose ver( $orms* an% t"e( +no# #it"out an( "esitation #"ic" spiritual meaning it is t"at became embo%ie% Ein t"at particular $ormF.
20:

1n%erstan%ing the %ivine )%%ress $hen it is Delivere%" & !"e neAt %istinctive $orm o$ spiritual receptivit( Ibn Arab mentions begins #it" a #ellB+no#n verse o$ t"e 1uran #"ic" #as normall( un%erstoo%Hat least b( certain ?ut in t"eologians200Hto spea+ o$ t"e "ig"est an% rarest $orms o$ t"eop"an(* reserve% $or eac" o$ t"e great prop"ets. ra%ical contrast to t"at vie#* "e Duic+l( ma+es clear "ere t"at "is central concern is t"ose personal veilsHan% correspon%ing unveilings an% $orms o$ gui%ing spiritual intuition* perception* unerring abilit( o$ t"e /rop"et to perceive t"e spiritual realities EmanF un%erl(ing suc" common spiritual p"enomena. ESee t"e translations $rom t"at c"apter b( W. )"ittic+ in The Meccan $e%elations.F !"e earlier t"eological Eilm al !almF issue "ereH #"ic" Ibn Arab bol%l( ignores Ein +eeping #it" t"e more obvious sense o$ t"e verseFHturns on man( later Muslim t"eologians reservation o$ t"e 1uranic term (ahy Ein all its grammatical $ormsF $or t"e scriptural an% ot"er revelations speciall( reserve% $or t"e prop"etic messengers EraslF. EFor t"ose accepting suc" t"eological restrictions* it #as customar( to use t"e broa%er term ilhm to re$er to ot"er* more #i%el( accessible $orms o$ spiritual =inspiration.>F !"roug"out t"e translations "ere* "o#ever* t"e generic @nglis" term =inspiration> Ean% relate% $ormsF is use% to re$er to (ahy* in +eeping #it" Ibn Arabs o#n intentionall( inclusive approac" at t"is point.
200

unname% Iranian Su$i master* #"ic" is summari,e% at t"e en% o$ t"is )"apter Esection V belo#F. Ibn Arab $reDuentl( interprets in t"is lig"t t"e man( s(mbols mentione% in t"e visions o$ t"e /rop"et Ee.g.* %uring "is Mir-* as eAplaine% in c"apter 53< KIII* 570B5 7LN see t"e translation an% %etaile% stu%( o$ t"is +e( c"apter inclu%e% in The Meccan $e%elations ant"olog(. 8ne o$ "is $avorite illustrations o$ t"e p"enomena re$erre% to "ere is t"e /rop"ets imme%iate recognition o$ t"e mil+ o$$ere% "im b( an angel in a vision Eaccor%ing to a $amous "a%it"F as a s(mbol o$ spiritual +no#le%ge. )"apter 500 o$ t"e Futht EIII* 70B77F is entirel( %evote% to t"ese p"enomena o$ =mani$estations> or =proJections>Hbot" b( Su$i saints an% b( angels* etc.Hin various sensible an% imaginal $orms. Ibn Arab gives t"ere a number o$ $ascinating anec%otes concerning suc" inci%ents* anal(,es t"eir metap"(sical un%erpinnings Ein t"e /resence o$ t"e %ivine Imagination* !hiylF an% %iscusses t"e special
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06:

an% inspirationH#"ic" are $ar more intimate an% $amiliar to eac" o$ us t"an #e mig"t at $irst #ant to a%mit& -o# as $or un%erstan%ing t"e %ivine a%%ress #"en it is %elivere%* 200 t"is is Esummari,e%F in Ibn Arabs tec"nical vocabular( $or %escribing t"e man( $acets o$ %ivine communication an% its "uman reception* #"ic" combines a pro$oun% concern $or t"e subtleties o$ 1uranic eApression #it" close attention to t"e %iverse p"enomena o$ spiritual eAperience an% t"eir compleA metap"(sical $oun%ations* is so eAtraor%inaril( ric" t"at an( @nglis" eDuivalents o$ t"e +e( terms can onl( be ver( approAimate. 'ere t"e %ivine =a%%ress> Eal !hitb al ilhF or =%iscourse> is t"e %ivine =Speec"> E!almN or hadth* =-e#B Spea+ing>F speci$icall( as it is %irecte% to#ar% an% receive% b( a particular person. Its =personal %eliver(> or transmission E il"& literall( =proJection>F into t"e "eart Eor "earing or an( ot"er spiritual sensesF o$ t"e person t"us a%%resse% ma( ta+e an( o$ t"e $orms %escribe% belo#Hsince ultimatel( E$or Ibn Arab* but rel(ing on man( passages o$ t"e 1uranF all ?eing is not"ing but %ivine =Speec"*> an insig"t t"at "e bol%l( ampli$ies in t"e imme%iatel( $ollo#ing point. For an eAcellent presentation o$ t"ese an% relate% tec"nical terms in t"eir broa%er conteAt in t"e S"a(+"s #ritings Eas #ell as a "elp$ul remin%er o$ t"e compleAities o$ t"eir actual 1uranic usageF* see 'a+m* Mu-am* pp. 700B70 Eal :hitb al IlhF an% 0062B00:0 Eal Hahy al IlhF* toget"er #it" t"e care$ul attention to suc" recurrent tec"nical vocabular( in W. )"ittic+s recent volumes o$ translations $rom t"e Futht.
200

'is sa(ing& And it (as not for any ordinary man 2bashar3 that God should spea! to him e*cept throu'h inspiration or from behind a %eil or +e sends a messen'er E72& 0F. So as $or t"e %ivine a%%ress t"roug"

inspiration*202 t"at is #"at 'e %elivers to t"eir hearts as somet"ing ne#l( reporte% Eto t"emF*205 so t"at t"roug" t"is t"e( gain Hahy* again. As Just note%* Ibn Arab "imsel$ un%erstan%s an% emplo(s t"is +e( eApression Ean% relate% $orms o$ t"e same rootF to conve( an eAtremel( #i%e range o$ meanings* #"ic"Has s"o#n b( S. alB'a+m EMu-am* pp. 0062B 00:0FHclosel( re$lect t"e broa%er %imensions an% subtleties o$ t"e original 1uranic usage. In particular* rea%ers $amiliar #it" t"e usual %iscussions o$ (ahy Eas t"e uniDuel( prop"etic $orm o$ =revelation>F in Islamic t"eological an% p"ilosop"ical literature Eas #ell as in more apologeticall( oriente% Su$i teAtsF s"oul% ta+e care$ul note o$ t"e ver( %i$$erent parameters an% intentions o$ Ibn Arabs compleA usage o$ t"is +e( epistemological term "ere an% else#"ere in "is #ritings. !"e critical problem o$ t"e relation o$ t"e (ahy o$ eac" prop"et to t"at o$ t"ose Frien%s o$ 2o% an% spiritual Ino#ers #"o are "is true =in"eritors> is clari$ie% in )"apter 07 E8n =t"e Secrets o$ t"e /rop"ets among t"e Frien%s...>F* 8.G. II* 5 <B532 E?eirut e%. I* 07:B0 2F. al -ihat al hadth& "ere t"e emp"asis implie% b( t"is term is on bot" t"e ErelativeF novelt( o$ in$ormation conve(e% an% t"e $act t"at it is perceive% as a message coming $rom
205 202

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+no#le%ge o$ some particular matterHi.e.* o$ #"at is containe% in t"at ne# Einspire%F report. ?ut i$ it %oes not "appen in t"at #a( Eas somet"ing ne#l( receive% $rom outsi%e onesel$F* t"en it is not a E%ivineF inspiration or a%%ress. For instance* some people Ema(F $in% in t"eir "earts t"e +no#le%ge o$ somet"ing o$ outsi%e t"e person to #"om it is %elivere%Hnot so muc" on t"e usual meaning o$ verbal =spea+ing*> since t"is +in% o$ inspiration is perceive% b( t"e "eart an% not b( t"e p"(sical sense o$ "earing Eagain* see "is %etaile% eAplanations in )"apter 07* 8.G. II* 5 <B530F. 'ere an% in t"e ot"er eAamples %escribe% in t"is section* Ibn Arab #ants to emp"asi,e t"e speci$ic +in% o$ %ivine =a%%ress> or inspiration in #"ic" t"ere is a conscious a#areness o$ t"is particular message as somet"ing clearl( receive% or =proJecte%> into t"e persons a#areness $rom a "ig"er* %ivine Source* an% not as t"e pro%uct or eApression o$ "is personal t"in+ing EnaAarF or previousl( acDuire% +no#le%ge. !"is $un%amental aspect o$ genuine inspiration is also broug"t out in t"e continuation o$ t"e 1uranic verse opening t"is section& And li!e(ise He inspired in you a spirit from &ur Dommand, 6ou did not !no( (hat (as the 8oo! nor the Faith,,,.E72& 2F. !"e %ecisive importance o$ t"e 'eart E"alb& see 'a+m* Mu-am* pp. :03B:20F as t"e instrument o$ t"is %irect inspiration E$ollo#ing t"e 1uranic usage o$ (ayhF* an% t"us o$ its imme%iate spiritual appre"ension #it"out an( sensible =veil*> becomes clearer onl( in contrast to Ibn Arabs imme%iatel( $ollo#ing %iscussion o$ t"e au%itor( an% ot"er =veile%> $orms o$ t"e %ivine Speec" a%%resse% to particular in%ivi%uals.

t"e necessar( $orms o$ +no#le%ge among people in general.207 !"at is genuine +no#le%ge* but it is not obtaine% $rom a Eparticular %ivineF a%%ress* an% our %iscussion is onl( concerne% #it" t"at $orm o$ %ivine a%%ress #"ic" is calle% =inspiration.> K...L20 An% as $or 'is sa(ing or from behind a %eil* t"at is a %ivine a%%ress %elivere% to t"e !"e =necessar( sciences> or $orms o$ +no#le%ge Eulm darriyyaF* use% "ere in t"e accepte% sense o$ t"at term in Islamic p"ilosop"( an% t"eolog(* are t"e abstract universal premises Eprior to senseBperceptionF o$ all t"oug"t Einclu%ing logic* mat"ematics* etc.F* #"ic" t"ere$ore un%erlie all communication an% or%inar(* nonBreveale% +no#le%ge. !"ese premises are innatel( s"are% b( all "uman beings an% cannot be %oubte% or Duestione%* alt"oug" because o$ t"eir universalit( t"e( are not al#a(s Eor even usuall(F consciousl( $ormulate%. For Ibn Arabs o#n %istinctive conception o$ t"e necessar( $orms o$ +no#le%ge* in t"e broa%er conteAt o$ "is spiritual epistemolog(* see c"apter 0: E8.G. e%. III* <6B6<F. 'ere Ibn Arab goes on to reiterate t"at alt"oug" our a#areness o$ various $orms o$ +no#le%ge #it"in ourselves ma( o$ten stri+e us as a ne# %iscover(* t"is $amiliar eAperience %oes not or%inaril( s"are t"e ot"er essential c"aracteristics o$ t"is particular $orm o$ di%ine inspirationHi.e.* it is not perceive% b( t"e "eart as a %ivine Speec" $res"l( =%elivere%> to us $rom a "ig"er source outsi%e ourselves.
20 207

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EpersonsF hearin' an% not to t"e "eart* so t"at t"e person to #"om it is %elivere% perceives it an% t"en un%erstan%s $rom t"at #"at #as inten%e% b( t"e 8ne W"o cause% "im to "ear it. Sometimes t"at "appens t"roug" t"e $orms o$ t"eop"an(* in #"ic" case t"at EparticularF %ivine $orm a%%resses t"e person* an% t"at $orm itsel$ is t"e veil. !"en Et"e person "aving t"is con%ition o$ spiritual insig"tF un%erstan%s $rom t"at %ivine a%%ress t"e +no#le%ge o$ #"at it in%icates* an% "e +no#s t"at Et"is t"eop"anic $ormF is a veil an% t"at t"e Spea+er Ei.e.* 2o%F is be"in% t"at veil. Get again t"is is $ollo#e% b( t"e su%%en punc"Bline* t"e sort o$ metap"(sical $ormula %esigne% to leave eac" rea%er re$lecting* recalling* an% reBeAamining so man( %imensions o$ even our most mun%ane eAperience o$ t"e #orl% an% its in$inite Signs& 8$ course not ever(one #"o perceives a $orm o$ t"e %ivine t"eop"an( reali,es t"at t"at $orm is 2o%. For t"e person possessing t"is state

Eo$ spiritual insig"tF is onl( %istinguis"e% $rom ot"er people b( t"e $act t"at "e recogni,es t"at t"at $orm* alt"oug" it is a =veil*> is itsel$ precisel( t"e !rul( 4eals t"eop"an( $or "im.203 An% as $or 'is sa(ing or +e sends a messen'er* t"at is Et"e %ivine a%%ressF 'e sen%s %o#n #it" an angel or t"at is broug"t to us b( t"e mortal "uman messenger #"en eit"er sort o$ messenger conve(s God<s Spea!in' in t"is particular #a( Ei.e.* perceive% as an in%ivi%ual a%%ress coming $rom 2o%F....20< ?ut i$ eit"er sort o$ messenger Esimpl(F ayn ta-alli al +a""& i.e.* t"e t"eop"an( or Sel$B mani$estation o$ t"e ultimate %ivine 4ealit(* t"e absolutel( 4eal Eal +a""F. As #e "ave alrea%( seen in t"e prece%ing )"apters* t"is ambiguous status o$ all p"enomena* #"ic" can be eit"er =veils> or =t"eop"anies> %epen%ing on t"e inner perceptivit( o$ t"e person eAperiencing t"em* is one o$ t"e central t"emes o$ all o$ Ibn Arabs #riting. It is $reDuentl( eApresse%* $or eAample* in "is t(pical ontological Ean% et(mologicalF un%erstan%ing o$ !ufr* !afara* etc.Husuall( mistranslate% as =unbelie$>Has =covering up> or =veiling> t"e in$inite Signs o$ 2o%s /resence. For $urt"er re$erences* see 'a+m* Mu-am* pp. 23 B23: Et"eop"an(* etc.F an% 505B506 Eveil* etc.F.
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conve(s or gives eApression to +no#le%ge t"at "e $oun% Ealrea%(F in "is soul Ean% not as a %istinct message given "im b( 2o%F* t"en t"at is not di%ine Spea+ing. -o# it ma( "appen t"at t"e messenger an% t"e $orm Eo$ t"e messageF occur toget"er* as in t"e ver( act o$ #riting Et"e reveale% ?oo+F. For t"e ?oo+ is a messenger* an% it is also t"e veil over t"e Spea+er Ei.e.* 2o%F* so t"at it causes (ou to un%erstan% #"at It broug"t. ?ut t"at Ei.e.* t"e %ivinel( reveale% nature o$ t"e ?oo+F #oul% not be so i$ t"e messenger #rote on t"e basis o$ "is o#n +no#le%ge& it is onl( t"e case i$ t"e messenger #rote on t"e basis o$ a E%ivineF ne#BSpea+ing EhadthF a%%resse% to !"is =particular*> in%ivi%ual mo%alit( o$ t"e %ivine Speec" E:alm AllhF "ere is illustrate% b( Ibn Arab #it" t"e citation o$ t"ree 1uranic verses E:&3* 0:& 2* 2<&6F among t"ose #"ere 2o% is re$erre% to as spea+ing %irectl( an% openl( to particular in%ivi%uals Eespeciall( to Moses* popularl( +no#n as :alm AllhF. Again "e is stressing t"e essential p"enomenological %istinction bet#een t"is +in% o$ speci$ic* in%ivi%ual %ivine =a%%ress> an% t"e more universal mani$estations o$ t"e %ivine Speec".
20<

"im in t"ose ver( #or%s "e #rites %o#n. So #"en it is not li+e t"at t"en it is not E%ivineF ne#BSpea+ing. !"is is t"e general rule.... So all o$ t"is Ei.e.* all t"ree o$ t"ese $orms o$ t"eop"anic perceptionF is part o$ t"e %ivine a%%ress %irecte% to t"e person #"o possesses t"is EspiritualF station.206 0no$ing Ho$ to Translate fro* !o%": In contrast* t"e t"ir% Dualit( o$ spiritual receptivit( an% proper responsiveness EadabF intro%uce% "ere is unambiguousl( %escribe% in suc" terms t"at ever(one #"o "as ever =create%*> #"atever t"e $orm o$ art or per$ormance in Duestion* #ill It is important to note t"at Ibn Arab clearl( sees all o$ t"ese $orms o$ revelation or inspiration as appl(ing to t"e case o$ t"e /rop"et an% t"e Ma"%s 'elpers* an% b( eAtension to all t"ose inspire% Ino#ers #"o s"are in t"is particular spiritual station Ema"mFHan% t"at "e is not using t"ese %istinctions to Justi$( a particular t"eological ran+ing o$ prop"ets Eor o$ prop"ets an% Frien%sF. Instea%* t"is conclu%ing allusion points t"e %iscerning rea%er to#ar% t"e more essential problem o$ %eveloping ones o#n a#areness an% un%erstan%ing o$ t"at =%ivine a%%ress> Ein all its %imensionsF t"at is %elivere% personall( to eac" o$ us. See again t"e more %etaile% treatment o$ t"ese basic epistemological Duestions in )"apter 07 o$ t"e Futht* 8.G. e%. II* 5 <B532 EV )airo e%. I* 0 0F.
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imme%iatel( recogni,e t"e sort o$ inspiration to #"ic" Ibn Arab is re$erring& As $or t"e +no#le%ge o$ "o# to translate $rom 2o%* t"at belongs to ever( person to #"om 2o% spea+s t"roug" inspiration or t"e inspire% %eliver( Eo$ a particular %ivine a%%ress* il"F* since Ein suc" casesF t"e translator is t"e one #"o creates t"e $orms o$ t"e spo+en or #ritten letters "e brings into eAistence* #"ile t"e spirit o$ t"ose $orms is 2o%s Spea+ing an% not"ing else.20: ?ut i$ someone translates Einto #or% or /er"aps t"e most pertinent illustration in Ibn Arabs o#n #riting o$ t"is sort o$ =translation> E tar-amaF o$ a %ivine inspirationHin t"is case receive% $rom t"e "an% o$ t"e /rop"et Hinto "uman language is "is $amous boo+ Fuss al +i!am. In "is /rologue to t"at #or+* "e eAplicitl( sets $ort" "is claim Eor #is"F to be t"e /rop"ets $ait"$ul =translator> Emutar-imF. It s"oul% be note% t"at t"is muc" more #i%esprea% an% inclusive $orm o$ %ivine inspiration is clearl( %i$$erentiate% "ere $rom t"e %irect angelic %ictation o$ t"e actual #or%s o$ t"e reveale% ?oo+ Eas %escribe% in t"e imme%iatel( prece%ing passageF* #"ic" evi%entl( constitutes one o$ t"e uniDue attributes o$ t"e 1uran. 9ltimatel(* $or Ibn Arab* ever( $orm o$ "uman +no#ing is base% on %ivine inspirations an% in%ivi%ual t"eop"anies* alt"oug" most o$ten t"ose rel(ing on t"eir o#n reasoning an% inDuir( EnaAarF are una#are o$ t"is or simpl( ta+e it $or grante%&
20:

$ormF

$rom

Et"eir Ein t"is

o#n*

nonBinspire%F spiritual

+no#le%ge* t"en t"e( are inevitabl( not a =translator> senseF.... Ibn Arab t"en goes on "ere Eat IV* 555.0B00F to %istinguis" care$ull( bet#een t"is state o$ inspire% vision #"ic" is t(pical o$ t"e perception o$ t"e Frien%s o$ 2o% an% t"e people o$ spiritual unveiling* on t"e one "an%* an% t"e purel( t"eoretical re$erences* b( t"ose religious sc"olars =#"o are learne% in t"e out#ar% $orms Eo$ t"e revelationF*>220 to t"e =language o$ states>Ha term t"e( emplo( in t"eir stan%ar% t"eological interpretations o$ t"e $reDuent 1uranic re$erences to t"e =speec"> o$ #"at #e or%inaril( call inanimate obJects or lo#er creatures. !"e $ormer group* t"ose true Ino#ers #"o %irectl( eAperience t"e living* t"eop"anic nature o$ all beings* are able to see %irectl( $or t"emselves t"at =ever(t"ing ot"er t"an 2o% reall( is alive an% spea+ing* in t"e ver( nature o$ t"ings*> #"ile see* $or eAample* Futht* c"apter 0:* 8.G. e%. III* 60B62. ulam al rusmHa group "e continues to critici,e pointe%l( t"roug"out t"e rest o$ t"is section* an% in%ee% t"roug"out t"e Futht& see man( relate% illustrations %ra#n $rom a number o$ ot"er c"apters o$ Futht in m( earlier stu%( o$ =Ibn Arabs @sotericism...*> pp. 5<B37.
220

particular

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t"e latter group =are veile% b( t"e t"ic+est o$ veils.> !"en t"ere $ollo#s* so t(pical o$ Ibn Arabs met"o% o$ #riting* t"e sort o$ su%%en* peremptor( conclu%ing imperative t"at is reall( a boo+ in itsel$& ,,,Thus there is nothin' in the (orld but Translator0220 if it is translated from di%ine Spea!in', So understand1

r"etorical proce%ure governs Ibn Arabs presentation. At $irst* Just as #it" t"e messianic $igure o$ t"e Ma"%* t"e unprepare% rea%ers imme%iate reaction "ere is t"at Ibn Arab* in %escribing t"is ne# aut"oritative $igure* must be onl( giving t"e i%eali,e% Dualities o$ an almost m(t"ical being* presenting a sort o$ per$ection an% %ivinel( inspire% #is%om t"at eAists onl( in t"e tales o$ t"e prop"ets an% saints* sometime sa$el( a$ter t"eir %eat" or in t"e $arB%istant $uture. ?ut t"en ot"er parts o$ t"is same %escription gra%uall( oblige "is attentive rea%ers to begin re$lecting* at t"e ver( least* on t"e eAtraor%inar( spectrum o$ %egrees o$ approAimation to Ean% correspon%ing %istance $romF eac" o$ t"ese i%eal spiritual Dualities #"ic" actuall( %o eAist in ot"er real people #e %o +no#Han% even per"aps in our o#n eAperience. For it is clear t"at somet"ing li+e t"is inspire% practical #is%om actuall( %oes eAist* i$ onl( $rom t"ose un$orgettable situations* as #e "ave all also eAperience%* #"en suc" inspiration an% %ivine gui%ance* #"ic" #e or%inaril( too+ $or grante%* "as turne% out to be so terribl( an% pain$ull( lac+ing.

IV. Spiritual Discernment an% 4ig"t Action

Wit" regar% to t"e remaining more active* creative Dualities o$ spiritual intelligence nee%e% b( =t"e Imam>Ha term #"ic" Ibn Arab %irectl( i%enti$ies else#"ere in t"e Futht #it" ever( responsible "uman being H* once again t"e same mutar-im& t"oug" t"is p"rase ma( soun% strange in @nglis" Ean% even in t"e original ArabicF* since #e #oul% more naturall( eApect to see t"e #orl% re$erre% to as a translation o$ t"e %ivine Speec"* it %oes eApress in a simple an% memorable $ormula t"e ver( essence o$ Ibn Arabs central insig"t into t"e t"eop"anic* continuall( recreate% nature o$ all ?eing an% t"e transcen%ent* para%oAical unit( o$ t"e =subJect> an% =obJect> o$ t"at W"ole* as it un$ol%s in t"e reali,e% vision o$ t"e =people o$ unveiling*> in t"e 'eart o$ t"e Full( 'uman ?eing. See t"e %i$$erent translate% selections on t"is t"eme* %ra#n $rom ot"er earlier c"apters o$ t"e Futht* inclu%e% in
222 220 222

&rientations# Islamic Thou'ht in a Horld Di%ilisation E;on%on* Arc"et(pe* 2007F* )"apter !#o.

0:

!"en* at t"e ensuing stage o$ reali,ation* Ibn Arabs t"oug"t$ul rea%er necessaril( begins to re$lect on t"e possible source an% con%itions o$ suc" inspiration an% practical #is%om t"at is alrea%( visible in eac" o$ t"ese %omainsHespeciall( #"en an% as #e actuall( %o begin to %iscover in ourselves Ean% simultaneousl( encounter in ot"ersF at least t"e see%s an% memorable eApressions o$ eac" o$ t"ese %istinctive $orms o$ spiritual intelligence. )&&ointing the Ran:s of the Hol%ers of )uthority": !"is is one t"e spiritual Dualities o$ t"e 'elpersPImam #"ic" is most imme%iatel( an% obviousl( comparable to t"e more $amiliar p"enomena o$ our spiritual li$e* in ever( %omain Hbeginning #it" parenting* $amil( li$e* an% all t"e #i%er $orms o$ =management> reDuire% in ever( area o$ our social eAistence H* #"ic" %epen% upon our spiritual %iscernment* especiall( our o$ten ineAplicable intuitive a#areness Eor lac+ t"ereo$F o$ t"e inner states* capacities an% limitations o$ all t"ose #it" #"om #e %ail( interact& As $or appointing t"e ran+s o$ t"e "ol%ers o$ aut"orit(* t"at is t"e +no#le%ge o$ #"at eac" ran+

rig"t$ull( reDuires Ein or%er to assure t"eF +in%s o$ #el$are $or #"ic" it #as create%. !"e person possessing t"is +no#le%ge loo+s at t"e soul o$ t"e person #"om "e #ants to place in a position o$ aut"orit( an% #eig"s t"e appropriateness o$ t"at person $or t"at ran+. I$ "e sees t"at t"ere is t"e rig"t eDuilibrium bet#een t"e person an% t"e post* #it"out an( eAcess or %e$icienc(* t"en "e gives "im t"at aut"orit(N an% i$ t"e person is overB Duali$ie% t"ere is no "arm in t"at. ?ut i$ t"e person is ina%eDuate to t"e position* "e %oes not entrust "im #it" t"at aut"orit(* because "e lac+s t"e +no#le%ge t"at #oul% Duali$( "im $or t"at ran+* so t"at "e #oul% inevitabl( commit inJustice. At t"is point* Ibn Arab su%%enl(Hbut #it" no out#ar% emp"asis or #arningHpoints to t"e one o$ t"e most essential elements an% mani$estations o$ spiritual intelligence& our m(sterious* but absolutel( essential* s"are% spiritual %imensions o$ conscience an% our inner intuitive a#areness o$ #"at is spiritual rig"t an% appropriate be"avior Ean% t"e oppositeF. ;i+e

0:3

so man( ot"er $un%amental %imensions o$ spiritual intelligence* t"is essential "uman capacit( usuall( operates #it"out muc" %irect a#areness* an% onl( becomes partl( conscious in %i$$icult testing situations #"ere t"ere is no apparent eAternal prece%ent an% gui%anceHor* as Ibn Arab pointe%l( "ig"lig"ts "ere* in t"ose constantl( repeate% Ean% usuall( Duite memorableF learning situations #"ere t"e inner absence o$ t"at active spiritual a#areness is so %ramaticall( absent& For t"is Einner ignorance o$ t"e true realit( o$ t"e %ivine revelationF is t"e root o$ all inJustice in t"e "ol%ers o$ aut"orit(* since #e "ol% it to be impossible t"at someone coul% Etrul(F +no# Ea particular %ivine comman%F an% t"en %eviate $rom t"e Ju%gment EreDuire% b(F "is +no#le%ge all at once. !"is is somet"ing t"at is consi%ere% possible b( t"ose learne% in t"e eAternal $orms*225 alt"oug" #e ourselves ulama< al rusum& "ere t"is term Euse% more broa%l( in t"e previous sectionF re$ers speci$icall( to t"e $ormal =+no#le%ge> o$ t"e eAternal traces o$ t"e /rop"etic "eritage t(pical o$ t"e mass o$ legal sc"olars E fu"ahF popularl( +no#n as t"e =learne%> EulamaF. !"e roots o$ Ibn Arabs ra%icall( %i$$ering point o$ vie#H#"ic" at $irst seems to contra%ict "is
225

consi%er t"at t"is =possible> t"ing never actuall( occurs in realit(. %i$$icult Duestion. -o# it is because o$ t"is Einner +no#le%ge o$ peoples souls an% o$ t"e trul( %ivine comman%sF t"at t"e Ma"% =$ills t"e #orl% #it" Justice an% eDuit(*> Just as =it #as $ille% It is in%ee% a

o#n %iscussion "ere o$ t"ose in%ivi%uals #"ose $ormal legal =+no#le%ge> is apparentl( overcome b( t"eir passionsHare eAplaine% more openl( t"roug"out t"e imme%iatel( $ollo#ing passages. Again* see t"e relate% illustrations $rom t"roug"out t"e Futht inclu%e% in =Ibn Arabs @sotericism& !"e /roblem o$ Spiritual Aut"orit(.> It s"oul% be stresse% t"at t"is particular epit"et* $or Ibn Arab* is primaril( use% "ere in an essentiall( %escriptive Ean% not necessaril( peJorativeF sense* since man( o$ t"e $amous spiritual Ino#ers an% Su$isHinclu%ing* $or eAample* t"e pious Ju%ge Ibn Arab %escribes imme%iatel( belo#H#ere also notable representatives o$ t"is same categor( o$ t"e religiousl( learne% ulam. See "is %iscussion o$ t"e complementar( $unctions o$ =t"ose #"o preserve Et"e out#ar% literalF forms o$ t"e %ivine Ju%gment> as eApresse% b( t"e prop"et an% =t"ose #"o preserve Et"e /rop"ets spiritualF states and secrets> in )"apter 07* 8.G. II* 530B532 EV )airo e%.* I* 0 0F* along #it" t"e more %etaile% %iscussions an% re$erences in t"e article E=Ibn Arabs @sotericism...>F Just cite%.

0:<

#it" inJustice an% oppression.>227 8ecause in our %ie( 2true spiritual3 !no(in' necessarily and ine%itably implies action 2in accordance (ith it3N so i$ it %oes not %o so* t"en it is not reall( +no#le%ge* even i$ it appears in t"e Eout#ar%F $orm o$ +no#le%ge.22 !"is is a s"ort Duotation $rom t"e classical "a%it" accounts o$ t"e c"aracteristics o$ t"e Ma"% #"ic" are given in $ull at t"e opening o$ t"is c"apter 533 Enot translate% "ereF. I.e.* Ibn Arab is not speci$icall( pointing to some out#ar%l( re$ormable %e$ect in t"e teac"ing an% transmission o$ t"e revelation in "is time* nor to t"e $rau%ulent pretensions or moral %e$ects o$ particular in%ivi%uals Ealt"oug" t"at latter subJect %oes come up belo#F. 4at"er "e is primaril( allu%ing "ere Ean% even more clearl( in t"e $ollo#ing sectionsF to t"e $un%amentalHan% in our present circumstances* "umanl( inescapableHproblem t"at t"e Just* appropriate application an% interpretation o$ t"e tra%itional sources concerning t"e %ivine comman%s an% t"eir "istorical application b( t"e /rop"et usuall( reDuire a $ar %eeper un%erstan%ing o$ bot" t"eir ultimate conteAts an% intentions an% t"e relevant $actors in eac" particular case t"an can be eApecte% o$ an( but t"e rarest in%ivi%uals* t"ose #"ose ever( action is %ivinel( inspire% an% protecte% $rom error. As "e remar+s more openl( in t"e $ollo#ing sections* t"ose trul( Duali$ie% aut"orities Et"e true (ultF in an( age* #"et"er or not t"e( out#ar%l( rule* are none ot"er t"an t"e %ivinel( gui%e% Frien%s o$ 2o%Hi.e.* t"e a(liy< Ea term %ra#n $rom t"e same Arabic root as t"e #or%s translate% as =aut"orit(> in t"ese passages* an% "aving eAplicit connotations o$ spiritual aut"orit(
22 227

Ibn Arab t"en goes on to %iscuss at some lengt" t"e importance $or t"e Ma"%Has $or an( #ise rulerHto appoint Ju%ges an% aut"orities #"o not onl( "ave t"e rig"t $ormal +no#le%ge o$ t"e appropriate provisions o$ t"e %ivinel( reveale% /at"#a(* but in #"om t"at inner +no#ing also $ull( controls t"eir o#n personal preJu%ices*223 so t"at t"e( #ill al#a(s act accor%ing to t"eir +no#ing* an% #ill notHli+e =t"ose learne% in t"e out#ar% $orms> o$ religionHinstea% t#ist t"eir learning to grati$( t"eir o#n an% ot"ers particular #orl%l( interests.22< Co*&assion in )nger"&

K(ilyaL t"at are not rea%il( conve(e% b( t"e term =saint> in Western languagesF. I.e.* #"at Ibn Arab calls t"eir =passion> Eshah(aF* re$erring to all t"e various #a(s in #"ic" t"eir personal emotions ma( run contrar( to t"eir +no#le%ge o$ t"e legall( correct Ju%gment. !"e person eA"ibiting t"is moral capacit( o$ rational sel$Bcontrol is calle% =Ju%icious> E"ilF* an eApression #"ic" Ibn Arab %erives $rom t"e Arabic root sense o$ bin%ing or "in%ering Eones personal emotions* in t"is caseF* but #"ic" is closel( relate% to our #i%er t"eme o$ spiritual intelligence* in all its %imensions. See t"e more elaborate an% #i%esprea% illustrations o$ t"is point* %ra#n $rom t"roug"out t"e Futht* inclu%e% in =Ibn ArabUs @sotericism& !"e /roblem o$ Spiritual Aut"orit(.>
22< 223

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!"e neAt spiritual Dualit( Ibn Arab mentions is particularl( %istinctive* in t"at it $ocuses on a subtle* but criticall( important practical %imension o$ spiritual intelligence t"at ever( responsible parentHan% i%eall(* all t"ose in an( ot"er positions o$ aut"orit(Hmust unavoi%abl( recogni,e* learn an% practice on repeate% occasions& As $or =compassion in anger*> t"at is onl( in t"e di%inely prescribe% penalties an% punis"ment* since in ever(t"ing else Ei.e.* in merel( "uman Ju%gmentsF t"ere is anger #it"out an( compassion at all.... For i$ a "uman being gets angr( o$ "is o#n accor%* "is anger %oes not contain compassion in an( respect. ?ut i$ one becomes angr( $or 2o%s sa+e* t"en ones anger is 2o%s AngerHan% 2o%s Anger is never $ree $rom being miAe% #it" t"e %ivine )ompassion. ?ecause E2o%sF )ompassion* since it prece%e% E'isF Anger*226 entirel( covers all t"e creatures an% encompasses e%ery thin' E<&0 3F. K...L !"is re$ers to a $amous %ivine sa(ing E=M( )ompassion "as prece%ence over M( Anger>F #"ic" is constantl( cite% b( Ibn Arab.
226

!"ere$ore t"is Ma"% %oes not become angr( eAcept $or 2o%s sa+e* so t"at "is anger %oes not go be(on% E#"at is reDuire% inF up"ol%ing God<s limits22: t"at 'e "as prescribe%N t"is is Just t"e opposite o$ t"e Eor%inar(F person #"o becomes angr( because o$ t"eir o#n %esires or Esomet"ing "appeningF contrar( to t"eir o#n personal aims. An% li+e#ise t"e person #"o becomes angr( Eonl(F $or 2o%s sa+e can onl( be Just an% eDuitable* not t(rannical an% unJust. -o# a sign o$ #"oever Erig"t$ull(F la(s claim to t"is spiritual station is t"at i$ "e becomes angr( $or 2o%s sa+e #"ile acting in Ju%gment an% up"ol%ing t"e E%ivinel( prescribe%F penalt( against t"e person #it" #"om "e is angr(* t"en "is anger %isappears once "e "as hudd Allh* a 1uranic concept #"ic" originall( inclu%es bot" t"e %ivine =statutes> an% comman%mentsH#"ic" can o$ course be un%erstoo% in a more spiritual an% universal as #ell as a more eAoteric an% legalistic senseHan% t"e eart"l( punis"ments an% penalties applie% $or o$$enses against t"em in t"e various later "istorical s(stems o$ Islamic Jurispru%ence.
22:

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$inis"e% $ul$illing Et"at religious %ut(F. E!"is even "appens to t"e eAtent t"atF sometimes "e ma( even go up to t"e Econ%emne%F person an% embrace "im an% be $rien%l( #it" "im* sa(ing to "im =/raise be to 2o% W"o "as puri$ie% (ouT> an% openl( s"o#ing "is "appiness an% pleasure #it" "im. An% sometimes Et"e con%emne% manF also becomes $rien%l( #it" E"is Ju%geF a$ter t"at* $or t"is Einner $ul$illment an% reali,ation o$ t"e %ivine comman%sF is 2o%s Scale Eo$ JusticeF* an% all o$ E2o%sF )ompassion comes bac+ to t"at con%emne% man.250 I.e.* to t"e one #"o "as reali,e% #it"in "imsel$ t"e $un%amental Justice o$ t"e %ivine )omman% an% "as carrie% out t"e process o$ inner repentance an% recourse to 2o%s Merc( t"at "as spirituall( puri$ie% "im an% enable% "im to avoi% t"e $urt"er conseDuences o$ "is o$$ense Ein t"is #orl% or t"e neAtF. Ibn Arab goes on to ma+e clear t"at "is point "ere actuall( applies to t"e inner spiritual situation o$ ever( in%ivi%ual #it" regar% to t"e in$inite range o$ t"e %ivine comman%s or =limits> more generall( un%erstoo% Esee prece%ing noteF* not Just t"ose in$ractions t"at "appen to involve particular criminal actions an% t"e eAternal $orms o$ t"e reveale% /at"#a(. 'e t"ereb( suggests a similar eAtension $rom legal* o$$icial =punis"ments> to a %eeper consi%eration o$ t"e realities an% $unctions relate% to t"e
250

Ibn Arab t"en procee%s to illustrate t"is p"enomenon #it" t"e memorable stor( Eat III* 557.2B6F o$ a personal acDuaintance #"o $reDuente% t"e same masters o$ "a%it" in t"e cit( o$ )euta* a "ig"l( respecte% an% unusuall( mo%est religious Ju%ge #"o #as $amous $or "is rare c"arismatic gi$t Ebra!aF o$ being able to establis" peace among $eu%ing parties or tribesH an abilit( Ibn Arab attributes to "is eAtreme conscientiousness an% concern $or maintaining onl( a %isintereste%* =%ivine point o$ vie#> in "is inner relation to "is legal %uties. !"is lea%s "im to ta+e up several ot"er essential %imensions o$ spiritual intelligence& our m(sterious inner a#areness o$ t"e broa%er %ivine stan%ar%s o$ Ju%gment regar%ing all o$ our actions* especiall( t"eir inner spiritual aspect* an% t"e #a(s t"at a#areness is onl( %iscovere% an% re$ine% in t"e process o$ li$es ongoing* provi%ential an% %ivinel( arrange% =tests.> !"is Enecessar( attention to t"e spiritual sources an% repercussions o$ all our actionsF is also EeApresse%F in 2o%s sa(ing& ...and then He test your records Eo$ (our actionsF E7<&50F. For $irst o$ all 'e tests EpeopleF #it" regar% to muc" larger interrelate% Duestions o$ =in$ringing> spiritual la#s an% o$ t"e puri$(ing conseDuences o$ suc" situations.

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t"e obligations 'e "as impose% on t"em Ki.e.* accor%ing to t"e $irst "al$ o$ t"e same verse& And surely (e test you all until (e !no( those of you (ho ma!e e%ery effort and are perse%erin',,,L. An% i$ t"e( "ave acte% Ein accor%ance #it" t"ose %ivine comman%sF* t"en t"eir actions are teste% as to #"et"er t"e( "ave acte% $or t"e sa+e o$ t"e !rul( 4eal E al +a""F* or instea% $or some ot"er en%. ;i+e#ise it is t"is Einner spiritual Ju%gment t"at is eApresse%F in 2o%s sa(ing& &n the Gay (hen the innermost sel%es are tested E63&:F. For t"e people o$ inner unveiling "ol% t"is EJu%gment o$ eac" souls innermost being* t"e sarraF to be God<s Scale Eo$ Justice& 72&0<* <&2 F. !"ere$ore t"e Ju%ge*250 #"enever "e is al +!im& alt"oug" translate% t"roug"out as =Ju%ge> Ein t"e more $amiliar legal senseF* t"is multiB$acete% termH #"ic" s"ares t"e i%entical root #it" t"e central %ivine -ame =the All Hise> or =Just Jud'e> Eal ha!mFHcan also be un%erstoo% in an eAten%e% Ean% more eAactF sense as an(one #"o see+s to ascertain an% appl( t"e di%ine =Ju%gment> or =comman%ment> Ehu!mF appropriate to a given action or situationHa grave responsibilit( i$ vie#e% $rom t"e broa%er
250

carr(ing out t"e E%ivineF penalties* must not $orget to eAamine "is o#n soul in or%er to guar% against t"e $eelings o$ vengeance an% aggression t"at "appen to souls Ein suc" situationsF. 'ere Ibn Arab continues to eAplain "o# "is $rien%* t"e aboveBmentione% Da%i in )euta* #as al#a(s care$ul to eAamine "is conscience in t"is #a(* even #"en "is momentar( emotions o$ anger or vengeance %i% not %erive %irectl( $rom t"e case actuall( be$ore "im. In $act* "e conclu%es* t"e moral an% spiritual $actors involve% in eac" case are so compleA t"at t"e responsibilit( o$ spiritual Ju%gmentHin t"e ultimate* allB inclusive sense o$ t"at termHcan onl( belong to 2o% or t"ose eAtremel( rare in%ivi%uals %ivinel( appointe% $or t"is role.252 spiritual perspective t"at Ibn Arab gra%uall( un$ol%s "ere an% in t"e $ollo#ing sections. Ibn Arabs conception o$ t"e uniDue Duali$ications o$ t"e accomplis"e% Frien%s o$ 2o% Ea(liy<F in t"is regar% is %evelope% in greater %etail in t"e $ollo#ing sections. ?ut at t"e ver( en% o$ c"apter 533 Ein a remar+ Duote% in section V belo#F "e places severe restrictions on t"e situations in #"ic" t"e( s"oul% even attempt to argue #it" ot"ers on t"e basis o$ t"eir reveale% insig"tsHi.e.* onl( #"en t"e( actuall( receive a %ivine order to %o so.
252

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'ere again Ibn Arab begins #it" apparentl( %istant* impossibl( elevate% eAamples* suc" as t"e /rop"et* but %iscusses t"e larger spiritual principles in #a(s t"at eventuall( ma+e it clear "e is pointing to basic %ilemmas #e all actuall( encounter in ever( situation reDuiring some $orm o$ e$$ective spiritual communication. -ot"ing coul% be more eAplicit t"an "is $inal allBencompassing comment at t"is point& So (ou must +no# t"at 2o% "as not appointe% an(one but t"e Ju%ge to carr( out t"e penalt( against Et"e guilt( personF. !"ere$ore no one EelseF s"oul% be angr( #it" t"e person #"o transgresses 2o%s limits* since t"at Eresponsibilit( o$ anger in imposing t"e %ivine penaltiesF onl( belongs to t"e Ju%ges in particular* an% to 2o%s Messenger inso$ar as "e is Ju%ge. A revealing illustration o$ t"e compleA responsibilities involve% in t"e position o$ "uman* #orl%l( Ju%ges"ip is Ibn Arabs remar+ at t"is point EIII* 557.05F t"at =In m( opinion none o$ t"e Duestions concerning t"e religiousl( prescribe% legal Ju%gments is more %i$$icult t"an Ain< Ei.e.* a%ulter( an% all ot"er $orbi%%en seAual relationsF in particularN even i$ t"e punis"ment is carrie% out* a$ter t"at t"ere still remain ot"er claims Eagainst t"ose responsibleF on t"e part o$ t"e persons inJure%.>

For

i$

Et"e

MessengerF

#ere

onl(

communicating Et"e %ivine MessageF255 an% not Ju%ging* t"en "e #oul% not carr( out t"e E%ivineF Anger against t"ose #"o reJect "is call. !"at matter Ei.e.* #"et"er or not people actuall( $ollo# "is callF %oes not involve "im at all* an% he is not responsible for their bein' ri'htly 'uided E2&2<2F. !"us 2o% sa(s to t"e Messenger concerning t"is matter& 6ou are only responsible for communicatin' Et"e %ivine MessageF E72&76N etc.F. So Et"e /rop"etF communicate%* an% God caused (home%er +e (ished to listen Ec$. 6&25N etc.F an% caused (home%er +e (ished to be deaf Ec$. 7<&25F* an% t"e(Ht"at is* t"e prop"etsHare t"e most sel$Brestraine% o$ all An allusion to t"e man( 1uranic verses repeate%l( insisting t"at the Messen'er is only responsible for the clear communication Ebal'hF E27& 7N 2:&06N etc.F o$ 2o%s Wor%* not $or t"e particular reactions o$ "is listeners. !"ose %i$$ering responses are %iscusse% in t"e man( ot"er verses allu%e% to "ere stressing 2o%s role* as #ell as t"e listeners in%ivi%ual responsibilities* in t"ose contrasting reactions an% %egrees o$ receptivit(.
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people.257 For EevenF i$ t"e Eprop"eticF caller #ere E$ull(F reveale% to t"e person #"om 2o% "as ma%e %ea$ to "is call* t"at person #oul% still not "ear t"e call an% #oul% not be c"ange% because o$ t"at. An% i$ t"e Emessenger #"o isF calling out broug"t toget"er t"ose t"us %ea$ene%* so t"at t"e( +ne# t"at t"e( %i% not "ear "is cr(* t"at #oul% still not "elp "im Eto convince t"emF* an% "e a"al al ns E#"ic" coul% also be translate% as = the most intelli'ent o$ people>F* translate% "ere in accor%ance #it" Ibn Arabs earlier %iscussion o$ t"e "il* in t"is et"ical an% Juri%ical conteAt* as t"e person #"ose spiritual +no#le%ge is in $ull control o$ "is egoistic passions. )learl( t"e eAceptional %egree o$ spiritual intelligence i%eall( reDuire% "ereHto t"e eAtent o$ re$raining $rom Ju%ging ot"ers Eeven in#ar%l(F* base% on a $ull recognition o$ t"e inner necessit( o$ t"eir actionsH coul% be eApecte% onl( o$ t"e prop"ets an% t"e most accomplis"e% Ino#ers. For Ibn Arabs un%erstan%ing o$ t"e =prop"ets> Eanbiy<* sing. nabF in general as a group $ar larger t"an t"e small number o$ =messengers> speci$icall( c"arge% #it" communicating a speci$ic %ivine legislation Ei.e.* a rasl or shriFHan% "is relate% un%erstan%ing o$ t"e Frien%s E a(liyF as =t"e anbiy< o$ t"e Muslim )ommunit(>H* see t"e man( re$erences in )"o%+ie#ic,* Seal* c"apter IIIN 'a+m* Mu-am* pp. 00 6B00 5N an% c"apter 07 o$ t"e Futht* 8.G. II* pp. 5 3 an% $ollo#ing.
257

#oul% ac+no#le%ge t"eir eAcuse. !"ere$ore i$ t"e Messenger acte% as Ju%ge Eh!imF* t"at #as Eonl( becauseF "e #as ma%e speci$icall( responsible $or t"e Ju%gment t"at 2o% "a% speci$ie% $or "im in t"at case. An% t"is is a sublime +no#le%ge reDuire% b( ever(one on eart" #"o "as aut"orit( over Et"isF #orl%T25 =The /or*s of ;s&iritual< Sustenance ?ee%e% by the Ruler>& Stu%ents o$ Ibn Arabs #or+s* especiall( o$ t"e Meccan Illuminations* gra%uall( %iscover t"at "e o$ten embe%s "is most important* or most open an% eAplicitl( universal* $ormulations o$ !"e =sublime +no#le%ge> re$erre% to "ere appears to be t"e %ivine inspiration o$ t"e appropriate =Ju%gment> Ehu!mF t"at* as Ibn Arab goes on to eAplain* is s"are% #it" t"e prop"ets b( t"e =people o$ unveiling*> t"e Ino#ers an% t"e Frien%s o$ 2o%. ?ut it ma( also re$er more speci$icall( "ere to t"e prop"ets a#areness o$ t"e inner states o$ t"ose #"om 2o% "as ma%e insensitive to t"e %ivine message* as %iscusse% in t"e imme%iatel( prece%ing paragrap"s. As alrea%( note% above* t"e term use% $or ="aving aut"orit(> "ere E(linF is et(mologicall( ver( close to t"e $amiliar 1uranic eApression usuall( translate% as =saint> or =Frien% o$ 2o%> E (alFHno %oubt allu%ing to Ibn Arabs un%erstan%ing o$ t"e trul( inspire% aut"orities %evelope% more openl( in t"e imme%iatel( $ollo#ing passages.
25

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central spiritual principles t"ere in relativel( "i%%en or uneApecte% placesHJust as* "ere in c"apter 533* t"ese %ecisive %iscussions o$ spiritual %iscernment an% intelligence come a$ter t"e opening long an% te%ious citation o$ tra%itional accounts o$ t"e Ma"%* an% as t"is c"apter itsel$ comes t#oBt"ir%s o$ t"e #a( t"roug" t"is immense boo+. So #e s"oul% not be surprise% to encounter some o$ t"e S"a(+"s most eAplicit an% memorabl( autobiograp"ical illustrations o$ t"e un%erl(ing realities o$ spiritual li$e at t"is rat"er uneApecte% point EuneApecte%* at least* in terms o$ t"e ostensible subJect Duote% as our "ea%ing "ereF* eAactl( t#oBt"ir%s o$ t"e #a( t"roug" t"is enumeration o$ t"ese nine $un%amental %imensions o$ spiritual intelligence. ;i+e#ise* it is stri+ing t"at Ibn Arabs treatment o$ t"is subJect o$ our proper relations #it" %ivine =Sustenance> EriA"FHan eApression t"at "is rea%ers #oul% or%inaril( associate imme%iatel( #it" t"e material goo%s o$ t"is #orl%Hturns out to be almost entirel( %evote% to t"e apparentl( Duite %i$$erent practical Duestion o$ t"e proper $orms o$ spiritual aptitu%e* receptivit(* an% active response. 'ere again* it is important to +eep in min% #"at Ibn Arab ma+es clear else#"ere about each "uman beings essential responsibilities as t"e true ruler an%

=Imam> o$ ever(t"ing t"at is in an( #a( un%er our o#n control an% in$luence& As $or t"e $orms o$ EspiritualF sustenance EarA"F nee%e% b( t"e ruler*253 t"is EreDuiresF t"at "e +no# t"e +in%s o$ #orl%s* #"ic" are onl( t#oHi.e.* b( =#orl%> I mean t"e #orl%s in #"ic" t"is Imams in$luence is e$$ective* #"ic" are t"e #orl% o$ Ep"(sicalF $orms an% t"e #orl% o$ t"e souls25< governing t"ose $orms !"e 1uranic notion o$ riA"* $or Ibn Arab* ultimatel( eAten%s to all t"e p"(sical an% metap"(sical $orms o$ %ivine =sustenance> or =nouris"ment> b( #"ic" t"e #orl% an% its creatures are given li$e an% being& see t"e %iscussion o$ "is usage o$ t"is an% relate% terms in 'a+m* Mu-am* pp. 50B 57. !"us Has in "is initial enumeration o$ t"e Dualities o$ t"e 'elpers earlier in t"is same c"apterH"e commonl( %istinguis"es bet#een t"e spiritual or noetic Emana(iyya or ma"laF $orms o$ t"is %ivine sustenance* #"ic" are %iscusse% at t"e beginning o$ t"is passage* an% t"e visible material blessings t"at are so brie$l( mentione% at t"e ver( en%. 'ere Ibn Arab is emp"asi,ing t"e consi%erable limits on t"e realm %irectl( subJect to t"e temporal $unctions o$ t"e Ma"%. !"e Arabic term nufus Etranslate% "ere as =souls>F re$ers speci$icall( in t"is conteAt onl( to t"at ver( limite% lo#er aspect o$ t"e in%ivi%uals soul #"ic" controls our p"(sical bo%( in t"is material* =mortal "uman> EbasharF realm* not to t"e in$initel(
25< 253

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#it" regar% to t"eir p"(sical movements an% activities. As $or #"at is be(on% t"ose t#o +in%s Ei.e.* t"e #orl%s o$ t"e angelic spirits an% t"e JinnF* "e "as no in$luence over t"em eAcept $or t"ose* suc" as Ein%ivi%uals inF t"e #orl% o$ t"e Jinn* #"o ma( #is" $or "im to "ave in$luence over t"eir souls.256 ?ut as $or t"e luminous #orl% Eo$ t"e angelic spiritsF*25: t"e( are be(on% t"is mortal "uman #orl%s "aving an( aut"orit( over t"em* $or eac" in%ivi%ual among t"em "as a !no(n station E5<&035F %etermine% $or "im b( "is #i%er %imensions o$ t"e =spirit> ErhF #"ic" ultimatel( constitutes t"e $ull( "uman insn. 8r simpl( =t"emselves> EanfusihimF. !"is $inal Duali$ication allu%es to t"e insistence t"roug"out Islamic tra%ition Einclu%ing t"e sc"ools o$ Jurispru%enceF on t"e eAistence o$ bot" %isbelieving an% believing in%ivi%uals among t"e Jinn* t"e latter categor( being $ollo#ers o$ one or anot"er o$ t"e "uman prop"etic messengers& see t"e re$erences to Ibn Arabs %iscussions o$ t"e JinnHa term "e uses else#"ere in several ot"er* %i$$erent sensesHin 'a+m* Mu-am* pp. 2<:B260. I.e.* t"e spiritual beings #"o #ere create% $rom =lig"t> EnrF Just as t"e Jinn Eaccor%ing to Islamic tra%itionF #ere create% $rom t"e lo#er* purel( p"(sical element o$ $ire EnrF.
25: 256

;or%* so t"at "e %oes not descend Eto t"is eart"F e*cept (ith the permission of his =ord Ec$. :<&7F. !"us #"oever #ants one o$ t"em to be sent %o#n to "im must turn to "is ;or% Ein pra(ingF $or t"at* an% "is ;or% Ema(F or%er Et"at angelF an% give "im permission to %o t"at* in compliance #it" t"at persons reDuest Hor 'e ma( sen% %o#n an angel o$ 'is o#n accor%. As $or t"e =travelers> among t"e angels* t"eir station is !no(n E5<&035F* since t"e( are constantl( traveling aroun% see+ing t"e sessions o$ dhi!r.270
270

So =#"en t"e( $in% t"e

!"is particular group o$ angels Eal sihnF* #"o =travel aroun% t"e roa%s Eturu"F see+ing out t"e people o$ dhi!r*> are mentione% in a long "a%it"Hcite% in t"e Sahh collections o$ bot" ?u+"Qr an% Muslim* as #ell as in t"e Musnad o$ A"ma% ibn 'anbalHt"at Ibn Arab inclu%e% as number 67 in "is personal collection o$ %ivine sa(ings* t"e $amous Mish!t al An(r Ep. 000 in t"e Frenc" translation* #it" $acing Arabic teAt* b( M. Valsan* =a ;iche des =umieres* /aris* 0:65N $ort"coming @nglis" translation cite% in ?ibliograp"( belo#.F !"e passages inclu%e% in $ull Duotation mar+s "ere are an approAimate Duotation $rom t"at "a%it". !"ese angelic =travelers> are mentione% again at t"e en% o$ c"apter 533 o$ t"e

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people o$ dhi!r>H#"o are t"e people o$ t"e 1uran* t"ose #"o are Etrul(F recalling t"e 1uran270Ht"e( %o not give prece%ence to an(one $rom t"e sessions o$ dhi!r o$ t"ose #"o are recalling Esomet"ingF ot"er t"an t"e 1uran. ?ut i$ t"e( %o not $in% people recalling t"e 1uran an% t"e( %o $in% people recalling 2o%Hnot Just recitingHt"en t"e( come to sit #it" t"em an% Ein t"e #or%s o$ t"e "a%it"F& =t"e( call out to eac" ot"er& )ome Futht* in t"e strange stor( concerning t"e =people o$ t"e 9nseen> Eri-l al 'haybF* summari,e% belo# at t"e en% o$ t"is )"apter. I.e.* as "e eAplains later in t"is sentence* t"e dh!irn Et"ose #"o %o actuall( =recall> its true spiritual realit(F* not necessaril( all t"ose #"o are merel( reciting t"e Arabic #or%s EtlinF. !"e re$erence "ere to =sessions> Ema-lisF o$ dhi!r seems to impl( speci$icall( Su$i gat"eringsN t"is is clearl( t"e case #it" in "is re$erence to a particular eAperience involving t"ese angelic =travelers> in t"e anec%ote summari,e% at t"e en% o$ t"is )"apter belo#. For Ibn Arabs o#n personal pre$erence* in t"at practical spiritual conteAt* $or dhi!r o$ t"e 1uran as oppose% to t"e ot"er Eprimaril( musicalF $orms o$ dhi!r alrea%( popular in @astern Su$i circles o$ "is time* see c"apter 062 o$ t"e Futht* =)oncerning Inner Ino#ing o$ t"e Station o$ Sam an% Its Secrets*> II* 533B536.
270

Duic+l( to #"at (ou all %esireT*> because t"at Eremembrance o$ 2o%F is t"eir sustenance. !"roug" it t"e( $louris" an% in it t"e( "ave t"eir li$e. -o# since t"e Imam +no#s t"at* "e al#a(s +eeps a group o$ people recitin' the Si'ns272 of God throu'hout the ni'ht E5&005F an% t"e %a(. An% #e ourselves* #"en #e #ere in Fe, in t"e lan%s o$ t"e Mag"rib* use% to $ollo# t"is practice* t"an+s to t"e agreement o$ ?ut companions $avore% b( 2o%* #"o listene% to us an% rea%il( $ollo#e% our counsel. #"en #e no longer "a% t"em E#it" usF* #e t"ereb( lost t"is pure EspiritualF #or+* #"ic" is t"e noblest an% most sublime o$ t"e $orms o$ EspiritualF sustenance. So #"en #e no longer "a% EcompanionsF li+e t"ose men* #e began to ta+e up t"e %i$$usion o$ +no#le%ge*275 because o$ t"ose EangelicF spirits #"ose $oo% is EspiritualF +no#le%ge.
272

yt& i.e.* t"e verses o$ t"e 1uran.

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An% #e sa# t"at t"ere #as not a single t"ing #e set $ort" t"at %i% not spring $rom t"is Source t"at is soug"t b( t"is spiritual +in% Eo$ angelsF* #"ic" is t"e 1uran. 'ence ever(t"ing about #"ic" #e spea+* bot" in m( Eteac"ingF sessions an% in m( #ritings* comes onl( $rom t"e presence o$ t"e 1uran an% Its treasures.
275 277

un%erstan%ing an% %ivine support $rom ItHall o$ t"is so t"at #e mig"t not s#erve $rom It.27 For t"is is t"e lo$tiest Espiritual +no#le%geF t"at can be besto#e% on one* an% no one can +no# its $ull #ort" eAcept $or t"e person #"o "as actuall( taste% it in eAperience an% %irectl( #itnesse% its ran+ as a EspiritualF state #it"in "imsel$* t"e person to #"om t"e !rul( 4eal Eal +a""F "as spo+en it in "is innermost being al Isr in m( article on =!"e Spiritual Ascension& Ibn Arab an% t"e Mir-*> along #it" relate% sections %escribing t"e culminating stage o$ "is o#n spiritual Ascension in c"apter 53< o$ t"e Futht EIII* 570B5 7F* no# available in The Meccan $e%elations ant"olog( volume. !"e stri+ing usage o$ t"e $irst person plural "ereH unli+e t"e case #it" t"e prece%ing sentences* #"ere it ma( be onl( a polite $orm o$ =I>Happears to be a clear allusion to Ibn Arabs sel$Bconception o$ "is particular in%ivi%ual spiritual role as t"e =Seal o$ t"e Mu"amma%an saints> Esee )"o%+ie#ic,* SealF responsible $or t"e ongoing spiritual gui%ance o$ t"e entire )ommunit(. ;i+e#ise* Just as t"e Seal re$lects t"e total 4ealit( o$ Mu"amma% E#"o at t"at cosmic level is t"e 1uran* $or Ibn ArabF* so t"e eApression =I #as given t"e +e(s o$ Its un%erstan%ing> ec"oes a $un%amental "a%it" o$ t"e /rop"et* cite% repeate%l( t"roug"out t"e S"a(+"s #ritings* t"at begins& =I #as given t"e totalit( o$ t"e E%ivineF Wor%s...> E-a(mi al !ilamF.
27

I #as given t"e +e(s o$ Its

bathth al ilm& t"e term implies t"e un$ol%ing or opening up o$ #"at #as conceale%Happarentl( in re$erence to Ibn Arabs increasing literar( pro%uction Ean% "is provision o$ man( o$ "is #or+s #it" an i-Aa mma* a =general permission> $or t"eir rea%ing an% propagationF* pe%agogical activities #"ic" ma( "ave coinci%e% #it" "is gro#ing reali,ation o$ "is uniDue personal role as =Seal o$ t"e Mu"amma%an Saints.> See )"o%+ie#ic,* Seal* an% t"e recent biograp"ical stu%ies liste% in t"e ?ibliograp"( belo#. !"is ec"oes Ibn Arabs earlier statement Ein a passage o$ c"apter 533 not translate% "ereF t"at ="e Ei.e.* as t"e Seal o$ Mu"amma%an Saint"oo%F an% t"e 1uran are brot"ers*> along #it" ot"er re$erences t"ere concerning "is %istinctive personal un%erstan%ing o$ #"at is reall( meant b( t"at term E al >ur<nF. Ibn Arabs %ecisive personal reali,ation o$ t"e universal 4ealit( o$ t"e 1uran an% t"e correspon%ing compre"ensive spiritual =Station o$ Mu"amma%> is %escribe% in %etail in "is :itb al Isr* #ritten in Fe, in :7 a.".* or roug"l( %uring t"e perio% allu%e% to "ere. See t"e translation an% commentar( o$ a +e( autobiograp"ical passage $rom t"e :,
277

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EsirrF.

For #"en it is t"e !rul( 4eal W"o

t"roug" t"e veil o$ a $ormH#"et"er #it" t"e tongue o$ a prop"et or #"oever else in t"e #orl% 'e ma( #is"Ht"en t"e un%erstan%ing o$ t"at E%ivineF speec" ma( accompan( it or it ma( come later.27< So t"is is t"e %i$$erence bet#een t"e t#o Ei.e.* bet#een imme%iate %ivine inspiration an% t"e more compleA processes o$ spiritual un%erstan%ingF. Ibn Arab t"en goes on to eAplain* $ar more brie$l(* t"at t"e role o$ t"e Ma"%Hor rat"er o$ t"e =Imam o$ t"e !ime> 276H An important remin%erHun%erl(ing Ibn Arabs alrea%( note% complementar( un%erstan%ing o$ t"e proper relations bet#een t"e =guar%ians o$ t"e E%ivineF comman%ments> an% t"e =guar%ians o$ t"e EspiritualF states>Ho$ t"e $un%amental $act t"at mere access to t"e eAternal $orms o$ a prop"ets speec" an% activit(* no matter "o# per$ect an% eAact* is not t"e %ecisive Eor even su$$icientF $actor in coming to un%erstan% properl( t"eir actual meaning an% currentl( applicable intentions. Imm al Ha"t& i.e.* t"e =/ole> E"utbF or =;or% o$ t"e Age.> For t"e %i$$erent meanings o$ t"is term Ean% at least eig"t ot"er common s(non(ms in Ibn Arabs tec"nical vocabular(F*see 'a+m* Mu-am* pp. 3<6B365 an% )"o%+ie#ic,* Seal* c"apter VI. It is signi$icant t"at instea% o$ actuall( re$erring to t"e Ma"% "ere* Ibn Arab uses t"is "ig"l( ambiguous eApression t"ree times Ean% ot"er $orms o$ =Imam> $our a%%itional timesF in t"e space o$ t"is relativel( s"ort section
276 27<

spea+s to 'is servant in "is innermost beingH a$ter all t"e interme%iaries "ave been li$te% a#a(273Ht"en t"e un%erstan%ing is imme%iate an% inseparable $rom 'is spea+ing to (ou* so t"at t"e E%ivineF spea+ing itsel$ is i%entical #it" (our un%erstan%ing o$ it. !"e un%erstan%ing %oes not $ollo# a$ter itHan% i$ it %oes come a$ter it* t"en t"at is not God<s spea+ing. !"us #"oever %oes not $in% t"is Eimme%iate spiritual un%erstan%ing #it"in "imsel$F %oes not "ave real +no#ing o$ 2o%s spea+ing to 'is servants. An% i$ 2o% s"oul% spea+ to "im !"e =interme%iaries> E(asitF* in t"is imme%iate conteAt Ean% Ju%ging $rom t"e earlier anal(sis o$ t"e %ivine %iscourseF* appear to be all t"e =veils> o$ t"e particular =$orms>H#"et"er angelic or "uman prop"etic messengers* or per"aps t"e in$inite variet( o$ t"eop"anies in generalHt"roug" #"ic" t"e %ivine inspiration is more o$ten perceive%. ?ut else#"ere in t"e Futht Ibn Arab applies t"is same term more speci$icall( to t"e learne% public transmitters o$ t"e eAternal $orms an% traces o$ t"e /rop"etic "eritageN see c"apter 07* 8.G. II* 5 6& =...t"e interme%iariesHI mean t"e fu"ah an% t"e ulam al rusm.>
273

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#it" regar% to =t"e sensible $orms o$ %ivine sustenance> concerns "is uniDue* %ivinel( inspire% abilit( Eresembling t"at o$ t"e /rop"etF to %eci%e #"at material goo%s o$ t"is #orl% s"oul% rig"t$ull( belong to eac" person o$ $ait"* since in%ivi%ual "uman beings can onl( be at best t"e temporar( o#ners Eor more properl( spea+ing* t"e =custo%ians>F o$ all suc" eart"l( goo%s. Since ever(t"ing in t"e #orl% is %ivine sustenance an% part o$ Hhat God has left*
27:

In t"e mean#"ile* Ibn Arab a%vises* #e s"oul% act in all t"ose #orl%l( matters =accor%ing to t"e comman%ment #"ic" t"e %ivinel( reveale% /at"#a( "as conve(e% to us*> #"ile abstaining $rom passing Ju%gment in all ot"er cases. 0no$le%ge of the Inter&enetration of Things": !"is is one o$ t"e longest an% bestB+no#n sections in t"is $amous c"apter* no %oubt because Ibn Arab "ere so ve"ementl( an% unambiguousl( contrasts t"e %ivinel( inspire%* personall( reveale% spiritual +no#ing o$ t"e Ma"%* t"e true Ino#ers an% t"e Frien%s o$ 2o%* #it" t"e $amiliar pretensions o$ t"e tra%itionall( learne% sc"olars Eulam al rusmFHespeciall( #it" t"e soBcalle% =un%erstan%ing> Efi"hF o$ t"e po#er$ul Jurists o$ "is o#n time an% culture.2 0 In t"e conteAt o$ t"e %iscussion "ere* it is essential above all to grasp t"at Ibn Arabs $un%amental contrast bet#een trul( inspire% +no#ing an% our !"ose eAtremel( important passages* in t"eir #i%er conteAt in t"e Futht an% Islamic t"oug"t* "ave been anal(,e% in t"e articles alrea%( cite% above. See also see t"e %iscussions o$ t"e peculiar role pla(e% b( Ibn Arabs #ritings* in t"e article on =Situating Islamic M(sticism& ?et#een Written !ra%itions an% /opular Spiritualit(*> pp. 2:5B557 in Mystics of the 8oo!# Themes0 Topics and Typolo'ies* e%. 4. 'errera E-e# Gor+P?erlin* /eter ;ang* 0::5F.
2 0

t"e Imam Ju%ges #it" regar% to EallocatingF it in accor%ance #it" t"e Ju%gment 2o% sen%s %o#n to "im concerning it.

EIII* 55 .2B0<F* clearl( impl(ing t"at t"is responsibilit( $or t"e Just apportionment o$ t"e #orl%s material goo%s is in some sense a perennial spiritual $unction. !"e potential political sensitivit( o$ t"is eApression in "is o#n "istorical conteAt is suggeste% b( t"e $ate o$ several prominent An%alusian an% Mag"rebi Su$is o$ "is time #"o #ere at least accuse% o$ claiming t"e =Imamate> in t"is more overtl( political sense. ba"iyat Allh& a re$erence to t"e verse 00&63* Hhat God has left is better for you all0 if you are amon' the faithful,, .. Muc" o$ t"is section stresses t"e eAtreme relativit( o$ our Ju%gments concerning t"e in%ivi%ual possession Emul!F o$ #"at is actuall( 2o%s* an% $or #"ic" #e are at best onl( temporar( ste#ar%s or custo%ians in t"is #orl%.
27:

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normalHan% in man( #a(s o$ten unavoi%ableHreliance on sociall( an% "istoricall( constructe% $orms o$ belie$ an% persuasion is somet"ing trul( essential an% inescapabl( boun% up #it" t"e "uman Eeart"l(F con%ition as suc"* b( no means limite% to t"e particular illustrations an% situations "e "appens to provi%es $rom "is o#n cultural milieu. 'e starts "ere b( "ig"lig"ting t"e practical universalit( an% unavoi%able centralit( o$ t"is inspire% a#areness o$ t"e =interpenetration> o$ spiritual realities an% t"eir more visible out#ar% $orms an% eApressionsH a situation #"ic" correspon%s precisel( to t"e $un%amental inner problematic un%erl(ing ever( $orm o$ spiritual intelligence& As $or t"e +no#le%ge o$ t"e interpenetration o$ t"ings*2 0 t"at Erealit(F in#ar%l( penetrates an% in$orms all t"e practical an% intellectual cra$ts. !"ere$ore i$ t"e Imam +no#s t"is* "e #ill not be bot"ere% b( %oubt an% uncertaint( in "is Ju%gments. For t"is Eprecise inner a#areness o$ t"e interpenetration o$ spiritual an% !"at is* o$ t"e allBencompassing penetration o$ spiritual realities* sources an% meanings in ever(t"ing t"at #e normall( or unconsciousl( ta+e to be sel$Bsubsistentl( material* eart"l( or natural.
2 0

mani$est realit(F is the 8alance Eo$ %ivine Justice& c$. 72&0<* spiritual meanings. :&2 * etc.F in t"e #orl%* So t"e rational* bot" in sensible t"ings an% in t"e inner responsible person2 2 be"aves accor%ing to t"at 8alance in bot" #orl%sHan% in%ee% in ever( matter #"ere "e "as control over "is actions. So as $or t"ose #"o Ju%ge in accor%ance #it" t"e %ivine inspiration t"at E2o%F "as sent %o#n* t"ose to #"om Et"at inspirationF "as been %elivere%2 5 among t"e Eprop"eticF Messengers an% t"ose li+e t"em Ei.e.* t"e Frien%s o$ 2o%F* t"e( %i% not %epart $rom Et"eir inner a#areness o$F t"is interpenetration Eo$ spiritual an% material beingF. !"us 2o% ma%e t"em t"e receptacle Eo$ revelationF $or t"at part o$ 'is Ju%gment concerning 'is al "il& i.e.* t"e =spirituall( intelligent> person #"ose reason an% +no#le%ge restrain t"e %eman%s o$ t"eir passions. ahl al il"& see Ibn Arabs %iscussion o$ t"e various mo%alities o$ t"is %eliver( or =proJection> Eil"F o$ t"e %ivine Speec" in t"e prece%ing section.
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servants #"ic" 'e %elivere% to t"em* EasF 'e sai%& The Faithful Spirit brou'ht do(n Ethe re%elationF upon your heart E23&0:5B0:7F* an% +e sends do(n the an'els (ith the Spirit from +is Dommand upon (home%er +e (ishes amon' +is ser%ants E03&2F. !"ere$ore ever( Ju%gment concerning t"e #orl% t"at is ma%e mani$est t"roug" a E%ivineF messenger is t"e outcome o$ a marriage.>2 7 !"is Eessential =spiritual spiritual

incumbent on t"e Imam t"at "e +no# #"at is Etrul( t"e reveale% Ju%gmentF t"roug" its being sent %o#n b( 2o% Et"roug" %ivine inspirationF* an% #"at is Eor%inaril( suppose%F t"roug" analog(. 'o#ever t"e Ma"% %oes not +no# t"isHI mean t"e ElatterF +no#le%ge acDuire% b( analog(Hin or%er to pass Ju%gment accor%ing to it* but onl( so t"at "e can a%oid itT For t"e Ma"% onl( Ju%ges accor%ing to #"at t"e angel %elivers to "im from (hat is s(stem o$ analogies or in$erencesHin $act base% on certain in$luential Jurists reasone% suppositions concerning t"e presume% purposes un%erl(ing t"e various teAtual in%ications in t"ose scriptural recor%sHt"at constitute t"e various sc"ools o$ Islamic Jurispru%ence Efi"hF. !"e roots o$ Ibn Arabs $un%amental criticism o$ t"e common practice o$ "iys Elegal in$erence base% on analog( or implicitl( analogical reasoningFH as oppose% to t"e in$allible %ivine inspiration c"aracteri,ing t"e Ma"% an% t"e Ino#ers "aving reac"e% t"is spiritual stationH are %etaile% in t"e $inal point in t"is section. !"e +e( issues o$ t"e proper con%itions $or a true un%erstan%ing o$ t"e original intentions an% meaning o$ "a%it"H #"ic" are t"e sine "ua non o$ an( trul( living transmission o$ genuine spiritual +no#le%geHraise% t"roug"out t"e rest o$ t"is section are beauti$ull( summari,e% in t"e conclusion o$ c"apter 2: EI* 0:6N 8.G. e%. III* 270B272F* concerning t"e true =people o$ t"e /rop"ets 'ouse> EAhl al 8aytF.

inspiration un%erl(ing t"e resulting soun% Ju%gmentF is not in t"e Eout#ar%F teAtual in%ications an% it is not in t"ose #"o Ju%ge on t"e basis o$ presume% analog(. 2
2 7

'ence it is

ni!h mana(& i.e.* o$ t"e %ivine Source Et"e SpiritF an% its "uman receptacle* an% more broa%l(* o$ all t"e spiritual* noetic realities an% principles mani$este% in eac" material event. >iys. 'ere =teAtual in%ications> translates nuss* a tec"nical term #"ic" evi%entl( re$ers in t"is conteAt to t"e out#ar%* literal $orms o$ t"e scriptures an% "a%it" collectionsH or rat"er to t"e compleA o$ speci$ic %ivine =stipulations> #"ic" t"e( are usuall( un%erstoo% to contain* an% $rom #"ic" are t"en eAtrapolate% all t"e later s(stems o$ Islamic Jurispru%ence. !oget"er* suc" materials $orm t"e ostensible basis $or t"e vast
2

200

(ith God E2&6:N etc.F* Et"e inspirationF 2o% "as sent "im in or%er to gui%e "im rig"tl(. So t"at is t"e true =Mu"amma%an> reveale% /at"#a(2 3Ht"e one suc" t"at Mu"amma%* i$ "e #ere alive Eno# on eart"F an% t"at particular case #ere presente% to "im* #oul% pass Ju%gment on it in eAactl( t"e same #a( as t"is Imam. For 2o% #ill teac" "im Eb( inspirationF t"at t"is is t"e Mu"amma%an reveale% /at"#a( an% #ill t"ere$ore $orbi% "im Eto $ollo# Ju%gments arrive% at b(F analogical reasoning* %espite t"e eAistence o$ t"e teAtual in%ications2 < 2o% "as besto#e% on "im. An% t"is is #"( 2o%s Messenger sai%* al shar al ha"" al muhammad& t"e +e( term shar %iscusse% t"roug"out t"is section is or%inaril( un%erstoo% simpl( as t"e religious revelation or #"at #as out#ar%l(* "istoricall( reveale% b( t"e /rop"et Ean% ultimatel( b( 2o%F as prescribe% gui%ance $or rig"t "uman action. 'ere Ibn Arab* as is o$ten "is practice* allu%es to t"e original meaning o$ t"at Arabic root as t"e =opening> or establis"ment o$ t"e aut"entic =pat"#a( to #ater> Ei.e.* to t"e Water o$ %ivine ;i$e* as becomes clearer in t"e ensuing stor( o$ alBI"a%irFHa sense #"ic" %oes not necessaril( contra%ict t"e popular usage* but #"ic" %oes set it in a muc" larger* potentiall( trans$orming perspective.
2 3

in %escribing t"e Ma"%* t"at ='e $ollo#s in t"e trace o$ my $ootsteps* an% "e ma+es no mista+e.> !"roug" t"is "e in$orme% us t"at "e is a $ollo#er Eo$ t"e /rop"etF* not one #"o is $ollo#e% Ki.e.* not a messenger #it" a ne# reveale% scriptureL* an% t"at "e is E%ivinel(F protecte% EpossibleF $rom error2 6Hsince o$ t"e onl( being meaning someones

protecte% $rom error is t"at t"e( %o not ma+e al nuss & as at t"e eAplanator( note Just above. Ibn Arab again stresses t"at "e is not Duestioning t"e vali%it( an% necessit( o$ t"e tra%itionall( transmitte% $orms o$ earlier revelation as suc"* but rat"er t"e spirit an% met"o%s t"at are $reDuentl( applie%Han% b( no means onl( in =legal> situations Hto re%iscover an% reali,e t"eir more pro$oun% trut" an% actual perennial intentions. masm& Ibn Arabs conception o$ isma* %ivinel( assure% =immunit( $rom error> in ones spiritual Ju%gment an% perception* as an essential concomitant o$ t"e %ivine inspiration o$ t"e Ino#ers as #ell as o$ t"e prop"etic Messengers* #as alrea%( %evelope% in "is $irst point in section III above En. 203F. !"e Ma"%s inspire% con%ition o$ ismaHin contrast #it" t"e ver( $allible ray an% "iys o$ t"e or%inar( JuristsHis again repeate%l( emp"asi,e% in Ibn Arabs conclu%ing point at t"e en% o$ t"is section belo#.
2 6 2 <

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mista+es. !"us i$ t"e Messenger pronounce% a Ju%gment Ein some matterF* no mista+e is ascribe% to "im* since he does not spea! from passion0 but it is only an inspiration inspired in him E 5&5B7F. An% li+e#ise analogical reasoning is not permissible in a place #"ere t"e Messenger is to be $oun%. 'ere t"ere $ollo#s is a succinct an% representative sample o$ Ibn Arabs most unc"aracteristicall( %irect speec" in t"is particular section* #"ic" portra(s "is o#n vie#point #it" remar+able openness& -o# t"e /rop"et does eAist an% is to be $oun% E"ere an% no#F #it" t"e people o$ spiritual unveiling* an% t"ere$ore t"e( onl( ta+e t"eir Einspire% un%erstan%ing o$ t"e appropriate* trul( %ivineF Ju%gment %irectl( $rom "im. !"is is t"e reason #"( t"e trut"$ul an% sincere fa"r2 : %oesnt %epen% on an( sc"ool Eo$ al fa"r al sdi"& alt"oug" t"e term fa"r Eliterall(* an(one #"o is =poor> in relation to 2o%* i.e.* =t"e per$ect servant>F "as o$ten been a vague Ean% sometimes peJorativeF popular s(non(m $or =Su$i> in t"e broa%est sense* "ere it is use%
2 :

scriptural interpretationF& "e is #it" t"e Messenger Ei.e.* Mu"amma%F alone* #"om "e %irectl( #itnesses* Just as t"e Messenger is #it" t"e %ivine inspiration t"at is sent %o#n to "im. !"us t"e E%ivineF noti$ication o$ t"e Ju%gment concerning t"e EappropriateF

particular events an% cases is sent %o#n $rom 2o% to t"e "earts o$ t"e trut"$ul an% sincere true spiritual Ino#ers* Ein$orming t"emF t"at t"is is t"e Ju%gment o$ t"e EsameF reveale% /at"#a( t"at #as sent #it" t"e Messenger o$ 2o%. ?ut t"ose a%"ering to +no#le%ge o$ t"e eAternal $orms Eo$ tra%itional religious learningF %o not "ave t"is EspiritualF ran+* Duite speci$icall( to in%icate t"e rare spiritual state o$ pure openness an% receptivit( allo#ing t"e Ino#er or Frien% o$ 2o% #"o is in#ar%l( =sincere> to receive t"e inspiration transmitte% originall( to t"e prop"etBMessenger "e $ait"$ull( =$ollo#s.> A clearer sense o$ t"e %eepBroote% ps(c"ic obstacles to t"is rare spiritual state o$ untarnis"e% receptivit( ma( be gat"ere% $rom Ibn Arabs telling enumeration o$ t"e corrupting inner motives o$ man( o$ t"e religious sc"olars =learne% in t"e out#ar% $orms Eo$ religionF> in t"e $ollo#ing paragrap"s.

205

because o$ t"eir "aving %evote% t"emselves to t"eir love $or Eprominent socialF position* t"e %omination o$ ot"ers* E$urt"eringF t"eir prece%ence over God<s 2purely de%oted3 ser%ants230 an% Einsuring t"atF t"e common people nee% t"em. 'ence they do not prosper E03&003F #it" regar% to t"eir souls*230 nor s"all !"is term coul% re$er simpl( to Muslims in general* but more commonl( in Ibn Arab an% ot"er Su$i #riters E$ollo#ing eAplicit in%ications in t"e 1uran an% "a%it"F it re$ers Duite speci$icall( to t"e $ar smaller group o$ t"e accomplis"e% Frien%s o$ 2o% an% t"e prop"ets. !"e impassione% tone o$ t"is passageHcombine% #it" #"at #e +no# o$ t"e mart(r%om or persecution o$ man( prominent An%alusian an% Mag"rebi Su$is o$ t"e time EIbn 1as* Ibn ?arraJQn an% Ibn alBAr$FHstrongl( suggest t"at t"e latter sense is in%ee% inten%e% "ere. !"e cases o$ t"ese $amous saints #"o #ere intimatel( involve% #it" certain political events o$ t"eir time Ean% some o$ #"om ma( #ell "ave claime% t"e role o$ =Imam> in a more openl( political senseF also in%icate t"at Ibn Arabs eAten%e% %iscussions o$ %ivine governance in t"is c"apter are probabl( not purel( aca%emic& see t"e "istorical re$erences concerning t"e t"ree aboveBmentione% An%alusian Su$is in t"e correspon%ing articles Eall b( A. FaureF in t"e )I2* vol. III. Alt"oug" t"e( ma( #ell out#ar%l( succee%* Ibn Arab implies* #it" regar% to t"e t"ings t"e( %o pri,e in t"is #orl%. !"e $ull 1uranic verses Eat 03&003F allu%e% to in t"is sentence are especiall( important in un%erstan%ing t"e biting
230 230

an(one prosper t"roug" E$ollo#ingF t"em. !"is is t"e EinnerF con%ition o$ t"e Jurists Efu"ahF o$ EourF time* t"ose #"o %esire to be appointe% to posts as inspectors or pro$essors. 1uite c"aracteristicall(* t"oug"Has "ig"lig"te% in t"e earlier %iscussion in t"is )"apter o$ Ibn Arabs compleA use o$ eAamplesH"e imme%iatel( turns $rom t"e sc"olars an% Jurists o$ "is o#n time to a po#er$ul portrait o$ similar inner spiritual blin%ers an% veils in certain parasitic pseu%oBSu$is or "(pocritical ascetics o$ t"at perio%. !"e inten%e% e$$ect* o$ course* is to turn "is rea%ers Ein an( age an% circumstanceF a#a( $rom an( t"oug"tlessl( re$leAive sort o$ eAternali,e% social or critiDue o$ t"e fu"ah t"at $ollo#s& And do not say0 re'ardin' (hat your ton'ues describe Eas di%inely forbidden or commandedF the lie EthatF 5This is licit0 and that is illicit07 so that you ma!e up lies a'ainst God, Surely those (ho ma!e up lies a'ainst God do not prosper1 Et"e last p"rase is repeate% at verse 00&3:F. Ibn Arab ma( also be allu%ing to verses 3&20B 20* #it" t"eir implicit contrast o$ t"e t#o approac"es in Duestion "ere& Those to (hom (e ha%e brou'ht the 8oo! reco'niAe it as they reco'niAe their o(n sons0 2but3 those (ho ha%e lost their souls do not ha%e faith, And (ho does more (ron' than (hoe%er ma!es up a lie about God and calls +is Si'ns a lie. Surely those (ho do (ron' shall not prosper. Ju%ges* notaries*

207

political criticism to#ar% a closer* ongoing eAamination o$ t"eir o#n inner spiritual state* motives an% true inner sincerit( Esid"F& As $or t"ose o$ t"em #"o cunningl( "i%e t"emselves in Et"e guise o$F 4eligionHt"ose #"o "unc" t"eir s"oul%ers an% loo+ at people $urtivel(* #it" a pretense o$ "umilit(N #"o move t"eir lips as t"oug" in dhi!r*232 so t"at t"e person loo+ing at t"em #ill +no# t"e( are per$orming dhi!rN #"o spea+ obscurel( an% in an a$$ecte% mannerHt"e( are %ominate% b( t"e #ea+nesses o$ t"eir %omineering sel$ EnafsF an% =t"eir "earts are t"e "earts o$ #olves*> Eso t"atF God does not Ispea! to them norJ loo! at them E5&<<B<6F.235

!"is is t"e con%ition o$ t"ose among t"em #"o Esimpl(F ma+e a s"o# o$ 4eligionHnot t"ose Emore activel( misgui%ing religious $iguresF #"o are the companions of Satan Ec$. 7&56N 75&53F. !"ose Emore %angerous religious "(pocritesF are =%resse% up $or t"e people in t"e s+ins o$ gentle s"eep>&237 Et"e( areF Again t"e $ull 1uranic verse "ere is %irectl( applicable to t"is ps(c"oBspiritual t(pe in a sense #"ic" clearl( brings out Ibn Arabs un%erstan%ing o$ t"e imme%iate contemporar( %imensions o$ t"e =;ast Da(> Et"e larger subJect o$ )"apter Five belo#F& Surely those (ho buy a thin' of little %alue (ith God<s co%enant and their faith0 those people ha%e no share in the ne*t (orld0 and God does not spea! to them nor does +e loo! at them on the Gay of the $isin'0 and +e does not purify them Kor& cause them to increaseL0 and theirs is an e*cruciatin' torment, And there is a 'roup of them (ho t(ist the 8oo! (ith their ton'ues0 so that you mi'ht consider that 2(hat they say3 is from the 8oo!0 althou'h it is not from the 8oo!, And they say that 2(hat they say3 is from God0 althou'h it is not from God4and they say lies a'ainst God (hile they !no( 2(hat they are doin'3. See t"e secon% $ollo#ing note $or t"e $ull %ramatic "a%it" to #"ic" Ibn Arab allu%es* in t"e s"ort passages place% in Duotation mar+s "ere* at t"e beginning o$ t"is sentence. !"e p"rases in Duotes "ere an% in t"e sentence prece%ing t"e previous note are ta+en $rom t"e $ollo#ing sa(ing o$ t"e /rop"et recor%e% b( !irmi%" E$rom AbO 'ura(raF an%
237 235

'ere* =recollection> or remembrance Eo$ 2o%F& t"e continuous invocation E#"et"er silent or virtuall( inau%ibleF o$ certain pra(er $ormulae or %ivine -ames t"roug"out t"e %a(s activities* o$ten #it" t"e accompaniment o$ t"e tasbh or subha Epra(er bea%sF* a practice $reDuentl(Ht"oug" b( no means eAclusivel(Hassociate% #it" a%"erence to a particular Su$i or%er. Ibn Arabs criticism o$ t"is particular groups "(pocritical pretense o$ Su$ism alrea%( $ores"a%o#s t"e $ollo#ing 1uranic allusion Eto verses 5&<<B<6F.

232

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brot"ers out#ar%l(* an% enemies in#ar%l( an% secretl(. ?ut 2o% #ill eAamine t"em an% ta!e them by their foreloc!s Ec$. contains t"eir "appiness.23 !"us #"en t"e Ma"% comes $ort" Eto establis" Justice in t"e #orl%F "e "as no open enemy selecte% b( Ibn Arab in "is personal collection o$ %ivine sa(ings* t"e Mish!t al An(r Eno. 5 N pp. 37B3 in t"e translation b( M. ValsanF& =At t"e en% o$ time people #ill appear #"o #ill %upe t"e #orl% #it" Et"e pretense o$F religion& t"e( #ill %ress up $or t"e people in t"e s+ins o$ gentle s"eep an% t"eir tongues #ill be s#eeter t"an "one(* but t"eir "earts are t"e "earts o$ #olves. 2o% #ill sa(& Are they completely deluded about me0 or do they openly dare 2to affront3 me.1 I s(ear by Myself that I shall surely send those people a trial Eor torment& fitnaF that (ill lea%e e%en the calmest of them completely dismayed1.> !"e last p"rase* evo+ing t"e 1uranic re$erences to t"e $ate o$ t"e inveterate* eAtreme =#rong%oers> Emu-rimnF* is an allusion to Ibn Arabs $amous assumption t"at t"e people o$ 2e"enna nonet"eless %o ta+e a certain pleasure in precisel( t"ose particular a%%ictions #"ic"Hb( %istracting an% veiling t"em $rom 2o%Hultimatel( "elp constitute t"eir personal punis"ment an% torment& see* $or eAample* t"e $amous verses at t"e en% o$ t"e c"apter on Ismail in t"e Fuss al +i!am EI* :7N 8eAels* pp. 00:B000F.
23

E2&066N etc.F eAcept $or t"e Jurists in particular. For t"en t"e( #ill no longer "ave an( po#er o$ %omination an% #ill not be %istinguis"e% $rom t"e mass o$ common people* an% t"e( #ill onl( +eep a slig"t +no#le%ge o$ t"e E%ivineF comman%ment* concerning t"e since t"e %i$$erences #ill be comman%ments

&70N :3&0 B03F to

t"at Epuri$(ing =Fire> o$ 2e"ennaF #"ic"

eliminate% in t"is #orl% because o$ t"e eAistence o$ t"is Imam. 'o#ever* i$ t"e Ma"% %i% not "ave t"e s#or% Eo$ #orl%l( aut"orit(F in "is "an%* t"en t"e Jurists #oul% all %eliver legal opinions E%eman%ingF t"at "e be +ille%. ?ut instea% Eas state% in t"e "a%it"F =2o% #ill bring "im $ort" #it" t"e s#or% an% noble c"aracter*> an% t"e( #ill be gree%( E$or "is supportF an% $ear$ul* so t"at t"e( #ill Eout#ar%l(F accept "is Ju%gment #it"out "aving an( $ait" in itN in%ee% t"e( #ill gru%gingl( conceal t"eir %isagreement* Just as %o Et"e t#o legal sc"ools o$F t"e 'ana$ites an% S"a$iites concerning t"ose matters #"ere t"e(

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%isagree. For in $act it "as been reporte% to us t"at t"e $ollo#ers o$ t"ese t#o sc"ools in t"e lan%s o$ t"e nonBArabs Ei.e.* Iran an% !ransoAianaF are constantl( $ig"ting one anot"er an% t"at a great man( people o$ bot" groups "ave %ie%Ht"at Et"e( go to suc" eAtremes t"atF t"e( even brea+ t"e $ast %uring t"e mont" o$ 4ama%an in or%er to be stronger $or t"eir battles.233

So people li+e t"is* i$ t"e ImamBMa"% %i% not conDuer #it" t"e s#or%* #oul% not pa( an( attention to "im an% #oul% not obe( "im EevenF in t"eir out#ar% actions* Just as t"e( %o not obe( "im in t"eir "earts. In $act #"at t"e( Ereall(F believe about "im* i$ "e ma+es a Ju%gment involving t"em t"at is contrar( to t"eir sc"ool* is t"at "e "as gone astra( #it" regar% to t"at Ju%gment* because t"e( believe t"at t"e perio% o$ t"e people o$ i-tihd23< "as

!"e vast eAtent o$ t"e bloo%( internecine con$licts bet#een t"ese an% ot"er legal an% t"eological sc"ools serving as rall(ing points $or a #i%e variet( o$ et"nic an% social lo(altiesH an% $ueling civil #ars* riots an% repeate% massacres #"ic" over more t"an a centur( e$$ectivel( %estro(e%* even be$ore t"e Mongol conDuests* important parts o$ t"e maJor /ersian cities o$ -is"apur* 4a(( an% Is$a"anHare surve(e% in W. Ma%elungs Etoo mo%estl( entitle%F article =!"e Sprea% o$ Maturi%ism an% t"e !ur+s*> pp. 00:B03: in "is $eli'ious Schools and Sects in Medie%al Islam E;on%on* 0:6 FN Ma%elung also traces t"ere t"e sprea% o$ t"ese violent* ostensibl( Juri%ical an% t"eological con$licts to t"ose A((ubi% realms #"ere Ibn Arab spent muc" o$ t"e latter part o$ "is li$e. !"e particularl( %ramatic role o$ t"is 'ana$iBS"a$ii con$lict E$reDuentl( cite% b( alB2"a,aliF in t"e centur(Blong sel$B%estruction o$ -is"apurHstri+ingl( similar to t"at o$ mo%ernB%a( ?eirutHis %etaile% in 4. ?ulliets The Fatricians of ;shbr* E)ambri%ge* 'arvar% 9. /ress* 0:<2F.

233

I.e.* t"e =imams> or $oun%ers o$ t"eir particular legal sc"ools ES"Q$i* Mali+* etc.F. In t"e long c"apter 3: o$ t"e Futht on ritual pra(er EI* 563B 73F* Ibn Arab* stressing t"e %iversit( o$ t"e evi%ence o$ "a%it" on particular %etails o$ religious practice* repeate%l( critici,es t"e fu"ah o$ "is %a( $or "(pocriticall( an% arrogantl( %en(ing t"e personal religious obligation an% in%ivi%ual responsibilit( o$ i-tihd #"ile simultaneousl( insisting t"at ever(one else must $ollo# onl( t"eir o#n particular legal sc"ool. See* $or eAample* "is ironic remar+ at I* 7:7& =So t"e $irst EpersonF to %en( t"em on t"e Da( o$ 4ising #ill be t"eir Eo#nF ImamT> For Ibn Arab* in contrast Eat I* 5:2F* t"e perennial obligation o$ i-tihd $or all people o$ $ait" Eor at least $or t"ose in%ivi%uals #it" t"e necessar( practical Duali$ications to interpret t"e 1uran an% "a%it" $or t"emselvesF $ollo#s $rom t"e %ivine inJunction& And stri%e E-hidF for God (ith the stri%in' due to +im, +e pic!ed you out and did not place any constriction Ehara-F upon you in

23<

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en%e% Elong agoF* t"at t"ere remains no Eaut"oritativeF muJta"i% in t"e #orl% an% t"at a$ter t"e %eat" o$ t"eir E$oun%ingF imams 2o% "as not broug"t an(one into eAistence in t"e #orl% #it" t"e ran+ o$ i-tihd. So as $or t"e person Ei.e.* among t"e true Ino#ers an% Frien%s o$ 2o%F #"o claims to be %ivinel( in$orme% about t"e Ju%gments prescribe% b( t"e reveale% /at"#a(* $or Et"ese JuristsF suc" a person is a ma%man #"ose imagination "as gone #il%* an% t"e( #oul% pa( no attention to "im. ?ut i$ suc" a person "appens to possess #ealt" an% #orl%l( po#er Eli+e t"e prop"esie% Ma"%F* t"en t"e( #ill submit to "im out#ar%l( because o$ t"eir coveting "is #ealt" an% t"eir $ear o$ "is po#er* alt"oug" in#ar%l( t"e( "ave no $ait" in "im at all. Striving to 7nes 1t*ost ... to Satisfy the ?ee%s of #an:in%": $eli'ion,,,, E22&<5F.

!"e eig"t" spiritual Dualit( o$ t"ese 'elpers* t"eir absolute loving compassion ErahmaF an% un"in%ere% %evotion to t"e spiritual #el$are o$ all t"e creatures* is t"e single t"eme to #"ic" Ibn Arab %evotes per"aps t"e greatest emp"asis t"roug"out all o$ "is #ritings* above all #"enever "e is %iscussing t"e "ig"est stages o$ spiritual per$ection* t"e station o$ t"e =solitar( ones> Et"e afrdF& -o# as $or striving to ones utmost an% going to an( lengt" to satis$( t"e nee%s o$ man+in%* t"at is especiall( incumbent upon t"e Imam in particular* even more t"an Eit isF $or t"e rest o$ t"e people. For 2o% onl( gave "im prece%ence over 'is Eot"erF creatures an% appointe% "im as t"eir Imam so t"at "e coul% strive to ac"ieve #"at is bene$icial $or t"em. !"is striving an% #"at results $rom it are bot" pro%igious.... In t"e intervening passage EIII* 553.03B2 F Ibn Arab t"en illustrates t"e essential c"aracteristic o$ t"is particular intentional %imension o$ spiritual intelligenceHt"at it is above all t"roug" striving $or t"e #el$are o$ ot"ers* in t"e mi%st o$ t"e responsibilities o$ or%inar( li$e* an% not b( see+ing to obtain

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#"at one imagines to be special po#ers or eAperiences $or onesel$* t"at t"e in%ivi%ual ma( eventuall( reac" t"e "ig"est spiritual stages236Hb( re$erring to t"e 1uranic account Eat 26&2: $$.F o$ "o# Moses unintentionall( %iscovere% 2o%* #it"out consciousl( loo+ing $or 'im* precisel( in t"e t"eop"anic $orm o$ t"e burning bus" t"at "e #as onl( see+ing in or%er to #arm "is $amil(. For Ibn Arab* #"o repeate%l( insists on t"e $act t"at Moses #as onl( see+ing to $ul$ill t"e imme%iate nee%s o$ "is $amil(* =t"is verse constitutes an a%monition $rom 2o% Etanbh min al +a""F concerning t"e value o$ t"is Espiritual virtueF #it" 2o%.>
236 23:

I"a%ir* beauti$ull( illustrate t"e earlier %iscussions o$ t"e compleA spiritual $unction o$ suc" eAamples in t"e Futht. -o# t"e activities o$ all o$ t"e Just Imams are onl( $or t"e sa+e o$ ot"ers* not $or t"eir o#n sa+e. 'ence i$ (ou see a ruler bus(ing "imsel$ #it" somet"ing ot"er t"an "is subJects an% t"eir nee%s* t"en (ou s"oul% +no# t"at "is E"ig"F ran+ "as cut "im o$$ $rom t"is activit( Eo$ %ivinel( inspire% gui%anceF* so t"at t"ere is no EintrinsicF %i$$erence bet#een "im an% t"e mass o$ common people....2<0

?ot" "is stories "ere* o$ Moses an% o$

I.e.* t"e state o$ =pure servant"oo%> EubdiyyaF c"aracteri,ing Ibn Arabs t(pical conception o$ t"e spiritual superiorit( o$ t"e afrd Ealso terme% al malmiyya* t"e =people o$ blame>FH#"ose spiritual ran+ is o$ten invisible to t"e outsi%e #orl% an% #"ose lives $reDuentl( eA"ibit t"is same c"aracteristic o$ eAtraor%inar( %evotion to t"eir =or%inar(> responsibilitiesHas embo%(ing t"e ver( summit o$ t"e spiritual pat". !"e repeate% re$erences in t"is c"apter to I"a%ir Eone o$ t"e arc"et(pal representatives o$ t"e afrd* $or Ibn ArabF point in t"e same %irection. See t"e re$erences $rom man( ot"er c"apters o$ t"e Futht to t"is =ultimate stage o$ (alya*> #"ic" is one o$ t"e recurrent t"emes o$ "is religious t"oug"t* in )"o%+ie#ic,* Seal* c"apter VII. Ibn Arab emp"asi,es t"e broa%er metap"(sical signi$icance o$ t"is stor(* t"at 2o% becomes mani$est E#"et"er
23:

or not #e are a#are o$ itF in t"e $orm o$ eac" persons %eepest %esire* virtuall( ever( time "e %eals #it" t"e $igure o$ Moses& see* e.g.* t"e en% o$ t"e c"apter on Moses E2 F in t"e Fuss al +i!am EV A$$i$i e%.* I* 202B205F* t"e beginning o$ t"e conclu%ing c"apter on Mu"amma%* an% especiall( Ibn Arabs o#n encounter #it" Moses %uring "is autobiograp"ical spiritual Ascension in c"apter 53< o$ t"e Futht EIII* 75:B770F* inclu%e% among t"e translations in The Meccan $e%elations ant"olog(. Ibn Arab illustrates t"is point Econcerning t"e =eAternal Imams*> t"ose #it" a visible* public role in t"is #orl%F #it" a brie$ stor( about t"e eAtreme conscientiousness o$ 9mar ibn Ab% alBA,, in regar% to "is public responsibilities.
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20:

An% I"a%ir2<0... #as also li+e t"is. 'e #as in an arm(* an% t"e comman%er o$ t"e arm( sent "im to eAplore $or #ater $or t"em* since t"e( #ere in nee% o$ #ater. !"at #as "o# "e $ell into t"e Fountain o$ ;i$e an% %ran+ $rom it* so t"at "e "as remaine% living up until no#* $or "e #as not a#are Ebe$ore setting out on t"is searc"F o$ t"at ;i$e t"roug" #"ic" 2o% %istinguis"es t"e person #"o %rin+s o$ t"at Water...*2<2 since t"is Fountain o$ ;i$e Eis t"atF 'ere Ibn Arab mentions I"a%irs pu,,ling =original*> genealogical name Egoing bac+ to -oa"F* as given b( later Islamic tra%ition& see t"e article =alBI"a%ir> b( Wensinc+* summari,ing t"e "istorical sources* in )I2* vol. IV. !"e un%erl(ing stor( o$ I"a%irs %iscover( o$ t"e $ountain o$ ;i$e is apparentl( ta+en $rom t"e popular literature o$ t"e =!ales o$ t"e /rop"ets> E"isas al anbiyF* rat"er t"an $rom t"e stan%ar% "a%it" collections. For t"e broa%er role o$ I"a%ir in Ibn Arabs t"oug"t Ebuil%ing on an eAtensive preBeAisting bo%( o$ Su$i tra%itionF* see "is %escription o$ "is personal encounters #it" I"a%ir on t"ree separate occasions in c"apter 2 EI* 063B 066N 8.G. e%. III* pp. 060B06 FN t"e numerous re$erences in )"o%+ie#ic,* Seal* In%eA s.v.N an% t"e c"apter $ocusing more speci$icall( on I"a%irs initiatic $unction in '. )orbin* =<ima'ination crLatrice* pp. 75B 7. 'ere Ibn Arab interrupts t"is stor( #it" a long asi%e EIII* 553.52B55<. F %escribing "is $irst personal encounter #it"
2<2 2<0

Water t"roug" #"ic" 2o% %istinguis"es #it" EspiritualF ;i$e t"e person #"o %rin+s t"at Water. !"en "e returne% to "is companions an% tol% t"em about t"at #ater* an% all t"e people rus"e% o$$ to#ar% t"at place in or%er to %rin+ $rom it. ?ut 2o% turne% t"eir sig"t a#a( $rom it so t"at t"e( #ere not capable o$ EattainingF I"a%ir* in t"e person o$ a stranger E%uring "is (out" in SevilleF =#"o taug"t me to surren%er to t"e spiritual masters an% not to %ispute #it" t"em Eeven #"en t"e( are #rongF.> It #as Ibn Arabs master at t"e time Eone AbO alBAbbQs alB9ra(bF #"o subseDuentl( i%enti$ie% t"at m(sterious in%ivi%ual as being I"a%ir. !"is anec%ote itsel$ Esummari,e% in '. )orbin* =<ima'ination creatrice,,,* p. 0F is translate% in t"e biograp"ical stu%( at t"e beginning o$ M. Asin /alacios =<Islam christianisL EFrenc" translation* /aris* 0:65F* p. 53. Anot"er longer version o$ t"e same stor(Halong #it" %escriptions o$ Ibn Arabs subseDuent meetings #it" I"a%irHis given in c"apter 2 EI* 063B066N 8.G. e%. III* pp. 060B062F* #"ere it is also implie% t"at t"e subJect o$ t"is %ispute #as t"e i%entit( or name o$ t"e Ma"% Ean% t"at I"a%ir con$irme% t"e vali%it( o$ Ibn Arabs o#n vision in t"at regar%F. For #ater as one o$ Ibn Arabs primar( s(mbolsH base% on passages in t"e 1uran an% several +e( "a%it"H$or t"e =!"rone o$ %ivine ;i$e> $lo#ing t"roug" all t"ings* see c"apter 50< EIII* 3 B33F an% $urt"er eAtensive re$erences in 'a+m* Mu-am* pp. 00<0B00<<.

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it. An% t"is is #"at resulte% $or "im $rom "is striving $or t"e sa+e o$ ot"ers. ... !"us no one +no#s #"at is t"eir 2<5 ran+ #it" 2o%* because absolutel( all o$ t"eir actions are $or t"e sa+e o$ 2o%* not $or t"eir o#n sa+e* since t"e( pre$er 2o% to #"at t"eir Ebo%il( an% ps(c"icF nature %eman%s. +ossessing the 0no$le%ge of the 1nseen ReBuire% for ;rightly ruling< This (orl%...": !"is conclu%ing %iscussion o$ t"e %i$$erent $acets o$ spiritual intelligence starts o$$ in a %irection t"at seems completel( %istant $rom our or%inar( eAperience an% eAercise o$ t"at $acult(Hbut conclu%es* $or t"ose #"o re$lect on its implications* #it" a $arBreac"ing an% $un%amental insig"t. Since It is not entirel( clear #"et"er t"e pronoun "ere re$ers to t"e =Imams> %iscusse% earlier in t"e c"apterN to those (ho ha%e faith in God and the =ast Gay E$rom t"e imme%iatel( prece%ing 1uranic verse K 6&22L not translate% "ereFN orH#"at is most probable* an% coul% inclu%e t"e previous t#o categories Hto t"e accomplis"e% Frien%s o$ 2o% E a(liyF in general. !"is %escription again seems to allu%e to Ibn Arabs conception o$ t"e afrd or malmiyya* t"e usuall( unrecogni,e% =true servants o$ 2o%> #"o represent t"e "ig"est stage o$ saint"oo%* as note% earlier.
2<5

t"e language in #"ic" Ibn Arab eApresses t"is conclusion "ere is boun% up in t"e un$amiliar E$or man( mo%ern rea%ersF tec"nical vocabular( an% categories o$ tra%itional Islamic religious learning an% Jurispru%ence* it ma( be "elp$ul to begin #it" a more %irect eAplanation o$ t"e absolutel( essential an% universal point "e is ma+ing. /ut as simpl( as possible* people #"o are una#are o$ t"e %eeper nature an% intrinsic con%itions o$ t"e recurrent "uman situations o$ spiritual testing an% learning o$ten naturall( imagine t"at t"ere must be a general =s(stem> or $ormulaic co%e o$ teac"able* co%i$iable spiritual principles or $ormulae t"at coul% some"o# be learne%* taug"t* an% uncontroversiall( applie% in a single unambiguous #a( to all possible "uman situations involving eac" o$ t"ose principles. As Ibn Arabs account belo# illustrates* t"at particular presumption #as* an% $or some people still is to%a(* eApresse% in t"e immense proJect o$ attempting to co%i$( a single compleA imaginar( eAternal set o$ Ju%gments or criteria suppose%l( preten%ing to $ormulate t"e relative spiritual statusHon a spectrum stretc"ing $rom =absolutel( $orbi%%en> to =absolutel( obligator(>Ho$ ever( conceivable $orm o$ out#ar% action Esince inner actions b( %e$inition still escape t"e visibilit( assume% b( t"at proJectF.

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8$ course on a more metap"(sical level* #"ic" Ibn Arab "as alrea%( %evelope% in "is t#o imme%iatel( prece%ing sections "ig"lig"ting t"e spiritual =interpenetration o$ all t"ings*> suc" a proJect reDuires an almost un$at"omable total blin%ness to t"e actual spiritual %imensions o$ "uman beings an% all o$ creation. ?ut in t"is conclu%ing section Ibn Arab is not reall( see+ing to point out t"e intrinsic blin%nesses o$ suc" in%ivi%uals or t"e resulting $oll( o$ t"eir proJects an% presumptive claims to universal aut"orit( over ever(one else Eta"ldFHsomet"ing #"ic" "e "a% alrea%( %one ver( emp"aticall( an% unmista+abl( in t"e imme%iatel( prece%ing pointsHbut rat"er to "ig"lig"t a muc" #i%er* more universall( applicable observation t"at actuall( ties toget"er all "is earlier points* since t"is last observation $orce$ull( sen%s "is rea%ers bac+ into t"e everBrene#e%* uniDue c"allenges o$ t"eir o#n spiritual li$e an% eAperience* into t"eir o#n unavoi%able personal eAploration o$ t"e care$ull( %esigne% an% provi%entiall( manage% =)rucible> an% unavoi%able Fires o$ eart"l( li$e itsel$ Ht"e subJect o$ )"apter Five belo#. In s"ort* "is conclusion "ere t"at t"e vast maJorit( o$ spirituall( c"allenging situations an% %ecisions t"at people

actuall( encounter "ave not ever been subJect to an unambiguous reveale% %ivine Ju%gmentHan% t"at t"e( are t"ere$ore out#ar%l( neutral or =openl( permissible> EmubhF* in t"e tec"nical language o$ t"e JuristsHsimpl( means t"at eac" in%ivi%ual $acing suc" situations* as #e all constantl( %o* must in $act turn to t"eir o#n practical capacities o$ %iscernment an% spiritual intelligence* to t"eir o#n gra%ual %iscover( an% unveiling o$ aut"enticall( %ivine inspiration an% gui%ance* in or%er to %iscover #"at is in $act t"e spirituall( rig"t response an% appropriate =%ivine Ju%gment> in t"at uniDuel( particular learning situation. In ma+ing t"is point* #"ic" "e %oes again an% again in ever( c"apter o$ t"ese Futht* Ibn Arab constantl( engages in a +in% o$ spiritual #restlingHbrie$l( mentione% in section I aboveH#it" "is rea%ers commonl( accepte%* sociall( an% tra%itionall( embe%%e% un%erstan%ings o$ a "ost o$ +e( religious an% scriptural terms. !"e eAplanation o$ t"at particular #restlingBmatc"* $or a mo%ern au%ience* accounts $or t"e voluminous annotation reDuire% "ere an% in several relate% passages above. In%ee% most o$ t"e +e( points t"e S"a(+" is actuall( ma+ing "ere onl( become $ull( apparentHin an eAistentiall( e$$ective* an% not merel( conceptual #a(* at leastHto t"ose o$ "is rea%ers #"o come to t"is c"apter 533 a$ter

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eAtensive re$lection on man( earlier sections o$ t"is immense boo+& As $or possessing t"e +no#le%ge o$ t"e 9nseen Eilm al 'haybF t"at "e reDuires $or Erig"tl( governingF t"is engen%ere% #orl% in particular %uring a particular perio% o$ time* t"is is t"e nint" matter #"ic" t"e Imam reDuires $or "is lea%ers"ip* an% t"ere are no Eot"ersF besi%es t"ese. !"is is because 2o% in$orme% EusF concerning 'imsel$ t"at e%ery Gay +e is in an affair E &2:FN an% t"at affair2<7 is #"atever t"e state o$ t"e #orl% is t"at %a(. -o# obviousl( #"en t"at =a$$air> becomes mani$est in EeAternalF eAistence* Eever(oneF recogni,es t"at it is +no#n b( #"oever #itnesses it. Shan suggests an activit( or occupation as #ell as a general state or con%ition. For Ibn Arab* t"is verse is usuall( ta+en in re$erence to t"e universal process o$ t"eop"an( Eta-alliytF t"roug" #"ic" t"e #orl% Ei.e.* all t"at is t"e =ot"erB t"anB2o%>F is continuousl( reBcreate% an% ma%e mani$est& see t"e re$erences in 'a+m* Mu-am* pp. 35:B375 Eal shan al ilhF.
2<7

?ut t"is Imam* because o$ t"is matter Ei.e.* "is inspire% $ore+no#le%ge o$ eventsF* is #ellB in$orme% b( t"e !rul( 4eal concerning t"ose a$$airs #"ic" 'e #is"es to bring into temporal being before t"e( actuall( occur in EeAternalF eAistence. For "e is in$orme% about t"at a$$air on t"e =Da(> be$ore it occurs. So i$ t"at a$$air contains somet"ing bene$icial $or "is subJects* "e t"an+s 2o% an% remains silent about it. ?ut i$ it contains a punis"ment Ein t"e $orm o$F t"e sen%ing %o#n o$ some #i%esprea% a$$liction or one aime% at certain speci$ic persons* t"en "e implores 2o% on t"eir be"al$* interce%es E#it" 'imF an% begs E'imF. So 2o%* in 'is Merc( an% ?ount(* averts t"at a$$liction $rom t"em Ebe$ore it actuall( "appensF an% ans#ers Et"e Ma"%sF pra(er an% petition. !"is is #"( 2o% E$irst o$ allF in$orms "im about Eeac" eventF be$ore it occurs to "is $ello#s in actual eAistence. !"en a$ter t"at 2o% in$orms "im* #it" regar% to t"ose

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=a$$airs*> about t"e EparticularF events t"at #ill occur to Especi$icF in%ivi%uals. An% 'e speci$ies $or "im t"ose in%ivi%uals #it" all t"eir out#ar% particularities* so t"at i$ "e s"oul% see t"ose in%ivi%uals Ein t"e material #orl%F "e #oul% not %oubt t"at t"e( #ere eAactl( t"e ones "e sa# Ein t"is inspire% visionF. An% $inall(* 2o% in$orms "im about t"e %ivinel( prescribe% Ju%gment appropriate $or t"at event* t"e Esame stan%ar% o$F Ju%gment #"ic" 2o% prescribe% $or 'is /rop"et Mu"amma% to appl( in Ju%ging t"at event.2< nAila* usuall( translate% "ere as =event*> coul% eDuall( be translate%* in t"is legal conteAt* as =case>Hi.e.* in t"e broa% sense o$ a uniDue event subJect to a particular Ju%gment* not necessaril( as a generali,able legal t(pe or prece%ent EV"adiya* also translate% as =case> belo#F. As in earlier passages* hu!m is usuall( translate% "ere as =Ju%gment> Ean% its verbal $orms accor%ingl(F* alt"oug" t"e actual meaning ten%s to var( in emp"asis* accor%ing to t"e conteAt* bet#een t"e $ollo#ing& t"e timeless %ivine =comman%ment> or un%erl(ing principle o$ Ju%gmentN t"e particular inner aspect o$ t"e case or circumstance to #"ic" t"at %ivine stan%ar% actuall( appliesN t"e "uman religioBlegal statute* rule or precept Esuppose%l( correspon%ing to t"e $irst t#o meaningsFN t"e actual activit( o$ appl(ing t"ose stan%ar%s to
2<

'ence "e onl( Ju%ges accor%ing to t"at E%ivinel( inspire%F Ju%gment* so t"at Ein t"e #or%s o$ t"e "a%it" about t"e Ma"%F ="e never ma+es a mista+e.> !"e $ollo#ing long passage t"en %evelops t"e real core o$ Ibn Arabs argument "ere* as #as alrea%( "ig"lig"te% at t"e beginning o$ t"e prece%ing passage& !"us i$ 2o% %oes not s"o# Et"e ImamPMa"%F t"e Ju%gment regar%ing certain events* an% "e %oes not eAperience an( unveiling Eo$ t"at %ivine Ju%gmentF* t"en 2o%s aim #as to inclu%e t"ose cases in t"e Ju%gment o$ #"at is Ereligiousl(F permissible*2<3 so t"at "e +no#s particular circumstances E#"et"er or not in an eAplicitl( legal conteAtFN an% $inall(* t"e resulting ver%ict or conclusion. mubh& i.e.* #"at is =permitte%> in t"e sense o$ #"at is neit"er eAplicitl( illicit EharmF nor positivel( prescribe% b( t"e %ivine /at"#a( EsharF. !"e usual translation o$ t"is term as =in%i$$erent*> #"ile appropriate $or its tra%itional legal usage as a speci$ic categor( in Islamic Jurispru%ence* $ails to conve( t"e positive an% muc" #i%er ontological perception Ibn Arab is pointing to "ere. 'istoricall( spea+ingHan% t"is is t"e groun% o$ Ibn Arabs ve"ement protests in t"is c"apter an% in man( ot"er placesHvirtuall( all t"e sc"ools o$ Islamic Jurispru%ence
2<3

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$rom t"e absence o$ an( E%ivineF speci$ication Eo$ a particular Ju%gmentF t"at t"is is t"e Ju%gment o$ t"e %ivine prescription concerning t"at event. !"us "e is %ivinel( protecte% EmasmF $rom resorting to personal opinion ErayF an% analog( E"iysF in 4eligion. For Et"e use o$F analog( Eto eAten% t"e reveale% /at"#a( be(on% 2o%s eAplicit comman%mentsF* b( #"oever is not a prop"et* amounts to passing Ju%gment on 2o% concerning the $eli'ion of God E5&65N etc.F2<< Ebot" Sunni an% S"iiteF use% some sc"ema o$ eAtrapolate% analogies Ein t"e sense %escribe% "ereF to set up compleA s(stems o$ gra%e% categories o$ relative pre$erence or pro"ibition eAten%ing* at least in t"eor(* to inclu%e virtuall( ever( imaginable "uman action. !"e eAtremel( limite% meaning o$ mubh in t"at legalistic conteAtH#"ere it at best implies at best a =neutral> value* an% implicitl( a rat"er %ubious religious status in relation to t"e eAtensive positive an% obligator( categoriesHis t"ere$ore ra%icall( %i$$erent $rom #"at Ibn Arab actuall( inten%s b( t"at term "ere. For "is o#n %istinctivel( positive an% more compre"ensive usage* see especiall( t"e more complete %iscussion an% re$erences in =Ibn Arabs @sotericism& !"e /roblem o$ Spiritual Aut"orit(*> pp. 5<B37. Gn Allh& t"is is onl( one o$ several relate% 1uranic eApressionsHe.g.* al Gn an% al Gn al :hlis E5:&5F* =t"e /ure
2<<

on t"e basis o$ somet"ing t"at person simpl( %oes not +no#. !"is is because analog( EinvolvesF eAten%ing a E"(pot"eticalF =reason> Kun%erl(ing a particular Ju%gment to all ot"er =analogous> casesL.2<6 8ut (hat ma!es you 4eligion*> bot" use% in a similar sense at t"e ver( beginning o$ t"is c"apter 533 Enot translate% "ereFHre$erring to t"e eternal* %ivine 4ealit( t"at is t"e Source o$ t"e prop"ets message* in contrast to t"e man( religions o$ men. In a certain sense* all o$ Ibn Arabs #or+s constitute a sort o$ eAten%e% commentar( on t"is $un%amental %istinction& see t"e eAtensive re$erences an% care$ul anal(sis o$ t"ese +e( terms in 'a+m* Mu-am* pp. 7< B 765* an% especiall( Ibn Arabs moving %escription o$ "is o#n %ecisive reali,ation o$ t"is $un%amental insig"t in c"apter 53< EIII* 5 0& inclu%e% in The Meccan $e%elations ant"olog(F an% in "is :, al Isr Esee re$erences aboveF. !"e tec"nical terms "ere are ta+en $rom t"e tra%itional learne% %iscipline o$ usl al fi"h E=principles o$ Jurispru%ence>& see t"e articles usl in S)I an% fi"h in )I2F #"ic"* $rom t"e t"ir% centur( EA.'.F on#ar%* gra%uall( elaborate% t"e t"eoretical rationales un%erl(ing t"e practice o$ t"e earlier Islamic Jurists Efu"ahF. In t"e practice o$ "iysHupon #"ic" most o$ t"e in$luential "istorical $orms o$ Islamic Jurispru%ence #ere largel( %epen%entHt"e "(pot"etical =reason> EillaF seen as un%erl(ing a particular comman%ment or %ecision Ehu!mF %erive% $rom t"e 1uran* or more commonl( $rom t"e man( reporte% actions an% sa(ings o$ t"e /rop"et* #as $irst eAtracte% or %e%uce% $rom t"at particular prece%ent an% t"en eAten%e% to a #i%er range o$ suppose%l( analogous cases.
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22

!no(.4perhaps E60&5F2<: 2o% %oes not #ant to eAten% t"at reasonT For i$ 'e "a% #ante% to %o t"at 'e #oul% "ave clearl( state% it t"roug" t"e voice o$ 'is Messenger an% #oul% "ave or%ere% t"is Ibn Arabs personal criticisms o$ "iys* "ere an% else#"ere* speci$icall( presuppose t"e continue% spiritual presence o$ t"e /rop"et Ei.e.* o$ 'is spiritual 4ealit(F as reali,e% among t"e accomplis"e% Ino#ers Et"e ahl al !ashf or =people o$ unveiling>F* as "e eAplaine% in t"e imme%iatel( prece%ing passage EIII* 55 F. 'is conception o$ t"e proper mo%alities an% con%itions o$ a living an% trul( aut"oritative un%erstan%ing an% transmission o$ "a%it" Eb( t"e inspire% Ino#ersF* base% on t"e same t(pes o$ spiritual insig"t %iscusse% "ere #it" regar% to t"e Ma"%* is more $ull( summari,e% in c"apter 2: E8.G. III* 270B 270F* on t"e Ahl al 8ayt an% SalmQn Eone o$ t"e arc"et(pal Ino#ers in t"e Islamic tra%itionF. As stresse% b( M. )"o%+ie#ic,* =Ibn Arab* la lettre et la loi*> pp. 2:B50 Ein Actes du collo"ue Mysti"ue0 culture et sociLtL * e%. M. Meslin* /aris* 0:65F* Ibn ArabH#"ile $orce$ull( reJecting "iys Ean% ta"ld* $or reasons %etaile% at II* 03 F $or "imsel$H%oes not necessaril( reJect t"e usage o$ "iys b( t"ose #"o %o not $ul$ill t"ese Ea%mitte%l( rat"er rareF spiritual preBcon%itions. !"ere$ore "is o#n spirituall( base% position s"oul% not be con$use% #it" t"e universalHi$ problematicHcon%emnation o$ "iys t(pical o$ t"e Ya"iri legal sc"ool an% some S"iite groups. !"e 1uranic passage E60&0B00F allu%e% to "ere is a particularl( stri+ing illustration o$ Ibn Arabs argument t"at peopleHat least in t"eir or%inar(* uninspire% stateHs"oul% not
2<:

eAtension* i$ in%ee% t"e Eun%erl(ingF =reason> #ere among #"at #as speci$icall( or%aine% b( t"e %ivine prescription in a particular ElegalF case. So #"at %o (ou suppose Eis t"e vali%it(F o$ t"e =reason> t"at t"e Jurist eAtracts E$rom an action or sa(ing o$ t"e /rop"etF all b( "imsel$ an% t"roug" "is o#n reasoning* #it"out its "aving been mentione% b( t"e %ivinel( prescribe% /at"#a( in an( speci$ic teAtual stipulation concerning t"atR E8r about t"e Jurist #"oF t"en* "aving %e%uce% t"is =reason*> t"en eAten%s it generall( Eto #"atever "e arbitraril( assumes to be t"e =analogous> casesFR In%ee% t"is is one arbitrar( Ju%gment on top o$ anot"er arbitrar( Ju%gment*

preten% to %ecip"er t"e essential reasons un%erl(ing 2o%s speci$icall( state% comman%s an% pro"ibitions* muc" less attempt to eAten% t"ose principles be(on% t"eir eAplicitl( prescribe% areas o$ application. In t"ese verses t"e /rop"et is reproac"e% $or "aving %istracte%l( turne% a#a( a poor blin% man #"o came as+ing about $ait" #"ile "e #as tal+ing #it" an important Meccan notableHi.e.* $or Ju%ging on t"e basis o$ out#ar% appearancesHan% remin%e% t"at perhaps 2the blind man3 (ill 'ro( in purity or come to remember 2God3,,, .

223

concerning a =%ivine stipulation> of (hich God is una(are E 2&20FT 260 So t"is is #"at prevents t"e Ma"% $rom spea+ing on t"e basis o$ Et"is sort o$ $actitiousF analog(260 concerning t"e $eli'ion of GodHall t"e more so because "e also +no#s t"at t"e intention o$ t"e /rop"et #as to lig"ten t"e bur%en o$ EreligiousF obligation on t"is communit(.262 !"at #as #"( t"e /rop"et use% !"e $ull verse is again assume% in t"is po#er$ul allusion& &r do they ha%e partners (ho prescribe as la( for them concernin' $eli'ion that about (hich God is una(are Kor& =does not permit>L 1. !"is paragrap" t"ere$ore eAplains in %etail t"e basic principles un%erl(ing Ibn Arabs earlier remar+s Enot all translate% "ereF concerning t"e inveterate "atre% o$ t"e fu"ah< $or t"e Ma"%* as #ell as "is earlier impassione% assertions t"at in $act even t"e most #ellBmeaning o$ t"em unconsciousl( =ma!e up lies about God.> I.e.* "iys* in t"e legalistic senseHan% above all #it" re$erence to its intrinsic suppositions about t"e ver( nature o$ religionH%escribe% in t"e prece%ing paragrap"s. Ta!lf& "ence t"e more pro$oun% Justi$ication o$ Ibn Arabs earlier insistence t"at all t"at is not most eAplicitl( comman%e% or $orbi%%en is =permitte%> EmubhF* in an unrestricte%* essentiall( an% spirituall( positive sense ver( %i$$erent $rom its usage in t"e legal categories o$ t"e fu"ah<.
262 260 260

to sa( =;eave me alone Ei.e.* #it"out reDuesting an( $urt"er religious preceptsF so long as I leave (ou alone*> 265 an% #"( "e use% to %isli+e being Duestione% about religion* out o$ $ear o$ Eunnecessaril(F increasing t"e !"is is broug"t out more po#er$ull( in t"e $urt"er allusions* translate% in t"e $inal section o$ t"is )"apter* to t"e Ino#ers t"eop"anic perception o$ t"e religiousl( unrestricte%Hin%ee% intrinsicall( =para%isiac> an% marvelousHnature o$ ever(t"ing in t"e #orl% not boun% b( t"e rare eAplicit %ivine in%ications to t"e contrar(. !"is particular "a%it" is mentione% b( bot" ?u+"Qr EI<tism* 2F an% Muslim E+a--* 700F. As Ibn Arab eAplains in "is brie$ c"apter 232 =8n t"e Inner Ino#ing o$ t"e Shara> EII* 30B 32F* t"e %ivinel( prescribe% /at"#a( inclu%es bot" =t"e precepts 2o% prescribe% o$ 'is o#n accor%> E ibtidanF an% =#"at #as prescribe% at t"e reDuest o$ t"e communit(>Hso t"at =i$ t"e( "a% not reDueste% it* t"en t"at Eprecept or comman%mentF #oul% not "ave been sent %o#n.> !"e /rop"ets sa(ing #as t"ere$ore inten%e% to avoi% t"e unnecessar( proli$eration o$ t"is latter categor( o$ a%%itional religious prescriptions an% t"e resulting bur%en o$ obligation on 'is communit(. @lse#"ere EII* 032B033N c"apter 66* =8n t"e Inner Ino#ing o$ t"e Secrets o$ t"e /rinciples o$ t"e /recepts o$ t"e Shar>F* Ibn Arab points out t"e parallel bet#een t"is "a%it" an% t"e $ollo#ing 1uranic inJunction& & those (ho ha%e faith0 do not as! about thin's (hich0 if they (ere re%ealed to you0 (ould harm you, And if you as! about them (hen the >ur<an is bein' sent do(n0 they (ill be re%ealed to you,,,, For a people
265

22<

E%ivineF comman%ments. !"ere$ore in ever(t"ing about #"ic" not"ing is sai% to "im Eb( 2o%F an% concerning #"ic" "e is not in$orme% Eb( 2o%F about a speci$ic* %e$inite Ju%gment* "e establis"es t"e E%ivineF Ju%gment conseDuence* concerning Eto beF it* t"e in natural primor%ial

... !"ere$ore t"e Ma"% is a E%ivine instrument o$F )ompassion* Just as 2o%s Messenger #as a )ompassion* EasF 2o% sai%& And He only sent you as a E%ehicle ofF Dompassion to the (orlds E20&00<F. -o# since t"is mahd* as #e "ave alrea%( learne%* is none ot"er t"an eac" "uman being Eeac" =imm>F #"o "as begun to %iscover an% actuali,e t"roug" spiritual intelligence all t"e $orms an% eApressions o$ %ivine gui%ance* it is important to ma+e t"e concrete connections bet#een Ibn Arabs $inal sentence "ere an% its $urt"er practical eAempli$ications in all t"ose actual instruments o$ 2o%s )ompassionHt"e %ivinel( %eputi,e% =$iremen> #e "ave alrea%( encountere% in t"e "a%it" o$ t"e Intercession at t"e ver( en% o$ )"apter !"ree* #"o #ill become our primar( subJect in t"e $ollo#ing )"apter Five. I$ #e can vie# "is conclu%ing sentence in t"at lig"t* t"e #a(s it sums up all t"e lessons o$ t"is enigmatic an% c"allenging c"apter* an% all our ensuing responsibilities* #ill become cr(stal clear.

Ju%gment.267 An% ever( EJu%gmentF o$ #"ic" 2o% in$orms "im t"roug" inner unveiling an% Ean inspire%F =noti$ication> EtarfF is t"e Ju%gment o$ t"e EeternalF Mu"amma%an reveale% /at"#a( concerning t"at matter. before you did as! 2such3 thin's0 and after that they be'an to disbelie%e in them, E &000B002F. In t"e same section EII* 03 F "e eAplains in %etail "is conviction =t"at t"e bearer o$ revelation onl( #ante% to reduce Et"e bur%en o$ religious prescriptionsF o$ t"is )ommunit(.> ESee also t"e $ollo#ing note.F +u!m al asl& In c"apter 66 EII* 03 N see prece%ing noteF* Ibn Arab clearl( states t"at t"is primor%ial state o$ a$$airs is =t"at t"ere is no ta!lf Ei.e.* %ivinel( impose% religious obligationF an% t"at 2o% create% $or us t"e totalit( o$ ever(t"ing on eart"....> In ot"er #or%s* as $ar as t"e %ivine reveale%B prescribing is concerne%* ever(t"ing 2o% "as not eApressl( $orbi%%en or ma%e obligator( is implicitl( permitte% EmubhF $or our %elig"t in 'is creation.
267

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V. From @Aample to Insig"t

Ibn Arabs %escriptions o$ our souls a#a+ening to t"e omnipresence o$ %ivine inspiration an% to t"e active responsibilities o$ rig"t action an% creation #"ic" $lo# $rom t"at gra%ual a#a+ening are intentionall( compleA* %i$$icult* an% c"allenging. For t"eir actual meaning an% implications onl( un$ol% t"roug" a long Ein%ee% neverBen%ingF* %ialectical e$$ort o$ re$lection on t"eir actualHan% necessaril( uniDue an% in%ivi%ual Hre$erenceBpoints in our o#n li$e eAperience o$ t"e spirits alc"emical trans$ormation. ?e$ore moving on to ot"er %iscussions o$ t"at topic in t"e $ollo#ing )"apter* it is important to note t"at t"e $inal maJor section o$ c"apter 533* enumerating a long an% $ascinating series o$ %escriptions o$ t"e %istinctive sorts o$ inspire% +no#ing #"ic" are in"erent in t"is spiritual #a(station*26 gives some po#er$ul "ints o$ certain #a(s in #"ic" eac" person is grante% t"e occasional tastes o$ t"at particular %eeper spiritual +no#ing t"at is t"e unitar( subJect o$ t"is c"apter* in #a(s #"ic" can t"en su%%enl( come to %e$ine t"eir pat" b( so po#er$ull( revealing some illuminating intimation o$ its ultimate 2oal. III* 556.5B570.02. !"e complete list at t"is point inclu%es some $i$t(B$our +in%s o$ spiritual +no#le%ge.
26

In eac" o$ t"e o$ten eDuall( enigmatic c"apters E2<0B565F in t"is larger =Section on t"e Spiritual Wa(stations> o$ t"e Futht* t"ese pu,,ling lists o$ ver( %i$$erent spiritual insig"ts Eo$ten allu%ing to aspects o$ t"e correspon%ing 1uranic SuraF given at t"e en% o$ eac" c"apter constitute a +in% o$ %ialectical springboar% an% e$$ective cognitive touc"stone t"at eac" rea%er can emplo(Ht"roug" a compleA process o$ care$ul inner comparison #it" #"at #e t"in+ #e "ave come to un%erstan% $rom t"e earlier sections o$ t"at same c"apterHto "elp veri$( an% illuminate Eor eDuall( to reBt"in+ an% reBconteAtuali,eF t"e $ruits o$ t"ose prece%ing %iscussions. !(picall(* eac" rea%er "as been grante%* "o#ever brie$l(* some taste o$ at least a $e# o$ t"ese $urt"er inspirations t"at Ibn Arab %escribes in t"ese conclu%ing sectionsN an% suc" revelator( moments are never trul( $orgotten. For eac" o$ us* in t"e long run* t"at %ramatic initial tasting becomes inseparable $rom t"ose $urt"er tas+s o$ spiritual insig"t an% creativit( it so in%elibl( reveals. !"e $irst o$ t"ose %ecisive insig"tsHan% t"e s"ort selections translate% "ere are neit"er eA"austive nor in t"eir eAact original or%erHis t"e observation alrea%( place% as t"e epigrap" to t"is )"apter&

22:

!"is stage also inclu%es +no#le%ge o$ #"at 2o% "as place% in t"e #orl% as Ean obJect $orF #on%er Han% t"e =#on%rous> Eas people usuall( un%erstan% itF is onl( #"at brea+s #it" t"e "abitual Ecourse o$ t"ingsF.263 ?ut $or t"ose #"o compre"en% t"ings $rom t"e %ivine perspective* ever( t"ing in t"is ="abitual> course is itsel$ an obJect o$ marvel. ?ut t"e people o$ "abits onl( #on%er at #"at %eparts $rom t"at "abitual course.

!"e secon%* muc" longer observation inclu%e% "ere is a remar+able autobiograp"ical illustration o$ t"e earlier section on =penetrating spiritual vision> t"at apparentl( allu%es to Ibn Arabs spiritual encounterHlong be$ore "e met "im in real li$e H#it" t"e $amous /ersian Su$i A#"a% alBDn alBIirmQn. ?ut at t"e same time* t"is stor( s"oul% evo+e all sorts o$ more common* i$ not in $act universal* eAperiences o$ preBcognition* %reams* intuitions an% ot"er more $amiliar $orms o$ our gra%ual %iscover( o$ t"e gui%e% or%er* purpose$ulness* an% provi%entiall( arrange% nature o$ eac" souls spiritual =private lessons>& ...An% in t"is stage t"ere is a +in% o$

!har" al da& t"is tec"nical eApression Eagain borro#e% $rom +alam t"eolog( an% use% "ere in a ra%icall( %i$$erent* Duite concrete spiritual conteAtF is use% t"roug"out t"is section as a sort o$ pun correspon%ing to t#o ver( %i$$erent conceptions o$ t"e %ivine ="abit> or =custom> EdaF. 8r%inaril( t"is term re$ers to t"e unenlig"tene% perception o$ t"e usual course o$ a$$airs in t"e #orl%* #"ic" t"e =people o$ "abits> Eashb al a(<idF "ee%lessl( ta+e $or grante%& "ence t"e usual un%erstan%ing o$ !har" al da as some eAceptional miracle* pro%ig( or ot"er#ise =supernatural> event %eparting $rom t"at unconsciousl( assume% norm. ?ut t"e true Ino#ersHt"ose #"o are actuall( Ein t"e #or%s o$ a $amous /rop"etic pra(erF =ma%e to see t"ings as t"e( reall( are>Hare o$ course pro$oun%l( a#are o$ t"e genuinel( miraculous reBcreation o$ t"e #orl% at ever( instant* o$ t"e marvelous* neverBrepeate% t"eop"an( o$ ?eing in all Its in$inite sel$Bmani$estations.

263

+no#le%ge among t"e t"ings +no#n Eonl(F b( inner unveiling. !"is is t"at t"e person eAperiencing t"is =unveiling> +no#s t"at ever( person or group* "o#ever large or small* inevitabl( "as #it" t"em one o$ t"e people o$ t"e 9nseen26< #"enever t"e( are spea+ing. !"en t"at in%ivi%ual Eamong t"e people o$ t"e ri-l al 'hayb& t"e abilit( to perceive t"ose m(sterious spiritual beings =even #"en t"e( %o not #is" to be seen> #as earlier %escribe% Esection III aboveF as one o$ t"e basic signs o$ t"e =penetrating EspiritualF vision> c"aracteri,ing t"is particular spiritual #a(station.
26<

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9nseenF sprea%s reports about t"ose persons in t"e rest o$ t"e #orl% so t"at people %iscover t"ose t"ings in t"eir o#n souls* E$or eAampleF #"en a group is gat"ere% toget"er in EspiritualF retreat or #"en a man sa(s somet"ing to "imsel$ t"at Epresumabl(F onl( 2o% +no#s. !"en t"at man or t"at group E#"o "ave %iscovere% t"ese reports in t"is m(sterious $as"ionF go out an% tell people about it so t"at EsoonF people are all tal+ing about it. Ibn Arab goes on* in a long autobiograp"ical passage illustrating t"is p"enomenon* to cite t#o relate% personal eAperiences. !"e $irst Ein t"e (ear :0F 266 #as #"en "e ran into a man in Seville #"o recite% to "im several verses t"at Ibn Arab "imsel$ "a% compose%* but never committe% to #riting* at a particular place in !unis one nig"t several mont"s be$ore. -ot At t"is point EIII* 55:.20F Ibn Arab also mentions t"at "e is #riting %o#n t"is particular stor( in t"e (ear 35 a.". Ei.e.* onl( t"ree (ears be$ore "is %eat" an% s"ortl( be$ore t"e completion o$ "is $inal recension o$ t"e FuthtFN lac+ing a critical e%ition o$ t"is c"apter 533* #e %o not +no# "o# muc" o$ c"apter 533 in its present $orm ma( also "ave been a%%e% to t"e $irst version.
266

+no#ing Ibn Arabs i%entit(* t"e man #ent on to eAplain t"at "e "a% learne% t"e poem in a Su$i gat"ering outsi%e Seville* on t"e ver( nig"t Ibn Arab "a% compose% t"em* $rom a m(sterious stranger =#"om #e %i% not +no#* as t"oug" "e #ere one o$ t"e !ravelers.>26: A$ter teac"ing "is companions t"ose verses* t"e m(sterious stranger #ent on to tell t"em t"e $ull name o$ t"e aut"or an% even to give t"em t"e name an% eAact location o$ t"e particular Duarter in !unis #"ere "e "a% "ear% t"emH#"ic" #as precisel( #"ere Ibn Arab "a% actuall( been sta(ing t"at same nig"t. 8n t"e secon% occasion* also in Seville* Ibn Arab #as listening to a Su$i $rien% praising =one o$ t"e greatest o$ t"e people o$ t"e pat"* #"om "e "a% met in I"orasan> Ein /ersiaF* #"en "e notice% a stranger nearb( #"o remaine% invisible to t"e rest o$ t"e group an% #"o sai% to "im& =I am t"at ver( person #"om t"is man #"o met #it" us in I"orasan is %escribing to (ouT> !"en Ibn Arab began %escribing t"is ot"er#ise invisible strangerH#"o continue% to sit t"ere besi%e t"emHto "is

See Ibn Arabs earlier %iscussion o$ t"is special group o$ angels #"o see+ out t"e gat"erings o$ all t"ose #"o are remembering or invo+ing 2o% Eor t"e 1uranF.

26:

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Spanis" $rien%* #"o con$irme% t"e eAactitu%e o$ "is %escription o$ t"at %istant /ersian master. Ibn Arabs $ollo#ing observation* as most people consciousl( involve% in spiritual #or+ Duic+l( %iscover* is o$ t"e utmost practical importance* since it relates to t"e +in% o$ %iscernment nee%e% to +no# #"en it is use$ul an% mutuall( "elp$ul to %iscuss or s"are t"e actual realities an% $ruits o$ t"at #or+* an% #"en on t"e ot"er "an% it is Ein an( number o$ possible #a(sF essentiall( useless or even Duite counterpro%uctive& An% t"is stage inclu%es t"e +no#le%ge o$ #"at sort o$ arguing Econcerning t"e practice an% principles o$ religionF is praise#ort"( an% #"at sort is to be con%emne%. 2:0
2:0

#"o "as Etrul(F surren%ere% Eto 2o%F among t"ose #"o %epen% on 2o%2:0 s"oul% not argue eAcept concerning #"at "e "as "a% con$irme% an% reali,e% Et"roug" 2o%F b( #a( o$ inner unveiling* not on t"e basis o$ E"is o#nF essential %i$$erence separating t"e scriptureBbearing %ivine messenger Erasl or shriF or%ere% to $ul$ill a universal mission $rom t"e muc" larger group o$ all t"e ot"er prop"ets EanbiyF* inclu%ing t"e Frien%s o$ 2o% Ea(liy AllhF, /er"aps even more important in t"is conteAt are #"at t"ese particular criteria impl( about t"e even more limite% spiritual utilit( o$ an( sort o$ %isputing about religion $or all t"ose #"o #oul% not even preten% to "ave reac"e% t"is rare an% lo$t( station. I.e.* t"e Frien%s o$ 2o% Ea(liyF or accomplis"e% Ino#ers* suc" as t"ose "aving reali,e% t"is "ig" spiritual station. Again t"ere is a t(pical ambiguit( in t"e eApression Eintam ilF translate% "ere as =%epen% on*> #"ic" can also mean* especiall( in ever(%a( speec"* =belong to> in t"e sense o$ Joining or a%"ering to a particular group. For Ibn Arab use% t"e same verb in Just t"at sense earlier in t"is same c"apter to allu%e to t"e unDuestioning $ollo#ers o$ t"e %i$$erent sc"ools o$ Islamic Jurispru%ence an% +alam t"eolog( Ean% t"eir $oun%ersF. 'ere "e clearl( implies t"at t"ere is no point in even raising t"is Duestion #it" regar% to suc" groups* since arguing or %isputing E-idlFHalong #it" t"e un%erl(ing aim o$ some"o# converting ot"ers or ot"er#ise imposing t"eir o#n opinionsHis in"erent in t"eir ver( met"o%s an% presuppositions. For t"e same reasons* t"e eApression "ere o$ =one #"o "as trul( surren%ere% to 2o%> EmuslimF #oul% o$ course be un%erstoo% rat"er %i$$erentl( b(
2:0

Someone

2iven Ibn Arabs repeate% claims* t"roug"out t"e main bo%( o$ t"is c"apter 533* $or t"e superior insig"t an% spiritual aut"orit( o$ t"e accomplis"e% Ino#ers an% Frien%sHas oppose% to t"e soBcalle% ulam<Has t"e onl( $ull( Duali$ie% interpreters o$ t"e trul( %ivine revelation* an% as t"e aut"entic "eirs o$ t"e larger bo%( o$ religious tra%ition* t"is passage provi%es some eAtremel( important gui%elines $or %etermining t"e %egree to #"ic" t"e (al s"oul% %irectl( attempt to communicate "is spiritual inspirations be(on% "imsel$ an% t"ose #"o voluntaril( see+ out "is gui%ance. It also un%erlines anot"er

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t"in+ing an% inDuir(. So i$ "e "as actuall( #itnesse% Eas an %irect inspiration $rom 2o%F t"at about #"ic" t"e( are arguing* t"en in t"at event it is incumbent on "im to argue about it usin' that (hich is betterPmore beautiful E2:&73F2:2Hpro%ided command. ?ut i$ "e %oes not "ave a %ivine comman% to %o so* t"en t"e c"oice is up to "im. So i$ t"e tas+ o$ "elping t"e ot"er person Eb( convincing "im o$F t"at Espiritual insig"tF "as been assigne% to "im Eb( 2o%F* t"en "e "as been entruste% #it" t"at mission $or "im. ?ut i$ "e %espairs o$ "is listeners ever accepting t"ose groups. !"is is t"e literal translation o$ t"is ric" 1uranic eApression* #"ic" colloDuiall( means simpl( =in a $rien%l( or polite manner>Hi.e.* not* $or eAample* using t"e met"o%s $ollo#e% b( Eamong ot"ersF t"e supporters o$ t"ose Juri%ical an% t"eological sc"ools involve% in t"e bloo%( sectarian %isputes in @astern Islamic lan%s t"at Ibn Arab "a% allu%e% to earlier in t"is c"apter.
2:2

#"at "e "as to sa(* t"en "e s"oul% s"ut up an% not argue. For i$ "e s"oul% argue E#it" no serious "ope o$ a$$ecting "is listenersF* t"en "e is Eactuall(F striving to bring about t"eir per%ition #it" 2o%.2:5 !"e $inal point to mention "ere* #"ic" #e "ave alrea%( encountere% in )"apter !#o above* relates to t#o o$ t"e most $oun%ational principles* an% most basic %iscoveries* t"at are t"emselves intrinsic to t"e process an% practice o$ spiritual intelligence. First* "e allu%es to t"e central role o$ #"at #e or%inaril( t"in+ o$ as =aest"etic> perceptions an% Ju%gment in our imme%iate spiritual perception o$ t"e #orl%. An% at t"e same time "e "ig"lig"ts t"e correspon%ing centralit( o$ %iscerning o$ t"e true source o$ all uglinessHan%* since t"is Arabic root E" b hF is t"e eAact opposite o$ t"at central virtue o$ +no#ing an% eApressing t"e =goo%Ban%Bbeauti$ul> EihsnF #e I.e.* "e is reall( tr(ing to establis" "is o#n sel$Brig"teousness an% satis$( t"e cravings o$ "is o#n egoistic nafs rat"er t"an actuall( carr(ing out t"e %ivine Will Eas eApresse% in t"eir current state o$ unreceptivenessF. !"is section ec"oes Ibn Arabs earlier remar+s stressing t"e essential %istinction bet#een t"e general prop"etic tas+ o$ communicating t"e %ivine Message an% t"e even more %i$$icult responsibilit( o$ acting as a %ivinel(Bappointe% =#iseBJu%ge> Eh!imF.
2:5

that

he

has

been

specifically ordered to do so by a di%ine

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"ave Just eAplore% in t"e prece%ing )"apter !"reeHo$ all #rong an% evil in t"e %ivine creation& An% in t"is stage is t"e +no#ing t"at #"at 2o% "as ma%e mani$est to vision in t"e bo%ies is an a%ornment $or t"ose bo%iesN Et"e +no#ingF o$ #"( it is t"at some o$ #"at is mani$est seems ugl( to a particular person #"en t"e( regar% it as ugl(N an% Et"e +no#ingF o$ #"ic" e(e it is t"at a person sees #it" #"en t"e( see t"e #"ole #orl% as beauti$ulH#"en t"e( %o see it Hso t"at t"e( respon% to it spontaneousl( #it" beauti$ul actions. -o# t"is +no#ing is one o$ t"e most beauti$ul Eor =best>F an% most bene$icial $orms o$ +no#ing about t"e #orl%. !"ose rea%ers #"o "ave graspe% t"ese t#o points* "e suggests* #ill alrea%( recogni,e t"e real location an% signi$icance o$ all t"e interrelate% esc"atological s(mbols o$ t"e 1uran* o$ t"at %ivine =s"a%o#B/la(> #"ic" is t"e subJect o$ our neAt* conclu%ing )"apter. For t"at Fire is onl( recogni,able as suc" t"roug" its contrast #it" a ver( %i$$erent realit(& In t"is Espiritual stageF t"ere is a +no#ing #"ic"

removes t"e bur%en o$ anguis" $rom t"e soul o$ t"e person #"o +no#s it.2:7 For #"en one loo+s at #"at is or%inaril( t"e case #it" souls* t"e #a( t"at all t"e t"ings "appening to t"em cause t"em suc" anguis" an% %istress* Eit is enoug"F to ma+e a person #ant to +ill "imsel$ because o$ #"at "e sees.2: !"is +no#ing is calle% t"e =+no#le%ge o$ bliss$ul repose*> because it is t"e +no#le%ge o$ t"e /eople o$ t"e 2ar%en Eo$ /ara%iseF in particular. =?ur%en o$ anguis"> translates t"e 1uranic term hara-* re$erring "ere to t"e inner state o$ constraint* oppression* anAiet(* %istress* an% t"e li+e t"at usuall( accompanies an% un%erlies E#"et"er consciousl( or notF muc" o$ our ever(%a( ps(c"ic an% out#ar% activit(. In connection #it" t"e subJect o$ t"is c"apter 533 an% t"e special %ivine inspiration c"aracteri,ing t"e Ma"% Eor "is 'elpersF* a number o$ 1uranic verses stress t"at t"ere is no hara- for you in $eli'ion Eal Gn& 22&<6N etc.F or in t"e 8oo! sent do(n $rom 2o% E<&2F* an% t"at t"is c"ronic state o$ inner %istress is a sign o$ t"ose (anderin' astray* #"ile it is remove% $rom t"ose #"om 2o% 'uides ri'htly an% (ho in(ardly surrender to 'im E3&02 F. !"is p"rase coul% also be translate% literall( as =to +ill "is nafs>Hi.e.* in Su$i ps(c"olog(* t"e %omineering sel$ Eal nafs al ammraF* %irectl( responsible $or t"is sense o$ oppression an% anAiet(Hin t"e "ope o$ eliminating t"is torment.
2: 2:7

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So #"enever 2o% reveals t"is +no#le%ge to one o$ t"e people o$ t"is #orl% Ealrea%(F in t"is #orl%* t"at person "as receive% in a%vance t"e bliss$ul repose o$ eternit(Halt"oug" t"e person #it" t"is Dualit( Ein t"is #orl%F still continues to respect t"e appropriate courtes( Eto#ar%s 2o%F2:3 concerning t"e comman%ment o$ #"at is rig"t an% t"e pro"ibition o$ #"at is #rong* accor%ing to "is ran+.

adab* t"e proper respect or principles o$ con%uct regar%ing 2o% in ever( aspect o$ ones spiritual li$eHa central spiritual virtue #"ose practical eApression* as Ibn Arab in%icates "ere* obviousl( varies greatl( accor%ing to ones inner spiritual state.

2:3

25

4@!94-I-2

X Dertainly it is an enormous thin'0 e*cept for those (ho are humble0 those (ho !no( that they are encounterin' their Sustainer0 and that to +im they are returnin', SOrat alB ?aDara* 2&7 B73 +o( do you all deny God0 and you (ere dead0 but +e brou'ht you all to life.1 Then +e causes you all to dieC then +e brin's you all to lifeC then unto +im you are all made to return, SOrat alB ?aDara* 2&26

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metap"(sical

an% spirituall( practicalHo$

t"is teac"ers

)"apter Five

compre"ensive vision o$ t"e souls t#o$ol% =4eturning*> in or%er to open up t"e #i%er perspectives o$ spiritual reali,ation t"at orient all o$ "is #riting an% teac"ing. !"ese $arBreac"ing insig"ts s"oul% provi%e t"e basic "ermeneutical tools an% assumptions t"at can "elp to ease t"e eventual transition $rom t"ese selective* "ig"l( conteAtuali,e% t"ematic stu%ies o$ t"e Meccan Illuminations to t"e %i$$icult* but re#ar%ing c"allenges o$ a more %irect encounter #it" t"e stea%il( increasing number o$ integral translations o$ longer sections $rom t"at immense

Returning& @Aploring t"e Divine S"a%o#B/la(

X 5Surely (e are God<s0 and to +im (e are returnin'17

SOrat alB?aDara* 2&0 3

2:<

#or+.2:6 !"is c"apter opens #it" Ibn Arabs o#n compre"ensive image o$ t"e %ivine =S"a%o#B!"eater> o$ "uman eAistence* re$lecting on bot" its metap"(sical implications an% t"e spirituall( central %ramatic m(steries o$ mortalit(* transience an% su$$ering. Sections II an% III move on $irst to t"e abstract epistemological %imensions o$ t"at image o$ t"e universal =4eturn*> an% t"en to t"e correspon%ing practical %ialectic o$ See t"e recent article on =Ibn Arabs 4"etoric o$ 4ealisation...> En. 0 aboveF* #"ic" more $ull( %evelops a number o$ points brie$l( allu%e% to in t"e opening sections o$ t"is )"apter.
2:6

4ea%ers #"o "ave $ollo#e% Ibn Arab to t"is point #ill surel( "ave notice% t"e recurrence o$ esc"atological language an% imager( as a $avore% means $or eApressing so man( o$ "is essential insig"ts into t"e universal processes o$ reali,ation an% spiritual intelligence. !"at is certainl( no acci%ent* nor is it a peculiarl( personal c"aracteristic o$ t"is aut"or. !"e purpose o$ t"is conclu%ing )"apter is to intro%uce an% properl( conteAtuali,e some o$ t"e most $un%amental $eaturesHbot" !"e allusion "ere Etoo long to Duote an% eAplain in $ull as an epigrap"F is in $act to t"e entire +e( 1uranic passage at 2&0 0B0 <.
2:<

25<

spiritual intelligence an% reali,ation. !"en section IV outlines t"e %istinctive $eatures o$ Ibn Arabs o#n "ig"l( %istinctive r"etoric o$ reali,ation in t"is esc"atological conteAt* an% t"e #a(s t"at intentionall( multiB$acete% language is %esigne% to elicit successive stages an% perspectives #it"in t"e broa%er spectrum o$ spiritual reali,ation. Section V moves on $rom t"e metap"(sical implications o$ t"is s"a%o#B/la( to its unavoi%able practical implications* =$rom map to vo(aging.> An% t"at movement naturall( lea%s on* in sections VI an% VI* to t"e intro%uction o$ a $e# o$ Ibn Arabs in%ispensable +e(s to t"e ongoing c"allenges o$ spiritual orientation an% navigationHt"e tas+ o$ =seeing t"roug" t"e s"a%o#s> o$ t"is /la(Has t"ose insig"ts are intro%uce% in a series o$ revealing esc"atological passages $rom %i$$erent c"apters o$ t"e Futht. Finall(* recapitulating t"e conclu%ing section o$ eac" earlier )"apter* #e come bac+ again to t"e enlig"tene% perspectives* an% t"e ongoing responsibilities* o$ t"e $inalHbut unceasingHeart"l( movement o$ t"is %ivine concert o$ 4eturn. /ara%oAicall(* $or Ibn Arab t"at conclu%ing movement is not $oun% in some allBencompassing metap"(sical abstraction* but in t"e ine$$able m(ster( o$ eac" "earts everBrene#e% acts o$

/resence& in t"e uniDuel( in%ivi%ual* trans$orming compassion an% empat"( o$ t"ose reali,e% spiritual Ino#ersHt"ose #"om t"e 1uran calls t"e =Frien%s o$ 2o%> Et"e a(liy< AllhFH#"o are alrea%( an% al#a(s =returning bac+> $rom t"e Da( o$ Visit an% t"eir t"eop"anic vision o$ t"e 4eal Ealrea%( intro%uce% in )"apter !"ree aboveF to t"eir creative s"aring an% mirroring o$ t"at vision in t"e trans$orming #or+s o$ beaut( an% true service t"at are t"e spontaneous eApression o$ ihsn. So #e conclu%e "ere #it" t"ose m(sterious =$iremen*> in t"e long "a%it" o$ t"e Intercession* #"o are sent bac+ into t"e Fire again an% again to "elp a#a+en eac" soul $rom all t"e su$$erings an% en%less $orms o$ "ee%lessness t"at %o prepare us to learn. (i%er ConteAts: the Centrality of @schatology in the Quran: As bac+groun% $or t"e $ollo#ing %iscussions* given t"e un$amiliarit( $or mo%ern au%iences o$ man( o$ t"e basic religious an% cultural assumptions s"are% b( Ibn Arab an% "is original au%iences* it is important to observe t"at t"e centralit( o$ esc"atological s(mbolism an% teac"ing in t"e 1uran simpl( cannot be eAaggerate%* as its preBeminent role t"ere is unparallele% in t"e scriptures o$ an( o$ t"e ot"er #orl% religions.

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!"e $act t"at at least "al$ t"e verses o$ t"e entire 1uran* eDuall( $rom bot" t"e Meccan an% Me%inan perio%s* %eal %irectl( #it" a single* "ig"l( compleA an% remar+abl( s(stematic set o$ esc"atological t"emes means t"at t"ere is no %omain o$ Islamic t"oug"t Eor o$ Ibn Arabs o#n #i%eBranging #ritingF #"ic" is not in realit( inseparabl( interconnecte% #it" our un%erstan%ing an% interpretation o$ t"at esc"atological language. !"is Ju%gment is eDuall( true* $or eAample* o$ cosmolog( an% cosmogon(* in all t"eir metap"(sical an% protoBscienti$ic %imensionsN
2::

associate% #it" Su$ism an% irfn. For Ibn Arab* t"e essential +e( to t"e a%eDuate un%erstan%ing an% proper utili,ation o$ eac" o$ t"ose $un%amental %imensions o$ religious li$e* in terms o$ t"eir trul( %ivine aims an% t"eir ultimate en%s* lies precisel( in t"e unavoi%able "uman process o$ eac" in%ivi%uals spiritual reali,ation. -o# Ibn Arabs %iscussion o$ t"e esc"atological language o$ t"e 1uran* #oven t"roug"out t"e Meccan Illuminations* constantl( %ra#s on all o$ t"ose %i$$erent %imensions o$ Islamic tra%ition an% religious learning as t"e( "a% %evelope% over t"e prece%ing siA centuries. An% t"e intellectual* spiritual* an% aest"etic ric"ness* brea%t" an% %ept" o$ "is %evelopment o$ t"ose Duestions #as suc" t"at "is teac"ings Eo$ten passe% along in more popularl( accessible $ormsF Duic+l( impose% t"emselves as aut"oritativeHor at t"e ver( least* unavoi%ableH$or t"e most t"oug"t$ul an% lastingl( in$luential Muslim t"in+ers* artists* creators an% spiritual teac"ers %o#n to our o#n %a(. In t"is )"apter* moreover* t"e particular subJect o$ t"e interconnections o$ spiritual reali,ation an% esc"atolog( "as one a%%itional %istinct a%vantage. Alt"oug" Ibn Arabs scriptural

o$ t"eolog( an% our un%erstan%ing o$ t"e compleA

1uranic articulation o$ t"e %ivine -ames an% AttributesN o$ t"ose "istoricall( later legal s(stems claiming to articulate t"e religious status o$ "uman actions* rituals an% pro"ibitionsN o$ t"e perpetuall( con$licting claims o$ religioBpolitical aut"orit(N o$ t"e most $un%amental aest"etic stan%ar%s* s(mbols an% categories re$lecte% in t"e in$inite ric"es o$ Islamic poetr(* music* arc"itecture an% t"e visual artsN an% o$ t"e %eepest et"ical an% spiritual $orms o$ practice* teac"ing an% %evotional li$e eventuall( elaborate% in t"e mani$ol% tra%itions broa%l( See especiall( W. )"ittic+s volume o$ eAtensive translate% selections on t"is general topic* in "is recent The Self Gisclosures of God Ean% its $ort"coming continuationF& %etails in t"e ?ibliograp"( belo#.
2::

25:

an% tra%itional s(mbolic language ma( #ell be un$amiliar to most rea%ers* t"e actual eAistential c"allenges o$ esc"atolog(* an% t"e spectrum o$ possible "uman responses* are in"erentl( universal an% t"ere$ore practicall( ineluctable. !"e $un%amental un%erl(ing Duestions o$ our ultimate %estin(* o$ t"e interrelations o$ our uniDuel( particular spiritual circumstances* =tests> Elearning situationsF* actions an% t"eir #i%er conseDuences* are not optional subJects* an% t"e( are not restricte% to an( particular religious or cultural situation. -or is t"eir resolution some @ver( abstract* elite p"ilosop"ical or t"eological pastime.

#it" Dantes nearl( contemporar( Gi%ine Domedy.500

For

#"enever #e eAplore Ibn Arabs approac"es* #e Duic+l( recogni,e recurrent allusions to eDuall( classical %evelopments o$ t"ese same subJects in /lato* 4umi* 'a$e,* 2oet"e* t"e I Dhin'* an% man( ot"ers& allusions t"at can "elp ensure t"at no rea%er becomes too m(sti$ie% or $eels un$airl( constraine% b( t"e un$amiliarit( an% compleAit( o$ Ibn Arabs c"aracteristicall( %ense 1uranic language* s(mbolism an% tec"nical vocabular(. 8ver t"e (ears* $or eAample* I "ave $oun% t"at certain cinematic master#or+s are particularl( e$$ective in suggesting more concretel( t"e essential eAistential connections bet#een Ibn Arabs teac"ings an% t"e correspon%ing p"enomenolog( o$

"uman being* "e constantl( remin%s us* begins t"is Journe( #it" eDual access to t"e t#in %ivine =?oo+s>Hon the horiAons and in their souls E70& 5FHo$ all creation. !"is c"aracteristicall( insistent universalit(* #"ic" Ibn Arab so stri+ingl( s"ares #it" "is o#n original 1uranic Source* also suggests a #i%er spectrum o$ "elp$ul conteAts an% comparisons #"ic" can bri%ge t"e %istances bet#een Ibn Arabs time an% culture an% our o#n. It #as certainl( no acci%ent t"at t"e $irst eAtensive stu%( o$ "is Meccan Illuminations in a Western language #as AsinB/alacios pioneering an% provocative comparison o$ Ibn Arabs t"emes

Far more important t"an t"e muc"B%ebate% Duestion o$ possible =in$luences> on Dante are t"e vast $iel% o$ "istoricall( parallel tra%itions* interpretations an% alternative approac"esH eAten%ing to almost ever( $iel% o$ Western )"ristian religious an% p"ilosop"icalPscienti$ic t"oug"t an% eApressionH#"ic" is beauti$ull( illustrate% an% summari,e% in )"ristian 'ec+s recent stu%(* =<Ochelle DLleste# une +istoire de la >uKte du Diel E/aris* Flammarion* 0:::F. W"ile t"ere is no even remotel( comparable surve( #or+ $or t"e eDuivalent range o$ Islamic tra%itions* closel( parallel %evelopments are evi%ent in almost ever( cognate %iscipline an% artistic %omain.

500

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spiritual li$e* in terms more $amiliar in our o#n lives an% contemporar( surroun%ings.500

1uranF #"ic" is t"e ultimate purpose o$ "uman eart"l( eAistence.502 !"is late c"apter begins b( recapitulating* in a rapi% poetic enumeration* t"e "ost o$ Duintessential metap"(sical an% t"eological Duestions raise% b( all t"e repeate% 1uranic allusions to 2o%s omnipotence an% =testing> o$ "uman beings. As is o$ten t"e case #it" t"e S"a(+"s uniDue an% %ensel( metap"(sical poetr( t"at opens eac" c"apter o$ t"e Futht* eac" line o$ t"is poetr( must be rea% on at least t#o levels* as a re$erence to t"e entire mani$est universe E"ere t"e %ivine =Abo%e> o$ t"e SpiritF* an% to t"e eAistential situation o$ eac" in%ivi%ual "uman being.
502

I. Intro%ucing t"e S"a%o#B!"eater

)"apter 50< o$ t"e Meccan Illuminations contains some o$ t"e most succinct an% vivi% allusions to Ibn Arabs un%erstan%ing o$ t"e universal =Divine )ome%(> an% its ultimate signi$icance $or eac" "uman being. ;i+e most c"apters o$ t"at #or+* it is a sort o$ eAten%e% commentar( on a single brie$ 1uranic passage E36&0B2F& 8lessed be +e/Hho created death and life in order to test you all0 (hich of you is bestBmost beautiful in action. Its main subJectHalrea%( $ores"a%o#ing later passages in t"is )"apter on Ibn Arabs un%erstan%ing o$ t"e Fire* 2e"enna an% t"e eart"l( =sc"ool o$ su$$ering>His t"at ongoing spiritual e%ucation Eor =testing*> in t"e language o$ t"e

8n t"e $irst level* "is r"etorical

For t"e esc"atological an% metap"(sical topics covere% in t"is conclu%ing )"apter* in a%%ition to W. Wen%ers Hin's of Gesire EGer +immel Pber 8erlinF* bot" Field of Greams an% Groundho' Gay provi%e especiall( e$$ective an% compre"ensive illustrations o$ man( o$ Ibn Arabs central esc"atological teac"ings.

500

III E?eirut e%.F* pp. 3 B36. !"is c"apter is entitle% =8n t"e Inner Ino#ing o$ t"e Wa(station o$ !esting E ibtilF an% Its ?lessings* #"ic" is t"e Wa(station o$ t"e Imam W"o is at t"e ;e$t o$ t"e /ole.> Ibn Arabs table o$ contents $or t"e Meccan Illuminations EfihristF a%%s t"at =t"e Epresent eart"l( representative o$F t"is Imam is AbO Ma%(an*> so t"e =Imam o$ t"e ;e$t>Has "e eAplains else#"ere Esee )"o%+ie#ic,* SealFHis Jesus* an% "is appearance "ere allu%es not onl( to t"e central Duestion o$ "uman su$$ering an% spiritual testing Eas a $un%amental eApression o$ 2o%s universal )ompassion* rahmaF* but also to Jesus recurrent role t"roug"out Ibn Arabs #or+s* an% to some eAtent even in t"e 1uran* as a preBeminent prop"etic s(mbol an% mani$estation o$ t"e %ivine Spirit* $h Allh.

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%ilemmas seem to call $or a purel( abstract t"eo%ic(* but as t"ose same issues actuall( arise in eac" persons li$e t"e( necessaril( raise t"e more unavoi%able Duestion o$ t"e ultimate en%s an% meaning o$ our ver( eAistenceHan% o$ its $ar more particular c"allenges an% su$$ering. ambiguous interpla( o$ s"i$ting !"e same constant perspectives bet#een

'e "ouse% a noble Spirit t"ere an% t"en 'e teste% It. !"en 'e %estro(e% it li+e someone #"o %oesnt sustain it. So #"o can put it all toget"er $or meR W"o can ma+e it lastR From t"e start 'e +ne# Duite #ell #"at 'e "a% establis"e%& Woul% t"at I +ne# no# #"at 'e +ne# t"enT W"( %i%nt 'e buil% it an% sustain it $rom t"e $irstH in a permanent #a(* $orever its Source o$ ;i$eR W"at %i% it %oR W"at ma%e it %eserving o$ ruinR W"at "a% eAalte% itR An% #"at ma%e it $orsa+enR

macrocosm an% microcosm* bet#een t"e universal reali,ation o$ t"e /er$ect 'uman ?eing an% t"e %i$$icult pat" o$ eac" imper$ect soul* un%erlies all t"e $acets o$ spiritual intelligence an% t"e pat"#a(s o$ reali,ation %iscusse% in eac" o$ t"e prece%ing essa(s& I #as astonis"e% at t"e abo%e t"at 'e "a% built and formed E<:&26F&505 W"ile t"e imme%iate allusion "ere is to 2o%s buildin' and ri'ht formin' o$ the 2spiritual3 +ea%ens at <:&26 Ean% in slig"tl( %i$$erent terms* at 2&5:F* t"e same multi$acete% 1uranic term use% "ere Esa((F is also use% in several metap"(sicall( central passages Eat 0 &2:* 52&:* 56&<2* :0&6* etc.F to re$er to t"e s"are% role o$ t"e %ivine Spirit E rhF in t"e creation o$ t"e primor%ial "uman being EinsnPdamF an% t"e inspiring o$ t"e "uman soul EnafsF #it" its t"eomorp"ic +no#le%ge o$ goo% an% evil. !"us t"e %ivine =Abo%e> EdrF t"at is t"e subJect o$ t"is poem an% c"apter is clearl( un%erstoo% t"roug"out as being simultaneousl( bot" o$ t"ese macroB an% microcosmic realities Et"e $ull( "uman being an% t"e mani$est
505

creationF.

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!"e 'an% o$ tribulation to(e% #it" us an% #it" itN an% a$ter a time restore% it* t"en raise% it "ig". An% restore% t"at Spirit to it* t"en mounted on its Throne507 as Iing* an% immortali,e% its in"abitants* beDueat"ing t"em Et"e gar%ens o$F @%en an% @ternit(* lo%ging t"em in Fir%a#s an% Ma#Q*50 out o$ 'is loving concern. Ibn Arabs o#n compre"ensive conception o$ t"at compleA metap"(sical situationHremar+abl( paralleling in so See <& 7 an% siA ot"er 1uranic passages re$erring to 2o%s =Standin' up> Eisti(F on t"e %ivine !"roneHan eApression semanticall( tie% to t"e same +e( root o$ t"e %ivine =ri'htly shapin'> Esa((F o$ t"e #orl% an% t"e souls %iscusse% in t"e prece%ing note. W"ile Ma<( appears in t"e 1uran occasionall( Ee.g.* at 5&0 F as one o$ t"e seven names o$ particular 2ar%ens* it is use% more generall( Esome t#ent( timesF to re$er more generall( to t"e souls ultimate abo%e* re$uge* or %#ellingplace* #"et"er in t"e Fire or t"e 2ar%ens. It is not entirel( clear #"ic" o$ t"ose meanings Ibn Arab ma( inten% "ere.
50 507

man( #a(s /latos eDuall( compleA imager( o$ t"e SunBlineB cave section at t"e "eart o$ t"e $epublicHis beauti$ull( summari,e% in t"e conclu%ing section o$ t"at same c"apter* in t"e S"a(+"s arc"et(pal image o$ t"e c"il%rens s"a%o#Bt"eater o$ t"is #orl%&503 W"oever #ants to +no# t"e inner realit( o$ #"at #e "ave allu%e% to concerning t"is Duestion Ki.e.* o$ t"e %eeper reasons $or %eat"* su$$ering* ignorance an% #rong%oing in t"is transient #orl%L s"oul% re$lect on t"e ImagePImagination50< o$ t"e screen an% t"e $orms Eo$ t"is cosmic s"a%o#B/la(F. W"o is t"e Spea+er* $or t"e little c"il%ren #"o are $ar
503 50<

III* 36.06B2<.

:hiyl& t"e term re$ers more generall( to t"e imagination or its images* but in Ibn Arab it usuall( re$ers speci$icall( to t"e barAa!h or vast realm o$ all mani$estation constitute% b( t"e %ivine Imagination. See t"e translation o$ most o$ Ibn Arabs +e( c"apter 35 o$ t"e Futht %evote% to t"e barAa!h* in =Spiritual Imagination an% t"e ;iminal Worl%& Ibn Arab on t"e ?ar,a+"*> F&STGATA EMa%ri%F* 0 * no. 2 E0:: F* pp. 72B7: an% 007B00:Has #ell as $urt"er illustrations an% %iscussions o$ t"is central t"eme in all t"e maJor anal(tical stu%ies inclu%e% in t"e ?ibliograp"( belo#.

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$rom t"e veil o$ t"e screen set up bet#een t"em an% t"e person pla(ing #it" t"ose c"aracters an% spea+ing t"roug" t"emR -o# t"at is Just "o# it is #it" t"e $orms o$ t"e #orl%& most people are t"ose little c"il%ren #e Just mentione%Hso (ou s"oul% +no# "o# it is t"at "appene% to t"emT !"e little ones at t"at s"o# are "appil( pla(ing an% "aving great $un& Ean% li+e#iseF the heedless ones consider Et"is li$e onl(F an amusement and pastime.506 ?ut as $or t"ose #"o trul( +no#* t"e( re$lect an% see more %eepl(& so t"e( reali,e t"at 2o% "as onl( establis"e% all t"is as a s(mbolPli+eness EmathalF. !"at is #"( at t"e beginning o$ t"e s"o# a person comes out #"o is calle% t"e =Describer.> 'e %elivers a speec" in #"ic" "e glori$ies 2o% an% praises 'im. !"en "e tal+s See* $or eAample* 50&< E$or =t"e "ee%less ones*> al 'hfilnFN an% 3&<0 an% <& 0* on those (ho consider their $eli'ion an amusement and pastime0 ha%in' been deluded by the life of this (orld.
506

in turn about ever( sort o$ $orm t"at #ill emerge be"in% t"at screen a$ter "im* an% "e in$orms t"e au%ience t"at 2o% "as establis"e% all t"is as a li+eness $or 'is servants* so t"at t"e( can re$lect on it an% come to +no# t"at t"e #orl%* in relation to 2o%* is li+e t"ese s"a%o#B$orms #it" t"e person #"o is moving t"emHan% t"at t"is veil is t"e m(ster( o$ Destin( creatures. Get %espite all t"is* t"e "ee%less ones ta+e it to be an amusement an% pastime* as in 2o%s sa(ing& those (ho ha%e ta!en their reli'ion to be an amusement and pastime Kand ha%e been deluded by the life of this (orld,,, They for'ot the meetin' 2(ith God3 this Gay and denied &ur Si'nsL E<& 0F. !"e rest o$ t"is )"apter can be seen as an eAten%e% commentar( on t"is particular allBencompassing image& its aim is simpl( to eAplore "o# Ibn Arab suggests t"at #e are all gra%uall( move% $rom t"e state o$ t"ese "ee%less c"il%ren to t"at o$ spirituall( ;sirr al "adar< governing t"e

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mature a%ults* t"roug" t"e interactions o$ t"e /la( itsel$Han% t"roug" t"e pro$oun%* but initiall( invisible* trans$orming in$luence o$ t"e prop"etic =Describers.> !o begin to penetrate t"is image* o$ course* one nee%s to recogni,e initiall( t"at t"e =Describers> mentione% "ere are all t"e messengers* prop"ets* Frien%s an% ot"er %ivinel( inspire% gui%es Emost o$ t"em "istoricall( invisible in t"eir o#n eart"l( li$etimesFN an% t"at all t"e $orms o$ t"is %ivine Image an% ImaginationHo$ bot" t"e au%ience an% t"e %rama ali+eHare simultaneousl( parts o$ t"is single* uniDue presentation* bot" =in $ront o$> an% Eas SpiritF also =be"in%> t"e screen o$ our spatioB temporal separations. ?ut once #e "ave ac+no#le%ge% t"ose t#o premises* t"is single cinematic image beauti$ull( conve(s one o$ t"e most basic 1uranic principles o$ Ibn Arabs teac"ing& t"e "olograp"ic nature o$ t"e %ivine =?oo+>Hor =Spea+ing*> or creative =?reat"> an% SpiritHas eDuall( mani$est in all t"e t"ree "omologousl( correspon%ing $orms o$ E0F reveale% =Scripture> Einclu%ing* as t"roug"out t"e 1uran* all o$ t"e everBpresent spiritual realities ErhniyytF o$ t"e prop"ets an% messengers* an% not onl(* or even primaril(* t"e $ragments o$ "istoricall( surviving #ritten teAtsFN E2F t"e Worl%" or

cosmos Eal lam* #"ic" $or Ibn Arab eAten%s to all t"e levels an% $orms o$ creation an% %ivine Sel$Bmani$estation broug"t into being t"roug" t"e creative ?reat"FN an% E5F t"e Spirit* inclu%ing eac" in%ivi%ual "uman spirit ErhF an% t"e intrinsicall( %ivine %imensions o$ eac" "uman =soulBbreat"> EnafsF. Ibn Arabs $ertile image o$ t"is universal =%ivine come%(> imme%iatel( suggests as #ell t"e particular role o$ "is o#n #ritings #it"in t"at larger process. For #it"in t"at perspective* ever( "uman being alrea%( brings t"e speci$ic capacities an% %ept"s o$ t"eir spirit. An%Hgiven enoug" timeH most "uman beings #ill eventuall( participate in an% #itness enoug" o$ t"is /la( to begin to reali,e $or t"emselves t"e %eeper meanings* %irections an% gui%ance alrea%(* an% repeate%l(* in%icate% b( eac" o$ t"e inspire% Describers. !"ose are t"e most obviousl( in%ispensable elements* t"e ver( starting points o$ t"e larger process o$ reali,ation. Against t"at bac+%rop* it becomes clear t"at Ibn Arabs o#n #ritings are inten%e% essentiall( as a +in% o$ spiritual catal(st or activel( illuminating agent #"ose role is to "elp "is stu%ents to appl( t"e broa% %irective gui%ance o$ t"e Describers Ean% t"eir prop"etic ?oo+sF in #"at are t"e reDuisite spirituall(

27

e$$ective an% creative #a(s. In ot"er #or%s* t"ese #ritings are all care$ull( cra$te% =%irectors notes> %esigne% to "elp us to ma+e t"e in%ispensable revelator( connections bet#een our o#n particular eAperiences an% trialsHt"e in$inite %ivine Si'ns in their souls and on the horiAons E70& 5F t"at constitute t"is /la( Han% t"e particular %eeper lessons t"at are illustrate% b( eac" o$ t"ose potentiall( t"eop"anic eAperiences. 8ne o$ t"e signi$icant terms Ibn Arab "imsel$ most $reDuentl( uses $or t"at ongoing me%iating spiritual $unction is t"at o$ =!ranslator> Etar-umnF. An% in%ee% t"e %ecisive evi%ence o$ t"e genuinel( e$$ective use o$ "is #or+ is #"enever Ibn Arabs #or%s actuall( %o "elp bring about one o$ t"ese actuall( illuminating spiritual =openings> #"ic" provi%e t"e title* inspiration* an% ongoing subJect o$ t"is immense #or+. !"at unmista+able opening e$$ect is beauti$ull( %escribe% at t"e ver( beginning o$ "is Intro%uction to t"ese Meccan Illuminations* #"ere "e points out t"e imme%iate recognition an% uns"a+eable positive certaint( t"at can be occasione% b( even t"e most allusive an% in%irect statement o$ an actuall( eAperience% spiritual realit(&

For (ou are necessaril( in a state o$ imme%iate =unveiling> E!ashfF concerning t"at* even i$ (ou arent a#are o$ it. !"eres no ot"er #a(& $or t"e "eart is not gla%%ene% eAcept b( #"at it +no#s $or sure to be real Eha""F. An% t"e intellect cant enter in "ere* because t"is +in% o$ +no#ing Et"roug" spiritual intuition or =tasting>F is not #it"in its grasp. In $act Ibn Arab care$ull( sets $ort" all t"e basic elements o$ t"is %ramatic process o$ spiritual reali,ation in t"at same Intro%uction* at t"e ver( beginning o$ t"e Futht.50: In%ee%* #"at "e sa(s t"ere about t"e various essential =levels> o$ belie$ an% +no#le%ge is interesting not onl( as it illuminates "is o#n #ritings* but also $or #"at it ma( suggest about t"e presuppositions an% actual #or+ings o$ cognate spiritual #ritings an% $orms o$ teac"ing $rom man( ot"er religious tra%itions an% pat"s o$ spiritual reali,ation.

See t"e more complete translation an% %iscussion in ='o# to Stu%( t"e Futht& Ibn Arabs 8#n A%vice*> pp. <5B 6:.

50:

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II. Decip"ering t"e Divine Signs& t"e @pistemological Dimensions

!"ose stu%ents o$ Ibn Arab #"o "ave primaril( #or+e% #it" "is $amous 8eAels of Hisdom EFuss al +i!amF or its long line o$ commentaries #ill alrea%( be "elp$ull( acDuainte% #it" "is recurrent basic %istinction bet#een t"ree %i$$erent groups o$ people #"ose perceptions o$ all realit(* inclu%ing 2o%* are primaril( %ominate% an% %etermine% b( E0F t"eir con%itione%* usuall( unconscious =belie$s> Eiti"d an% ta"ldFN E2F b( t"eir restricte% in%ivi%ual =intellect> Ea"lFN or E5F b( inspire% spiritual =+no#ing> EmarifaF an% %ivine =in$orming> EtarfF. W"ile t"at basic t"reeB$ol% epistemological %istinction continues to operate t"roug"out all o$ Ibn Arabs #ritings* "is remar+s "ere in "is Intro%uction to t"e Meccan Illuminations are consi%erabl( more nuance%* an% t"e( "ig"lig"t more clearl( t"e eAtraor%inar( compleAit( o$ t"e aims an% $unctions o$ "is r"etoric t"roug"out t"is immense #or+. Speci$icall(* Ibn Arab eAplicitl( a%%s "ere a $ourt" %istinct $orm o$ a#arenessHt"e imme%iate +no#ing o$ our eAperiential states* spiritual an% ot"er#iseH#"ic" in $act "as t"e e$$ect o$ revealing t"e eAistentiall( $un%amental Duestion o$ discernment as t"e essential +e( to ever( $orm an% operative

eApression o$ spiritual intelligence* as t"e central common aim o$ all t"ese eAemplar( spiritual =openings.> !a+en epistemological in isolation* %istinctions o$ are course* o$ten suc" not abstract

particularl(

illuminating* since it is precisel( t"eir %etaile% concrete p"enomenolog(* t"eir actual practical signi$icance in t"e real processes o$ spiritual li$e an% gro#t"* t"at is gra%uall( broug"t to li$e t"roug"out t"ese Futht. Wit"in t"at inten%e% p"enomenological conteAt o$ reali,ation* "o#ever* t"eir signi$icance as in%ispensable +e(s to Ibn Arabs %istinctive language an% intentions can be summari,e% in t"e $ollo#ing $ive $un%amental points. First* all $our o$ t"ese levels or $orms o$ cognition are at least potentiall(Han% usuall( activel(Halive an% accessible to some eAtent Ei$ onl( potentiall(F in t"e broa%er eAperience o$ eac" "uman being. )orrespon%ingl(* per"aps t"e most obvious initial purpose o$ t"e Futht is t"ere$ore to open up our a#areness o$ t"ose "ig"er %imensions o$ spiritual un%erstan%ing #"ic" "ave remaine% eit"er unconscious or not signi$icantl( actuali,e%. For it is

27<

precisel( t"ose eAperiential spiritual openings #"ic" are bot" t"e occasionHt"roug" t"e uneApecte% #i%er perspectives t"e( revealHan% t"e partial $oun%ation $or all subseDuent spiritual #or+ an% re$lection. Secon%l(* t"ere are criticall( important %istinctionsHeit"er bet#een #"at is true an% $alse* or more commonl(* bet#een #"at is real an% #"at is illusor( or misun%erstoo%Ht"at actuall( operate (ithin eac" level or %imension o$ +no#ing. !"is is #"at %iscernment* or spiritual intelligence* is all about. !o ta+e onl( one eAample* at t"e most basic level o$ belie$s* t"e movement $rom purel( unconscious an% "abitual con%itioning to greater conscious a#areness o$ eac" previousl( unconscious* (et %eterminant* belie$Bstructure is a $amiliar* essential initial step in ever( spiritual pat" or %iscipline. !"ir%l(* t"e tra%itional language o$ levels o$ a#areness use% "ere s"oul% not %elu%e us into imagining eit"er t"at particular in%ivi%uals are

some"o# eAclusivel( locali,e% in one particular con%ition* or t"at our Eentirel( relativeF opening to "ig"er levels o$ +no#ing implies some +in% o$ total aban%onment or practical superse%ing o$ t"e prece%ing $orms o$ a#areness. 8n t"e contrar(* Ibn Arabs #riting t"roug"out t"e Futht is care$ull( %esigne% to raise "is rea%ers to#ar% an allB encompassing vision o$ t"e W"ole o$ t"e %ivine action an% purpose in t"e vast crucible o$ "uman trans$ormation. An% t"at #"olistic vision* li+e t"e practical spiritual intelligence an% enlig"tene% rig"tB an%Bbeauti$ul action EihsnF t"at $lo#s $rom it* %epen%s %ecisivel( on an intimate a#areness o$ t"e in%ispensable concrete spiritual roles o$ ever( eAisting level o$ spiritual reali,ation. Fourt"l(* Ibn Arab constantl( remin%s "is rea%ersH#it" an intensit( an% ric"ness t"at increases in %irect proportion to t"eir o#n level o$ increasing spiritual a#areness an% intelligenceHt"at true communication an% rig"t action in t"is #orl% %epen% %ecisivel( on t"e most %eepl( accurate an%

276

empat"ic a#areness o$ t"e actual potential $or reali,ation #it"in eac" particular in%ivi%ual #it" #"om #e are communicating an% interacting. Finall(* once Ibn Arabs rea%er "as become more $ull( cogni,ant o$ t"ese $our broa% levels o$ a#areness an% reali,ation* it becomes relativel( easier to perceive t"e man( subtle #a(s in #"ic" eac" c"apter o$ "is #or+ constantl( s"i$tsHo$ten #it" an intentionall( s"oc+ing abruptnessHbet#een ra%icall( %i$$erent r"etorical $orms. For eAample* to list onl( a $e#& abstractl( metap"(sical poemsN pointe% allusions or enigmatic anal(ses o$ s"ort passages $rom t"e 1uran or "a%it"N %irect anec%otal recounting o$ "is o#n or ot"ers revealing spiritual eAperiencesN allusions to Eor partial elaborations o$F spiritual parallels an% implications o$ man( %i$$erent rational an% religious sciences o$ "is %a(N signi$icant stories o$ $amiliar "istorical an% religious $iguresN an% so on. Most revealingl(* #e $in% po#er$ul re$lections o$ t"e same constantl( s"i$ting r"etorical resources an% metap"(sical perspectives* o$ course* t"roug"out

4umis similarl( compleAHan% li+e#ise super$iciall( %iscontinuousHconstruction o$ "is eDuall( uniDue an% $arBreac"ing contemporar( =Spiritual )pic> Et"e $amous Masna% yi mana%F. In almost ever( suc" case* #it" Ibn Arab* t"e particular literar( $orm in Duestion can potentiall( be graspe% an% receive% HsubJect above all to t"e actual receptivit( an% spiritual prepare%ness o$ eac" particular rea%erHas operating initiall( at an( o$ t"ese $our basic levels& i.e.* in relation to belie$ E#"et"er conscious or more o$ten unconsciousFN intellectual conceptuali,ationN eAperientiall( groun%e% s(mbol Et"e 1uranic =Signs>FN an% actual realit(. ;i+e#ise* #it" eac" o$ t"ese literar( $orms* Ibn Arab t(picall( a%%s a %istinctive uneApecte% spin or peculiar r"etorical %evice %esigne% potentiall( to con$use* %isorient* or s"ortBcircuit eac" rea%ers normal* "abitual* unconscious #a( o$ receiving t"at particular lesson. In %oing so* "e continuousl( clears t"e #a( $orHor at t"e ver( least* remin%s us o$Ht"e basic preBcon%ition o$ inner openness* #on%er an% pro$oun% be#il%erment EhayraF reDuire% $or receiving an( ne# spiritual opening or %eeper reali,ation. !"ese intentionall( unsettling* %isorienting literar( %evices* man( o$

27:

t"em alrea%( $amiliar $rom "is Fuss al +i!am* inclu%e a "ost o$ compleA $orms o$ para%oA* et(mological remin%ers* pu,,les* problematic allusions* an% so on. -o# t"e possible cumulative e$$ects o$ all t"ose %istinctive r"etorical %evices* toget"er #it" t"e receptive states o$ pu,,ling be#il%erment t"e( intentionall( engen%er* are meant to con$ront "is rea%ers* at almost eac" step* #it" t"ree simultaneous possibilities& eit"er E0F to let go an% be carrie% to or in#ar%l( remin%e% o$ a "ig"er* more a%eDuate spiritual level o$ reali,ation inten%e% b( t"at remar+N500 or E2F to tr( to #or+ out E#"et"er #it" ones intellect or #it"in ones currentl( available belie$sF a satis$actoril( reasonable conceptual solution to t"e be#il%ering problem in DuestionN or E5F to aban%on $urt"er rea%ing an% re$lection* $or t"e time being* in response to t"e -ormall(* one s"oul% a%%* t"is sort o$ inten%e% illumination ta+es place eit"er in relation to t"e s(nc"ronistic occurrence o$ an uneApecte% probative eAperience Ea %ivine =Sign> or =/roo$>F* or in t"e $orm o$ relate% spiritual %reams* visions* or t"e li+e. In eit"er case* #"at is involve% is a %eeper eAperiential trans$ormation* not a simpl( mental or intellectual conclusionHeven i$* as #e can see t"roug"out t"e selections assemble% in t"is boo+* it is o$ten Duite possible to recogni,e an% %escribe t"e c"aracteristic insig"ts* trans$ormations* or spiritual la#s a$ter t"e( "ave been eAperience%.
500

normal reactions o$ bore%om* $rustration an% irritation suc" pu,,ling r"etorical %evices t(picall( engen%er in unprepare% rea%ers. /ractice% rea%ers o$ t"e Meccan Illuminations* inclu%ing all t"e selections translate% in t"is boo+* #ill notice t"at one %ramatic result o$ t"is %istinctive r"etoricHi$ it is integrall( combine%* as inten%e%* #it" eac" rea%ers o#n ongoing process o$ practical reali,ationHis t"at over time t"e same $amiliar passages $rom t"is #or+ #ill t(picall( ta+e on entirel( %i$$erent meanings an% coloration #it" eac" rene#e% rea%ing* as t"e( are perceive% $rom a %i$$erent eAperiential perspective. Anot"er common* even more %ramaticall( memorable e$$ect o$ t"ese =8penings> is t"at attentive rea%ers* activel( engage% in t"e process o$ reali,ation* #ill o$ten $in% to t"eir surprise t"at t"e apparentl( eAtraor%inar( spiritual p"enomena so ric"l( %escribe% in certain passages almost simultaneousl( actuall( %o occur* as i$ b( magic* Duite concretel( in t"e conteAt o$ t"eir o#n lives an% %reamB#or+.

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III. 2etting Starte%& !"e Dialectic o$ Spiritual Intelligence

As #e $ollo# Ibn Arabs o#n gui%elines in "is Intro%uction* brie$l( summari,e% in t"e previous section* "is language in t"ese Meccan Illuminations is care$ull( constructe% to set up a constantl( s"i$ting set o$ spiritual mirrors %esigne% to reveal to eac" o$ "is rea%ers an% interpreters t"ose particular %imensions o$ t"eir being an% un%erstan%ing #"ic" are momentaril( %etermine% b( t"eir o#n uniDue operative neAus o$ all t"e possible levels o$ belie$* conceptual un%erstan%ing* imme%iate eAperience* an% active spiritual intelligence. In realit(* t"at intentionall( mirroring e$$ect o$ "is #riting is no# beauti$ull( illustrate% b( t"e consi%erable spectrum o$ critical an% interpretive literatures about Ibn Arab Eprimaril( re$erring to "is Fuss al +i!amF alrea%( available in Western languages. For t"ere it is imme%iatel( apparent t"at t"e particular cognitive level at #"ic" eac" interpreter primaril( encounters an% %escribes t"eir eAperience o$ t"e S"a(+"s #riting is usuall( unmista+abl( Esometimes even embarrassingl(F obvious* particularl( #"en #riters in%ulge in polemics against ot"er interpreters #"o "appen to "ave $ocuse% on ot"er %i$$erent

%imensions o$ t"e S"a(+"s teac"ing an% intentions.500 9n$ortunatel(* since simpl( t"e bare intellectual compre"ension o$ t"e Meccan Illuminations to%a( EJust as #it" rea%ing Dante or /latoF normall( reDuires t"e presentation o$ an elaborate eAplanator( an% conteAtual bac+groun% once implicitl( $amiliar to t"e aut"ors original au%iences* as a result it is all too eas( $or man( mo%ern rea%ers to assume t"at Ibn Arab #as primaril( #riting t"is boo+ as a purel( intellectual composition* accessible onl( to a "an%$ul o$ speciali,e% sc"olars. Wit" regar% to Ibn Arabs o#n potential an% inten%e% au%iences* at least* not"ing coul% be $art"er $rom t"e trut". As an(one #or+ing in t"e $iel% o$ religious stu%ies Duic+l( See t"e ne# #ebBbase% volume Ibn Arab and +is Interpreters# +istorical Donte*ts and Dontemporary Ferspecti%es* #"ic" brings toget"er ten earlier monograp"s an% articles* an% nearl( t"irt( revie#s* all %evote% to conteAtuali,ing t"e #or+ an% in$luences o$ Ibn Arab* an% to situating t"e immense range o$ recent translations* interpretive stu%ies* biograp"ies an% #or+s b( an% about "is later Muslim interpreters. Do#nloa%able versions Ein .p%$ $ormatF o$ all o$ t"ose earlier publications* inclu%ing t"e long* t"reeBpart revie# article on =Ibn Arab an% 'is Interpreters> EJA&S* 0:63B6<F* are currentl( $reel( available at t"e #ebsite o$ t"e Ibn Arab Societ( E(((,ibnarabisociety,or'BIbnArabiF* until t"e( can be broug"t toget"er in publis"e% boo+ $orm.
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%iscovers* t"e %istribution o$ particular spiritual gi$ts* insig"ts* capacities* an% %egrees an% $orms o$ spiritual intelligence an% sensitivit( to be $oun% among "uman beings "ave not"ing at all to %o* in t"eir roots* #it" t"e out#ar%l( visible acci%ents o$ age* culture an% upbringing. Instea%* t"e gi$ts o$ t"ose #i%eBranging spiritual capacities an% receptivities $ortunatel( appear to be consi%erabl( more broa%l( %istribute% t"an correspon%ing intellectual po#ers. For t"at consi%erable number o$ potential spirituall( apt rea%ers* t"en* it is especiall( important to +no# t"at t"e recurrent spirituall( autobiograp"ical portions o$ t"ese Meccan Illuminations toget"er constitute #"at is surel( t"e most eAtensive =p"enomenolog( o$ spiritual eAperience> to be $oun% t"roug"out t"e Islamic tra%ition* an% per"aps even in all #orl% literature. As a result* curious rea%ers approac"ing t"e Futht #it"in its inten%e% conteAt o$ active spiritual reali,ation are in $act li+el( to $in% man( o$ Ibn Arabs particular illuminations to be rea%il( i%enti$iable an% imme%iatel(* intuitivel( accessible in precisel( t"e sort o$ #a( t"atHas #e "ave alrea%( in%icate% H"e %escribes an% encourages at t"e ver( beginning o$ "is Intro%uction&

!"ere$ore (ou s"oul% +no# t"at i$ t"is Ereport o$ t"e inspire% =+no#ing o$ spiritual secrets>F seems goo% to (ou* an% (ou accept it an% "ave $ait" in itHt"en reJoiceT For (ou are necessaril( in a state o$ imme%iate unveiling concerning t"at* even i$ (ou arent consciousl( a#are o$ t"at. !"eres no ot"er #a(& $or t"e "eart is not gla%%ene% eAcept b( #"at it +no#s $or sure to be real. Again* in "ig"lig"ting t"e $un%amental role o$ trusting our o#n intuitions as bot" t"e starting point an% t"e ultimate touc"stone in an( spiritual e$$ective rea%ing o$ t"ese Futht* it is essential to +eep in min% t"at Ibn Arabs gui%ing intention is precisel( t"e gra%ual un$ol%ing o$ eac" rea%ers o#n spiritual intelligence* o$ our uniDuel( "uman capacit( to perceive t"e #"ole #orl% an% all our eAperience %irectl( as =%ivine ne#B spea+ing> Ehadth ilhF. An% t"en* $lo#ing $rom t"at enlig"tene% a#areness* to encourage t"e appropriate practical application an% un$ol%ing o$ t"at everBpresent 2ui%ance. !"is is t"e spirit in #"ic" "e encourages "is most apt an% properl(

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prepare% rea%ers* at t"e ver( beginning o$ t"is boo+* to pa( attention to eac" o$ t"ose in%ispensable* intimate* an% uniDuel( personal $orms t"roug" #"ic" #e alone can begin to =rea%> eac" o$ t"e t"ree %ivine ?oo+sHo$ t"e cosmos* t"e souls* an% t"e reveale% scripturesHin or%er to %iscover t"e inten%e% meanings an% purpose o$ t"is s"a%o#B/la(& ?ut t"e( Et"e true Ino#ersFHma( 2o% be please% #it" t"emTHonl( bring secrets an% #is%om concerning t"e secretsPinner meanings EasrrF o$ t"e reveale% /at"#a(* about t"at #"ic" is be(on% t"e po#er o$ %iscursive t"in+ing an% intellectual acDuisition* secrets #"ic" are never ever attaine% in an( #a( eAcept t"roug" %irect #itnessing an% E%ivinel( inspire%F con$irmation an% ot"er pat"s li+e t"ose. Do (ou not see t"at i$ someone broug"t (ou Et"ese inspirationsF as i$ t"e( #ere a %ream "e "a% seenH#oul%nt (ou tr( to interpret t"em an% $igure out #"at t"e( reall( meanR So li+e#ise* ta+e #"atever t"is Su$i brings

(ou* an% let (oursel$ be rig"tl( gui%e% b( it $or a little #"ile. An% open up (our place Eo$ (our "eartF $or #"at "e "as broug"t (ou* so t"at t"eir inner meanings can become mani$est to you. W"at actuall( "appens #"enever one actuall( practices t"is simple a%vice* #"enever #e begin to pa( care$ul attention to suc" apparentl( ran%om intuitions* to $ollo# an% act on t"e subtle t"rea%s o$ %ivine gui%ance an% spiritual %iscernment t"e( al#a(s provi%e* is intimatel( $amiliar to ever(one consciousl( engage% in t"at process o$ reali,ation pro$usel( illustrate% in eac" o$ t"e prece%ing )"apters.502 !"e relation o$ Ibn Arabs #riting to t"e %i$$erent $acets o$ t"at process can at least be %escribe% consecutivel(* even t"oug" in realit( t"eir interrelation t(picall( ta+es place t"roug" a continual +in% o$ ongoing inner %ialogue involving ever( relevant %imension o$ our eAperience. !"at %ialectic begins b( !"is process is o$ course beauti$ull( %escribe% in a number o$ s"ort "a%it" $avore% b( Ibn Arab an% man( ot"er Su$i #riters* inclu%ing t"e ="a%it" o$ t"e supererogator( #or+s> Ehadith al na(filF translate% in t"e $inal section o$ )"apter !"ree above.
502

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t"e a#a+ening o$ our a#areness o$ #"at #e trul( %o =+no#> Ein t"e essential sense o$ t"at %istinctivel( spiritual +no#ing* or marifa* #"ic" $orms t"e eAplicit titleBsubJect o$ almost all o$ t"is boo+s 30 c"aptersFN an% b( simultaneousl( revealing* #it" unavoi%able intensit(* t"e immensit( o$ our correspon%ing* or%inaril( unconscious* spiritual ignorance. Secon%l(* Ibn Arab constantl( provi%es a vast spectrum o$ remin%ers or gui%elines Ebot" s(mbolic an% intellectualF concerning t"e particular spiritual realities* practices* intentions an% principles t"at #e nee% to actuali,e in or%er to begin to move $rom t"at momentaril( a#a+ene% a#areness o$ our spiritual ignorance to a %eeper actual +no#ing o$ t"e 4eal. 9suall( t"ese operative spiritual principles are %ra#n $irst $rom t"e 1uran an% "a%it"* combine% #it" "is o#n an% ot"er +no#ers more persuasivel( %irect an% %etaile% eAperiential accounts. -eAt* t"e combination an% motivating eAistential e$$ects o$ t"ese t#o $irst stages oblige "is engage% rea%ers to turn t"eir attention to t"e necessar( $orms o$ rig"t action an% ot"er previousl( neglecte% spiritual resourcesHal#a(s #it" a ne#l( re$ine% intention* seriousness* an% clearer a#areness o$ t"e actual goals o$ t"ose essential actions an% eAperiences* even

#"ere t"ose same rea%ers #ere alrea%( engage% in various out#ar% $orms o$ practice. An% $inall(* "e constantl( impels all o$ "is rea%ers to recall* pon%er an% re$lect upon t"e actual lessons an% meanings to be %ra#n $rom t"eir o#n necessaril( uniDue* gra%uall( un$ol%ing personal eAperience o$ eac" o$ t"ose t"ree prece%ing elements. 8nce #e +eep t"ese $our eDuall( essential %imensions o$ reali,ation in min%* t"e gui%ing purposes be"in% almost all o$ Ibn Arabs o$ten strange* sometimes apparentl( inco"erent $orms o$ #riting Duic+l( begin to come into perspective. Integrating S&iritual RealiCation: The Challenge of @sotericis* As soon as #e "ave clearl( recogni,e% #"at is actuall( involve% in t"e process o$ spiritual reali,ation* "o#ever* #e cannot "elp but encounter one absolutel( central* unavoi%able problem o$ communication an% interpretationHa problem so central t"at Ibn Arab actuall( begins an% en%s "is Intro%uction to t"e Meccan Illuminations b( allu%ing to t"is c"allenge an% t"e particular %ilemmas it poses. !"is problem* in its simplest $orm* is t"at it is simpl( impossible to spea+ or #rite about man( $un%amental %imensions o$ spiritual eAperience* insig"t an%

2 7

re$lection #it"out generating some $orm o$ con$usion* misun%erstan%ing* or even potentiall( more %angerous @Duall( conseDuences in listeners or rea%ers #"o "ave not (et s"are% in t"e eAperiential premises o$ t"at %iscussion. importantl(* on t"e ot"er "an%* all t"ose #"o "ave actuall( s"are% in t"e particular $orms o$ spiritual reali,ation in Duestion #ill imme%iatel( recogni,e re$erences to t"ose realities in t"e most un$amiliar languages* cultures* an% s(mbolic $orms o$ eApression. E!"is is one reason #"( masterpieces o$ spiritual cinema are so Duic+l( becoming an suc" eAtraor%inaril( e$$ective crossBcultural means o$ spiritual communication an% teac"ing t"roug"out t"e contemporar( #orl%* as music "as al#a(s been.F For eAample* to ta+e one simple* but %ramatic illustration particularl( relevant to Ibn Arabs teac"ings* ever( beginning stu%ent o$ an( o$ "is #ritings is $amiliar #it" "is c"aracteristic insistence on t"e =everBrene#e% creation> Eta-dd al !hal"F* on our %irect eAperience o$ t"e unme%iate% emergence o$ all mani$estation $rom its one Source at ever( instant Eor #it" eac" %ivine =?reat"*> nafas* to use "is most common eApression $or t"is realit(F. 4ea%ing about t"is $un%amental metap"(sical

t"esis* an% t"en un%erstan%ing its conceptual role in t"e #i%er p"ilosop"ical or t"eological $rame#or+ o$ Ibn Arabs teac"ing* is a relativel( straig"t$or#ar% an% communicable matter in t"e classroom. ?ut no one #"o "as actuall( eAperience% #"at Ibn Arab #as reall( tal+ing about #ill ever "ave an( trouble recalling precisel( #"ere* #"en* an% $or "o# long t"at particular +no#ing #as besto#e% on t"emHnor Just #"( Ibn Arab uses t"at particularl( appropriate language to %escribe t"e realit( in Duestion. In ot"er #or%s* given t"e ver( %i$$erent levels o$ belie$ an% a#areness involve% at ever( stage in t"e larger process o$ "uman reali,ation* it s"oul% be clear t"at most o$ us are normall( an% un%erstan%abl( still in man( respects li+e t"e c"il%ren in Ibn Arabs image o$ t"e %ivine s"a%o#Bpla(& i.e.* unconsciousl( rule% b( t"e limiting $orms o$ belie$* %istracting attac"ments an% illusions #"ic" ma+e it %i$$icult $or us to rea% an% perceive an( o$ t"e %ivine ?oo+sH#"et"er o$ creation or in our soulsH=as t"e( reall( are.>505 So it s"oul% not be too surprising* t"en* t"at Ibn Arab imme%iatel( $ollo#s "is initial allusion to t"ese Allu%ing to a $amous /rop"etic pra(er #"ic" Ibn Arab cites repeate%l(& =8 m( 2o%* cause me to see t"ings as t"e( reall( areT>
505

%i$$erent levels o$ spiritual +no#ing* at t"e ver( beginning o$ "is Intro%uction to t"e Futht* b( Duoting in succession t"ree impassione%* "ig"l( revealing %eclarations ma+ing precisel( t"at same point* #"ic" are %ra#n $rom t"ree o$ t"e most "ig"l( respecte% )ompanions o$ t"e /rop"et an% transmitters o$ "is teac"ings& AbO 'ura(ra* Ibn AbbQs* an% Imam Al. @ac" o$ t"ose t"ree "ig"lig"te% statements eAplicitl( emp"asi,es t"e eAistence o$ centrall( signi$icant elements o$ reveale% spiritual teac"ing t"at Mu"amma% Ean% b( implication* man( ot"er prop"etic teac"ersF "a% not publicl( %isseminate%H but "a% instea% reserve% $or oral* s(mbolic communication to t"ose #"o #ere spirituall( prepare% to receive itHbecause t"ose particular teac"ings #oul% so s"oc+ or un%ermine most people* restricte% as t"e( are #it"in t"eir accepte% $orms o$ belie$* t"at t"e( mig"t imme%iatel( +ill an(one #"o attempte% t"e #i%er public %issemination o$ t"ose teac"ings.507 Ibn Arabs %ramatic citation o$ t"ese t"ree successive aut"oritative statements ta+es 8.G. I* 072B077* $ull( translate% in t"e article* ='o# to Stu%( t"e Futht...> En. 5<F. See also t"e eDuall( telling illustration later in t"is )"apter Esection VI* $rom c"apter 5 o$ FuthtF o$ t"e prop"et I%rss $inal oral teac"ings to "is close %isciples* even t"en reserve% $or t"e moment o$ "is eart"l( %eparture.
507

on a%%e% special signi$icance in lig"t o$ #"at "e t"en goes on to sa( again t#ice* in t"e mi%%le an% at t"e ver( en% o$ t"is same Intro%uction* about "is o#n intentional scattering t"roug"out t"e Futht o$ "is most $un%amental teac"ings* t"ose reserve% $or t"e =Duintessence o$ t"e spiritual elite>& ?ut as $or presenting t"e cree% o$ t"e Duintessence Eo$ t"e spiritual eliteF* I "ave not given it in %etail in an( one place* because o$ t"e pro$un%ities it contains. 4at"er* I "ave given it scattere% t"roug"out t"e c"apters o$ t"is boo+* eA"austivel( an% clearl( eAplaine%Hbut in %i$$erent places* as #e "ave mentione%. So t"ose on #"om 2o% "as besto#e% t"e un%erstan%ing o$ t"ese t"ings #ill recogni,e t"em an% %istinguis" t"em $rom ot"er matters. For t"is is t"e Ino#ing o$ t"e !rul( 4eal Eal +a""F an% t"e !rut"$ul Sa(ing* an% t"ere is no goal be(on% It. =!"e blin% an%

2 3

t"e trul( seeing> are ali+e in Its regar%T50 It brings toget"er t"ings most $ar an% most near* an% conJoins t"e most "ig" an% most lo#. W"at is practicall( most important $or an( stu%ent o$ t"e Futht to +eep in min%* in re$lecting on Ibn Arabs citation o$ t"ese t"riceBrepeate% opening cautions about t"e /rop"ets oral teac"ings* is a ver( simple an% $amiliar realit(H one #e can all observe repeate%l(* $or eAample* in t"e relations bet#een parents an% c"il%ren* or bet#een eAperts in a particular %iscipline an% novices or curious outsi%ers. !"e $act is t"at no one can reall( eAplain or teac" an( particular spiritual p"enomenon or %irect eAperience o$ realit( Ei.e.* t"e actual results o$ t"e eAistential process o$ spiritual intelligence an% 'ere Ibn Arab appears to be pla(ing #it" t"e $amiliar* eApecte% 1uranic contrast or opposition o$ t"e blin% an% spirituall( seeing Ec$. 3& 0* etc.F& "e t"ereb( allu%es to t"e particularl( universal* metap"(sical c"aracter o$ t"e accomplis"e% #is%om in Duestion "ere. 'e emp"asi,es t"is same point again an% muc" more po#er$ull( in t"e conclu%ing c"apter 30 o$ t"is same #or+& t"e title o$ t"at long $inal c"apter stresses t"at t"e %iverse spiritual teac"ings an% et"ical a%vice inclu%e% in its contents concern bot" t"e novice or aspiring see+er EmurdF an% t"e $ull( accomplis"e% Ino#er #"o "as alrea%( arrive% at t"e 2oal Et"e (silF.
50

reali,ationF to someone #"o "as not (et actuall( =been t"ere> an% eAperience% t"at same realit( $or t"emselves. !"e results o$ an( attempt at premature communication o$ t"ese teac"ings* as #e all soon learn* are inevitable misun%erstan%ings an% o$ten grotesDue misrepresentation& uninten%e% results #"ic" ma( be comic orHas Ibn Arab "as Just po#er$ull( emp"asi,e% in "is o#n opening cautionsHmemorabl( tragic* %epen%ing on t"e particular surroun%ing circumstances. !"e possibilities o$ resulting misun%erstan%ingsHan% t"e correspon%ing c"allenges o$ e$$ective spiritual teac"ingHare especiall( %ramatic an% +alei%oscopic #"en* as in t"e case o$ t"ose %i$$erent +e( epistemological %imensions o$ belie$ an% +no#ing Ibn Arab outlines in "is Intro%uction* t"e various levels involve% are not reall( successive at all* but more li+e integral an% inseparable aspects o$ spiritual intelligence& %imensions o$ a single living #"ole #"ic" are potentiall( eAplosive an% %angerousl( mislea%ing i$ an( one o$ t"ose ver( partial elements Ebelie$* critical intellect* inspire% eAperience* etc.F is consi%ere% in isolation $rom t"e larger 4ealit( it so ina%eDuatel( re$lects.

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IV. !"e 4"etoric o$ 4eali,ation

Ibn Arabs correspon%ing* en%lessl( $ascinating

%imensions o$ our eAperience* memor(* an% events constituting our particular %estin(.503 Fortunatel(* on a more practical* interpersonal level* most people "ave alrea%( encountere% certain practical spiritual eDuivalents o$ man( o$ Ibn Arabs essential literar( an% r"etorical met"o%s in t"eir correspon%ing eAperiences* beginning in c"il%"oo%* #it" eAplicitl( oral teac"ing& i.e.* #it" t"eir o#n e$$ective teac"ers* t"erapists* counselors* an% spiritual gui%es an% mentors. So it is criticall( important to +eep all our relevant personal eAperiences in t"ose %omains in min% #"enever #e approac" t"e Meccan IlluminationsHso muc" o$ #"ic" must be stu%ie%* i$ #e are approac"ing it #it"in t"e inten%e% $rame#or+ o$ reali,ation* precisel( in lig"t o$ t"ose uniDuel( speci$ic %reams* visions* an% ot"er telling coinci%ences an% eAperiences As #e s"all see* one cannot overemp"asi,e t"e +e( role t"roug"out t"e FuthtHbot" in motivating eac" rea%ers continue% see+ing* an% in provi%ing t"e in%ispensable eAperiential ra# %ata $or t"e process o$ reali,ationHo$ #"at Ibn Arab an% ot"er Islamic spiritual teac"ers normall( call =t"e secretPinner meaning o$ Eones o#n uniDue personalF %estin(*> sirr al "adr. !"at same leitmoti$ o$ t"e sirr al "adrHserving as a s"ort"an% eApression $or t"e concrete %eterminant moments o$ eac" rea%ers uniDue process o$ reali,ationHis "ig"lig"te% in even more %ramatic $orms t"roug"out ?oo+ I o$ 4umis $amous Masna%.
503

r"etorical response to t"at unavoi%able an% %istinctivel( "uman situationHinspire% on almost ever( point b( $un%amental $eatures o$ t"e uniDuel( revealing %iscourse o$ t"e 1uranHis t#o$ol%. First* "e see+s above all to provo+e an% bring to conscious a#areness all t"e internal contra%ictions* limitations an% metap"orical s"ortBsig"te%ness o$ eac" o$ "is rea%ers inso$ar as t"e( ma( be loc+e% into an( particular lo#er or more partial $orm o$ perception E#"et"er o$ belie$* intellectual reasoning* inspiration* etc.F. At t"e same time* "e is eDuall( %evote% to "ig"lig"ting an% probing t"at c"aracteristic inner cognitive %issonance #"ic" eAists #"enever our conscious sel$ is caug"t or torn bet#een t#o ver( %i$$erent levels o$ +no#ing. !"is is especiall( visible* $or eAample* in t"e $amiliar processes b( #"ic" #e gra%uall( %iscover t"e %eeper meanings o$ our %reams* inspirations* intuitions an% so man( ot"er $orms o$ spiritual eAperience* precisel( t"roug" ongoing re$lection on t"eir meaning$ul interactions #it" all t"e relevant particular

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t"at $ortuitousl( "appen to arise in conJunction #it" our actual process o$ rea%ing* stu%( an% re$lection on t"is #or+. The +lay of +ers&ectives: It is interesting to note "o# %i$$erentl( Ibn Arabs cosmic image o$ t"e %ivine s"a%o#B/la(Han% t"e actual realities suggeste% b( t"e correspon%ing esc"atological s(mbols Hare perceive% #"en #e loo+ at t"em $rom t"e %i$$erent partial perspectives Eper"aps a more accurate term t"an stages or levelsF t"at are %ramati,e% "ere b( eac" o$ t"e active participants #"om "e mentions in t"is account. 'o# %oes eac" o$ t"ose actors an% t"eir correspon%ing vie#points eventuall( contribute to t"e overall process o$ spiritual reali,ationR !o begin #it"* $rom t"e perspective o$ t"e usual "uman state o$ Eprimaril( unconsciousF belie$s* t"at o$ t"e ="ee%less c"il%ren> o$ all ages in Ibn Arabs s"a%o#Bt"eater* several important points ma( be imme%iatel( observe%. !o begin #it"* people in t"at con%ition %o not even notice t"e actual eAistence or imme%iate relevance o$ t"e realms o$ t"e ultimate li$e Eal !hiraF* o$ t"e spiritual realities =be"in% t"e screen> o$ eart"l( appearances* multiplicit( an% c"anges. !"at is because t"e( normall( imagine t"e correspon%ing

scriptural s(mbols o$ t"ose unseen spiritual realms to re$er to a +in% o$ "ori,ontal* progressive timeBline o$ as yet distant =places> an% =events>Hall imagine% as being basicall( comparable in t"eir seDuential temporalit(* materialit(* an% so on to t"ose $amiliar* apparentl( obvious realms o$ spatioB temporal* material eAistence t"at #e normall( ta+e to be t"e #"ole o$ realit(. 8n t"e ot"er "an%* t"ose #"ose perceptions an% actions are strictl( limite% b( suc" belie$s are also o$ten intensel( $ocuse% on a $iAe%* strictl( limite% set o$ particular visible et"ical or ritual preparations #"ic" t"e( believe #ill some"o# uniDuel( %etermine t"eir eventual con%itions in t"ose various $uture events t"at t"e( imagine to occur onl( a$ter t"eir bo%il( %eat". Since t"e constantl( c"anging particulars o$ t"is =lo(er Kor nearerL life> Eal hayt al dunyF are t"e onl( %imension o$ t"e %ivine s"a%o#B/la( t"at t"e( can normall( see* t"e( naturall( ten% to interpret t"e prop"etic =Descriptions> entirel( $rom t"is imagine% uniB %imensional perspective* $ocusing on $ragmentar( t"isB #orl%l( political* legal* et"ical an% ritualistic %imensions o$ t"ose teac"ings. !"us t"e( are essentiall( %ismissingHin realit(* t"at is* alt"oug" not per"aps verball(Hall t"ose #i%er metap"(sical an% spiritual conteAts an% essential

2 :

$inalities o$ t"is %rama t"at #ere actuall( so poignantl( an% insistentl( "ig"lig"te% b( eac" o$ t"e prop"etic Describers. 8n t"e ot"er "an%* to ta+e t"e secon% possible perspective* #"enever t"is s"a%o#B/la( is vie#e% primaril( or solel( t"roug" t"e lenses o$ t"e conceptuali,ing* %iscursive intellect*50< t"e usual result* as Ibn Arab constantl( points out* is a Duarrelling %iversit( o$ mutuall( eAclusive %escriptions or =critical revie#s> o$ t"at %rama. W"et"er #e call suc" Duarrelling intellectual %ramaBcritics t"eologians or p"ilosop"ersHan% Ibn Arab "imsel$ rarel( %istinguis"es bet#een t"ose t#o groups* $ocusing instea% on t"eir common* s"are% restriction b( t"e in"erent spiritual limitations o$ t"eir particular %iscursive reasoningHt"eir t(pical practical $ocus* bot" in t"eir conceptions o$ rig"t action an% in t"eir operative interpretations o$ t"e prop"etic Describers* is un%erstan%abl( on t"e necessit( o$ a properl( co"erent intellectual grasp o$ #"at t"e( can actuall( see o$ t"e /la(* necessaril( =in $ront o$ t"e Veil.> In ot"er #or%s* a"l& anot"er Arabic #or% #"ose root* as Ibn Arab o$ten points out* li+e#ise signi$icantl( suggests ="obbling> an% restrictive %elimitation. EIbn Arab also o$ten uses naAar in t"at same un%ul( restrictive sense.F
50<

t"ose %etermine% b( t"eir in%ivi%ual intellect commonl( $ocus on arriving at t"e =rig"t rea%ing> o$ t"eir o#n particular versions o$ t"e scenario* script or librettoHan% not on t"e uniDue* necessaril( in%ivi%ual spiritual lessons constantl( emerging #it"in t"e actual* ongoing %ivine /la( itsel$. !"is limiting intellectual perspective seems absolutel( sel$Bevi%ent to suc" t"eological observers an% critics 506H #"ile to almost ever(one else* it ma( #ell seem li+e pre$erring t"e menu to t"e meal. !"us #"en it comes to t"e central esc"atological s(mbolism o$ t"e %ivine ?oo+s an% Describers* suc" restrictivel( intellectual observers ten% to move %irectl( $rom t"e imagine% ="ori,ontal*> linear timeBline assume% b( t"e people o$ unconscious belie$s* to t"e %i$$erent +in%s o$ =vertical*> abstract metap"(sical s(mbolism t"at %o emerge $rom almost an( intellectuall( co"erent consi%eration o$ t"e %eeper recurrent visible patterns o$ t"is %ivine /la(. In ot"er #or%s* t"e( care$ull( map out t"e correspon%ing %egrees o$ being an% In 'a$e,s o#n %ramatical poetic language* t"ese recurrent =creationBcritics>H#"o can be $oun% #it"in eac" o$ us* in ever( cultureHare t"e $amiliar personae o$ t"e carping* sel$Brig"teous =plainti$$> EmuddF an% t"e public =censor> EmuhtasibF.
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+no#ing implie% b( t"is ongoing %rama an% its relation to t"e 8ne %ivine Agent* using t"e $amiliar p"ilosop"ical an% religious parallelism bet#een t"e ontological Eor cosmologicalF an% epistemological Eor esc"atologicalF s(mbolism o$ t"e creatures =8rigin an% 4eturn> t"at tra%itionall( structures almost all t"e serious classical Islamic intellectual versions o$ t"e 1uranic teac"ing. An% in $act most o$ Ibn Arabs later generations o$ p"ilosop"icall( min%e% Muslim interpretersHalmost all $ocusing on "is Fuss al +i!amH#ere pre%ominantl( roote% in Just t"is t(pe o$ primaril( intellectual perspective an% approac". 'o#ever* $rom t"e compre"ensive perspective o$ spiritual reali,ation* as Ibn Arab never ceases to remin% "is rea%ers* maps are certainl( not t"e same as t"e Journe(. So t"e %iscursive intellect alone Eli+e t"e earlier starting point o$ in$orme% belie$F provi%es onl( one $urt"er* albeit Duite essential* +e( to t"e muc" #i%er process o$ spiritual learning. In%ee% o$ten* $or Ibn Arab* t"e see+ers intellect is initiall( use$ul precisel( $or t"e contra%ictions an% %isturbing %ea%Ben%s it so naturall( creates& $or suc" t"eological an% p"ilosop"ical pu,,lements are o$ten in%ispensable practical "ints suggesting $urt"er essential* but as (et unseen* spiritual %imensions o$

realit( t"at must $irst be %iscovere% an% eAplore% b( ot"er means. In particular* #it"in t"is s"a%o#B/la( t"e conceptual an% anal(tical po#ers o$ t"e intellect alone are onl( as use$ul as our relevant $iel%s o$ perception an% t"eir input* #it" #"ic" t"e properl( in$orme% intelligence can t"en #or+. In%ee%* as #e "ave Just note% in t"e prece%ing section* t"e process o$ spiritual reali,ation itsel$ is a +in% o$ ongoing* ascen%ing %ialogue bet#een t"e intellect an% our actuall( eApan%ing spiritual perceptions. For most people* t"ere$ore* t"e en% o$ t"eir c"il%li+e "ee%lessness beginsHnot surprisingl(H#it" some Duite uneApecte% momentar( glimpse =be"in% t"e curtain.> !"at is to sa(* #it" t"ose un$orgettable epip"anies o$ t"e 8ne /la(er an% t"e realities t"at actuall( lie be"in% t"e s"a%o#B/la(s =veil o$ Destin(>& t"is is t"e eAperience o$ #"at Ibn Arabs tec"nical vocabular( Duite appropriatel( %escribes as t"e man( $orms o$Hal#a(s partial* an% t"ere$ore problematicHspiritual unveiling or imme%iate #itnessing E!ashf an% shuhdF. At t"e beginning* o$ course* suc" momentaril( illuminating eAperiences or intuitions are li+e a vast un$amiliar nocturnal lan%scape su%%enl( reveale%

230

b( lig"tningB$las"es& %ramaticall( stri+ing* memorable Eeven un$orgettableFHbut also t(picall( pu,,ling* eAtremel( partial* incomplete* an% constantl( subJect to misinterpretation t"roug" our o#n %eceptive imagination* speculation an% misconstrual.50: ?ut #"at is eDuall( obvious* as again one %iscovers over time* is t"at suc" memorable revelator( inci%ents* no matter "o# trans$orming an% motivating t"e( ma( o$ten be* are not in an( #a( sel$Bsu$$icientN in%ee% t"e( ma( o$ten act li+e a +in% o$ spiritual %rugs or intoAicants* giving rise to various +in%s o$ a%%ictive or sel$B%elu%ing =magical t"in+ing.> In ot"er #or%s* as so man( classical Su$i #riters "ave long pointe% out Ebase% on ample practical eAperienceF* suc" unusual =spiritual eAperiences*> #"en ta+en in isolation* can even become %angerous pit$alls or unconscious i%ols* i$ t"e( are mista+enl( ta+en as en%s in t"emselves or are misun%erstoo% in countless ot"er %estructive or timeB#asting #a(s. For t"e most part* as Ibn As Ibn Arab argues ver( pointe%l( in a $amous passage $rom c"apter 35 Eon t"e barAa!h& translate% in =Spiritual Imagination an% t"e ;iminal Worl%>F t"at applies to our %reams an% #a+ing li$e ali+e* it is never t"e Imagination per se an% its images t"at are $alse* but rat"er our particular personal interpretations an% partial un%erstan%ings o$ t"ose images.
50:

Arabs image o$ t"e s"a%o#B/la( Duite intentionall( "ig"lig"ts* suc" initial* momentar( =bac+Bstage glimpses> are not unli+e a small c"il% being place% at t"e controls o$ an airliner or some immensel( compleA an% a%vance% laborator(& in itsel$* suc" ra# partial =seeing*> "o#ever vivi% or prolonge%* "as little to %o #it" t"e lasting* reali,e% integration o$ real +no#ing. An% t"ose initiall( %a,,le% or entrance% b( even a $e# suc" revelator( moments o$ esc"atological unveiling #ill o$ course ten% to see in all t"e prop"etic Describers an% t"eir teac"ings onl( t"e re$lection o$ t"ose $irst $ragmentar( but impressive personal insig"tsHalt"oug" at t"e same time t"e( ma( also become more "ig"l( motivate%* as a result* to begin to eAplore an% see+ more %eepl(. Finall(* $or Ibn Arabs primar( inten%e% au%ience in t"e Meccan Illuminations* t"ose see+ers #"o "ave alrea%( been long engage% in t"e actual spiritual #or+ an% processes o$ reali,ation* t"eir $ocus o$ interest s"i$ts above all to t"e actual /la(* to t"e concretel( ongoing* care$ull( prepare% =private lessons> uniDuel( containe% in t"eir o#n actual* imme%iate an% speci$icall( in%ivi%ual %rama an% t"eir o#n interactions #it" t"e 4eal /la(er be"in% t"e screen. As t"e(

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gra%uall( learn "o# to =ta+e %irection*> t"e( also slo#l( learn to $ocus on t"e #i%er coBoperative* interactive %imensions o$ spiritual reali,ationHan% on t"e resulting %ivine gi$ts o$ t"at ongoing =increase in +no#ing> #"ic" lies at t"e ver( "eart o$ all o$ Ibn Arabs t"oug"t* #riting an% intention.520 In t"e en%* #"at alc"emicall( trans$orms eac" persons %istinctive appre"ension o$ t"e Describers e$$orts into t"at long gra%ual process o$ spiritual maturation an% reali,ation can onl( be re$erre% to obliDuel( as t"e a%%itional in%ispensable %iscover( o$ 2race* rig"t 2ui%ance* an% t"e "umanl( %ecisive role o$ our innermost spiritual intentions. ?ut clearl( suc" ric"l( allusive #or%sHli+e t"e rest o$ t"e Describers s(mbolic in%icationsH are t"emselves not even a%eDuate %escriptions o$ t"at m(sterious trans$ormational catal(st* muc" less o$ t"e correspon%ing spiritual realities an% eAperiences.

@A&loring the Sha%o$=+lay: Contrast an% Discovery 4eturning to Ibn Arabs out#ar%l( simple image o$ t"e cosmic s"a%o#Bt"eaterHin #"ic" all "uman beings are simultaneousl( bot" t"e out#ar%l( apparent actors an% t"e au%ienceHt"e $ollo#ing brie$ observations ma( "elp to suggest t"e compleAit(* ric"ness* an% overlapping complementarit( o$ t"e "ost o$ spirituall( practical* t"eological* metap"(sical* an% aest"etic Epoetic* visual* an% musicalF perspectives an% approac"es #"ic" are in $act conve(e% b( t"ese particular images. !o begin #it"* t"e 1uranic s(mbols an% "a%it" accounts o$ esc"atolog( un%erl(ing Ibn Arabs imager( "ere $ocus consistentl( on t"e essential inner connections connecting "uman actionsHin ever( %imension* inclu%ing above all t"e central role o$ our inner intentionsHan% t"eir ultimate conseDuences. !"e actual spiritual la#s governing t"ose connections* as eAplaine% an% illustrate% t"roug"out t"e 1uran* are to be %iscovere% Ean% eventuall(* more a%eDuatel( applie%F precisel( t"roug" t"ose ongoing lessons or =tests> t"at constitute t"e /la( o$ our eart"l( eAistence. For some* o$ course* t"ose

!"is is an allusion to Ibn Arabs c"aracteristic repetition o$ t"at $amous /rop"etic pra(er t"at is a +in% o$ leitmoti$ $or "is o#n spiritual Duest& =8 m( ;or%* increase me in +no#ingT> Erabb Aidn ilmanF.

520

%eeper la#s an% t"eir regularl( occurring conseDuences are alrea%( palpabl( visible an% $amiliar.

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For most o$ us t"oug"* li+e t"e c"il%ren in Ibn Arabs t"eater* t"ose spiritual principlesHan% t"eir goal o$ reali,e% loving )ompassion an% all t"e ot"er MostBbeauti$ul -ames t"at constitute t"e fully "uman being EinsnFHmust be still be actuali,e% in practice t"roug" all t"e in%ivi%uall( appropriate learningBsituations an% trans$orming eAperiences o$ t"is %rama. Against t"e #i%er bac+%rop o$ Islamic tra%ition* Ibn Arabs single poignant image o$ t"e s"a%o#B/la( is inten%e% to suggest an% evo+e t"e a #"ole process o$ o$ spiritual e%ucation stages o$ encompassing multitu%e contrasting

@ac" o$ t"e resulting %ramatic contrasts brie$l( enumerate% "ere "as muc" more elaborate s(mbolic* intellectual an% practical eDuivalentsHall o$ t"em constantl( assume% b( Ibn Arab an% "is original au%iencesHin t"e 1uran* "a%it"* an% later compleA Islamic intellectual an% spiritual tra%itions. ?ut $or rea%ers intereste% in t"e /la( itsel$* rat"er t"an past commentaries* per$ormances* an% critical revie#s* t"e compleAit( an% un$amiliarit( o$ t"ose earlier tra%itions can sometimes obscure at least as muc" as it ma( "elp to reveal. 8n a more practical level* t#o essential observations stan% out. !"e $irst is t"e essential complementarit( an% practical signi$icance o$ eac" o$ t"ese contrasting perspectives in t"e larger process o$ spiritual reali,ation. !"e most obvious practical conseDuences o$ $ailing to respect t"at %eeper complementarit( o$ perspectives an% practical realities are t"e en%less con$usions* Duarrels* an% misun%erstan%ings #"ic" inevitabl( arise #"enever #e approac" t"e realit( o$ t"is s"a%o#B/la( simpl( t"roug" t"e #or%s o$ its t"eological an% intellectual criticsH#or%s #"ic" ma( #ell be out#ar%l( borro#e% $rom t"e %ivine Describers* but #"ic" so palpabl( "ave none o$ t"eir original trans$orming an% a#a+ening e$$ects. !"e secon%* an% also pro$oun%l( 1uranic* lesson is t"e constant recurrence* in ever( %omain o$ eAistence* o$ a spectrum

trans$ormation t"at gra%uall( emerge as #e move bet#een t"e "ee%less state o$ t"e restless c"il%ren Eor o$ carping* Duarreling =critics>F an% t"e inspire%* allBencompassing vision o$ t"e prop"etic Describers. As #e "ave alrea%( seen concretel( in eac" o$ t"e prece%ing )"apters* t"e #"ole process o$ learning necessaril( un$ol%s t"roug" t"e eAperience% contrasts bet#een t"e poles o$ t"at spectrum o$ %i$$erent states an% perspectivesH contrasts #"ic" Ibn Arab most commonl( re$ers to t"roug" t"e 1uranic language o$ t"e contrasting %ivine -ames o$ ?eaut( an% MaJest(* or o$ immanence an% transcen%ence& t"ose -ames being in realit( t"e spectrum o$ "umanl( eAperience% Dualities t"at toget"er eApress all t"e spiritual %imensions o$ eAistence.

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o$ polarities or contrar( con%itions #"ic" are in t"emselves inconceivable an% pro$oun%l( un+no#able #it"out our actuall( passing t"roug" t"e #"ole reDuisite spectrum o$ un%erl(ing e%ucational eAperiences* t"roug" t"e /la( itsel$.520 'ere* t"en* is a brie$ summar( remin%er o$ onl( some o$ t"e real spiritual processes an% trans$ormations t"at are actuall( embe%%e% in Ibn Arabs single image o$ t"e %ivine s"a%o#B/la(.522 It is also "elp$ul to +eep in min% t"at t"e culminating reali,ation o$ eac" o$ t"ese man( pairs can be summe% up in t"e single Arabic eApression t"at Ibn Arab "imsel$ repeate%l( uses to %escribe t"e ultimate "uman aim o$ Again* t"is central 1uranic teac"ing is beauti$ull( communicate% E$ollo#ing Faust an% per"aps 2oet"es o#n Islamic inspirations in 'a$e,F in Wen%ers Hin's of Gesire EGer +immel Pber 8erlinF an% its seDuel* Far A(ay0 So Dlose. For Ibn Arab* t"at $un%amental spiritual lessonHemblematicall( conve(e% in t"e repeate% central 1uranic passages recounting A%ams inspire% t"eomorp"ic spiritual a#areness o$ t"ose %ivine -ames an% t"e contrasting reactions o$ t"e angels an% IblsHis t"e ver( secret o$ t"e purpose an% uniDueness o$ t"e trul( "uman EinsnF con%ition. A $e# signi$icant Arabic eDuivalents an% tec"nical terms $rom Ibn Arab Eor relate% Su$i an% 1uranic sourcesF "ave been a%%e% to "ig"lig"t t"e signi$icance o$ t"ese perspectives* $or t"ose $amiliar #it" t"ose Islamic conteAts.
522 520

t"is %rama& !amlHa term t"at can onl( be approAimate% as per$ection* #"oleness* compre"ensiveness* integration* plenitu%e* $ul$illment* an% so on& From c"il%ren Ein t"eir "ee%lessnessF to spirituall( mature a%ults. From s"a%o#s to t"e ;ig"t. From con$usion or blin%ness to clarit( an% spiritual insig"t E)"apter 5 aboveF. From pluralit( Epeople as in$initesimal partsF to #"oleness or 9nicit( Eor ahadiyya an% ta(hdF. From causal* c(clicall( repetitive eAistence to its metaBcausal 2roun% E$rom !hal" to +a""F Han% "ence to true $ree%om. $rom continuous* "omogenous serial time to t"e transBtemporal -o# E$rom t"e illusions o$ Aamn to t"e %ivine dahr an% onl( real Instant* (a"tF. From belie$s Eor illusion an% "(pocris(F to true +no#ing. From apparent c"aos or ran%omness to or%er. From %reaming a#a+ening. Eor sleep#al+ingF to

From t"e nearBanimal ego to reali,e% Spirit& $rom bashar to insn,

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From separation to reunion Ean% all t"e integrall( relate% 1uranic t"emes o$ %ivine covenant an% promiseF. From %istance Eor eAileF to %ivine proAimit( E"urba an% (alyaF. From t"e out#ar% EAhirF to t"e inner EbtinF. From #an%ering to being rig"tl( gui%e% Et"e Straig"t /at"F. From reaction or passion to rig"t action Eihsn& )"apter !"ree aboveF. From %istraction to intention an% clear $ocus. From manipulation* acDuisition* an% %e$ensiveness to creation an% coBoperation. From rebellion or resistance to lovingBservice EubdiyyaF. From %issonance to "armon(* noise to music E)"apter !#o aboveF. From %etermination or slaver( to actuali,e% $ree%om* rational c"oice* an% moral responsibilit(. From spea+ingB%ea$ness to real listening Esam* at t"e en% o$ )"apter !#oF. From e$$ort$ul Journe(ing to =beingBcarrie%> E)"apter 8ne aboveF.

V. From Map to Vo(aging& -avigating t"e 8cean o$ Signs

W"ile t"ere are several reasons $or provi%ing t"is intentionall( %i,,(ing* (et still "ig"l( abri%ge% list o$ subJects an% lessons suggeste% b( Ibn Arabs single out#ar%l( simple image o$ t"e s"a%o#B/la(* one o$ t"e most important is simpl( to suggest somet"ing o$ t"e actual eAperience o$ rea%ing "is #or+s* an% more particularl( t"e Meccan Illuminations. For suc" intense %ensit( an% %eceptive simplicit( o$ eApression* m(sti$(ing allusiveness* an% rus"ing alternation o$ %i$$erent spiritual an% metap"(sical perspectives are among t"e trul( %e$ining c"aracteristics o$ "is %istinctive r"etoric an% its imme%iate e$$ects on attentive an% active rea%ers.525 Inci%entall(* none o$ t"ose c"aracteristic r"etorical e$$ectsHinten%e% to reBcreate t"at receptive spiritual con%ition Ibn Arab o$ten calls hayra* or spiritual be#il%ermentHare particularl( attenuate% or reme%ie% b( greater $amiliarit( #it" Ibn Arab* or b( greater %ept" o$ bac+groun% an% relevant Again* see t"e recent long stu%( o$ =Ibn Arabs 4"etoric o$ 4ealisation> En. 0 aboveF* as #ell as t"e initial brie$ %iscussions o$ t"ese c"aracteristic $eatures alrea%( in )"apter Four above.
525

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eAperience. Instea%* Just as #it" 'a$e,s even more compresse% l(rical eDuivalents o$ t"ese r"etorical %evices in "is incomparable songs* precisel( t"e opposite is more o$ten t"e case. For ever(t"ing a rea%er is able to bring to t"ese enigmatic s(mbolic eApressions onl( %eepens t"eir allusiveness* resonating intensit(* an% t"e eApan%ing #ebs o$ signi$icance t"e( continue to open up. 8ne ver( important result* as eac" o$ "is serious rea%ers usuall( %iscovers $airl( rapi%l(* is t"at Ibn Arabs #riting #as certainl( never constructe%Hli+e most mo%ern proseHto be rea% t"roug" Duic+l(* #"ile attempting to assimilate rapi%l( a $e# +e( gui%ing i%eas or ne# intellectual insig"ts an% observations. Instea%* #or+s li+e t"e Meccan Illuminations are meant to be rea%Han% onl( begin to reveal t"eir secretsH#"en #e approac" t"em in an appropriate spirit. An% #"at t"at actuall( means* in practical terms* is not t"at %i$$icult to grasp. 8ne ver( tra%itional #a( to start* t"at #e "ave alrea%( encountere% in )"apter 8ne o$ t"is boo+* is #it" t"e classical metap"or o$ t"e spiritual Journe( t"at is implie%Han% eAistentiall( %eman%e%Hb( eac" o$ t"ose contrasting poles o$ spiritual con%itions #e "ave Just brie$l( evo+e%.

4eturning to t"e $our constitutive elements o$ t"e process o$ reali,ation* an% t"e %i$$erent correspon%ing perspectives on t"e %ivine s"a%o#Bpla(* #"ic" #ere outline% in t"e t"ree prece%ing sections* t"e severe limitations o$ eac" o$ t"ose $irst t"ree possibilities are all eDuall( apparent. I$ t"e above accounts #ere too abstract* t"ose correspon%ing practical options are beauti$ull( %ramati,e%* $or an(one to see* in t"e all too $amiliar comic $igures o$ t"ose memorabl( sel$Bsatis$ie% =bir%Bsouls> #"o open AttQrs $amous Manti" al Tayr E=!"e ;anguage o$ t"e ?ir%s>F* #it" t"eir $amiliar litan( o$ compelling reasons $or sta(ing sa$el( at "ome in t"eir o#n $amiliar ps(c"ic territories. 527 !"us resting in t"e apparent sa$et( o$ belie$ or unt"in+ing con$ormit( to an( eAternal aut"orit( Et"e inner state o$ ta"ldF "as t"e signal* Duite visible a%vantages o$ com$ort* sa$et( an% ample reassuring social rein$orcement. ?( its ver( nature* t"at $acile option impliesHor even %eman%sHlittle real $or#ar% motion* an absence o$ clear %irection* an% at best t"e slo# ritual accumulation o$ religious merit* a process #"ose eventual See t"e translations b( D. Davis Eor b( /. Aver(F* an% m( intro%uctor( stu%(& =4ea%ing AttQrs Donference of the 8irds*> in Approaches to the Asian Dlassics* e%. Wm. !"eo%ore %e ?ar( an% Irene ?loom E-.G.* )olumbia 9niversit( /ress* 0::0F* pp. <<B6 .
527

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spiritual results are $ar $rom imme%iatel( visible* an% #"ic" is also open to man( "istoricall( obvious $orms o$ %eviation or sel$B%elusion. !"e secon% option o$ rel(ing instea% on t"e restricte% %iscursive intellect* as intellectuals t"emselves +no# best* naturall( ten%s to turn ones attention an% e$$orts a#a( $rom t"e Journe(Hor t"e /la( itsel$Hto t"e en%less circular elaboration o$ ever more re$ine% =maps> or $orms o$ t"eatrical an% scriptural criticism. An% $inall(* t"e option o$ reliance on t"e acci%ental* intermittent occurrences o$ ran%om moments o$ memorable inspiration or unveiling "as its o#n abun%antHalbeit o$ten "ig"l( e%ucationalHspiritual %angers& t"ose recurrent pit$alls are ampl( illustrate% t"roug"out t"e remain%er o$ Attars parable o$ t"is spiritual Journe(* an% are t"oroug"l( anal(,e% in man( sections o$ Ibn Arabs o#n #ritings. For t"e lig"tningB$las"es o$ illumination o$ten accompan( %evastating storms. I$ #e stop to t"in+* t"en* o$ #"at is most practicall( important $or t"e actual vo(aging o$ spiritual reali,ation* be(on% t"ose t"ree $amiliar starting positions* t"e most basic nee%s are imme%iatel( apparentHan% all o$ t"em are alrea%( po#er$ull( eApresse% in +e( s(mbols $rom t"e 1uran an% Islamic tra%ition.

!"e( inclu%e close attention to* an% eventuall( %iscernment o$* t"e %i$$erent transporting =#in%s> Ea s(mbol s"aring t"e rootB meanings o$ bot" =spirit> an% =soulBbreat"*> rh an% nafsF* an% o$ t"e treac"erous "i%%en currents o$ t"e bas"aric egoBsel$. Secon%l(* an intimate +no#le%ge o$ t"e c"anges an% gui%ing $unctions o$ t"e stars* planets* moon* as #ell as t"e times %e$ine% b( t"e sunHt"at is* o$ all t"e scripturall( central re$erenceB points o$ gui%ance Et"e stan%ar% 1uranic s(mbols o$ prop"ec( an% saint"oo% or (alyaF. An% $inall(* t"e accompaniment o$ a $ull( eAperience% gui%e or a masterBnavigatorHor =Director> o$ t"is /la(H#"o can also teac" us to un%erta+e our o#n navigating. -o# t"is brie$ catalogue o$ t"e #oul%Bbe spiritual vo(agers basic nee%s "appens to coinci%e precisel( #it" t"e essential aims an% intentions o$ all o$ Ibn Arabs #or+s* an% especiall( o$ t"e Meccan IlluminationsH#"ere #e "ave alrea%( encountere% "is %evelopment o$ man( o$ t"ese navigational ai%s in eac" earlier )"apter. ?ut t"is lastBmentione% point also suggests #"at is precisel( most unusual an% %istinctive about "is o#n #or+ an% c"aracteristic spiritual approac"* #"en #e

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compare it to t"e man( earl( an% contemporar( Islamic tra%itions o$ spiritual gui%ance on #"ic" "e constantl( %ra#s.52 W"at* t"en* can concretel( move t"is %ramas c"il%is" au%ience $rom t"e sa$et(* %istractions an% intermittent eAcitement o$ t"e t"ree prece%ing stages into active* spirituall( e$$ective participation in t"e /la( itsel$* into t"e actual process o$ spiritual reali,ationR 8ne essential "int lies in Ibn Arabs telling eAplanation* as "e elaborates "is image o$ t"e s"a%o#B t"eater o$ eAistence* t"at t"e veil t"at screens most o$ its "ee%less vie#ers $rom t"e /la(er represents t"e m(ster( or inner realit( o$ t"e %ivine %etermination o$ all t"ings* an% especiall( o$ eac"

persons o#n in%ivi%ual %estin(& sirr al "adar.523 8n t"e level o$ t"e intellect an% religious belie$s* t"is p"rase is commonl( un%erstoo% to re$er to all t"e abstract c"allenges o$ t"eo%ic(& t"at is* to t"e ultimate t"eological eAplanation o$ all t"e apparent inJustices* un%eserve% su$$erings* ineAplicable mis$ortunes an% ot"er metap"(sical complaints en%emic to "uman eAistence. At t"at strictl( intellectual level* t"e range o$ possible t"eological an% p"ilosop"ical responses are $amiliar in ever( civili,ation an% "a% alrea%( been #ellBeAplore% t"roug"out earlier Islamic tra%itions* in #a(s t"at basicall( parallel t"e limite% range o$ possibilities in an( monot"eistic religious setting.

VI. !"e Alc"em( o$ @art"l( @Aistence

For eAample* onl( t"e ver( rarest Su$i #ritings Esuc" as t"e poems o$ 'a$e,* an% possibl( 4umis Masna%F %o not leave man( o$ t"e most essential practical teac"ings an% instructions to be %evelope% an% eAplaine% b( an eAternal gui%e an% pr. 4. V. 'olbroo+e* in a series o$ important stu%ies on t"e =MalQm superBor%er> in Istanbul EJMIASF* "as "ig"lig"te% Ibn Arabs later uniDue role as a +in% o$ =s"a(+" $or s"a(+"s> in 8ttoman !ur+e( an% even more recentl(. !"is relativel( uniDue compre"ensivenessHan% un%oubte%l( eAtraor%inar( %ept" an% brea%t"Ho$ t"ese Meccan Illuminations is also certainl( intimatel( connecte% to Ibn Arabs $amous* i$ "ig"l( m(sterious* sel$Bconception o$ "is o#n personal mission as t"e =seal o$ t"e EMu"amma%anF saints>& see )"o%+ie#ic,* Seal.
52

In stri+ing contrast to t"ose earlier abstract* purel( intellectual approac"es* #"at Ibn Arab "imsel$ is %irecting "is rea%ers to t"roug" t"is ric" image o$ t"e %ivine s"a%o#B/la( is somet"ing $ar more %irect an% eAistential& it is eac" in%ivi%ual "uman beings unavoi%ableHan% in"erentl( uniDue an% personalHDuest $or t"e meaning* ultimate purpose* an% %eeper !"e is t"e same +e( eAistential t"eme #"ic"* as alrea%( note%* provi%es t"e essential %ramatic leitmoti$ running t"roug"out ?oo+ I o$ 4umis Masna%.
523

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causal processes un%erl(ing t"eir o#n personall( inescapable =FireBli+e> eAperiences o$ su$$ering* inJustice an% imper$ection. As t"e m(sterious prop"et I%rs "a% alrea%( in%icate%* near t"e ver( beginning o$ t"e Futht*52< t"ere is a more straig"t$or#ar% reason #"( "uman beings eart"l( pat" an% spiritual %evelopmentHi$ not t"eir spirits originHbegins #it" t"e all t"e attractions an% pit$alls o$ t"e Fire& $or most novices* suc" e%ucational eAperiences are $ar more e$$ective an% lastingl( motivating t"an t"e subtle $ragrances an% %istant promises o$ t"e 2ar%ens.526 W"at I%rs un$ol%s t"ere provi%es a particularl( %ramatic illustration o$ t"e reasons $or pa(ing closer attention to t"ose prop"etic =Describers> #"o pla( suc" a m(sterious role in Ibn Arabs ongoing account o$ t"is Divine )ome%(. The Refining /ire: /ro* the Divine -reaths" to True Servanthoo%:

I%rss revealing teac"ing $irst appears at t"e "eart o$ one o$ Ibn Arabs $irst eAten%e% %iscussions o$ esc"atolog( in t"e Meccan Illuminations* c"apter 0 Eout o$ 30F* entitle% =)oncerning t"e Inner Ino#ing o$ t"e E%ivineF ?reat"s an% t"e +no#ing o$ !"eir /oles W"o 4eali,e t"e ?reat"s* an% o$ !"eir Secrets.> !"e =?reat"s> "ere* as Ibn Arab soon eAplains* $ollo#ing a $amous "a%it"* =are t"e $ragrant scents o$ t"e %ivine /roAimit(.> !"e spiritual =/ole> in Duestion at t"is point is t"e central spiritual realit( o$ t"e prop"et I%rs Eor Il(QsP@lias* as "e is calle% in t"e correspon%ing c"apter o$ t"e Fuss al +i!amF& =t"e 'ealer o$ Woun%s*> =t"e /ole among t"e Ino#ers o$ t"e %ivine ?reat"s* t"e aAis aroun% #"ic" t"eir sp"ere revolves an% t"e ;ea%er EImmF t"roug" #"ic" t"eir +ing%om subsists.>52: !"is earl( c"apterH#"ic" %ramaticall( $ores"a%o#s Ibn Arabs most $un%amental esc"atological teac"ingsHopens #it" a poem eApressing t"e S"a(+"s o#n urgent plea%ing to t"e

In t"e passages $rom c"apter 0 #"ic" are translate% an% %iscusse% in t"e imme%iatel( $ollo#ing subBsection belo#. !"is point is especiall( #ell illustrate%* in a painlessl( abstract an% "umorous #a(* in t"e $amiliar images o$ Groundho' Gay* a remar+abl( con%ense% an% practical sc"ematic vision o$ t"e entire pat" o$ t"e souls t#o$ol% 4eturning.
526

52<

!"e relevant $eatures o$ I%rss spiritual role an% central =solar> $unctionsHrelate% to "is spiritual location as %escribe% in t"e %i$$erent "a%it" o$ t"e /rop"ets AscensionHare care$ull( outline% in )"o%+ie#ic,* SealN see also t"e translations o$ t"e parallel sections o$ c"apter 53< $rom t"e Futht an% t"e important bac+groun% eAplanations* no# inclu%e% in The Meccan $e%elations ant"olog( volume.

52:

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%ivine =2ate+eeper> to reveal t"e %eeper reason $or t"e apparentl( arbitrar( an% un%eserve% su$$erings an% vicissitu%es all "uman beings necessaril( eAperience in t"is #orl%* %ue to t"e con$licting %ivine in$luences transmitte% b( t"e =#atc"men> o$ t"e planetar( sp"eres an% t"eir governing angelic =spiritual realities.>550 Signi$icantl(* #"at Ibn Arab is reall( as+ing $or "ere is precisel( a revelator( glimpse =be"in% t"e curtain> o$ t"e %ivine s"a%o#B/la(& I sai% to t"e gate+eeper* #"en "e notice% EmeF& =W"at is it I am su$$ering $rom t"e #atc"menR> 'e sai%& =W"at %o (ou %esire* 8 m( sonR> I sai%& =)loseness to t"e Master* t"e WiseB'ealer E+a!mF&

W"o E#ill beF m( intercessor #it" t"e ;ea%er Et"e ImamFR /er"aps "e #ill give t"oug"t to one #"o steals a glanceR> E!"e gate+eeperF sai%& ='e %oes not give o$ 'is +no#ing to someone sel$Bsu$$icient* not eAperience% in su$$eringT> -o# =t"e $irst secret> reveale% b( t"is m(sterious ='ealer o$ Woun%s> "as to %o #it" t"at Duintessential spiritual alc"em( #"ic" constitutes t"e ver( purpose o$ "uman beings eart"l( eAistence. Ibn Arabi eAplains t"at t"is spiritual trans$ormation soug"t an% communicate% b( I%rs550 "as to %o #it" t"e m(sterious $ier( conversion o$ t"e s(mbolic =iron> o$ our terrestrial sc"ool into t"e =silver> an% =gol%> o$ beauti$ul action an% reali,e% spiritual +no#ing&

Again* t"e connection bet#een t"ese s(mbolic $igures* inclu%ing t"e rhnyt o$ eac" o$ t"e maJor prop"ets associate% #it" speci$ic planetar( sp"eres* is initiall( %evelope% in t"e "a%it" o$ t"e /rop"ets Mir-& see t"e prece%ing note $or t"e translation an% stu%( o$ relate% sections o$ t"e Futht Eespeciall( c"apter 53<F.

550

In "is cosmic role* as t"e spiritual 4ealit( correspon%ing to t"e central "eavenl( sp"ere o$ t"e Sun* I%rs "ere s(mboli,es t"e spiritual in$luences o$ t"e entire pleroma o$ %ivine 4ealities an% spiritual interme%iaries& see t"e $urt"er re$erences in%icate% in t"e t#o prece%ing notes.

550

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'e %oes not see+ t"is Etrans$ormationF out o$ an( %esire $or #ealt"* but rat"er out o$ a %esire $or a goo%Ban%Bbeauti$ul ultimate @n%* so t"at "e mig"t reac" t"roug" it t"e stage o$ /er$ection E!amlF* #"ic" is onl( acDuire% t"roug" Et"is #orl% o$F engen%eringBan%B c"ange Eta!(nF. In ot"er #or%s* t"e #"ole mani$est universe* s(mboli,e% b( t"e seven "eavenl( sp"eres* is in realit(* b( its ver( %esign an% $ormative Intention* #"at Ibn Arab goes on to %escribe "ere as a cosmic =mine> or $ier( =crucible> #"ose ultimate aim is t"e ac"ievement o$ t"at gol%en /er$ection constitute% b( an% t"roug" eac" accomplis"e%* $ull( "uman being EinsnF& Xan% ever(t"ing engen%ere% in t"at mine is see+ing its goal #"ic" is /er$ection* t"e =gol%en> state. ?ut #"ile in t"e mine* t"ere occur to it illnesses an% %iseases* b( #a( o$ an imbalance o$ its elements an% "umorsX. So t"is Ecosmic spiritualF /"(sicianPWiseBMan Eha!mF #as given t"e +no#le%ge o$ t"e reme%ies an% me%icines* t"e use o$ #"ic"

removes t"ese inci%ental illnesses t"at "a% overcome t"e personalit( o$ t"is see+er o$ t"e stage o$ /er$ection. Ibn Arabi imme%iatel( goes on to speci$( t"at t"e =/er$ection> Eor W"oleness* /lenitu%e* )ompletion& !amlF soug"t "ere "as not"ing to %o #it" bo%il( "ealt"* nor #it" t"e acci%ental absence o$ an( %istracting bo%il( imbalances& Servant"oo% EubdiyyaF.> Among t"e ot"er special +no#ings connecte% #it" t"is central prop"etic 'ealer are t"e =secrets o$ revivi$(ing t"e %ea%*> an% o$ t"e #a(s t"at t"e entire cosmosHt"e entire %ivine s"a%o#Bt"eaterHis spirituall( a single =2reat 'uman ?eing> Einsn !abrF #"ose in$inite realities are all para%oAicall( containe% an% potentiall( accessible in t"e single in$initesimal =/oint> Enu"taF o$ t"e "uman spirit* in t"e illumine% 'eart& For 2o% entruste% all Ino#ing in t"e E"eavenl(F sp"eres* an% 'e ma%e t"e $ull( "uman being EinsnF t"e total sum o$ t"e =subtleBspiritualBconnections> Era"<i"F o$ t"e entire cosmos. So t"ere eAists a spiritual =!"e /urpose Eo$ our eart"l( eAistenceF is not"ing but t"e ran+ o$ "uman /er$ection in

2<2

connection eAten%ing $rom t"e "uman being to ever( t"ing in t"e cosmos* in suc" a #a( t"at t"roug" it t"e "uman being "as t"ose =comman%s> #"ic" 2o% entruste% in t"ose t"ings* t"at t"e( mig"t %eliver t"em to t"is "uman being. It is t"roug" t"is subtle connection t"at t"e "uman being #"o is a Ino#er actuall( moves t"at t"ing #"en "e #ants to. So t"ere is not"ing in t"e universe t"at %oes not "ave an in$luence on t"e "uman being* an% on #"ic" t"e "uman being %oes not also "ave an in$luence. For t"is Espiritual /ole* I%rs as t"e ='ealer o$ Woun%s>F "a% t"e unveiling an% inner a#areness o$ t"ose spiritual connections* #"ic" are li+e ra(s o$ lig"t. At t"e conclusion o$ t"is remar+able brie$ c"apter* recounting a $ascinating stor( =reporte% to me b( t"at Spirit $rom #"om I "ave ta+en all t"at I "ave con$i%e% in t"is boo+*> Ibn Arab "as I%rs repeat* t"is time in even more compresse% language* t"at same central esc"atological secret o$ t"e

in%ispensable re$ining* e%ucational role o$ t"e Fire o$ our eart"l( eAistence* #it" all its inescapable su$$ering an% loss* in t"e ultimate attainment o$ "uman spiritual per$ection. !"is telling stor( is an account o$ I%rss private =last testament> E (asiyaF to "is eart"l( %isciples* Just prior to "is being %ivinel( raised up to "is lofty place E0:& 3B <F* as "e sums up all "is "ealing #is%om an% un%erstan%ing o$ t"is in$inite s"a%o#B/la( in t"e $orm o$ a single m(sterious ri%%le& X!"e 4eal is t"e 4eal* #"ile t"e pat" is t"e pat"T SoHKIbn Arab t"en interpretsLHt"e 2ar%en Eo$ /ara%iseF an% t"is lo#erB#orl% #ere combine% in t"e a%obe an% in t"e buil%ing Eo$ A%amBinsn* t"e $ull( "uman beingF* even t"oug" one o$ t"em is ma%e $rom cla( an% stra#* an% t"e ot"er $rom gol% an% silver. !"is is an enormous Duestion #"ic" "e gave us as a ri%%le an% t"en #ent a#a(. W"oever

2<5

+no#s its EmeaningF #ill be "app( an% reste%T552 The -ri%ge Through the /ire to the !ar%ens: As $or t"e #a( out t"roug" t"is Fire* t"e 1uranic esc"atological s(mbolism un%erl(ing muc" o$ Ibn Arabs initial outline o$ t"e "uman spirits ascension or 4ising E"iymaF is %evelope% s(stematicall( t"roug"out c"apters 30B3 in t"e initial larger Section o$ "is Meccan Illuminations* an eAtremel( compleA %iscussion to #"ic" I "ave %evote% a separate $ort"coming boo+. So "ere one can onl( provi%e an in%icative selection o$ a $e# o$ Ibn Arabs most central an% in%ispensable gui%elinesHan approac" t"at is certainl( muc" easier $or t"e rea%er t"an slo#l( #or+ing t"roug" t"ose elaborate s(mbolic %iscussions* but #"ic" also ten%s to s"ortBcircuit all t"e more c"allenging original spiritual processes an% r"etorical intentions %iscusse% earlier in t"is c"apter. In an( case* i$ t"e ver( title o$ "is opening c"apter 30 on 2e"ennaHstating Duite eAplicitl( t"at =most of the creatures are 2already3 in It0 (ith re'ard to their )learl( allu%ing to t"e remar+able selection $rom t"e en% o$ c"apter 533* on t"e beati$ic =+no#le%ge o$ bliss$ul repose*> t"at conclu%es t"e prece%ing )"apter Four
552

sufferin'>H#as not a su$$icientl( eAplicit allusion to t"e unavoi%able starting point $or t"is ascen%ing Journe(* #e begin "ere #it" an even more unambiguous in%ication. !"is s"ort passage also "elps to ma+e eAplicit t"e %irect connection bet#een t"e compleA* scattere% s(mbolic allusions o$ t"e 1uran an% t"e simpler* un$orgettable %ramatic portra(al o$ t"is cosmic process in t"e almost cinematic ="a%it" o$ t"e Intercession> Etranslate% in $ull at t"e ver( en% o$ )"apter !"ree aboveF. In a relativel( "i%%en =appen%iA> E(aslF at t"e en% o$ c"apter 37* Ibn Arab begins to spea+ o$ t"at pat" across t"e Fire o$ 2e"enna& =(hich is 2already3 here spiritually and in reality > EmanF* even t"oug" it appears in t"e "a%it" %ramaturg( o$ t"e ;ast Da( in more sensible $orm* as a +in% o$ ?ri%ge lea%ing across t"e Fire o$ 2e"enna to t"e gates o$ /ara%ise& An% t"e group Eo$ most "uman beingsF #"o %o not remain everlastingl( in t"e Fire are onl( sei,e% an% Duestione% an% c"astise% upon t"e ?ri%ge Eor /at"& al sirtF. !"e ?ri%ge is upon t"e sur$ace o$ 2e"enna* %isappearing $rom sig"t into It. An% it is #it" t"e "oo+s in Et"at

2<7

?ri%ge* mentione% in t"e "a%it"F t"at 2o% sei,es t"ose E#"o are travelingF upon it. -o# since t"at ?ri%ge is in t"e FireH$or t"ere is no Wa( to t"e 2ar%en eAcept upon it H* 2o% sai%& And there is no one amon' you all0 but that he is enterin' It 2the Fire3# That (as absolutely decreed 2as incumbent3 upon your =ord1 E0:&<0F So #"oever trul( +no#s t"e real inner meaning o$ t"is E%ivineF Sa(ing +no#s #"ere is t"e place o$ 2e"enna.555 So once #e "ave graspe% #"ere #e alrea%( areHan% #"ere our o#n 4ising al#a(s beginsHa great man( ot"er pu,,les an% allusions in t"ese esc"atological c"apters begin to come into clearer perspective* especiall( since eac" o$ Ibn Arabs rea%ers alrea%( naturall( brings to t"is subJect a consi%erable bo%( o$ uniDuel( $irst"an% eAperience o$ t"e particular sorts o$ "oo+s* $ires* an% po#er$ull( illuminating tests in Duestion. In%ee%* as t"ese &penin's continue to un$ol%* Ibn Arabs allusions to t"e clari$(ing implications o$ t"is =voluntar( %(ing> or spiritual a#a+ening o$ eac" souls =$irst
555

%eat"> gra%uall( become more eAplicit in later passages* as in t"e $ollo#ing +e( autobiograp"ical remar+ $rom c"apter 5 0* #"ic" points %irectl( to t"e in%ispensable role o$ "is o#n eAperience eApresse% in an% illuminating t"ese earlier c"apters&
557

!"e voluntar( return to 2o% is somet"ing $or #"ic" t"e servant Ki.e.* Ibn Arab "imsel$L is most t"an+$ul. 2o% sai%& The (hole affair is returned to +im E00&025F. So since (ou +no# t"at* return to 'im #illingl( an% (ou #ill not be returne% to 'im b( compulsion. XFor 'e meets (ou in Et"e $orm o$F (our attributes* not"ing else but t"atHso eAamine (our sel$* m( $rien%T EAs t"e /rop"etF sai%& =W"oever loves to meet 2o%* 2o% loves to meet "imN an% #"oever is averse to meeting 2o%* 2o% is averse to meeting "im.>55 )"apter 5 0 E=)oncerning Inner Ino#ing o$ t"e Station o$ t"e S"aring o$ t"e Souls an% Spirits in t"e EDivineF Attributes...>F* nint" subsection E(aslFN III E?eirut e%.F* 225.6B00* 06B55. See t"e versions o$ t"is "a%it" in Muslim E dhi!r* no. 07* 03B06FN ?u+"Qr Eri""* no. 70FN an% t"e a%%itional citations
55 557

)"apter 37* 8.G. e%. IV* p. 7<2.

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-o# since #e +ne# t"at our meeting #it" 2o% can onl( be t"roug" %eat"*553 an% because #e +ne# t"e inner realit( o$ %eat"* #e soug"t to bring it about sooner* in t"e li$e o$ t"is #orl%. 'ence #e %ie%* in t"e ver( Source o$ our li$e* to all o$ our concerns an% activities an% %esires* so t"at #"en %eat" overcame us in t"e mi%st o$ t"at ;i$e #"ic" never passes $rom us* X#e met 2o% an% 'e met us. X'ence #"en t"ere comes #"at is commonl( +no#n as %eat"* an% the %eil o$ t"is bo%( is remo%ed from us E 0&22F* our state #ill not c"ange an% our certaint( #ill not be an( greater t"an #"at #e alrea%( eAperience no#. For #e tasted no death but the first death* $rom !irmi%"* -isQ* Ibn MQJa* DQrim* an% A"ma% Ibn 'anbal given in Wensinc+* Doncordance* VI* 070. 4e$erring to t"e $amous "a%it" =-ot one o$ (ou #ill see 'is ;or% until "e %ies*> recor%e% b( Muslim E fitan* no. : F an% !irmi%"i Efitan* no. 3F. !"e same i%ea is conve(e% in anot"er $amous "a%it" recor%e% several times b( A"ma% Ibn 'anbal EVI* 77* * 20<* 252F& =Deat" is be$ore t"e meeting #it" 2o%> Ec$. Wensinc+* VI* 070F.
553

#"ic" #e %ie% %uring our li$e in t"is #orl%* because our ;or% protected us from the torment of Gehenna0 as a bounty from your =ord# that is the Supreme Achie%ement E77& 3B <F. So t"e person #"o returns to 2o% in t"is #a( is among t"e blesse% an% %oes not even $eel t"e inevitable* compulsor( return Eat bo%il( %eat"F* because it onl( comes to t"em #"en "e is alrea%( t"ere #it" 2o%.... An% t"eir con%ition #"en t"e( are raise% up #ill be Just li+e t"at& it #ill not c"ange inso$ar as t"eir being #it" 2o% is concerne%* nor #it" regar% to #"at 2o% gives t"em at ever( instant. 8$ course t"e gra%ual accumulation o$ man( suc" s"ort revelator( passages eventuall( suggests t"at Ibn ArabHli+e t"e earlier prop"etic DescribersHis attempting to conve( in t"is #or+ a sense o$ t"e spiritual realit( o$ t"e entire cosmic %rama o$ t"e "uman =4isingBup> Eal "iymaF as vie#e% almost =$rom t"e outsi%e*> $rom t"e macrocosmic perspective o$ its 2oal an% conclusion* in #"ic" t"e actual roles an% un%erl(ing realities o$

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eac" spiritual element an% stage can be more clearl( perceive% an% speci$ie%. Constructing the Crucible: The @le*ents of Testing We are all a#are* in matters great an% small* o$ t"e o$ten miraculous #a(s our %iscover( o$ t"e ultimate purpose or =$inal cause> o$ an out#ar%l( c"aotic situation can entirel(* o$ten Duite su%%enl(* trans$orm our a#areness an% eAperience o$ t"at situation. In%ee%* it ma( #ell be t"at t"e gra%ual %isclosure o$ t"at element o$ $inalit( ma( in itsel$ be one o$ t"e great %ramatic Han% spirituall( e$$ectiveHsecrets o$ t"e larger %ivine )ome%( t"at is Ibn Arabs subJect* Just as it is in all t"e poetic an% literar( mirrorings o$ t"at same stor(. 55< I$ #e return to I%rss earlier terse revelation Ein c"apter 0 F o$ t"at 2oal o$ t"e $ier( For t"is particular %imension o$ our 4eturn* particularl( "elp$ulHan% sometimes intenseH=cinematic versions> inclu%e Far A(ay0 So Dlose Et"e seDuel to Hin's of GesireF* Groundho' Gay* The Sha(shan! $edemption* Jacob<s =adder* an% Afterlife E#"ic" actuall( ta+es place literall( in t"e barAa!hF. As #it" t"e Futht itsel$* eac" o$ t"ese closel( relate% s"a%o#Bpla(s must be seen an% pon%ere% a number o$ times in or%er to reveal its o#n remar+able inner co"esion an% %ept"s o$ meaning* not to mention t"e compleA parallels to t"e even more compleA esc"atological s(mbolism an% intentions o$ t"e 1uran an% "a%it".
55<

crucible o$ eart"l( eAistence an% su$$ering as /er$ection* or t"e active reali,ation o$ $ull( "uman being E!aml al insnF* t"at c"apter no# provi%es us #it" a +in% o$ connecting t"rea% t"at can "elp us to gra%uall( assemble a single* intellectuall( co"erent meaning$ul picture o$ t"e man( esc"atological realities Ibn Arab allu%es to in c"apters 30B3 Illuminations. Accor%ingl(* Ibn Arab %evotes t"e preliminar( c"apter 30 to an elaborate preliminar( cosmological %epiction o$ t"e immense stage an% outer $rame#or+ o$ t"is s"a%o#B/la(* in #"ic" all t"e elements o$ creation* o$ t"e 1uranic = hea%ens and the earth>Hespeciall( its "i%%en spiritual* angelic %imensionsH are all care$ull( orc"estrate% to#ar% t"e ultimate %ivine /urpose o$ "uman per$ection. 'e sums up t"at situation* near t"e en% o$ t"at c"apter EIV* 5 6F* in a correspon%ing 1uranic verse& And +e has sub-ected to you all (hate%er is in the hea%ens and in the earth0 alto'ether from +im# Surely in that is a Si'n for a people (ho thin! and reflect1 E7 &05F* as #ell as in a $amous %ivine sa(ing =sent %o#n in t"e !ora">& & son of Adam0 I created the thin's for your sa!eC and I created you for My sa!e1 8r as Ibn Arab "imsel$ puts it even more succinctl( t"ere& =So t"e W"ole o$ t"ese Meccan

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Eo$ t"e cosmosF is subJecte% Eb( 2o%F $or our sa+e* since #e are t"e 2oal o$ t"e universe.> !"us it is no surprise t"at Ibn Arabs opening poem in t"e imme%iatel( $ollo#ing c"apter E30F on 2e"enna imme%iatel( intro%uces t"ree o$ t"e most essential elements o$ t"is esc"atological %rama o$ t"e "uman spirits 4ising an% 4eturn H=Act 2> o$ t"is elaborate esc"atological process* #"ic" eventuall( recapitulates t"e overBarc"ing cosmological Act I o$ t"e %ivine creative Descent an% Sel$Bmani$estation t"at "e "a% alrea%( %etaile% in so man( earlier c"apters o$ t"e Futht. !"e $irst +e( element* beginning t"at opening poem* is "is still enigmatic assertion o$ t"e aim an% omnipresence o$ %ivine Justice EadlF Justi$(ing an% eAplaining t"e entire %rama. For all t"e esc"atological events o$ t"e spirits 4ising an% 4eturn* beginning #it" t"e 1uranic esc"atological image o$ t"e =rolling up> o$ t"e %ome o$ "eaven* are Xso t"at t"e 9p"ol%er o$ its eart" ma( %o Justice to (ou& For upon 'im stoo% Its support an% its construction.556 !"ese i%eas are o$ course strongl( ec"oe% in t"e opening poem o$ c"apter 50< Ebeginning Ibn Arabs account o$
556

!"e neAt lines intro%uce t"e ot"er t#o $oun%ational parts in t"is %rama& t"e in%ispensable Mep"istop"elean testing role o$ Ibls Ean% "ence o$ all t"e =Satans amon' the humans and -inn>F in t"is most $amiliar abo%e o$ 2e"ennaHan%* in contrast* t"e ra%icall( %i$$erent an% more compleA trans$ormational nature o$ "uman being Eo$ A%am* as t"e arc"et(pe o$ "uman being* insnF& !"us t"e creature o$ 2o% #it" t"e most intense pains in it EIblsF #as not create% $rom Et"e eart"F. So as $or itsP'is "eaven& !"e garments o$ EIblssF Fire s"rou% "im $rom E2o%sF ;ig"tT !"ere$ore t"e test Eo$ t"e FireF is immense in t"e souls. -ot onl( %o t"ese intro%uctor( lines remin% us openl( o$ t"e peculiarl( in$ernal* %elusive Dualities represente% "ere b( t"e 1uranic $igure o$ Ibls& i.e.* a purel( illusor( =lig"t> #"ose eventuall( eAperience% realit( is actuall( anger* rage an% pure pain an%Hultimatel( t"e same t"ingHa smo+( =curtain> t"e %ivine s"a%o#Bt"eaterF t"at #as translate% at t"e ver( beginning o$ t"is )"apter* in section I above.

2<6

entirel( obscuring t"e in$inite "eavenl( ;ig"ts o$ all t"e %ivine Sel$Bmani$estations. At t"e same time* b( implication* t"ese opening lines "ig"lig"t above all t"e correspon%ingl( muc" greater compleAit( o$ t"e uniDuel( $ree* responsible* an% potentiall( t"eomorp"ic A%amic nature& t"at nature uniDuel( create%* as t"e 1uran constantl( remin%s us* $rom t"e entire spectrum o$ ?eing& $rom t"e li$eBgiving =?reat"> o$ t"e %ivine Spirit to t"e eart"l( =)la(> in%ispensable to t"at %ivine Spirits Sel$Bmani$estation* ongoing mirroring an% ultimate* in$initel( grate$ul ac+no#le%gement in t"e accomplis"e% realit( o$ insn. Simpl( as an important eAcursus "ereHbrie$l(

nature an% testing roleH#it" #"at is t"ereb( implie% about t"e #i%er net#or+ o$ connecte% realities Ein t"is case* t"e correspon%ing "uman eAperiencesF. It is important to stress t"e rea%ers o#n +e( role "ere* because almost ever( line in t"ese c"apters o$ t"e Futht is care$ull( constructe% to reveal its most important meanings precisel( t"roug" t"at same activel( participator( process* in #"ic" #"at is not openl( mentione%H but in%ubitabl( inten%e% an% implie%His t(picall( a +in% o$ care$ul pointer to $ar more eAtensive an% more important correspon%ing realities. As one particularl( important illustration o$ t"is repeate% r"etorical process o$ in%irect allusion* #e eventuall( come to reali,e t"at almost ever(t"ing t"at Ibn Arab sa(s in "is c"apters largel( $ocusing on t"e cosmic t"eater o$ 2e"enna an% its Fires E30B37F* regar%ing its %istinctive Dualities an% #"at +eeps its rare =true in"abitants> on its mani$ol% tempting =%escen%ing stairs> Edara!F* also "as an in$initel( greater eAistential an% spiritual signi$icance in actuall( pointing to t"e correspon%ing ascen%ing (ays out& to all t"e Dualities an% p"enomenological interactions o$ t"e %i$$erent +in%s o$ 2ar%ens Eo$ =merits*> =in"eritance*> =actions> an% =Vision>F #"ic" "e onl( ver( s+etc"il( outlines in

interrupting Ibn Arabs o#n intro%uction to t"ese =rules o$ t"e game>Hit is important to stop an% notice "o# t"e eventual %ecip"ering o$ t"e %eeper message an% inten%e% meaning o$ t"ese s"ort opening lines o$ poetr( entirel( %epen%s on eac" rea%ers active provision o$ t#o $urt"er* initiall( onl( implicit elements& $irst* recalling t"e correspon%ing s(mbolic #eb o$ "un%re%s o$ relate% passages $rom t"e 1uran an% "a%it" Ean% t"eir subseDuent Islamic elaborationsFN an% secon%l(* $illing in t"e picture o$ #"at is openl( sai%Hi.e.* t"e brie$ allusions to 2o%s Justice an% especiall( to IblsPS"a(tQns essential $ier(

2<:

t"is particular section.

!"us in t"is ric" opening poem o$

fuel is people and the stonesX E2&27N 33&3F. An% 'e sai%& Surely you all0 and (hate%er you (orshipBser%e other than God0 are the fire(ood of Gehenna1 E20&:6F. Wit"in t"at entirel( close% an% $utile* %espairingl( c(clical perspective* ever(t"ing seems to $an t"e $lames o$ %esire* $rustration* corruption an% "opelessness& !"us t"e instruments Eo$ t"eir

c"apter 30* $or eAample* t"ere is onl( one passing #or% about Iblss veiling $rom =+ea%en<s =i'ht>Han% (et absolutel( ever(t"ing in t"ese $irst esc"atological c"apters* #"en #e rea% t"em more closel(* continues to turn on t"e central contrast bet#een our o#n personal veiling an% t"e trans$orming spiritual Vision o$ 2o% ma%e possible t"roug" t"at ;ig"tHt"e central t"emes alrea%( elaborate% in )"apter !"ree above. 4eturning to c"apter 30 o$ t"e FuthtHan% con$irming an% eluci%ating Ibn Arabs remar+abl( open in%ication* in "is ver( title an% in t"e imme%iatel( prece%ing c"apter* as to #"ere t"is =2e"enna> is an% "o# it operatesH"e goes on to eAplain t"at t"is is simpl( t"e #orl% perceive% as Ibls Eor t"e s"a%o#B /la(s initiall( "ee%less c"il%renF perceive it* #it"out an( %eeper a#areness o$ its 2roun% or purpose or true %imensions. As t"e S"a(+" puts it* Duoting as al#a(s t"e pertinent 1uranic verses* t"is 2e"enna& ... is an abo%eX#it" no live coals but t"e c"il%ren o$ A%am an% t"ose =stones> t"e( "ave ta+en as t"eir 2o%sN an% t"e Jinn Eli+e IblsF are Its flames. KAs 2o%L sai%& KXa FireL (hose

c"astisementPsu$$eringF are ne#l(Bgenerate% in E2e"ennaF t"roug" t"e arrival o$ t"e actions o$ the -inn and the humans E<&0<:N etc.F #"o are actuall( entering itT55:

Ibn Arab is allu%ing "ere particularl( Eamong t"e eig"teen 1uranic verses associating the -inn and humansF to t"e $amous verse <&0<:* #"ic" most strongl( emp"asi,es t"e ongoing* alrea%( eAisting realit( o$ 2e"enna& And (e ha%e already (inno(edBblo(n a(ay to Gehenna a 'reat many of the -inn and humans, They ha%e hearts (ith (hich they do not understand0 eyes (ith (hich they do not see0 ears (ith (hich they do not hear# those are li!e li%estoc!4indeed they are more mis'uided1 Those0 they are the heedless ones1

55:

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VII. From t"e Fire to t"e ;ig"t

Almost imme%iatel(* in c"apter 30* Ibn Arab turns to "is %eeper subJect* t"e secret o$ t"e 4ising E"iymaF an% trans$orming #a( out o$ t"is )rucible* #"ic" "e $in%s %ramaticall( eAempli$ie%* in all its eAistential essentials* in one o$ t"e most $amiliar o$ t"e %ivine sa(ings* usuall( calle% t"e ="a%it" o$ t"e 1uestioning*> since its stor(Hclosel( paralleling a nearl( i%entical esc"atological passage at t"e en% o$ Matt"e# E2 &50B73FHrecounts 2o%s revelator( Duestioning o$ an arc"et(pal "uman soul at t"e 4ising* #"o "as signall( $aile% to recogni,e an% respon% appropriatel( to 2o%s eart"l( Sel$B mani$estations in all t"e in$inite "uman $orms o$ su$$ering* longing an% nee%.570 8$ course rea%ers o$ t"e 1uran are #ell a#are t"at in its un%erl(ing s(mbolism* merel( p"(sical "unger* t"irst an% illness are* among "uman beings* t"e tiniest tip o$ t"e iceberg o$ t"at immense #orl% o$ su$$ering an% nee%$ulness. !"e particular metap"(sical language Ibn Arab uses in t"is %iscussion*
570

mani$estations o$ t"e %ivine Attributes o$ )ompassion or ;ovingmerc( ErahmaF an% o$ Anger E'hadabF* is c"aracteristic o$ all "is #riting* an% so all "is rea%ers are meant to un%erstan% t"at ultimatel(Has $ores"a%o#e% in various #ellB+no#n %ivine sa(ings t"at "e cites repeate%l(H2o%s =)ompassion encompasses all t"ings*> since My Dompassion has precedence o%er My An'er, @Duall( important* t"e contrast o$ t"ese t#o +e( %ivine Attributes is meant to contain an% re$er implicitl( to all t"e intrinsic oppositions or polarities o$ so man( o$ t"e ot"er %ivine -ames E$or eAample* t"e contrasting -ames o$ ?eaut( an% a#esome MaJest(* o$ -aml an% -allF* paire% -ames #"ose %irect eAperiential +no#ingHas "ig"lig"te% in t"e repeate% central 1uranic accounts o$ A%ams uniDuel( t"eomorp"ic =+no#ing o$ t"e -ames>His uniDuel( accessible t"roug" t"e "uman con%ition. The (ay 7ut'The Ha%ith of the Questioning : !"e un%erl(ing "uman problem* o$ course* is t"at #e all start out in li$eH#"erever #e "appen to start* inclu%ing 2e"ennaHas naZve* unconscious %ualists* some"o# ant"ropomorp"icall( supposing t"at t"ese t#o %ivine Dualities* t"e Fire o$ anger an% t"e li$eBgiving Water o$ ;ove an%

re$erring

to

t"e

contrasting

"uman

See t"e $ull translate% teAt o$ bot" t"ese "a%it" inclu%e% at en% o$ )"apter !"ree above* as #ell as Ibn Arabs %iscussion o$ t"em in passages %iscusse% t"roug"out t"at )"apter.

260

)ompassion* are strict opposites* entirel( incompatible. An% (et as Ibn Arab care$ull( points out "ere* ec"oing I%rss earlier lessons in c"apter 0 * it is precisel( t"e %(namic interaction o$ t"ese contrasting Dualities #it"in t"e )rucible t"at actuall( reveals an% "ig"lig"ts t"e IblsBli+e* satanic Dualities o$ Anger an% %istorte%* =oneBe(e%> materialistic vision as t"e in%ispensable precursorsHin%ee% as essential engines an% instrumentsHin bringing to birt" t"e =silver an% gol%> o$ t"e $ull mani$estation an% appreciation o$ t"e %ept"s o$ %ivine $ahma* bot" in our puri$ie% acts o$ beaut( an% in imme%iate inspire% +no#ing& !"us 2o% create% E2e"ennaF $rom t"e Sel$B mani$estation Et"e t"eop"an(* ta-alliF o$ 'is Sa(ingHin t"e "a%it" Erecor%e% b(F Muslim& =I (as hun'ry0 yet you didn<t feed Me1 And I (as thirsty0 yet you didn<t 'i%e Me to drin!1 And I (as sic!0 yet you didn<t %isit Me1> !"is is t"e most immense o$ t"e %escents t"roug" #"ic" t"e 4eal "as %escen%e% to 'is servants in 'is 2raciousBIin%ness #it" t"em. !"ere$ore 2e"ennaHma( 2o% preserve us

an% (ouBall $rom ItTH#as create% $rom t"is 4ealit(. An% because o$ t"at* It "as %ominate% over the domineerin' ones E07&0 B0<F an% s"attere% the arro'ant ones E03&2:N etc.F. XSo all t"at is create% in E2e"ennaF* o$ t"e pains #"ic" are $oun% b( t"ose #"o enter It* is $rom Et"e mani$estations o$F t"e attribute o$ t"e %ivine Anger. ?ut t"at Epuri$(ing su$$eringF onl( comes to be t"roug" t"e entering into E2e"ennaF o$ t"e creatures* among the -inn and the humans E<&0<:* etc.F #"en t"e( "ave entere% It. X 2e"enna is onl( a place $or t"em* #"ile t"e( are t"e ones %escen%ingBtoB lo%ge in It. So t"e( are t"e placeBo$Bsettling o$ t"e Anger* #"ile 'ePit is W"oP#"at %escen%s to lo%ge t"roug" t"em. So t"e Anger* "ere* is precisel( t"e pain itsel$T Get as Ibn Arab soon goes on to eAplain* t"e ultimate signi$icance o$ all t"e su$$ering an% %estruction in"erent in t"at in$ernal con%ition o$ Anger is not in its out#ar% results* in its more imme%iatel( visible revealing an% eventual %estruction o$

262

all t"e =IblsBli+e> $orms o$ "uman pri%e* pretence* anger an% sel$Baggran%i,ementHbut rat"er in t"e inner* Duite literal %ivine =)omBpassion> t"at is ultimatel( broug"t about precisel( t"roug" t"ose mani$estations o$ Anger& in t"e m(steriousl( trans$orming openingBup o$ t"e "uman 'eart to t"ose %istinctivel( %ivine attributes an% realities o$ %ivine ;ove an% )ompassion ErahmaF #"ic" people cannot "elp but see+ #"enever t"e( are caug"t up in t"at apparentl( "opeless con%ition& For t"e %escen%ing o$ 2o%* t"e !rul( 4eal* to E2e"ennaF #it" 'is Dompassion that encompasses e%ery thin' E70&<F an% #it" 'is Tender Sympathy E0:&05F* opens up t"e space* $or t"is 8ne W"o %oes so beauti$ull( $or It t"is E%ivineF actBo$Bgoo%Ban%Bbeaut( EihsnF, b( #"ic" 'e can mani$est E'is )omBpassionF* t"roug" the callin' out E$or 2o%s 'elp b( t"ose su$$ering in 2e"ennaF E20&00B0 F* as #ell as t"roug" Its correctiveBaut"orit( over #"oever #as E$ormerl(F %omineering. KAll t"is o$ "appens because o$ peoples

"aving to pass t"roug" 2e"ennaL* toget"er #it" t"e totalit( o$ #"at It %oes $or t"e E$ormerF =reJecters Eo$ 2o%F> t"at is part o$ Et"eirF grate$ulness to#ar% t"e ?esto#er o$ blessings* t"roug" E'isF besto#ing blessings upon It.570 !"us E2e"ennaF %oes not trul( +no# an% recogni,e o$ 'imHma( 'e be glori$ie%THan(t"ing but Absolute ?lessing* untouc"e% b( an(t"ing contrar( to t"at.572

!o parap"rase Ibn Arabs single lengt"( an% precise Arabic sentence "ere E#"ic" #e "ave "a% to brea+ into several s"orter pieces to ma+e it compre"ensible in @nglis"F& It is t"roug" t"e su$$ering o$ t"ose "uman souls =in 2e"enna>H unavoi%abl( incurre% because t"e( #ere mani$esting 2o%s Anger to t"emselves an% ot"ersHt"at t"e( eventuall( come to =call out> in repentance to 2o% an% become receptive to* an% ultimatel( $ull( grate$ul $or* t"e in$inite blessings o$ 'is ;ovingmerc( an% )ompassion. !"us 2e"enna =Itsel$> can onl( recogni,e an% see t"is ultimate outcome* t"e Absolute ?lessing o$ 2o%s allBencompassing ;ove an% )ompassion ErahmaF. )$. Ibn Arabs comment* later in t"is same c"apter* t"at =We onl( a%%uce% t"at so t"at (ou s"oul% +no# t"is& Just as t"e %ivine Anger is speciall( connecte% #it" t"e pains o$ t"e people o$ 2e"enna* so t"e ver( being E(u-dF o$ 2e"enna itsel$ is speciall( connecte% #it" t"e %escen%ing o$ t"e %ivine ;ovingmerc(.>
572

570

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Signi$icantl(* Ibn Arab returns again to "ig"lig"t t"e spirituall( central practical importance o$ t"is same $arBreac"ing insig"t into t"e aim an% %eeper meaning o$ t"e s"a%o#B/la( at t"e ver( beginning an% en% o$ c"apter 32* on =t"e people o$ t"e Fire>& -o# 2o% sa(s to Ibls* out o$ 'is 2enerosit( an% t"e allBinclusiveness o$ 'is ;oving )ompassion* #"en EIblsF sai% to 'im Ka$ter #itnessing t"e creation o$ t"e t"eomorp"ic A%am an% t"e angels obe%ient prostration be$ore "im as 2o%s =stan%Bin> E!halfa* at 0<&30FL& =Go 6ou see0 6ou0 this 2thin' of clay3 that 6ou ha%e honored abo%e me1. Surely if 6ou put off until the Gay of $isin'0 I (ill most certainly ta!e o%er his pro'eny0 e*cept for a fe(1> P E2o%F sai%& 5Go1 For (hoe%er follo(s you amon' them0 for Gehenna you all0 is surely an the recompense abundant

them you are able to (ith your %oiceC and dra( up a'ainst them (ith your horses and footmenC and be their partner in 2their3 possessions and childrenC and promise them17 K4for Satan does not promise them anythin' but delusion/L E0<&32B37F. 'ence Ibls %i% not come Eto tempt an% test "uman beingsF eAcept b( t"e )omman% o$ 2o%. For it is a di%ine )omman%* inclu%ing a promise an% a t"reat* an% it #as an intense testing Eibtil<# 6:&0 B03* etc.F concerning our rig"tPrealit(Ptrut" ;ha""<, so t"at 2o% mig"t s"o# EIblsF t"at among EA%amsF progen( are those o%er (hom Ibls has no control E0<&3 F an% no po#er. For t"e para%oAical ="i%%en secret> o$ IblsPS"a(tQnH #"ic" Ibn Arab reveals else#"ere* plea%ing t"at "e onl( %ares to %o so because Iblis never stops to loo+ bac+ at t"e actual longB term conseDuences o$ "is angr( an% %estructive e$$orts575His !ranslate% an% %iscusse% above in )"apter !#o* section IV E$rom Futht V K8.G. e%.L* p. 5 3F.
575

recompense1 B And try to incite (home%er of

267

t"at all "is testing* li+e t"e crucible o$ t"e Fire more generall(* ultimatel( results Ein all but a relative "an%$ul o$ casesF in ta(ba* in t"e "uman souls =turning bac+> to 2o% in repentance* an% in its conseDuent %iscover( o$ t"e spiritual 2ui%ance an% %omains o$ reali,ation l(ing be(on% an% above t"e pains o$ t"is lastingl( memorable starting point. At t"e ver( en% o$ t"is same c"apter on t"e people o$ t"e Fire* Ibn Arab pointe%l(* an% #it" rare eAplicitness* "ig"lig"ts t"e $un%amental role o$ all t"ese subtle =e%ucational allusions> EtanbhtF in "elping us to recogni,e t"e essential interactions o$ t"ese uniDuel( in%ivi%ual tests an% t"eir conseDuences in our o#n %evelopment o$ spiritual intelligence* as #e slo#l( %evelop t"e Ju%gment an% %iscernment nee% to recogni,e bot" t"e tests t"emselves* an% above all t"e lastingl( meaning$ul lessons to be %ra#n $rom t"eir proper conseDuences& -o# #e "ave pointe%l( "inte% at certain situations* $rom t"is boo+ o$ mine* #"ere t"e inDuiring regar% EnaAarF o$ t"e inDuiringBan%B observant person s"oul% roam* inclu%ing t"e verses #"ic" #e broug"t to #itness in t"is c"apter* at its ver( beginning* about 2o%s

comman%ing Ibls Eto %oF #"at 'e mentione% to "im E0<&32B37F. 8r as t"e S"a(+" sums it up it even more bluntl(& So there is no chastisementBsufferin' more intense0 for 2human3 spirits0 than i'norance, For it is stupidity and ne'lect0 all of it1 Insight an% Intercession: @ac" time "uman beings eventuall( succee% in trul( turning a#a( $rom t"e Fire an% t"e su$$erings o$ spiritual ignorance* it is al#a(s to#ar%Han% o$ten toget"er #it"Ht"ose various =$iremen*> t"e e$$ective instruments an% ve"icles o$ t"e %ivine lovingB)ompassion* #"ose actions an% intercession are so memorabl( %escribe% in t"e $amous "a%it" o$ t"e Intercession Etranslate% at t"e en% o$ )"apter !"ree aboveF& t"at is* t"e angels* %ivine messengers* prop"ets* all t"e protecting Frien%s o$ 2o% Ea(liyF* an% t"e rare =people o$ true $ait"> E mu<minnF #"o are alrea%(* all o$ t"em* =in t"e 2ar%ens.> /"enomenologicall( spea+ing* t"e actual* in%ivi%uall( operative $orms an% mani$estations o$ t"at %ivine ;ove an% 2ui%ance are trul( in$inite. In%ee% t"e +e( passages o$ t"e Futht #e "ave

26

Just Duote%Hli+e t"eir eAtraor%inar( classical =$ilm versions> alrea%( mentione% aboveHpara%oAicall( "ig"lig"t precisel( t"e in%ispensable role o$ all t"e mani$estations o$ Ibls in t"at larger process. ?ut #e can onl( perceive an% respon% appropriatel( to t"e particular mani$estations o$ t"at al#a(sBavailable Intercession an% 2ui%ance #"en #e areHto a%apt 4umis $amous poetic a%aptation o$ t"is same 1uranic language H=$ull( coo+e%> Espirituall( matureF an% t"us a%eDuatel( prepare% to listen* see an% act appropriatel(. Wit"in t"at larger process o$ spiritual reali,ationHso beauti$ull( illustrate% in t"ose man( +e( passages broug"t toget"er in t"e $our prece%ing )"apters "ereH* insig"t an% intercession are in $act inseparable. @ac" uniDuel( in%ivi%ual =lesser 4ising> Eal "iymat al su'hrF is all about t"eir s(nerg(& about t"e spiraling interaction o$ =intercession> Ein all t"e m(sterious $orms o$ 2raceFN receptivit( an% insig"tN action* conseDuences* an% re$lection. -o# #it"out an( %oubt* t"e =Describer>Han%

certain "a%it".

?ut most importantl(* Ibn Arabs $ocus

remains t"ere not because o$ some autobiograp"ical acci%ent o$ "istor(* culture or personal pre%ilection* but because o$ "is o#n uniDuel( in$orme% assurance o$ t"e universalit( an% allB inclusiveness o$ t"e 4ealit( conve(e% t"roug" t"ose particular scriptural $orms. Wit"out entering into all t"e relevant autobiograp"ical %imensions o$ Ibn Arabs c"aracteristic $ocus an% assurance* #"ic" "ave been %iscusse% in man( ot"er stu%ies* t"e range o$ ongoing interest in "is #or+ b( spiritual stu%ents $rom ever( imaginable religious an% cultural tra%ition is alrea%( one ver( visible sign t"at t"e S"a(+"s perspectives "ere mig"t not be entirel( un$oun%e%. In an( event* t"e real an% constantl( ongoing practical problem in t"is /la(* as #e "ave alrea%( note%* is t"at even t"e most e$$ective an% accurate o$ %escriptions an% %escribers can onl( too easil( be pro$oun%l( misun%erstoo%* misinterprete% an% misBapplie% b( t"e %eni,ens o$ t"e Fire. So it is surel( no acci%ent t"at in "is initial c"apter on 2e"enna* #"ile %escribing "is o#n %ivinel( grante% vision o$ t"e constant Duarrelsome %isputatiousness Ean% t"eir un%erl(ing* blin%l( %riving #ill to

intercessor an% $iremanH#"o is t"e constant* un%ivi%e% $ocus o$ all o$ Ibn Arabs o#n spiritual pe%agog( an% attention is t"at prop"etic Messenger #"ose realit( an% intentions are out#ar%l( approac"e% t"roug" t"e "istorical $orms o$ t"e 1uran an%

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%ominateF o$ t"e in"abitantsHor =o#ners> EashbFHo$ t"e Fire* Ibn Arab parent"eticall( remar+s t"at& XIn%ee% t"eir #a( o$ Duarrelling Ein t"e Fire* as I sa# it in m( visionF %i% not resemble an(t"ing more t"an t"e =people o$ Et"eological an% Juri%icalF %i$$erences> in t"eir public %isputations* #"enever one o$ t"em uses "is %ebatingBevi%ence Eto convince ot"ers o$ "is o#n positionF. In telling contrast* t"e imme%iatel( $ollo#ing line beauti$ull( encapsulates t"at spirit #"ic" is in%ispensable $or t"e $ruit$ul rea%ing o$ t"e S"a+("s #or+s* or t"ose o$ an( o$ t"e %ivine Describers& -o# #"en I sa# t"at* I #as remin%e% o$ t"e state t"at 2o% "a% ma%e me cogni,ant o$* so I sa# t"at E2o%sF ;oving )ompassion* all o$ it* lies in inner surren%ering an% #illing receptivit( to prop"ec(* an% in "altingBinB

openness in t"e presence o$ t"e E%ivineF ?oo+ an% t"e !eac"ing Eo$ t"e /rop"etF.577 XSo $or us* t"e only t"ing is to be in a state o$ inner rea%iness to receive #"atever o$ t"e speec" o$ prop"ec( ne#l(Barrives t"roug" t"e =transmitterBo$Bspea+ing*> #it"out %isputing57 Han% to %o so #"et"er t"at ne#Bspea+ing is in response to a Duestion or spontaneous speec". !"e actualH"ig"l( %istinctive an% personalHmeaning o$ eac" o$ t"e +e( terms "ere gra%uall( emerges in t"e $ollo#ing passage Eespeciall( in Ibn Arabs repeate% $orce$ul emp"asis on t"e ongoing presence o$ t"e /rop"et an% 2o%* among t"e Ino#ers an% Frien%s o$ 2o%F* an% above all t"roug" t"e ongoing cumulative eAample o$ all o$ Ibn Arabs o#n #ritings. /ro$oun% misun%erstan%ing an% misrepresentation #oul% be possible "ere i$ an( o$ t"ose Duite %istinctive special meanings are not clearl( un%erstoo%. Jidl& Ibn Arab is allu%ing to some t"irt( +e( 1uranic verses* most o$ t"em speci$icall( re$erring to peoples $reDuent reactions to %ivine Signs an% revelations* repeate%l( "ig"lig"ting an% critici,ing t"e "uman ten%enc( to#ar% %isputing an% Duarrelling about #"at t"e( actuall( %o not reall( un%erstan%. !"roug"out t"e Futht* Ibn Arab comes bac+ $reDuentl( to t"ose verses in or%er to "ig"lig"t t"e %ramatic visible %i$$erences bet#een true spiritual un%erstan%ing Emarifa* ilm* etc.F an% t"e in$inite possible $orms o$ misun%erstan%ing* belie$* supposition* etc.
57 577

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So "altingBinBopenness in t"e presence o$ Et"e /rop"ets inspire%F speec" is obligator(H #"et"er t"at is occasione% b( a Duestion or b( somet"ing sent %o#n.573 At $irst* t"is in%ispensable pro$oun% spiritual receptivit( mig"t seem to be t"e uniDue possession o$ t"e accomplis"e% saints* masters an% Frien%s o$ 2o%. ?ut normall( some e$$ective an% prolonge% eAperience o$ spiritual #or+ an% reali,ation %oes su$$ice to begin to revealHas #e "ave alrea%( seen in )"apter Four aboveH"o# muc" most o$ us are in $act constantl( rel(ing upon t"e intuitive* previousl( acDuire% an% integrate% $ruits o$ precisel( t"is process* gra%uall( obtaine% t"roug"out t"e ever(%a( tests an% spiritual learning eAperiences o$ li$e. A$ter a long %iscussion o$ t"ese in%ispensable con%itions $or true listening an% spiritual receptivit(* Ibn Arab conclu%es #it" t"e Ibn Arabs particular language "ere eAplicitl( places t"is %istinctive sort o$ =spiritual listening> Esee )"apter !#o aboveF %irectl( in t"e present* as t"oug" one #ere actuall( t"ere #it" t"e /rop"et. In %oing so* "e "ig"lig"ts $or "is rea%ers t"e #i%er Duestion o$ our inner sensitivit(* a#areness an% responsiveness to all t"e $orms o$ %ivine =ne#BSpea+ing> an% inspiration* #"ic" eventuall( emerge as t"e primar( subJect o$ t"is entire c"apter 32HJust as repentance or =turning> eventuall( emerges "ere as t"e entire purpose o$ 2e"enna an% its $ires.
573

$ollo#ing beauti$ul %escription o$ t"is in%ispensable =getBoutBo$B Jail> car%* to be use% #"enever #e $in% ourselves in t"e =prison> Eas "e repeate%l( an% eAplicitl( calls itF o$ 2e"enna& X!"ere$ore it is incumbent on t"e person #it" practical intelligence an% true $ait"* #"o ='i%es 'ood counsel to his o(n soul*>57< #"enever "e "ears someone sa(ing =2o% sai%> or =t"e Messenger o$ 2o% sai%*> to listen attentivel(N to pa( close attentionN to tr( to $in% t"e properBcourtes( Et"e adab reDuire% $or appl(ing it in t"at particular spiritual situationFN an% to see+ to un%erstan% #"at 2o% sai% or #"at 'is Messenger sai%. For 2o% sa(s& Hhen the >ur<an is read0 then you all Ibn Arab $reDuentl( uses t"is %istinctive p"rase to re$er ver( speci$icall( to t"e person #"o "as become $ull( a#are an% conscious o$ t"e #iles an% "i%%en inclinations an% ruses o$ "is lo#er* %omineering =sel$> EnafsF* an% #"o is t"ere$ore able to e$$ectivel( struggle an% oppose t"em. W"ile t"e verb "ere is 1uranic* t"e allusion is more %irectl( to a $amous "a%it" re$erre% to t"roug"out Ibn Arabs #riting* stating t"at =nasha Egoo%Bcounsel or especiall( painfully critical a%viceF is part o$ true $ait"X*> going on to enumerate t"ose to #"om one s"oul% give suc" un#ante% =goo%Bcounsel*> inclu%ing especiall( political lea%ers an% aut"orities.
57<

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2should3 listen to It attenti%ely and pay close attention0 so that perhaps you all may recei%e 2God<s3 =o%in' Dompassion1 E<&207F So 'e ma%e our eApectantl( "oping E$or 2o%s loving rahmaF %epen%ent on t"is attribute Eo$ listening attentivel( an% "umbl(FX @ventuall(* almost all o$ t"e scattere%Hinitiall( o$ten apparentl( ran%om or unrelate%Hanec%otes an% stories recounte% in t"ese esc"atological c"apters can be clearl( un%erstoo% as $urt"er pointe% remin%ers EtanbhtF "ig"lig"ting t"e in%ispensable role o$ t"is trans$orming element o$ inspire% insig"t EbasraF an% spiritual intelligence* i$ #e are ever to begin to recogni,e t"e =$iremen*> all t"e constantl( var(ing $orms an% instruments o$ %ivine 2ui%ance* instruction an% /rovi%ence* #"o are constantl( #or+ing bot" in $ront o$ an% be"in% t"e curtain #it"in t"is /la(. 576 An% be(on% t"at* nee%less to sa(* t"ose 'ere one cannot "elp but be remin%e% o$ t"at c"iropractic angel #"o* at t"e ver( turning point o$ t"e $ilm Jacob<s =adder* parap"rases Meister @c+"art* Just a$ter rescuing Jacob $rom t"e %ept"s o$ t"is same place& !"e onl( t"ing t"at burns in "ell is t"e part o$ (ou t"at #ont let go o$ (our li$eX o$ (our memories* (our attac"ments. !"e(re burning t"em all a#a(.
576

elements are al#a(s reDuire% i$ #e are to begin to %iscover our o#n uniDue personal responsibilities $or bringing ot"er "uman beings out o$ t"at same Fire. !"us in c"apter 30* Ibn Arabs longest* elaborate %iscussion o$ t"at %ecisive saving role o$ spiritual insig"t ta+es t"e peculiar out#ar% $orm o$ a long* at $irst apparentl( parent"etical* %iscussion o$ t"e %i$$erent astronomical causes o$ =eclipses>Han account t"at t"e rea%er onl( slo#l( comes to reali,e must be pointing in $act to all t"e correspon%ing Einner an% out#ar%F causes o$ spiritual =veiling.> !"is criticall( important =asi%e> is t"en imme%iatel( $ollo#e% b( an even more apparentl( incongruous an% uneApecte% %iscussionHin t"e mi%st o$ a c"apter suppose%l( about t"e people o$ t"e FireHo$ t"e people o$ =spiritual cautiousness> E(araF an% t"eir inspire% abilit( to perceive %irectl( t"e inner states o$ certain t"ings #"ic" are in realit(Hbut not out#ar%l( an% obviousl(Hillicit&57:

!"e(re not punis"ing (ou& t"e(re $reeing (our soul. So i$ (oure $rig"tene% o$ %(ing an% (oure "ol%ing on* (oull see %evils tearing (our li$e a#a(. ?ut i$ (ouve ma%e (our peace* t"en t"e %evils are reall( angels $reeing (ou $rom t"e eart". Its Just a matter o$ "o# (ou loo+ at itX So %ont #orr(.

26:

-o# most o$ #"at illustrates t"is Eintuitive unveiling o$ "i%%en realitiesF belongs to t"e people o$ spiritual cautiousness.5 0 !"us t"e possessor o$ spiritual cautiousness #"o is E%ivinel( F protecte% sees t"e Eout#ar%l(F licit $oo% as por+ or as eAcrement* an% Et"e

out#ar%l( licitF %rin+ as #ine*5 0 an% "e %oes not at all %oubt #"at "e actuall( sees. A"* i$ onl( people +ne# #"o trul( possesses =soun% EspiritualF senses*> an% #"o reall( "as Eonl( %elusiveF imaginationT5 2 Is it t"e one #"o perceives t"e %ivinel( prescribe% Ju%gment in a EvisibleF $orm* or t"e person #"o "abituall( perceives t"e sensible $orm Eonl(F accor%ing to its Eout#ar%F stateTR !"e %eeper lesson Ibn Arab is conve(ing "ere "as to %o #it" our constant nee%* in t"e process o$ spiritual reali,ation* $or e$$ective spiritual %iscernment o$ all t"e %ivine tests* lessons an% responsibilities in"erent in eac" given situation* tests #"ic" onl( become more compleA an% %eman%ing at eac" level o$ our ascent. 'ere in t"e same passage "e goes on to %iscuss t"at 'ere it is important t"at =grapeB#ine> E!hamrF is t"e particular $orm o$ alco"olic %rin+ speci$icall( %eclare% illicitH along #it" various speci$ic local $orms o$ gambling* etc.Hin t"e 1uran Eat 2&20: an% &:0B:0F. 'ere Ibn Arab is clearl( allu%ing to popular stereot(pes* even in "is o#n %a(* contrasting t"e =#il% imagination> o$ t"e Ino#ers #it" t"e =commonBsense> religious $ormalism o$ respectabl( =soun%> people.
5 2 5 0

+arm& !"e t(pe o$ situation actuall( in Duestion "ere* as in muc" Su$i literature o$ t"is perio%* involves t"e moral %i$$icult( o$ gi$ts to Su$is Eor ot"ersF o$ $oo% or mone(Ho$ten $rom rulers or militar( $iguresHt"at #as actuall( acDuire% b( unJust* illicit means. Suc" gi$ts #ere obviousl( not o$ an out#ar%l( illicit nature* an% o$ten t"e et"ical status o$ t"eir original source or t"e moral Dualities o$ t"e giver #ere sometimes not +no#n to t"e recipients o$ t"at largesse. For Ibn ArabHas "e care$ull( eAplains in %etail in "is 8oo! of Spiritual Ad%ice E:, al ;ashaF* an% illustrates in certain stri+ing stories inclu%e% in "is $h al >uds ESufis of AndalusiaFH#"at is actuall( E%ivinel( an% spirituall(F =illicit> EharmF goes $ar be(on% out#ar% $orms* an% inclu%es particularl( t"e moral c"aracter o$ t"e #a(s in #"ic" $oo% or ot"er propert( #as originall( acDuire%* or t"e spiritual appropriateness Eor "arm$ulnessF o$ ones companions* an% so on. For "is :, al ;asha* see t"e partial translation an% stu%( in =Intro%ucing Ibn Arabs 8oo! of Spiritual Ad%ice *> JMIAS* MMVIII E2000F* pp. 0B06.
5 0

57:

2:0

central spiritual $acult(Han% %ail( c"allengeHo$ %iscernment in terms o$ t"e enlig"tene% perception o$ spiritual la#s Ean% correspon%ing rig"ts an% #rongs* an% re#ar%s an% penaltiesF #"ic" o$ten go be(on% t"ose out#ar% norms imme%iatel( given b( our ever(%a(* sociall( rein$orce% practical intellect& 'o#ever* it is not in t"e po#er o$ t"e "umanB animal EbasharF* regar%ing most t"ings* to perceive Eaccuratel(F eit"er t"e repre"ensible or t"e goo% in t"ings. So i$ t"e 4eal "as cause% us to trul( +no# t"em* t"en #e %o recogni,e t"em. For among t"em are t"ings #"ose repre"ensible EDualit(F is perceive% b( t"e intellect* in our customar( usage* suc" as l(ing an% being ungrate$ul to#ar% someone #"o bene$its usN an% t"ose #"ose goo% is Ealso perceive%F b( t"e intellect* suc" as trut"$ulness an% being grate$ul to someone #"o bene$its us. ?ut li$e* "e continues* also brings up man( con$licting* more c"allenging situations in #"ic" t"ose initiall( simple* commonl( accepte% rules %o not appl(* suc" as t"e $ollo#ing illustration&

?ut as $or t"e EspiritualF =penalt(> 5 5 connecte% #it" certain +in%s o$ trut"$ulness* or t"e EspiritualF =re#ar%> connecte% #it" certain +in%s o$ l(ingHt"at is up to 2o%. 'e grants t"at compensation* accor%ing to #"atever 'e #is"es* accor%ing to t"e Eactuall(F repre"ensible or t"e goo% EDualit( o$ t"at particular actionF EFor eAampleF t"e trul( "uman being EinsnF is Espirituall(F re#ar%e% $or l(ing in or%er to save a person o$ $ait" $rom %estruction* even t"oug" l(ing is repre"ensible in its essence. An% t"e trul( "uman being is Espirituall(F penali,e% $or Ithm is a $reDuent 1uranic eApression t"at is sometimes translate% as a certain +in% o$ =sin*> but #"ic" is use% at t"is point speci$icall(Has it is in t"e 1uran* $or eAample* at 2&0<5Hto in%icate t"e negative inner* spiritual conseDuences o$ particular %ee%s* $lo#ing $rom t"e actors particular intentions* conteAt* situation an% ot"er $actors* #"ic" eventuall( enter into t"e in%ivi%uals ultimate %ivine rec+oning EhisbF. ;i+e#ise t"e common 1uranic term a-r Euse% more t"an 30 timesF is use% in parallel "ere to re$er more speci$icall( to t"e correspon%ing %ivine Ean%* Ibn Arab stresses* "umanl( un+no#ableF inner spiritual compensation or re#ar% connecte% #it" certain 'ood intentions an% ot"er in%ivi%ual $actors.
5 5

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Esome +in%s o$F trut"telling* suc" as calumn( an% slan%er* even t"oug" trut"telling is goo% in its essence. re#ar%s an% So t"ose Eultimate spiritual penaltiesF are somet"ing

'aving pointe% out Just #"ere t"at saving ?ri%geH#"ic" is itsel$ t"e =%ivinel( reveale% /at"> Eal sirt al mashrFHis actuall(* practicall( situate%* "e t"en goes on to eAplain its %escription* in t"e #or%s o$ t"e original "a%it" o$ t"e Intercession* as being =$iner t"an a "air* an% s"arper t"an a s#or%.> !"ose essential spiritual Dualities o$ subtle insig"t$ulness an% saving %iscernment* #"ic" ma+e all t"e %i$$erence bet#een t"e sa$e /at"#a( Eto t"e %ivine Water o$ ;i$eF an% t"e Fire* "e continues* correspon% to t"e %ilemmas o$ our X+no#le%ge o$ t"e %ivinel( reveale% /at"#a( Eilm al sharaF in t"is lo#er li$e. E#it"out inspirationF true t"e spiritual actual gui%ance aspect For an% o$

pertaining to %ivine prescribing Eamr sharF. 'ere again* all o$ Ibn Arabs =openings>Hin t"is boo+ an% "is man( ot"ersHcan be seen as repeate%l( rene#e% e$$orts to a#a+en* as $ar as possible* eac" rea%ers essential* in%ispensable insig"t into t"e universal realit( Eha""aF inten%e% b( eac" o$ t"e aut"entic %ivine prescriptions. So it is certainl( no acci%ent i$ t"e set o$ muc" longer c"apters imme%iatel( $ollo#ing t"ese openl( esc"atological onesHc"apters 33B<0H are entirel( %evote% to t"e immense* an% p"enomenologicall( utterl( universal* realm o$ spiritual =m(steries> or inner meanings potentiall( conve(e% an% unveile% b( t"e %etaile% particular $eatures o$ eac" o$ t"e obligator( prescribe% $orms o$ #ors"ip* t"e ibdt. -or s"oul% it be an( surprise i$ one o$ Ibn Arabs most eAplicit statements in t"is regar% comes in t"at same almost "i%%en passage Enear t"e en% o$ c"apter 37F #"ere "e so eAplicitl( pointe% to t"e true places o$ t"e Fire an% 2e"enna.

4ig"tP!rut"P8bligation #it" 2o% E(a-h al ha"" inda AllhF appl(ing to t"at particular problematic situation is not +no#n. -or %o #e +no# #"ic" o$ t"ose EJuristsF striving to un%erstan% t"at "as rig"t$ull( succee%e% in reac"ing t"at Ereal an% applicable meaningF in itsel$. So because o$ t"at #e are

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Emislea%ingl(F

le%

to

#ors"ip

merel(

o$ten mig"t not seem so serious. ?ut un%erstan%abl(* t"e actual presence o$ t"is ra,orBs"arp* "airBt"in ?ri%geHan% t"e unmista+abl( $amiliar smo+e an% "eat o$ t"ose $ires over #"ic" t"e souls pat" is al#a(s suspen%e%Hma( suggest a pro$oun%l( %i$$erent situation an% response. So $or t"ose consciousl( involve% in t"e tas+s o$ spiritual reali,ation an% activel( participating in t"is /la(* suc" %ramatic images are not a mere abstract %escriptionHneit"er a passing game nor =mere cinema.> 4eal $ires al#a(s concentrate our attention.

accor%ing to t"e pre%ominance o$ t"eir suppositions Etuubbidn bi 'halabt al AunnFT !"is constantl( recurring spiritual %ilemma* Ibn Arab continues* can never be resolve% simpl( on t"e basis o$ t"e out#ar% aut"enticit( an% relative accurac( o$ t"e transmission o$ t"ose teac"ings& even at t"eir best an% most accurate* t"ose tra%itional eAternal approac"es =can onl( give us t"e form of (ords o$ t"e E/rop"eticF sa(ing*> b( =+no#ing t"at t"e MessengerXsai% t"is or %i% t"at Ein some earlier circumstanceF.> For t"e essential inspiration o$ the pertinent di%ine intention actuall( pertaining to eac" ne# eAistential situation #e encounter is simpl( not accessible in terms o$ t"is #orl% at all& For #"at #e are Ereall(F see+ing is to !no( (hat should be understood from that Eearlier /rop"eticF sa(ing or action* in or%er to appl( its ErelevantF Ju%gment to t"is Ene#F problematic situation* #it" absolute certaint(. In matters o$ t"is material #orl%* o$ course* t"e lac+ o$ suc" aut"entic spiritual intelligence an% inspire% "ig"er %irection

VIII. !"e /erspective o$ t"e W"ole& Seeing !"roug" t"e S"a%o#s

Alrea%( near t"e en% o$ "is initial account o$ t"e events o$ t"e 4ising* at t"e en% o$ c"apter 37* Ibn Arab "a% signale% t"is unveile% secret o$ t"e %ivine s"a%o#B/la(Han% t"e $ar #i%er tas+s* perspectives an% clari$ie% intentions #"ic" $lo# $rom t"at reali,e% spiritual intelligence& It is precisel( t"e "uman beings =%(ing> t"at is "is 4isingHbut onl( t"e =lesser 4ising> Eal "iymat al su'hrF* as t"e /rop"et sa(s& =W"oever %ies* "is 4ising "as alrea%( begun.>

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An% t"e =2at"ering> Ki.e.* t"e ='reater 4ising>L is t"e coming toget"er o$ all t"e particular souls in t"e 9niversal SoulX. Allusive re$erences to t"is ='reater 4ising> Ean% =greater> 2at"ering* Imam an% man( ot"er s(mbolic esc"atological terms li+e#ise re$lecting ot"er aspects o$ t"is larger cosmic W"oleF are scattere% t"roug"out t"e Meccan Illuminations* li+e so man( see%s rea%( to gro# an% eApan% into ot"er 2ar%ens* i$ onl(X. An% it turns out t"at t"e same secret o$ t"e t#o$ol% 4eturn* t"e same compre"ensive Vision* also lies at t"e ver( "eart o$ eac" o$ t"ose long esc"atological "a%it"Htranslate% in $ull at t"e en% o$ )"apter !"ree aboveHt"at "ave accompanie% us t"roug"out t"is volume. In t"e nearl( i%entical opening passage o$ bot" t"e t#o $inal "a%it"*5 7 t"e omnipresent %ivine realit( un%erl(ing t"at t"eop"anic vision is alrea%( clearl( suggeste% in t"e /rop"ets para%oAical allusionHeven t"oug" "is interlocutors %o not imme%iatel( remar+ itHto t"e alrea%( present p"enomena* an% t"e correspon%ing t"eop"anic s(mbolism* o$ our relative vision o$ t"e Sun* moon* stars an% W"ose imager( is beauti$ull( ec"oe% an% eApan%e%* again an% again* t"roug"out t"e $ilm 8a'dad Dafe E%ir. /. A%lon* 0:66F.
5 7

planets* inclu%ing "is care$ul in%ication o$ t"e passing obstacles o$ clou%s* veils an% blin%ing sunBlig"t. In t"e $irst o$ t"ose t#o* t"e "a%it" o$ 2o%s =trans$ormation t"roug" t"e $orms*> t"at t"inl( veile% secret o$ t"e s"a%o#B/la(Has Ibn Arab so o$ten points outHis reBenacte% in t"e unenlig"tene% souls repeate% para%oAical $ailure to recogni,e #"at is alrea%( Ean% al#a(sF be$ore us& t"ose %ivine Signs an% /resences t"at are Duite literall( ever(#"ere* s"ining t"roug" ever( create% $orm. W"ile in t"e secon% "a%it" o$ t"e Intercession* #"at is %ramati,e% is our even more pu,,ling $ailure to recogni,e an% ac+no#le%ge t"e eDuall( omnipresent realit( o$ all t"e saving $orms an% loving instruments o$ 2race* 2ui%ance an% %ivine )ompassion. @ven more concretel(* in t"e un$orgettable intensit( o$ t"e "a%it" o$ t"e 1uestioning Eat t"e ;ast Da(FH#"at m( stu%ents "ave o$ten calle% t"e ="a%it" o$ 2o% in t"e sub#a(>H t"e lac+ o$ reali,e% spiritual vision becomes $ar more personal* as t"at stor( "ig"lig"ts eac" persons eAtraor%inar(* i$ usuall( untappe%* innate spiritual capacit( to perceive t"e inner realities* su$$ering an% longings o$ ot"er "uman beings* o$ten at levels t"at $e# o$ us can ever even begin to articulate* even #"en #e %o act out o$ t"at intuition. At t"e same time* t"at "a%it" also s"ines a

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spotlig"t on t"e unspo+en* but immense an% uniDuel( personal panopl( o$ unconscious eAcuses* $ears* blin%ers an% %istractions t"at some"o# +eep eac" o$ us $rom more $ull( eAercising t"at %ept" o$ unac+no#le%ge% spiritual a#areness. Inci%entall(* t"at $ailure o$ visionHor per"aps more o$ten* o$ concretel( acting upon our inc"oate visionHis o$ten even more egregious #it" regar% to our o#n "i%%en states o$ "unger* t"irst* an% illness* at least as compare% to t"e more obvious nee%s an% %eman%s o$ t"ose aroun% us. Finall(* t#o ot"er* even more $amous s"orter "a%it" alrea%( %iscusse% t"roug"out )"apter !"ree above* t"e "a%it" o$ 2abriel Eon ihsn an% dnF an% t"e "a%it" o$ t"e supererogator( #or+s* care$ull( outline t"e essential practical steps to#ar% actuall( ac"ieving t"at beati$ic visionHsteps #"ic"* li+e most o$ practical spiritualit(* are remar+abl( t"e same ever(#"ere* in ever( reveale% tra%ition. 'o#ever* at t"e ver( en% o$ bot" t"ose "a%it" #e also $in% revealing allusions to t"e $urt"er* postB gra%uate secrets o$ t"at group o$ spiritual $iremen Ibn Arab o$ten calls simpl( =t"ose #"o return bac+ E$rom t"e reali,e% vision o$ 2o%F> Et"e r-inF& i.e.* all t"ose me%iating 2uar%ians or Frien%s o$ 2o% Ea(liy< AllhF #"o are per"aps t"e most

central* recurrent "uman subJect o$ "is interest t"roug"out t"ese Meccan Illuminations. In bot" t"ose latter "a%it"* t"e allusions in Duestion are almost i%entical. An% in eac" case* t"e goal an% t"e "ig"est stage o$ reali,ation begins #it" our vision o$ t"e 4eal* #it" our illumine% spiritual "earing an% sig"t. ?ut imme%iatel(* in%ee% intrinsicall(* t"ose conclu%ing statements move on to t"e inseparable translation o$ t"at enlig"tene% vision into action* into t"e eDuall( trans$orme% instruments o$ t"ose ="an%s> an% =$eet> t"at ihsn. As al#a(s* o$ course* t"is map alone is not (et t"e Journe(. An% as Ibn Arabs account o$ t"at =secon% 4eturning*> $rom t"e Divine /resence bac+ to all our companions in t"is /la(* so bol%l( an% unmista+abl( suggests* in t"is li$e #e ourselves are $ar more li+el( to be move% an% trans$orme% not b( an( %escriptive or scriptural account* but b( eac" un$orgettable encounter #it" one o$ t"ose rare compassionate souls #"o are already returning $rom t"e Da( o$ t"e Visit* #it" t"ose Frien%s #"ose inner ra%ianceHas t"e are no# carr(ing out* actuall( mani$esting* t"e correspon%ing trans$ormational acts o$ true goo%Ban%Bbeaut(* o$

2:

"a%it" o$ t"e Visit so beauti$ull( %escribesHis alrea%( illuminating an% re$lecting o$$ t"e $aces o$ #"oever encounters t"em. Some o$ Ibn Arabs most pertinent remar+s about t"e %istinctive levels o$ spiritual visionHan% resulting trans$orming #a(s an% aims o$ li$eHo$ t"ose accomplis"e% Ino#ers an% Frien%s #"o are in t"ese "ig"est ran+s on t"e Da( o$ t"e Visit E#it" 2o%F are to be $oun% in c"apter <5 o$ t"e Futht* #"ere "is %iscussions are o$ten %irectl( a%apte% $rom "is o#n memorable visionar( eAperiences o$ t"ese esc"atological realities* $irst recor%e% in "is boo+ al TanaAAult al Ma(siliyya E=!"e Divine Inspirations 4eceive% at Mosul>F. 'ere is a small taste o$ t"at illumination* "ope$ull( su$$icient $or us to begin to re$lect on "o# t"ese bare scriptural %escriptions mig"t actuall( appl( to ourselves an% t"ose aroun% us& ,..-o# t"e $ull eAplanation o$ t"is matter is t"at t"e vision Eo$ 2o%F on t"e Da( o$ t"e Visit is accor%ing to Eeac" in%ivi%ualsF belie$s in t"is #orl%. intellectual !"us t"e person #"o believes re$lection EnaAarF* an% b( concerning "is ;or% #"at #as given to "im b(

imme%iate unveiling E!ashfF* an% b( care$ul imitation o$ "is Messenger Eta"ldF* sees "is ;or% in t"e $orm o$ t"e aspect o$ eac" belie$ "e "el% concerning 'im. So suc" a person receives t"ree t"eop"anies* #it" t"ree =e(es*> at t"e same instant. An% similarl( #it" t"e con%ition o$ t"e person E#"o $ollo#sF solel( intellectual inDuir(* or t"e person E#"o $ollo#sF onl( imme%iate unveiling* or t"e person E#"o $ollo#sF onl( imitation. ?utX the Friends of GodX #"o are not 'o%erned by any Elimite% spiritualF station E55&05F Xare %istinguis"e% $rom all o$ Et"e or%inar( believersF b( t"eir integral relations"ip to t"eir ;or%. 'o#ever* t"e people o$ intellectual reasoning among t"em are in a ran+ lo#er t"an t"e people o$ spiritual unveiling* because in t"eir EintellectualF vision t"e veil o$ t"eir t"in+ing stan%s bet#een t"em an% t"e !rul( 4eal Eal +a""F. W"enever t"e( #ant to li$t t"at

2:3

veil Eo$ t"in+ingF* t"e( are unable to %o so. An% li+e#ise t"e $ollo#ers o$ t"e prop"ets Eb( #a( o$ out#ar% imitation* ta"ldF* "o#ever muc" t"e( ma( %esire to raise t"e veils o$ t"e prop"ets $rom t"emselves so t"at t"e( can see 2o% #it"out t"at interme%iar(* are still unable to %o so. !"ere$ore absolutel( pure an% $la#less EspiritualF vision belongs in particular onl( to t"e Messengers among t"e prop"etsX an% to t"e people o$ imme%iate unveiling. So #"oever "appens to attain t"is stationXstill participates in t"is EVisionF to t"e eAtent o$ #"at t"e( "ave reali,e%Heven i$ t"e( be on Ean( o$ F a t"ousan% pat"sT !"is +e( passage conclu%es #it" a %escription t"at coul% itsel$ be ta+en as a +in% o$ =spiritual motto> E hi--rF $or all t"ose %ra#n to t"e stu%( o$ religion& So as $or t"ose $ull( "uman beings #"o concur #it" t"e belie$ "el% b( eac" in%ivi%ual* #it" regar% to #"at le% t"at person to t"at belie$* taug"t it to t"em an% con$irme% t"em in it& on

t"e Da( o$ t"e Visit suc" people see t"eir ;or% #it" t"e e(e o$ e%ery belie$. 'ence #"oever strives to %o #ell b( t"eir soul must necessaril( see+ out* %uring t"eir Esta( inF t"is #orl%* all t"e t"ings t"at are pro$esse% concerning t"at Eultimate 4ealit(F* an% must come to +no# #"( eac" in%ivi%ual pro$essing a position a$$irms #"at t"e( pro$essX. For the 'aAe of the person (ho 2truly3 loo!s ne%er lea%es God0 nor is it e%en possible for it to do so/, ?ut t"is group Eamong t"e Frien%s o$ 2o%F* #"o "ave t"is special +in% o$ Ecompre"ensiveF +no#le%ge o$ 2o%* are in a separate ro# on t"e Da( o$ t"e Visit. So #"en t"e Eor%inar( believersF return $rom t"e Visit* ever( one o$ t"em #"o "ol%s a EparticularF belie$ imagines t"at Et"is Frien%F belongs to t"em EaloneF* because t"e( see t"at t"e EFrien%sF $orm o$ belie$ %uring t"e Visit is li+e t"eir o#n $orm Eo$ belie$F. So the person (ho is li!e this Ei.e.* #"o reali,es t"e

2:<

un%erl(ing

4ealit(

mirrore%

in

ever(

visibl(

practical

an%

$arBreac"ing

political

an%

social

in%ivi%uals uniDue inner $orms o$ belie$F is belo%ed by all the 'roups4and it (as 2already3 that (ay in this (orld T -o# #"at #e "ave Just mentione% is onl( trul( un%erstoo% b( t"e most outstan%ing an% accomplis"e% representatives o$ t"e people o$ unveiling an% =$in%ingBtrueBbeing> E(u-dF. As $or t"e people o$ onl( intellectual inDuir(* t"e( "ave not caug"t even a #"i$$ o$ its $ragrance. So pa( "ee% to #"at #e "ave Just mentione%* an% act accor%ingl(T 2ive t"e Divinit( its rig"t$ul %ue* so t"at X (ou ma( come to +no# $or (oursel$ t"e universalit( o$ t"e $elicit( o$ all 2o%Us creation an% t"e vast eAtent o$ t"at E%ivineF =o%in' Dompassion (hich encompasses e%ery thin' E70&<F. 8ne $inal closing parent"esis& t"ese last #or%s* be(on% t"eir metap"(sical an% spiritual intentions* "ave even more

implications. 8ne %oes not "ave to loo+ $ar to %iscover suc" uniDue =$iremen> at #or+. teac"ings* an% t"e For Ibn Arabs t"oug"t an% political p"ilosop"( an% implicit

compre"ensive religious un%erstan%ing #"ic" is in"erent in t"ose spiritual principles illuminate% t"roug"out t"is volume* "ave continue% $or almost eig"t centuries to pla( a central "istorical role in t"e elaboration o$ everBrene#e%* locall( a%apte% $orms o$ t"e Islamic "umanities t"at toget"er "elpe% bring about t"e creative %evelopment o$ ric"l( %iverse $orms o$ Islam as a trul( #orl% religion* "armoniousl( an% creativel( coB eAisting #it" man( ot"er religions an% cultures* in a vast range o$ cultural* linguistic an% civili,ational settings. So to%a( t"ese conclu%ing #or%s o$ Ibn Arab "ere* imme%iatel( be$ore t"e =%escen%ing 4eturn> o$ t"e Frien%s o$ 2o% $rom t"eir Vision o$ t"e 4eal* point to t"e essential practical preBcon%itions $or t"e Duintessentiall( "uman pursuit o$ reali,e% spiritual intelligence in an( age& in%ivi%ual $ree%om an% moral responsibilit(N t"e $un%amentall( "uman responsibilit( o$ creativit( Et"e opposite o$ ta"ldFN an% t"e eDuall( inseparable practical conseDuences* #"enever people eAercise t"ose %e$ining

2:6

spiritual responsibilities* o$ everBincreasing %iversit( an% o$ toleranceHor more accuratel(* o$ conscious spiritual coB operation.5 ?ut all t"at* un%erstan%abl(* is t"e subJect $or anot"er boo+.

See t"e $urt"er %evelopment o$ t"ese timel( t"emes in m( recent &rientations# Islamic Thou'ht in a Horld Di%ilisation E;on%on* Arc"et(pe* 2007FN an% in t"e longer volume no# in preparation* tentativel( entitle% Many Faths to the $eal# Freedom0 Dreati%ity0 Gi%ersity and Tolerance in Ibn Arab<s Folitical Fhilosophy.

2::

I. ;ist o$ Wor+s )ite%5 3

?ibliograp"(
?ecause t"is #or+ is inten%e% $or ver( %i$$erent au%iences* $rom sc"olars alrea%( $amiliar #it" Ibn Arabs #or+s an% "istorical conteAt an% in$luences to ot"er rea%ers intereste% in spiritualit( an% ot"er areas o$ religious stu%ies #"o ma( be encountering "is #ritings $or t"e $irst time* I "ave a%%e% to t"e $ollo#ing complete ;ist o$ Wor+s )ite% several s"orter lists o$ $urt"er rea%ings* primaril( in @nglis"* #"ic" mig"t be especiall( use$ul $or ne#er or even beginning stu%ents o$ "is #or+. !"ese are limite% to a small number o$ volumes* almost entirel( in @nglis"* t"at can provi%e "elp$ul biograp"ical an% "istorical bac+groun%* a%%itional annotate% translations or selections $rom several o$ Ibn Arabs +e( #ritings* an% some o$ t"e more compre"ensive anal(tical an% critical stu%ies. Several o$ t"ose longer anal(tical stu%ies inclu%e more compre"ensive bibliograp"ies eAten%ing to man( ot"er languages.

A%%as* )lau%e. Ibn Arab0 ou la "uKte du soufre rou'e. /aris* 2allimar%* 0:66. @nglis" translation E/. Iingsle(F* >uest for the $ed Sulphur# The =ife of Ibn Arab. )ambri%ge* Islamic !eAts Societ(* 0::5. HHH. Ibn Arab et le Eoya'e sans $etour. /aris* C%itions %u Seuil* 0::3. Afterlife EHandarafu raifuF* %irector '. Ioree%a* 0::6. AsinB/alacios* M. =<Islam christianisL EFrenc" translationF. /aris* 0:65. Austin* 4.W.J. Etransl. an% intro.F. Ibn al<Arabi# The 8eAels of Hisdom. 4amse(* -J* /aulist /ress* 0:60. 444, Sufis of Andalusia Epartial translation o$ Ibn Arabs $h al >udsF. ;on%on* Allen S 9n#in* 0:<0. 8a'dad Dafe* %irecte% b( /erc( A%lon* 0:66. 4elate% $ilms cite% in t"e $ootnotes to )"apter Five "ave been liste% "ere beginning #it" t"eir )n'lish title E$ollo#e% b( original title in languages ot"er t"an @nglis"F* t"en %irector an% (ear o$ $irst commercial appearance. !"eir screen#riterEsF an% a%%itional %etails $or eac" #or+ can be rea%il( $oun% at t"e compre"ensive International Movie Database #ebsite& (((,imdb,com. !ranslations o$ #or+s b( Ibn Arab "ave been liste% "ere bot" un%er t"e name Ibn Arab* $ollo#ing t"e original Arabic title o$ t"e #or+ in Duestion* an% also un%er t"e name o$ t"e original translatorEsF.
5 3

500

?oase* 4.* an% F. Sa"noun. =@Acerpts $rom t"e @pistle on t"e Spirit o$ 'oliness E$islah $h al >udsF.> In Muhyiddin Ibn Arab# A Dommemorati%e Eolume* e%. S. 'irtenstein an% M. !iernan* pp. 77B<2. S"a$tesbur(* @lement ?oo+s* 0::5. ?ulliet* 4ic"ar%. The Fatricians of ;shbr. )ambri%ge* 'arvar% 9niversit( /ress* 0:<2. )"ittic+* William ). Etransl.F. The Self Gisclosure of God# Frinciples of Ibn al Arab<s Dosmolo'y. Alban(* -G* S9-G /ress* 0::6. HHH. The Sufi Fath of :no(led'e# Ibn al Arab<s Metaphysics of Ima'ination. Alban(* -G* S9-G /ress* 0:6:. )"o%+ie#ic,* Mic"el. 9n &cLan Sans $i%a'e# Ibn Arab0 le li%re et la loi. /aris* Seuil* 0::2. @nglis" translation ED. Streig"tF* An &cean Hithout Shore# Ibn Arab0 the 8oo!0 and the =a(. Alban(* -G* S9-G /ress* 0::5. HHH. =e Sceau des saints# FrophLtie et saintetL dans la doctrine d<Ibn Arab. /aris* 2allimar%* 0:63. @nglis" translation E;. S"errar%F* Seal of the Saints# Frophethood and Sainthood in the Goctrine of Ibn Arab. )ambri%ge* Islamic !eAts Societ(* 0::5. )"o%+ie#ic,* M. Egeneral e%itorF* W.). )"ittic+* ). )"o%+ie#ic,* D. 2ril* an% J.W. Morris

EtranslatorsF. =es Illuminations de la Mec"ue# Te*tes Dhoisis. /aris* Sin%ba%* 0:66. )orbin* 'enr(. Dreati%e Ima'ination in the Sfism of Ibn Arab Kreprinte% as =Alone (ith the Alone>L. /rinceton* /rinceton 9niversit( /ress* 0:3:. )IQ V The )ncyclopedia of Islam* 2n% e%ition. ;ei%en* @.J. ?rill. Field of Greams* %irector /"il A. 4obinson* 0:6:. 2ilis* ).BA. =a doctrine initiati"ue du p?lerina'e @ la Maison d<Allh Kpartial translation o$ c"apter <2 o$ t"e FuthtL. /aris* les C%itions %e l8euvre* 0:62. 2loton* Maurice Etransl.F. =<Arbre du Monde Etranslation o$ Sha-arat al :a(nF. /aris* 0:62. 2ra"am* William. Gi%ine Hord and Frophetic Hord in )arly Islam. /arisPt"e 'ague* Mouton* 0:<<. The Gospel of Thomas Etransl. !. ;am%inF. In The ;a' +ammadi =ibrary in )n'lish E5r% e%.* J. 4obinsonF* pp. 027B056. ;ei%en* @.J. ?rill* 0:66. 2ril* Denis Etransl. an% e%.F. =e dL%oilement des fruits du %oya'e0 d<Ibn Arab, )ombas* C%itions %e l[clat* 0::7. HHH. =e =i%re de l<Arbre et des >uatre &iseau* Etranslation o$ Ibn Arab* $islat al Ittihd al :a(nF. /aris* 0:67. Groundho' Gay* %irector '. 4amis* 0::5.

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alB'a+m* SuQ%. Ibn Arab (a Ma(lid =u'ha Jadda. ?eirut* Dan%ara* 0700P0::0. HHH. al Mu-am al Sf# al +i!ma f +udd al :alima. ?eirut* Dan%ara* 0700P0:60. 'arris* 4abia !. Etransl.F. Journey to the =ord of Fo(er Etranslation an% commentar( o$ Ibn Arabs $, al An(rF. ;on%onP-G* Inner !ra%itions* 0:60. 'ec+* )"ristian. =<Rchelle DLleste# une +istoire de la >uKte du Diel. /aris* Flammarion* 0:::. 'irtenstein* Step"en. The 9nlimited Mercifier# the spiritual life and thou'ht of Ibn Arab. 8A$or%* AnDa /ublis"ing* 0:::. HHH* an% Mic"ael !iernan* e%itors. Muhyiddn Ibn Arab# A Dommemorati%e Eolume. S"a$tesbur(* @lement* 0::5. 'irtenstein* Step"en* an% Mic"ael !iernan* translators an% e%s. Gi%ine Sayin's# The Mish!t al An(r of Ibn Arab,. 8A$or%* AnDa /ublis"ing* 2007. 'olbroo+e* Victoria 4. =Ibn Arabi an% 8ttoman Dervis" !ra%itions& !"e MelQm SupraB8r%er*> /art 8ne an% /art !#o. Journal of the Muhyiddn Ibn Arab Society* IM E0::0F* pp. 06B5 * an% MII E0::2F* pp. 0 B55.

Ibn Arab. Fuss al +i!am Ee%. A. A$$$F. ?eirut* DQr alB IitQb alBArab* 0:73. @nglis" translation& see Austin* 8eAels. 444, :, al Futht al Ma!!yya Ein 7 volumesF. ?eirut* DQr SQ%ir* n.%.

HHH. :, al Futht al Ma!!yya* e%. 8. Ga"(a. )airo* ?ibliot"eca Arabica* 05:2P0:<2Bpresent E07 volumesF. See partial translations Ein t"is ;istF un%er M. )"o%+ie#ic,* W. )"ittic+* an% J. Morris. 444, al Isfr an ;at<i- al Asfr, @%ition an% translation b( Denis 2ril. =e dL%oilement des fruits du %oya'e0 d<Ibn Arab, )ombas* C%itions %e l[clat* 0::7. 444, :, al Isr< il al Ma"m al Asr Kalso in $as<ilL. @%. SuQ% alB'a+m. ?eirut* Dan%ara* 0:66. HHH. :itb al Fan< f al Mushhada* in $as<il Ibn Arab E'(%eraba%* 053<P0:76F* I* pp. 2B:. =e li%re de l<e*tinction dans la contemplation* translation b( M. ValsQn. /aris* @%itions %e l8euvre* 0:67. @nglis" translation b( S. 'irtenstein an% ;. S"amas"* JMIAS* IM E0::0F* pp. 0B0<. HHH. Mish!t al An(r. See translation b( M. V\lsan EFrenc"F* an% critical e%ition an% @nglis" translation b( S. 'irtenstein an% M. !iernan. HHH. $as<il Ibn al Arab E2 volumesF. '(%eraba%* G<irat al Marif al 9thmnya* 0530.

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HHH. $islat al An(r E=!reatise o$ t"e ;ig"ts>F. In $as<il Ibn Arab* '(%eraba%* 053<P0:76* II* no. 02* pp. 0B0:F. !ranslate% as Journey to the =ord of Fo(er* 4.!. 'arris* E-G* Inner !ra%itions* 0:60FN maJor portions also translate% in )"o%+ie#ic,* The Seal of the Saints* conclu%ing c"apter. 444, $islat al Ittihd al :a(n. !ranslate% an% e%ite% b( D. 2ril* =e =i%re de l<Arbre et des >uatre &iseau** /aris* 0:67. HHH. $islat al Mubashshirt. /rinte% in GOsu$ alB -ab"Qns Sadat al Grayn f al Salt al Sayyid al :a(nayn E?eirut* n.%.F* pp. 7<2B7<6. HHH. $h al >uds. See partial translations un%er Austin an% ?oasePSa"noun. HHH. al Ta-alliyt al Ilhya Kalso in $as<il* aboveL. @%. 8. Ga"(a* ?eirut* 0:3<. HHH Kapocr(p"all( attribute% toL. Sha-arat al :a(n, !ranslations b( A. Je$$er(* =Ibn Arabs Sha-arat al :a(n*> Studia Islamica M* pp. 75B<6 an% MI* pp. 005B030N an% b( M. 2loton* =<arbre du Monde* /aris* 0:62. Jacob<s =adder* %irector A%rian ;(ne* 0::0. Je$$er(* Art"ur. =Ibn Arabs Sha-arat al :a(n.> Studia Islamica M* pp. 75B<6N MI* pp. 005B030.

;ane* @. J. An Arabic )n'lish =e*icon,,, ;on%on* Williams an% -orgate* 0635. E4eprinte% ?eirut* ;ibrairie %u ;iban* 0:60.F Ma%elung* Wil$er%. =!"e Sprea% o$ Maturi%ism an% t"e !ur+s.> In $eli'ious Schools and Sects in Medie%al Islam* pp. 00:B03:. ;on%on* 0:6 . Morris* James Winston. =An Arab Mac"iavelliR & 4"etoric* /"ilosop"( an% /olitics in Ibn I"al%uns )ritiDue o$ Su$ism.> Fort"coming in Froceedin's o$ t"e 'arvar% Ibn I"al%un )on$erence* e%. 4o( Motta"e%e"* E%ate an% publis"er t.b.aF. HHH. =?o%( o$ ;ig"t& Ibn Arabis Account o$ 'is Fat"ers Deat".> ;e(sletter o$ t"e Mu"(i%%n Ibn Arab Societ(* 0 E0:::F* p. 7. HHH. =)ommunication an% Spiritual /e%agog(& @Aploring t"e Met"o%s o$ Investigation Etah""F in )lassical Islamic !"oug"t.> Time0 Space and Motion in Islam* e%. '. A"me%. Was"ington* Islamic !"oug"t an% Science Institute* 2007* pp. . KCo*&lete $inal paginationRL HHH. =!"e )ontinuing 4elevance o$ 1a(sars !"oug"t& Divine Imagination an% t"e Foun%ations o$ -atural Spiritualit(.> In Fapers of the International Symposium on Islamic Thou'ht in the SIIIth and SIEth Denturies and Ga<d al >aysar* e%. !. Io]* pp. 030B0<0. Ia(seri E!ur+e(F* 0::6.

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HHH. =@sc"atolog( an% Spiritual 4ealisation in Ibn Arabis Meccan Illuminations.> ;e(sletter o$ t"e Mu"(i%%n Ibn Arab Societ(* 0: E2005F* pp. 6B 00. HHH. =)*cept +is Face,,,& !"e /olitical an% Aest"etic Dimensions o$ Ibn Arabis ;egac(.> Journal of the Muhyiddn Ibn Arab Society* MMIII E0::6F* pp. 0B05. HHH. =From t"e 'eart to t"e !"rone& !"e Spiritual Journe( in a -uts"ell Ec"apter <2 o$ al Futht al Ma!!yaF.> ;e(sletter o$ t"e Mu"(i%%in Ibn Arabi Societ(* 00 E0::7F* pp. 0B2 HHH. =+e mo%es you throu'h the =and and Sea...& ;earning From t"e @art"l( Journe(.> Journal of the Muhyiddn Ibn Arab Society* MVIII E0::3F* pp. 0B50. HHH. ='o# to Stu%( t"e Futht& Ibn Arabs 8#n A%vice.> In Muhyiddin Ibn Arab# TUVth Anni%ersary Dommemoration Eolume* e%. S. 'irtenstein an% M. !iernan* pp. <5B6:. S"a$tesbur(P 4oc+port* @lement ?oo+s* 0::5. HHH. =Ibn Arab an% 'is Interpreters.> Journal of the American &riental Society* 003 E0:63F* pp. 5:B 0 an% pp. <55B< 3N 00< E0:6<F* pp. 000B00:. HHH. Ibn Arab and +is Interpreters# +istorical Donte*ts and Dontemporary Ferspecti%es. WebBbase% volume bringing toget"er t#ent( previousl(

publis"e% monograp"s* s"orter stu%ies an% revie#s all relating to t"e "istorical in$luences an% contemporar( interpretations o$ Ibn Arab. Available in .p%$ $ormat on #ebsite o$ Ibn Arab Societ(& (((,ibnarabisociety,or'BIbnArabi . HHH. Ibn Arab# =es Illuminations de la Mec"ue EcoBaut"or #it" M. )"o%+ie#ic,* W. )"ittic+* D. 2ril an% ). )"o%+ie#ic,F. /aris* Sin%ba%* 0:6:. HHH. =Ibn Arab in t"e Far West& Visible an% Invisible In$luences.> Journal of the Muhyidn Ibn Arab Society* MMIM E2000F* pp. 6<B022. HHH. Ibn Arab# The Meccan $e%elations EcoBaut"or #it" W. )"ittic+F. -e# Gor+* /ir /ress* 2002. HHH. =Ibn Arabs @sotericism& !"e /roblem o$ Spiritual Aut"orit(.> Studia Islamica* ;MMI E0::0F* pp. 5<B37. HHH. =Ibn Arabs Messianic Secret& From !"e Ma"% to t"e Imamate o$ @ver( Soul.> Journal of the Muhyiddn Ibn Arab Society* MMM E2000F* pp. 0B0:. HHH. =Ibn Arabs 4"etoric o$ 4ealisation& Ie(s to 4ea%ing an% !ranslating t"e 8Meccan Illuminations.> /art I* Journal of the Muhyiddn Ibn Arab Society* MMMIII E2005F* pp. 7B::N /art II* MMMIV E2005F* pp. 005B07 .

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HHH. =Intro%ucing Ibn Arabs 8oo! of Spiritual Ad%ice.> Journal of the Muhyiddn Ibn Arab Society* MMVIII E2000F* pp. 0B06. HHH. =;istening For 2o%& /ra(er an% t"e 'eart in t"e Futht.> Journal of the Muhyiddn Ibn Arab Society* MIII E0::5F* pp. 0:B 5. HHH. Many Faths to the $eal# Freedom0 Dreati%ity0 Gi%ersity and Tolerance in Ibn Arab<s Folitical Fhilosophy. KVolume currentl( in preparation.L HHH. The Master and the Gisciple# An )arly Islamic Spiritual Gialo'ue* Arabic critical e%ition an% @nglis" translation an% Intro%uction to Ja$ar b. MansOr alBGamans :itb al lim (a<l 'hulm. ;on%on an% -e# Gor+* I. ?. !auris /ublis"ers* 2000. HHH. &rientations# Islamic Thou'ht in a Horld Di%ilisation. ;on%on* Arc"et(pe /ress* 2007. HHH. =4ea%ing AttQrs Donference of the 8irds.> In Approaches to the Asian Dlassics* e%. Wm. !"eo%ore %e ?ar( an% Irene ?loom* pp. <<B6 . -.G.* )olumbia 9niversit( /ress* 0::0. HHH. =Seeing /ast t"e S"a%o#s& Ibn Arabs Divine )ome%(.> Journal of the Muhyiddn Ibn Arab Society* MII E0::5F* pp. 0B3:. HHH. =8See!in' God<s Face,,,& Ibn Arab on 4ig"t Action an% !"eop"anic Vision.> Journal of the

Muhyiddn Ibn Arab Society* MVI E0::7F* pp. 0B 57* an% MVII E0:: F* pp. 0B5:. HHH. =Situating Islamic M(sticism& ?et#een Written !ra%itions an% /opular Spiritualit(.> In Mystics of the 8oo!# Themes0 Topics and Typolo'ies* e%. 4. 'errera* pp. 2:5B557. -e# Gor+P?erlin* /eter ;ang* 0::5. HHH. =Some Dreams o$ Ibn Arab E$rom "is $islat al MubashshirtF.> ;e(sletter o$ t"e Mu"(i%%n Ibn Arab Societ(* : E0::5F* pp. 2B5. HHH. =!"e Spiritual Ascension& Ibn Arab an% t"e Mir-.> Journal of the American &riental Society* 00< E0:6<F* pp. 32:B3 2* an% 006 E0:66F* pp. 35B<<. HHH. =Spiritual Imagination an% t"e ;iminal Worl%& Ibn Arab on t"e 8arAa!h.> F&STGATA EMa%ri%F 0 * no. 2 E0:: F* pp. 72B7: an% 007B00:. HHH. =!"eop"an( or /ant"eismR & t"e Importance o$ ?al(QnUs $islat al Ahadya*> an% =la description de ab abdallh balyn par -m.> +oriAons Ma'hrLbins E!oulouseF* special $estsc"ri$t issue $or Mic"el )"o%+ie#ic,* 50 E0:: F* pp. 75B 0 an% 0B 7. HHH. 9nderstandin' $eli'ion and Inter $eli'ious 9nderstandin'# Four Dlassical Muslim Thin!ers. Iuala ;umpur* )enter $or )ivilisational Dialogue* 2005.

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HHH. The Hisdom of the Throne# An Introduction to the Fhilosophy of Mulla Sadra. /rinceton* /rinceton 9niversit( /ress* 0:60. 4umi* JalQl alBDn. :ulliyt i Shams i TabrA* e%. ?. FurO,Qn$ar. !e"ran* Amr Iabr* 0570 ".s.. HHH. Masna% yi Mana% Ee%. an% transl. 4. -ic"olson* 6 volumesF. )ambri%ge* @.J.W. 2ibb Memorial Series* 0:2 B0:70. The Sha(shan! $edemption* %irector F. Darabont* 0::7. V\lsan* M. Etransl.F =a ;iche des =umi?res# WVW Saintes Faroles FrophLti"ues, /aris* ;es C%itions %e l8euvre* 0:65. Website o$ t"e M. Ibn Arab Societ(& (((,ibnarabisociety,or' . Wensinc+* A.J.* et. al. Ee%s.F. Doncordance et Indices de la Tradition Musulmane E6 volumesF. ;ei%en* @. J. ?rill* 0::2. Hin's of Gesire EGer +immel Pber 8erlinF an% Far A(ay0 So Dlose* %irector Wim Wen%ers* 0:6< an% 0::5. Ga"ia* 8sman. +istoire et Dlassification de l<&eu%re d<Ibn Arab# Ltude criti"ue E2 volumesF. Damas* Institut Fran]ais %e Damas* 0:37.

II. ?iograp"( an% 'istorical )onteAt o$ Ibn Arab

A%%as* )lau%e. Ibn Arab0 ou la "uKte du soufre rou'e. /aris* 2allimar%* 0:66. @nglis" translation E/. Iingsle(F* >uest for the $ed Sulphur# The =ife of Ibn Arab. )ambri%ge* Islamic !eAts Societ(* 0::5. ^^^^^^. Ibn Arab# The Eoya'e of ;o $eturn. )ambri%ge* Islamic !eAts Societ(* 2000. 'irtenstein* Step"en. The 9nlimited Mercifier# the spiritual life and thou'ht of Ibn Arab. 8A$or%* AnDa /ublis"ing* 0:::.

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III. 4epresentative !ranslations E@nglis" onl(F5 <

The Meccan Illuminations P al Futht al Ma!!iyya Epartial translationsF& )"ittic+* William ). Etransl.F. The Self Gisclosure of God# Frinciples of Ibn al Arab<s Dosmolo'y. Alban(* -G* S9-G /ress* 0::6. HHH. The Sufi Fath of :no(led'e# Ibn al Arab<s Metaphysics of Ima'ination. Alban(* -G* S9-G /ress* 0:6:.

)"o%+ie#ic,* ). an% D. 2rilN e%. M. )"o%+ie#ic,. The Meccan $e%elations* volume 2. -e# Gor+* /ir /ress* 2007. Morris* J.W.* an% W. ). )"ittic+. Ibn Arab# The Meccan $e%elations* volume 0. -e# Gor+* /ir /ress* 2002. Win+el* @ric. Mysteries of Furity# Ibn al Arab<s asrr al! tahrah. -otre Dame* )ross )ultural /ublications* 0:: . Fuss al +i!am& Austin* 4.W.J. Etransl. an% intro.F. Ibn al<Arabi# The 8eAels of Hisdom. 4amse(* -J* /aulist /ress* 0:60.

!"is s"ort list inclu%es onl( $ull boo+Blengt" volumesN man( important s"orter translationsHalong #it" %o,ens o$ +e( "istorical an% conteAtual stu%iesH"ave also appeare% in article $orm* especiall( in recent %eca%es* in t"e Journal of the Muhyiddn Ibn Arab Society an% relate% publications Einclu%ing t"e Dommemorati%e Eolume cite% aboveF. A list o$ translations $rom Ibn Arab no# available in Frenc"* inclu%ing important sections o$ t"e Meccan Illuminations not available in @nglis"* #oul% be almost as long as t"at given "ere* an% t"ere "as also been a recent rene#al Ea$ter AsinB/alacios pioneering stu%iesF in Spanis" translations* e%itions an% stu%ies o$ "is #or+* especiall( b( /. ?eneito an% V. /alleJa. In 2erman* #e no# "ave an eAcellent #i%eBranging selection o$ translations b( Alma 2iese in t"e recent volume& Ibn Arab49r(ol!e und Helt# Mystische Te*te des GrXYten Meisters EMunic"* ).'. ?ec+* 2002F.

5 <

:, An"< Mu'hrib# @lmore* 2. Islamic Sainthood in the Fulness of Time# Ibn al Arab<s 58oo! of the Fabulous Gryphon7. ;ei%en* ?rill* 2000. Mashhid al Asrr# !#inc"* ). an% /. ?eneito EtranslatorsF. Dontemplation of the +oly Mysteries and Ascensions of the Gi%ine =i'hts. 8A$or%* AnDa* 2005. Mish!t al An(r# 'irtenstein* S.* an% M. !iernan Ee%s. an% translatorsF. Gi%ine Sayin's# The Mish!t al An(r of Ibn Arab, 8A$or%* AnDa /ublis"ing* 2007.

50<

$, al An(r& 'arris* 4abia !. Etransl.F. Journey to the =ord of Fo(er. ;on%onP-G* Inner !ra%itions* 0:60. )"o%+ie#ic,* M. )onclu%ing c"apter o$ Seal of the Saints# Frophethood and Sainthood in the Goctrine of Ibn Arab. )ambri%ge* Islamic !eAts Societ(* 0::5. $h al >uds& Austin* 4.W.J. Etransl.F. Sufis of Andalusia. ;on%on* Allen S 9n#in* 0:<0. Tar-umn al Ash("& -ic"olson* 4. Ee%. an% transl.F. The Tar-umn al Ash("# A Dollection of Mystical &des. ;on%on* 4o(al Asiatic Societ(* 0:00. Sells* M. Stations of Gesire# =o%e )le'ies from Ibn Arab. Jerusalem* Ibis /ress* 2000. Hird EA(rd al 9sbF& 'irtenstein* S. an% /. ?eneito Etransl.F The Se%en Gays of the +eart. 8A$or%* AnDa* 0:::.

IV. ?roa% Anal(tical an% Interpretive Stu%ies5 6

)"o%+ie#ic,* Mic"el. 9n &cLan Sans $i%a'e# Ibn Arab0 le li%re et la loi. /aris* Seuil* 0::2. @nglis" translation ED. Streig"tF* An &cean Hithout Shore# Ibn Arab0 the 8oo!0 and the =a(. Alban(* -G* S9-G /ress* 0::5. HHH. =e Sceau des saints# FrophLtie et saintetL dans la doctrine d<Ibn Arab. /aris* 2allimar%* 0:63. @nglis" translation E;. S"errar%F* Seal of the Saints# Frophethood and Sainthood in the Goctrine of Ibn Arab. )ambri%ge* Islamic !eAts Societ(* 0::5. )orbin* 'enr(. Dreati%e Ima'ination in the Sfism of Ibn Arab Krecentl( reprinte% as =Alone (ith the Alone>L. /rinceton* /rinceton 9niversit( /ress* 0:3:. I,utsu* !os"i"i+o. Sufism and Taoism. ?er+ele(* 9niversit( o$ )ali$ornia /ress* 0:67. -ettler* 4on. Sufi Metaphysics and >ur<anic Frophets# Ibn Arab<s Thou'ht and Method in the 5Fuss al +i!am.> )ambri%ge* Islamic !eAts Societ(* 2007. In a%%ition to eac" o$ t"e maJor stu%ies an% translations $rom t"e Futht Eb( )"ittic+* )"o%+ie#ic,* an% MorrisF alrea%( liste% above.
5 6

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Sells* Mic"ael A. Mystical =an'ua'es of 9nsayin'. )"icago* 9niversit( o$ )"icago /ress* 0::7.