The following verses for Ibn Arabi (and verses with similar expressions for other well-known Sufis) appear to have been, and still are, attracting interest and can be found quoted and translated:
لقد صار قلبي قابلا كل صورة فمرعى لغزلان ودير لرهبان
وبيت لأوثان
وكعبة طائف وألواح توراة ومصحف قرآن
أدين بدين الحب أنى توجهت ركائبه
فالحب ديني وإيماني
A possible translation:
"My Heart has become 'a container of' / 'a mirror reflecting' every Image,
A Pasture for a Deer herd , a Temple for Monks and Priests,
A Home for Idols, a Ka'abah for someone circling around,
The Tablets of the Torah and the Pages of the Quran.
I believe in the Religion of Love, whatever direction its Caravan goes,
Since Love is my Religion and my Faith".
- There appears to be a certain understanding that, by such verses, Ibn Arabi was saying that different Religions are literally, seamlessly and equally the same. Hence, as it goes: Ibn Arabi accepted all Religions, unconditionally.
Some religious people who do not approve of Sufism, appear to have such an understanding. That understanding was used, by them, as a basis to claim that Ibn Arabi was a heretic.
The same verses (with what appears to be the same understanding) have also been claimed to be a proof of Ibn Arabi's universal call for brotherhood among people from different religions, by people who appear to have a favorable opinion about Sufism, but who appear to be thinking that the verses support their understanding of what they probably see as an aspect of Sufism (Note #2).
- However, Ibn Arabi himself explained the above verses in his book 'ذخائر الأعلاق', so I think, maybe it is straightforward to get to the bottom of what he meant. And as far as I can tell, what he meant is different from the above understanding.
What appears to me about the above verses for Ibn Arabi's, and other Sufi verses with similar expressions, is the following:
The verses reflect (a) Respect for Humanity, and the essence of the Human Soul (17:70), (b) Recognition of the One Ancient Origin of all Human cultures, and (c) Acceptance of the fact that regardless of what anyone's beliefs are, there will always be a wide variety or shades of differing views.
A basic civil gesture is what I think anyone with open mindedness and mild manners would show when noting about a culture different from his own. No need to interpret such notes as a sign of the note writer's unconditional acceptance of any certain cultural views.
Notes:
(1)
I did not find the expression (الحب ديني) "Love is my Religion" (in the second part of the third verse), that can be found in so many quotations. In the few manuscripts that I have seen, that contain Ibn Arabi's above verses, the expression that I found was (الدين ديني) "Belief is my Religion". But the first half of the third verse does contain (أدين بدين الحب) "I believe in the Religion of Love", everywhere I looked.
(2)
- There are other texts for Ibn Arabi that might also 'appear' to support such an assumption (of religions being seamlessly the same), that are presented and discussed here: Ibn Arabi - Religons and the Truth.
What I understand, briefly, is that texts supporting brotherhood based on Humanity can easily be found in Islam and maybe in every culture. But texts on Convictions being literally the same are non-existent to my knowledge, not in Sufism or Islam in general or in the literature of any major religion. General terms regarding similarities might be found, but seamless equality appears to be impossible to establish when details of religions are considered. And maybe that is not something that the literature of any major traditional religion can satisfactorily resolve, given that the literature of each religion has been developed during very long periods of relative isolation and conditioned by different social and historic circumstances.
- It is a personal feeling that there are indeed essential religious principles like honoring humanity and pure human nature, respecting human Life, and to always be open to communicate with other communities (please see the details in section 22, regarding the importance of respecting other cultures, here). Such principles, while normal at the mainstream level, were taken into an even deeper level by Sufis due to the depth of experiencing Human nature, that getting into advanced levels of spirituality would uncover naturally. So, expressions of warm compassion toward human beings and indeed toward different creatures in general, is not uncommon in Sufi literature. However, it appears that such expressions were sometimes interpreted to mean unconditional acceptance of other systems of beliefs.
At least as far I understand, outlining the principles of Islamic Faith and the Islamic religious guidelines to follow, which represent an important part of Sufi literature, clearly indicate Sufis' reliance on basics of Islam. The basics are the starting points of departure for Sufis. Or in other words, as can be found mentioned quite often: Sufism is only the fruit of the basics of Islam. In short, respect and compassion for human beings, does not have to also mean unconditional acceptance of the views of those human beings.
- It is obvious that major Religions are not literally the same, otherwise there would not be different religions in the first place. It appears to be the norm that [Quran 2:145] "They would not follow thy Qibla [unified direction]; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla."
However, similarities do exist, hence, probably the reason why the Quran urges believers of different faiths to [3:64] "come to common terms as between us and you".
- I do understand the need in our times for lowering religious tensions and calling for a peaceful coexistence. But to try to promote that noble cause by selecting verses, like the above, for Ibn Arabi, might prove not to be convincing. Since anyone who would care to take the time to examine the original texts closely might realize that the verses were about a different subject.
(3)
- In the introduction of his book 'ذخائر الأعلاق', Ibn Arabi said that the poems in the book were written when he was performing Umrah in Makkah, and the explanation was written at a later date in Damascus. And that the reason behind explaining the poems was that, at his time, there were already people who misunderstood what he wrote and criticized him. And after explaining the poems and clarifying the meanings, the same people apologized to him. Then he politely urged the reader to appropriately understand what the poet really meant.
I noticed that missing the point behind what Sufis say, was something that Ibn Arabi and other Sufis have complained about repeatedly.
(4)
Romantic Poetry is quite an interesting aspect about Sufis and Sufism.
- "I am not sure, but there seems to be something similar (to rational thinking not obscuring a much wider view) regarding romance and romantic poetry. Some Sufis were known for their sweet romantic poems. However, if I understand correctly, in such a case, normal romantic feelings (like feelings in general to them), are not absent, but they do not overwhelm, and seen within an appropriate context, through a balanced view of existence. The awareness has reached to what is way beyond physical aspects, and any form of expression they use, to them, presents what is beyond, in the most gentle words and expressions they can find." (This excerpt is from the third comment here: Late Teen Philosophy).
- "there are some quoted verses from a Sufi poem that expresses the deep yearning and strong desire of a Sufi on the Path, who has briefly experienced the deeper insight about what is beyond appearances, and he is impatient to experience it again. It appears to be what is often described as a Sufi's "Ishq" or deep love and yearning for something; it is a common theme in Sufi poetry. If I understand it correctly, it is about what is way beyond the normal and common level at which "Love" is usually understood. Of course Love has its place and meaning in human relationships (again, never forget the balanced view), and Sufis do not have any problem recognizing that. However, when it comes to deeper Sufi awareness, it is about a different realm, a different level of awareness, it is exactly about what is beyond surroundings including relationships with other humans. Using the sweetest, most romantic and most tender expressions is probably the closest kind of expression in a human language of that deep yearning to what is beyond surrounding appearances, and it is only indicative of how precious is the advancement on the Path to know God. The Sufi words and expressions about 'Love' can sometimes be understood literally, or taken as being about normal appearances, when they might hold quite a different meaning and only hinting and pointing to a much deeper goal of an aspirant on the Sufi Path." (This excerpt can be found in the comment on verses 45 and 46 here: Al-Burdah )
- A Sufi story that might be related to this point: The Romantic Poet.
- In the introduction of the book, Ibn Arabi explained why did he select a general 'Romantic' theme for the poems. And the explanation there is quite interesting with regards to the subject of "Sufis and Romantic Expressions".
In Makkah he met the Persian scholar Abu Shuja'a Al-Asphahani (he is not the other Persian Shafi'e scholar with the same name, who was the author of a well-known brief text on Shafi'e Jurisprudence, titled "Matnu Abi Shuja'a"). From Abu Shuja'a Ibn Arabi received an Ijazah (details on Ijazah, here: Hekam #79) in Sunan Imam Al-Termzi الترمذي (considered one of the top six authentic collections of Hadith. In the order of importance, it comes after Sahih Imam Al-Bukhari and Sahih Imam Muslim). Ibn Arabi was impressed with the knowledge of Abi Shuja'a and his sister who was also a scholar (he mentioned that he received Ijazah from her too). Abu Shuja'a had a daughter called Al-Nizam (literally, in Arabic, Al-Nizam is the Natural Order of things). Ibn Arabi married Al-Nizam, and he said that he was in a romantic mood at the time. That was the first reason.
The second reason mentioned was that 'it is the habit of Sufis' to use romantic expressions, because they attract attention.
However, after that, he clearly said that the poems were about nothing but Devine Incomings (Knowledge revealed by Devine Light entering the Heart, see the next note for details) and deep spiritual meanings.
And, probably a striking piece of information was that he said that he was certain that Nizam clearly understands the deep meanings behind the poems. In other words, even though she was a young woman, he knew that she was quite spiritually mature to be overwhelmed by a Sufi's warm and romantic expressions.
Romance was in the air, so to speak, but that needed not mean that Consciousness was overwhelmed in any way, for either of the couple, or that both were not constantly aware of what is beyond Appearances.
"Amazing" is the word that comes to mind every time I see this unusual balanced view of Sufis.
It appears that that Balanced view, for many people who are unaware of the deeper aspect of religion, can be subtle or elusive or not easy to clearly detect. Maybe that's the reason why some Sufi expressions (including romantic ones) were often taken to one extreme meaning or another, by views that were approving of Sufism and those that were not. And, maybe appropriately understanding that balanced view can lead to a better explanation of many expressions in Sufism, and in Religion in general.
I think that taking the romantic words literally can lead to an understanding that is different from what was originally meant by a Sufi like Ibn Arabi.
So, if the verses were not about idealistic romantic meanings, then, what they were about?
(5)
If a Mirror is considered to denote the Heart:
A Mirror reflects whatever comes against it. It does not distinguish between good or bad, favorable or unfavorable. Probably like being aware of a rainbow with its full breadth of colors and shades, or like when awareness expands, unconditionally, with utter silence. But maybe in that case or at that level of awareness, feelings, judgments and 'Liking' or 'Disliking' are not what a silent undifferentiating reflector like a Mirror does. Hence, talking about 'Love' would not be consistent with "My Heart has become 'a mirror reflecting' every Image".
If a Container is considered to denote the Heart :
He said that the Heart (the Essence of Man) (sort of) takes different shapes or reacts differently, according to the differences of the Incomings (الواردات as he put it in the book.) Maybe at this level of awareness, things like feelings and judgments start to appear.
The Incoming is a Sufi term about Knowledge gained through Devine Light entering the Heart - For details about 'the Incomings', please see The Hekam #63 - #67.
However, if I understand the Sufi point of view, maybe the two cases are not mutually exclusive, and that both cases were meant to be expressed, at the same time. (See Paragraph #18 in Al-Salat Al-Akbariah, where Ibn Arabi talks about the Quran as a representative of two states of awareness.)
Anyway, in either case, what follows the first half of the first verse, are (a) different words denoting the Heart, and (b) different kinds of Incomings or Knowledge or what has become contained/reflected, for which different expressions are used.
Again, and as far as I can tell, there does not appear a way to take the words of the above verses literally.
So, what kind of words for outer expressions of the Heart (Containers or Mirrors) and for Devine Knowledge entering the Heart, did he use?
First of all, the above verses are placed in the middle of the poem. The verses continue a line of verses that precede them, that can shed light on what is he talking about.
(6)
"A Pasture for a Dear herd."
"A Temple for Monks and Priests."
An Incoming is often a glimpse that does not stay for more than an instant, in cases of those at the beginning of sensing them (this is what Sufis call the Hal الحال ). Not in Ibn Arabi's case. The Incomings are many and they are staying calmly (this is known as the Maqam stage المقام) like a Deer herd, peacefully grazing on luscious Pasture. Or like priests and monks peacefully living in a temple, that they are not expected to leave.
The Incomings are about various pieces of Knowledge, and in this particular part of the poem, they appear to be about levels of awareness.
(7)
"A House for Idols."
He starts with the normal and the most common level of awareness in human beings, where consciousness is overwhelmed by the material aspect of existence and one's focus is centered on the personal ego; on the 'I'.
Here he says that an average normal person would often be noticed to be praying for things like sustenance, health, safety, etc., for oneself and loved ones. He considers such goals as Idols that, to such a person, appear to be an important part of Worshiping God, instead of worshipping God, solely (with nothing else sought or associated with), as He deserves to be worshiped. Most common people do worship God, but have strong attachments to material aspects, and have there focus set on sort of lesser needs and urges that Ibn Arabi sees as Idols.
As for advanced Sufis, Sustenance, Health and all aspects of one's life are taken care of, by God. No need to be overly conscious about such things. Of course that does not mean that one does not normally, like anyone else, try to deal with such issues, but they are not obsessions or things to stop at, or matters that hinder 'sight' or in anyway overwhelm consciousness and lead to being ambivalent or even oblivious about what is beyond. While dealing with Appearances, they have their focus fixed on trusting God, His Will and Wisdom, that were there before Appearances ever came into existence, and will remain after Appearances go extinct, or during any transpiring forms Appearances may take.
One is supposed to concentrate on the Path to know God, as any other things are naturally and normally are taken care of. That's what I understand about this part of the verse.
(8)
"A Ka'abah for someone circling around."
Lower tendencies and limited viewpoints do exist, but there are always sources of Higher spiritual Guidance, that are constantly available, and all around one, and they are so many, and it is like one is a center point around which such Help and Guidance are circling.
(9)
"The Tablets of the Torah."
Once the lower and the ego-centric level is left behind, higher levels of awareness are gained.
In the Fusus, Ibn Arabi talks about different Prophets and how they, sort of, represented different levels or kinds of Knowledge. Here he seems to be giving an example of the Moses level of Knowledge, represented as the Torah, and what contains the Torah are the Tablets. So, the Incomings of such a level are like the Torah and the Container/Heart is represented by the Tablets.
(10)
"The Pages of the Quran."
All preceding levels of Incomings/Prophethoods lead to the Highest level of Incomings, which is the Muhammadan level, represented here by the Quran, and the Container/Heart is represented by the Pages.
(11)
"I believe in the Religion of Love."
"My religion is that of Love."
Ibn Arabi's explanation of this part clarifies that he considers Islam to be the Religion of Love.
In this regard, he cites the verse (3:31) "Say: 'If ye do love God, follow me: God will love you and forgive you your sins: for God is Oft-Forgiving, Most Merciful' ".
Then he says that because one loves God, one would gladly accept religious guidelines (basically set to help advance on the Path to know God), wherever 'the Caravan of Love' goes.
Then he says that the highest form of Religion is the one established on (the most Pure form of) Love of God.
As I understand, the Islamic approach to know God, the Creator of all things, who has no equals, solely, with no associates or anything else worshipped beside Him whatsoever; God the Creator of the dimensions, including Time and Space (hence Him being beyond ideas of places and directions), dimensions needed by all kinds of created forms and images to appear; God with Qualities such as presented in Ibn Arabi's Aqeedah and Al-Ghazali's Aqeedah (both are available on this site), that is what Ibn Arabi seems to be considering as the most Pure form of love of God.
Further, such an approach toward knowing God appears to be an approach that Ibn Arabi sees as unique to Islam, when he continues and says that the Religion of Love is the Religion chosen (by God) for the Muhammadans, since, among all Prophets, Prophet Muhammad peace be upon him has the Perfect form of Love of God, and his "Heirs" are on his footsteps, on his Path.
The word "Heir" is not about any particular people on earth. It is quite general in this regard. It is more about the fittest, those who have the best level of viewing Existence, a view that is Deep, Broad and Balanced, where the scales is not as much about material aspects, as it is about Wisdom:
(2:269) "He granteth wisodom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding."
It is clear that he identifies himself with Islam, and this falsifies any notions that he might have thought that all Religions are equally and seamlessly the same. I wouldn't be surprised if, upon closer examination, similar sayings by other well-known Sufis turn out to be heading the same direction.
As far as I understand, Sufism is about a balanced view point, that seems to be unusual and mystifying, for many at the level of awareness when things are seen to be this or that; when it appears to be hard to resolve how can one show overflowing compassion about humanity and indeed creation, yet maintain an "opinionated" position or preference?
It is simply about reaching an awareness level where one sees the big picture but that does not mean losing sight of oneself. It seems to be an ever perplexing and an often confusing aspect about Mysticism and Sufi expressions.
