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    Ibn 'Arabi: Heir to the Prophets
    Ibn 'Arabi: Heir to the Prophets
    Ibn 'Arabi: Heir to the Prophets
    Ebook215 pages3 hours

    Ibn 'Arabi: Heir to the Prophets

    By William C. Chittick

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    About this ebook

    Renowned expert William Chittick covers the life and works of the legendary Spanish-born Sufi writer Ibn Arabi in this new biography. Discussing not only Ibn Arabi's work on the subject of mysticism, Chittick also examines Ibn Arabi's love poetry.
    LanguageEnglish
    PublisherOneworld Academic
    Release dateDec 1, 2012
    ISBN9781780741932
    Ibn 'Arabi: Heir to the Prophets
    Author

    William C. Chittick

    William C. Chittick is professor of Persian Languages at Stony Brook University, New York. He is the author and translator of twenty-five books and one hundred articles on Islamic thought, Sufism, Shi'ism, and Persian literature.

    Read more from William C. Chittick

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      A lot of missing pages.Please fix this.Thanks
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    Ibn 'Arabi - William C. Chittick

    THE MUHAMMADAN INHERITANCE

    Ibn ‘Arabi’s followers often called him the Seal of Muhammadan Sanctity or, a bit more literally, the Seal of Muhammadan Friendship. It seems rather clear that he laid claim to such a rank, at least in some of his poetry. But what exactly would the expression have meant to him and to the tradition that he represents?

    The expression is derived from a title that the Qur’an gives to Muhammad, the Seal of the Prophets. This is typically understood to mean two things: first, that Muhammad was the last of the 124,000 prophets sent by God to the human race; and second, that the Qur’an, the revelation received by Muhammad, brings together and synthesizes all the knowledge given by God to all previous prophets.

    Friendship derives from the Quranic term friend (wali). This Arabic word has a range of meanings, any or all of which may be meant when it is used: friend, someone close, someone given authority, benefactor, protector. The Qur’an makes it one of God’s names, and it also speaks of God’s friends and the friends of Satan. The friends of God are those whom he has brought near to himself, those whom he protects, and those to whom, on the basis of their special closeness, he has given a certain authority and rulership, if only over their own egocentric tendencies.

    By the time of Ibn ‘Arabi, friend was a standard epithet for those Muslims of the past who had come close to embodying the model of human perfection established by Muhammad. Western scholars have commonly translated wali as saint, but this word should be used with caution, since it has specifically Christian connotations that do not necessarily apply in the Islamic context.

    The idea of friendship with God is a major theme in Ibn ‘Arabi’s writings. In brief, he follows the mainstream of the Islamic tradition by asserting that God chooses as his friends those who embody the best qualities of the human race. God’s friends are first and foremost the prophets. His revelations to the prophets then make it possible for others to become his friends as well. Each prophet is a source of guidance and a model of human goodness and perfection.

    Those who achieve the status of friendship with God by following a prophet may then be given an inheritance from that prophet. The inheritance has three basic dimensions: works, or proper and appropriate activities; states, or inner experiences that manifest noble character traits; and stations of knowledge, or firm rootedness in the true understanding of reality in its diverse modalities.

    INHERITANCE

    Ibn ‘Arabi considered the goal of religion to be the achievement of human perfection in the three modalities of works, states, and knowledge. He commonly calls those who achieve the goal Perfect Man (al-insan al-kamil), one of his best known technical terms. The word insan has no gender connotation, so in this context the English word man must be understood in the same way. The main scriptural source for the notion of human perfection mentions both men (rijal) and women (nisa’): Muhammad said, Among men, many have reached perfection, and among women, Mary and Asiyah [the wife of Pharaoh].

    The primary examples of those who achieved perfection are the prophets, beginning with Adam. They can be defined as those perfect human beings whom God created as paradigms for the human race.

    In many ways the most important and fundamental dimension of perfection is knowledge, which entails discernment and putting things in their proper places. Ibn ‘Arabi writes, As a man moves closer to perfection, God gives him discernment among affairs and brings him to realization through the realities (F. II 525.2).

    Realization is the full actualization of human status, and the realities are things as they truly are, that is, as they are known by God. To be given realization through the realities means to understand the realities for what they are and to respond to them in the appropriate manner. Realization, in other words, demands both knowledge and works. A good deal will be said about this dual sense of the word in coming chapters.

    Approaching perfection by following a prophetic paradigm brings along with it knowledge of a certain configuration of realities. The realities are infinite, so God alone can know them in their simultaneity. Nonetheless, human beings may come to know the principles of all realities. In many passages, Ibn ‘Arabi connects the modes of knowing the realities with the names of God that are so frequently mentioned in the Qur’an. The prophets have special insight into the manner in which specific divine names manifest their traces and display their properties in the universe.

    Each prophet has left an inheritance. A purported hadith often cited by Ibn ‘Arabi says, The ulama – that is, the scholars, those who have knowledge of God and the prophetic teachings – are the heirs to the prophets. In his view, every age must have at least 124,000 friends of God, one heir for each prophet (F. III 208.14). The prophetic inheritances delineate the possible modes of authentic experience and correct knowledge of God, the universe, and the human soul. In other words, to attain true knowledge, one must know and act in accordance with a paradigm of human perfection embodied in a prophet. No one comes to know things as they are without these divinely appointed intermediaries.

    The question of how people can gain a prophetic inheritance is central to Ibn ‘Arabi’s writings. The simplest answer is that, to the extent human initiative plays a role, people must follow a prophet’s guidance. However, the guidance of most prophets has not come down to us. The only way to receive an inheritance from those prophets is to take it through the intermediary of Muhammad, whose message comprises everything given to all previous prophets. In the last analysis, however, it is God himself who chooses to bestow an inheritance on any given individual.

    OPENING

    Ibn ‘Arabi tells us that effort can take seekers only as far as the door. Having reached the door, they can knock as often as they like. It is God who will decide when and if he will open the door. Only at the opening of the door can complete inheritance occur. This explains the sense of the word opening in the title of Ibn ‘Arabi’s al-Futuhat al-makkiyya, The Meccan Openings.

    The title announces that the knowledge and understanding contained in the book were not gained by study or discursive reasoning. They were simply given to the author when God opened the door to him. The whole Futuhat, in other words, represents a massive series of unveilings and witnessings, or mystical visions if you prefer.

    It is important to keep in mind that Ibn ‘Arabi does not confuse unveiling, witnessing, and opening with revelation, which applies properly to prophetic knowledge. It is precisely the special nature of revelation that makes it necessary for God’s friends to follow the prophets. As Ibn ‘Arabi often tells us, the basic distinction between a prophet and a friend is that the friend is a follower (tabi‘) and the prophet is the one followed (matbu‘).

    If one wants to achieve opening, the way to do so is to engage in the practices set down by one’s prophet and to follow the instructions of a shaykh or spiritual master, who, in the ideal case, will be a full heir to that prophet. Among the practices that a shaykh will prescribe are retreat (khalwa), which is seclusion from others in order to devote oneself fully to meditation and prayer, and remembrance (dhikr), which is the constant invocation of a Qur’anic divine name or formula.

    When the aspiring traveler clings to retreat and the remembrance of God’s name, when he empties his heart of reflective thoughts, and when he sits in poverty at the door of his Lord with nothing, then God will bestow upon him and give him something of knowledge of Him, the divine mysteries, and the lordly sciences. (F. I 31.4)

    Notice that it is the heart (qalb) that needs to be emptied of thought. In the usage of the Qur’an and Islamic sources in general, the heart designates not the emotive and affective side of human nature, but the center of consciousness, awareness, and intelligence. The heart is the human faculty that can embrace God in the fullness of his manifestation. In Ibn ‘Arabi’s terms, the heart alone can know God and the realities in a synthetic manner embracing both rational understanding and suprarational

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