15

CHAPTER I

HA1'4ADANIS MYSTICAL PHILOSOPHY AND ITS

Mi; TAPHY31CAL FCTO] DATIONS

SUFI rnOUGHT Bii^PORj: HAIUDANI; A brief survey;

Before d i s c u s s i n g the d o c t r i n a l a s p e c t s and

developments of S u f i s m u p t o t h e p e r i o d o f Eamadani i n order

to determine his place in the history of m y s t i c a l thnu^-ht

in Islam, it seems n e c e s s a r y to outline the fundamental

features o f S u f i s m a s s u c h . "Keli-^^ion i n g e n e r a l and the

mystical q u e s t i n p a r t i c u l a r a r e p e r m a n e n t a s human

existence i t s e l f , f o r man c a n n o t remain w i t h o u t seeking

the i n f i n i t e and w i t h o u t w a n t i n g t o t r a n s c e n d himself".

To be human m e a n s to want t o t r a n s c e n d the merely human.

Hence t o be s a t i s f i e d w i t h t h e m e r e l y hiiman i s to f a l l into

tne infra-human state.

embe/ded

This p r i m a r y and p c r e n i a l q u e s t , / i n man's nature,

is indeed a quest for t r u t h , concerning the nature

o f God, man and u n i v e r s e . V a r i o u s Isme in the h i s t o r y of

human thou^jht h a v e b e e n p r o p o u n d e d to p r o v i d e solutions

o f t h e j..roblemfi r e l a t e d t o God, n a n and w o r l d . These

problems a r e b a e i c a l l y m e t a p h y s i c a l in n a t u r e , a n d have
 IB

been answered on three different plrines or levels e.g.,

philosophical, religioiis and mystical.

In the following pages, we shall concentrate our

attention to the approach adopted by Sufis in general and
Hamadani in particular, towards the understanding of these
problems.

"The mystic tendency in human nature — has been

characteristic of serious minds in all ages and among
every section of society". It is undoubtedly, as Arbery
States, 'a universal constant'. Its variations can be
observed to be very clearly and characteristically shaped by
2
the several religious systems upon which they were based,

Sufism is "a way of spiritual realization and the

'-5
attainment of sanctity and gnosis". "It is a purely
Islamic discipline which builds up the character and inner
life of the Muslims by importing certain ordinances and
duties, obligations and impositions which may not be abandoned
in any way by any man". It is the Esoteric or Inward aspect
of Islam. It is the intrinsic aspect of the teachings of
Islam. It is the core or nucleus of the teachings of the
Quran and Siinnah. Its reality^ its basic doctrines and
methods have their roots in the Revelations and the Sunnah
of the Prophet. "For a person who participates in Sufism
who lives the life of a "follower of the Path"., the first
and most perfect Sufi was the Trophet Muhammad". Junaid says,
 17

"our system of doctrine is firmly bound up with the dogmas

of faith, The Quran and The Traditions". It logically
implies that any thing "which is refuted by The Quran and
7
The Tradition is nothing but heresy".

In the early Islam Sufisra was not a distinct

element of Islamic commimity. It is a late development
like the codification of Sharia and the order of different
schools of Law.

"At the time of the prophet, the very intensity

of the spiritual life and proximity to the source of the
Revelation did not permit of a total separation of the
tradition into its exoteric and esoteric, or Shariah and
Tariqah components, although both existed in essence from
the beginning".

After the death of the prophet the ummah faced

a heavy challenge, which resulted in cheas, turmoil and
blood-shed on some political issues. It rendered the
ummah into many fractions. At this juncture of historical
developments a gi'oup of people remained neutral, and
retired to a life of learning, devotion and prayers. They
engaged themselves in ' Jihad-/-Akbar' that is war against the
lower self. They detached themselves from the mundane and
engaged themselves in the purification of heart, rememberance
 18

of God ( d h i k r ) and meditation on the s e c r e t s of the

universe. They are g e n e r a l l y known as a s c e t i c s .

Jahiz and I b n - a l - J a w z i have given a"Rleast fourty

names of the 'Zuhjd' a s c e t i c s , who took the i n t e r i o r i s a t i o n
of the e x o t e r i c p r a y e r s , as very important, which has been
q
the main c h a r a c t e r i s t i c of the Sufi l i f e :

"Sufism i s thus the inner aspect of the teachings

of the prophet as i t gradually took foim during the 2nd/8th
and 3 r d / 9 t h c e n t u r i e s , gaining meanwhile the name 3ufism
by which the e s o t e r i c dimension of the Islam has been
known ever s i n c e " .

In the second century H i j r a , bufism develops

as an i n s t i t u t i o n . I t e s t a b l i s h e s on firm grounds and the
gradual d o c t r i n a l development emerges on the scene. All
the group's ' Zuhad, Ubad and Nusak' received a simple name
'Sufi', The word Sufi was perhaps used for the f i r s t time
f o r a Kufi mystic Abu Hashim. I t is later in the 4th century
H i j r a that the word receives a theosophical connotation.

The D o c t r i n a l Development of Sufism

The e a r l y Sufis were simply a s c e t i c s . They were

not concerned about the mystic d o c t r i n e s and t h e i r
metapJaysical i m p l i c a t i o n s . There was no formal s t r u c t u r e
of Sufism.
 19

Their main c h a r a c t e r i s t i c s were: t h e i r utmost

s c r u p l o s i t y (wara) in observing the r u l e s of the ShaTia,
Fear of God and the l i f e h e r e a f t e r and t h e t e r r i b l e
consciousness of s i n .

Though the ideas and concepts of the f i r s t Sufis

were mainly e t h i c a l r a t h e r than metaphysical, they did
contain c e r t a i n germs which l a t e r on led to metaphysical
speculation. In the f i r s t century Hijra Hassan a l - B a s a r i
(21/643 - 110/728) a s s e r t e d foundations of 'abstinence
(Zuh|d) in sadness'. To him the fear of God, which l a t e r on
emerged as one of the major d o c t r i n e s , i s the only source
of the p u r i f i c a t i o n of h e a r t and s o u l . The dread of the
sin over-shadowed the whole scene of the f i r s t century
Sufism.

In the second century, the concept of love was

introduced in Sufism by Rabia-al-Basari(d.752 or 801).She
too was dominated l i k e Hasan-al-Basari by the fear of God
and consciousness of the s i n , but she gave much importance
to the love of God. The d o c t r i n e of Divine l o v e , presented
by Rabia i s not simply an e t h i c a l concept but has a
metaphysical Flavour a l s o . But she does not develop i t
as metaphysical concept as i t was afterwards done by
al-Gh£izali and o t h e r S u f i s .
 0

What is love and what is its reality, Rabia

explains in her verses:

Two ways I love thee : selfishly

And next, as worthy is of thee
' Tis selfish love that I do naught
Save think on thee with every thought
• Tis purest love when thou dost raise
The veil to my adoring gaze
Not mine the praise in that or this
Thine is the praise in both, Iwis.

The vision of divine beauty is the only object for

her. She was 'overwhelmed by the consciousness of the
near presence of God I She in a discourse asserts that she
prays God, not for heaven or hell but for His 'everlasting
1 '>
beauty'.''

'The t h i r d c e n t u r y A.11. a p p e a r s to have been the

f o r m a t i v e p e r i o d i n t h e development of S u f i s m , when g r e a t
S u f i m a s t e r s such as Dhu ' 1 Nun the E g y p t i a n , Harith-al
M u h a s i b i , T u s t a r i , Ba, Yazid B i s t a r n i , J u n a i d and H a l l a j
c r e a t e d the modes of m y o t i c a l p r a c t i c e and t h e o r y i n I s l a m l . ^

Dhu'1-Nun i n t r o d u c e d t h e concept of g n o s i s
h u ' r a f a inLo Sufism. He hold.s t h a t g n o s i s i s of t h r e e types:
(a) gnoLxs of common muslimc wht se loiowledge a b o u t God
seems t o be based simply on b e l i e f .
 21
(b) gnosis of dialecticians (Mutakalimin) and philosophers
(Hukctma) who try to know God through reason and reflective
thought.
(c) Gnosis of mystics who know Him through their inner
authentic - experience. This category is the important
and best, for it provides the certitude (Yaqin) which is
14
equivalent to 'Iman-i Kamil, the gnosis of God. Arbery
rejected the idea that Dhul Nun introduced the concept of
gnosis in Sufism, for it was already prevalent in Sufis.
But the objection is not valid, for, though the idea was
prevalent in early bufij, it was presented and classified
by him.

The pantheist, Bayazid Bistami introduced the

doctrine of intoxication (Sukr) tmd self annihilation in
God (Fana) which onwards received a nucleus importance in
Sufi thought. He was also the first Sufi who took' the
prophet's Ascension' (Mi'raj) as a theme for expressing
his own mystical experience. The words of Bayazid explain
our content; "once He raised me up and stationed me before
Him and said to me, o' Abu Yazid, Truly my creation desire
to see thee. 'I said,' Adorn me in thy unity, and clothe
me in Thy self hood, and raise me upto thy oneness so that
when thy creation see me they will say, we have seen thee:
and thou will be that, and I shall not be there at all'.1S
 £2

Amongst his contemporaries Yahya Bin Maad Razi

i s important. lie i s of the opinion t h a t God ( D h a t - i - I l a h i y a )
i s pure good. Being pure good no e v i l can emanate from Him.
Good (Khair) and e v i l (iJhar) are two contrary q u a l i t i e s .
1 fi
No good can emanate from e v i l and no e v i l from good. Lvil
can^not emanate from God, for He i s pure good. Thus Razi
does not believe in the existence of e v i l . Nor he provides
any explanation for the phenomenon of e v i l whica does e x i s t
in the world.

In h i s w r i t i n g s , he has t r i e d to impress upon the

view tliat everything in the \uiiverse i s good, for i t i s
tht; creation of God who i s the absolute good.

A new epoch was opened in the h i s t o r y of Sufism

by an eminent Sufi master of lihagdad, Junaid, who introduced
the d o c t r i n e of (dahw) s o b r i e t y and opposed the p a n t h e i s t i c
d o c t r i n e s of i n t o x i c a t i o n and s e l f a n n i h i l a t i o n of Dhul Nun
of Egypt and Bayazid of Bistam. He holds them as the
lowest s t a g e s of 3ufi path, where a mystic becomes forgetful
of evei'^^'-'^'^i^e even of his ovm s e l f . He loses the power
of (i^amid) d i s t i n c t i o n and judgement. In the s t a t e of
S o b r i e t y - a Sufi i s f u l l y conscious of his s e l f and a c t i o n ,
and iariov;s that he is aiiswerable for them. He says that
a f t e r passing the stage of a n n i h i l a t i o n a Sufi a t t a i n s the
stage of: ' l i f p in God', x^aqa. 'He does not cease to e x i s t
' a s an i n d i v i d u a l ' which is an i n a l i e n a b l e g i f t from God,
 23

arter oelf annihil'ition but i s p e r i ' u c t e d , tranL;.:.ated

18
nrid e t e r n a l i z e d throU{\u G^od and in God. He [•'xve 'a

coni)i3tuat system of I s l a m i c Lheosophy w h i c h h a s certainly

not '^een i m p r o v e d u p o n , and wh i c'; fonriod the nucleus of

all trabsLqucnt e . a b o i ' a l i o n s ' .

;:u ; -iVL a c l a s j j c (iei'i .1 I l i on oi" I'auhici, by s a y l n ^ :

t h a t l a u h J d 'iican;"' the s e p a r a t i o a of the e t e r n a l from

that which was orJ i>];inated i n tJmc''. ^ Amon^^st t^ie youn{-;er

contemporaries of J u n a i d , i s Mansooi' H a l l a j . He i s perhaps

t h e most controversial fict^re i n t h e L)ufi h i s t o r y . He

i n t r o U u c e c i i n Sufis'ii t h e d o c L r i n e S ' ^ f x'^usion ( H u l u l ) ij^iion

(lUhad) ±'i'ajis;iii,'ration (xanasuk) return (.Rajac) etc.

He v,'as c r u c i f i e d on b i s famous utttitiice (anafal-Haq)

1 am Ih^ (;reaLive - Lrulh. his i d e a s which ht. ha^^ e x p J a i n e d

i n h';-> pH)etr^' a n d j i \ ' 3 e w o r k s can be b r o a d l y classified as;

(a) I'he f u s i o n of God in mm;

(b) The e t t m i ty (,^idia) of t h e rea"! i ly o f yuhammadj

(c) utii L^ oi! t h e r e J i , " - i o n s ^ •<'*'"^^''^^-i-Adyan ) . "

xlicre had oeen a l o n j run controversy but'..'een the

Sufis a n d Thcolo^'"i a n s a s r e g a r d s the s i g n i f i c a n c e of che

c s o c c r i c and t h e s - x o t e r i c a s p e c t s of s h a r i a . fhe former

called tne:;isclves •iihl-i-L\atin' and r e l i e d l a o s t l y Oii

t
inti^tion ^r d i r e c t unveilinr; cf Lhe r e a l i t y through t h e i r
 24

i n n e r e x p e r i e n c e Theologians in t h e i r views were regarded

or
as A h l - i - Z a h i r / r d l o w e r s of formal t r a d i t i o n s (Arbab-i-Rasum)
The l a t t e r , on the other hand, held dufi t e a c h i n g s ,
s p e c i a l l y , the p a n t h e i s t i c d o c t r i n e s propounded by
Dhul-Nun and H a l l a j , as c o n t r a d i c t o r y to the Quranic t e n e t s .
The gulf between these two groups went on widening t i l l
the lime of a l - G h a z a l i , who t r i e d to bring harmony between
the e s o t e r i c and e x o t e r i c aspects of Islam and thus
succeeded in bridging t h i s gulf to a l a r g e e x t e n t .

In the s i x t h century H i j r a , the g r e a t e s t mystical

genius of Arabs, lihykh Muh-i-ud-din Ibn A l i , commonly
known as Ibn'al-Arabi gives a tremendous form to the
p a n t h e i s t i c philosophy. As we have already seen the c l e a r
i n d i c a t i o n s of pantheism in Dhul Nun of Lgypt, S i r i Saqati
of Rihawand»Maruf of Karakh, and Bayazid of Bistam.
Though long before Ibrf Arabi i t a t t a i n e d a p h i l o s o p h i c a l
shape, in the w r i t i n g s of Shykh Fariduddin A t t a r and I b n - a l -
?arid^ i t was fully developed by Ibn Arabi. He l e f t an
unshakable influence on the h i s t o r y of 3ufi thou^.ht but
h i s influence on h i s t o r y of muslim philosophy in g e n e r a l
car(2,not be over s i m p l i f i e d . He i s t h e g r e a t e s t inter^j^reter
of the Islamic d o c t r i n e of Wahdat-al-V/ajud. Ibn' Arabi
t r i e d to build h i s system on the Quranic foundations.

Arbery has r i g h t l y said about him that 'he gathered

i n t o the comprehensive range of h i s meditation the e n t i r e
 25

learning of Isl'iin, and was perfectly familiar not only

with the writings and teaching's of the orthodox simni
theologians, lawyers and philosophers, and of the Sufis
from the earliest times to his own day, but also with the
schismatic and heretical movements like the Ilutazilites,
Caramathians and Ismaills. His system, vast and widely
ranging as it is, emhraces the speculations and terminologies
of all his widely various sources, so that the problem of
abstruse reference is complicated by the further constant
21
d i f f i c u l t y of an i n c o n s i s t e n t t e c h n i c a l vo-cabulary.

v/e s h a l l t r y to sketch h i s d o c t r i n e s in b r i e f .

The 'Unity of God' 'Ta^ohid' i s the fundamental

d o c t r i n e of Islam . 'There i s no God but God' l a i l a h a - i - l a - l a h
negates the l o r d s h i p (Rabubiya) of Khalao (creatures).
P a n t h e i s t i c Sufis by using i t ar La-Maw jud-i-Lalah'There i s
no e x i s t e n c e but God ' o r t h e r e i s nothing but God' negate
the existence of c r e a t u r e s a l s o . Ibrf Arabi being a
p a n t h e i s t i c Sufi holds t h a t only God, which he terms as
rtujud-i-kutlaq (The Absolute Being) i s the r e a l e x i s t e n c e .
His e x i s t e n c e i s i d e n t i c a l with His h s s e n c e . They are
i n s e p a r a b l e from each o t h e r . lie i s the only necessary
being (Wajibul Wujud-li-Dhatihi). He i s ' t h e absolute
source and ground of a l l existence and a l l t h a t e x i s t s ' .

But the universe has no a c t u a l e x i s t e n c e . Its

e x i s t e n c e i s r e l a t i v e ' e i t h e r a c t u a l or p o t e n t i a l ' . I t is
 28

both e t e r n a l e x i s t e n t and temporal n o n - e x i s t e n t ; eternal

e x i s t e n t as being in God's knowledge and temporal non-
23
e x i s t e n t as being e x t e r n a l to God.

God i s the only being. The e n t i r e imiverse i s

His m a n i f e s t a t i o n . To Ibn Arabi r e a l i t y can be viewed
from two d i f f e r e n t a n g l e s , when we regard i t as t h e 'essence
of a l l phenomena' i t i s 'Haqq,' and when we regard i t as
t h e 'phenomena manifesting t h a t essence, i t i s Khalq. Thus
OA

Ibn Arabi holds i m i v e r s e , Lhalq and God''Haqq^ identical.

The i d e n t i t y i s seen on the plane of the i d e n t i t y of His
substance Dhat-o-Sifat (substance and a t t r i b u t e s ) .
Ibn Arabi maintains that Dhat (Being) i s i d e n t i c a l
to s i f a t ( a t t r i b u t e s ) . God i s expressed or described by
His a t t r i b u t e s and names (Asma), The universe and things
in i t are the m a n i f e s t a t i o n s of the a t t r i b u t e s of God. They
express themselves in i t . In the same way the names are
i d e n t i c a l to God. For names though many, denote the same
reality 'God'?^

'..lorld i s i d e n t i c a l to God. He conceives i d e n t i t y

on two planes e . g . , by negation of t h e world end affirmation
of God*. The world has no r e a l e x i s t e n c e . The only
e x i s t e n c e i s God. I t e x i s t s o n l y as the m a n i f e s t a t i o n or
modes of God. On the plane of ' a f f i r m a t i o n of God' world
 27

is identical to Kim, for it is the modes in v?hich the

unity has differentiated itself; these modes exhaust the
unity wholly; the unity has no existence over and above
them.

Ibn Arabi holds God both as iimaanent and transcendent.

He rejects both anthropomorphist.for corporealists who hold
that the God's qualities are analogous to that of man e.g.
hearing, seeing, hands etc. and the transcendentalists
who hold God above all these qualities. He holds that the
Quran affirms both transcendence and immanence for God, but
they should be taken otherwise, e.g. God hears or sees or
has hands, means that He is immanent in all that hears,
sees, or has hands, xHis 'hands' seeing or hearing should
not be taken in the sense as mtm possesses them but that
•He is essentially the hands and feet of all that have
hands and feet*. This constitutes his Tashbih. On the other
hand, God is above all these limitations, and is manifested
in all that is. He transcends all because he is above all
27
'individualization' and l i m i t a t i o n s . 'As a u n i v e r s a l
s u b s t a n c e , He i s the e s s e n c e of a l l t h a t i s ' . This
constitutes his 'Tanzih. Thus a c c o r d i n g t o Him the transcendence
and immanence a r e two pennanent and fundamental a s p e c t s of
the reality 'Haqq'. ' N e i t h e r of them would be sufficient
w i t h o u t t h e o t h e r i f we want to g i v e a complete accoiant of
28
reality' .
 28

Ibn Arabi holdf-. man I d e n t i c a l t o God. He explains

the Quranic verse^v/y^:VfCb'j^l'-<jj\cL:3^*we a r e n e a r e r unto aim
than h i s l i f e - a r t e r y as 'God Himself i s the very essence
of the limbs and p a r t s of man't"" He holds t h a t man i s
created a f t e r His image. And I t means t h a t Yic 'Possesses
a l l the a t t r i b u t e s of God.'. Cn the same b a s i s he holds that
one who co£T:iises h i s s e l f , cognises God; As a g a i n s t
Dhankar who accepts world as mere i l l u s i o n , Ibn Arabi
accepts i t s existence^ for world and man to him are the
m a n i f e s t a t i o n s of God, or are i d e n t i c a l t o Him. God.is the
only existence; whatever e x i s t s i s I d e n t i c a l to Him. Thus,
one who nef;;ates the existence of u n i v e r s e , negates God.
Ibri Arabi holds universe as the adumberation of God.
Thus i t i s r e a l , for'adumberation i s the appearance of
a s l or xhe t h i n g , i t i s a s l appearing, manifesting i t s e l f .
Hence the world i s i d e n t i c a l with God.31 But to him God
i s not the cause of universe but i t s very essence. In t h i s
way he i s in c o n t r a d i c t i o n with p l o t i n u s .

Ibn Arabi holds that c r e a t i o n has no beginning or

end. The univer;ie was not created at some time, but i s a
continuous m a n i f e s t a t i o n of God. 'God does not c r e a t e any
thing. Creation means simply the coming i n t o the concrete
•70
manifestation of something already existing in God;
 29

This idea of Ibrf Arabi, though in complete

agreement with most muslim philosophers, is in complete

contradiction with Ghazali, who holds that the things are

•created afresh by God from moment to moment, as though

out of a vacuum,'53

Most philosophers and Sufis hold the doctrine of

'meeting' or unification, with God. But in Ibn' Arabi's

system of thought i t i s a meaningless proposition. He

holds that there i s no meeting with God but the realization

of man's (Soul) unity with Him. To him 'man never becomes

God, as God never becomes man. They are always one, even

though v/e are seldom aware of this fact. Only the true
' '•54-
myctic can be aware of it'.

Ibrf Arabi holds the r e a l i t y of Kuhamraad (al Haqiaat-

a l wuhammadiya) also named as reality of r e a l i t i e s (Haqiqat-

a l Haqaiq) as the creative, animating and rational

,principle of universe, which fully manifests in the perfect

man (Al-insan al-Kamil) or the logos'.

We have given a brief sketch of the pantheistic

philosophy of Ibn' Arabi. However, there are some more important

doctrines of Ibn'' Arabi, which we will deal while discussing

Hamadani's meta-physical thought; for Hamadani, like other

Sufi teachers appears to be highly influenced by Ibn' Arabi

in shaping his philosophical position.

 30
li

HAI^IAMI^IS MYSTICilL PHILOSOPHY

Hamadani, l i k e o t h e r t h i n k e r s , has d e v e l o p e d h i s
p h i l o s o p h y on two major p l a n e s : (a) m e t a p h y s i c a l , i n which
he d e a l s v/ith t h e problems of the n a t u r e of God, universe
and man, and the p o s i t i o n and s t a t u s of man, as t h e only
r a t i o n a l b e i n g i n u n i v e r s e , and t h e r e l a t i o n s h i p of man w i t h
b o t h u n i v e r s e and God; (b) e p i s t e m o l o g i c a l , i n which he
d e a l s V7ith t h e n a t u r e , s o u r c e and t h e b a s i c problems of
knowledge arid i t s v a l i d i t y . But we s h o u l d n o t n e g l e c t
the fact t h a t h i s philosophy i s b a s i c a l l y t h a t 'of a seer
and a m y s t i c ' n o t of a p h i l o s o p h e r even though he did h i s
best to explain his doctrines' i n a p h i l o s o p h i c a l way.
His p h i l o s o p h y i s d e e p l y embeided i n the muslira p h i l o s o p h y ,
r e l i g i o u s d o c t r i n e s and c u l t u r e . The c h i e f s o u r c e of h i s
d o c t r i n e s i s the p h i l o s o p h y of Ibn' A r a b i . A p a r t from him,
Hamadani a l s o seems to have r e c e i v e d i n s p i r a t i o n from other
Sufis, most n o t a b l e names among them a r e J u n a i d , Mansoor,
G h a z a l i , Wajmuddin Kubra, I b n - a l - F a r i d , Simnani etc.
We s h a l l t r a c e t h e i n f l u e n c e s , w h i l e d e a l i n g h i s doctrines.
He p a r t i c u l a r l y makes use of t h e Quranic v e r s e s and
t r a d i t i o n s and i n t e r p r e t s them i n a way t h a t happens to
s u i t h i s system of t h o u g h t . He i s a s t r i c t m o n i s t like
Ibn'Arabi. The term t h a t might s u i t h i s m e t a p h y s i c a l
 31

p o s i t i o n oest i s non-dualism. The term i s taken to mean

not merely the mouiclic c h a r a c t e r of h i j metaphyyical
stand point but also implies hi r, complete over^comJng of
a l l d u a l i s t i c conceptions.

His metaphysics i s based on h i s ontology in which

he deals with the nature and a t t r i b u t e s of the ultimate
Being i . e . , l o d , Haq, and the l i g h t as he c a l l s Ilim.

-jefore discussing h i s ontology i t i s necessary to

n o t e Liie following tv/o problems v/hi ch emerge while discussing
h i s system: (a) Like Ibn' Arabi he faces the problem to
r e c o n c i l e the ' p a n t h e i s t i c ' God with the u n i t a r i a n God of
the Quran. The C^uronic concept of God i s t h a t ' t h e r e i s
but one God' who i s the c r e a t o r , the S u s t a i n e r and the Lord
of a l l worlds jmd heavens. Thus Quran affirms existence
of other things as l.he c r e a t i o n of God. Hamadani does not
use the p a n t h e i s t i c Icrm (LA Ka'wJud I-La L a h ) ' t h e r e i s
n o t h i n g but God'; He simply uses the term (LA I'la'./Jud LaHa
Ba l i l '.('uJud LiLcih) 'only God e x i s t s ' . This l o g i c a l l y
implies t h a t only God has the a t t r i b u t e of " s e l f e x i s t e n c e " ,
a l l other thijags are non e x i s t e n t L-i r e l a t i o n to God. he,
as a p a n t ' : e i s t does not consider the universe as the
c r e a t i o n of God but His L.anifestation:'

.jut in h i s .MagnunopuD Z'ikhirat al-iluluk, he considers

the univerje as the c r e a t i o n of God? Here he again t r i e s to
 :^2

r e c o n c i l e the two c o n f l i c t i n g concepts: the Quranic

concept t h a t God i s the c r e a t o r of e v e r y t h i n g , and the
p a n t h e i s t i c concept t h a t He does not create anything or
in other words nothing emanates from Him; the xmiverse i s
according to i t , a manifestation of God. Consequently
He i s considered to be immanent in the n a t u r e .

Let us discuss in d e t a i l Hamadani's explanation of

t h e nature of God as presented in ' Zakhirat-al-Muluk'. He
holds t h a t God i s one and only. There i s nothing l i k e unto
Him. He has no p a r t n e r . He i s the e t e r n a l and absolute
(Samad). He has n e i t h e r any beginning (Awal) nor any end
(Abadist). His e t e r n i t y has no boundaries (Nihaya). He i s
an a b s o l u t e , l i v i n g or e x i s t e n t being. He i s the manifest
(Zahir) and the hidden. No one can comprehend Kim. He i s
omniscient, omnipresent, omnipotent and the most merciful.
He i s free from a l l l i m i t a t i o n s of time (Zaman) and space
(Hakfin). He i s sud^ a substance (Dhat) t h a t has nojbody
(Jisiii), no form (Jawhar) and no length and breadth
(Ard-wa Jaht):^ He i s n e a r e r to man than h i s s p i r i t (l^afs).
One can t a s t e rlis nearneos through c u l t i v a t i n g His divine
a t t r i b u t e s and not through argumentation or reason. His
e x i s t e n c e i s manifested through His a t t r i b u t e s .

Cne can 1-aiow His e x i s t e n c e through His g-nosis.

Plamadari, l i k e other Sufis holds that His nearness can be
a t t a i n e d through His mercy. All h i s worships and prayers
 33

a r e in vain i f God does not bestow His mercy upon him to

grant him His n e a r n e s s .

Now we should turn our a t t e n t i o n to h i s p a n t h e i s t i c

view p o i n t , which he has borrowed, as a l r e a d y i n d i c a t e d
above, from Ibn' Arabi, and presented in h i s s e v e r a l
t r e a t i s e s , most notable amongst them are R i s a l a - i - Q u d u s i a ,
Risala-i-Wujudia and R i s a l a i - I s t i l i h a t . Since the term
'Wujud' (Being) i s of c a r d i n a l importance in p a n t h e i s t i c
philosophy, i t i s necessary to begin our discussion with
throwing some l i g h t on i t s connotation in order to understand
i t s philosophical implications. The word 'Being' i s very
ambiguous. I t can a t ' l e a s t be understood in two d i f f e r e n t
s e n s e s : (a) 'Being as a concept' i . e . , the Idea of 'Being'
and (b) " t h a t which has being, i . e . , t h a t which e x i s t s or
subsists".

I t i s to be noted t h a t the p a n t h e i s t s do not a t t a c h

much importance t o the f i r s t meaning, as i t reduces the
Being i n t o an Idea or a c r e a t i o n of reason, devoid of a l l
existence. But 'Being' according to them i s the r e a l
e x i s t e n c e , the u l t i m a t e ground and source of a l l t h a t i s .

Jami, one of the g r e a t e s t i n t e r p r e t e r s of Vahdat-

al-^ujud explains i t a s ; "Taken in the f i r s t sense", being
i s an "Idea of the second i n t e n t i o n " which has no e x t e r n a l
 Si

o b j e c t corresponding with i t " . In the second sense 'Being'

s i g n i f i e s the Real Being, who i s s e l f - e x i s t e n t , and on
whom the e x i s t e n c e of a l l other beings depends; and in
t r u t h there i s no r e a l o b j e c t i v e existence besides Him".
By the term 'wujud' Hamadani means 'Wujud-i-Wutlaq' the
absolute Being'.

He has a l s o used the terms Haqiqat-ul-Haqaiq (the

R e a l i t y of R e a l i t i e s ) , Al, Ama' (the B l i n d n e s s ) , Gaib-ul-Gaib
(the Secret of the S e c r e t ) , Gaib-al-Mutlaq (the absolute
s e c r e t ) , or the d i a c r i t i c a l p o i n t (Al N u q t a ) , the absolute
l i g h t (Nur-i-lUutlaq) , the a b s o l u t e book (Eayaz-i-Mutlaq), ^
the Truth (Haq), Uluhiyat (God-head), Wa'hidiyat Aain, and
Hazrati I t l a q , to i d e n t i f y h i s notion of the ultimate Being,
t h a t i s God.

'Wujud-i-Fiutlaq, 'The Absolute Being' i s the only

s e l f - E x i s t e n t Being i . e . , the ' B e i n g - i n - i t s e l f (Nafsi Viujud)
He i s above a l l forms and m u l t i p l i c i t y .1 0 The a b s o l u t e
Being I F n e i t h e r completely r e a l i z e d nor f u l l y Imownto vx
any one. He alone knows His Existence (Dhat) "Inalaha
Yarifuzatihi Paqt"]''

The Being i s sj^)le and i n d e t e r m i n a t e (La Taayun

La Hu). I t s u n i t y , t o t a l i t y or absoluteness (Kul) i s
i n d e t e r m i n a t e .1 2 The indeterminate being i s devoid of a l l
names (Ism), a t t r i b u t e s (V/asf) and r e l a t i o n s (Rasm). It is
 35

bare essence which has no predicates; consequently it is

indefinable, unknowable Eind incommunicable.

The multiplicity or the universe and whatever

is in it, is simply His manifestation or His Lights
(Tajaliyat). It exists only as His modes. He is Immsinent
(muhit) in everything.

Hamadani further holds that He Transcends everything

without any fusion (Hulul) with them, either on the level
of His Being, (Dhat) or attributes (Sifat)!^ In this way
Hamadani refutes Hallaj and his followers who admit the
fusion of God in man, and 'union' of man with God.

He explains His immanence or permeation by the

help of a mathematical metaphor of nxmber 'one', the
15
diacritical point, 'Nuqta' and the first alphabet 'Alif'^
He holds that the reality of the diacritical point is its
hiddenness in the form of 'Alif' and its manifestation with
them.
The Being is simple and indeterminate. Its unity,
1 f)
totality or absoluteness (Kul) is indeterminate. The
indetenainate being is devoid of all names (Ism), attributes
(Wasf) and relation (rasm). It is bare essence which has
no predicate; consequently it is indefinable, unknowable
1 7 In its determination or descent it
and in commvjni cable.
 86

passes through five stages called as Hazrat-i-Khamsa which

exhaust the whole of i t s r e a l i t y or unity.

The f i r s t two stages are conceptual (Taayuni-Itibari)

and the l a s t three stages are actual.

In i t s f i r s t descent the Being manifests i t s e l f in

itself. In other vrords i t becomes conscious of i t s e l f as
pure being; the consciousness of names (Asma) and a t t r i b u t e s
(Sifat) is only Ijmali i . e . , general; i t remains implicit
in i t s essence. I t i s the s t a t e of i t s u t t e r one-ness
(Ahdiat). Hamadani also calls i t as the general (Ijmali)
or the f i r s t cognition (llm'awal). I t i s the s t a t e of
abstract unity and absolute essence. I t implies the
absolute Being of God. "This Being according to His
1R
e s s e n t i a l nature i s unknown and unknov/able". that i s why,
Hamadani like other Sufis, has spoken of i t as the
incommunicable (absolute) unseen (Huwiyyat-i-Ghayb), the
pure light (Nur-i-hutlaq), and the absolute eternity
(Azaliyat-i-Mutlaq).

In the second descent the Being becomes conscious

of its attributes in detail (Ilm Tafsili). These attributes
are the names of God. These names are differentiated from
each other. In this stage the Being descends from the
state of the Absolute unity (Ahdiyat) to the one (Wahidiya),
explicitly in possession of its manifold attributes. In
 37

this stage God became fully cognitive of the (Ayan)

essences. Hamadani states that at this stage the Being
manifested in seven names or attributes, i.e., Ilm
(knowledge), Qudra (power), Mashiya (will), Takalum (speech),
Sama (hearing), Seeing (basar) and Hayat (life). These
seven names are the sources of all other names and
attributes which are innxjmerable. To some Sufis the
attribute of Ilm (knowledge) is the source (Imam) of all
other attributes, because of its superiority (sharf).^

Before;' discussing the third descent, it is

necessary to make clear that the stages or descents of the
Ahdiya and the Wahidiya are identical to one another.
"These are suppositional ranks established from the vicv/-
point of the gnostics. Temporal distinction is never found
in them because it is evident that the Absolute Being could
never be conceived at any moment devoid of knowledge. God
almighty is never \maware of His own Essence, Attributes,
Names and Ideas; neither can there be implicitness and
explicitness in His Absolute knowledge. Therefore the
and attributes
Absoluteness of Lssence/which was found before the
manifestation of things is there even after the manifestation
of things"?^

The third descent is called Ta'ayyuni Ruhi. It is

the actual descent. In this stage the unity has broken
 38

itself up into so many spirits e.g., angels. The spirits

are of two types: (a) those who are pure spirits and have
no body, namely angels; (b) those who have body e.g., jin,
21
devils, animals and men.

Man comes last of all these descents and his rank

is inclusive of all other ranks, material as well as
spiriti;ial. So far as his material or bodily existence is
concerned, he claims no distinction from animal kingdom.
His distinctive feature lies in his spirit which is regarded
as a divine element in him.

The human spirit is one of the lataif (secrets)

of God. It is the full manifestation of the second descent
and is like the universal reason but superior to it. It
has been given the knowledge of entire univers^ The soul
of the prophet Mohammad is the highest among the souls.
23
I t has the knowledge of a l l s t a g e s and d e s c e n t s . "To the
s p i r i t of the Mohammad alone are given the Jawami-ul-Kalim.
Mohammad was a prophet when Adaiii was between water and c l a y " .
Ve w i l l d i s c u s s luore about him while d e a l i n g vfith the
concept of the p e r f e c t man.

The f o u r t h descent i s c a l l e d Tayyuni M i t h a i i or

i d e a l determination. I t i s i n t h i s descent t h a t the vforld
of i d e a s comes i n t o being.
 39

The f i f t h d e s c e n t i s " T a ' a y i m i J a s a d i or p h y s i c a l

d e t e r m i n a t i o n " , ' i t y i e l d s t h e phenomenal o r p h y s i c a l b e i n g s .

.From t h e above d i s c u s s i o n i t may be concluded that

" t h e s e s t a g e s (which a r e c a l l e d the f i v e p l a n ^ of Being)
a r e only g r a d u a l r e a l i z a t i o n s of t h e c a p a c i t i e s t h a t were
a l r e a d y l a t e n t i n the autributes".

Hamadani has a l s o c a l l e d t h e s e s t a g e s as 'awalim'

(worlds) and named them as t h e Alami l a h u t (divinity),
The A l a m - i - J a b r a t , The Alam-i-Amr or t h e Alam-i-I-.alakut,
t h e Alam-i-l>Iithal and t h e Alam-i-Mulk r e s p e c t i v e l y ^

THE PERFECT, MAN

Hamadani h o l d s man a s microcosm i n whom a r e

r e f l e c t e d a l l t h e a t t r i b u t e s of macrocosm. God has d e p o s i t e d
i n h i s h e a r t t h e s e c r e t s o r e l e m e n t s which a r e n e i t h e r i n
• A r s h ' (Throne) P a r s h ( E a r t h ) and Aasman ( s k y ) . Hamadani
s a y s t h a t he i s a s m a l l u n i v e r s e by a p p e a r a n c e b u t i n its
actuality, r e a l i t y and m e a n i n g s , i s t h e macrocosm ( J a h a n - "^
i-Kabir)?'^

l i k e Ibrf A r a b i , Hamadani a t t a c h e s a h i g h i m p o r t a n c e
t o t h e cosmic s i t i n i f i c a n c e of man. The u n i v e r s e , according
t o him i s a ' B i g Kan' c r e a t e d by God i n o r d e r t o s e e Himself,
vfhile man i s a s m a l l u n i v e r s e , r e f l e c t i n g l i k e a w e l l -
p o l i s h e d m i r r o r t h e o b j e c t s of n a t u r e or cosmos as they
 Q O

really are. Man embodies a l l t h e a t t r i b u t e s which a r e

foTond i n t h e u n i v e r s e . In o t h e r words he i s such a model
which r e f l e c t s in i t s e l f the e n t i r e u n i v e r s e . The perfect
man i s t h e v i c e ^ r e g e n t of God on e a r t h . He i s endowed with
t h e a b i l i t y t o cognize o r \anderstand t h e whole \ j n i v e r s e .
A l l t h e elements, of u n i v e r s e r e c e i v e t h e m u n i f i c i e n c e of
God t h r o u g h him and t h r o u g h him God b e h o l d s His creatures
and has mercy upon them.29

The S o u r c e s of Plamadani's P e r f e c t Han

Hamadani i s n o t t h e f i r s t t h i n k e r t o propound
t h e n o t i o n of p e r f e c t man. There have been many a t h i n k e r s
b e f o r e him vAo had propounded i t i n t h e i r w r i t i n g s . The
m y s t i c a l p h i l o s o p h y of Mansur H a l l a j , I b n - i - T u f a i l ' s famous
allegory, ' H a y - I b n - Y a q z a n ' , and a l - G h a z a l i ' s t h e o r y of
• a l - M u t a ' may be r e g a r d e d as an a t t e m p t t o d e s c r i b e and
d e p i c t t h e p i c t u r e of a p e r f e c t man.

Landau h o l d s t h e view t h a t s e e d s of l o g o s doctrine

were sown i n t h e Quran i t s e l f . In a number of instances
t h e term Ruh ( s p i r i t ) and Kalimah (word) a r e employed t o
d e n o t e a l o g o s concept as e . g . , i n Surah IV, I69:
' V e r i l y t h e M e s s i a h , J e s u s t h e son of Mary, i s but t h e
A p o s t l e of God, as His word which He c a s t i n t o T-'iary and
a s p i r i t from Him*.31
 But Ibn' Arabi was the first muslim thinker to put
forth a synthetic and systematic theory, or rather a group
of theories, derived fro.a different sources and brought
into one unity which one might reasonably call the first
32
muslim doctrine of Logos.

His doctrine of logos has a cardinal importance

in muslim thought. It has left an unshakable influence on
the thinkers who afterwards propounded such a theory,
There has not been any other thinker after him who has given
any original ideas about the logos theory. To a great
extent all the Sufis who have propounded such a thesis have
'simply reproduced his ideas in some form or the oth :r,
33
Some times even verbatim et l i t t e r a t i m . Hamadani has
reproduced to a l a r g e r e x t e n t the logos theory of Ibn' Arabif
He has used the following terms t o designate the perfect man:
I n s a n i Kcunil (the p e r f e c t man)
Ruh-i-Muhammadi (the s p i r i t of the Kuhammad)
K h a l i f a t u l l a h (the vicegerent)-
Aql-i-Awal (the f i r s t intellect)
Nur-i-Huhammadi (the l i g h t of the Muhammad)
S i r a j - i - M u n i r (the luminous lamp)
Ismi-Azam (the g r e a t e s t name)
Abul Arwah (the f a t h e r of s p i r i t s )
Walid-i-Akbar ( t h e g r e a t father)
Ruh-i-Azam ( t h e mosc mighty s p i r i t )
 42
34
Mantiqa -Ilayula ( t h e s p h e r e of t h e prime m a t t e r )
i i l r^uatul HSfar ( t h e c e n t r a l point)•'^
E a q - i - q a t - u l - r i a q a y i q ( t h e r e a l i t y of realities).
Hamadani has n o t e x p l a i n e d t h e s e terms i n d e t a i l .
V/e s h a l l t r y t o throw some lif^ht on them by r e d u c i n g t h e s e
terras i n t o t h e f o l l o w i n g t h r e e h e a d s :

1) The R e a l i t y of R e a l i t i e s , which c o n s t i t u t e s the

metaphysical aspect of l o g o s .
2) The r e a l i t y of the rluliamraad, which p e r t a i n s t o the
m y s t i c a l a s p e c t of the l o g o s .
3) The p e r f e c t man, which symbolizes t h e human or
e t h i c a l a s p e c t of l o g o s .

The R e ; i l i t y of R e a l i t i e s ; The I ' i e t a p h y s i c a l Aspect

of ihi Logos

b e f o r e d i s c u s s i n g the t h r e e a s p e c t s of t h e l o g o s ,
i t seems p r o p e r t o o x o l a i n b r i e f l y some t e c h n i c a l terms,
which Hamadani has used as syncjnymous t o it.
that
I t may be n o t e d / t h e s e t e r m s , though anologous so
f a r as t h e i r i m p l i c a t i o n s a r e c o n c e r n e d , r e f e r co some
different a s p e c t s of t h e l o g o s .

Hamadani has i d e n t i f i e d the f i r s t d e s c e n t of God,

t h a t i s , t h e l o g o s or t h e f i r s t intellect, w i t h the R e a l i t y
o r s p i r i t of Kuhammad. Being analogous t o t h e logos o r the
 43

f i r s t i n t e l l e c t , i t i s the f i r s t manifestation of the real

unity 'iihdiyat' while a l l other existents are the manifestations
of the s p i r i t or the Reality of Muhammad.
u
Thus t h e l o g o s or the s p i r i t of Muhammad i s t h e
c r e a t i v e , a n i m a t i n g and r a t i o n a l p r i n c i p l e and, as s u c h ,
R e a l i t y of R e a l i t i e s . I t i s t h e inward a s p e c t of the God
head and t h e God head i s i t s outward a s p e c t . I t i s God's
c o n s c i o u s n e s s and, a s s u c h , c o n t a i n s a l l t h e i d e a s of
existing (or potential) o b j e c t s , w i t h o u t , however, in
i t s e l f , having m u l t i p l i c i t y " .

The m a n i f e s t a t i o n of a b s o l u t e ego and i t s aptitude

i s p e r f e c t in t h e p e r f e c t man. For t h e same r e a s o n t h e
Divine b e i n g (which i s a n o t h e r name f o r Wahdat) i s spoken
of as t h e R e a l i t y of t h e e s s e n c e of Muhammad and t h u s the
36
o t h e r name g i v e n t o V/ahdat was the R e a l i t y of Muhammad.
I t i s n e c e s s a r y t o n o t e t h a t "Dhat" e s s e n c e of Muhammad
and the R e a l i t y of Muharamcid i s n o t the same r e a l i t y . They
are entirely two d i f f e r e n t r e a l i t i e s , "The Dhat (essence
o f J4uhammad) i s the 'known' and t h e R e a l i t y of I'uhammad t h e
' k n o w e r ' , t o r e g a r d t h e s e two as one i s as i t were r e g a r d i n g
the 'knov/n' as t h e ' k n o w e r ' , the 'knower' as t h e 'known'
and t h e ' a b d ' as t h e l o r d and tiie l o r ] as the ' a b d * . It is,
a s i t w e r e , r e g a r d i n g the ' p o s s i b l e as t h e n e c e s s a r y and
t h e n e c e s s a r y as t h e p o s s i b l e ' . This i s c l e a r blasphaimy".37
 u

The light of Muhammad (Nur-i-Kuliammad) and the Reality

of Kealities are the terms x-rhich are used for the Reality
of Kuhammad. "Since the idea of Muhammad is entirely
perfect, so perfect light, (which is the hypostasis of the
absolute ego) manifests itself in it and things are
created by this perfect light only.

Let us now proceed to discuss the three aspects

of the logos keeping in view the explanation of the terms
given above. The logos in its metaphysical aspect is
identical to the first intellect. Hamadani says that,
it is the agent of the divine creativeness and the seat of
all multiplicities or pluralities found in the universe.
It subsumes all His attributes through which He manifests
the universe. It is the first creation and the first
manifestation of God.

Hamadani holds the Reality of Realities as the

essence (Dhat) of everything in the universe. The logos
or "the Reality of Realities" is God conceived as the self
revealing principle of the universe; God as manifesting
Himself in a fonn of universal consciousness at no particular
time or place, but as the reality which underlies all
realities and as a being whose consciousness is identical
40
with His essence":
 45

Thus the logos is the agent through whom God

emerges from His absoluteness, His unknowableness (and in
\ 41
a sense unknowingness) into manifestation.

Hamadani holds him the great secret among secrets.

he is the Reality of Realities through whom God is realized.
The Reality of Realities is perfectly and synthetically
manifested in the logos or 'perfect man', while as the
universe is its perfect analytical manifestation.-^ He
further says that man is 'the book' in which everything is
v^ritten, that is man is the manifestation of God.

But it is the perfect man Insani Kamil

\ another name for the reality of realities) which is the
perfect manifestation of God. He calls him as 'the grand or
complete Book' 'Wushafi Jami'. He also calls it as the
•spoken Book*, which testifies the existence of universe.
The universe can only be realized through him, for every
thing (or part) is his attribute. He being the perfect
manifestation is the embodiment of all attributes. He
asserts that he is the Divine creative principle of the
universe. In his Risala Istilahat, he explains it as:
He is the primary seat of manifestation of the divine world
(God), iiverything is written on the (Lauh) the tablet and
the tablet is nof^dxriQ, but the inner aspect of the mighty
spirit (Batin-i-iiuh-i^Azam). In this way he is the caii£. J
 46

Of the creation, a tradition runs as "I am from the light

46
of God and the whole world is from my light";

Hamadani names the' logos as the 'Mantiqa' Hayula'

the sphere of the prime matter, for it is "the essence
whence everything takes its origin".

The logos is the agent which differentiates

between the 'Dhat' essence of God, for he is the inv^ard
aspect of the God-head and the God-head is its outward
aspect. It is the*'first step by which the absolute is
removed from its absoluteness in the process of its
descent (to our knowledge), it is the first epiphany of
God to whom God addressed Himself, as the tradition of the
prophet says 'l have not created a creature dearer to He
than Thee: with Thee I give and with thee I take and with
Thee I punish etd."^^

The logos is the light or essence of the words of

Failat
creation Kalimat-i- / and the secret of the words and the
change Haraka He is the central point of all natures. He
comprehends the grand book Mushaf-i_Jami' of Godt^

The Reality of Iluhammad; Tl;e Mystical Aspect

of the Logos

Like Ibn' Arabi, Hamadani holds the prophet Muhammad

as the spiritual head of the prophets and the saints.
 47

The spiritual head of the prophets and saints

is not the Wuhammad,the man or prophet, but the Reality
or Spirit of Muhammad, the first intellect, the light of
the Muhammad (a term earlier used by Hallaj *though not in
such a philosophical flavour as it was later done by
Ibn' Arabi and his school)51 the father of the spirits and
the great naine, "which is the active principle in all
divine and esoteric knowledge".52 He is the nucleus of

their 'esoteric' knowledge. He is the basic agent and•the

source through v;hom the esoteric or Divine knowledge is
transmitted to the prophets and saints according to their
53
merit and capacity.-^

Every prophet is deter^ninated and dominated by a

divine name, but the Prophet Muhammad or the Muhammad,
spiritual head of saints is under the influence of all
54 He is the epitome of the manifestation of
divine names.
55
the names and attributes of Being 'God*.

Hamadani holds that Muliammad (the spiritual head)

comprehends all the attributes of God. He is the light of
the logoi (Kaliraat). He is the centre of the universe.
He is the macrocosm, in nim all the manifestations are
united.

In this way he believes in the same principle of

Ibn' Arabi, who holds that the prophets and saints ,"rranifest
 48

t h e a c t i v i t i e s and p e r f e c t i o n s of t h e u n i v e r s a l logos
Huliammad i n a p e r f e c t degree , The d i f f e r e n c e between
Muhammad ( t h e s p i r i t o r R e a l i t y of Muhammad) and the r e s t
of t h e p r o p h e t s and s a i n t s i s some-v/hat s i m i l a r to t l i a t
between a whole and i t s p a r t s " 57 .

The P e r f e c t Man; Human or E t h i c a l Aspect

of t h e Logos

"The e n t i t y Huhammnd, combining i n i t s e l f both

t h e s p i r i t of I-Iuhauiaiad and r.uhammad t h e man, i s f o r Ibn'
A r a b i t h e l i n k between t h e e t e r n a l and t h e t e m p o r a l , the
R e a l and t h e phenomenal. V/hile Muhammad the man was b o m ,
and was a c t i v e , and died i n t i m e , t h e s p i r i t of Muhammad
e x i s t s in a l l e t e r n i t y . I t i s i d e n t i c a l w i t h the first
intellect (Haqiqat-al~Haqaiq). I t i s the depositor (Mulqi)
of t h e l o g o i ( K a l i m a t ) of t h e e n t i r e w o r l d , and as i;uch,
identical w i t h t h e holy s p i r i t (Ruh). Muhammad i s , thus,
t h e p e r f e c t man.58

Ibn' Ai-abi has used t h e terra ' p e r f e c t ' i n a unique

sense, t h a t i s having a p o s i t i v e being, "and a s such it
may very v;ell i n c l u d e some e t h i c a l o r o t h e r imperfections".
A c c o r d i n g t o him "a t h i n g i's p e r f e c t i n p r o p o r t i o n t o the
d e g r e e of p o s i t i v e b e i n g i t p o s s e s s e s " , or as he s a y s ,
" i n p r o p o r t i o n t o t h e number of d i v i n e a t t r i b u t e s it
manifests or i s capable of m a n i f e s t i n g "5Q
,"
 49

According to I b n ' A r a b i , G-od i s the most perfect

being and His most perfect m a n i f e s t a t i o n i s tiie perfect
man. Here we should note t h a t the metaphysical and mystical
a s p e c t s are the t h e o r i t i c a l aspects of the logos, w h i l e -
as the e t h i c a l or hxman aspect i s h i s p r a c t i c a l a s p e c t .
That i s why, he i s c a l l e d r e a l i t y of the r e a l i t i e s and the
s p i r i t of Muhammad when r e l a t e d to f i r s t two a s p e c t s , and
' p e r f e c t man' when r e l a t e d to t h e e t h i c a l or human a s p e c t .

Following the p r i n c i p l e s of Ibn'Arabi, Hamadani

e x p l a i n s the t h i r d aspect in the same way. He, l i k e Ibn'
Arabi holds t h a t every man i s a mici'ocosom p o t e n t i a l l y .
But i t i s only the perfect man, v/ho i s a r e a l microcosm,
because he i s a perfect manifestation of God. I t i s only
the perfect man whc knows Ilim tmd msnifests h i s a t t r i b u t e s
completely. All the prophets from Adam to Jesus are the
i n d i v i d u a l m a n i f e s t a t i o n s , but the prophet Kuhammad i s the
p e r f e c t man and the most "perfect m a n i f e s t a t i o n of God".

He i s the cause of the c r e a t i o n . He i s the

p r e s e r v e r and m a i n t a i n e r of the u n i v e r s e . Ibn' Arabi explains
i t by saying t h a t "the universe continues to be preserved
so long as the perfect man i s in i t " .

Being the perfect m a n i f e s t a t i o n of the names and

e
a t t r i b u t e s of God, the perfect man i s Hit; v l c e r g e n t
(Khalifa-Tullah)?2
 50
Hamadani further holds that all the prophets,
saints, mystics and scholars are virtuous in relation to
him. Each of them is virtuous in accordance with his
capacity to he in proximity vrith him.63

Hamadani like Ibn'Arabi has approached the doctrine

of logos from many aspects. To conclude: in its metaphysical
aspect the locos iu the reality of the realitiesj in its
mystical aspect the logos is the reality of Muhammad and
in its hi.mian aspect the logos is the perfect man. Naturally
all the three are identical as a man remains the same,
irrespective of whether we consider him as spiritual,
biological, intellectual, racial, social or any other
entity"?"^
THE WORLD
God i s the only necessary being (w'ajib-al-u'ujud).
A l l other beings are contingent ( P o s s i b l e ) , because they
a r e not s e l f e x i s t e n t , t h e i r existence depends on God.
I b n ' A r a b i makes no room for ' p o s s i b l e ' or (contingent)
' i n s p i t e of the fact t h a t he c a l l s A y a n - a l - I h a b i t a ' possible
b e i n g s .65 He holds them 'necessary in the sense t h a t they
are p o t e n t i a l i t i e s which must of n e c e s s i t y be actualized?
On t h i s point he c o n t r a d i c t s p h i l o s o p h e r s , v/ho accept the
e x i s t e n c e of p o s s i b l e beings. Ibn' Arabi holds that a l l
t h a t e x i s t s , i s necessary_,either necessary in itself
or necessary made by other being, v:ho i s necessary in i t s e l f .
He holds t h a t a l l t h a t e x i s t s i s i d e n t i c a l to necessary
 51

being. As a g a i n s t , I b n ' A r a b i , Hamadani believes in

• p o s s i b l e ' or contingent e x i s t e n c e , as. i t i s obvious from
h i s use of the word' Imkan-iya' p o s s i b l e existence or being.
He holds God as the only s e l f e x i s t e n t being. Other beings
are h i s c r e a t u r e s . They are the modes through which God
i s manifested. The p o s s i b l e has e x i s t e n c e through the
necessary being, God. They are given existence by God so
t h a t r e a l i t y of the essence and ' t h e r e a l i t y of p o s s i b l e s '
fn
i s proved i n His J a b r u t i a unseen.

Hamadani believes l i k e Ibn' Arabi in the i d e n t i t y

between God and world. He argues t h a t God i s the only
reality. He manifests Himself through His a t t r i b u t e s which
are i d e n t i c a l to His Being. The world, being the manifestation
of His a t t r i b u t e s bears i d e n t i t y with His Being. Thus God
and world are i d e n t i c a l , for:

V/orld i s the manifestation of the Divine a t t r i b u t e s

or names and the a t t r i b u t e s or names are the manifestation
of God. In other words things manifest God and God i s
manifested in t h i n g s . God manifested Himself through
d i f f e r e n t d e s c e n t s , v/orld i s the fourth among them.

The i d e n t i t y can be shovm on the following plane

also. God i s the prime oiatter (Hayula) of every being or
e x i s t e n c e (V/ujud) , s c r i p t s (Hurf) , and words (Kalima).
He comprehends a l l t h a t e x i s t s , i^verything has i t s beginning
 52
in Him and end in Him. Whatever exists whether open or
secret returns ultimately to Him. They are essences (ayn)
of His secret (Batin) and He hides Himself in them. It
simply means that God is in everything that exists.

In this way Hamadani follows the following views

of Ibn Arabi, 'the creator is the created 'I am He and He
6q
Is I*. Since He permeates in the entire universe, Ke is
the only spiritual reality behind every phenomenon'- Hence
He as creator is identical with His creation.

'A divine attribute ic a divine name manifested

in the external world'. They are manifest in every
phenomenon (Asar) and activity (Faal). Here again, we see
the identity between the universe (creation) and the Divine
names, and between Divine names and the Divine attributes.
Again, Divine attributes are identical to God who is the
first, the last, the manifest and the hidden, and comprehends
(Muhit) all that isT^

Hamadani .vlso holds that the Heaven 'uliya' is

the image (Aks) of the unknownable incommunicable essence
(Huwiyyat-i-I'Iutlaq) and other seven heavens are the
71
manifestations or the adumberation of the attributes of God.
 v53

V/e are a£;ain drawn to the conclusions of I b n ' A r a b i ,

who holds t h a t ' Z i l l ' 'Adiomberation i s appearance of a s l
o r the t h i n g , I t i s a s l appearing, manifesting i t s e l f .
Hence the world i s i d e n t i c a l with AllahJ 72 In the saiae way
Hamadani i n d i c a t e s t h a t the world i s r e a l , but i s maujud,
b i l Ghayr. He does not c a l l the vrorld as 'i-laya' as ^hankara
holds i t . He, by a t t r i b u t i n g world as the e x i s t e n t i a l
::ianifestation (Mazhir-i-Kharji) of the names and a t t r i b u t e s
of God, affirms i t s e x i s t e n c e .

Hamadani fully follows the p a n t h e i s t i c d o c t r i n e

t h a t there i s only one r e a l i t y (God). He does not admit the
r e a l i t y of the many (Hialq or world) in terms of t h e i r
substance as opposed to essence- 'The r e a l i t y ' 'can only be
regarded as many when viewed s o l e l y as manifestation of t h a t
e s s e n c e , i . e . , v,'hen viewed by ourselves in an i n t e l l e c t u a l
or sensory way ( t h a t i s as substancef.

In Ibn' A r a b i ' s words i t can be explained as

' M u l t i p l i c i t y i s due to d i f f e r e n t points of view, not to an
a c t u a l d i v i s i o n in the one essence (ayn).

ArAH-AL-riL\i:ITA

In the metaphysical system of Ibn Arabi the Ayan-al-

Thabita occupy an important p o s i t i o n , for they have "an
internnediary p o s i t i o n between the one as the absolute r e a l i t y
 54

and tJac phenomenal world". 'He c a l l s them as the first

keys (al-Mafatih-al-Awal) and the keys of t h e unseen'
'Mafatih-al~Ghayb' because they were the opening chapter
in the h i s t o r y of the c r e a t i o n ' .75 I t i s already s a i d t h a t
Ibn Arabi does not believe t h a t c r e a t i o n has any beginning
or end. To him c r e a t i o n i s the spontaneous m a n i f e s t a t i o n
of the a t t r i b u t e s of God.

'Every day in (new) splendour

Doth Ke shine"?^

Hamadani holds the same viev/s regarding the

c r e a t i o n and the c r e a t o r . The Ayan-al t h a b i t a are b a s i c a l l y
r e l a t e d to the second descent of God, in which known and
knower are one. I t i s t h e mysterious s t a t e which i s only
known to God. Even the mystics cannot knov/ i t through
t h e i r mystic u n v e i l i n g (Kashf). I t i s not also possible
for a mystic to know i t , in the s t a t e of complete
is
a n n i h i l a t i o n (Fana) whichyimpossible in t h i s world.

I t i s a l s o impossible to loiow the 'specific

r e l a t i o n of Ayan-al-Thabita to the Divine essence, and how
they are ' r e l a t e d to t h e c r e a t i v e power of God' and how
they 'become' e x t e r n a l e x i s t e n t s for a m y s t i c , but he
can get the taiowledge of 'Ayan-al-1'habita', themselves,
p a r t i c u l a r l y h i s own, i f God r e v e a l s i t to him. Ibn Arabi
holds t h a t the 'Ayan-al-Thabita' have ' t h e unique
c h a r t i c t e r i s t i c of b e i n g both a c t i v e and p a s s i v e (or
receptive)'. I n a s m u c h as they a r e , i n a s e n s e , 'emanations'

from the o n e , and forms of t h e d i v i n e names and p o t e n t i a l

m o d e s ' i n t h e d i v i n e E s s e n c e , they a r e p a s s i v e and
receptive. And i n r e s p e c t of t h e i r e s s e n c e s , i . e . i n v i r t u e
of t h e i r p o s s e s s i n g w i t h i n t h e m s e l v e s a l l t h e potentialities
of becoming what t h e e x t e r n a l e x i s t e n t s of the phenomenal
world a r e , they a r e r e g a r d e d as a c t i v e . But a c t i v i t y and
p a s s i v i t y a r e r,imply t h e l o g i c a l d e t e r m i n a t i o n s77
.

The A y a n - a l - T h a b i t a 'may be t r a n s l a t e d as t h e
Fixed P r o t o t y p e s ' o r ' l a t e n t r e a l i t i e s of t h i n g s ' . Ibn Arabi
h o l d s t h a t t h i n g s of t h e phenomenal v;orld were i n a s t a t e
o f p o t e n t i a l i t y i n t h e Divine e s s e n c e of God before their
coming i n t o c o n c r e t e e x i s t e n c e . They a r e , as i d e a s of His
future 'becoming' t h e c o n t e n t of ills e t e r n a l loiowledge, which
i s i d e n t i c a l w i t h His knowledge of H i m s e l f . In t h e first
descent (al-Tayyun-i-Awal) He r e v e a l e d Himselef i n a s t a t e
of s e l f - c o n s c i o u s n e s s ( n o t a t any p o i n t of t i m e ) i n which
He saw Himself and for Himself an i n f i n i t y of t h e s e ayan
as determinate ' f o r m s of His e s s e n c e , forms which reflected
and i n every d e t a i l c o r r e s p o n d e d to His own e t e r n a l i d e a s
of t h e m ' .73 Thus, a l A y a n - a l - T h a b i t a , may be d e f i n e d as
Affifi s a y s , ' t h e l a t e n t s t a t e s , both i n t h e mind and i n
the e s s e n c e of God, of His f u t u r e ' becomint'-:' s t a t e which
 56

can only be expressed i n tenns of the divine names and

a l l the p o s s i b l e r e l a t i o n s which hold between them'.79 Their
two fold n a t u r e , as being the i n t e l l i g i b l e ideas as concepts
in the mind of God and the p a r t i c u l a r modes of His Divine
Essence- i s quite explained by Ibn Arabi and h i s school by
u s i n g the teims 'Mahiya* (which explains the f i r s t aspect
of the 'ayn' i . e . i t s being an idea o r a concept') and
huwayya (the second aspect i . e . i t s being an e s s e n t i a l mode)',
These 'ayn' or 'modes' have no sep?irate existence from
the Divine Essence as our mental s t a t e thCin our minds.
Mentally, we can think s o , but p r a c t i c a l l y i t i s not s o .
In r e a l i t y they are 'one with the Divine Essence and Divine
consciousness'. But we s h a l l not confuse them as the
Divine Essence, as our mental s t a t e s a r e not our minds.
Ibn Arabi denies t h e i r existence in themselves and c a l l s
them n o n - e x i s t e n t , in the sense t h a t they have no independent
o r e x t e r n a l existence a p a r t from the Divine Essence of God.
They are 'lo^;ical colrelatives of t h e divine names but they
are also p o t e n t i a l essences. 'As p o t e n t i a l i t i e s , and as
i n t e l l i g i b l e ideas in the mind of God, they c e r t a i n l y are
mere s u b j e c t i v i t i e s but as essence, they are a l l t h a t i s ,
s i n c e they are the divine essence i t s e l f as p a r t i c u l a r i s e d
Q-4

or d e t e r m i n e d ' .
 57

Khi-'l^iliiHCE^

1. H a u r , oeyyed H o s s e i n , L i v i n g ^jufism, Handala

]Jook3, 'Jnwin PaperbackG, London,
1972, 0 . 1 5 .
2. V a l i u d d i n , M i r , The Quranic Sufism, I ' l o t i l a l
BanarsidaG P u b l i s h e r s , D e l h i , 1959, p . 1 .
S u f i s m , by A r b e r y , p . 1 2 .
5. Hasr, S.H., Three Muslim Sat'^tiS, Harvard
U n i v e r s i t y P r e s s , Caiubridgc, 19^4, p . S 3 .
4. ibid., p.85.
5. Valiuddin, II., The Quranic Ljulism, p . 6.
6. ibid. , p.13.
7. ibid. , p.13.
8. N a a r , Li.II., Throe Has 11m Saf';cs, p . 0 3 .
9. D a i r a a - t - a l Waarif I s l a m i a , D a n i s h - i - g a h i Punjab,
•Lahore, V o l . 4 , 1959, p . 4 1 9 .
10. N a a r , S . i l . , Three I'luslim Sa^es , p . 8 5 .
11. Arbery, A . J . , Sufism, George A l l e n ?• Un\an L t d . ,
London, 1950, p . 4 3 .
12. i b i d . , p.42.
13. i b i d . , p . 5 .
14. J u f a r i , rv.x... , Tarikh-i-i'aeav/ur-i-Islam,
i-.ilab i-iansil, Lahcrre, 1950, pp.21 1-12.
15. A r b e r y , A . J . , :jufiHm, p p . 5 4 - 4 , J-ifari, pp.214-5,
10. J a f a r i , iv.A. , T;irikh-i-Tasav,"ai-i-lGlatn , pp. 217-0.
17. i b i d . , pp.219-20.
 58

IS. Arbery, A . J . , Sufism, p . 5 3.

19. ibid., p.57.
20. Jafari, p.241.
21. Arbery, p.99-
22. Affifi, k.h., The M y s t i c a l P h i l o s o p h y of
wuhyid D i n - i - B n u l ' A r a b ! Cambridge
1939, p . 5 .
Arbery, p.100, Landau, L., p.27.
23. Affifi, p.U, Arbery, p.100.
24. Affifi, p.10.
25. F a r u q i , B.A. , The M u j a d d i d ' ^ Conception of
TaA^fhid , Sh.' Mohd. A c h r a f , Lahore ,
1940", p. 9 0 , A f f i f i , pp. 3 3 - 4 .
26. ibid . , p. 92.
27. Affifi, pp.19-20.
28. ibid., p.20.
29. Faruqi, p.94.
j50. ibid. , p.93.
31. ibid., p.94.
52. Landau, Kora , The Philo£--ophy of I bn ' A r a b i ,
A l l e n : I In win, London, 1959, pp. 29 .-. 32,
33. ibid., p.?0•
3-1. ibid., p.33, Affifi, p.57.
35. Arbery, p.100.
 59
II

1. LcUndau Rom, 'Ac Philosophy of J h n ' A r a b i , p . 2 3 .

2. Hainadani, Mir S a i y i d A I I , R i s a l a - i - Q u d u s i a ,
O r i e n t a l R e s e a r c h Department, S r i n a g a r ,
p.151 a.
3. i b i d . , pp.1i?0 a-151 a.
4. Haiuadani, Zakhirat-ul-huluk, riatba-i-Afghani,
Amritsar, 1321 A . H . , p . 5 .
5. ibid., pp.5-7.
6. Valiuddin, The QurHnic Uuflaifi, pp. 8 3 - 9 .
7. Haraadani, R i u a l a - i - l m j u d i a , Bri t i s h ?iusuem ,
London, p . 3 1 4 .
3. Hamadani, R i s a l a - i - A s r a r - u n - N u g t a , O.R.D.,
Srinagar, p.78.
9. flam a dan: , Rl s a l a - i - J F. I j 1 aha t - i -M ur-Bn khshl a ,
O . R . D . , S r i n a ^ ' a r , p . 143 a.
10. Iinuiad<ani, R i s a l a - i - f . ' u . j u d i a , p . 31 4 .
1 1 . ria.aadani , R i s a l a - i - C t U d u a i a , p . 151 a - p . 143 b.
12. ilaiiiadani , i t i s a l a - i - A s r a r - u n J u q t a , p . 178 a.
13. Hamadani, R l s a l a - i - i , , u d u s i a , p. 149 a.
1 4 . i b i d . , p. 1:: 1 b.
1 5 . Hamadan i , R i s a l a - i - / > . s r a r - u n - x i u o t a , p . 1 76.
16. i b i d . , p.178.
17. iiamad'in 1 , R i u a l a - i - I s t, j l a h - ^ t - i - i l u i ' ;^akhuhia ,
p.143 b.
18. V a l i u d d i n , hir. , Th_e ».,uranic uui'ism, p. 79.
1 9 . liamad;uii, ^ c i a a l a - i - I u l i l a h a t - i - ! ^ u r DaKhnhia ,
p p . 143 b, 144" a.
i t i s a l a - i - V u j u d i a , p . 324.
 60

20. Valiuddin, k i r , p.79-

21. Ilamadani , Risala-l-Wujudla, p.324.
22. liahrul-uluiu , Abdul A l l A n s a r i , u'ahdat-al-Wu.jud >
Nadvat-ul-Muaanifin, Delhi, p.84.
23. ibid., p.87.
24. Affifi, p.73.
25. ^ a r u q i , B.A., p.89.
2 6. hamadani, Risala-i-l'/ujudia, pp. 324-5.
27. Hamadani , 2;akhirat-ul-yxuluk, p . 119.
2C. k i z v i , 3 . A . A . , A H i s t o r y of 3ufism i n I n d i a ,
Munshi Ram Manohar L a i P u b l i s h e r ,
P v t . , L t d . , New D e l h i , 1978, p . 1 0 7 .
Haraadani, K i s a l a - i - I ^ t i l a h a t - i - K u r
L a k h s h i a , p.14 5.
29. Affifi, p.83.
30. ibid., p.86.
3.1. Landau Kom , p . 5 6.
32. Affifi, p . 86.
33. ibid., p.86.
54. Hamadani, f i i s a l a - i - I s t i l a h a l - i - N u r Bakhshia,
P. H 4 b ,
2.'! khi r a t - u l - M ulu!:, p . 1 1 g.
Kisala-i->'/u j u d i a , p . 325 .
35. Hamadani, lUsala-i-Qudufcjia, pp.147 b - 148 a.
3b. "vali-uddin , h i i ' , p . 9 5 .
37. ibid., p.96.
38. i b i d . , p . 96,
39. Haraadani, Kii^ala-i-w'u j u d i a , X).324.
40. Affifi, p . 69.
 61

41. Landau, p . 5 5 , Hamadani's, Risala-i-Quduaia,

p.148 a.
42. Kajiiadani , R i s a l a - i - Q u d u s i a , p . 143 a.
45. Affifi, p.69.
44. Hamadaiii, RivSala-i-Qudusia, p. 148 a.
45. HamadJini, R i s a l a - l - I s t i l l h a t - i - N u r Bakhshia,
p.144.
46. Valiuddin Mir, p . 9 6 .
47. Hamadani, Risala-i-Wu.judia, p. 325, Affifi, p. 67.
48. Affifi, p.70.
49. Haniadani, R i s a l a - i - Q u d u s i a , p. 143 a.
50. i b i d . , p.143 a.
51. Hamadani, R i e a l a - i - I s t i l a h a t - i - N u r Baldishia, p.144.
52. Affifi, pp.70-71.
53. Hamadf-ini , Zakhirat-ul-Muluk, p. 62.
54. Affifi, p. 76.
55. Hamadani, kisala-i-Wu.judia, p. 325.
56. Hoinadani, R i s a l a - i - Q u d u s i a , p. 174 b.
57. Affifi, p.72.
58. Landau, p . 5 7 .
59. Affifi, p.77.
60. Landau, p . 5 7 .
61. Affifi, 0.34.
62. Hamadani, R i s a l a - i - I s t i l a h a t - f l u r Bakhshia, p. 144.
63. Hamadan-i , Zakhirat-al-Muluk , p. 62.
 62

64 . L n i i d a u , p . 60.

65. Affifi, p.9.

6G. ibid., pp.9-10.

67. IIamad;3Jii , K i s a l a - i - A s r a r - u l - I ' I u q t a , p.79 b.

68. ibid., p.81 a.

69. Affifi, p.12.

70. Kamadani, Risala-i-Qudusia, y.149 ^'

71. Ilamadani , R i s a l a - i - A s r a r - u l - N u q t a , p.88 a.

72. Faruqi, p.94.

73. Landau, p . 5 1 .

74. Affifi, p.n .

75. ibid., p.52.

7 6. Quran, LV-29.

77. Affifi, p. 53.

78. ibid., p.47

79. itid., p.47.

80. ibid., p.48.

81. ibid., pp.49-50.