Muhyiddin Ibn ĘżArabi
From   The    JOURNEY TO

I shall first describe (may Allah grant you success) the nature of the journey to Him, then the procedure of arriving and standing before Him, and what He says to you as you sit on the carpet of His vision. Then the nature of the return from Him to the presence (hadra) of His actions: with Him and to Him. And I shall describe absorption in Him, which is a station less than the station of return. [fn1]

Know, O noble brother, that while the paths are many, the Way of Truth is single. The seekers of the Way of Truth are individuals. So although the Way of Truth is one, the aspects it presents vary with the varying conditions of its seekers; with the balance or imbalance of the seeker's constitution, the persistence or absence of his motivation, the strength or weakness of his spiritual nature, the straightness or deviation of his aspiration, the health or illness of his relation to his goal.

Some seekers possess all of the favorable characteristics, while others possess only some. Thus we see that the seeker's constitution, for instance, may be a hindrance, while his spiritual striving may be noble and good. And this principle applies in all cases. p.26

In our situation we only need an explanation of the Realm of this world, which is the place of responsibilty, trial, and works.

Know that since God created human beings and brought them out of nothingness into existence, they have not stopped being travelers. They have no resting place from their journey except in the Garden or the Fire, and each Garden and Fire is in accordance with the measure of its people. Every rational person must know that the journey is based upon toil and the hardships of life, on afflictions and tests and the acceptance of dangers and very great terrors. It is not possible for the traveler to find in this journey unimpaired comfort, security, or bliss. Of this there is no doubt. p.27

Your first duty is to search for the knowledge which establishes your ablution and prayer, your fasting and reverence. You are not obliged to seek out more than this. This is the first door of the journey; then work; then moral heedfulness; then asceticism; then trust. And in the first of the states of trust, four miracles befall you. These are signs and evidences of your attainment of the first degree of trust. ... And that is the reality within this door. After that, stations and states and miracles and revelations come to you continuously until death. p.30

Discipline is incumbent upon you before the retreat. Spiritual discipline (riyada) means training of character, abandonment of heedlessness, and endurance of indignities. For if a person begins before he has acquired discipline, he will never become a man, except in a rare case. p.30

When you withdraw from the world, beware of people coming to see you and approaching you, for he who withdraws from the people does not open his door to their visits. Indeed the object of seclusion is the departure from people and their society, and the object of departure from people is not leaving their physical company, but rather that neither your heart nor your ear should be a receptacle for the superfluous words they bring. Your heart will not become clear of the mad ravings of the world except by distance from them. And everyone who "withdraws" in his house and opens the door to people visiting him is a seeker of leadership and esteem, driven from the door of God Most High; and for someone like this, destruction is closer than the shoelace of his shoe. For God's sake, for God's sake, protect yourself from the deceit of the ego in this station, for most of the world is destroyed by it. So shut your door against the world; and thus the door of your house will be between you and your people.

And occupy youself with dhikr, remembrance of God, with whatever sort of dhikr you choose. The highest of them is the Greatest Name; it is your saying "Allah, Allah," and nothing beyond "Allah."

Protect yourself from the misfortunes of corrupt imaginings that distract you from remembrance. Be careful of your diet. It is better if your food be nourishing but devoid of animal fat. [fn2] Beware of satiation and excessive hunger. Keep your constitution in balance, for if dryness is excessive, it leads to corrupt imaginings and long, delirious ravings. p.31

fn1 Because absorbtion (istihlak) is a fana'  in which one does not experience the multiplicity of the manifeststions of the Essence or the variety of its descents into the Presence of the Names.

fn2 Because animal fat strengthens animality, and its priciples will dominate the spiritual priciples.

From the
transl. by Rabia Terri Harris; London and The Hague 1981

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latest update: 2012-01-09


* living Islam – Islamic Tradition *