In his writings on KubrawÄ« mystics, Professor Algar states that: âIt is in general with SaÊ¿d al-Din [ḤamÅ«ya] that Kobrawi attention to waḥdat al-wojÅ«d (the unicity of being) and related concepts and terms associated with Ebn al-Ê¿ArabÄ« originatesâ.1 In this short chapter, I refer to some examples of the affinities between the worldviews of MuḥyiddÄ«n Ibn Ê¿ArabÄ« (d. 638â¯AH/1240â¯CE) and SaÊ¿d al-DÄ«n ḤamÅ«ya (d. 650â¯AH/1253â¯CE).2
A well-known KubrawÄ« master, ḤamÅ«ya, referred to Ibn Ê¿ArabÄ« as daryÄ-yi mawwÄj wa bÄ«-nihÄyat (âendless and fluctuating seaâ), and Ibn Ê¿ArabÄ« called him in turn, kanzun lÄ yanfaḠ(âan unending treasureâ).3 In his masterpiece, al-Miá¹£bÄḥ fiâl-Taá¹£awwuf, ḤamÅ«ya wrote about the attributes of baḥr-i waḥdat (âthe sea of [Godâs] unityâ). He explains that the very source of the sea of unity perpetually creates new waves (dar talÄá¹um ast). Each mawj (âwaveâ) causes the creation of several fawj (âwavesâ), and every fawj brings different contrasting patterns (ashkÄl-i mukhtalifa wa mutabÄyina).4 Here, ḤamÅ«ya refers to two groups who approach and realize these patterns (or shapes) differently. Among these two, the group of birÅ«niyÄn (âoutsidersâ) becomes mutaḥayyir (âbewilderedâ) by experiencing kathrat-i ashkÄl (multiplicity of shapes or patterns).5
Every one of the âoutsidersâ is bewildered and entrapped by one of the shapes produced by the appearance of multiple waves.6 The KubrawÄ« master affirms that each of these shapes (ashkÄl) functions as a level or stage (daraka) of jaḥīm (âHellâ).7 On the other hand, the second group, darÅ«niyÄn (âinsidersâ) are those whose Ê¿ayn al-yaqÄ«n (âthe eye of certaintyâ) is fixed upon the concept of waḥdat (âGodâs unityâ).8 Ḥamuyaâs description of the âinsidersâ who âdo not tremble with every wind (bÄd) [i.e., challenges of the spiritual wayfaring], and do not look at [i.e, pay no heed to] every dust particle (khÄk) [i.e., worldly desires and possessions],â9 manifest the characteristics of the âPerfect Human Beingâ (al-insÄn al-kÄmil).
The continuation of this description provides us with a more comprehensive understanding of ḤamÅ«yaâs preferred group. As the KubrawÄ« master states, the Ätash (âfireâ) of the insiders is Äb-i ḥayÄt (âthe water of lifeâ). This water of life runs through the desert of fuʾÄd (âinner realm of the heartâ), the lands of qulÅ«b (âheartsâ) and nufÅ«s (âselves/soulsâ).10 Therefore, ḤamÅ«ya concludes that these âinsiders, [are able to] view the spiritual states in their totality [ishÄn dar kull-i aḥwÄl nÄáºir].â11
In order to pinpoint the essential characteristic of the Perfect Human Being in his/her realization of the concept of waḥdat, ḤamÅ«ya chooses a set of creative allegorical combinations. As mentioned above, he states that the âoutsidersâ fireâ represents the âwater of life.â This seemingly contradictory combination of âfire and waterâ manifests the unique characteristic of these Perfect Human Beings. The spiritual qualities of the âinsiders,â in ḤamÅ«yaâs words, as mentioned earlier, begin with their âeye of certainty,â which is fixed upon the concept of unity. This type of waḥda, with its practical realization, based on spiritual yaqÄ«n (âcertaintyâ), provides the Perfect Human Being with the capacity of dissolving paradoxical multiplicities into a vision of unity. For the Perfect Human Being, Ê¿ilm al-yaqÄ«n (âthe knowledge of certaintyâ) turns into one unifying vision of existence through Ê¿ayn al-yaqÄ«n (âthe eye of certaintyâ). In other words, because of the clarity of mystical vision provided through the eye of certainty, as ḤamÅ«ya explains, darÅ«niyÄn are able to look into kull-i aḥwÄl (âall statesâ) of the Path at once. This unifying, collective and kullÄ« (âuniversalâ) vision of existence is the outcome of dissolving multiple and partial (âjuzʾīâ) understanding of existence through experiencing the qualities of waḥda.
Therefore, as seen above, in ḤamÅ«yaâs approach, âunityâ takes place between paradoxical elements such as Ätash (âfireâ) and Äb (âwaterâ), and as a result, âfireâ becomes Äb-i ḥayÄt (âthe water of lifeâ), which runs through the valley of fuʾÄd (âthe inner heartâ).12 The fire seems to take upon the duty of burning partial multiplicities into a unifying and clarified manifestation of the water which is the elixir or source of existence (Äb-i ḥayÄt). The unified drops of water (which have been turned from multiplicity to unity) then renew and purify the very inner heart of existence.
ḤamÅ«ya utilizes the singular form of the term fuʾÄd (instead of its plural, afʾida), along with the plural forms of qulÅ«b (âheartsâ) and nufÅ«s (âsoulsâ).13 It seems that, in ḤamÅ«yaâs description, through the Perfect Human Beingâs perpetually renewed yaqÄ«n (âcertaintyâ), which circumambulates around waḥda (âunityâ), wÄdÄ«-yi fuʾÄd (âthe valley of the inner heartâ/the inner heart of existence), becomes renewed, and stays aware and alive. As a result, the rest of existence (represented as âhearts and souls,â in ḤamÅ«yaâs words), depends upon this water of life (i.e., the Perfect Human Beingâs unifying certainty) for its survival.
The focus of the Perfect Human Beingâs eye of certainty upon the essence of unity (as mentioned in ḤamÅ«yaâs description: darÅ«niyÄn darÊ¿ayn-i yaqÄ«n-i waḥdat thÄbitand14) enables him/her to reach a practical realization of the entirety of existence in the abode of waḥda. We may then conclude that the Perfect Human Beingâs comprehensive consciousness of wujÅ«d enables him/her to realize the entire existence, in the multiple/plural âformsâ of qulÅ«b and nufÅ«s (âhearts and soulsâ), and also as the one ârealityâ manifested in fuʾÄd (âthe single inner heart of existenceâ). In other words, the Perfect Human Being is able to come to the realization of wujÅ«d in both aspects of kathra and waḥda at once.
The ability to naáºar (âlook atâ) the entire states of the Path (or experiencing the entire existence) in one single experience becomes possible through Ê¿ayn al-yaqÄ«n (âthe eye of certaintyâ). As mentioned above, from ḤamÅ«yaâs perspective, in order for the Perfect Human Being to accomplish this unique task, the âeye of certaintyâ has to be fixed upon âunity.â Ibn Ê¿ArabÄ« also explains how this âeye of certaintyâ provides a clarity through which Perfect Human Beings are able to correct their realization of existence. In other words, in Ibn Ê¿ArabÄ« âs understanding, the âeye of certaintyâ seems to nurture the characteristic of al-insÄn al-kÄmil, with a more genuine awareness of reality. This awareness, as Ibn Ê¿ArabÄ« seems to suggest, stems from a certain type of knowledge, different from what is detected by sense perception:
Imagination follows the authority (taqlÄ«d) of that which sense perception gives to it. Reflection considers imagination and finds therein individual things (mufradÄt). Reflection would love to configure a form to be preserved by the rational faculty. Hence it attributes some of the individual things to others. In this attribution it may be mistaken concerning the actual situation, or it may be correct. Reason judges upon this basis, so it also may be mistaken or correct. Hence reason is a follower of authority, and it may make mistakes. Since the Sufis saw the mistakes of those who employ consideration, they turned to the path in which there is no confusion so that they might take things from the Eye of Certainty (Ê¿ayn al-yaqÄ«n) and become qualified by certain knowledge.15
This type of knowledge seems to both âsurpass and containâ sense perception, imagination, reason and reflection, all at the same time. In other words, the outcome of all these capabilities, when seen through the âeye of certainty,â turns into a type of sheer knowledge that leads to the One. That is why Ibn Ê¿ArabÄ« tells us that âthis is the knowledge of the prophets, the friends, and the possessors of knowledge among the Folk of Allah. They never transgress their places with their reflective powers.â16
As ḤamÅ«ya states in his account of the darÅ«niyÄnâs characteristics, âThe multiplicity of á¹£uwar (âformsâ) does not deprive them of maÊ¿nÄ (âmeaningâ), and [therefore], colors and [multiple] realms [of the world] do not become barriers to their tamkÄ«n (âstabilityâ) [on the Path].â17 As a result of this assured recognition of âunityâ put into constant practice, multiplicities are guided towards a unifying reservoir in the Perfect Human Beingâs awareness.
In another section of his book, al-Miá¹£bÄḥ fiâl-Taá¹£awwuf, ḤamÅ«ya returns to the concept of waḥdat and its reciprocation with the capabilities of al-insÄn al-kÄmil. In this instance, the KubrawÄ« master refers to the concept of âunityâ by focusing on one of his favorite symbolisms, i.e., letters of the alphabet. He considers the letter Alif (A), the most essential letter, since it represents âunity.â Alif, as ḤamÅ«ya explains, âis secluded (muá¸mar) in each letter both in meaning (maÊ¿nÄ) and form (lafáº)â18 In ḤamÅ«yaâs view, Alif by itself manifests the Absolute in the realm of aḥadiyya (âexclusive unityâ) or DhÄt (âEssenceâ). All other letters in ḤamÅ«yaâs understanding represent the concept of kathrat (âmultiplicityâ) or the level of wÄḥidiyya (âinclusive unityâ).
Thus, ḤamÅ«ya concludes that the Essence, although absolutely unknown, is manifested throughout âexistence.â Thus, multiplicity is represented in ḤamÅ«yaâs symbolism by all letters of the alphabet except Alif. He states clearly that âfrom [the letter] bÄʾ [i.e., the second letter of the Arabic alphabet] to the letter yÄʾ [or the last letter of the Arabic alphabet] are all letters [utilized] in form (ṣūrat) [to manifest] the expansion (basá¹) of the Essence of Alif.â19 Although these letters (i.e., from bÄʾ to yÄʾ or from second to the last) are limited in number, he seems to view them as metaphors for boundless and infinite âsigns of multiplicity in existence.â Each of these characters of multiplicity, represents or manifests the Alif, both in its form and meaning.20
ḤamÅ«ya further delves into the very essential and entwined ties between âAlifâ and âeverything else.â He explains that âeverything came into existence from Alif, and It exists in everything, and it is in everything and outside of everything, [rather] this whole [existence] is Alif.â21 This description of Alif, and its substantial reciprocation with the concept of multiplicity remind us of a similar approach by Ibn Ê¿ArabÄ« to the function of the Absoluteâs Names (al-asmÄʾ). Ibn Ê¿ArabÄ« elaborates on the ties between the Names and human beings as follows:
In respect of Itself the Essence has no name, since It is not the locus of effects, nor is It known by anyone. There is no name to denote It without relationship, nor with any assurance (tamkÄ«n). For names act to make known and to distinguish, but this door [to knowledge of the Essence] is forbidden to anyone other than God, since âNone knows God but God.â So the names exist through us and for us. They revolve around us and become manifest within us. Their properties are with us, their goals are toward us, their expressions are of us, and their beginnings are from us. If not for them, we would not be. If not for us, they would not be.22
In the same way that Names become manifest within us, revolve around us and exist through us as the tajallÄ«yÄt (âmanifestationsâ) of the Absolute (in Ibn Ê¿ArabÄ«âs words), letters function as the expansion of the Essence of the Alif that exists inside and outside of everything (according to ḤamÅ«ya).
In his description of the ties between Alif and everything else (or the rest of letters), ḤamÅ«ya views the combination of letters (from second to the last), or âexistence in its totality,â as the maáºhar (âloci of manifestationâ) for Alif (i.e., the Absolute).23 He also considers Alif as the Source that makes the manifestation of everything else [or every other letter] possible (muáºhir). Every letter (or any form of multiplicity) reveals the principles (mabÄnÄ«) through which the Existence of Alif is manifested. Alif is also bÄnÄ« (âthe Founder/Foundationâ) of all letters.24
Although ḤamÅ«ya states that the streams of water (or letters) are the same as the Sea of Life (or Alif),25 this sameness does not appear to suggest an exact type of uniformity or likeness in their essence. ḤamÅ«ya further explains that âletters (ḥurÅ«f) function as the arteries (Ê¿urÅ«q) of Alif and the meaning of Alif flows through them like [their] spirit.â26
By explaining the substantial ties between Alif and the rest of letters, ḤamÅ«ya creatively delves into the concepts of anwÄr (âlightsâ) and asrÄr-i ilÄhÄ« (âDivine secretsâ).27 He refers to the journey of the Perfect Human Beings in reaching dÅ«st (âthe Friend/the Absoluteâ).28 He seems to compare each of the letters with one spark of light which performs as both mishkÄt and hijÄb (âniche and veilâ) for the Divine secrets.29 The Perfect Human Being needs to remove these veils which are scattered over the reality of spiritual meanings (niqÄb bi-rÅ«yi maÊ¿ÄnÄ«).30 ḤamÅ«ya views these veils (or letters except Alif) to be like shikl-i Ädam (âthe human bodyâ) that veils jawhar-i insÄnÄ« (âthe human essence or the essence of being humanâ).31 The human essence is also considered by ḤamÅ«ya to be a veil for the secrets of subḥÄnÄ« (âthe Exaltedâ), raḥmÄnÄ« (âthe Mercifulâ) and sulá¹ÄnÄ« (âthe Majesticâ).32 In order to reach the Friend, the Perfect Human Being needs to pass through all these veils. Here, ḤamÅ«ya seems to refer to the secrets related to both aspects of jamÄl and jalÄl (âAbsoluteâs Beauty and Majesty,â or secrets of raḥmÄnÄ« and sulá¹ÄnÄ«).
By this âcombination of secrets,â ḤamÅ«ya, probably points to the fact that the Perfect Human Being is not able to reach a collected awareness of reality beyond the multitude of veils, except by approaching the Absolute in both realms of jamÄl and jalÄl. In other words, in order to reach this vast awareness, one needs to consider both aspects of tashbÄ«h (Godâs similarity) and tanzÄ«h (Godâs peerlessness), which reminds us of Ibn Ê¿ArabÄ« âs expression, huwa lÄ-huwa (âHe/not Heâ) or seeing the Absolute in both realms of âHeâ (similarity) and ânot Heâ (peerlessness).
We might claim that in HumaÅ«yaâs view, the ardent mystic of the Path does not attain the secret of perfection except by having âboth eyesâ (dhÅ«âl-Ê¿aynayn, Ibn Ê¿ArabÄ« âs expression) for envisioning the Face of the âFriendâ (or dÅ«st in ḤamÅ«yaâs words). Each of the ceaseless manifestations of the Absolute offers a never repeating wajh (âFaceâ) of the Reality that is not thoroughly witnessed unless by âboth eyesâ of tashbÄ«h and tanzÄ«h or jamÄl and jalÄl. This might be one of the most essential âsecrets of perfectionâ in the view of both Ibn Ê¿ArabÄ« and ḤamÅ«ya. Witnessing the two realms (of Manifest âáºÄhir,â and Non-manifest âbÄá¹inâ) together, or as Ibn Ê¿ArabÄ« suggests âinâ each other,â is the essential task for the Perfect Human Being in experiencing waḥdat al-wujÅ«d (âunity of existenceâ) through attaining an authentic knowledge of perfection. In his FutūḥÄt al-Makkiyya, Ibn Ê¿ArabÄ« explains this mystical progression as follows:
He who sees the day does not see the night, and he who sees the night does not see the day. The actual situation is manifest and nonmanifest, since He is the Manifest and the Nonmanifest. So there is a Real and a creation. If you witness creation, you will not see the Real, and if you witness the Real, you will not see creation. So you will never see both creation and the Real. On the contrary, you will witness this in that and that in thisâa witnessing through knowledgeâsince one is a wrapper and the other enwrapped.33
Ḥamuyaâs symbolism of Alif and the rest of alphabetical letters seem to resemble a similar correlation between the Name AllÄh and the rest of the Names. Both Letter Alif and the Name AllÄh are considered to be the essential foundations for the rest of letters and Names. Ibn Ê¿ArabÄ« refers to the reciprocity between the twenty-eight letters of the alphabet and nafas al-RaḥmÄn (âthe Breath of the All-Mercifulâ). Through these letters or the Divine Words, which constitute and form the Names manifested from His Breath, the Absolute governs all affairs of creation. Ibn Ê¿ArabÄ« also makes an essential correlation between Godâs Words emanated from His Breath, and the human breath originating from his heart which creates letters:
The essence of the Divine Words, twenty-eight in number (i.e., the number of letters in the Arabic Alphabet) and endowed with multiple aspects, emanate from the Breath of Mercy, which is the Cloud where our Lord stood at the time when He created the world. The Cloud corresponds to the human breath and the manifestation of the world out of the void and into the various levels of being is like the human breath emanating from the heart, spreading out through the mouth and forming letters on the way. These letters are like the manifestation of the world from the Cloud, which is the Breath of God the Real and Merciful spreading into the specific levels [of existence] out of a potential and non-physical expanse, that is from the void filled by the creation.34
Ibn ʿArabī also explains the fundamental ties between letters and the Names more clearly. Through this clarification, he explains the role that human breath plays in creating letters by reciprocation with the Divine Names:
Each name has two forms. One of them is ours and is formed by our breath from the letters that we assemble. It is through (these Names) that we invoke Him, and they are the names of the Divine Names, like cloaks that they put on. Through the form of these names, we describe the Divine Names. The forms of the latter are close to the Most Merciful in so far as He speaks and is qualified by speech. Behind these forms, there are meanings (maÊ¿ÄnÄ«) which are like the spirits of the forms. The forms of these Divine Names by which God refers to Himself in His discourse (i.e., the QurâÄn) have their existence in the Breath of the Most Merciful.35
In Ibn Ê¿ArabÄ«âs view, as mentioned above, through the Breath of the All-Merciful, the letters, and the words (or the entire creation) become manifest within the Perfect Human Beingâs breath. Through these letters, al-insÄn al-kÄmil contemplates the Divine Names.36 Through these Names, which become unified within the most comprehensive Name (AllÄh), the Absoluteâs ḥaá¸arÄt (âpresencesâ), as the essential ground for the Perfect Human Beingâs mystical experience, turn into one unifying ḥaá¸ra (âPresenceâ).
ḤamÅ«yaâs approach to the letter Alif and Its comprehensiveness as the Foundation of all letters which âis secluded (muá¸mar) in each letter both in meaning (maÊ¿nÄ) and form (lafáº),â37 also leads us to the realization of Alif as the Absolute in the level of aḥadiyya, or Ê¿amÄ, âthe Cloudâ (in Ibn Ê¿ArabÄ« âs words).
The rest of the letters, from bÄʾ to yÄʾ, which symbolize the concept of kathra (âmultiplicityâ), as ḤamÅ«ya mentions, function as âthe Ê¿urÅ«q (âarteriesâ) for Alif, the meaning of which flows through them like their spirit.â38
Both Ibn Ê¿ArabÄ« and ḤamÅ«ya provide us with examples of intuitive functionality of tawḥīd (Godâs Oneness) in shaping a multi-faceted and substantial weltanschauung for mystical wayfaring. In this sense, the concept of tawḥīd constitutes the very foundation of the âethics of wayfaringâ (akhlÄq-i sulÅ«k) as perceived, practiced, renewed, experienced, and lived by the mystics. Also, on the ontological level, the ethics of wayfaring manifests how the âentire existenceâ is constantly observed and contemplated by the âPerfect Human Beingâ (al-insÄn al-kÄmil) within the worldview of tawḥīd.
Hamid Algar, âKobrawiya: The Order,â in EIr.
For details on KubrawÄ« masters and Ibn Ê¿ArabÄ«âs influence on their thought, see my book, Ibn âArabÄ« and KubrawÄ«s: The Reception of the School of Ibn âArabÄ« by KubrawÄ« Mystics, Louisville, KY: Fons Vitae, 2019.
âAlÄ al-Dawla SimnÄnÄ«, Chihil Majlis, cited in NajÄ«b MÄyil HirawÄ«âs introduction to SaÊ¿d al-DÄ«n ḤamÅ«yaâs al-Miá¹£bÄḥ fÄ«l-Taá¹£awwuf, ed. NajÄ«b MÄyil HirawÄ«, Tehran: IntishÄrat-i MawlÄ, 1362 SH/1983, 20.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
See ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
See ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
FutūḥÄt II, cited in Chittick, William C., The Sufi Path of Knowledge: Ibn al-âArabÄ«âs Metaphysics of Imagination, Albany: State University of New York Press, 1989, 166.
Ibid., 167. Emphasis added.
ḤamÅ«ya, al-Miá¹£bÄḥ, 107.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
See ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
FutūḥÄt II, cited in Chittick, The Sufi Path of Knowledge, 62. Emphasis added.
See ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
See ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
FutūḥÄt II, cited in Chittick, The Sufi Path of Knowledge, 225. Emphasis added.
FutūḥÄt II, cited in Lory, Pierre, âThe Symbolism of Letters and Language in the Work of Ibn âArabÄ«,â Journal of the Muhyiddin Ibn Arabi Society 22â23 (1998), 34.
FutūḥÄt II, cited in Lory, âThe Symbolism of Letters,â 35 (with minor changes).
See Chittick, The Sufi Path of Knowledge, 129.
ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
See ḤamÅ«ya, al-Miá¹£bÄḥ, 61.
Bibliography
Algar, Hamid, âKobrawiya: The Order,â in EIr.
Chittick, William C., The Sufi Path of Knowledge: Ibn al-âArabÄ«âs Metaphysics of Imagination, Albany: State University of New York Press, 1989.
Lory, Pierre, âThe Symbolism of Letters and Language in the Work of Ibn âArabÄ«,â in Journal of the Muhyiddin Ibn Arabi Society 22â23 (1998), 32â42.
Mesbahi, Seyyed Shahabeddin, Ibn âArabÄ« and KubrawÄ«s: The Reception of the School of Ibn âArabÄ« by KubrawÄ« Mystics, Louisville, Kentucky: Fons Vitae, 2019.
SaÊ¿d al-DÄ«n ḤamÅ«ya, al-Miá¹£bÄḥ fÄ«l-Taá¹£awwuf, ed. NajÄ«b MÄyil HirawÄ«, Tehran: IntishÄrat-i MawlÄ, 1362 SH/1983.