How to study the Futūḥāt: Ibn 'Arabi's own advice Author: James Winston Morris Persistent link: http://hdl.handle.net/2345/4026 This work is posted on eScholarship@BC, Boston College University Libraries. Published in Muhyiddin ibn ʻArabi, pp. 73-89 Use of this resource is governed by the terms and conditions of the Creative Commons "Attribution-Noncommercial-No Derivative Works 3.0 United States" (http:// creativecommons.org/licenses/by-nc-nd/3.0/us/) How to Study the Futûhât: Ibn 'Arabi's Own Advice JAMES WINSTON MORRIS It is no secret for those who have spent any amount of time with the works of Ibn 'Arabi, even with such relatively 'simple' and straight- forward texts as the hagiographical vignettes translated in Sufis of Andalusia, that all of his writings are meant to function as a sort of spiritual mirror, reflecting and revealing the inner intentions, assump- tions and predilections of each reader with profound - and sometimes embarrassing - clarity. And nowhere is that mirroring (or refractive?) function clearer than in the immense secondary literature attempting to explain or otherwise convey the voluminous teachings of this ‘Greatest Master’ (al-shaykh al-akbar), beginning with the contrasting approaches of his own close disciples and continuing down to our own day. For if virtually all Sufi writings are meant to be mirrors, Ibn ‘Arabi’s works are mirrors of a very peculiar and in some ways utterly unique sort. The novel and highly personal manner in which he integrally com- bined the contrasting approaches of earlier Islamic intellectual traditions that had focused respectively on spiritual disciplines and contemplation, intellectual and scientific inquiry, and the elaboration of scriptural and prophetic teachings - the tripartite scheme of kashf (unveiling), 'aql (intellect), naql (religious tradition) found in virtually all his later com- mentators - was never really repeated or adequately imitated by any subsequent Islamic author. Instead his readers and commentators, whether ancient or contemporary, Muslim or non-Muslim, have almost inevitably tended to focus their attention on one or two of those perspec- tives.1 The typical result - and indeed the underlying method - in such cases has been to separate the 'content' from the 'form' of the Shaykh's teachings in ways that tend to ignore and indeed render invisible that remarkably effective spiritual pedagogy which is in fact the unifying aim and persistent focus of his many rhetorical styles and techniques. One symptom of that neglect is the lack of any detailed study of the complex Introduction (muqaddima) to Ibn 'Arabi's famous 'Meccan Illuminations' (al-Futuhat al-Makkîya), in which he has provided some essential keys to his underlying intentions and rhetorical methods throughout that notoriously difficult work. Now that extended transla- tions of major sections from the Futûhat are beginning to become available,2 it may be especially helpful to present these passages in 74 Muhyiddin Ibn 'Arabi which the Shaykh gives perhaps his most complete discussion and explanation of the many different audiences and types of readers for whom he composed that work. While his reflections here are obviously relevant to understanding all of his writings (including the better-known Fusûs al-Hikam) - and indeed to the study of mystical literature and spiritual pedagogy more generally - they are indispensable for anyone wishing to decipher and integrate the phenomenal diversity and sheer volume of earlier Islamic traditions brought together in the Futûhât. In particular, this Introduction helps to highlight the remarkably active approach which Ibn ‘Arabi expects and constantly demands of his truly qualified and spiritually 'ambitious' readers, those who begin to interact with his work with the appropriate intentions and preparation (himma). And his writing, as one can readily see, is consciously constructed in such a way that readers without that essential preparation are likely to become quickly discouraged or bored, and hence turn to other, more interesting concerns. To begin with, the Shaykh’s rhetoric intentionally forces his readers to situate themselves - in relation to the text - in at least two ordinarily separate dimensions at the same time: the intellectual, discursive, osten- sibly ‘objective’ dimension (what he calls nazar) by which the mind can attempt to piece together the many different theoretical disciplines juxtaposed in the Futûhât and then somehow relate them all to the exter- nal cosmos and social world; and the inner, experiential, inevitably highly personal spiritual dimension (of ahwâl and asrâr) within which each serious reader must confront and act upon (rather than 'under-stand') the inspirations, exhortations and paradoxes which Ibn ‘Arabi repeatedly brings to their attention. It is easy enough to retreat from that confrontation, whether by closing (or even burning or banning!)3 the book itself or by ‘interpreting’ it on only the first of those levels. But as Ibn ‘Arabi stresses throughout his Introduction, the tension carefully generated by the constantly varied confrontation of those two dimen- sions is actually meant to move the properly prepared reader through a spiral of higher and higher levels of participation and engagement, from conceptual understanding and analysis to the very different plane of spiritual knowing, returning to those mysterious ‘Openings’ which were the source and aim of this and all his writings. Limitations of space do not permit a more extensive commentary on the key sections of the Introduction translated here.4 But those who take the time to re-read and reflect on that text will themselves provide the only commentary that Ibn ‘Arabi would have considered valuable. In order to help situate the Introduction and its various subdivisions within the opening sections of the Futûhât, we have provided the follow- ing simplified outline:5 How to Study the Futûhât: Ibn 'Arabi’s Own Advice 75 1. Opening Address (khutbat al-kitâb)6 Pages 41-58 2. Poetic ‘Letter’7 Pages 59-73 3. Table of Chapter Headings (fihrist) Pages 75-137 4. Introduction (muqaddimat al-kitâb)8 Pages 138-214 (a) (The three levels of knowledge) 138-144 (b) 'Continuation': (How to approach the 'knowledge of secrets') 145-53 (c) 'Supplement': (Dangers of kalâm and importance of relying on Qur’an) 154-61 (d) 'Continuation': The Credo of the Masses and People of Submission and Taqlîd9 162-72 (e) (The Three Credos in Relation to the Inner Meaning of the Futûhât: 'Credo of the Quintessence of the Elite') 173 (f) 'Continuation': '. . . Beliefs of the People of External Forms' 174-86 (g) 'Continuation': '. . . Belief of the Elite Among the People of God, Between (Discursive) Inquiry and Unveiling' 187-214 The following translation of selected passages from Ibn 'Arabi's Introduction includes almost all of part 4(a) in the above outline, much of 4(b) and 4(c), and several key sections from the remaining 'credos' in the concluding parts of the Introduction. [138] In the Name of God, the Merciful, the Compassionate INTRODUCTION TO THE BOOK (FUTUHAT AL-MAKKIYA) We said: From time to time it occurred to me that I should place at the very beginning of this book a chapter concerning (theological) creeds,10 supported by definitive arguments and salient proofs. But then I realized that that would (only) distract the person who is properly prepared and seeking an increase (in spiritual knowledge), who is receptive to the fragrant breaths of (divine) Bounty through the secrets of being. For if the properly prepared person persists in dhikr and spiritual retreat, emptying the place (of the heart) of thinking, and sitting like a poor beggar who has nothing, at the doorstep of their Lord - then God will bestow upon them and give them some of that knowledge of Him, of those divine secrets and supernal understandings, which He granted to 76 Muhyiddin Ibn 'Arabi His servant Khadir.11 For He said: ‘A servant among our servants to whom We have brought Mercy from Us and to whom We have given Knowledge from what is with Us’ (18:65). And He said: 'So be aware of God, and God will teach you' (2:282); and, ‘If you are aware of God, He will give you a criterion (of spiritual discernment: furqân); and ‘He will give you a light by which you will walk’ (57:28).12 [139] Someone said to [the famous Sufi] al-Junayd: 'How did you attain what you've attained?' 'By sitting under that step for thirty years', he replied. And Abu Yazid (al-Bistami) said: 'You all took your knowledge like a dead person (receiving it) from another dead person. But we took our knowledge from the Living One who never dies (25:58)!"3 So the person with concentrated spiritual intention (himma) during their retreat with God may realize through Him - how exalted are His gifts and how prodigious His grace! - (forms of spiritual) know- ledge that are concealed from every theologian (mutakallim) on the face of the earth, and indeed from anyone relying on (intellectual) inquiry (nazar) and proofs who lacks that spiritual state. For such knowledge is beyond (the grasp of) inquiry with the intellect. For there are three levels of knowledge. Knowledge through the intellect ('ilm al-'agl) is whatever knowledge you obtain either imme- diately14 or as a result of inquiry concerning a 'sign',15 provided that you discover the probative aspect of that sign. And mistakes with regard to this kind of knowledge (come about) in the realm of that thinking16 which is linked together and typifies this type of knowledge. That is why they say about (intellectual) inquiry that some of it is sound and some is invalid. The second (level of) knowledge is the knowledge of 'states'.17 The only way to that is through immediate experience: it can't be defined intellectually, and no (conceptual) proof can ever establish that knowing. (It includes things) like knowledge of the sweetness of honey, the bit- terness of aloes, the pleasure of intercourse, love, ecstasy, or passionate longing, and other examples of this sort of knowledge. It is impossible for someone to know this kind of knowledge without directly experiencing it and participating in it. So (what are termed) 'mistakes' with regard to this kind of knowledge, among those who have immediate experience, are not really such. (For example, in the case of) someone whose organs of taste are overcome by yellow bile, so that they find honey bitter-tasting, what actually touches the organs of taste is the yellow bile (and not the honey). [140] The third (level of) knowledge is knowledge of (divine) secrets:18 this is the knowledge that is beyond the stage of the intellect. It is knowledge of 'the inbreathing of the Holy Spirit in the heart,'l9 and it is peculiar to prophets and saints. This (inspired) knowledge is of two kinds. One kind is perceived by the intellect, just like the first (category of discursive) knowledge, except that How to Study the Futûhât: Ibn 'Arabi's Own Advice 77 the person who knows in this (inspired) way doesn't acquire their knowledge through inquiry. Instead, the level of this knowledge bestows it upon them. The second kind (of inspired knowledge) is of two sorts. The first sort is connected with the second (level of) knowledge [i.e. of 'states'], except that this knower's state is more exalted. And the other sort is knowledge through (spiritual) 'informing'.20 Now things known in this way can be either true or false, unless the person being informed has already con- firmed the truthfulness of their source and its infallibility with regard to what it is communicating - as with the prophets' being informed by God, such as their being informed about the Garden (of paradise) and what is in it. Therefore (to illustrate these three sorts of inspired 'knowledge of secrets'), the Prophet's saying that a Garden actually exists is knowledge through being informed (by God). His saying with regard to the (Day of) Resurrection that 'there is a Pool in it sweeter than honey' is (an example of) knowledge of states, which is knowledge by direct experience; and his saying that 'God was, and nothing was with him' and things like that are (illustrations of immediate) intellective knowing (corresponding to discursive knowledge) perceived through inquiry. So as for this third type (of inspired knowing), which is the 'knowledge of secrets', the person who knows it knows all knowledge and is com- pletely immersed in it21 - while the person who has those other (two lower levels of) knowledge is not like that. Hence there is no knowledge nobler than this 'all-encompassing knowledge'22 which embraces the entirety of knowable things! So the only remaining point is that the person reporting (this sort of knowledge) must be considered truthful and infallible 23 by those listen- ing to them. Or rather this is (taken to be) a precondition by the common people.24 But as for truly intelligent and sensible people, who follow their own good counsel, they don't reject someone reporting (such inspired knowledge). [141] Instead they say: 'In my opinion it is possible that this person may be speaking truthfully or not.' And that is how every intelligent person ought to behave whenever someone who's not infallible comes to them with this sort of (inspired spiritual) knowledge, as long as they're speaking truthfully concerning the matter about which they've been informed. . . . For giving credence to such a person will not harm you, as long as what they are reporting is not rationally impossible . . . and so long as it doesn't undermine one of the pillars of the Sharia and doesn't contradict one of its essential principles.25 Therefore if someone brings something (which they've spiritually experienced) that is rationally conceivable and about which the giver of the Sharia was silent, we mustn't at all reject it, but are instead free to choose to accept it. ...26 And I am the most worthy of those who follow their own good counsel 78 Muhyiddin Ibn 'Arabi with regard to this. For if this person were only informing us about something (already) brought by the infallible (prophet) - only recoun- ting to us what we already had from that (prophet) through another account27 - then their report wouldn't give us anything beneficial beyond what we already have. But the (saints)28 - may God be pleased with them - only bring secrets and wise points concerning the secrets of the Sharia concerning that which is beyond the power of thinking and acquisition (of traditional reports), secrets which are never ever attained in any way except [142] through direct witnessing and (divinely given) confirmation and other paths like those. This is the beneficial point in (Muhammad's) saying: '[Among the communities who were before you) there were "those who are spoken to" (by God),29 although they were not prophets, and] if there are "those who are spoken to" in my com- munity, 'Umar is among them'. . . . For if people did not tend to deny the very existence of this kind of (spiritual) knowledge, there would have been no point to Abu Hurayra's30 saying: 'I have committed to memory two vessels (of teachings) from the Messenger of God: One of them I have widely disseminated; but as for the other, if I had disseminated it this throat of mine would have been cut!'31 [143] .. . Nor [if people did not often deny such inspired knowledge] would there have been any need for the saying of Ibn 'Abbas, when he said in regard to God's saying 'God it is Who created the seven heavens, and of the earth like them; the (divine) Command descends through them' (65:12)32: 'If I were to mention the (Prophet's) interpretation of this verse you would stone me!' Or according to another version: 'You would say I was an unbeliever!' . . . 33 [144] And (were it not for people's ordinarily denying the existence of such spiritual inspiration), the saying of al-Radi, one of the descendants of 'Ali ibn Abi Talib - may God's blessings and peace be upon him34 - would have been meaningless, when he said: How many a precious gem of knowledge, if I divulged it - They'd say to me: 'You're with those who worship idols!' The men of the Muslims would judge killing me licit; They'd consider the worst of what they do to be good. Now all of these outstanding and righteous gentlemen, in my own judge- ment and as is widely known, did acknowledge this (inspired spiritual) knowledge and its rank, as well as the position of most people in the world with respect to it and the fact that most of them deny its existence. Therefore it is incumbent on the intelligent, truly knowing person not to reproach them for denying it. For in the story of Moses with Khadir (in the Sûrah of the Cave) allowance is made for them, and there is an argu- ment for both sides. . . . And it is precisely with this story that we would argue against those who deny (the existence of this 'knowledge of How to Study the Futûhât: Ibn 'Arabi's Own Advice 79 secrets'), although it does not permit us to quarrel with them.35 Instead we say, as the 'upright servant' (Khadir) did (to Moses): This is a parting between me and you!'(18:77). [145] Continuation36 And don't let yourself be fooled, you who are inquiring into this type of (inspired) knowledge (of divine 'secrets') which is the prophetic know- ledge inherited from them,37 if you should come across one or another of their topics which was also mentioned by a philosopher, kalâm theologian or (rational) inquirer in any other science - so that you say about this speaker, who is the realized Sufi,38 that he is (for example) a philosopher, because the philosopher (also) mentioned that topic and professed and believed it, so that he (must have) transmitted it from them. . . . [Ibn 'Arabi - clearly alluding to his own experiences in this regard - goes on to defend this accomplished Sufi against the accusa- tions of 'irreligion' popularly associated with the philosophers, and con- tinues by pointing out that philosophic teachings in the areas of ethical discipline, in particular, closely mirror the prophetic teachings and standpoints of Islamic religious sciences].39 [146.8] Don't you see that if someone brought you (these inspirations) as if they were a dream he'd seen - wouldn't you try to interpret them and figure out what they really mean? So likewise, take whatever this Sufi brings you and let yourself be rightly guided by it for a little while. And open up the place of your (heart) for what he's brought you, so that their inner meanings can become manifest to you. That is better for you than if you had to say on the Day of the Rising: (When the True Promise draws near . . . ) 'But we were heedless of this, indeed we were doing wrong!'(21:97). Now any knowledge whose meaning can be easily understood once it has been clearly explained, or which is easily accessible, without dif- ficulty, to the quick-witted learner, belongs to (the lowest level of) knowledge (attained by) the inquiring (discursive) intellect, because it falls under its domain and includes what can be grasped independently by someone if they should inquire (about it). But the 'knowledge of secrets' isn't like that. For when the (rational) interpretive faculty takes it up it becomes disagreeable, difficult and trying for the understanding [147] to grasp. And sometimes weak and fanatic minds, those which haven't been successful in properly employing the reality of the intellect God gave them for inquiry and investigation, even spit out that knowledge! So this is why those who possess this (inspired) knowledge most often make it more approachable for (most people's) understanding by using symbolic images and poetic forms of speech. 80 Muhyiddin Ibn 'Arabi And as for the 'knowledge of states', that is between this knowledge of secrets and knowledge (gained by) intellects. Most of those who have faith in the knowledge of states are people who rely on their own experiences (ahl al-tajârib). And the knowledge of states is closer to the knowledge of secrets than it is to the intellective knowledge gained by inquiry. . . 40 Therefore you should know that if this (kind of report concerning spiritual knowledge) seems good to you, and you accept it and have faith in it - then rejoice (in your good fortune)! For you are necessarily in a state of immediate 'unveiling' (kashf) concerning that, even if you aren't aware of it. There's no other way: for the heart is not gladdened except by what it knows for sure to be true. And the intellect can't enter in here, because this knowledge is not within its grasp - unless an infallible (pro- phet) brings this information, in which case the heart of the intellectual person may be gladdened. But if (this knowledge is brought by) someone not (known to be) infallible, then the only one who will take pleasure in what they say is the person relying on immediate (spiritual) experience (sâhib al-dhawq). [The rest of this section, pp. 148-53, is devoted to Ibn 'Arabi's extremely abbreviated reply to the request to 'summarize this path which you claim to be the noble path leading the voyager on it to God', a reply which includes his initial outline of the spiritual states, waystations and stages discussed so profusely throughout later chapters of the Futûhât. He concludes, on p. 153, by referring ahead to his far more extensive discussion in chapter 177 of the seven types of 'fundamental knowledge which is peculiar to the people of God'.]41 [154] Supplement42 Next let's return to the reason for which we forbade the person properly prepared to receive God's Self-manifestation in their heart43 from inquiring about the truth or falsehood of credal beliefs by means of the science of kalâm (dialectical theology). Part of that (reason) is that the ordinary people (al-'awwâm) have sound credal beliefs, not differing from any sound-minded person following the Sharia, and are (practis- ing) Muslims despite their never having studied anything at all from Kalam theology and not knowing anything about the disputing (theolo- gical) schools. Indeed God has preserved them in the soundness of their primordial state (al-fitra), which is their knowledge of the existence of God, through the instruction of a parent or early teacher following the Sharia. As far as their understanding of God (al-Haqq) and His incom- parability (tanzîh), they are in the state of the understanding and (com- prehension of) transcendence that is given in the outer aspect (zâhir) of How to Study the Futûhât: Ibn 'Arabi's Own Advice 81 the Clear Qur'an. And they are in a healthy and correct (state) as long as none of them seeks to go off into (their own personal) interpretation: whenever anyone goes off seeking (such) interpretation, they're no longer part of the masses (al-'âmma) . . . For the credal beliefs of the masses are sound because, as [155] we've mentioned, they take them from the outer aspect of the Precious Book in a way that leads to assurance. . . . So if things are as we've just stated, the properly prepared person should take their credo from the Precious Qur'an.44 It will be (for them) like the rational premise in a (theological) argument, since It is the Veracious Saying that 'untruth cannot approach from in front or from behind, sent down from the Most-Wise, the Most-Praised' (41:42). So the properly prepared person, who has confirmed this Source, doesn't need intellectual arguments, since they've realized the Decisive Sign! [Ibn ‘Arabi, closely following the influential critical remarks of al-Ghazali, goes on to explain his own conviction that the only religiously valid purpose for kalâm is 'to confirm the knowledge of God in the souls' of the small set of intellectuals who might otherwise be led astray by opposing arguments. He is especially vehement in denying any claims that a particular theological understanding or formulation of religious beliefs might be necessary for knowing God. The drastically limited usefulness of the kalâm schools, from that perspective, is underlined in his later remark (at p. 161.8) that: 'The science of kalâm, despite its dignity, is not needed at all by most people; indeed a single theologian is enough for one country.'] [157.14] So if an individual has faith that the Qur'an is God's Speech, and is absolutely assured of that, let them take their credo from the Qur'an itself, without any (personal) interpretation or bias. . . . 45 [162] Continuation Including What Ought to be Generally Believed: It is the Credo of the People of (Outward) Submission Accepted Without Any Inquiring Into Arguments or Proofs46 [The contents of this section, divided according to the two parts of the Islamic testimony of faith (shahâda), are largely an extension and amplification of the basic Quranic affirmations concerning the nature of God, Creation, Prophecy, and mankind's 'Return' already outlined in the preceding section.47 Much more important for all readers of the Futuhat are the general explanations concerning these different 'credos' ('aqâ’id) that Ibn ‘Arabi added at the very end of this section in his fuller, revised version of this Introduction.]