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IBN 'ARABĪ's METAPHYSICS of LOVE: a TEXTUAL STUDY of CHAPTER 178 of AL-FUTŪḤĀT AL-MAKKIYYA by HANY TALAAT AHMED IBRAHIM

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IBN 'ARABĪ's METAPHYSICS of LOVE: a TEXTUAL STUDY of CHAPTER 178 of AL-FUTŪḤĀT AL-MAKKIYYA by HANY TALAAT AHMED IBRAHIM IBN ‘ARABĪ’S METAPHYSICS OF LOVE: A TEXTUAL STUDY OF CHAPTER 178 OF AL-FUTŪḤĀT AL-MAKKIYYA By HANY TALAAT AHMED IBRAHIM MA, University of Lethbridge, 2014 A Thesis Submitted to the School of Graduate Studies of the University of Lethbridge in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS Department of Religious Studies University of Lethbridge LETHBRIDGE, ALBERTA, CANADA © Hany Ibrahim, 2014 IBN ‘ARABĪ’S METAPHYSICS OF LOVE: A TEXTUAL STUDY OF CHAPTER 178 OF AL-FUTŪḤĀT AL-MAKKIYYA HANY TALAAT AHMED IBRAHIM Approved: (Print Name) (Signature) (Rank) (Highest Date Degree) ___________________ __________________ _______ _______ __________ Supervisor ___________________ __________________ _______ _______ __________ Thesis Examination Committee Member ___________________ __________________ _______ _______ __________ External Examiner ___________________ __________________ _______ _______ __________ Chair, Thesis Examination Committee ii Dedication To my father and mother. I am forever grateful for your love. iii Abstract This study examines the concept of Divine love and its various metaphysical articulations as enshrined in the thought of the Andalusian Sufi Ibn ‘Arabī (d. 1240 CE). In order to understand the concept of Divine love from the so-called “Akbarian” perspective, a thorough textual analysis of chapter 178, “On Knowing the Station of Love,” from Ibn ‘Arabī’s magnum opus, The Meccan Openings (al-Futūḥāt al- Makkiyya), will be carried out. This chapter, which is arguably the richest and most complex text on the topic of Divine love in the Sufi tradition, has not received detailed treatment in Western scholarship. The present study therefore aims to fill this lacunae, offering a complete reading and analysis of this work’s sophisticated cosmology, ontology, and psychology with reference to the development of love theory in the Sufi tradition which preceded Ibn ‘Arabī, and his own metaphysical worldview. iv Acknowledgements I would like to begin by expressing my gratitude and appreciation to all those who have been instrumental in allowing me to successfully complete this study. First of all, I would like to begin by expressing my thanks to my supervisor Professor Atif Khalil for his guidance, unfailing support, and extensive feedback throughout the learning process of this project. Professor Khalil, to whom I will always be grateful and deeply indebted, is a scholar of high caliber and sophistication, who has a deep understanding and profound knowledge of Sufism. I would also like to convey my deepest appreciation to the thesis committee members, Professors Hillary Rodrigues and Muhammad Rustom. Professor Rodrigues has played a significant role in my academic and intellectual maturity in the field of Religious Studies, and his ingenuity as a teacher and mentor has always shined. He has continually conveyed a spirit of adventure in regards to research, scholarship and teaching. The continued support from Professor Rustom was also especially invaluable. Professor Rustom always found the time to provide me with valuable feedback and noteworthy suggestions throughout the various stages of my study. Without their supervision and constant help this thesis would not have been possible. I am sincerely grateful to Professors Thomas Robinson, John Harding, and James Linville at the Department of Religious Studies for their constructive criticism and valuable comments throughout my study. It was a privilege to have worked with such a distinguished group of scholars, all of whom contributed to my academic and intellectual development in more ways than this thesis reveals. A special thanks goes to Bev Garnet v for her constant help and support. I would also like to acknowledge the academic staff, employees, and colleagues at the University of Lethbridge, for facilitating my study and research at such a fine institution. Special thanks go to Professor Muhammad A. S. Abdel Haleem of SOAS, London, UK, and Dr. Eric Winkel, a leading scholar and translator of Ibn ‘Arabī, for their guidance, support and confidence in my research and scholarly potential. I also must express my gratitude to Sheikh Maḥmūd al-Ghurāb whom I met in Cairo, Egypt in the Autumn of 2013, for sharing valuable material and thoughts on Ibn ‘Arabī. I would like to specially thank my beloved family for their moral and emotional support throughout the entire project. Words cannot express how grateful I am to my father and mother for all the sacrifices they have made on my behalf. Their prayer for me was what sustained me thus far. I would also like to thank my sister Dina, and her daughters Noha and Nada for their love, support and encouragement. My deepest gratitude goes to all my friends who supported me in writing, and encouraged me to strive towards my goal. Finally, I would like to express my appreciation to my beloved wife Shaimaa, who has been a source of love, inspiration and reassurance from the very beginning. She spent many sleepless nights out of concern for my well-being across the globe, and was always my support in the moments when there was no one by my side. Her confidence in me ensured that this work saw its completion. vi My heart has become capable of every form: it is a pasture for gazelles and a convent for Christian monks, And a temple for idols and the pilgrim's Ka‘ba and the tables of the Tora and the book of the Koran. I follow the religion of Love: whatever way Love's camels take, that is my religion and my faith.1 -- Ibn ‘Arabī 1 Ibn ‘Arabī, The Tarjumān al-Ashwāq: A collection of Mystical Odes, trans. Reynold Nicholson (London: Royal Asiatic Society, 1911), 67. vii Table of Contents Introduction ............................................................................................................. 1 The Structure and Methodology of the Present Study ........................................ 6 Chapter One: An Outline of Ibn ‘Arabī’s Metaphysical Worldview .................... 10 1.1. Introduction ............................................................................................. 10 1.2. The Life of Ibn ‘Arabī ............................................................................. 10 1.3. The Doctrine of Ibn ‘Arabī ...................................................................... 12 1.3.1. The Meccan Openings (al-Futūḥāt al-Makkiyya) ............................. 13 1.3.2. The Bezels of Wisdom (Fuṣūṣ al-ḥikam) ......................................... 13 1.3.3. The Interpreter of Desires (Tarjumān al-ashwāq) ............................ 14 1.3.4. Other Works ...................................................................................... 14 1.4. The Sources of Ibn ‘Arabī ....................................................................... 15 1.5. The Symbolism and Language of Ibn ‘Arabī .......................................... 16 1.6. The Feminine Aspect in Ibn ‘Arabī’s Literature ..................................... 17 1.7. The Ontology of Ibn ‘Arabī .................................................................... 18 1.7.1. The Hidden Treasure ......................................................................... 18 1.7.2. The Divine Essence (dhāt), Names (asmā’), and Attributes (ṣifāt) .. 19 1.7.3. Creation (khalq) and Cosmology ...................................................... 21 1.7.4. Being (wujūd) .................................................................................... 22 1.7.5. The Five Divine Presences (al-ḥadrāt al-ilāhiyya) of Being ............ 23 1.7.6. Clarification on the Use of the Term “Union” (al-ittiḥād) ............... 24 1.7.7. Oneness of Being (waḥdat al-wujūd) ............................................... 25 1.7.8. The “Muhammadan Reality” (al-ḥaqīqat al-Muḥammadiyya) and the “Perfect Human” (al-insān al-kāmil) ............................................... 29 1.8. Love and Ibn ‘Arabī ................................................................................ 30 1.9. The Influence of Ibn ‘Arabī .................................................................... 31 1.10. Conclusion ............................................................................................. 33 Chapter Two: Love in the Qur’ān, the Sunnah, and Early Sufism ....................... 34 2.1. Introduction ............................................................................................. 34 2.2. Names and Types of Love in Arabic ....................................................... 35 2.3. Love (al-ḥubb) in the Qur’ān .................................................................. 36 2.4. Affection (al-wudd) in the Qur’ān .......................................................... 38 viii 2.5. Desire (al-hawā) in the Qur’ān ............................................................... 38 2.6. Intense Love (al-‘ishq) ............................................................................ 39 2.7. Love in the Sunnah .................................................................................. 40 2.8. Love in Sufism Before Ibn ‘Arabī ........................................................... 43 2.8.1. Love, Knowledge and Beauty ........................................................... 46 2.8.2. Love and the Path to God .................................................................. 47 2.9. Conclusion ............................................................................................... 48 Chapter Three: A Hermeneutical Study of Chapter 178 of the Futūḥāt: Part I .... 50 3.1. Introductory Poems ................................................................................
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