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Ruzbihan Baqli RuzbihanBaqli: Mysticism and the Rhetoric of Sainthood in PersianSufism ROUTLEDGE SUFI SERIES SeriesEditor: Ian Richard Netton Prqftssor qf Arabic Studies, University qf Leeds The Curzon Sufi Seriesattempts to provide short introductionsto a variety of facets of the subject, which are accessibleboth to the general readerand the studentand scholarin the field. Eachbook will be either a synthesisof existing knowledge or a distinct contribution to, and extensionof, knowledge of the particular topic. The two major underlying principles of the Seriesare soundscholarship and readability. ABDULLAH ANSARI OF HERAT An Early Sufi Master A.C. Ravan Farhadi AL-HALLAJ Herbert W Mason PERSIAN SUFI POETRY An Introduction to the Mystical Use of Classical PersianPoetry J. T.P. de BruiJn BEYOND FAITH AND INFIDELITY the Sufi Poetry and Teachingsof Mahmud Shabistari Leonard Lewisohn Rl1zbihan Baqli: Mysticism and the Rhetoric of Sainthood in Persian Sufism Carl W Ernst Carl ~ ~~~:~;n~~~upCarl LONDON AND NEWAND YORK YORK First publishedin 1996 by Routledge 2 Park Square,Milton Park, Abingdon, Oxon, OX14 4RN 270 Madison Ave, New York NY 10016 Transferredto Digital Printing 2010 © 1996 Carl W. Ernst Typesetin Baskerville by Bookman, Slough All rights reserved.No part of this book may be reprinted or reproducedor utilised in any form or by any electronic,mechanical, or other means,now known or hereafterinvented, including photocopyingand recording, or in any information storageor retrieval system, without permissionin writing from the publishers. British Library Cataloguing in Publication Data A cataloguerecord for this book is available from the British Library Library qf Congress in Publication Data A catalog record for this book has been requested ISBN 0-7007-0342-X Publisher'sNote The publisherhas gone to great lengths to ensurethe quality of this reprint but points out that some imperfectionsin the original may be apparent. Contents Preface IX A. RuzbihanBaqli, a NeglectedFigure in Sufi Studies ix B. RuzbihanStudies: A Brief Overview Xl C. Aims of the PresentWork XlII I. The Tradition of RuzbihanBaqli XlII A. A Sufi's Life Xl B. The "RuzbihaniyyaOrder" and the Legacy of Ruzbihan 6 II. The Inner Structureof Sainthood 17 A. TIe Unveiling qf Secrets: Structureand Contents 17 B. The Prologueand Early Years 20 C. Theology, Cosmology, Psychology:A Primer 28 D. The FundamentalMetaphor: Unveiling and Clothing with Divinity 35 E. Theophaniesof Majesty 44 Initiatic Visions 46 Sainthoodand Prophethood 58 The Power of Wrath 63 F. Theophaniesof Beauty 66 "The red rose is of the glory of God." 66 The Body of Revelation 68 A TranscendentalLandscape 74 Angelic Encounters 76 G. TIe Unveiling qf Secretsas a Literary Text 80 AutobiographicalAspects of Ruzbihan's Self-Presentation 80 Ecstatic Speechand AscensionNarrative 93 v III. Institutionalizing a Sufi Order III A. The Biographiesof RuzbihanBaqli III B. Stories of Ruzbihanin the Early Hagiographical Narratives 116 C. The Descendantsof Ruzbihan 130 D. Political Connectionsof the Ruzbihaniyya 132 IV. Conclusion 143 Appendix A. The Writings of RuzbihanBaqll 151 Appendix B. Ruzbihan'sTwo Commentarieson the "Ascension" of Abu Yazld al-Bistaml 161 Select Bibliography 169 Index of Names 173 Glossaryand Index of Terms and Subjects 177 vi Figures Chart 1. The RuzbihaniyyaOrder, and Contemporary Political Figures in Fars XXI Chart 2. Ruzbihan'sInitiatic Genealogyaccording to his Descendants XXlll VII Preface A. Riizbih:iin Baqli, a NeglectedFigure in Sufi Studies Sufism, the tradition of Islamic mysticism, is increasinglybecoming known in European languages through a steady stream of translationsand studies of major figures. In some cases, as with the great PersianSufi poetJalal aI-Din Rumi (d. 1273), popular English versionsof Sufi classicscan be found in literally dozensof paperbackeditions. The vast and complex Arabic works of the prolific Sufi metaphysicianof Andalusia, Ibn 'Arabi (d. 1240), are gradually becoming accessible in reliable English and French versions. In America and in Europe, Sufi orders of Arab, Iranian, Turkish, and South Asian origin have found a following. This is one areain which the encounterbetween Islamic civilization and Euro-America is taking place on a non-political and highly personalbasis. Yet the Sufi tradition is so immensein extent that we are still only familiar with a fraction of the major figures. Only a small portion of Sufi texts in Arabic, Persian, Turkish, and other languageshave ever been printed, let alone critically edited, or translated and discussedin any European language. The most urgent tasks in Sufi studies are to produce readableand reliable translationsof importanttexts, alongwith analysesof their contents which link them up with currentdiscussions in the field of religious studies.This book, which belongsto the secondof thesecategories, is intendedto introduceone of the major figures of PersianSufism who has only recently emergedfrom an undeservedobscurity. RuzbihanBaqli (52211128-60611209)recorded in Arabic and Persian a life filled with intense visions and powerful ecstasies, interpretedin terms of a Qur'anically basedmetaphysics and cast in a densepoetic style. He lived at a time when Sufism was just beginning to become a broadly based social movement after centuries of private informality. 1 As a legacy he left a series of writings that coveredthe entire spectrumof Sufi mysticism, from Qur'anic commentary to Islamic law, theology, speculative metaphysics,and poetry. His descendantskept alive his teachings ix RuzbihanBaqli for severalgenerations in Shiraz, the town where he is buried, but the Ruzbihaniyyaorder did not survive long as an independent institution, possibly due to anti-Sufi feeling after the Safavid dynasty made Iran a Shi'l country after 1503. Nevertheless,a select group of readersin Central Asia, India, Ottoman Turkey, andMrica hascontinued to regardhis writings as someof the most challengingand stimulating works in Sufi literature. If one wished to make a comparisonto a figure from Western religious history, Ruzbihan could perhaps be viewed as a combination of St. Augustine (without the agonized conversion) and Hildegard of Bingen. Like Augustine,Ruzbihan had a deepimpact on scriptural interpretation in his religious tradition, and both men commu- nicateda personalizedmystical theology throughcompelling prose; similar to Hildegard, Ruzbihanhad an intensivevisionary life that furnished the raw materials for expression in metaphor and metaphysics. Ruzbihan's voice is unmistakeably Islamic and Persian, however. Devotion to the Prophet Muqammad is a constant refrain in Ruzbihan's writings. His Sufism constantly illustrates the tension betweenesoteric mystical knowledgeand the public responsibility to divine law. His writings constitue a vast synthesisand rethinking of early Islamic religious thoughtfrom the perspective of pre-Mongol Persian Sufism. Within the Islamic tradition, the figure to whom Ruzbihan might best comparedis Ibn 'ArabI, especially because both men articulated extensive visions and chartedthe territory of inner experiencejust as the Sufi orders began to take on definite shape; this potentially revealing comparisonwill have to be postponed,however, until the works of both Sufis are better understoodin their totality. Publication of Ruzbihan'sPersian writings have led quickly to an appreciationof his style. His is an original poetic sensibility, in which the roses and nightingales are freshly stamped with the images of Persian gardens,long before those images faded into cliche in the handsof lesserwriters. As AnnemarieSchimmel has observed, What so profoundly impresses the reader in Ruzbihan's writings ... is his style, which is at times as hard to translateas that of Ahmad Ghazzaliand possessesa strongerand deeper instrumentation.It is no longer the scholasticlanguage of the early exponentsof Sufism, who tried to classifY stagesand x Preface stations, though Baqli surely knew these theories and the technicalterms. It is the languagerefined by the poetsofIran during the eleventh and twelfth centuries, filled with roses and nightingales,pliable and colorful.2 In a similar manner, Mul.lammad Mu'ln has pointed out, "His speechis like a rose that flutters apartonce graspedin the hand,or like an alchemical substancethat turns into vapor when barely heated.His languageis the languageof perceptions;he praisesthe beautiful and beauty, and loves them both.,,3 Theseremarks hold true especially for his Persian style, but they are suggestivein a different way for Ruzbihan'sArabic writing, which at its most impassionedis lyrical and transparentdespite its simplicity. But much remains to be done before we can go beyond these impressionisticremarks to evaluateRuzbihan's literary legacy as a whole. Despitehis importance,Ruzbihan is still hardly known outsidea narrow circle of specialists; his name is not even mentioned,for instance,in The Cambridge History qf Iran. Mul.lammad MU'ln, the pioneeringeditor of Ruzbihan'sThe Jasmineqf the Lovers, remarked about that text, that "to understandthe works of mystics such as 'Attar, Ruml, 'IraqI, Awl.ladl-i Kirmanl, andknown whichI:Iafi~, researcheson this book are quite necessary.,,4 I would enlarge upon this statementand say that the writings of RuzbihanBaqll form a vital resource for understandingthe experiential basis, not simply of Persian Sufi literature, but of Sufism and indeed mysticism in general. B. Ruzbihan Studies: A Brief Overview Louis Massignonin 1913 was the first Europeanscholar to draw
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