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Unraveling the Mystery of The Hidden Treasure : The Origin and Development of a îad¥th Quds¥ and its Application in S´f¥ Doctrine By Moeen Afnani A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Hamid Algar, Chair Dr. John Hayes Professor Munis Faruqui Spring 2011 Abstract Unraveling the Mystery of The Hidden Treasure : The Origin and Development of a îad¥th Quds¥ and its Application in S´f¥ Doctrine by Moeen Afnani Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Hamid Algar, Chair The tradition of the Hidden Treasure is the most widely used úad¥th in the field of speculative mysticism. It states: “I was a Hidden Treasure; I loved to be known, so I created the creation in order to be known.” From the 5th /12 th century onward this tradition has occurred in major ê´f¥ texts, and the great ê´f¥ masters like Ibn al-ÔArab¥ and R´m¥ have made abundant use of it to build their mystical philosophy. Although it is very brief, this tradition refers to such themes as wuj´d (being), God as the Absolute Being, names and attributes of God, the self-disclosure of God, love as the motive for creation, the concept and process of creation, and the concept of knowledge. These themes are among the most fundamental concepts in speculative mysticism. Aside from ê´f¥s, Islamic philosophers and theologians also have mentioned this tradition in their writings. A few brief commentaries have been written on this tradition by some ê´f¥s and theologians, the translations of which are provided in the appendices. However, in spite of the popularity of this tradition no systematic study of this úad¥th , and of its influence on the development of ê´f¥ thought has been undertaken so far. It is hoped that this research will address this deficiency and open the way for further studies. This research is based mostly, though not exclusively, on study of the writings of Ibn al-ÔArab¥ and the prominent ê´f¥s among his students who more than any other ê´f¥ have referred to this tradition, and built some of their mystical concepts around it. 1 Table of Contents: Abstract Introduction Chapter One: Historical background The Origin of the Tradition of the Hidden Treasure and discussion of authenticity îad¥th Evaluation and Criticism Western Scholarship on al-AúŒd¥th al-Qudsiyya Earliest Sources of the Tradition of the Hidden Treasure Objections to the Tradition of the Hidden Treasure Chapter Two: “I Was a Hidden Treasure... ” The Ontology of Divinity Ibn al-ÔArab¥ and the Concept of Hidden Treasure Ibn al-ÔArab¥ on the Ontology of Being and its Relation to the Hidden Treasure Primary ê´f¥ Texts and the Tradition of the Hidden Treasure Stations of the Hidden Treasure Chapter Three: Station of Aúadiyya The Realm of Absolute Essence i Aúadiyya and Related Concepts • Only God Existed • The Ultimate Purity of Devotion • Fancies! Not True Recognition • Everything Perishes but His Face • The Beloved, the Love, and the Lover • Al-ÔAmŒÕ , The Cloud • The Most Holy and the Holy Effusions AÔyŒn ThŒbita , Intelligible Archetypes The True Being and AÔyŒn ThŒbita : Some Analogies Chapter Four: Station of WŒúidiyya The Domain of Attributes and Names The Distance of Two Bows The Intelligible Archetypes: Further Considerations Divine Flashes Chapter Five: The Concept of Love The Etymology of Love Love as the Motive for Creation Classification of Love ii S´f¥ Views on Love: Further Considerations Chapter Six : The Concept of Creation Perpetual Creation and Renewal Ibn al-ÔArab¥ and the AshÔarite Doctrine of Creation Chapter Seven: MaÔrifa , Knowledge and True Understanding ÔIlm and MaÔrifa Ibn al-ÔArab¥ on MaÔrifa Conclusion Appendix I: Translation of Najm al-D¥n RŒz¥ ’s Commentary on the Tradition of the Hidden Treasure Appendix II: Translation of al-AúsŒÕ¥ ’s Commentary on the Tradition of the Hidden Treasure Appendix III: Translation of the Treatise on the Immutable Entities Bibliography iii Acknowledgement I was a teenager when for the first time I learned of the tradition of the Hidden Treasure. Over the years I found many references to this tradition in various texts but they were quite brief, and very little explanation was offered. As I continued my study of the ê´f¥ writings the need for a systematic study of this tradition, and its influence on the development of speculative mysticism, became clear to me. It is not possible to express adequately my gratitude to all those who have been instrumental in inspiring and guiding me to complete this dissertation. Many teachers and mentors have helped me over the years, some of whom have left this physical domain for a better realm. As for my formal studies, I would like to express my gratitude to my dissertation advisor Professor Hamid Algar, who guided this research and carefully provided detailed guidance at every stage. Over the years Dr. John Hayes has assisted me with expert analysis of Arabic texts, and also served on the dissertation committee; I am much indebted to him. I am grateful to Professor Munis Faruqui from the department of South and South East Asian Studies who kindly accepted to serve on the dissertation committee and provided valuable recommendations. I wish to thank my parents for their loving care and support. Most of all I would like to express my immense gratitude to my wife and two daughters who not only were supportive of me in the completion of this dissertation but over the years have endured much as I pursued graduate and post-graduate studies in four different fields. They never complained and always supported me; my affection and admiration for them have no bounds. iv Introduction Few Islamic mystical traditions have enjoyed the widespread usage of the tradition of the Hidden Treasure. Fewer still have been as controversial and instrumental as this úad¥th in the development of ê´f¥ theology. It might arguably be the most popular tradition found in scores of ê´f¥ books of both Sunn¥ and Sh¥ Ô¥ literature. Although its authenticity as a true úad¥th has been questioned from textual and historical points of view its content has been accepted, almost universally, as being sound and concordant with Islamic theology. In spite of its popularity, so far no major study of the tradition of the Hidden Treasure has been undertaken. In recent years passing references have been made to this úad¥th in a few books published in the West, but a critical review and detailed study of it are wanting. The origin of this tradition has been subject to polemic discussion over the centuries. In some ê´f¥ texts it has been reported that the Prophet David addressed God, saying: ÒO Lord! Why didst Thou create the world?Ó In response God uttered the úad¥th of the Hidden Treasure: ÒI was a Hidden Treasure; I loved to be known; therefore, I created the creation to be known.Ó Although this is a short úad¥th , it relates to some of the most fundamental themes of speculative mysticism. This study is by no means comprehensive, whether historically, philologically, or in its scope. To offer even a brief account of the major texts, and the contexts in which this tradition is quoted, would be beyond the scope and intent of this study. The purpose of this work is to discuss major themes in ê´f¥ theology that have been linked to the tradition of the Hidden Treasure. Some of the themes are: 1. The concept of being ( wuj´d ), the Absolute Being or God as the Hidden Treasure, and the Ontological categories of existence: Aúadiyya : the station of unicity of God, wherein divine names and attributes are non-existent. This is the station of pure essence. v WŒúidiyya : the station of oneness of God, wherein divine names and attributes find existence. Other themes such as AÔyŒn ThŒbita , ÔAmŒÕ or the Primordial dust, and holy emanations. 2. The concept of self-disclosure of God and loci of manifestation. 3. The concept of love, divine love as the motive for creation, manifestation of divine love in the physical world, and forms and stages of love. 4. The concept and process of creation, and the purpose behind Creation. 5. The concept of knowledge and MaÔrifa (true understanding), knowledge of the Divine, and levels and forms of knowledge. In addition to the above, the origin and historical background of this tradition will be discussed, particularly the religious and intellectual environment in which this úad¥th has caused polemic discussion. The earliest documents containing this úad¥th will be surveyed, and its role in the development of theoretical ê´f¥sm will be investigated. A brief philological study of this tradition will be undertaken in order to assess validity of the claims which refute this úad¥th purely on the basis of grammatical objections. Also, other objections to the validity of this tradition will be reviewed. The translation of three commentaries (two in Arabic and one in Persian) on the tradition of the Hidden Treasure by early ê´f¥s and theologians will be provided in the appendices. For the transliteration of certain names from the Persian sources I have used either the Persian or the Arabic pronunciation based on the source used. For example, in referring to one of the works of a Persian poet ÔAbd al-RaúmŒn JŒm¥, I have used Mathnav¥ or Mathnaw¥ depending on the printed version from which I have quoted.

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