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A Comparison Between Daylami's 'Atf Al-Alif and Ruzbihan Baqli's 'Abhar Al-'Ashigin

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A Comparison Between Daylami's 'Atf Al-Alif and Ruzbihan Baqli's 'Abhar Al-'Ashigin CONTINUITY AND CHANGE IN THE TRADITION OF SHIRAZI LOVE MYSTICISM -A Comparison between Daylami's 'Atf al-Alif and Ruzbihan Baqli's 'Abhar al-'Ashigin- MASATAKA TAKESHITA* Introduction Ruzbihan Baqli Shirazi was a famous Persian Sufi of the twelfth century. He was a master of love mysticism, one of those Sufis whom Corbin called fideles d'amour.(1) Shihab al-Din Suhrawardi called him a "lover-gnostic" (al-'arif al-'ashiq),(2) and his anecdote as a master of love appears in 'Iraqi's 'Ushshaqname (The Book of Lovers)(3) and Ibn 'Arabi's Futuhat al-makkiya.(4) He wrote many books on Sufism, the most important of which are the commentary on the Qur'an, Ara'is al-bayan,(5)the commentary on ecstatic utterances of early Sufis, Sharh-i shathiyat,(6)which includes the translation of Hallaj's Kitab al-tawdsin and many sayings of Hallaj, and the book of mystical love, 'Abhar al-'ashiqin. While the old type of Sufis denied the love of men or women because of the exclusive love of God, around the twelfth century, there appeared a new type of Sufis, espe- cially in Iran, who affirmed the human secular love as a necessary preparatory stage toward the divine love. Ahmad Ghazzali, 'Ayn al-Qudat al-Hamadani, and 'Iraqi were the representatives of this new trend of love mysticism, which par- ticularly developed in Iran and bore beautiful fruits in Persian poetry, such as Hafez and Jami. Generally speaking, the 'Abhar al-'ashiqin of Ruzbihan Baqli Shirazi is placed in this trend.(7) However, while the three representatives mentioned above are clearly related to each other, Ruzbihan Baqli stands alone. 'Ayn al-Qudat al-Hamadani was a disciple of Ahmad Ghazzali, and his book on love, Tamhidat, was clearly influenced by the latter's Sawanih.(8) As for 'Iraqi, he himself states in the introduction of his treatise on mystic love, Lama'at, that he follows the manner of Ahmad Ghazzali's Sawanih.(9) Therefore, Ahmad Ghazzali's influence on them is conspicuous.(10) On the other hand, in Ruz- * Associate Professor in Islamic Studies, Faculty of Letters, Tokai University. Vol. XXIII 1987 113 bihan, there is no influence of Ahmad Ghazzali. Rather, the two are quite differ- rent in thought and style. The recent translator of Ahmad Ghazzali's Sawanih, Nasrollah Pourjavady, remarks as follows in his introduction: Moreover, I avoided [to utilize for a commentary on the Sawanih] even two very important sixth century Persian Sufi writers whom I believe were neither influenced by nor even acquainted with A. Ghazzali's ideas, namely Shihab al-Din Suhrawardi Maqtul and Ruzbihan Baghli of Shiraz.(11) Thus Ruzbihan's 'Abhar does not belong to the tradition of Ahmad Ghazzali, but strangely enough it is connected with the oldest complete and extant mystical book on love, 'Atf al-alif al-ma'luf ila'l-lam al-ma'tuf (The Book of the Inclination of the Tamed Alif toward the Inclined Lam; henceforth abbreviated as 'Atf) written by a Shirazi Sufi of the mid-tenth century, Abu al-Hasan al-Daylami.(12) Daylami was a disciple of the famous saint of Shiraz, Ibn Khafif, and his hagiographer. However concerning his own life, little is known. Scarce facts scattered in local chronicles and hagiographies are compiled by Jean- Claude Vadet in the introduction to his translation of the 'Atf.(13) Not only are his biographical data scarce in later sources, but this important work of mystical love is seldom mentioned by later Sufis. The fact that the work is preserved in only one manuscript also shows that it is seldom read in later times. Vadet suggests that later silence on him is due to the suspicion of a Hallajian inclination of Daylami.(14) It is well-known that Daylami's master, Ibn Khafif, associated with Hallaj, and in fact, according to Massignon, after Hallaj's execution, the 'Atf is the first work in which the admiration for Hallaj is openly expressed and his long fragments are quoted with acknowledgement.(15) Although strangely enough Ruzbihan never mentions either Daylami nor the 'Atf, it is certain that he utilized Daylami's 'Atf for his composition of the 'Abhar al-'ashiqin. Jean-Claude Vadet in the introduction to his translation of Daylami's 'Atf compared the two works briefly, and sufficiently established Ruzbihan's indebtedness to Daylami.(16) He also dealt with the possible line of the transmission of Daylami's work to Ruzbihan in a masterly fashion.(17) In this article I wish to show exactly to what extent Ruzbihan's 'Abhar al- 'ashiqin is indebted to Daylami's 'Atf, and where their main differences lie, by comparing the corresponding parts of the two works more carefully. 114 ORIENT CONTINUITY AND CHANGE IN THE TRADITION OF SHIRAZI LOVE MYSTICISM I. Places of Correspondences As was pointed out by Vadet, Ruzbihan Baqli's borrowing from Daylami's 'Atf is mainly concentrated in the latter's third chapter;(18) however. it is not by any means limited to it. In this section, we will examine Ruzbihan's 'Abhar al-'ashiqin chapter by chapter, and point out the corresponding part of Daylami's 'Atf, in order to determine the exact extent of Ruzbihan's borrowings. In contrast with the brief prologue of Daylami's 'Atf, the 'Abhar starts with a long and elaborate prologue.(19) In this prologue, the author describes the vision of a beautiful, young girl who appeared before him. Seeing that the author became enamored with her, she rebukes him in the following manner: In Sufism, to see other than God is idolatry (kufr) and danger. It is the loss of life and the waste of sight for the intellect and knowledge...(20) To return from that [yonder] world is a sin of negligence. Your glance of me [as an object of contemplation] is a place of your ruin, or perhaps you have lost your way...(21) In my view, there is no way of licenti- ousness (ibahat) for Sufism. To look at me is not for saints (ahl-i walayat)...(22) Oh Sufi, with that love yonder [i. e. divine love] does this love below [i. e., human love] have anything to do?(23) Facing the above criticism of the beautiful beloved, the author defends the religious and mystical value of human love as a preparatory stage for divine love with evidences taken from the Qur'an, hadith and the saying of Dhu al- Nun Misri.(24) Hearing his eloquence, she says to him, "Certainly, you are an eminent expert in this science, but tell me whether it is lawful to apply the term 'love' in relation to God (hal yajuz itlaq al-'ishq 'ala Allah ta'ala)... Is it lawful to use the expressions such as 'love toward God' ('ishq 'ala Allah), 'Love coming from God' (min Allah), 'Love through God' (bi-Allah) and 'Love in God' (fi Allah)?"(15)The answer of Ruzbihan to her question is taken from the brief second chapter of Daylami's 'Atf, entitled "Is the Appli- cation of the Term Love in Relation to God Lawful?" (hal yajuz itlaq al-'ishq 'ala Allah min Allah).(26) Indeed, the title of this chapter itself is used word by word in the above question of the beautiful girl. However, after having exhausted all the content of the second chapter of the 'Atf, Ruzbihan continues his argu- Vol. XXIII 1987 115 ment with new materials not found in Daylami. In other words, the materials taken from the 'Atf form only the beginning of the long elaborate speech in the defence of "love" ('ishq). This speech indeed impressed her, and it is she who encourages him to write a book on love in Persian. By God, can you explain to me in Persian [the implication of] the human love ('ishq insani) in the divine love ('ishq rabbani) in a little book, which will be a [spiritual] guide for us as well as all the lovers and the be- loved, and a station [to meditate] for the travelers [of the way] of the lovers?(27) As the lover always obeys the order of the beloved, Ruzbihan immediately complies with her order, and writes a book, and this is how the 'Abhar al-'ashiqin was written. In the second chapter entitled "Introduction of the Book" (Fi tamhid al- kitab), Ruzbihan classifies loveinto five classes: bestial (bahimi), natural (tabi'i), spiritual (ruhani), intellectual ('aqli) and divine (ilahi). This classification of love is taken from the short introductory part of the long third chapter of Daylami's 'Atf. The third chapter of Ruzbihan's 'Abhar al-'ashiqin entitled "Mentioning of Rational and Traditional Evidences Concerning Human Love" (Fi dhikr al-shawahidal-shar'iya wa al-'aqliyafi al-'ishq al-insani) is mainly taken from the long fourth section of the third chapter of the 'Atf entitled "Excellence of Love" (Al-fasl al-rabi' fi fadila al-mahabbawa al-hubb): Both start with the quotation from the Qur'an, "I threw upon you a love from Me" (20/38) followed by the comment of Mujahid on it. In this section, Ruzbihan quotes altogether seven hadiths, all in Arabic. All the hadiths except one appear in the above mentioned section of the 'Atf in the same order.(28) Because Ruzbihan some- times quotes the hadith imperfectly, it is helpful to check the corresponding part of Daylami's 'Atf. For instance, the prophet's saying, "God loves the old affection" (inna llaha yuhibbu al-waddaal-qadima) is here quoted withoug any context,(29)however, Daylami gives the proper context: 'A'isha said to him one day, "I see you give too much friendship and honor to that old woman." Then, the prophet replied, "She was a friend of Khadija.
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