| Translation of Shiekh Ibn Arabi's Aqeedah | ترجمة عقيدة الشيخ ابن عربي
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Aqeedah (Elements of Faith)
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عقيدة أهل الإسلام - من كتاب
الفتوحات المكية |
Specific Comments
General Comments
Introduction
In this article I shall try to translate Ibn Arabi's list and explain the main points distinguishing it.
For a list of references and background on the structure and the basic concepts of lists of elements of faith, please refer to Al-Ghazali's list.
Al-Sha'arani's "Al-Ywaqeet Wa Al-Jawaher" is an interesting reference concerning this particular list. Al-Sha'arani was known for his thorough study of Ibn Arabi's major work Al-Futuhat. He started the book with quoting the text of the list then went on a detailed explanation, presenting the Kalam view then Ibn Arabi's view on many fine points. That is why I think the book might also be an important reference for studying the relationship between Sufism (Ibn Arabi's views in particular) and Kalam.
Elements of Faith as Listed by Ibn Arabi
| 1 | My dear brothers and loved ones, may Allah be pleased with you, I call you to witness that a weak, poor servant, who is always in need of Allah [His Grace and Mercy] in every moment, who is the author of this book, has called upon you to witness, after calling Allah almighty, His angels and whomever was present or able to hear him of believers, to witness: that he [the author] testifies in saying and in [true] conviction that Allah Almighty is one God, with no second. Pure from any association with wife or son. An owner who doesn't have a partner. A king who doesn't have a wazir [deputy]. A maker who is without someone to help Him. He exists by His essence without a need for a creator to create Him, while everything else that exists needs Him in order to exist. The whole world [Sufis use 'world' to denote everything other than God] exists because of Him. And He alone exists on His own. |
يا أخوتي ويا أحبائي رضي الله عنكم، أشهدكم عبد ضعيف مسكين فقير إلى الله تعالى في كل لحظة وطرفة وهو مؤلف هذا الكتاب ومنشئه، أشهدكم على نفسه بعد أن أشهد الله تعالى وملائكته ومن حضره من المؤمنين وسمعه، أنه يشهد قولا وعقدا أن الله تعالى إله واحد لا ثاني له في ألوهيته، منزه عن الصاحبة والولد، مالك لا شريك له، ملك لا وزير له، صانع لا مدبر معه، موجود بذاته من غير افتقار إلى موجد يوجده، بل كل موجود سواه مفتقر إليه تعالى في وجوده. فالعالم كله موجود به، وهو وحده متصف بالوجود لنفسه. |
| 2 | No opening [start] for His existence and no end for His stay. Rather His existence is absolute, unconfined, self-sustaining. He is not a spatial substance, so a space might be considered for Him. He is not an accident, that is impossible to remain indefinitely. He is not a body, so that a direction can be attributed to Him. Pure of directions and places. Seen with hearts and sights. |
لا افتتاح لوجوده ولا نهاية لبقائه، بل وجوده مطلق غير مقيد قائم بنفسه، ليس بجوهر متحيز فيقدر له المكان، ولا بعرض فيستحيل عليه البقاء، ولا بجسم فتكون له الجهة والتلقاء. مقدّس عن الجهات والأقطار، مرئي بالقلوب والأبصار. |
| 3 |
If He wants, He is established on the Throne, in the manner He said it, and with the meaning He intended. As well as, the Throne and everything else is established by Him. The hereafter and this world belong to Him. Nothing that can resemble Him can come to mind. Minds cannot infer about Him [i.e. Reason cannot point to Him]. |
إذا شاء استوى على عرشه كما قاله وعلى المعنى الذي أراده. كما أن العرش وما سواه به استوى. وله الأخرة والأولى، ليس له مثل معقول ولا دلت عليه العقول |
| 4 |
No time can limit Him. No place can hold Him. Rather He was when there was no [such thing as] place and He is [now] as He was. He created what occupies [a space] and the space [that holds the occupant]. He created time. And said 'I'm the One, the Living'. Preserving creatures does not strain Him. A description of created things, that He did not have [in the first place], does not apply to Him. |
لا يحده زمان ولا يقله مكان بل كان ولا مكان وهو على ما عليه كان. خلق المتمكن والمكان وأنشأ الزمان. وقال أنا الواحد الحي لا يؤوده حفظ المخلوقات ولا ترجع إليه صفة لم يكن عليها من صنعة المصنوعات. |
| 5 |
He 'is beyond'/'transcends' that created things be in Him, or for Him to be in them, or for them to be after Him or for Him to be before them. Rather, it should be said that 'He was and nothing was with Him'. Because 'before' and 'after' are words used with regard to time, that He created. He is the self-subsisting who does not sleep. He is the supreme who cannot be resisted or challenged. Nothing is like unto Him. |
تعالى أن تحله الحوادث أو يحلها أو تكون بعده أو يكون قبلها. بل يقال كان ولا شيء معه فإن القبل والبعد من صيغ الزمان الذي أبدعه. فهو القيوم الذي لا ينام والقهار الذي لا يرام. ليس كمثله شيء. |
| 6 | He created the Throne and made it the level of Establishment. He created the Chair, and made it 'to contain'/'be wider than' the earth and the high heavens. He created the board and the high pen, and made it write what His knowledge is of His creatures, [what is to happen] until the day of judgment. |
خلق العرش وجعله حد الإستواء وأنشأ الكرسي وأوسعه الأرض والسموات العلى. أخترع اللوح والقلم الأعلى، وأجراه كاتبا بعلمه في خلقه إلى يوم الفصل والقضاء. |
| 7 |
He created the world [creation] without any previous example. Created the creatures
[or creation] then made what He created wither. Made spirits descend down into bodies, as keepers. Made these bodies, into which spirits had descended, vicegerents on earth. |
أبدع العالم كله على غير مثال سبق. وخلق الخلق وأخلق الذي خلق. أنزل الأرواح في الأشباح أمناء وجعل هذه الأشباح المنزلة إليها الأرواح في الأرض خلفاء. |
| 8 | He has subjected to us all that is in the heavens and on earth [referring to 45:13]. Not a single atom moves, but to Him or from Him. He created all things, without need for them. And without feeling a duty to do that. It is His prior knowledge that He will create what He created [that is behind creation]. [57:3]"He is the First and Last, the evident and the Immanent".[5:123]"and it is He who has power over all things". |
وسخر لنا ما في السموات وما في الأرض جميعا منه فلا تتحرك ذرة إلا إليه وعنه. خلق الكل من غير حاجة إليه. ولا موجب أوجب ذلك عليه. لكن علمه سبق بأن يخلق ما خلق فهو الأول والأخر والظاهر والباطن، وهو على كل شيء قدير. |
| 9 |
He [65:12]"comprehends all things in (His) knowledge".
He [72:28]"takes account of every single thing".
He [20:7]"knoweth what is secret and what is yet more hidden", [and He] [40:19]"knows of (the tricks) that deceive with the eyes, and all that
the hearts (of men) conceal."
How can He not know something that He has created ?
[67:14]"Should He not know, He that created? And He is the One that understands
the finest mysteries (and) is well-acquainted (with them)." He had knowledge of things before they existed, then brought them to existence as He, fully, knew them. His knowledge of things is as it is. No new knowledge comes to Him when creation recurs. With His knowledge, He perfected things [, He created]. With His knowledge, He assigned who would govern them, as such, [it is He who] governed them. [He] Knew the full extent of the universals, as well as knowing the particulars, that's what all people with proper reasoning agree on. [23:92]"He knows what is hidden and what is open; too high is He for the partners they attribute to Him!" |
أحاط بكل شيء علما، وأحصى كل شيء عددا، يعلم السر وأخفى، يعلم خائنة الأعين وما تخفي الصدور. كيف لا يعلم شيأ هو خلقه؟ ألا يعلم من خلق وهو اللطيف الخبير. علم الأشياء منها قبل وجودها، ثم أوجدها على حد ما علمها. فلم يزل عالما بالأشياء لم يتجدد له علم عند تجدد الإنشاء. بعلمه أتقن الأشياء وأحكمها، وبه حكَّم عليها من شاء وحكمها. علم الكليات على الإطلاق كما علم الجزئيات بإجماع من أهل النظر الصحيح واتفاق. فهو عالم الغيب والشهادة فتعالى الله عما يشركون. |
| 10 | [11:107]"thy Lord is the (sure) accomplisher of what He planneth". He intended that creatures be in the world of earth and heavens. When He intends [that something is to exist], His power is directed [toward accomplishing what he had intended]. His intention [that something is to exist], is based upon His [full and surrounding] knowledge [of that thing]. Because it is impossible [to conceive] that He would intend [to create] what He does not know about. Or [to conceive] that, the One with overwhelming power who is fully capable of selecting what to do, would do what He does not intend [or plan]. And it is also impossible that the relations of these realities exist in a non-living. And it is also impossible that Qualities would exist without an Essence that they describe. |
فعال لما يريد فهو المريد الكائنات في عالم الأرض والسموات. لم تتعلق قدرته بشيء حتى أراده. كما أنه لم يرده حتى علمه. إذ يستحيل في العقل أن يريد ما لا يعلم، أو يفعل المختار المتمكن من ترك ذلك الفعل ما لا يريد. كما يستحيل أن توجد نسب هذه الحقائق في غير حي. كما يستحيل أن تقوم الصفات بغير ذات موصوفة بها. |
| 11 |
Since, in existence, there is no obedience or revolt, no profit or loss, no slave or free man, no coldness or heat, no life or death, no obtaining or inability to obtain, no day or night, no straightforwardness or leaning sideways, no land or sea, no even or odd [as used for numbers], no substance [jawhar] or passing form [arad], no health or sickness, no happiness or sadness, no spirit or body, no darkness or light, no earth or heaven, no composition or decomposition, no abundance or scarcity, no morning or afternoon, no whiteness or blackness, no sleep or sleeplessness, no outer or inner, no moving or still [things], no dry or moist [things], no shell or substance [inside the shell], there is no such relations, the opposites, the different, or the similar, that the Truth did not intend. How it can be not His intention, when He brought it into existence ? How would, [the One] who has full power of selection, bring into existence what He does not intend? |
فما في الوجود طاعة ولا عصيان، ولا ربح ولا خسران، ولا عبد ولا حر، ولا برد ولا حر، ولا حياة ولا موت، ولا حصول ولا فوت، ولا نهار ولا ليل، ولا اعتدال ولا ميل، ولا بر ولا بحر، ولا شفع ولا وتر، ولا جوهر ولا عرض، ولا صحة ولا مرض، ولا فرح ولا ترح، ولا روح ولا شبح، ولا ظلام ولا ضياء، ولا أرض ولا سماء، ولا تركيب ولا تحليل، ولا كثير ولا قليل، ولا غداه ولا أصيل، ولا بياض ولا سواد، ولا رقاد ولا سهاد، ولا ظاهر ولا باطن، ولا متحرك ولا ساكن، ولا يابس ولا رطب، ولا قشر ولا لب، ولا لشيء من هذه النسب، المتضادات منها والمختلفات والمتماثلات، إلا وهو مراد الحق تعالى، وكيف لا يكون مرادا له وهو أوجده؟ فكيف يوجِد المختار ما لا يريد؟ |
| 12 | There is [no such thing as] rejection to what He has ordered. And [13:41]"there is none to put back His command". He gives power to whom He pleases, and He strips off power from whom He pleases, He endues with honor whom He pleases, and He brings low whom He pleases [referring to 3:26]. And [16:93] "He leaves straying whom He pleases, and He guides whom He pleases". What He had intended, has transpired. What He had not intended, never happens. If all creatures gathered [just] to intend [to do] something, Allah had not intended them to intend, they will never intend it [let alone doing it]. And if they gathered to do something that Allah did not intend to happen (and they could not have intended it unless He intended them to intend it), they will never be able to do it. He would not enable them to. |
لا راد لأمره، ولا معقب لحكمه، يؤتي الملك من يشاء وينزع الملك ممن يشاء، ويعز من يشاء ويذل من يشاء، ويضل من يشاء ويهدي من يشاء. ما شاء كان وما لم يشأ أن يكون لم يكن. لو إجتمع الخلائق كلهم على أن يريدوا شيأ لم يرد الله أن يريدوه ما أرادوه. أو يفعلوا شيأ لم يرد الله تعالى إيجاده، وأرادوه عندما أراد منهم أن يريدوه، ما فعلوه ولا استطاعوا على ذلك ولا أقدرهم عليه. |
| 13 | Since blasphemy and faith, obedience and disobedience, are of His Will, Command, and Intention. The Almighty has always had His Intention [about every existing thing], since eternity, when the world was nonexistent, although it [creation] was a pre-created idea [ain thabita: It means that every thing that exists has a blueprint. When something is to exist it is according to that blueprint.] Then He brought the world into existence without thinking or contemplating, with full knowledge [because thinking and reasoning are part of acquiring knowledge and experience, which implies there was a stage of absence of knowledge, which is impossible with regards to God]. And did not bring the world into existence after thinking and contemplating about it, then found out something [about the world] He did not know. He transcends this [possible thought of man]. Rather, He created it [creation] based on prior knowledge, and the determination of the transcendental and pure Intention, that dictated how creation is to exist, including time, space, universes, and colors. In reality, there is no one with intention but He. As He said [76:30]"But ye will not, except as Allah wills". |
فالكفر والإيمان والطاعة والعصيان من مشيئته وحكمه وإرادته. ولم يزل سبحانه موصوفا بهذه الإرادة أزلا، والعالم معدوم غير موجود، وإن كان ثابتا في العلم في عينه. ثم أوجد العالم من غير تفكر ولا تدبر عن جهل أو عدم علم فيعطيه التفكر والتدبر علم ما جهل، جل وعلا عن ذلك. بل أوجده عن العلم السابق، وتعيين الإرادة المنزهة الأزلية القاضية على العالم بما أوجدته عليه من زمان ومكان وأكوان وألوان. فلا مريد في الوجود على الحقيقة سواه. إذ هو القائل سبحانه، وما تشاؤون إلا أن يشاء الله. |
| 14 |
And that as per His knowledge, the Almighty perfected
[creation]. And as per His intention, He appropriated,
and as per His knowledge of what each thing would need, He brought things into
existence. He heard and saw, whatever moved or remained still or uttered [a word], among creatures from the lower world and the higher. Distance does not conceal His hearing, because He is the most near. And nearness does not conceal His seeing, because He is the most far. He hears self-talk within self, and the sound of a light touch when the touch occurs. He sees what is black even in total darkness. And sees water within water. Mixture of things, total darkness, or light do not conceal [anything] from Him. And He is [17:1]"the One Who heareth and seeth (all things)" |
وأنه سبحانه، كما علم فأحكم وأراد فخصص وقدر فأوجد، كذلك سمع ورأى ما تحرك أو سكن، أو نطق في الورى من العالم الأسفل والأعلى، لا يحجب سمعه البعد فهو القريب. لا يحجب بصره القرب فهو البعيد. يسمع كلام النفس في النفس، وصوت المماسة الخفية عند اللمس، ويرى السواد في الظلماء، والماء في الماء، لا يحجبه الامتزاج ولا الظلمات ولا النور. وهو السميع البصير. |
| 15 |
He spoke not out of prior silence, or imagined silence. He spoke with eternal talk,
as all His qualities are, like His knowledge and His intention and His power.
He spoke to Moses peace be upon him, with that [eternal
talk]. He called it [He described
His talk as] Tanzeel
[Quran], Zaboor [Psalms], Torah, and Injeel [Bible].
It [this eternal talk] was
without alphabets, or sounds, or tunes, or languages. Since, He is the creator of
sounds, alphabets and languages. His talk is without uvula or tongue. As His
hearing is without auditory meatus or ears. As His seeing is without pupil of
the eye or eyelids. As His intention is not in a heart. As His knowledge is not
out of seeking, or out of inspecting logical proof. As His life is not based on
steam in the inner space inside the heart, which is made of mixture of the
[four] basic ingredients [Greek view]. His essence does not accept growth or contraction. May He be praised, may He be praised, Who is far and near, with great ruling power, whose bounties are for all and who deserves immense thanks and praise. |
تكلم سبحانه لا عن صمت متقدم ولا سكوت متوهم، بكلام قديم أزلي، كسائر صفاته من علمه وقدرته، كلم به موسى عليه السلام، سماه التنزيل والزبور والتوراة والإنجيل، من غير حروف ولا أصوات ولا نغم ولا لغات. بل هو خالق الأصوات والحروف واللغات. فكلامه سبحانه من غير لهاة ولا لسان. كما أن سمعه من غير أصمخة ولا آذان. كما أن بصره من غير حدقة ولا أجفان، كما أن إرادته من غير قلب ولا جنان. كما أن علمه من غير اضطرار ولا نظر في برهان. كما أن حياته من غير بخار تجويف قلب حدث عن امتزاج الأركان. كما أن ذاته لا تقبل الزيادة والنقصان. فسبحانه سبحانه من بعيد دان، عظيم السلطان، عميم الإحسان، جسيم الإمتنان. |
| 16 | Everything other than He, is nothing but emanating out of His benevolence. His generosity and His justice, are what expand and contract [creation and creatures][generosity is associated with 'expand' and justice with 'contract'. The two are considered further in the rest of the paragraph]. Completed [could also mean perfected] making the world, when [or the instance] He brought it to existence and contrived it. No partner is with Him in His kingdom. No one manages with Him, His kingdom. If He bestows [some bounties] and made [some creatures] have plentiful [of His bounties] then that's His generosity. And if He tried [some creatures] and exposed them to misfortune, then that's His justice. He did not transgress into someone else's proprietorship, so He can be described as unjust. And none can direct blame toward Him, so he may feel excitement. Everything other than He, is under His [absolute] command and power, and [everything other than He,] cannot but act according to His intention and under His command. Since He is who inspires, the souls of creatures obliged [to observe Allah's commands], with righteousness and immorality. And He is who forgives the misdeeds of whoever He selects, and punishes because of them [misdeeds] whomever He selects. Either now [in this world] or in the day of judgment. His justice doesn't intervene with His generosity and His generosity doesn't intervene with His justice. |
كل ماسواه فهو عن جوده فائض، وفضله وعدله الباسط له والقابض. أكمل صنع العالم وأبدعه حين أوجده واخترعه. لا شريك له في ملكه ولا مدبر معه في ملكه. إن أنعم فنعّم فذلك فضله، وإن أبلى فعذّب فذلك عدله. لم يتصرف في ملك غيره فينسب إلى الجور والحيف، ولا يتوجه عليه لسواه حكم فيتصف بالجزع لذلك والخوف. كل ما سواه تحت سلطان قهره، ومتصرف عن إرادته وأمره. فهو الملهم نفوس المكلفين التقوى والفجور وهو المتجاوز عن سيئات من شاء والآخذ بها من شاء هنا ويوم النشور. لا يحكم عدله في فضله، ولا فضله في عدله. |
| 17 | He brought out the world in two handfuls. And created for them two positions. Then said: these are [assigned] to paradise, and that's all right with me [that's how it should be]. And these are [assigned] to hell, and that's all right with me [that's how it should be]. No one had the ability to protest. Since no one, had existence then, but He. All are under the rule of His names. A handful under His trying names, and a handful under His giving names. If the Almighty wanted the whole world to be prosperous it would have been. Or if [He wanted it to be all] wretched, that wouldn't have been a big deal for Him. But He didn't want it [that way], so it is [as it is] as He wanted it. Of them [creatures], there are prosperous and there are wretched, [both] here and in the day after. There is no way to change what the Ancient [eternally ancient: name of Allah] has commanded. |
أخرج العالم قبضتين، وأوجد لهم منزلتين. فقال هؤلاء للجنة ولا أبالي وهؤلاء للنار ولا أبالي. ولم يعترض عليه معترض هناك إذ لا موجود كان ثم سواه. فالكل تحت تصريف أسمائه، فقبضة تحت أسماء بلائه وقبضة تحت أسماء آلائه. ولو أراد سبحانه أن يكون العالم كله سعيدا لكان، أو شقيا لما كان من ذلك في شان. لكنه سبحانه لم يرد فكان كما أراد، فمنهم الشقي والسعيد هنا وفي يوم المعاد. فلا سبيل لتبديل ما حكم عليه القديم. |
| 18 | The almighty said about prayer that it is five [times a day] and it is fifty [the original number of prayer times]. [50:29]"The Word changes not before Me, and I do not the least injustice to My Servants" For what I do in my kingdom [continuing the context of the ayat] and carrying out my command in my kingdom. There is a reality that sights and insights could not see, neither did thoughts and consciousnesses, [find it] unless there is an Ilahi [divine: related to the name Ilah] gift and a Rahmani generosity [divine, but related to the name : Most Compassionate] for those servants upon whom Allah had bestowed His providence. And it was decreed [for a servant to know] in the presence of His revealing. So, he [servant] knew when he was informed [here as in many other places Ibn Arabi is most likely referring to himself] that it is of Divinity [a quality of divinity] that this categorization [between prosperous and wretched] should be. And it is of the finer [qualities] of the "Most Ancient" [Qadeem: is not confined by time, a name of Allah]. He may be praised, Who there is no doer other than Him. And no existent by himself but He [creatures exist because of Him]. [37:96]"But Allah has created you and your handiwork!" and [21:23]"He cannot be questioned for His acts, but they will be questioned (for theirs)", [6:149]"With Allah is the argument that reaches home: if it had been His Will, He could indeed have guided you all." |
وقد قال تعالى في الصلاة هي خمس وهي خمسون، ما يبدل القول لدي وما أنا بظلام للعبيد. لتصرفي في ملكي وإنفاذ مشيئتي في ملكي وذلك لحقيقة عميت عنها الأبصار والبصائر ولم تعثر عليها الأفكار ولا الضمائر. إلا بوهب إلاهي وجود رحماني لمن اعتنى الله به من عباده، وسبق له ذلك بحضرة إشهاده. فعلم حين أعلم أن الألوهة أعطت هذا التقسيم، وأنه من رقائق القديم. فسبحان من لا فاعل سواه، ولا موجود لنفسه إلا إياه. والله خلقكم وما تعملون، ولا يسئل عما يفعل وهم يسئلون. فلله الحجة البالغة فلو شاء لهداكم أجمعين. |
| 19 |
The second testimony: And as I have requested the testimony of Allah, His angels, and all His creatures, and yours, that I believe in His Oneness, in the same manner, I request His testimony and His angels' and all His creatures' and yours, that I believe in whom He had elected and selected from His existence. And that is our master Muhammad peace be upon him, whom He has sent to all mankind [41:4]"Giving Good News and Admonition" [33:46]"And as one who invites to Allah's (Grace) by His leave, and as a Lamp spreading Light." |
الشهادة الثانية
وكما أشهدت الله وملائكته وجميع خلقه وإياكم على نفسي بتوحيده، فكذلك أشهده
سبحانه وملائكته وجميع خلقه وإياكم على نفسي بالإيمان بمن اصطفاه واختاره
واجتباه من وجوده، ذلك سيدنا محمد صلى الله عليه وسلم، الذي أرسله إلى جميع
الناس كافة، بشيرا ونذيرا، وداعيا إلى الله بإذنه وسراجا منيرا.
|
| 20 | So he, peace be upon him, informed what had been revealed to him from his God, and delivered what he was trusted with [the message] and preached his people. Then, he stood in his last pilgrimage before all who attended of his followers, and delivered a speech. He reminded them, made them fearful of Allah, warned them, brought them good news, admonished them, promised them [with rewards], and warned them [of punishment], he spoke like a gentle rain then like a thunder, he did not direct his words to any particular person, he spoke [only] out of permission from the One, the Self-sustaining and Eternal. Then he said "Did I deliver [the message]?" They said "You did, O messenger of Allah", then he said, peace be upon him, "O God, I request your testimony [that I did what you asked me to do]". |
فبلغ صلى الله عليه وسلم ما أنزل من ربه إليه وأدى أمانته ونصح أمته، ووقف في حجة وداعه على كل من حضر من أتباعه. فخطب وذكر، وخوف وحذر. وبشر وأنذر، ووعد وأوعد وأمطر وأرعد. وما خص بذلك التذكير أحدا من أحد، عن إذن الواحد الصمد. ثم قال ألا هل بلغت؟ فقالوا بلغت يا رسول الله، فقال صلى الله عليه وسلم، اللهم اشهد. |
| 21 | I believe in everything that he, peace be upon him, has brought. Either what I knew about or what I did not know about. Of what he brought, he said that death occurs after a predetermined period that Allah knows, when the time of death comes, it does not postpone. I believe that without a doubt. I also believe that, the questioning of the two questioners in the grave is true. And the punishment in the grave is true. And the resurrection of the bodies from the graves is true. And being brought in front of Allah [for reckoning] is true. And the pond is true. And the balance is true. And the opening of scrolls is true . And the straight path is true. And paradise is true. And hell is true. And a party in paradise and another in hell, is true. And the anguish of that day is true, but only for a group of people, while others are not disturbed by the day of the greatest fear [day of judgment]. And the intercession of angels, prophets, and true believers is true. And it is true, that the Most Compassionate will extract from hell whom he wish, after intercession. It is true that some believers, with major sins, will enter hell, then will be taken out, after intercession. And eternal living in paradise for believers who believe in the oneness of Allah, is true. And eternal living in hell for people of hell, is true. And everything that the Books and the Messengers brought from Allah, whether known or not known [to me], is true. |
وإني مؤمن بكل ما جاء به صلى الله عليه وسلم مما علمت وما لم أعلم. فمما جاء به فقرر، أن الموت عن أجل مسمى عند الله إذا جاء لا يؤخر. فأنا مؤمن بهذا إيمانا لا ريب فيه ولا شك. كما آمنت وأقررت أن سؤال فتاني القبر حق، وعذاب القبر حق، والصراط حق، والجنة حق، والنار حق، وفريقا في الجنة وفريقا في النار حق، وكرب ذلك اليوم حق، على طائفة وطائفة أخرى لا يحزنهم الفزع الأكبر، وشفاعة الملائكة والنبيين والمؤمنين، وإخراج أرحم الراحمين بعد الشفاعة من النار من شاء حق، وجماعة من أهل الكبائر المؤمنين يدخلون النار ثم يخرجون منها بالشفاعة والامتنان حق، والتأبيد للمؤمنين والموحدين في النعيم المقيم في الجنان حق. والتأبيد لأهل النار في النار حق. وكل ما جاءت به الكتب والرسل من عند الله، علم أو جهل، حق. |
| 22 | This is my testimony on my self. It is a deposit in the hands of every one whom it reaches. To be told if asked about it, anywhere. |
فهذه شهادتي على نفسي أمانة عند كل من وصلت إليه أن يؤديها إذا سئلها حيثما كان. |
| 23 | And this is the Aqeedah (elements of faith) of the common people of Islam, people who follow the lead [of previous generations] and who think rationally, in summary. |
فهذه عقيدة العوام من أهل الإسلام ، أهل التقليد وأهل النظر، ملخصة مختصرة. |
Comments on Specific Paragraphs (top)
(Comment Numbers refer to paragraph numbers above)
(9)
The phrase on Universals and Particulars is in response to what Islamic adopters of Greek philosophy said that God knows the Universals but not the Particulars. As I recall it was Al-Ghazali who first pointed out that this contradicts the Islamic view about Allah's full and perfect knowledge of all things.
I think Ibn Arabi saw 'people with proper reasoning' as those who do not depend solely on rational faculties, rather such means are sort of 'guided' by mystical insight. Al-Ghazali for instance says in the Ehyaa (chapter 2, end of section 2): "There is a critical balance between being locked with taking words literally and getting carried away with Ta'weel or figurative interpretation, and those whom Allah has guided, 'see' things with/by a light from God, and when it is revealed in front of them regarding things as they are, then they review what has been relayed (in Quran and Sunnah), and based on that they decide what to take literally and what to interpret figuratively."
I think Ibn-Arabi's criticism of Asha'aris was not directed at the likes of Al-Ghazali, since, as it appears, not all first-tier Asha'ari scholars were mystics like Al-Ghazali.
General Comments (top)
(1) Ibn Arabi's list compared to an Ash'ari list like Al-Ghazali's
Checking Ibn Arabi's list against the main points of Al-Ghazali's list, here is what I noticed so far:
All of the ten points of the first section (Al-Ghazali: General Comment 1) are mentioned in paragraphs 1 and 2 above.
The seven Qualities of the Essence are covered in paragraphs 8 to 15.
The Qualities of Deeds are covered in paragraphs 16 to 18.
Belief in Prophet Muhammad (PBUH) and the Messengers and what happens after death, all are similar to Al-Ghazali's list.
So, there seems to be many points of agreement between the two. But there are some differences too. The following are examples of the differences:
Establishing (Istiwaa) on the Throne
Al-Ghazali and Ash'aris in general adopt 'Tanzih', which is not taking
words literally. On this Ibn Arabi agrees with them. However, Ash'aris interpret
(Ta'weel) the establishing figuratively, but Ibn Arabi prefers to leave it at
'in the manner He said it, and with the meaning He intended', without feeling
the need to adopt any particular figurative meaning.
Sight of God
Ash'aris confirm that God is not in any specific direction and there is no space
that can contain God. Ibn Arabi agrees. Al-Ghazali mentions sight of Essence of
God without direction or image, but Ibn Arabi prefers to leave it at 'Seen with
hearts and sights', without mentioning any further conclusions that the Ash'aris
specify in this regard.
Qualities of Essence 'Added to Essence' or 'By Essence'?
Paragraph 19 in Al-Ghazali's list is traditionally affirmed in Ash'ari lists. And as I understand from what several Ash'ari scholars noted, while Ibn Arabi affirms many of the Ash'ari points, this is one point in which he seems to agree with the Mu'tazilah. However, some sufi scholars do not agree like Al-Mahaimi (in his exposition of Al-Fusus, p 84), where he affirms Ibn Arabi's agreement with the Ash'ari view on this point.
Realization vs. Rational Evidence
Just like Ash'aris, Sufis affirm that God is not a Body at a direction, and not needing space or time. However, their affirmations are not based on logical analysis. Al-Ghazali's list (Paragraph 9) states that "He is in His Essence, known with minds". In a clear contrast to the Ash'ari approach, Ibn Arabi (Paragraph 3 above) specifically mentions that "Minds cannot infer about Him".
(2) Ibn Arabi's opinion on the Ash'ari method
Ibn Arabi's notes on the Ash'ari position is not about Tanzih or the Qualities of Essence. He affirms the same basic view of Ahl Al-Sunnah. If I understood his point of view, what I think he did was pointing out what he and other Sufis saw as inherent weaknesses in a logical approach per se, that might lead one to affirm 'additional' points, only because the progression of logical arguments (based on 'available' information) lead to those conclusions, when 'the matter as it is, as seen by mystical insight' might be different. He wondered several times why cannot one stop at the wordings of Quran and the Prophet's sayings as they are, without any urge to interpret them either literally or figuratively, until one is able to 'see' what those texts where about. If I understand correctly, this stance of Ibn Arabi represents a strict adherence to the viewpoint known as 'Tafweed' (avoiding discursive elaborations on Qualities of Allah). (Further details available in Al-Ghazali's list: Tanzih, Tafweed, and Ta-weel).
Ibn Arabi used the expression 'proper reasoning' in the text of his list, while his notes on the Ash'ari position (P. ?) contained several examples on what seems to have appeared to him as 'getting carried away' or even 'drifting', that resulted from what he probably saw as excessive dependence on logical arguments and figurative interpretations of religious concepts, without having the mystical insight to support those conclusions. What he was encouraging, seems to be having to 'see' it first before trying to 'express' oneself (for instance through logical arguments) about the 'sight'.
A Sufi sees it first, and only then tries to explain what he saw. Ibn Arabi's notes on Ash'ari views are basically about criticizing their attempt to conclude about points they did not have mystical information about (not provided in the Quran and Sunnah).
It is interesting to compare this view to a modern scientific one. In deep mystical concepts, there seems to be no room for speculation, guesswork, assumptions, or tests according to Ibn Arabi. It is knowing it as it is that counts (more details in "Knowing things as they are": A Sufi View).
Justification for Ibn Arabi's opinion
Ibn Arabi's position appears to be based on the Quran [12:108]: "Say thou: this is my way: I do invite unto God, on evidence clear as the seeing with one's eyes, I and whoever follows me."
Yosuf Ali's comment on the verse: "Islam holds fast to the one central fact in the spiritual world - the unity of God, and all Reality springing from Him and Him alone. There can be no one and nothing in competition with that one and only Reality. It is the essence of Truth. All other ideas or existences, including our perception of Self, are merely relative - mere projections from the wonderful faculties which He has given to us. This is not, to us, mere hypothesis. It is in our inmost experience. In the physical world, they say that seeing is believing. In our inner world this sense of God is as clear as sight in the physical world. Therefore, Mustafa [Prophet Muhammad PBUH] and those who really follow him in the truest sense of the world, call all the world to see this Truth, feel this experience, follow this Way. They will never be distracted by metaphysical speculations, whose validity will always be doubtful, nor be deluded with phantoms which lead men astray."
Ibn Ajeeba's comment on the same verse (Al-Bahr Al-Madeed, Vol 3, P. 312):
"The Servant is not qualified to call to Allah [the path leading to Allah] unless he has a 'clear sight' [knows what he is talking about since he 'sees' it] with regards to his Lord, so much so, that no remains of 'following the community' [belief based on imitating others] is left, and he does not have any doubts or illusions. Callers to Allah are at three levels: some of them have 'clear sight' at the Islam level, and those call people to know religious rules and guidelines. Others have 'clear sight' at the Iman level, and those call people to know the Qualities of Allah and what can He be described with using clear [rational/ Kalam] evidence. And others call to Allah at the Ihsan level, and those call people to know the Transcendent Essence, with sight and firsthand experience. And those [last group] are the people who know Allah."
As I understand, the persons at the three levels mentioned above have 'clear sight' (and not just the people who are calling to Allah at the Ihsan level). Which probably means that non-mystic scholars are not considered here. Mystics at the Islam level appear to be people like the founders of the four Sunni sects, whom Sufis like Ibn Arabi have praised and hinted that they were not normal scholars. Mystics at the Iman level, using Kalam arguments, are probably the ones Ibn Arabi described as having 'proper reasoning'. Paragraph 9 and its comment, might indicate that Ibn Arabi considered Al-Ghazali one of them, and probably also the early founders whom he praised when said "May Allah be pleased with them" like Al-Ash'ari, Al-Matureedi.
The last group are of course the Sufis.
(3) The relevance of the above Aqeedah to Ibn Arabi's writings
As mentioned above, this Aqeedah basically consists of points of the Sunni Aqeedah. Ibn Arabi requested testimony of everyone aware of it, that that was what he believed.
Al-Sha'arani said (in his book "Al-Yawaqeet Wa Al-Jawaher") about the above list of elements of faith that it is an evidence that Ibn Arabi's Aqeedah is in accordance with what Ahl Al-Sunnah believed. Further, he said that much of the Futuhat is just like an explanation of this same Aqeedah. It is probably worth mentioning that when Al-Sha'rani wanted to present a list of elements of faith that represents the conviction of Sufis (Al-Anwar Al-Qudsiyah, P. 11) he presented the above list for Ibn Arabi with some slight modifications. He even recommended memorizing it.
At the end of the list, Ibn Arabi said that this Aqeedah is "of the common people of Islam, people who follow the lead [of previous generations] and people who think rationally". By that I think he was differentiating between levels of considering the same elements of faith. In the above particular expression of his Aqeedah, he laid it out in a form that most religious people are familiar with. My understanding is that he does not have a different one for Sufis, he just has more depth of exploring and understanding the same Aqeedah. He started the deeper exploration two chapters after the statement of elements of faith, where he discussed where he differed from Ash'aris.
