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Copyright © and Moral Rights for This Phd Thesis Are Retained by the Author And/Or Other Copyright Owners Dajani, Samer M. K. (2015) Ibn ʿArabī’s conception of Ijtihād : its origins and later reception. PhD Thesis. SOAS, University of London. http://eprints.soas.ac.uk/id/eprint/20368 Copyright © and Moral Rights for this PhD Thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non‐commercial research or study, without prior permission or charge. This PhD Thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this PhD Thesis, full bibliographic details including the author, title, awarding institution and date of the PhD Thesis must be given e.g. AUTHOR (year of submission) "Full PhD Thesis title", name of the School or Department, PhD PhD Thesis, pagination. 1 Ibn ʿArabī’s Conception of Ijtihād: Its Origins and Later Reception SAMER M. K. DAJANI Thesis submitted for the degree of PhD 2015 Department of the Languages and Cultures of the Near and Middle East SOAS, University of London 2 Declaration for SOAS PhD thesis I have read and understood regulation 17.9 of the Regulations for students of the SOAS, University of London concerning plagiarism. I undertake that all the material presented for examination is my own work and has not been written for me, in whole or in part, by any other person. I also undertake that any quotation or paraphrase from the published or unpublished work of another person has been duly acknowledged in the work which I present for examination. Signed: ____________________________ Date: _________________ 3 Abstract This study investigates the history of a Sufi conception of ijtihād, the key figure of which is Muḥyī al-Dīn ibn ʿArabī (d. 638/1240). It seeks to clarify Ibn ʿArabī’s legal theory and to identify its guiding principles. In order to do this it investigates the origins of Ibn ʿArabī’s thought in the writings of al-Ḥakīm al-Tirmidhī (d. c. 298/910). It also investigates the nature of the similarities between the legal theory of Ibn ʿArabī and the Ẓāhirī school. This study challenges the view that Ibn ʿArabī was a Ẓāhirī and demonstrates that he adopted only those Ẓāhirī principles that agreed with his understanding of the Sharīʿa. It further argues that Ibn ʿArabī’s legal theory was closely linked to his concept of sainthood, which is highly influenced by that of al-Tirmidhī before him. Through attaining a clear understanding of Ibn ʿArabī’s jurisprudential thought, it becomes possible to examine the extent to which his legal theory influenced his later followers. The works of ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565) are examined, and it is argued that his theory of the Scale of the Sharīʿa has its roots in Ibn ʿArabī’s teachings. A detailed examination of another key figure, Aḥmad ibn Idrīs (d. 1837), reveals that he was a follower of Ibn ʿArabī’s legal opinions. The study argues that the revivalist Sufi orders inspired by Ibn Idrīs were also guided by Ibn ʿArabī’s legal theory. This study shows a continuous transfer of ideas on both sainthood and the law from al-Tirmidhī to Ibn Idrīs and his followers. It also shows the close connection between their views on sainthood and their legal theories. 4 Table of Contents Abstract .............................................................................................................3 Table of Contents .............................................................................................4 Introduction ......................................................................................................6 Chapter 1: Al-Tirmidhī on Juristic Authority .............................................11 1.1 A Brief Sketch of al-Tirmidhī’s Life and Intellectual Upbringing .............11 1.2 Al-Tirmidhī’s Hierarchy of Sainthood .......................................................15 1.3 The Elect Among the Saints .......................................................................21 1.4 Conclusion .................................................................................................36 Chapter 2: Al-Tirmidhī on Juristic Method ................................................37 2.1 The Major Schools in the Age of al-Tirmidhī ...........................................37 2.2 Al-Tirmidhī and the Early Sufi Attitude to Rationalism ............................44 2.3 Al-Tirmidhī’s Conception of Ijtihād ..........................................................47 2.5 Comparative Fiqh ......................................................................................53 2.5 The Role of the Elect As Traditionists .......................................................58 2.6 Conclusion .................................................................................................59 Chapter 3: Ibn ʿArabī on Juristic Authority ...............................................61 3.1 Ibn ʿArabī on the Elect ..............................................................................63 3.2 Ibn ʿArabī’s Sufi Conception of Ijtihād .....................................................68 3.4 Ibn ʿArabī on Traditions and the Traditionists ..........................................77 3.5 Ibn ʿArabī on Close Following of the Prophet ..........................................84 3.6 Conclusion .................................................................................................89 Chapter 4: Ibn ʿArabī on Juristic Method: An Akbarī Madhhab? ..........90 4.1 Was Ibn ʿArabī a Ẓāhirī? ...........................................................................91 4.2 Ibn ʿArabī’s Principles of Jurisprudence .................................................114 4.3 How Much Did Ibn ʿArabī Take from al-Tirmidhī in Fiqh? ...................137 4.4 Ibn ʿArabī and the Law: A Summary ......................................................141 4.5 Ibn ʿArabī’s Influence on al-Suyūṭī .........................................................144 4.6 Conclusion ...............................................................................................148 Chapter 5: Ibn ʿArabī’s Influence on ʿAbd al-Wahhāb al-Shaʿrānī .......151 5 5.2 The Question of Authority .......................................................................159 5.3 The Removal of the Fog ..........................................................................164 5.4 The Theory of the Scale ...........................................................................169 5.5 The Reasons for Writing al-Mīzān ..........................................................179 5.6 The Influence of Ibn ʿArabī .....................................................................187 5.7 Conclusion ...............................................................................................191 Chapter 6: Aḥmad ibn Idrīs and the Implementation of Ibn ʿArabī’s Jurisprudence in the 19th Century ............................................................194 6.1 The Life of Aḥmad ibn Idrīs: An Overview ............................................195 6.2 Ibn Idrīs as Heir to Ibn ʿArabī .................................................................201 6.3 Ibn Idrīs’ Study of the Jurisprudential Sections of the Futūḥāt ...............208 6.4 The Teachings of Ibn Idrīs on Ijtihād ......................................................223 6.5 Influence ..................................................................................................231 6.6 From Ibn ʿArabī to the Salafīs .................................................................243 6.7 Conclusion ...............................................................................................244 Conclusion ....................................................................................................246 Bibliography .................................................................................................252 6 Introduction The Andalusian Sufi Muḥyī al-Dīn ibn ʿArabī (d. 638/1240), known to his admirers as al-Shaykh al-Akbar (The Greatest Master), began his magnum opus al- Futūḥāt al-makkiyya (The Meccan Revelations) by describing a vision he saw. This vision defined his entire teaching and purpose, as he saw it, and subsequently led to the composition of the Futūḥāt. The vision culminated in a pulpit being erected for him to ascend, in front of an assembly of all of God’s prophets and messengers, led by Muḥammad and his four caliphs, and surrounded by the rest of Muḥammad’s followers. On it, the following words were inscribed with radiant light, ‘This is the pure Muḥammadan Station. Whoever ascends to it is an heir [of Muḥammad], and has been sent by God to preserve the sanctity of the Sharīʿa.’1 Ibn ʿArabī, whose honorific title Muḥyī al-Dīn means Reviver of the Religion, clearly saw the service of the Sharīʿa as central to his mission. Yet as a recent survey of studies on Ibn ʿArabī showed, his writings on Islamic law have been ‘scarcely explored,’2 as most studies focused on his views on walāya (sainthood),3 prophecy, love and mercy, and other themes. It is ‘crucial,’ wrote Ali Hussain, that his works on jurisprudence be ‘further explored and analysed.’4 1 Ibn ʿArabī, Futūḥāt, 1: 2-3. On the signifcance of this vision see Addas, Quest, 205. 2 Hussain, ‘Endless Tajalli,’ 100. This survey was limited to studies published in the West, but this judgement is correct in general. 3 Literally ‘Proximity to God.’ I have chosen to use the popular
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