Shaykh Ibn al-‘Arabi not only wrote books; part of his work consisted of guiding his students. The teachings of shaykh Ibn al-‘Arabi have also come to us by means of his disciples. One of them was shaykh Ibn Sawdakin, who died 8 years later than his murshid in 1248 in Aleppo. He wrote a book wherein he recorded the detailed answers his shaykh gave him to his questions about the highest states and stations in Sufism. It is called Kitab wasa’il as-sa’il (the “Book of the Tool to Help the One Who Asks Questions”), which received a German translation by Manfred Profitlich in 1973. I’ve heard that an English translation may come out in the near future. The book contains a…

Laila Khalifa in her Ibn Arabi – L’initiation à la futuwwa; published by Albouraq, dealing with the teachings of the shaykh concerning futuwwa, also gives a deep commentary on the shaykh’s concept of the path of blame. He does not treat it as a historical movement, but exposes the doctrine and the station of the malamiyya: “They have reached the highest station among the friends of God, that of proximity (qurba), after which prophecy comes. They are the masters of the people on the path of God. The Prophet, the master of the world, is one of them.” The malamiyya are in this world to help others without being recognized. Their goal is to remain unknown and they are not…

From shaykha Fatima of Nishapur, the teacher of shaykh Dhu’n-Nun, it is a small step to continue with the subject of futuwwa in the teachings of shaykh Ibn al-‘Arabi. The word futuwwa implies in the Arabic language notions like chivalry (forusiyya), generosity (karam), youthfulness (being a fata) and maturity (rujuliyya). It plays a major role in Sufism and has become an eminent way of spiritual initiation. Shaykh Ibn al-‘Arabi explained that although legislative prophecy has been sealed with the arrival of the prophet Muhammad (s.a.w.), still inspiration can be received by means of the path of futuwwa. The path of futuwwa consists essentially of the journey to the ka’ba al–wojud (the ka’ba of existence), the divine sanctuary, which is the…

Now let us turn to another book written by shaykh Ibn al-‘Arabi. What can be more interesting than to see a Sufi of the level of shaykh Ibn al-‘Arabi describe the life and teachings of another formidable Sufi shaykh? This has happened because shaykh Ibn al-‘Arabi has written  Al-Kawkab al-durri fi manaqib Dhu’n-Nun al-Misri  dealing with the inspiring life of shaykh Dhu’n-Nun, the Egyptian. Shaykh Dhu’n-Nun was born in the North of Egypt and died at Gizeh in the year 860. Shaykh Ibn al-‘Arabi reports that when the Egyptian Sufi died “green birds of an unknown species flew above the body of Dhu’n-Nun during his burial”. This has been explained that the angels honoured shaykh Dhu’n-Nun. Shaykh Dhu’n-Nun was the…

Imam an-Nawawi has become famous because of his collections of ahadith. A Chishti pir once gave me the advice to make notes of those traditions which for some reason or other inspired me. That is why a Dutch translation has come out of the selection of 40 ahadith by this imam. Imam an-Nawawi was according to some, one of the friends of God. When he died thousands of those living in Damascus came to pay him respect, because he was loved by them. During his days people criticized the ideas of shaykh Ibn al-‘Arabi. He was asked about him. Imam an-Nawawi answered: “He is from a community which has passed. Our judgement is that it is forbidden for any man…

Shaykh Ibn al-‘Arabi has written in chapter 558 of The Openings Revealed in Makka about az–Zâhir and al–Bâtin, the Manifest and the Hidden, Who manifests Himself to Himself and Who does not stop to manifest Himself, and Who hides Himself to His creation (khalq), without ever stopping to hide Himself. He (i.e. the Hidden) can also never be known. Let us return to his book dedicated solely to the divine names, wherein he adds this: He, glory be to Him, is necessary for you for manifestation in the spiritual mansions (mawâtin) approved by Him and for veiling in the mansions He does not approve of. He is the Manifest (az–Zâhir) by His effects (âthâr) and His acts (af’âl) and the…

Shaykh Ibn al-‘Arabi tells something very impressive when he was writing chapter 558 of The Openings Revealed in Makkah, dealing with the most beautiful names of Allah. He makes it clear that al–Momît, the One Who causes death, is necessary for you in order to avoid being among those who have killed their hearts by neglecting to do the remembrance (dhikr) of God. The shaykh tells this when writing about al-Momît: “I was busy writing this chapter […] when I heard someone reciting a poem, who was standing at the corner of the house wherein I was. Although I could hear his voice, I could not see him. I don’t know who was reciting these lines: Pass on your heritage,…

Shaykh Ibn al-‘Arabi is often called Ibn ‘Arabi. This is done because of two reasons. The first one is to differentiate him from a contemporary Qadi with the name Ibn al-’Arabi. The second reason is the renown of the shaykh in Turkey, Iran and the subcontinent of Indo-Pakistan and Bangladesh, where it is more natural to leave the article al. But as his name is Ibn al-‘Arabi why not use his name? We’ve made several journeys in Europe with a Chishti pir from Ajmer. These were mystical, magical journeys, during the first of which we have been attracted by the birthplace of shaykh Ibn al-‘Arabi, while during the second we actually arrived in Murcia, Spain. This is however not the…

The Chishti Sufi Hazrat Nasiruddin Cheragh is the spiritual successor of Hazrat Nezamuddin Awliya. The conversations of the shaykh are recorded in the Khayr al-Majales [The Best of Assemblies]. This is how The Best of Assemblies came about: Shaykh Nasiruddin Cheragh-e-Delhi fasted almost regularly. Even in his old age he meticulously followed this routine. One day he tells his student Mawlana Hamid Qalandar [The Best of Assemblies; p. 71 of the Persian text; assembly 19]: ما پیر شده ایم، روزه می توانیم داشت، تو چرا نمی توانی؟ I have grown old, but I can fast; why can’t you fast? ‘Old’ is pir in the Persian language. The beginning of the above sentence can also be translated: “I have become your spiritual guide…

Sīdī Ibn ‘Atā’ Allāh’s gift to us is his Book of Wisdom. He opens it thus: مِْنعَلامَةِالاْعتِمادِعَلىالعَمَِلِنُْقصانُالَرّجاءِعِنْدَوُجودِالَزّلِ  One of the signs that you rely on your own workIs your loss of hope when you’re making a mistake. Commentary: Sīdī Ibn ‘Ajība [reading the Book of Wisdom changed his life] urges his students to ask for a vision of the Divine and to open themselves to grace through zeal and the practice of virtues. Your actions along the Sufi path like meditation, retreat, service, dhikr-Allāh, etc. have a value of their own. It is advisable, however, to rely on the Divine gifts and not to rely on your own actions. Don’t rely on your spiritual practices and your own strength, but…