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ON TASAWWUF Ibn `Ata' Allah alIskandari (d.

709) The Debate with Ibn Taymiyya One of the great sufi imams who was also known as a muhaddith, preacher, and Maliki jurist, Abu al-Fadl Ibn `Ata Allah al-Iskandari (d. 709) is the author of al-Hikam (Aphorisms), Miftah alfalah (The key to success), al-Qasd almujarrad fi ma`rifat al-ism almufrad (The pure goal concerning knowledge of the Unique Name), Taj al-`arus al-hawi li tadhhib alnufus (The bride's crown containing the discipline of souls), `Unwan al-tawfiq fi adab al-tariq (The sign of success concerning the discipline of the path), the biographical al-Lata'if fi manaqib Abi al-`Abbas al-Mursi wa shaykhihi Abi al-Hasan (The subtle blessings in the saintly lives of Abu al-`Abbas alMursi and his master Abu al-Hasan alShadhili), and others. He was Abu al`Abbas al-Mursi's (d. 686) student and the second successor of the Sufi founder, Imam Abu al-Hasan alShadhili. Ibn `Ata' Allah was one of those who confronted Ibn Taymiyya for his excesses in attacking those of the Sufis with whom he disagreed. He never refers to Ibn Taymiyya by name in his works, but it is clearly of him that he speaks when he says, in his Lata'if, that Allah has put the Sufis to the test through what he terms "the scholars of external learning."1 In the pages below are the first English translation of a historical account which took place between the two.

ON Ibn tassawwouf `Ata 'Allah alIskandari (d. 709) Le dbat avec Ibn Taymiyya
Un des grands imams soufis qui tait aussi connu comme un Mouhaddith, prdicateur et juriste Maliki, Abou al-Fadl Ibn `Ata Allah al-Iskandari (d. 709) est l'auteur de alHikam (Aphorismes), Miftah al- Falah (La cl du succs), al-Qasd al-Ma `mujarrad fi Rifat al-ism al-Mufrad (L'objectif concernant la connaissance pure du Nom Unique), Taj al-`ARUS al-Hawi li tadhhib al-Huviyet ( La marie couronne contenant la discipline des mes), `al-Tawfiq Unwan adab fi al-tariq (Le signe de succs concernant la discipline de la voie), le biographique Lata'if fi al-Manaqib Abi al-`Abbas al-Mursi wa shaykhihi Abi alHasan (Les bndictions subtile dans la vie sainte d'Abou al-`Abbas al-Mursi et son matre Abou al-Hasan al-Shadhili), et d'autres. Il tait Abu al-`Abbas al-Mursi de (d. 686) tudiant et le second successeur du fondateur soufi, l'Imam Abu al-Hasan alShadhili. `Ata 'Allah Ibn tait un de ceux qui taient confronts Ibn Taymiyya pour ses excs en attaquant ceux des soufis avec qui il tait en dsaccord. Il ne renvoie jamais Ibn Taymiyya par son nom dans ses uvres, mais il est bien de lui qu'il parle quand il dit, dans son Lata'if, que Dieu a mis les Soufis l'preuve travers ce qu'il appelle les savants de l'apprentissage externe . "1 Dans les pages ci-dessous sont les Anglais premire traduction d'un rcit historique qui a eu lieu entre les deux. Texte du dbat De Usul al-Wusulby Muhammad Ibn Kathir Ibrahim Zaki, Ibn al-Athir, et d'autres auteurs de dictionnaires biographiques et biographies nous ont transmis ce dbat historique authentique.2 Il donne une ide de l'thique du dbat parmi les gens de l'apprentissage. Il documents de la controverse entre une

personnalit de premier plan dans le tassawwouf, Cheick Ahmad Ibn Ata 'Allah al-Iskandari, et un important personne From Usul al-Wusulby Muhammad galement de la soi-disant Salafi du Zaki Ibrahim Ibn Kathir, Ibn al-Athir, mouvement, Cheikh Ahmad Ibn `Abd aland other authors of biographical Halim Ibn Taymiyya l'poque mamelouke dictionaries and biographies have en Egypte sous le rgne du Sultan transmitted to us this authentic historical Muhammad Ibn Qalawun (al-Malik aldebate.2 It gives an idea of the ethics of Nasir).

Text of the Debate

debate among the people of learning. It documents the controversy between a pivotal personality in tasawwuf, Shaykh Ahmad Ibn Ata' Allah al-Iskandari, and an equally important person of the socalled "Salafi" movement, Shaykh Ahmad Ibn `Abd al-Halim Ibn Taymiyya during the Mamluke era in Egypt under the reign of the Sultan Muhammad Ibn Qalawun (al-Malik alNasir). The Testimony of Ibn Taymiyya to Ibn `Ata' Allah: Shaykh Ibn Taymiyya had been imprisoned in Alexandria. When the Sultan pardoned him, he came back to Cairo. At the time of the evening prayer he went to al-Azhar mosque where salat al-maghrib was being led by Shaykh Ahmad Ibn `Ata Allah al-Iskandari. Following the prayer, Ibn `Ata' Allah was surprised to discover that Ibn Taymiyya had been praying behind him. Greeting him with a smile, the Sufi shaykh cordially welcomed Ibn Taymiyya's arrival to Cairo, saying: "as-Salamu alaykum". Then Ibn `Ata' Allah started to talk with the learned visitor. Ibn `Ata' Allah: "Ordinarily, I pray the evening prayer in the Mosque of Imam Husayn and the night prayer here. But look how the Divine plan works itself out! Allah has ordained that I should be the first one to greet you (after your return to Cairo). Tell me, O faqih, do

Le tmoignage d'Ibn Taymiyya pour `Ata 'Allah Ibn: Cheikh Ibn Taymiyya avait t emprisonn Alexandrie. Lorsque le Sultan lui a pardonn, il revint au Caire. Au moment de la prire du soir il se rendit la mosque al-Azhar o la salat al-maghrib tait dirige par Cheikh Ahmad Ibn `Ata Allah alIskandari. Aprs la prire,` Ata 'Allah Ibn t surpris de dcouvrir que Ibn Taymiyya avait t prier derrire lui. le saluer avec un sourire, le shaykh soufi cordialement accueillis Taymiyya arrive Ibn au Caire, en disant: que Salamu alaykum-". Ensuite Ibn `Ata 'Allah a commenc parler avec le visiteur a appris. `Ata 'Allah Ibn: Ordinairement, je prie le soir dans la prire de la mosque de l'imam Hussein et de la nuit ici la prire. "Mais regardez comment le plan Divin lui-mme travaille (Allah a ordonn que je sois le premier vous saluer une aprs votre retour au Caire). Dites-moi, O faqih, me blmezvous de ce qui s'est pass? Ibn Taymiyya: Je sais que vous avez voulu me nuire, mais nos diffrences d'opinion se dressent encore question. En tout cas, celui qui m'a bless de quelque faon, partir de ce jour j'ai l'honneur de disculper libre et lui de tout blme dans le." `Ata 'Allah Ibn: "Qu'est-ce que tu sais de moi, Cheikh Ibn Taymiyya? Ibn Taymiyya: Je sais que vous tre un homme de scrupule, de la pit abondante, l'apprentissage de l'intgrit et la sincrit dans la parole. "Je peux tmoigner que je n'ai vu personne comme vous, soit en gypte ou

you blame me for what happened? Ibn Taymiyya: "I know you intended me no harm, but our differences of opinion still stand. In any case, whoever has harmed me in any way, from this day on I hereby exonerate and free him from any blame in the matter." Ibn `Ata' Allah: "What is it you know about me, Shaykh Ibn Taymiyya?" Ibn Taymiyya: "I know you to be a man of scrupulous piety, abundant learning, integrity and truthfulness in speech. I bear witness that I have seen no one like you either in Egypt or Syria who loves Allah more nor who is more selfeffacing in Him nor who is more obedient in carrying out what He has commanded and in refraining from what He has forbidden. Nevertheless, we have our differences. What do you know about me? Are you claiming that I am misguided when I deny the validity of calling on anyone save Allah for aid (istighatha)?" Ibn `Ata' Allah: "Surely, my dear colleague, you know that istighatha or calling for help is the same as tawassul or seeking a means and asking for intercession (shafa`a); and that the Messenger, on him be peace, is the one whose help is sought since he is our means and he the one whose intercession we seek." Ibn Taymiyya: "In this matter, I follow what the Prophet's Sunna has laid down in the Shari`a. For it has been transmitted in a sound hadith: "I have been granted the power of intercession."3 I have also collected the sayings on the Qur'anic verse: "It may

la Syrie qui aime Allah plus ni qui est plus auto- effaant en Lui ni qui est plus obissant excuter ce qu'il a command et en s'abstenant de ce qu'Il a interdit. Nanmoins, nous avons nos diffrences. Que savez-vous de moi? Prtendez-vous que je suis gar lorsque je nie la validit de faire appel toute personne en dehors d'Allah pour les aides (istighatha)? " `Ata 'Allah Ibn: "Assurment, mon cher collgue, vous savez que istighatha ou demander de l'aide est le mme que tawassoul ou chercher un moyen et en demandant l'intercession (shafa` a), et que le Messager, sur lui la paix, est celui dont l'aide est demande car il est notre moyen et il celui dont l'intercession que nous cherchons. " Ibn Taymiyya: Dans cette affaire, je suis ce que la Sunna du Prophte a fix dans la Chari` a. Car il a t transmis dans un hadith solide: J'ai t accord le pouvoir d'intercession".3 J'ai galement recueilli les dictons sur le verset coranique: "Il se peut que ton Seigneur te ressuscite (O Prophte) une succession fait l'loge" (17:79) l'effet que le "fait l'loge succession est l'intercession de la. En outre, lorsque la mre le Commandeur des Croyants `Ali est mort, le Prophte pria Allah sa tombe et dit: O Allah, qui vit et ne meurt jamais, qui acclre et met mort, pardonne les pchs de ma mre Fatima bint Assad, faire ensemble le lieu dans lequel elle entre par l'intercession de moi, Ton Prophte, et les prophtes qui sont venus avant moi. Car tu es le plus misricordieux de ceux qui sont capables d'avoir piti.4 Ceci est l'intercession qui appartient au Prophte, sur lui la paix. Quant demander l'aide de quelqu'un d'autre que Dieu, il sent de l'idoltrie, car le Prophte a command son cousin Abd Allah ibn `Abbas de ne pas demander de quelqu'un pour l'aider autre qu'Allah".5 `Ata 'Allah Ibn: Qu'Allah vous faire

be that thy Lord will raise thee (O Prophet) to a praised estate" (17:79) to the effect that the "praised estate" is intercession. Moreover, when the mother of the Commander of the Faithful `Ali died, the Prophet prayed to Allah at her grave and said:O Allah who lives and never dies, who quickens and puts to death, forgive the sins of my mother Fatima bint Asad, make wide the place wherein she enters through the intercession of me, Thy Prophet, and the Prophets who came before me. For Thou art the most merciful of those capable of having mercy.4 This is the intercession that belongs to the Prophet, on him be peace. As for seeking the help of someone other than Allah, it smacks of idolatry; for the Prophet commanded his cousin `Abd Allah ibn `Abbas not to ask of anyone to help him other than Allah."5 Ibn `Ata' Allah: May Allah cause you to prosper, O faqih! As for the advice which the Prophet -- on him be peace -gave to his cousin Ibn Abbas, he wanted him to draw near to Allah not through his familial relationship to the Prophet but through his knowledge. With regard to your understanding of istighatha as being seeking the aid of someone other than Allah which is idolatry, I ask you: Is there any Muslim possessed of real faith and believing in Allah and His Prophet who thinks there is someone other than Allah who has autonomous power over events and who is able to carry out what He has willed with regard to them? Is there any true believer who believes that there is someone who can reward him for his good deeds and punish him for his bad

prosprer, O faqih! En ce qui concerne le conseil que le Prophte - sur lui la paix - a donn son cousin Ibn Abbas, il voulait lui de se rapprocher de Dieu non pas par ses liens de parent avec le Prophte, mais grce sa connaissance. En ce qui concerne votre comprhension de istighatha comme tant la recherche de l'aide de quelqu'un d'autre que Allah qui est une idoltrie, je vous le demande: Y at-il Musulman a possd de la vraie foi et la croyance en Allah et en Son Prophte qui pense qu'il ya quelqu'un d'autre que Allah qui a pouvoir autonome sur les vnements et qui est capable de raliser ce qu'il a voulu leur gard? Y at-il vrai croyant qui croit qu'il ya quelqu'un qui peut le rcompenser de ses bonnes actions et le punir pour ses mauvaises en dehors d'Allah? Outre cela, nous devons considrer qu'il ya des expressions qui ne doivent pas tre prises seulement dans leur sens littral. Ce n'est pas parce que la peur d'associer un partenaire Allah et afin de bloquer les moyens l'idoltrie. Pour celui qui cherche de l'aide du Prophte ne cherche que son pouvoir d'intercession auprs d'Allah que lorsque vous dites vous-mme: Cette nourriture satisfait mon apptit." Est-ce que la nourriture elle-mme satisfaire votre apptit? Ou est-ce le cas que c'est Allah qui satisfait votre apptit par la nourriture? Quant votre affirmation selon laquelle Allah a interdit aux musulmans de faire appel quelqu'un d'autre que lui-mme en cherchant de l'aide, avez-vous rellement vu tout musulman demandant quelqu'un d'autre que Allah? Le verset que vous citez dans le Coran a t rvl au sujet des idoltres et ceux qui ont utilis de faire appel leurs faux dieux et ignorer Allah. Considrant que, le seul moyen de les musulmans cherchent l'aide du Prophte est dans le sens de tawassoul ou chercher un moyen , en vertu du privilge qu'il a reu d'Allah (bi haqqihi `inda Allah), et tashaffu ou la recherche de l'intercession, en vertu de la puissance d'intercession qu'Allah lui a

ones other than Allah? Besides this, we must consider that there are expressions which should not be taken just in their literal sense. This is not because of fear of associating a partner with Allah and in order to block the means to idolatry. For whoever seeks help from the Prophet only seeks his power of intercession with Allah as when you yourself say: "This food satisfies my appetite." Does the food itself satisfy your appetite? Or is it the case that it is Allah who satisfies your appetite through the food?

octroy. Quant votre dclaration que istighatha ou demander de l'aide est interdit dans la Chari `a parce qu'elle peut conduire l'idoltrie, si tel est le cas, alors nous devons aussi interdire les raisins parce qu'ils sont des moyens de fabrication du vin, et castrer les hommes non maris, car ne pas le faire laisse ainsi dans le monde un moyen de commettre la fornication et l'adultre. "

Lors de la dernire observation la fois les shaykh ri. Ibn `Ata Allah a poursuivi: Je connais l'exhaustivit, et de prospective de l'cole juridique fonde par votre Cheikh, l'Imam Ahmad, et de savoir l'exhaustivit de votre propre thorie du droit et sur son As for your statement that Allah has principe de bloquer les moyens au mal (Sadd forbidden Muslims to call upon anyone al-dhara'i ) ainsi que le sentiment other than Himself in seeking help, have d'obligation morale d'un homme de votre you actually seen any Muslim calling on comptence dans la jurisprudence islamique et l'intgrit doivent se sentir. Mais je me someone other than Allah? The verse rends compte galement que votre you cite from the Qur'an was revealed connaissance des exigences linguistiques que concerning the idolaters and those who vous chercher le sens cach des mots qui sont used to call on their false gods and souvent envelopp derrire leur sens vident. ignore Allah. Whereas, the only way Comme pour les soufis, ce qui signifie pour Muslims seek the help of the Prophet is eux, c'est comme un esprit, et les mots euxmmes sont comme son corps. Vous devez in the sense of tawassul or seeking a means, by virtue of the privilege he has pntrer profondment dans ce qui est derrire le corps verbal en vue de saisir la received from Allah (bi haqqihi `inda ralit profonde de la Parole de l'esprit de la .

Allah), and tashaffu` or seeking intercession, by virtue of the power of intercession which Allah has bestowed on him. As for your pronouncement that istighatha or seeking help is forbidden in the Shari`a because it can lead to idolatry, if this is the case, then we ought also to prohibit grapes because they are means to making wine, and to castrate unmarried men because not to do so leaves in the world a means to commit fornication and adultery."

Maintenant que vous avez trouv une base dans votre jugement contre Ibn `Arabi dans le Fusus al-hikam, dont le texte a t altr par ses adversaires, non seulement avec des choses qu'il n'a pas dit, mais avec des dclarations qu'il ne pouvait mme pas avoir eu l'intention en disant (tant donn le caractre de son Islam). Quand Cheikh alIslam al-`ibn Izz` Abd al-Salam comprit ce Cheikh Ibn `Arabi a rellement dit et analys, compris et compris le vrai sens de ses paroles symboliques, il a demand de pardon d'Allah pour sa premire opinion sur le Cheikh et a reconnu que Muhyiddin Ibn `Arabi tait un Imam de l'Islam.6

At the latter comment both the shaykhs

laughed. Ibn `Ata Allah continued: "I am acquainted with the all-inclusiveness and foresight of the legal school founded by your Shaykh, Imam Ahmad, and know the comprehensiveness of your own legal theory and about its principle of blocking the means to evil (sadd al-dhara'i`) as well as the sense of moral obligation a man of your proficiency in Islamic jurisprudence and integrity must feel. But I realize also that your knowledge of language demands that you search out the hidden meanings of words which are often shrouded behind their obvious senses. As for the Sufis, meaning for them is like a spirit, and the words themselves are like its body. You must penetrate deeply into what is behind the verbal body in order to seize the deeper reality of the word's spirit. Now you have found a basis in your ruling against Ibn `Arabi in the Fusus al-hikam, the text of which has been tampered with by his opponents not only with things he did not say, but with statements he could not even have intended saying (given the character of his Islam). When Shaykh al-Islam al`Izz ibn `Abd al-Salam understood what Shaykh Ibn `Arabi had actually said and analyzed, grasped and comprehended the real meaning of his symbolic utterances, he asked Allah's pardon for his former opinion about the Shaykh and acknowledged that Muhyiddin ibn `Arabi was an Imam of Islam.6 As for the statement of al-Shadhili against Ibn Arabi, you should know that Abu al-Hasan al-Shadhili is not the person who said it but one of the students of the Shadhiliyya. Furthermore, in making this statement

Quant la dclaration d'al-Shadhili contre Ibn Arabi, vous devez savoir que Abu alHasan al-Shadhili n'est pas la personne qui l'a dit, mais l'un des tudiants de l'Shadhiliyya. En outre, en faisant cette dclaration que l'lve a parl de certains des disciples de Shadhili. Ainsi, ses paroles ont t prises dans un mode lui-mme jamais eu l'intention. "Que pensez-vous de l'Commandeur des Croyants, Sayyidina` Ali ibn Abi Talib, qu'Allah soit satisfait de lui? " Ibn Taymiyya: Dans le hadith, le Prophte, sur lui la paix, a dclar: Je suis la cit de la connaissance et` Ali est sa porte. "7 Sayyidina `Ali est le moudjahid celui qui n'a jamais alls l'arme, sauf revenir victorieux. Qu'est-ce savant ou juriste qui sont venus aprs lui ont lutt pour l'amour d'Allah l'aide de la langue, la plume et l'pe en mme temps? Il a t ralis Companion plupart du Prophte - qu'Allah l'honneur de sa physionomie. Ses paroles sont une lampe radiante qui m'ont illumin pendant tout le cours de ma vie aprs le Coran et la Sunna. Ah! celui qui n'est jamais court de provision et long dans son cheminement. `Ata 'Allah Ibn: Maintenant, avez-Imam `Ali demander quelqu'un de son ct dans une faction? Pour cette faction a affirm que l'ange Gabriel a fait une erreur et remis la rvlation de Muhammad - sur lui la paix au lieu de `Ali! Ou at-il leur demander de prtendre que Dieu avait incarn dans son corps et de l'Imam est devenu divin? Ou n'atil pas combattre et les tuer et de donner une fatwa (avis juridique) qu'ils devraient tre tus l o ils ont t trouvs? Ibn Taymiyya: Sur la base de cette fatwa trs, je sortis pour les combattre dans les montagnes de la Syrie depuis plus de dix ans. `Ata 'Allah Ibn: Et l'Imam Ahmad - qu'Allah soit satisfait de lui - remis en question les actions de certains de ses partisans qui

that student was talking about some of the followers of Shadhili. Thus, his words were taken in a fashion he himself never intended. "What do you think about the Commander of the Faithful, Sayyidina `Ali ibn Abi Talib, may Allah be pleased with him?" Ibn Taymiyya: In the hadith the Prophet, on him be peace, said: "I am the city of knowledge and `Ali is its door."7 Sayyidina `Ali is the one mujahid who never went out to battle except to return victoriously. What scholar or jurist who came after him struggled for the sake of Allah using tongue, pen and sword at the same time? He was a most accomplished Companion of the Prophet -- may Allah honor his countenance. His words are a radiant lamp which have illumined me during the entire course of my life after the Qur'an and Sunna. Ah! one who is ever short of provision and long in his journeying. Ibn `Ata' Allah: Now, did Imam `Ali ask anyone to take his side in a faction? For this faction has claimed that the Angel Gabriel made a mistake and delivered the revelation to Muhammad - on him be peace instead of `Ali! Or did he ask them to claim that Allah had become incarnate in his body and the Imam had become divine? Or did he not fight and slay them and give a fatwa (legal opinion) that they should be killed wherever they were found?

avaient l'habitude d'aller en patrouille, brisant des fts de vin ouverte (dans les magasins de leurs fournisseurs Christian ou l o ils les trouver), dversant leur contenu sur le sol, battre les filles chantant, et en confrontant les gens dans la rue. Tout cela qu'ils ont fait dans le nom d'enjoindre le bien et interdire le mal. Cependant, l'imam n'avait pas donn toute fatwa qu'ils doivent censurer ou rprimander tous ces gens. En consquence, ces disciples de son ont t fouetts, jets en prison, et ont dfil mont sur assback face la queue. Maintenant, est l'imam Ahmad lui-mme responsable du mauvais comportement qui le plus vicieux et les hanbalites pires continuent perptrer jusqu' nos jours, au nom d'enjoindre le bien et interdire le mal? Tout cela pour dire que Cheikh Muhyiddin Ibn `Arabi est innocent par rapport ce que ceux de ses disciples qui ne dispense pas les gens de la morale et les obligations lgales fixes par la religion et de commettre des actes qui sont interdits. Ne voyez-vous pas cela? Ibn Taymiyya: Mais o vont-ils tenir l'gard de Dieu,? Parmi vous les Soufis sont ceux qui affirment que lorsque le Prophte sur lui la paix - a donn heureux nouvelles aux pauvres et dit qu'ils entreraient au paradis avant les riches les pauvres tomba en extase et commencrent dchirer leurs vtements en morceaux, c'est ce moment l'ange Gabriel descendit du ciel et dit au Prophte qu'Allah avait cherch sa portion lgitime parmi ces vtements dchirs, et que l'ange Jibril ralis l'un des eux et l'accrocha sur le trne de Dieu. Pour cette raison, disent-ils, les soufis portent patchwork vtements et se disent fouqara ou les pauvres ! `Ata 'Allah Ibn: "Pas tous les soufis porter

Ibn Taymiyya: "On the basis of this des gilets de patchwork et de l'habillement:. very fatwa, I went out to fight them in Ici, je suis devant vous ce dsapprouvez-vous the mountains of Syria for more than ten dans mon apparence?"

years. Ibn `Ata' Allah: And Imam Ahmad -may Allah be pleased with him -questioned the actions of some of his followers who were in the habit of going on patrols, breaking open casks of wine (in the shops of their Christian vendors or wherever they find them), spilling their contents on the floor, beating up singing girls, and confronting people in the street. All of this they did in the name of enjoining good and prohibiting what is forbidden. However, the Imam had not given any fatwa that they should censure or rebuke all those people. Consequently, these followers of his were flogged, thrown into jail, and paraded mounted on assback facing the tail.

Ibn Taymiyya: Vous tes des hommes de Shari` a et enseigner dans al-Azhar. " `Ata 'Allah Ibn: "al-Ghazali a galement t un imam la fois dans la Chari` a et tasawwuf t. Il juridiques traits dcisions, la Sunna, et la charia avec l'esprit de la mesure soufi. Et en appliquant cette mthode, il pour relancer les sciences religieuses. Nous savons que le tassawwouf reconnat que ce qui est souill n'a pas particip la religion et que la propret a le caractre de la foi. Le vrai et sincre Soufi doit cultiver dans son cur la foi reconnue par l'Ahl al-Sunna.

Il ya deux sicles les phnomnes mme de pseudo-Soufis apparu que vous vous critiquer et rejeter. Il y avait des personnes qui ont cherch diminuer le rendement de culte et des obligations religieuses, d'allger le jene et minimiser les cinq prires quotidiennes. Ils ont couru sauvages dans les vastes arnes de la paresse et l'insouciance, affirmant qu'ils avaient t librs du joug de Now, is Imam Ahmad himself l'esclavage de la volont divine culte. Non responsible for the bad behavior which satisfaits de leurs propres actions ignobles the worst and most vicious Hanbalis jusqu' ce qu'ils ont revendiqu des continue to perpetrate right down to our indications sur le extravagantes ralits et la own day, in the name of enjoining good plupart des tats mystiques comme l'Imam al-Qushayri lui-mme dcrit dans son and prohibiting what is forbidden? clbre Risala, qu'il a dirig contre eux. Il a All this is to say that Shaykh Muhyiddin galement mis en dtail ce qui constitue le vrai chemin d'Allah, qui consiste prendre Ibn `Arabi is innocent with respect to une prise ferme sur le Coran et la Sunna. Les what those of his followers do who Imams de tassawwouf dsirent arriver la absolve people of legal and moral vraie ralit non seulement au moyen obligations set down by the religion and d'vidences rationnelles imagin par l'esprit from committing deeds that are humain qui sont susceptibles d'tre faux, prohibited. Do you not see this? ainsi que vrai, mais au moyen de la purification du cur et de purge de l'ego travers un cours de exercices spirituels. Ils Ibn Taymiyya: "But where do they stand with respect to Allah? Among you mettent de ct les proccupations pour la Sufis are those who assert that when the vie de ce monde dans la mesure o le vrai serviteur d'Allah ne pas occup lui-mme Prophet -- on him be peace -- gave glad avec rien d'autre que l'amour d'Allah et de tidings to the poor and said that they Son Prophte. Il s'agit d'un ordre suprieur would enter paradise before the rich, the des affaires et celui qui en fait un serviteur poor fell into ecstasy and began to tear pieux et saine et prospre. C'est un mtier que les rformes ces choses qui corrompent their garments into pieces; that at that la crature humaine, comme l'amour de moment the Angel Gabriel descended

from heaven and said to the Prophet that Allah had sought his rightful portion from among these torn garments; and that the Angel Jibril carried one of them and hung it on Allah's throne. For this reason, they claim, Sufis wear patchworked garments and call themselves fuqara' or the "poor"! Ibn `Ata' Allah: "Not all Sufis wear patchworked vests and clothing. Here I am before you: what do you disapprove of in my appearance?" Ibn Taymiyya: "You are from the men of Shari`a and teach in al-Azhar." Ibn `Ata' Allah: "al-Ghazali was equally an Imam both in Shari`a and tasawwuf. He treated legal rulings, the Sunna, and the Shari'a with the spirit of the Sufi. And by applying this method he was able to revive the religious sciences. We know that tasawwuf recognizes that what is sullied has no part in religion and that cleanliness has the character of faith. The true and sincere sufi must cultivate in his heart the faith recognized by the Ahl al-Sunna. Two centuries ago the very phenomena of pseudo-Sufis appeared which you yourself criticize and reject. There were persons who sought to diminish the performance of worship and religious obligations, lighten fasting and belittle the five daily prayers. They ran wild into the vast arenas of sloth and heedlessness, claiming that they had been liberated from the shackles of the slavery of divine worship. Not satisfied with their own vile deeds until they have claimed intimations of the most extravagent realities and mystical states just as Imam al-Qushayri himself

l'argent et l'ambition pour la situation personnelle dans la socit. Toutefois, il s'agit d'un ordre du jour qui est constitu par rien de moins que la guerre spirituelle pour l'amour d'Allah. Mon savant ami, l'interprtation des textes selon leur sens littral peut parfois terre une personne en erreur. Le littralisme est ce qui a caus votre jugement sur Ibn `Arabi qui est l'un des Imams de notre foi connu pour sa pit scrupuleuse. Vous avez compris ce qu'il a crit d'une faon superficielle, tandis que les soufis sont les matres de figures littraires qui intime beaucoup significations plus profondes, langage hyperbolique qui indique accru la conscience spirituelle et des mots qui vhiculent des secrets concernant le domaine de l'invisible ". Ibn Taymiyya: Cet argument est contre vous, pas en votre faveur, je. Car lorsque l'Imam al-Qushayri vu ses disciples dvier de la voie de Dieu, il a pris des mesures pour amliorer seulement eux. Ce que le soufi ne cheikhs dans notre demander jours? que les soufis suivent le chemin de la Sunna de ces pieux et grands anctres de notre foi (salaf): les asctes (zuhhad) parmi les Compagnons, la gnration qui leur ont succd, et la gnration qui a suivi leurs traces au mieux leurs actes! Celui qui De cette faon, je l'estime hautement et le considrent comme un Imam de la religion. Quant l'innovation injustifie et l'insertion des ides des idoltres, comme les philosophes grecs et les bouddhistes indiens, ou comme l'ide que l'homme peut incarner Allah ( Hulul) ou atteindre l'unit avec Lui (ittihad), ou la thorie selon laquelle toute existence est l'un d'tre (wahdat al-wujd) et d'autres choses laquelle votre peuple assignation Cheikh: il s'agit clairement d'impit et d'incrdulit ". Ibn `Ata 'Allah: Ibn` Arabi fut l'un des plus grands juristes qui ont suivi l'cole de Dawud al-Zahiri aprs Ibn Hazm al-Andalusi, qui est proche de votre mthodologie dans la loi islamique, O hanbalites Ibn! Mais bien `Arabi tait un Zahiri (c'est dire un

described in his well-known Risala, which he directed against them. He also set down in detail what constituted the true path to Allah, which consists in taking a firm hold upon the Qur'an and the Sunna. The Imams of tasawwuf desire to arrive at the true reality not only by means of rational evidences thought up by the human mind which are capable of being false as well as true, but by means of purifying the heart and purging the ego through a course of spiritual exercises. They cast aside concerns for the life of this world inasmuch as the true servant of Allah does not busy himself with anything else except love of Allah and His Prophet. This is a high order of business and one which makes a servant pious and healthy and prosperous. It is an occupation that reforms those things that corrupt the human creature, such as love of money and ambition for personal standing in society. However, it is an order of business which is constituted by nothing less than spiritual warfare for the sake of Allah. My learned friend, interpreting texts according to their literal meanings can sometimes land a person in error. Literalism is what has caused your judgments about Ibn `Arabi who is one of the Imams of our faith known for his scrupulous piety. You have understood what he wrote in a superficial fashion; whereas sufis are masters of literary figures which intimate much deeper meanings, hyperbolic language that indicates heightened spiritual awareness and words which convey secrets concerning the realm of the unseen." Ibn Taymiyya: "This argument is against you, not in your favor. For when

littraliste en matire de droit islamique), la mthode, il a demand de comprendre la ralit ultime (al-haqiqa) a t de rechercher ce qui est cach, un sens spirituel (tariq albatin), qui est, pour purifier l'auto perfectionnement actif (tathir AlBatin).8 Cependant, tous les adeptes de la cachs se ressemblent. Afin que vous pas commis d'erreur ou d'oubli, rptez votre lecture d'Ibn `Arabi avec une comprhension nouvelle de ses symboles et ses inspirations. Vous trouverez lui ressemble donc beaucoup al-Qushayri. Il a pris son chemin dans le tassawwouf sous l'gide du Coran et la Sunna comme la preuve de l'Islam, Cheikh alGhazali, qui portait sur les dbats sur les diffrences doctrinales en matire de croyance et les questions de culte, mais considrs comme les professions dpourvues de valeur et le bnfice rels. Il a invit les gens voir que l'amour d'Allah est le moyen d'un serviteur d'Allah approprie l'gard de la foi. Avez-vous quelque chose objecter cela, O faqih? Ou aimez-vous les disputes des juristes islamiques? Imam Malik, qu'Allah soit satisfait de lui, extrmement prudent sur ces disputes en matire de croyance et de l'habitude de dire: "Chaque fois qu'un homme entre en invoquant des raisons de croyance elle diminue sa foi." De mme alGhazali dit: Le moyen le plus rapide de se rapprocher de Dieu par le cur, pas le corps. Je ne veux pas dire par coeur cette chose charnues palpable vue, l'oue, la vue et le toucher.Au contraire, j'ai l'esprit l'intrieur le plus secret de lui-mme Allah l'Exalt et Grand qui est imperceptible la vue ou le toucher. En effet, les Ahl al-Sunna sont ceux-l mmes qui ont nomm le Soufi shaykh al-Ghazali: la Preuve de l'Islam,9 et il n'ya personne pour contredire ses opinions, mme si l'un des savants ont t excessifs dans l'loge de son livre quand il a dit: "Le Ihya '` Ulum al-Din a t prs d'un Coran. "10 La ralisation de l'obligation religieuse (taklif) dans l'avis d'Ibn `Arabi et Ibn al-Farid est une adoration dont le mihrab, ou niche de

Imam al-Qushayri saw his followers deviating from the path to Allah he took steps to improve them. What do the sufi shaykhs in our day do? I only ask that Sufis follow the path of the Sunna of these great and pious ancestors of our faith (Salaf): the ascetics (zuhhad) among the Companions, the generation which suceeded them, and the generation that followed in their footsteps to their best! Whoever acts in this way I esteem him highly and consider him to be an Imam of the religion. As for unwarranted innovation and the insertion of the ideas of idolaters such as the Greek philosophers and the Indian Buddhists, or like the idea that man can incarnate Allah (hulul) or attain unity with Him (ittihad), or the theory that all existence is one in being (wahdat al-wujud) and other such things to which your Shaykh summons people: this is clearly godlessness and unbelief." Ibn `Ata' Allah: "Ibn `Arabi was one of the greatest of the jurists who followed the school of Dawud al-Zahiri after Ibn Hazm al-Andalusi, who is close to your methodology in Islamic law, O Hanbalis! But although Ibn `Arabi was a Zahiri (i.e. a literalist in matters of Islamic law), the method he applied to understand ultimate reality (al-haqiqa) was to search out the hidden, spiritual meaning (tariq al-batin), that is, to purify the inward self (tathir albatin).8 However, not all followers of the hidden are alike. In order that you not err or forget, repeat your reading of Ibn `Arabi with fresh understanding of his symbols and inspirations. You will find him to be very much like alQushayri. He has taken his path in tasawwuf under the umbrella of the

prire indiquant l'orientation de la prire, est son aspect intrieur, non seulement son rituel externes. Pour ce qui est le bien de vous debout et assis dans la prire si ton cur est proccup par autre chose que Allah. Allah fait l'loge des gens quand il dit dans le Coran: "Ceux qui sont humbles dans leur prire (23:2) et Il blme les peuples, quand il dit: Ceux qui sont insouciants dans leur prire (107:5). C'est ce que Ibn `Arabi veut dire quand il dit:" est le mihrab du cur, qui est, vers l'intrieur de l'aspect extrieur de la prire non. Culte " Le musulman est incapable de parvenir la connaissance de la certitude (`ilm al-yaqin) ni la certitude elle-mme (` ayn al-yaqin) dont le Coran parle moins qu'il vacue de son cur tout ce qu'il dtourne de la voie de la mondaine envies et le centre lui-mme sur une contemplation intrieure. Ensuite, les effusions de la ralit Divine remplira son cur, et de l natra sa subsistance. Le soufi rel n'est pas celui qui tire son sustenace de demander et de la mendicit des gens pour demander l'aumne. Le seul qui est sincre est celui qui veille son cur et l'esprit d'auto-effacement en Allah par l'obissance Allah. Peut-tre Ibn `Arabi caus les juristes se soulever contre lui en raison de son mpris de leur souci de discuter et de querelles sur des questions credo, des cas rels juridiques, et des situations hypothtiques juridique, car il a vu combien il les a distraits de la purification du cur. Il les nomma "les juristes de la menstruation des femmes." Puisse Allah vous accorder refuge d'tre parmi eux! Avez-vous lu `Arabi dclaration Ibn que:" Quiconque construit sa foi exclusivement sur des preuves dmonstratives et des arguments dductifs, construit une foi laquelle il est impossible de se fier certitude. Car il est affect par la ngativit constante (objections.al-yaqin) ne drive pas des vidences de l'esprit mais jaillit des profondeurs du cur. " Avez-vous jamais lu parler aussi pur et doux comme cela? " Ibn Taymiyya: Tu as bien parl si ce n'est

Qur'an and Sunna just like the Proof of Islam, Shaykh al-Ghazali, who carried on debates about doctrinal differences in matters of creed and issues of worship but considered them occupations lacking in real value and benefit. He invited people to see that the love of Allah is the way of a proper servant of Allah with respect to faith.

que ton matre a t comme vous le dites, car il serait alors aussi loin que possible de l'incroyance vue. Mais ce qu'il a dit ne peut pas soutenir le sens que vous avez donn mon."11

Ibn `Ata Allah, Lata'if minan fi al-Manaqib Abi al-` Abbas.on les marges de Sha `rani alminan wa al-akhlaq Lata'if (Le Caire, 1357) 2:17-18. Do you have anything to object to in 2 Voir Ibn al-`Imad, Shadharat al-Dhahab this, O faqih? Or do you love the (1350/1931) 06h20 f.; al-Zirikly, al-A` lam disputations of Islamic jurists? Imam (1405/1984) 1:221; Ibn Hajar, al-Durar alMalik, may Allah be pleased with him, Kamina ( 1348/1929) 1:148-273; Al-Maqrizi, exercised extreme caution about such Kitab al-suluk (1934-1958) 2:40-94; Ibn wrangling in matters of creed and used Kathir, Al-Bidaya wa al-Nihaya (1351/1932) to say: "Whenever a man enters into 14h45; Subki, Tabaqat al-Shafi `iyya (1324/1906) 5:177 f. f. et 9:23; Suyuti, Husn arguing about issues of creed it al-Akhbar muhadara fi misr wa al-Qahira diminishes his faith." Similarly al(1299 /) 1:301; al-Dawadari, al-Durr alGhazali said: The quickest means of fakhir fi sirat al-Malik al-Nasir (1960) drawing near to Allah is through the p. 200F;. Al-Yafi `i, al-Mir'at Janan heart, not the body. I do not mean by (1337/1918) 4:246; Sha` rani, al-Tabaqat alheart this fleshy thing palpable to Kubra (1355/1936) f. 2:19; al-Nabahani, seeing, hearing, sight and touch. Rather, Jami ` karamat al-awliya '(1381/1962) 2:25 I have in mind the inner most secret of f. 3 Boukhari et Mouslim, hadith de Jabir: J'ai Allah himself the Exalted and Great which is imperceptible to sight or touch. t donn cinq choses qui aucun prophte a t donn avant moi ..." Indeed, the Ahl al-Sunna are the very 4 al-Tabarani elle se rapporte dans al-Kabir ones who named the Sufi shaykh alIbn Hibban. et al-Hakim dclarer son. Ibn Ghazali: "the Proof of Islam,"9 and there Abi Shayba sur l'autorit de Jabir rapporte un is no-one to gainsay his opinions even if rcit similaire. Similaires est galement ce one of the scholars has been excessive que Ibn `Abd Al-Barr l'autorit d'Ibn` in praising his book when he said: "The Abbas et Abou Nu `aym dans son Hilya sur l'autorit de Anas Ibn Malik se rapportent, Ihya' `ulum al-din was almost a 10 comme al-Hafiz al-Suyuti mentionns dans Qur'an." le Jami` al-Kabir. Haythami dit dans Majma The carrying out of religious obligation `al-zawa'id:" la chane Tabarani contient ibn Rawh Salah qui a une certaine faiblesse, mais (taklif) in the view of Ibn `Arabi and Ibn Hibban et al-Hakim a dclar le hadith Ibn al-Farid is a worship whose mihrab, dignes de confiance. Le reste de ses sousor prayer-niche indicating the narrateurs sont des hommes de son. " Cette orientation of prayer, is its inward Fatima est la mre de Ali, qui a soulev le aspect, not merely its external ritual. For Prophte. 5 Hadith: jeune homme ... si vous avez what is the good of you standing and besoin de demander, demande Allah. O Si sitting in prayer if your heart is preoccupied with something other than vous devez demander de l'aide, demander de
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Allah. Allah praises people when He says in the Qur'an: "Those who are humble in their prayer" (23:2) and He blames peoples when He says: "Those who are heedless in their prayer" (107:5). This is what Ibn `Arabi means when he says: "Worship is the mihrab of the heart, that is, the inward aspect of prayer not the outward." The Muslim is unable to arrive at the knowledge of certitude (`ilm al-yaqin) nor at certitude itself (`ayn al-yaqin) of which the Qur'an speaks unless he evacuates his heart from whatever distracts it in the way of wordly cravings and center himself on inward contemplation. Then the outpourings of Divine reality will fill his heart, and from there will spring his sustenance. The real sufi is not the one who derives his sustenace from asking and begging people for alms. The only one who is sincere is he who rouses his heart and spirit to self-obliteration in Allah by obedience to Allah. Perhaps Ibn `Arabi caused the jurists to rise up against him because of his contempt of their preoccupation with arguing and wrangling about credal matters, actual legal cases, and hypothetical legal situations, since he saw how much it distracted them from purifying the heart. He named them "the jurists of women's menses." May Allah grant you refuge from being among them! Have you read Ibn `Arabi's statement that: "Whoever builds his faith exclusively on demonstrative proofs and deductive arguments, builds a faith on which it is impossible to rely. For he is affected by the negativities of constant objections. Certainty (al-yaqin) does not derive from the evidences of the mind but pours out from the depths of the heart."

l'aide d'Allah ..." (Ya Ghulam ala `u allimuka ...): Tirmidhi (# 2516 sahih hasan); Bayhaqi dans Asma 'wa al-Sifat p. 75-76 et Shu `ab al-Iman 2:27-28 (# 1074-1075) et 7:203 (# 10000); Ahmad 1:307; Tabarani, Ibn Hibban, Abu Dawud, al-Hakim; Nawawi il inclus dans ses 40 Hadiths (# 19), mais Ibn al-Jawzi a place parmi les faux. 6 Voir al-`Izz ibn` Abd al-Salam al-Maqdissi de Zabad khulasat al-tassawwouf (La quintessence de l'auto-purification) (Tanta: al-Matba `a al-yusufiyya). Publi sous le titre Hall al-rumuz wa-al-mafatih Kunuz (L'explication des symboles et des cls de trsors) (Le Caire: al-maktab al-fanni li alNashr, 1961). Notez que ceci est un autre auteur que Cheikh al-Islam al-`Izz ibn` Abd al-Salam al-Soulami. 7 de la dpendance du Voyageur p. 954-957: (` Ali Qari:) Le Hadith "suis la cit de la connaissance et` Ali est sa porte a t mentionn par Tirmidhi ... [qui] a dit qu'il tait unacknowledgeable. Je Bukhari a aussi dit ceci, et a dclar que il tait sans prtention lgitime l'authenticit. Ibn Ma `en a dit que c'tait un mensonge sans fondement, de mme que Abu Hatim et Yahya ibn Sa` id. Ibn Jawzi a enregistr dans son livre de faux Hadith, et a t confirm par Dhahabi, et d'autres dans ce domaine. Ibn Daqiq al-`Eid a dclar: Ce hadith n'est pas confirm par les savants, et est tenue par certains d'tre faux. "Daraqoutni a dclar qu'il tait non corrobore. Ibn Hajar` Asqalani a t interrog ce sujet et a rpondu que c'tait bien authentifi (hasan), pas rigoureusement authentifi (sahih), comme Hakim a dit, mais pas un faux (mawdu ), comme Ibn Jawzi avait dit. Cela a t mentionn par Suyuti. Le capitaine Hadith (hafiz) Abou Sa` id ` Ala'i dit: La vrit est que le hadith est bien authentifi (hasan), compte tenu de ses moyens de transmission multiples, n'tant ni rigoureusement authentifi (sahih) ni faible (da` if), et encore moins un faux "(Risala almawdu `au, 26)." Il s'agit d'une cl d'quivalence Ibn `Ata Allah Hikam, par exemple # 205: Parfois,
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Have you ever read talk as pure and sweet as this?" Ibn Taymiyya: "You have spoken well if only your master were as you say, for he would then be as far as possible from unbelief. But what he has said cannot sustain the meanings that you have given in my view."11

Ibn `Ata Allah, Lata'if al-minan fi manaqib Abi al-`Abbas.on the margins of Sha`rani's Lata'if al-minan wa alakhlaq (Cairo, 1357) 2:17-18. 2 See Ibn al-`Imad, Shadharat al-dhahab (1350/1931) 6:20f.; al- Zirikly, alA`lam (1405/1984) 1:221; Ibn Hajar, alDurar al-kamina (1348/1929) 1:148273; Al-Maqrizi, Kitab al-suluk (19341958) 2:40-94; Ibn Kathir, al-Bidaya wa al-nihaya (1351/1932) 14:45; Subki, Tabaqat al-shafi`iyya (1324/1906) 5:177f. and 9:23f.; Suyuti, Husn almuhadara fi akhbar misr wa al-qahira (1299/) 1:301; al-Dawadari, al-Durr alfakhir fi sirat al-malik al-Nasir (1960) p. 200f.; al-Yafi`i, Mir'at al-janan (1337/1918) 4:246; Sha`rani, al-Tabaqat al-kubra (1355/1936) 2:19f.; alNabahani, Jami` karamat al-awliya' (1381/1962) 2:25f. 3 Bukhari and Muslim, hadith of Jabir: "I have been given five things which no prophet was given before me..." 4 al-Tabarani relates it in al-Kabir. Ibn Hibban and al-Hakim declare it sound. Ibn Abi Shayba on the authority of Jabir relates a similar narrative. Similar also is what Ibn `Abd Al-Barr on the authority of Ibn `Abbas and Abu Nu`aym in his Hilya on the authority of Anas Ibn Malik relate, as al-Hafiz alSuyuti mentioned in the Jami` al-Kabir.

les lumires qui viendra sur vous et de trouver le cur en peluche avec des formes des choses cres, afin qu'ils retournent d'o ils descendent. " Ibn `Ata 'Allah, aphorismes soufis (Kitab al-hikam), trans. Danner Victor (Leiden: EJ Brill, 1984) p. 53. 9 Comme illustr par Salah al-Din al-Safadi pour l'entre Ghazali dans son dictionnaire biographique: Muhammad ibn Muhammad ibn Muhammad ibn Ahmad, la Preuve de l'Islam, l'Ornement de la Foi, Abou Hamid al-Tusi ..." al- Safadi, al-Wafi bi al-wafayat 1:274. 10 Ironiquement, le mme genre d'loges sur Ibn `Ata 'Allah propre livre al-Hikam est lie l'autorit du grand cheikh Moulay al-` Arabi al-Darqawi par Ibn `Ajiba dans Iqaz al-Himam (p. 3 - 4): J'ai entendu le juriste al-Bannani dire: Le Hikam d'Ibn `Ata 'est presque une rvlation (wahy). S'il tait permis de rciter la prire quotidienne sans le Coran, les paroles de la Hikam serait permis. "Il voulait dire par l qu'il n'y a rien dans le Hikam sauf ce qui procde du Coran et des points de revenir encore une fois, et Allah sait mieux. 11 Dans Muhammad Ibrahim Zaki, Usul alwusul (Le Caire: 1404/1984) 299-310. Reproduit avec la permission de M. Cheikh Hisham Kabbani a La rpudiation de "salafistes" Innovations (Kazi, 1996) p. 367-379. Bndictions et paix sur le Prophte, Sa famille et ses Compagnons

Haythami says in Majma` al-zawa'id: "Tabarani's chain contains Rawh ibn Salah who has some weakness but Ibn Hibban and al-Hakim declared him trustworthy. The rest of its sub-narrators are the men of sound hadith." This Fatima is `Ali's mother, who raised the Prophet. 5 Hadith: "O young man... if you have need to ask, ask of Allah. If you must seek help, seek help from Allah..." (ya ghulam ala u`allimuka...): Tirmidhi (#2516 hasan sahih); Bayhaqi in Asma' wa al-sifat p. 75-76 and Shu`ab al-iman 2:27-28 (#1074-1075) and 7:203 (#10000); Ahmad 1:307; Tabarani; Ibn Hibban; Abu Dawud; al-Hakim; Nawawi included it in his 40 Hadiths (#19) but Ibn al-Jawzi placed it among the forgeries. 6 See al-`Izz ibn `Abd al-Salam alMaqdisi's Zabad khulasat al-tasawwuf (The quintessence of self-purification) (Tanta: al-matba`a al-yusufiyya). Published under the title Hall al-rumuz wa-mafatih al-kunuz (The explanation of symbols and the keys to treasures) (Cairo: al-maktab al-fanni li al-nashr, 1961). Note that this is a different author than Shaykh al-Islam al-`Izz ibn `Abd al-Salam al-Sulami. 7 From the Reliance of the Traveller p. 954-957: "(`Ali Qari:) The Hadith "I am the city of knowledge and `Ali is its gate" was mentioned by Tirmidhi... [who] said it was unacknowledgeable. Bukhari also said this, and said that it was without legitimate claim to authenticity. Ibn Ma`in said that it was a baseless lie, as did Abu Hatim and Yahya ibn Sa`id. Ibn Jawzi recorded it in his book of Hadith forgeries, and was confirmed by Dhahabi, and others in this. Ibn Daqiq al-`Eid said, "This Hadith is not confirmed by scholars, and

is held by some to be spurious." Daraqutni stated that it was uncorroborated. Ibn Hajar `Asqalani was asked about it and answered that it was well authenticated (hasan), not rigorously authenticated (sahih), as Hakim had said, but not a forgery (mawdu`), as Ibn Jawzi had said. This was mentioned by Suyuti. The Hadith master (hafiz) Abu Sa`id `Ala'i said, "The truth is that the Hadith is well authenticated (hasan), in view of its multiple means of transmission, being neither rigorously authenticated (sahih) nor weak (da`if), much less a forgery" (Risala al-mawdu`at, 26)."
8

This is a key equivalence in Ibn `Ata Allah's Hikam, for example #205: "Sometimes lights come upon you and find the heart stuffed with forms of created things, so they go back from whence they descended." Ibn `Ata' Allah, Sufi Aphorisms (Kitab al-hikam), trans. Victor Danner (Leiden: E.J. Brill, 1984) p. 53. 9 As illustrated by Salah al-Din alSafadi for Ghazali's entry in his biographical dictionary: "Muhammad ibn Muhammad ibn Muhammad ibn Ahmad, the Proof of Islam, the Ornament of the Faith, Abu Hamid alTusi..." al-Safadi, al-Wafi bi al-wafayat 1:274. 10 Ironically, a similar kind of praise on Ibn `Ata' Allah's own book al-Hikam is related on the authority of the great shaykh Mawlay al-`Arabi al-Darqawi by Ibn `Ajiba in Iqaz al-himam (p. 3-4): "I heard the jurist al-Bannani say: "The Hikam of Ibn `Ata' is almost a revelation (wahy). Were it permitted to recite the daily prayer without the Qur'an, the words of the Hikam would be allowed." He meant by this that there

is nothing in the Hikam except what proceeds from the Qur'an and points back to it again, and Allah knows best. 11 In Muhammad Zaki Ibrahim, Usul alwusul (Cairo: 1404/ 1984) 299-310. "Reproduced with permission from Shaykh M. Hisham Kabbani's The Repudiation of "Salafi" Innovations (Kazi, 1996) p. 367-379. Blessings and Peace on the Prophet, his Family, and his Companions