Erik S. Ohlander
In the collective textual memory of the Su tradition, the
period spanning the late sixth/twelfth through the seventh/
thirteenth centuries constitutes a particularly resonant narrative
space. In later congurations of Su hagio-historiography which
look back on this time such as Ibn al-Mulaqqins abaqt
al-awliy (d.803/1401); Abd al-Ramn Jms (d.897/1492)
Nafat al-uns min aart al-quds; al-Munws (d.1030/1621)
al-Kawkib al-dhurriyya; or Mamalshhs (d.1344/1926)
ariq al-aqiq 2 this period is presented as one of incredible
fecundity; for it is during this time when the grand masters
of the major Su lineages, their disciples and successors, engaged
1. A shortened version of this article was presented at the Muhyiddin
Ibn Arab Societys 15th Annual US Symposium, 1213 October 2002, at
The University of California, Berkeley. I would like to thank the organizers
of the symposium for their enthusiasm, generosity, and hospitality, especially Jane Carroll, Juliette Farkouh, and Janice McAllister, as well as those
who discussed this work with me at various times and in various places, in
particular Professors Alexander Knysh, Luce Lpez-Baralt, Pablo Beneito,
M. Erol Kili, and Necdet Tosun, Jane Clark, and Stephen Hirtenstein.
2. Ibn al-Mulaqqin, abaqt al-awliy, ed. Muaf Abd al-Qdir A
(Beirut: Dr al-Kutub al-Ilmiyya, 1998); Abd al-Ramn Jm, Nafat aluns min aart al-quds, ed. Mahd Tawdpr (Tehran: Sad, 1336 sh.
[1968]), which is now superseded by Mamd bids excellent critical
edition (Tehran: Intishrt Ialt, 1380 sh. [1992]); al-Munw, al-Kawkib
al-dhurriyyat f tarjim al-sdat al-yya [= abaqt al-Munw al-kubr],
4 vols., ed. Muy al-Dn Db Mist (Damascus: Dr Ibn Kathr, 1993);
Mamalshh Shrz, ariq al-aqiq, 3 vols. ed. Muammad Jafar
Majb (Tehran: Kitbkhna-yi Brn, 1950).
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has been discussed only in passing and there remains much work to be
done. For one such source see: Pablo Beneito, An Unknown Akbarian of
the Thirteenth-Fourteenth Century: Ibn hir, the Author of Laif al-Ilm,
and His Works, ASAFAS Special Paper, No.|3 (Kyoto: ASAFAS, 2000).
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10. Addas, Quest for the Red Sulphur, trans. P. Kingsley (Cambridge: The
Islamic Texts Society, 1993); and, ibid., Ibn Arab et le voyage sans retour
(Paris: ditions du Seuil, 1996); Hirtenstein, The Unlimited Mercier (Oxford:
Anqa Publishing, 1999).
11. Histoire et classication de loeuvre dIbn Arab (Damascus: IFEAD,
1964), vol.|2, p.|98.
12. Quest for the Red Sulphur, p.|240; cf. Ibn al-Imd, Shadhart aldhahab f akhbr man dhahab (Damascus and Beirut: Dr Ibn Kathr, 1986
1993), vol.|7, p.|337.
13. Die Gaben der Erkenntnisse, p.|4.
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To me it is very clear from the outset that the issue here is not
whether or not Ibn Arab and al-Suhraward actually met, but
rather that their meeting serves a polemical agenda, namely to
position one or another biographer or historiographer in terms
of his stance on the issue of takfr (declaring someone a
heretic). As Alexander Knysh has shown us in his recent book
Ibn Arab and the Later Islamic Tradition, the controversy over
Ibn Arab consumed a great deal of the collective energy of
medieval Muslim thinkers from the seventh/thirteenth century
onwards, it being something of a standard obligation to dene
ones own position vis--vis the controversial Su master.17
As he has convincingly argued, in fact, the manner in which
the gure of Ibn Arab was re-imagined and reproduced in
later Muslim intellectual history can in many ways be better
16. Shadhart al-dhahab, vol.|7, p.|337.
17. Ibn Arabi in the Later Islamic Tradition (Albany: State University of
New York Press, 1999), p.|1.
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scholars to add depth and meaning to our own tellings. Reading such works closely and with an attentive ear allows us access
to, in a sense, the minds of our authors; it allows us to revivify
and re-animate texts which have been removed and separated
from their original contexts. Authors such as Sulam, Ar, or
Jm had certain aims in mind when composing their works, and
they not only present us with an encapsulated picture of the
historical, social, cultural, and religious contours of the particular
strand of the Su tradition which they represent, but they also
tell us a great deal about the larger milieux in which their authors moved: it is like studying the paintings of Monet, we cannot learn everything about Impressionism from his works alone
but we can in some sense come to understand the way in which
he viewed the world in which he lived and worked, what he
considered meaningful and worthy of attention, and in turn
how such things were translated into something lasting, something meant to transcend time yet paradoxically inextricably
bound to the time and space within which it was produced.
THE SECOND MEETING
In later Su hagio-historiography, the meeting between our
shaykhs which we rst encounter in al-Y became something
of a trope, a trope at least inasmuch as it came to take on a
certain ideological weight vis--vis whatever partisan leanings
guide the narrative vision of this or that hagiographer. Although
there are a number of interesting and worthwhile examples of
this process in pre-modern Su hagiology, in the interest of space
I will limit my comments to only one such example.
Within Su hagio-historiography the locus classicus of the
supposed meeting between Ibn Arab and al-Suhraward is found
in the Nafat al-uns min aart al-quds of Nr al-Dn Abd alRamn b. Amad al-Jm. A masterpiece of Persian Su literature, the Nafat al-uns is comprised of 614 biographies arranged
more or less chronologically and preceded by a lengthy introductory treatise on Susm in which the author charts both
the theosophical landscape of the Akbarian tradition as well as
practical matters of mystical praxis as understood in his own
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23. See William Chittick, The Self-Disclosure of God (Albany: State University of New York Press, 1998), pp.|25051.
24. Al-Futt al-makkiyya, photo-reproduction of the Cairo 1867 edition (Beirut: Dr dir, 1968), vol.|4, p.|192.
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Likewise, in chapter 71 on the mysteries of fasting, in a section dealing with the question of whether or not the faster is
allowed to kiss or be kissed by someone, Ibn Arab once again
mentions al-Suhraward, saying:
With regard to this question of kissing: among the doctors of the
law there are those who approve of it unconditionally, those who
disapprove of it without exception, and those who disapprove of
it for the novice but approve of it for the shaykh. The answer to
this question is the opposite of the issue of Moses peace be upon
him for he requested the vision (al-ruya) after experiencing the
divine word. As for divine witnessing and the divine word, the two
do not occur simultaneously save in the isthmithic theophany (altajall al-barzakh). This was the station of Shihb al-Dn Umar alSuhraward who died in Baghdad may God be merciful to him
for it has been narrated to me about him by a transmitter from
among his companions whom I trust, that he maintained the unity
of the vision and the divine word, and for this reason I know for
certain that his witnessing took place in the isthmithic theophany,
and there is no doubt about it, for without that, it could not have
been so.25
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ish Ysuf al-Man (Cairo: Dar al-Salm, 1999); cf. MS. Sleymaniye
Library, Esad Efendi 35276 , fol.|120b160a, and, Reislkttap 4651, fol.|1b
109a.
31. MS. Bursa, Ulu Cami, Tas. 15974 , fol.|82a137b; Kprl Library
1589, fol.|74a97b (on the margins); and Sleymaniye Library, Hamidiye
144727 , fol.|131a150a.
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