Ibn 'Arabi's Bequest
Lathief
and two other passages from the Kitab al-Wasâ'il by Isma'il Ibn
Sawdakîn
>From the Kitab al-Wasâ'il by Isma'il Ibn Sawdakîn, edited and
translated into German by Manfred Profitlich, Freiburg, 1973. It is the
book of questions Ibn Sawdakîn asked his Master and the answers Ibn
'Arabi gave.
These translations by Stephen Hirtenstein first appeared in the
Newsletter of the Muhyiddin Ibn 'Arabi Society, Spring 1997.
Ibn 'Arabi's Bequest
9. He (May God be pleased with him) said to me:
"I entrust to you a bequest and I wish [with all my heart] that you may
safeguard it. It is my way with God, may He be exalted, and it is that
you should never, ever, abandon your servanthood ('ubûdiyya) and that
there may never be in your soul a longing for any existing thing. The
desire [for existing things] only rises up in you due to a compelling
attribute (wasf qahrî) arising through you. As this overpowering
attribute arises through you, it cannot compel itself [into existence]
by itself - it must have a place in which its effect can be manifest,
and that is the created world.
The quality of compulsion requires you to leave the Divine Presence for
the creation. Thus you are removed from your servanthood, which is your
reality and whereby God created you that you might be a devoted servant
of Him, and the Face of the Real is veiled from you.
Take, for example, Abu Yazid al-Bistami, may God's mercy be upon him:
despite the fact that he had been given permission and been told, 'Step
out into My creation with My attribute', yet when he did take one step,
it was as if he had been struck by lightning. Then it was said, 'Bring
back My beloved to Me - he cannot bear to be away from Me'. All this,
despite him stepping out in accordance with an order. So what then will
be the judgment of stepping out with a compelling attribute?
Take note of His Word, 'I have only created the jinn and mankind that
they may adore/serve Me' (Q.51:56). Here he has brought the quality of
servanthood, which is self-abasement (tadhallul) and being in need
(iftiqâr). It is said 'subjugated earth' which means [completely]
abased.
Now if one breath passes you by without you being characterised by the
reality of servanthood in it, then in that breath you are keeping
company with something other than what you were created for and ordered
to do. You will have missed the time appointed for attainment, and
there is no way for you to ever rectify that, either in this world or
in the next, because this world exists for the sake of the abode of
results. Whenever there is preoccupation with [the world] in a way that
does not lead to perfection, then the result is lack, regret and
deviating from witnessing the [Divine] Face, sooner or later. The
person of good sense ('âqil) will occupy himself here and now with
obtaining results, and then he may reach what he desires in that
homeland.
I asked him, "My master, if the servant steps away from the [Divine]
Face with the attribute of compulsion and contention, can he not also
see the Face in this compulsion and contention?"
Thereupon he - may God the Exalted assist him - replied, "Is there not
manifest within his own being the attribute of compulsion and
contention? It is an attribute that proliferates in the created world,
diminishing servanthood. If [the servant] were truly realised in the
vision of the Divine Face, then humility would be his inherent property
and attribute. So verify this and work for it! That is my way with God,
may He be exalted!"
'Leave your self and come!'
27. [He said to me:] Have you not heard the allusion made by Abu Yazid
[al-Bistami], may God have mercy upon him, when he said, "I stayed with
those who struggle with themselves, but I could not see a way with
them; I stayed with those who fast and pray, through countless
spiritual stations, partaking in each and every one, but I could not
see a way with them. So I asked, 'My Lord, how is the way to You?' and
He replied, 'Leave your self and come!'
Thus He shortened the way for him, and this is the most benevolent and
succinct address of its kind. When he left his self, the Real stood in
his place, and this is the closest of ways.
61. [On another occasion] I asked him (May God be pleased with him)
about the true meaning of the address which Abu Yazid reported came to
him from God, 'Leave your self (nafs) and come!'. I asked, "Did he mean
the form of his self as such?"
Thereupon he - may God the Exalted assist him - replied, "Yes, He
called him from the form of his self to the image of the Real
(sûratu-l-haqq), according to which God created Adam (Peace be on
him). But the self only takes this latter form when it leaves behind
any connection to other than God, glory to Him! If it were not thus,
then the meaning would be: 'Leave your essence (dhât) and come!', but
this is not the case."
Then I asked, "My master, how is one to follow this special Path?"
He - may God the Exalted confer honour on him - replied, "One must not
allow oneself to be connected to any of the created things nor dwell
with them, unless God becomes its point of reference. Peace through
perfection!"
On Retreat
24. Part of his teachings and commentary regarding questions in his
book called "Gnosis" (mârifa)[1] was the following: "The aim of
retreat is emptiness and preparation of the place. Invocation (dhikr)
should be done only for devotion, so that man is not involved in
preparing for anything other than adoration and service. If a specific
dhikr springs up in his interior, then the seeker should remain still
without reinforcing it by his own action. Rather, he should maintain
himself in stillness so that he may be the place of the One invoked,
not the invoker. When the visitor has expressed itself, it leaves of
its own accord. If the spiritual will reinforces it, then the servant
is qualified by being an invoker, and that is the defined dhikr. Then
the place becomes limited and departs from the total preparation, which
brings unlimitedness. Verify this, and God knows best!"
56. [On another occasion] I asked him to clarify the aim and intention
of one who is in retreat and seclusion from people. He (May God be
pleased with him) said, "He aims to prepare the place for what is
required by Lordship and the cutting of ties. When this happens to him,
he can dispense with retreat, and his retreat and his unveiling (khalwa
wa jalwa) become just like someone recited:
O you, who keeps company with me at night when all men sleep
and who converses with me during the day while I am among them.
Retreat and seclusion is all for the preparation of the place by
cutting the ties. It is agreed [by the people of God] that the one who
finds intimacy with God, may He be exalted, in retreat has really
[only] become intimate with retreat, not with God (Allah). He is the
Truth and the Peace of Perfection."
[1] Also known as Book of Questions (Kitab Masâ'il)
Link:http://www.ibnarabisociety.org/articles/ibnsawdakin.html