India: Islamic mysticism discussed in ISA seminars

The Islamic Studies Association (ISA), Delhi organized two webinars on the following themes: 'Mysticism of Ibn al Arabi' by Professor Jaime Flaquer SJ (Professor of Islam and Christian-Muslim Relations at the Faculty of Theology, Granada, Spain) and 'Mughals and Sufism: A Survey in Arts and Architecture' by Professor Michael Calabria OFM (Professor of Arab and Islamic Studies, St Bonaventure University, NY, USA) to celebrate the International Day of the World's Indigenous Peoples (August 9).

Mysticism of Ibn Arabi

Ibn Arabi (d. 1240 ) was a great Muslim mystic who systematised Sufi doctrines in his two major works: 'Fusus al Hikam' (Bezels of Divine Wisdom) and 'Al Futuhat al Makkiya' (Meccan Revelation). The concept of 'Wahdat al Wujud' is central to his religious-mystical thinking. Traditional Western scholarship often explained this concept as 'unity of existence', a form of Pantheism. Even a great Muslim scholar Fazlur Rahman (d. 1988) finds in Ibn Arabi a representative of Islamic pantheism. Rahman critiqued Ibn Arabi, that he through his pantheistic thought, destroyed Islamic idea of God, the living and acting.

Ibn Arabi recognises in creation the attributes of God: "we are attributes of God by which we describe God. Our existence is merely an objectification of God's existence. God is necessary for us that we may exist. We are necessary for God that he may manifested to Himself". In the mystical thought of Ibn Arabi, God and creation are like water and ice; being in different modes of existence". In the words of Henry Corbin - quoting Ib Arabi - "the Absolute yearned in His Loneliness ... I was a hidden treasure and I wanted to be known, so I created the world ".

Professor Flaquer commenting upon Ibn Arabi's understanding of 'Wahdat al Wajud saying though it is rendered as 'unity of being', for ibn Arabi, the doctrine pointed out that "at the end of the path only God is found". In other words, everything gains its 'wujud' by being 'found by God'. 'Wahdat al Wajud' doesn't involve substantial continuity between God and creation. God is above all qualities; they are neither 'He' nor 'other than He'. God manifests only by means of names (not by essence). Creation is not identical to God, but only a reflection of his attributes.

Then Professor Flaquer presented the Christology of Ibn Arabi which is fascinating. For Ibn Arabi, Jesus is the mystical embodiment of the divine breath. The human body of Jesus Christ was animated by the divine spirit. Thus Jesus reveals the spiritual quality of every human being. Jesus's spiritual Constitution determined all his life and activities: his healing, forgiving, and ability to give and transform life.

Further, Professor Flaquer pointed out that Jesus Christ 'the Word proceeding from God' make him the paradigm of another quality - pilgrim of God - the spiritual traveller, who comes from God and returns to God without ever leaving God's presence. Jesus is the model of both movements, because he realises in himself the cosmic journey by being the manifestation of the Word arising from the divine breath and walking through the world in the constant presence of God. Jesus manifests in himself the three-fold dimension of the pilgrim of God in an ideal way: he proceeds from God, returns to God without ever leaving God's presence.

Mughals and Sufism

The second webinar was first and foremost a visual treat as we journeyed with Professor Calabria looking at the many mystical texts popular with the Mughals and the paintings that reflect their interest in Sufism. Professor Calabria pointed out that Muslim mystics belonging to Naqshbandi, Chishti and Qadiri orders were active during the Mughal period in South Asia. As described by Khwaja Mu'inuddin Chishti, the two pillars of Sufism teachings were (and continue to be) Love and Selfless Service. The Chishti and other Sufis taught: (1) that no human person be discriminated in the name of religion, caste, creed, place or station (spiritual state); (2) that one must follow a religion that satisfies one's soul and esteem the religious convictions of others; (3) that in the spirit of Tawhid, all humanity is one, and (4) a friend of God is one who has love for all and malice towards none. Through the paintings and photographs of original manuscripts, Professor Calabria presented the mystical bend of the mind of Mughal Emperors Akbar, Jahangir and Shahjahan, and other key figures of the royal household like Dara Shikoh and Jahan Ara.

LINK

Islamic Studies Association Delhi: https://islamicstudiesassociation.org/