Al-Farghānī's Commentary On Ibn Al-Fāri 'S Mystical Poem At-Tā Iy Yaŧ Al-Kubrá' (1993) Giuseppe Scattolin (54 Pages)
Al-Farghānī's Commentary On Ibn Al-Fāri 'S Mystical Poem At-Tā Iy Yaŧ Al-Kubrá' (1993) Giuseppe Scattolin (54 Pages)
Al-Farghānī's Commentary On Ibn Al-Fāri 'S Mystical Poem At-Tā Iy Yaŧ Al-Kubrá' (1993) Giuseppe Scattolin (54 Pages)
Volume 21 (1993)
pages 331-383
URL https://alkindi.ideo-cairo.org/manifestation/75280
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AL-FARGHANl'S COMMENTARY
ON IBN AL-FARIQ'S MYSTICAL POEM
AL-TA'IYYAT AL-KUBRA
by
Giuseppe SCATTOLIN
Premise
33 I
332 GIUSEPPE SCATTOLIN
3. The return (af-rujii') to the Essence through the different levels of self-disclosu-
res (taja ffiyyiit).
a. The journey (sufiik) of return.
b. A return through four stages of Self-disclosures (tajaffiyyiit).
4. The stages of the Tii'ryyat.
C. Al-Farghani"s Commentary (sharl;):
1. Something about al-FarghanT's Commentary.
Conclusion.
Premise.
From the available historical sources we can gather some essential data
about al-Farghan1's life and wo rk s.
A l-Farghani's complete name is: Sa'1d al-Din (title, laqab) Abu ' Othman
(son related name, kutrya) Muhammad (proper name, ism 'a/am) Ibn Al:imad
(father related name, nasab) al-Kasan1 al-Farghan1 (relational names of place,
nisba). In many sources, however, he is simply referred to as Sa'Id al-D1n or
al-Farghani or bo th 9. The surest d ate of al-Farghan1's death, as reported by
the earliest sources, is the month of dhu 1-I:fijja 699/August 1300 10. A l-
Dhahabi says that al-Farg han1 was about seventy years old when he died, so
his birth should be fixed around 629/ 1231. His birth place is surely the town
of Kasan in the valley of Farghanah, from which he derived his nisba "al-
Farghani al-Kasan1" by which he has become universally known 11 . By
contrast, there is no sure information about the whereabouts of his death 12 .
Besides, al-Farghanl himself in his Commentary 13 mentions that in 665 / 1267
he was in Mecca, probably on pilgrimage.
Ashtiyan! says, but a new composition, about one third longer than the
Persian 26. Al-Farghanl's Introduction (muqaddima) to his Commentary enjoyed
special consideration since lbn Khaldun and Jam!'s time to the present day.
The Arabic version is to be considered the more complete expression of al-
Farghanl's Sufi vision. For this reason, I have relied particularly on the
Arabic text in the present research. Surely, a comparative study of the two
texts would show whether and to what extent there has been some develop-
ment or expansion of al-Farghanl's own Sufi thought from the Persian to the
Arabic version. 27 It seems to me from the historical evidence that the Persian
version should contain more of al-Qunawi"s explanations, since he himself
read it and approved it. The Arabic text, on the other hand, should reflect
more of al-Farghani"s mature and original thought. My present research will
focus on the understanding of the arabic text because of its historical
importance, being the first of a long series of commentaries on lbn al-Faric;l's
mystical poem al-Tii'ryyat al-Kubrii.
B. AL-FARGHANl'S INTRODUCTION.
This hadith has always had an important place in Sufi reflection, particu-
larly in that of lbn ' Arab!'s school. In this hadith they saw clearly expressed
the main traits of their thought, say a summary of their whole vision. Al-
Farghan! explains it as follows:
r.The "hidden treasure" designates the unseen, Divine Mystery in its
absolute, transcendent hiddenness (khaja') and self-sufficience (ghina).
2. "I loved'', means that love (~ubb) is the original force and the eternal
impulse that drives the Divine Mystery out of hiddenness (khafa) towards its
AL-FA RGHANf'S COMMENTARY ON AL-TA'IYYAT AL-KUBRA 337
Along with the traditional Sufi teaching, al-Farghan1 likes to focus his
reflexion on God as the absolute, transcendent Mystery that nobody can
perceive or comprehend. Faced with such inscrutable Reality, the human
mind can only avow its radical limit and inability ('ajz) to approach it in any
way. This awareness is the starting point of his Sufi reflection, as he says:
"Know that the unfathomable, transcendent Essence (kunh a/-dhat al-aqdas) and
the Mystery of ipseity (ghayb al-huwiyya), its absoluteness (i!liiq) and eternity
(azaliyya), in which is included his everlastingness (abadiyya), basically can no t
be seen , nor understood or comprehended fro m the point of view of a
determination (ta 'ayyun) and it is absolutely not in the capacity of any
determined being (muta'ayyan) (to exprees it), except by a negative statement
(~11km salb1). .. ". 3 4
In spite of their common origin, the two aspects of Unity have different
connotations:
"The Oneness (wabda) fro m which the Exclusive and Inclusive Unity
(abadryya, wabidryya) are derived is the same Essence (dhat) and not an
attribute (fija) or a quality (na't) added to it. This Oneness, however, can
be considered under two basic points o f view. The first consists in
dropping any consideration of aspects (/tibarat) from it (Oneness).
Considered from this point of view, the Essence is called One (abad) and
it is related to the inwardness (butiin), the absoluteness (itfaq) and the
eternity (azliyya) of the Essence and so the name One (abad) means
properly negation (salb) rather than positive affirmation (thubiit wa-[jab)
of aspects. The second point of view is the affirmation (thubiit) of the
infinite number of aspects that are included (mundaraja) in the first level
(awwal rutba) of the Essence but are realized in their determinations
(ta 'cryyunat) and differentiations (taffif) in the second level (thani rutba)" 4D.
In al-FarghanT's tho ught the Mystery reveals itself, as if coming out of its
eternal hiddeness and darkness, first of all in its transcendent and absolute
Oneness (wabda). This manifestation appears as an interior and d ynamic
process, compared by al-Farghan! to the do uble relationship of love in
which the two aspects of lover and beloved are united and included in one
another. In the same way, the absolute Oneness (wabda) necessarily includes
in itself a d o uble relationship (nisba) or aspect (i'tibar). First, the Absolute-
Unity (abadiyya), in which Oneness (1vabda) is related only to the original
absolute Mystery and is qualified by eternity without beginning (azaliy)'a).
Second, the Related-Unity (1vaf;id!Jya) in which Oneness (waf;da) is related
to the infinite number of possible aspects that can originate from it and is
qualified by eternity without end, everlastingness (abadiyya). 41
Besides, we remark that both aspects of O neness (wabda), namely its
Ab solute-Unity (abadiyya) and Related-Unity (wabidiyya), are qualified as
being all-comprehensive (jam/) or as having the characteristic of all-
comprehensiveness (jam 'iyya), because these two aspects include in them-
AL-FARGHANf'S COMME TARY ON AL-TA'IYYAT AL-KUBRA 341
selves all the subsequent manifestations of the Essence. For this reason al-
Farghanl compares Oneness (wabda) to a seed which, though one and
simple, contains in itself the subsequent tree and fruits 42.
Because of the strict correlation between Oneness (wabda) and the deriving
multiplicity (kathra), al-FarghanI says that in Oneness there is always a
subtle trace (athar khaft) of multiplicity and, correspondingly, in multipli-
city there is always a pervasive and permeating presence (siraya) of
Oneness. Moreover both aspects of Unity are so correlated that to any
qualification of the Absolute-Unity (abadiyya) corresponds a qualification of
the Related-Unity (wabidiyya) as shown in the following diagram.
al}adiyya wal}idiyya
(their qualifications as adjectives and nouns)
One must note that these qualifications of the two aspects of Unity, are
used througliout the Introduction in a broad meaning. They become constant
GJ USEPPE SCA TTO LIN
relationships that link the enfolding process of manifestation at all levels. This
means that what is comprehensive, general, inclusive in one level will appear
determined, specific, particular in the following, which, in turn, will appear
general and comprehensive when related to the next level. 44
the Divine Essence to be manifested and by anger its restraint from it. In
God the desire to become manifest prevailed on the restraint from it and
so the process of self-manifestation set forth:
"The influence of Speech (badith) and Love (mababba) and the essential
inclination (al-mcryl al-(lati) made the order of manifestation (bukm al-zuhiir)
prevail over the order of non-manifestation (lii-zuhiir), because of the
antecedence (of mercy over anger). Consequently, the transcendent
Essence (al-(liit al-aqdas) manifested itself to itself (tajalla), because it was
driven by this influence and this prevalence and this antecedence. In this
way, it [the Essence] became manifest (zahara) to itself in itself in the first
determination (al-ta 'ayyun al-awwa!) or in the first receptivity (al-qabiliyyat
al-iila), i.e. the Essence perceived (wf!/ada, lit.«found») itself in this First
Self-disclosure (tajalli) and Manifestation (zuhiir)". 46
In addition, this essential love, that comes from the depths of the Mystery,
is the impulse and the drive towards the completion of the process of
manifestation (kama/ al-zuhiir). Consequently, all the following stages of
manifestation will come about as effects of that original love. This process is
compared by al-Farghanl with tre flowing of the breath (nafas) in the act of
breathing. Different sounds and words are formed as articulations of the same
breath. In a similar way, all aspects (i'tibiiriit) and qualities (!ifiit), that will
appear as distinct (mutamayyaza) and differentiated (mutaghiiyara) in the second
level are already present, still non distinct and non-differentiated, in this first
level.
This creative breath, by which everything comes to existence, has been
called the "breath of the Most-Merciful" (nafas al-rabman), exhaled from the
original love (al-mababba al-afliyya) and the essential mercy (al- rabma al-dha-
!ryya) of the Essence, that is the transcendent Mystery.
Some other terms, have a special Sufi significance, especially when they are
contrasted to the correlated terms of the Second Manifestation: .47
1. The Reality of Realities (l;aqiqat al-l;aqa'iq).
The First Manifestation is the Reality of Realities, because it is the most
universal and inward aspect of all realities, Divine or created. It includes
everything, it is present in and permeates (sirqya) every other reality which
is but its partial manifestation or aspect.
2. The First and Supreme Isthmus (al-barzakh al-awwal wa-al-akbar).
Isthmus is by definition a link that, at the same time, joins and separates
two realities. In the process of manifestation every degree is mediated by a
link that unites it to and separates it from the next one. Consequently,
there are as many isthmuses as are the degrees of manifestation. H owever,
only the First Manifestation is called the " The supreme all-comprehensive
I sthmus of all other isthmuses and their o riginal fo undation" (al-barzakh
al-akbar al-Jami' Ii-Jami' al-barazikh wa-aflu-hti) 48 . It is called all-comprehen-
sive " isthmus" , because it contains implicitly what will be manifested
explicitly in the following stages. Consequently, the First Manifestation is
the universal mediator between the Mystery and all its manifestations.
The Station of the Nearest (maqtim adnti) .
This designation has been taken by Sufis from a verse of the Koran
(K 53,9), in which the revelation is described as comin g near to Muham-
mad to " the distance of the two extremes of the bow" (qab qawsaym) "or
nearer" (aw adna). For Sufis these two expressions came to indicate the two
highest degrees of nearness to God. In al-Farghan1's vision the station of
the ' nearest' (a111 adnti) is the hig hest point that can be reached in vicinity to
the Divine Essence. This lofty stage can only be attributed to M uf:iammad,
who alone reached this hig hest point of nearness, that is the level of the
Absolute-U nity (al;adryya) of the First Manifestation. All other prophets and
saints can reach only the station o f "the distance of the two extremes of the
bow" (qtib qawsaynz), which is the level of the Related-Unity (wtif;idryya) of
the Second Manifestation, in which multiplicity becomes explicit.
4 The Eternal Reality of Mui}ammad (al-l;aqiqat al-al;madryya al-thtibita).
Al-Farghan1 explains thi s designation saying that the Prophet M uJ:iammad
was characterized by the utmost deg ree of justice ('adtila) and balance
(i'tida!). He was not dominated by a particular Di vine Name, but he was
the mediating point (nuq/a was/ryya) among all the Names. For that reason
the reality of Mui}ammad is the supreme Isthmus (al-barzakh al-akbar) and
AL-FARGHA I'S COMMENTARY ON AL-TA'IYYA T A L -KUBRA 345
his light (nur) is the very First Manifestation, as a hadith says: "The first
thing God created was my Light" 49 . This light that existed from eternity in
the Divine Essence became visibly manifested in the most pio us (taqt) and
pure (naqt) heart (qalb) of the Prophet Mubammad, who is, therefore, the
visible image (!ura) of the First Manifestation and its eternal light. Because
of his preeminence, only the Prophet Mubammad, enjoys the station of the
nearest, the absolute vicinity to the Div ine Essence, that is the level of the
Absolute-Unity (abad!Jya).
"_ .. the finding perception (wijdcin) of the Essence of itself in itself, in which
all aspects of the Related-Unity (wci~idiyya) are included This perception
(wijdcin) is a total, undifferentiated (m!f/maf) act in which are included
(mundara;) its specifications and differentiations (taffif) and which by its
nature refuses multiplicity (kathra), differentiation (mughcryara), otherness
(ghayriyya) and distinction (tamayyuz)". 56
At the Second Level of Manifestation or Related-Unity (wci#diyya) W!fjiid
becomes the finding perception of all the determinations of the Essence,
implicit in the First Level. Here, however, W!fjiid can be considered under
two different aspects:
The first aspect is the perception as manifested to the Real (~aqq), that is the
Essence's perception of its determinations before any exterior manifestation
of them in the created world. At this level the Di vi ne Names are manifest
and since they are manifestations of the same Essence, the Divine Names
are essentially one and have the same content, the same Essence. Nonethe-
less, they differ from one another, inasmuch as each one of them designates
the same Essence, but according to a specific determination or aspect of it,
expressed in a particular designation or name, as al-FarghanI explains:
" ... In fact, each Divine ame is the outward manifestation (zcihir) of
Being (w'!}iid) which is the same Essence ('ayn al-dhcit), but viewed from a
particular determination (ta 'ayyun) and delimitation (taqayyud), in relation to
a specific meaning (ma 'na) or guality (fifa), as for example the Divine
Name of Living (~ayy) [which comes from "Life" (~aycit) and is a particular
determination of the Essence]" .57
The second aspect of wujiid is the perception of the manifestations of the
Divine Names in the created world (khalq), which is gualified by the "visible,
manifested existence" (al-w'!}iid al- 'iycini) and it is further differentiated into
several degrees and levels of existents, which are called the levels of the
universe (marci(ib al-kawn). At this level:
" [These different levels] are: the levels of spirits (arwci~), that of images-
archetypes (mi/cif) and that of sense perception (~iss) All these determinations
of the existence (wt!Jiid) are called created univer~e or world (khalq)".58
In the created world perception is linked with the specific level of each
created being. Each created being is determined and limited in such a way
that it can directly perceive (yt!)idH) only the beings of its own level: e.g. the
spirits directly perceive the spirits, the images-archetypes perceive the images-
archetype , the corporal bodies perceive the corporal bodies. These beings
exist only by the creatiYe act (ijcid - khalq ) by which: " ... the Creator
GIUSEPPE SCATTOLIN
c. The Second Manifestation of the Mystery (al-tajalli al-thani): its aspects and
names.
They are also called "the keys of the Mystery" (mafatib al-ghayb), 64 as if
they were the keys that protect the transcedence and inaccessibility of the
Divine Essence. These seven negative Names are:
- al-azali: the Beginningless, Eternal; God is without beginning.
- al-ghani: the Independent, the Self-sufficient; God is not in need of
anything outside Himself.
aljard: the Singular, Unparalleled; nothing is like God
- al-witr: the Solitary, Unaccompanied; nobody can be God's companion
- al-quddus: the All-holy; no defect can be found in God
- al-saldm: the Peaceful; there is no conflict or struggle of qualities in God
- al-subbUb: the most Exalted and Glorified; God is beyond any descrip-
tion or qualification, as indicated in the expression: "Be He exalted"
(subbana).
The so far mentioned Names denote, b y their negative connotation, the
Essence in its transcendence and inaccessibility. Other Divine ames
express some positive determinations (ta 'qyyuniit) of the Essence.
3. The affirmative Names (al-asma' al-thubutryya ).
These names are related to the Related-Unity (wabidryy a), source of all
determinations and multiplicity. Al-Farg han1, drawing from previous Sufi
tradition, gives a classification of a large number of Divine N ames. Among
them must be mentioned:
The Seven Fundamental Names (al-asmii' al-aflryya al-sab 'a).65
These Names are derived from "the seven, most general and fundamental
realities present in God" (al-~aqii'iq al-sab 'at al-kullryyat al-aflryya) and each
name corresponds to one of these realities, as follows:
1 Life (al-ba)liit) , from which the Living (al-bayy).
The level of Spirits (martabat af-arwiib) is invisible and is called also the
world of Dominion ('a/am af-mafakiit) and the presence of Invincibility (bat/rat
af-jabariit). At this level many realities are found, such as the Angels (mafii'ika)
or Spirits (arwii&), after which this level takes its name. Spirits are charged
with special functions in the government universe.
The level of Spirits also has an internal structure that reflects the process of
unfolding from unity (wabda) and comprehensiveness (!jmaf) to multiplicity
(kathra) and specification (tafsif) . The aspect of unity is the lofty Pen (af-qafam
al-a/a), called also the first Intellect (al- 'aqf af-awwaf) or the universal Spirit (af-
rii& af-kuffi). The aspect of multiplicity is called the preserved Tablet (al-law&
af-ma&fiiz), called also the universal Soul (af-nafs al-kuffryya). On the whole, al-
Farghanl's angelology is almost identical to that of Ibn 'Arab!.
The dominant Spirits or Angels (af-arwab or al-malii'ika af-muhaymana) are
the four pillars (arkiin) of the Tablet and manifest the seven general Divine
Attributes in the following order:
- Isfirii'il reflects the qualities of Life and Justice.
- Jibril reflects the qualities of science and Speech.
Mikhii'il reflects the qualities of Will and Generosity.
- 'Izrii'il reflects the quality of Power.
d-2. The Level of Images (martabat af-mithiif) and the Level of Corporeal
Bodies (martabat al-qjsiim) 10.
Under the world of Spirits come two other worlds : the Level of Corporeal
Bodies (martabat al-qjsiim), perceived by the sense Perception (biss), and the
world of Images or Archetypes('ii/am al-mithiif), which lies intermediate
between the worlds of Spirits and corporeal Bodies. The description of these
two worlds constitues al-Farghan!'s cosmology. Out of this complicated
cosmology which is crowned by the appearance of human being, we shall
mention only some traits. These two worlds too, being manifestations of the
Divine Names, are arranged in a similar hierarchical order.
1. The Dust (al-habii') is first and basic element, common to both worlds,
Images and Bodies, and corresponds to the philosophical concept of the
prime matter (materia prima), which is thought to be the fundamental
AL-FA RGHA f'SCOMMENTARYONAL-TA 'JYYA T A L -KUBRA 353
element of the whole universe 71 . The Dust comes from the Tablet, when
this manifests itself in a lower level and it is defined as the universal
capability of all forms, simple and composite. When this universal element,
the Dust, is considered in composition with its four basic, dynamic
principles (heat, cold, humidity, dryness), it becomes manifest as nature
(al-tabi'a), which is the generative principle of all beings, in the world of
Images ( 'a/am al-mitha!) and the world Sense perception ('a/am al-biss).
Because of its universality, Nature also is called all-comprehensive isthmus
(barzakh Jami }.
2. The world of Images or of the subtle beings ('a/am al-mitha!) is the level of
beings that are not composite of parts and are no t divisible. Two main
elements are mentioned in this level: one reflects its unity and the other its
multiplicity.
The first element is called the Throne (al-'arsh), which is the fo rm that
comprehends all forms of the composite visible world and fixes the general
dimensions of time and space. The Throne is particularly related to the
name of the Most-Merciful (al- Rabman), because this name has the domi-
nion over the Uni verse. In fact, a Koranic verse reads: " The All-Merciful
sat upon the Throne" (K 20, 5): that means that He took possession of the
whole Universe.
T he second element is the Footstool (al-kum), which is the particulariza-
tion of the content of the Throne. The Footstool is thought of as the place
on which God places his two feet, which represent the two opposite
aspects of God's mercy: grace and wrath, command (amr) and prohibition
(nahf) together. In fact, God's ames are arranged in two opposite series:
one series of Names reflects God's beauty (Jamal), as the Expander (al-
basif), the Vivifier (mul/yi); the other series reflects God's majesty (jala!), as
the Contractor (al-qabir/), as the Slayer (mumTt). Conseguently, every
created being is a manifestation of one of the Names of God subjected to
their law of opposites: it can manifest either a ame of beauty (Jamal) or of
majesty (jala!) . The Footstool reflects the world of Spirits in the form of
subtle, non-divisible Images (mitha!) and, therefore, is the linking point
(barzakh) between the spiritual and the corporeal world.
3. The Level of corporeal bodies (martabat al-ajsam), called also the world of
sense perception ('ii/am al-biss) or the visible world (a/am al-shahada),
emerges from the Footstool and is the receptivity of all forms which are
composed by divisible elements ('unfiiriyya murakkaba) 12. The first order of
the corporeal bodies are the seven celestial spheres (afliik), related to the
354 GIUSEPPE SCA TTOLIN
Seven Divine Names. Under the celestial spheres are the four elements of
nature (arkan a/-fabT'a): fire, air, water and earth. From these elements
originate the three orders of generated beings (al-muwalladat): minerals,
plants and animals. Each order is in fact a special composition (mizi!J) of
the same four elements.
In al-FarghanJ's cosmology, also in this respect very similar to that of Ibn
'ArabI, there is a strict correlation between the order of the D ivine Names
and the elements of the universe, visible or invisible. In this way a
impressive vision of the unity and cohesion of Being at all levels is
achieved, as shown in the following pattern:
knows himself, knows his Lord". This hadith points to the hidden
sublimity of the human reality which is present in every human being.
However, above all ranks of beings, human and not, the reality of the
prophet Mul:iammad, called the Mul:iammadan Reality (al-l;aqz-qat al-mul;am-
madryya) has a special and unique place. This is a central concept of al-
Farghan1's Sufi vision which is repeated time and again throughout his
Introduction and commentary.
Human reality finds its fullest expression and its highest realization in the
Mul:iammadan Reality (al-l;aqiqat al-mul;ammadryya). Human reality, as present
in Adam, is said to be the image of the Second Manifestation, while present in
Mul:iammad, becomes the image of the Mystery in its First inward Self-
manifestation, called the first isthmus (barzakh) that encompasses (Jami') the
Related-Unity (wal;idryya) and the Absolute-Unity of the Essence (al;adryya
dhatryya). Consequently, the relationship between Adam, and in him all other
human beings, and Mul:iammad corresponds to the relatio nship between the
Second and the First Manifestation. Al-FarghanI explains:
"Adam was in his reality comprehensive (Jami') of all [Divine] Names and
qualities, Divine and created realities that are included in the Second
Manifestation or isthmus. Mul:iammad, on the other hand, was in his reality
and image comprehensive (Jami') of the Keys [of the M ystery](maftitifl [ al-
ghayb } ) and of the absolute One (al-wal;id al-al;ad'), which are included in the
First Isthmus. He has a real, unified all-comprehensiveness (al-jam 'ryya al-
l;aqiqiyya al-al;adiyya), in which there is no prevalence of one order [of
qualities] over another" 79.
To sum up, while Adam, and every perfect saint, is the image of the second
level of manifestation, that of the Related-Unity (al-wal;idryya), Mul:iammad is
the image of the first level of manifestation, that of the Absolute-Unity (al-
al;adiyya). For this reason Mul:iammad's rank is far above any being: after the
supreme Mystery itself, he is the hig hest one in the whole Being.
It is in human reality that the return (ngu', marja ') of the process of
manifestation takes place: a return fro m multiplicity to unity, from a
AL-FARGHANI'S COMMENTARY 0 AL-TA 'I YYAT AL-KUBRA 357
c-I. At the level of the First Manifestation (al-tcy'a/H a/-awwa!), which is also
called the Perfection of the Essence (a/-kama/ al-tjati), self-vision (istijia')
is the realization of the Absolute- nity (abadiyya). Al-Farghan1 says:
"The perfectio n of the Essence implies also the perfect self-vision
(istijla} of the transcendent and absolute one Essence (al-dhat al-aqads a/-
wabid al-abad), that is its self-manifestation to itself through the Absolu te-
Unity (abadiyya), which is comprehensive (jam 'iyya) of all forms and
aspects of its Related- nity (wabidiyya), and the return of them all to
Himself, because of His own word: "Unto Him every thing will be
returned" (K 1 r, 123 )8 1.
The vision of the all-comprehensive unity (al-abad!Jya a/jam '!Jya) of the
Essence (dhat) can be realized on ly through the form of a human being
(mazhar insant; who enjoys the highest degree of balance ('adala) and
proportion (sawa'ryya). Such a degree of perfection has been actualized
exclusively in the most perfect constitution (mazq) of Mul:iammad whose
pure and pious heart encompassed the Real. Because of his eminent
perfection, Mul:iammad is called the perfect vicegerent (a!-khalifa a/-
kamil), the Reality of Realities (baqTqa al-baqa' iq), the first isthmus (al-
barzakh al-awwa!), the First Manifestation (al-trgalli al-awwa!), the inward-
ness of Being (batin al-wujud), the eternal Light of Mul:iammad (al-nur al-
GIUSEPPE SCt\TTOLJN
c-2. At the level of the Second Manifestation (al-tajalli al-thtini) the self-vision
(al-istij lti} is the realization of the level of the Related-Unity (wtibidiyya),
which is also called the Perfection of Names (al-kamal al-asma'i), because
it enco mpasses the multiplicity of the Div ine ames and qualities.
Self-vision at this level means the reunification of all aspects of differen-
tiation in a vision that is unified after the display of differentiation. T h is
Self-vision only takes place in the human reality or form, as al-Farg hanI
says:
" [Self-vision] .. . is the manifestation of the Second Manifestation (al-tajalli
al-thtini) to itself but throug h the human form, its heart, hearing and
AL-FARGHANf'S COMME TARY 0 AL-TA'JYYAT AL-KUBRA 3 59
through the 'Seal' all beings will reach their final return to God, because
in him the Muhammadan heritage will be fully realized. Al-Farghani,
however, does not say who this Seal of Friendship is and does not
attribute to himself this title, as Ibn 'Ara bi did and other Sufls before and
after him.
These six levels unfold from the Essence in the following way:
z. At the beginning of the process there is the unveiled and unseen
AL-FARGHANI'S COMMEN T ARY 0 AL-TA 'J YYAT AL-KUBRA 361
imagination (khaya!) has the specific function of linking the spiritual with
corporeal world. On the contrary, in al-Farghani's thought the very term
imagination (khaya!) is hardly mentioned in the whole Introduction and
commentary.
iv . Al-barzakh (the Isthmus)
The concept of isthmus (barzakh) in Ibn 'Ara bi's v1s1on has a broad
function, including many realities 98 . Al-Farghani reserves this term for
specific realities: the First and Second Manifestation, called the first and
second isthmus (al-bazrakhiyya al-ula wa-1-thaniya ), the all-comprehensive
reality of the Perfect Man (al-insiin al-ktimi!) and the MuJ:iammadan reality
(al-baqiqat al-mubammadiyya), called also the all-comprehensive isthmus (al-
barzakh al-Jami').
In conclusion, it seems that Ibn 'Arabl's thought has not been conveyed by
his disciples in a fixed and close system, but in an guite open pattern of
thought that underwent a number of reshapings, first of all by his most
outstanding disciple. al-Qunawl.
The journey of return to the Real must go through the reverse of the
process of manifestation. Manifestation is as a movement o f descent (nuziif)
from One to multiplicity. The return, likewise, must be a movement of ascent
(!u'iid, 'uriij) from multiplicity to One. In the description of this process of
return, al-Farghan! introduces some new concepts and terms, co rrespondent
to those used in the first part of his exposition, and which constantly recur in
his commentary. Four stages of self-disclosures (tajallryyat) are identified in
the movement of return 111.
Beloved as a cup (ka's) from which he drinks the wine of love. Al-
FarghanI interprets the cup as the locus of manifestation of the Divine
beauty (mazhar al-f;usn) and the wine as the Divine love (qawha al-
maf;abba), is poured out into the heart of the traveller through the
contemplation of the one Divine act displayed in multitude of beings,
which are its visible manifestations.
b-2. The Inward Self-Disclosure (al-tqjalli al-bafinz).
This self-disclosure is also called the Presence of the D ivine knowledge,
because in it all beings are present in their knowable images (!uwar
'ilmryya) and in their universal names (al-asma' al-kullryya). The Divine
Names are the source of the true knowledge of things and are all unified
in the Name of Inward (bafin) . In the Divine knowledge all the Sciences
o f the un seen (al-'uliim al-ghaybryya) and the Divine secrets (al-asrrir al-
ilahryya) are incl uded. In this way the multiplicity of the exterior world is
broug ht to unity and the traveller passes from the state of inconsistency
to the state of stability (tamkin) in the unity of the Divine names.
Nonetheless, the traveller continues to live in a conflict, because the two
aspects of reality, the outward and the inward, are seen as contradictory
and each aspect is a veil for the other, as well as each D ivine name is a
veil for o ther Names. True stability can be only reached in a superior
synthesis.
b-3. The A ll-comprehensive Self-disclosure (al-tajalli al-jam 'i').
This Self-disclosure is called the Presence o f the perfect All-comprehen-
siveness (f;at/ra jam' al-jam') and "the distance of the two extremes of the
bow" (qab al-qaivsaynz). At this level the limit (taqayyud) and the opposi-
tion (t/iddryya) of the two previous orders, outward and inward (zahiri
and batini'), are overcome, one is no longer a veil for the other. The
outward and inward aspects are now unified and brought back to their
original unity, that is the Related-Unity (al-waf;idryya) of the second
determination and isthmus (al-ta 'ayyun al-thrini wa-1-barzakhryya al-thanya).
Only a perfect (kami!), all-comprehensive (shtimil al-jam'i.J!Ja) heart (qalb),
which has reached the utmost deg ree of 'annihilation' or passing away
from self (janri'), can reach this stage of unity. At this point annihilation
becomes "annihilation from the awareness of annihilation" (janti' 'an
shuhiid a/Jana'), in which the traveller does not keep any trace of self-
awareness. Now he also reaches the utmost degree of stability which is
called stability in inconsistency (al-tamkin ft-I-ta/win), because there is no
AL-FARGHANf'S COMMENTARY 0 AL-TA'TYYAT AL-KUBRA 367
more opposition between the unity of the inward and the multiplicity of
the outward aspect of reality . In the presence of the perfect all-compre-
hensiveness (badra jam' al-jam') the synthesis (jam') of the opposite
aspects of being is realized as al-Farghan1 says:
" ... the end comes back to the beginning to accomplish the circle (dd'ira)
of manifestation so that it must be evident to all as knowledge ('ilm),
vision ('.:ryn) and absolute certainty (baqq, wa-baqiqa) that everything (al-
amr) belongs to God. From him it has its begining and unto him it finds
its end: "Everything in fact will go back to him" (K II,123 ). He is the
First and the Last, the Outward and the Inward, the Knower o f
everything" . 112
This stage corresponds of the Second Manifestation (a l-taja/IT a/-thdnf) or
of the Related-Unity (wabdiyya) in the movement of descent. Prophets
and sain ts can arrive to it in their way of return. But, above this stage
lies the highest perfection of unity reserved only to Muhammad.
b-4. The Level of the All-comprehensive Unity (martabat al-abadiyya a/-
jam 'iyya).
This level is also called the perfect, all-comprehensive Self-disclosure of
the Essence (al-tq;al/i al-dhdt1- al-jam'i al-kamdlf') or the awareness of all-
comprehensiveness (!ab1v al-jam') and corresponds to the level of Abso-
lute-Unity (abadiyya) of the First Manifestation (al-tajalli al-awwal) . It is
also designated as the MuJ:iammadan Station (al-maqdm al-mubammadf'),
because it is exclusive to the prophet Muhammad, and the station of the
"Nearest" (aw adna), because it is the nearest level to the absolute
M ystery. In it the two movements of Manifestation (tajalli-jald) and
Self-vision (istijala} reach their utmost degree of realization. Beyond this
level lies only the unfathomable abyss of the transcendent Essence, the
absolute Mystery. This supreme stage of unity is realized only in the
most perfect human being, when:
" .. . was born the pious, pure, most unified (abadt) all-comprehensive
(ja11/f') heart of MuJ:iammad (qalb abmadf'), which is the image o f the very
First Original Isthmus (p7ra al-barzakhiyya al-iilti al-afliyya) and in it is
manifested the very First Manifestation (al-tajalli al-aJJ1wal) which is the
All-comprehensive Unity (al-aljadiyya al-;am 'i]ya) of all ames: general
and particular, original and derived, of the Essence and of its Qualities".
113
In the end, al-Farg hanI gives a general idea of Ibn al-Fari<;l's Sufi state in
composing his poem:
" ... but he [Ibn al-Fari<;l] has described those stages in general in a language
(lisan) derived from the station of Mu}:lammad (maqam mubammadt), which
permeates (sirtiya) by the A ll-comprehensiveness of his Unity (abadryya
jam'ryyati-hz), every order and every being (maratib wa-ash!Ja')". 117
a. in vv.286-333, vol.I pp. 299-334, the poet describes the aspects of unity
and knowledge.
b. in vv.334-387, vol.I pp.334-353, the poet describes the aspects of all-
pervasive love.
c. in vv.388-761, vol.I pp.353 -357 to vol.II p.238, the poet describes the
aspects of manifestations (t~alliyyat): unity (taw#d'), the Divine qualities
of Beauty (jamaf), Majesty (jalaf) and Perfection (kamaf), and knowledge
(ma'rifa).
As a general remark, one can show that in Ibn al-Faric:l's text there is very
little of all the complicated ontological, cosmological and anthropological Sufi
vision and elaborated terminology, expounded at leng th and in detail in al-
FarghanI's Introduction. Ibn al-Faric;i's pattern of thought is simpler and
clearly based on a lived experience rather that on a theoretical speculation,
though he doe not ignore a number of Sufi technical terms.
Ibn al-Faric:I explicitly mentions only three basic stages of his my tical tra~·el:
1. the stage of division (called aljarq), in which he experiences the
2. the stage of absolute unity (called a/-itti&dd) 122 with his Beloved that
ends in self-identity, expressed in the words "I am My-self" (and ryyd-ya).
3. the stage of universal union of everything in his "self" (ana) (called a/-
jam'). He does ignore the complicated subdivisions of this stage.
In particular, the important technical expression "The Level of the All-
comprehensive Unity (martabat al-a&adryya al-;am 'ryya)", the highest stage of
unity reached only by MuJ:rnmmad, which is a key term, continuously
repeated in al-Farghanl's commentary, never recurs in Ibn al-Fari<;l's technical
Sufi vocabulary. The nearest notion to this concept is the so called Mul:iam-
madan Light (a/-niir al-mu&ammadt), with which lbn al-Fari<;I clearly identifies
himself. This notion is parallel to the known concepts of the 'Perfect Man'
(a/-insdn a/-kdmi!) and the 'Muhammadan Reality' (al-&aqiqat al-mu&ammadryya),
mentioned by al-Farghan1. I showed that Ibn al-Fari<;I indicates this reality
only by the designations of al-qufb (the Pole) in vv. 500- 1, and mufid al-;am'
(the bestower of union) in v. 75 1 (which corresponds to mufirj al-asrdr, i.e. the
bestower of spiritual powers, explicitly said of Mul:iammad in v. 625 ) and I
pointed out that lbn al-Fari<;I clearly identifies himself with this supreme
Reality m, concluding that no definitions or explanations are provided for
these names. It seems that lbn al-Fari<;I takes for granted that they are familiar
to the Sufi circles he is addressing. In fact, the term 'pole' (qufb) has a long
history before lbn al-Fari<;I. Since the time of al-Hakim al-Tirmidh1 (3rd/9th
c.) it had already come to designate the highest degree of sainthood (wa/iiya),
which was thought to have its source in what was then designated as the
"Mul:iammadan Reality" (al-&aqiqat al-mu&ammadry)1a ), that is the "Islamic
Logos", the eternal principle and goal of the whole creation and the perfect
manifestation of the Divine qualities 124 . Under every aspect, Ibn al-Fari<;l's
poem seems far away from the complicated terminology of al-Farghan1's
Introduction.
From the semantic analysis of the poem it is quite evident that the
experience of and (I, myself) is the center and the ultimate stage of Ibn al-
Fari<;l's Sufi experience. His travel is a process of going of his and (I, myself),
from the state of separation (jarq) and limitation, to a new awarness of unity-
identity (itti&dd) , then into the universal, all-comprehensive union (jam').
This is the basic pattern of lbn al-Fari<;l's mystical experience. It should
remembered, however, that lbn al-Fari<;I has matured his experience in a Sufi
context in which the idea of this universal union had already been developped
in the central idea of the Perfect Man (al-insdn al-kdmi!), thoug h he himself
AL-FARGHANf'S COMMENTARY ON AL-TA'/YYAT AL-KUBRA 373
does not use such expression. I have stated that the core of Ibn al-Faricfs
mystical experience is to be found first of all in his personal and deep
assimilation of the concept of the Perfect Man. Through such realization he
came to the full awareness of having attained his most profound aspiration,
the source of all mystical experience, that is the union with the Absolute.
Having gone through all the stages of love which leads the Sufi to the
complete annihilation of his personal qualities <Jana_,) in order to reach the
permanence in the qualities of the Beloved (baqa'), the poet grows to a new
awareness. He finds that his empirical ana, which at the beginning of his path
was still living in the stage of multiplicity and duality, has passed away in a
pure transparency of the true, unique ana: the absolute One. At this stage, he
experiences this absolute ana as the unique center of all qualities and
movements in the whole universe. In this absolute ana the poet has comple-
tely merged to the point that there are no traces left of his previous, empirical
ana. Now, in a new transparent and transcendent awareness he realizes that
whatever he says or does is done by that One and absolute Subject, the only
Center of all, the only One who can say, in Reality, ana. Having attained the
Source of everything, he finds everything and that everything is in him, from
him and to him.1 2s
Such personal transformation seems to us the center of Ibn al-Fari9's
mystical experience. The way al-Farghani reads his complicated philosophical
world in the poetical terms of Ibn al-Fari9 appears quite artificial and, in
many instances, misleading. I have already pointed out the different meanings
that some terms, such as W!f}iit/ (existence), riif? (spirit), nafs (soul), dhat
(essence), have in Ibn al-Fari9's verses and Ibn 'Arab1's philosophy.
However, despite these differences between the visions and experiences of
the two Sufis, deep similarities must also be aknowledged and may have
facilitated the approach of Ibn 'Arabl's school to Ibn al-Fari9's poems. Both
experiences are rooted in a common Sufi background, heritage of the
previous century centered on the concept of the Perfect Man. Concluding m y
research, I could say that the notion of Perfect Man (al-insan al-kamif) had the
deepest influence in shaping lbn al-Farid's own mystical vision. This notion
had already found full development in the Sufi literature by the 6th-7th/ 12th-
13 th centuries and had in lbn 'ArabJ's philosophy its most systematic
exposition. The "Perfect Man", the ultimate goal of the Sufi path, was
thought of as the perfect image of God, the mirror of his Divine qualities, the
supreme synthesis of the Divine Essence and its manifestations, the compre-
hensive union of the opposites, the source, exemplar and goal of all creation.
374 GIUSEPPE SCATTOLIN
In the analysis of the qualities of anti in the stage ofjam', we have found many
traits common to this notion of the Perfect Man, but, at the same time, we
have underlined the difference between Ibn al-Faric:l's vocabulary and that of
Ibn 'ArabI. Consequently, one cannot consider, as many have done in the
past, Ibn al-Farid as an actual disciple of Ibn 'ArabI. It seems more likely that
both Sufis might have drawn independently from a common background of
ideas, already well developed by their time. Each of them, however, has
edited these ideas in accordance with his own personal experience and taste.
While Ibn 'Arab! and his school have developed them in a systematic and
philosophical thought, Ibn al-Faric:l has expressed them in a more experiential
and poetic way. A direct dependence of Ibn al-Faric:l on Ibn 'ArabI seems
improbable not only on historic grounds, as already stated by some modern
scholars, but also due to linguistical evidence, as my study intends to prove.
In this way, we can account for both the similarities and dissimilarities
between the two Sufis, doing justice to the peculiarities of each of them" . 126
Conclusion.
1. Giuseppe Scattolin , "L'experience mystique de lbn al-Farid a travers son poeme al-
Ta'iyyat al-Kubrii", in MIDEO 19 (1989) pp. 203-zz3; this article is a summary of my
research: L'esperienza mistica di Jbn al-Fiiric/ attraverso ii suo poema al-Tii' iyyat al-Kubrii -
Un'ana/isi semantica de/ poema., PJSAJ, Roma, 1987, 3 vols. (not published yet).
2. William Chittick, " lbn 'ArabI and his School", in Islamic Spirituality, vol.11 (Manifesta-
tions), World Spirituality: An Encyclopaedic History of the Religious Quest n. 20,
Crossroad, New York, 1991, pp. 49-79.
3. Abu Zaid 'Abd al-Ralfman lbn Mulfammad lbn Khaldun, Muqaddima Ibn Kha/dun, (wa-
hiya al-juz' al-awwal min tiirikh lbn Kha/dun al-musammii kitiib al- 'ibar wa-diwiin al-mubtada'
wa-1-khabar Ji tiirikh al- 'arab wa-1-barbar wa-man 'iifara-hum min dhiiwi al-sha'ni al-akbar ), ed.
by Khalll Shalflfada, Dar al-Fikr, Beyrouth, 1408/ 1988: al-biib 6, aljafl 17: Fi 'i/m al-
tafaww11J, pp. 611 -24; al-Farghanl: pp. 617-9; also Muqaddima li-kitiib al- 'ibar, Jlfya' al-
Turath al-'Arabl, Beyrouth, 1975: al-Farghiinl, pp. 470-1; cf. translation and study of
Franz Rosenthal, The Muqaddima. An introduction to History, Bollingen Series XL!Il,
Pantheon Books, New York, 1958, 3 vols. : al-Farghanl, vol 3, eh. 6, Section 16, pp. 87-8.
A modern Egyptian scholar, M.Mu~iafli f:lilml, too complains about the obscurity of al-
FarghiinI's text, "its barbarism" (a 'jamiyya), that has turned the text into a piece of
hermetic language, in which it is almost impossible to get a clear meaning from words
that seem to have been piled up together without any clear connection, Muhammad
Mu~tafii Hilml, Ibn al-Farid wa-l-~11bb al-iliihi, Dar al-Ma'arif, Cairo, 1st ed. 1374/ 1945,
pp.62- 5 rnd ed. 1971, pp. 97- 100.
4. Nur al-Din 'Abd al-Rahman Jami, Nafhiit al-uns min ~adariit al-q11ds, ed. Mahdi Tawlfldl
Pur, Ketab Furushl Malfmudl, Teheran, 13 37/ 19 58: al-Farghanl pp. 559-62.
5. Mashiiriq al-dariiri. Sharh Tii' iyya lbn al-Faricl; ta '/if Sa 't(f al-Din 5a 'id Farghiini, translated
and commented by Sayyid Jalal al-Din AshtiyiinI, Anjuman-i Islaml-yi f:likmat wa-
Falsafa-y i Iran, Rashid Ed., Mashhad, 1398/ 1978, 811 pp: Introduction pp. 127-30.
6. W.Chittick, "The Five Presences: from al-QunawI to al-Qay~arl", in The Muslim World
72/ 2 (1982), p.108
7. ln the historical sources al-Farghanl's Introduction is called sometimes dibiija, term
which literaly means 'ornament' and was often used to indicate the introduction to
literary works.
8. The most important sources of al-Farghanl's life are : first, his own mention in his Persian
and Arabic commentaries : Mashiiriq, pp. 6- 5. 77-78; and M11ntahii al-madiirik, Maktab al-
Sana'T, [Istanbul], 1293 / 1876, vol. 1 p. 4, vol. 2 p. 237; and in his Maniihij al- 'ibiid i/ii a/-
ma 'ad, ms. Aya Sofya 23 7 3 in the Siileymaniye Library, Istanbul: autobiographical notes
about his Sufi initiation in qa'idah J, biib 2 , fas/ 2.
'AlI sib! lbn al-Fari9 (d. 735 / 1335 ), Dibiija al-diwii11, ed. by 'Abd al-Khaliq Malfmud ' Abd
al-Khaliq, Diwiin l bn al-Fiiricl, Dar al -Ma' arif, Cairo, 1984, pp. 27-28. ' AII mentions Shams
al-Din al-Ikl's story about $adr al-Din al -Qunawl's explanations of the Tii'iyya and al-
Farghani's composition of his commentary.
Shams al-Din Abu ' Abd Allah Mulfammad lbn ' Uthmiin al-Dhahabl (d.748/ 1348), Al-
'ibar Ji khabar man gbabar, ed. Mulfammad al -Sa'ld Basyunl Zaghlul, Dar al-Kutub al-
'llmi yya, Beyrouth, 1985 / 1405, 4 vols: al-Farghanl. vol. 3, p . 399, a brief account of al-
Farghanl's life.
lbn Khaldun, M11qaddi111a pp. 470- r.
Nur al-Din 'Abd al-Ralfman Jami (d.898/ 1492), Nafa~iit a/-uns pp. 5 59- 562; JamI's notes
AL-FARGHANl'S COMMENTARY ON AL-TA'lYYAT AL-KUBRA 377
are taken form al-Farghani's own Manahij and at p. 542. Jami repeats 'All sibt Ibn al-
Fari<fs account of lkl's story of al-Qiinawl's explanations of the Ta'ryya and al-Farghani's
commentary.
f:lajjl Khali"fa MuHata 'Abd Allah, Kateb Celebi (d.1067/ 165 7), Kash/ al-zunun 'an asami al-
kutub wa-1-funun, Wikalat al-Ma'arif, Istanbul, 1362-4/1943-5, 2 vols.: Manahij. vol. 2 pp.
1847, Madarik ibid. p.1858; transl. by G . Fli.igel (1802-70), Lexicon bibliographicum et
encyclopaedicum, Leipzig, 1835-58, 7 vols.
Ibn al-'Imad Abii 1-Falal:i 'Abd 1-f:layy Ibn Al:imad al-f:lanbali" (d. J089/ 1679), Shadharat al-
dhahab Ji akhbar man dhahab, Mak ta bat al-Quds, Cairo, 1351 / 19 32, 6 vols.: al-Farghani vol.
2 p. 448, repeats al-Dhahabl's account.
Carl Brockelmann, Geschichte der arabische Literatur (GA L) : GAL 1, Weimar, 1898, 2
vols.; GALS (Supplement), Leiden, 1937-42, 3 vols.; GAL 2, Leiden, 1943-49, 2 vols.;
al-Farghani, Gal S, vol.1, n.4ob, p.812; cf. lbn al-Fari<;I, Gal 1, vol.1, p. 262; Gal S,
vol.1, PP-462-5 ; Gal 2, vol. 1, pp. 305-7.
'Umar Ri<;la Kal:il:iala, Mu'jam al-mu'allifin wa-tarijim mufannifi 1-kutub al- 'arabryya, Marba'at
al-Taraqi, Dimashq, 1378/ 1959, 15 vols: al-Farghani, vol.4 p. 212, vol.5 P· 307.310.
9. Brockelmann and Kal:il:iala give Abu 'Uthman Sa'ad Ibn 'Abd Allah al-Farghani, which
seems incorrect.
10. Cf. al-Dhahabi, Al- 'ibar, vol. 3, p. 399.; the date is usually reported as 699/ 1299, Kal:il:iala
has 700/ 1 301; both seem incorrect.
1I. For some information about Farghanah cf. Le Strange, Guy ( 18 54-193 3), The Lands of the
Eastern Caliphate: Mesopotamia, Persia and Central Asia from the Moslem Conquest to the time
ofTaymur, Cambridge University Press Frank Cass, 1966 (1st.ed.1905): Farghanah, eh. 31,
pp. 476-480; Barthold W .- [Spuler B.), "Al-Farghanah", in EI 2, vol.II 791-93; id., An
historical geography of Iran, transl. by Svat Soucek, introd. by C.E.Bosworth, Princeton
Univ.Press, Princeton (NJ ), 1984. Farghanah is a populated valley in Eastern Iran along
the river Sir Darya (known also in antiquity as Jaxartes and called by the Arabs Sayhiin).
The province capital of Farghanah valley is Shash (llshash in the text of al-Dhahabl),
which lies north of the town of Biikhara and Samarqand. ot far East of Shash lies the
smaller town of Kasan, from which al-FarghanT derived his second nisba "al-Kasanl".
This Kasan must not be confused with Kashan, which lies in central Iran, in a region
known as al-J ubail, between l sfahan and Qiim, which was also an important islamic
center. After the early Islamic conquest, Farghanah valley became an significant cultural
center. Many important scholars are known as "al-Farghani": two historians and one
astronomer are mentioned in EI 2, II pp. 793; 2 politicians, 6 Sufis are mentioned by
Louis Massignon, La passion de Husayn Ibn Mansur Halla), Gallimard, Paris, ( 1st ed. 1922)
rev. ed. 1975, 4 vols.: vol.4 p. 167.
12. L. Pouzet, based on the account of al-Dhahabi's '!bar, fixes the place of al-Farghani's
death in Damascus; cf. Louis Pouzet, Damas au Vlle/XIIIe siecle. Vie et structure religieuse
d'une m•tropole islamique, Recherches Nouvelle Serie: A. Langue Arabe et Pensee Islamique
tome XV, Dar al-Machreq, Beyrouth, p. 219. This fact would be in agreement with
another Pouzet's remark that many disciples of Ibn 'Arabi were buried in Damascus, near
the tomb of their master in order to have pan to his blessing (baraka), Pouzet mentwns
Badr al-Din f:lasan Ibn Hiid (d .699/ 1300), Sadr al-Din al-QiinawT (d . 673/1274), who
wished to be buried near his master lbn 'Ara bi, and 'Afif al-Din Sulayman al-Tilmisanl
(d.690/1291), and Muhammad al-lkTal-Farisi (d. 697/1298), ibid. pp. 217-20, 234-35.
1 3. Madarik vol. II p. 130.
378 GIUSEPPE SCATTOLIN
14. These two periods are mentioned in an authobiografical note al-Farghani wrote in his
book Maniihij and reported in JamI's account, N apat pp. 5 59-62; it is partly translated by
W. Chittick, "The Last Will and Testament of Ibn 'Arabl's Foremost Disciple and Some
Notes on its Author", in Sophia Perennis, 4/ 1 ( 1978) 45 -6, and b y Richard Gramlich, Die
Schiitischen Derwischorden Persiens, Abhandlungen for die Kunde des Morgenlandes
XXXVI Band, Franz Steiner Verlag, Wiesbaden, 1965-1981, 3 vols: vol.2 Glaube und
L ehre, 1 976, pp. 390-1.
15. About the S11hrawardryya Sufi order see: R. Gramlich, D erwischorden, Erster Tei!: Affilia-
tionen, Wiesbaden, 196 5, pp. 1-8; id., Die Goben der Erkentnisse des 'Umar as-Suhrawardi
('Awiirif al-ma'iirif) , iibersetzt. und eingeleitet von Richard Gramlich, Freiburger lslam-
studien Band 6, Franz Steiner Verlag, Wiesbaden, 1978: Einleitung pp 1-7; Annemarie
Schimmel, Mystical Dimensions of Islam, University of North Carolina Press, Chapel Hill,
1975: "The two Suhrawardl and their importance", pp. 244-46; Sayyid Athar Abbas
Rizvi, "The Suhrawardiyyah", in Islamic Spirituality, vol.2 (Manifestations), pp. 241- 5; E l
I (fr.) 11, pp. 5 30-1.
2 3. In a passage reported by al-FarghanI in Mashiiriq al-dariiri pp. 6-5 .and pp. 77-78, aJ-
QunawI himself explains the story of the Commentary. Al-QunawI says that he went to
Egypt a first time in 63 0/ 1233, when Ibn al-Faric:l was still alive, but he could not meet
him. Then he returned to Egypt a second time in 640/ 1243. This time al-QunawI met a
number of Sufis and agreed with them to write a commentary of Ibn al-Fiiric:i's Tii'ryya,
which was hi ghly praised by everybody. On al-Qunawl's advise, al-Farghanl wrote his
commentary in Persian and presented it to his maste r who approved and blessed the
work. This seems to be the story of al-Farghanl's Persian commentary.
24. The complete title is given in Mashiiriq, text p. 13.
25. Muntahii al-madiirik, Maktab al-Sana\ [Istanbul], 1293 / 1876. This is the only existing
printed edition. lt consists of two volumes of 596 pp.: vol. 1. pp. 1-3 58., of wich 107 pp.
are the Introduction (Muqaddima); vol.2 pp.1-238. As it is said in the colophon, this
edition is based o n a copy written in Ramac:liin 730/ 13 30 (that is around thirty years after
al-Farghiinl's d eath) in Egypt b y a certain shaykh Shams al-Din ADmad Ibn Ya'qub al-
Z:abl with the help of a scribe AD mad 'Umar ' All al-Mazandariinl. The shaykh says that
AL-fARGHANi'S COMMENTARY ON A L -TA'JYYAT AL-KL'BRA 379
this is the second copy he wrote fro m a manuscript edited and approved by al-Farghiini'
himself. The printed edition was done by a certain Mubammad Shukri' Ofi in 1293 / 1876
in Maktab al-Sana'i'. The place is not evident from the text: A.J. Arberry says «in the
East The Poem of the Way , Lo ndo n, 195 z, p. 7, F.Rosenthal and W . Chittick put it in
Istanbul. The title is given in Madarik p. 5.
26. Mashariq p.134. W.Chittick, Spee/rums of Islamic Thought. Sa 'id al-Din Farghiini on the
Implication of Oneness and Manyness, p. 6-7 (not published yet). It seems that it was through
the Arabic version in particular that al-Farghani' gained renown throughout the Islamic
world.
27. The reshaping of the Arabic version is evident if we consider the titles of the four pans
of both commenta ri es:
The Persian titles are (Mashiiriq, p. 1 3):
1. First Part : The Qualities (Fiftit) and the different aspects of Science (ilm), the Vision
(sh11ht7d) and the Perception-Existence (wujiid), and the rule of the begininng and the ordre
of precedence. 2. Second Part: On the outgoing (fudiir) and determination (ta 'ayyun) of
the World of Spirits (arwiih), the manifestation and realization of the World of Images
(mithiil), which in Sufi language is called the Imagination (khayiil). 3. Third Part: The
order and levels of the World of Corporeal Bodies (ajsiim) and the creation of Adam. 4.
Fourth Part: Explanation of the formation (nash 'a), stages (atwar) and states (al;wiil) of
man till his coming to his perfection (kamiil).
The corresponding Arabic titles are (Madarik, p.5.):
1. First Part : The Essence (dhat),the determination (ta'ayy11n) of its names (asma) and
attributes (Fifiit), the secondary Names derived from them. 2 Second Part: The Level of
Spirits (mar/aba al-arwiif;), the World of the Realm (ii/am al-malakiit), and their realization
in the Presence of the Power (f;atfrat aljabariit). 3. Third Part: The \X'orld of Images
('ii/am al-mithiil) and the Level of Corporeal Bodies (martabat al-a;siim) till the formation
of Adam. 4. Fourth Part: The levels (mariitib) of Man, his stages (atwar) and states (ahwiil)
in the way of his returning (ma1Ja ') to his origin and its goal (ma'iil).
28. Madarik pp.5-4 5.
29. Madiirik pp. 5-6.
30. Al-Farghiini' quite often uses the theological terms Essence (dhiit) and Its determinations
(ta 'ayyuniit). However, it seems that his reflection is better described as a reflection on the
unfathomable Divine Mystery and its manifestions, which is a basic topic of all Sufi
thought and experience.
3 1. ln these hadiths God is introduced as the speaker, while in others (called nabain) the
speaker is the Prophet Muhammad.
32. The Arabic text, as quoted by al-Farghani', sounds: "Kuntu kanz-an makhfiyy-an,fa-af;babtu
'an 11'rafa,fa-khalaqt111-khalqa li-1/raja", Madiirik p. 5·
3 3. Madiirik p. j.
34. Madiirik p. 6.
3 5. It must be remarked that Sufi language 1s a blending of religwus (derived from the
Revealed Book) and philosophical (derived fwm many sources) language, as it can be
seen clearly in lbn 'Arabi''s thoughc. Religious language, howe\'er, should to be
considered pre\'alent, because it is the primary source of their Sufi experience.
380 GIUSEPPE SCATTOLJN
36. For the translation of technical terms I have referred to W.Chittick, The Sufi Path of
Knowledge. Ibn 'Arabts Metaphysics of Imagination, State University of New York Press,
Albany, 1989, xxii-4 78 pp., cf. Index of names pp. 441 -478 . In many instances, however, I
will part with my on translation.
J7. Madiirik pp. 7-4 5.
38. Madiirik p . 8.
39. Madiirik p. 9.
40. Madiirik p. 7.
41. Fo r this reason l prefer to translate them as Absolute and Related-Unity instead of
Exclusive and Inclusive-Unity as Chittick does.
42. This particular usage of these terms (jiimi' - ;am 'ryya) in al-Farghanl's vocabulary will be
of particular val ue for a co mparison with lbn-Faric;l's usage in his poem. In my study I
pointed o ut the importance of the term jam' in Ibn-Faric;l's poem.
43. Madiirik p. 14.
44. Thi s pattern of thought is very similar to the Neoplatonic conception of emanation. Jn
Neoplatonism too the One manifests itself throug h a process of emanations in which
what is hidden and unfolded in the O ne becomes manifest and enfolded in the Many.
Neoplatonism had a large influence on Islamic tho ug ht in general and o n lbn 'Ara bi's
thought in particular, which has been the main source o f al-Farghanl's Sufi vision.
77- Madarik p. 7 1 .
78. Madarik pp. 71-72.
90. cf. note 69 plus id., "The Five Presences", pp. 109-116; id., " Introduction" in Fakhrud-
din 'lraqui, Divine Flashes, translated and introduced b y William C.Chittick and Peter
Lamborn Wilson, The Classics of Western Spirituality, Paulist Press, 1982, pp. 3- 32.
91. id., " Ibn 'ArabT" pp. 57-60; The Sufi Path pp. 18-19; 33-52; 59-76.
9z. id., " Ibn 'Arabl" pp. 59-6z; The S11fi Path pp. IZ- 16; 12 5- 143.
93. id., "lbn 'ArabT" pp. 65-68; The S11ji Path pp. 16- 18; z6-30-
94. id. , " lbn 'ArabT" pp. 60-65 .
95. id., " The Five Presences", pp.1 09-116; id., " Introduction" to Divine Flashes pp. 3-32.
96. id . " lbn 'Arabl" pp. 60-65.
97. id. " Ibn 'Arabl" pp. 6 1-6z; The Sufi Path pp. 1z- 16; 112- 1z4.
98. id. " lbn 'ArabT" pp. 61-6z; The S11fi Path pp. 12- 16; 1z5-143.
99. id., "Sadr al- Din al-Qunawl o n the Oneness of Being" rn International Philosophical
Quaterly 21 (1981) 171- 184; id., "lbn 'Arabl" pp. 54-57.
100 . cf. note 23.
101. We refer also in this case to the synthesis of al-Qunawl given b y Chittick in the above
quoted works.
roz. Chittick remark s: " The whole dicussion of the First and Second Entifications, the
vario us names by which each may be called, and the disctinction between the two in the
views of dfferent Sufis is excedingl y complex. Qunawl himself d oes not discuss these
points systematically in his works, but he does allude to them", "Introduction" to
Divine Flashes p.30 n.15.
103 . Id. " Introduction" to Divine Flashes p. 31, n. 31
104. id. , "Sadr al-Din al-Qunawl on the Oneness of Being" pp. 173- 175; id., " Introduction"
to Divine Flashes pp. 1z- 17; id., "The Five D ivine Presences" pp. 112-1 18 .
105. id., "Introduction" to Divine Flashes p. 17.
JOG. Madiirik pp. 8 7- 107.
107. Madarik pp. 87-90.
108 . Madiirik pp. 92-93 .
109. Madiirik. 93 - 1oo. The three stages are taken from the hadith JibrTl, in which the
meaning of isliiHI, FHliin and i(1siin are explained.
110. To highlight the particular usage of the term tajall[yyiil in this context l tanslate it with
'self-disclosure', not with the general term ' manifestation'.
11I. Madiirik pp. 95 - 105.
1 12 . Madiirik pp. 104.
1 1 3. Madiirik pp. I 04.
114. Madiirik pp. 105- 107.
1 I 5. "M y servant draws near to Me th rough nothing l love more than that which 1 have
made obligatory for him .... Then, when l love him l am his hearing, through which he
hears.", cf. W.Chittick, The Sufi Path p. 325·
AL-FARGHANI'S COMMENTARY ON A L -TA'JYY AT A L -KUBRA
116. ln the same context, however, al-FarghanT distinguishes the three degrees o f ma~abba: at
the level of acts (ji 'liyya), of qualities (fiflitiyya) and of the Essence (dhatiyya). These three
degrees correspond to the four self-disclosures.
117. Madarik pp. 107.
118. ' Abd al-Khaliq Ma~miid 'Abd al-Khaliq, Diwan lbn af-Fariti, Dar al-Ma'arif, Cairo,
1984.
119. 'All's sibt Ibn al-Faric:I made this recension a hundred years after his grandfather's death,
around 735 / 1335 , and it is the source of the most common editions of the diwlin.
120. Arthur John Arberry ( 1905- 1973 ), The Mystical Poems of lbn al-Fariti, edited in transcrip-
tion, E.Walker, London, 1952, 128 p.
121. G. Scattolin, L 'esperienza mistica, vo. 1.pp. 55-163.
122. Note that this term, which is o ne or the basic technical terms of the Ta'iyya, ne\'er
appear as such in al-Farghanl's vocabulary.
123. G . Scattolin, L 'esperienza mistica, vol 2, pp. 407-424.
124. G. Scattolin, L'esperienza mistica, vol 2, pp. 449-46 3.
125. G. Scattolin, L'esperienza mistica, vol 2, pp. 564-581.
126. G. Scattolin, L 'esperienza mistica, vol 2, pp. 539-5 60.
127. Madarik pp. 10 1-102.
128. cf. Toshihiko lzutsu, Uniciti de /'existence et creation perpit11elle en mystiq11e islamiq11e, tr. fr.,
Les Deux Oceans, Pari s, 1980, p. 51; id., A Comparative St11dy of the Kry Philosophical
Concepts in Sufism and Taoism, Keio Institute, Tokyo, 1966-7. 2 voll.; also Helmutt Ritter,
Das Meer der Seele, Brill, Leiden, 195 5, part. pp.601-11.