[ Pobierz całość w formacie PDF ]
.This kind of inspiration is an indica-tion concerning the truth.It may be even a stronger indication than weakanalogies, weak hadiths, weak literal arguments (zawahir) and weakistishabs which are employed by many of those who delve into the prin-ciples, differences, and systematizing of fiqh.22Ibn Taymiyya s acceptance of a limited place for inspiration, however, does notextend to what Sufis call the knowledge of states (ahwal).A basic error of theSufis, according to both Ibn al-Jawzi and Ibn Taymiyya, is their acceptance of thestate they call ecstasy (wajd).We have already seen how the Sufis found a modelfor Qur1anic recitation in Ja2far al-Sadiq, who is said to have repeated a verse con-tinually in prayer until he heard it from the Speaker Himself and fainted.Ibn al-Jawzi does not refer to this particular story in his Talbis Ilbis, but he states thatthere are many examples in books on asceticism of men fainting, crying, and evendying upon hearing the Qur1an recited.23 Although acknowledging that there mayhave been some sincere believers amongst them, he nonetheless rejects what hesees as a loss of control without precedence among the Companions of theProphet.According to Ibn al-Jawzi, the Companions had the purest of hearts buttheir strong emotion (wajd) did not go beyond weeping and humility (khushu ).24Ibn Taymiyya also makes it clear that those who faint or even die upon hearinga recitation of the Qur1an are not to be emulated.In his Al-Sufiya wa l-fuqara1 hedescribes three ranks of those who listen to or recite the Qur1an, knowinglyor unknowingly contesting the levels found in the Sufi versions:Instead, there are three ranks [to those hearing the Qur1an].One of themis the state of those unjust to themselves, those who are hard-hearted, not53 HERMENEUTICSyielding to the audition [of the Qur1an] nor to the remembrance [ofGod], and they are comparable to the Jews.The [second rank] is the state of the pious believer who is too weak tobear what suddenly afflicts his heart.So he is the one who is struckdown, death-struck or swooning, and that is due only to the power of thesudden seizure (al-warid) and the weakness of the heart to bear it.But those who retain their reason, in spite of the fact that theyacquired from faith that which others acquired, or similar to it or moreperfect, they [the former] are more excellent than they [the latter] are.This is the state of the Companions may God be satisfied with them and the state of our Prophet God bless him and give him peace.For hewas made to travel by night into the heaven, and God revealed to himwhat He revealed.Yet, he awoke as he had spent the night; his state didnot change.Thus, his state is more excellent than that of Moses Godbless him and give him peace who fell swooning (Q.7:143) when hisLord manifested Himself to the mountain.Moses state is a splendid,exalted, and excellent state, but the state of Muhammad God bless himand give him peace is more splendid, exalted, and excellent.25Ibn Taymiyya s views on the subject of losing consciousness are more complexthan Ibn al-Jawzi s.Whereas Ibn al-Jawzi leans towards a complete condemnationof losing consciousness, Ibn Taymiyya carefully and clearly distinguishes theinsincere who seek unconsciousness, even through alcohol and drugs, from thesincere who succumb because they have not yet realized the more perfect state ofsobriety.It is a discussion similar to that found in many Sufi texts.26 Ibn al-Jawzi,however, rejects the entire notion of knowledge by means of states and stations,calling al-Qushayri s description of them a worthless and confused mess(al-takhlit alladhi laysa bi-shay1).2Abd al-Karim b.Hawazin al-Qushayri wrote a book, Al-Risala, for [theSufis] in which he makes extraordinary remarks on annihilation ( fana1)and subsistence (baqa1), contraction (qabd) and expansion (bast), themoment (waqt) and the state (hal), ecstasy (wajd) and existence/finding(wujud), gathering ( jam2) and separation (tafriqa), sobriety (sahw) andintoxication (sukr), tasting (dhawq) and drinking (shurb), obliteration(mahw) and affirmation (ithbat), self-disclosure (tajalli), presence of theheart before God s signs (muhadara) and unveiling (mukashafa), flashes(lawa1ih), rising stars (tawali2) and glimmers (lawami2), originating(takwin) and consolidating (tamkin), the religious law (shari2a) and thetruths (haqa1iq) and so on all that from a delirium without any basis,and his tafsir is even more incredible.27For both Ibn al-Jawzi and Ibn Taymiyya, valid Qur1anic exegesis will not deviatein any way from the interpretations of the early Companions and Followers of the54 1SÁFI QUR ANIC INTERPRETATIONProphet.Ibn al-Jawzi specifically criticizes many of the books we have beenmentioned so far and will be discussing in Part II.He mentions Abu Nasr al-Sarraj sKitab al-luma2, wherein are mentioned repugnant beliefs and despicable state-ments. AbuTalib al-Makki s Qut al-qulub contains false ahadith and corruptbeliefs. 2Abd al-Rahman al-Sulami s Haqa1iq al-tafsir contains astonishingexamples of Sufi exegesis which occur to them without the support of any ofthe fundamentals of knowledge. Al-Ghazali s Ihya1 2ulum al-din is full of falsetraditions which al-Ghazali does not know are false [ Pobierz caÅ‚ość w formacie PDF ]
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.This kind of inspiration is an indica-tion concerning the truth.It may be even a stronger indication than weakanalogies, weak hadiths, weak literal arguments (zawahir) and weakistishabs which are employed by many of those who delve into the prin-ciples, differences, and systematizing of fiqh.22Ibn Taymiyya s acceptance of a limited place for inspiration, however, does notextend to what Sufis call the knowledge of states (ahwal).A basic error of theSufis, according to both Ibn al-Jawzi and Ibn Taymiyya, is their acceptance of thestate they call ecstasy (wajd).We have already seen how the Sufis found a modelfor Qur1anic recitation in Ja2far al-Sadiq, who is said to have repeated a verse con-tinually in prayer until he heard it from the Speaker Himself and fainted.Ibn al-Jawzi does not refer to this particular story in his Talbis Ilbis, but he states thatthere are many examples in books on asceticism of men fainting, crying, and evendying upon hearing the Qur1an recited.23 Although acknowledging that there mayhave been some sincere believers amongst them, he nonetheless rejects what hesees as a loss of control without precedence among the Companions of theProphet.According to Ibn al-Jawzi, the Companions had the purest of hearts buttheir strong emotion (wajd) did not go beyond weeping and humility (khushu ).24Ibn Taymiyya also makes it clear that those who faint or even die upon hearinga recitation of the Qur1an are not to be emulated.In his Al-Sufiya wa l-fuqara1 hedescribes three ranks of those who listen to or recite the Qur1an, knowinglyor unknowingly contesting the levels found in the Sufi versions:Instead, there are three ranks [to those hearing the Qur1an].One of themis the state of those unjust to themselves, those who are hard-hearted, not53 HERMENEUTICSyielding to the audition [of the Qur1an] nor to the remembrance [ofGod], and they are comparable to the Jews.The [second rank] is the state of the pious believer who is too weak tobear what suddenly afflicts his heart.So he is the one who is struckdown, death-struck or swooning, and that is due only to the power of thesudden seizure (al-warid) and the weakness of the heart to bear it.But those who retain their reason, in spite of the fact that theyacquired from faith that which others acquired, or similar to it or moreperfect, they [the former] are more excellent than they [the latter] are.This is the state of the Companions may God be satisfied with them and the state of our Prophet God bless him and give him peace.For hewas made to travel by night into the heaven, and God revealed to himwhat He revealed.Yet, he awoke as he had spent the night; his state didnot change.Thus, his state is more excellent than that of Moses Godbless him and give him peace who fell swooning (Q.7:143) when hisLord manifested Himself to the mountain.Moses state is a splendid,exalted, and excellent state, but the state of Muhammad God bless himand give him peace is more splendid, exalted, and excellent.25Ibn Taymiyya s views on the subject of losing consciousness are more complexthan Ibn al-Jawzi s.Whereas Ibn al-Jawzi leans towards a complete condemnationof losing consciousness, Ibn Taymiyya carefully and clearly distinguishes theinsincere who seek unconsciousness, even through alcohol and drugs, from thesincere who succumb because they have not yet realized the more perfect state ofsobriety.It is a discussion similar to that found in many Sufi texts.26 Ibn al-Jawzi,however, rejects the entire notion of knowledge by means of states and stations,calling al-Qushayri s description of them a worthless and confused mess(al-takhlit alladhi laysa bi-shay1).2Abd al-Karim b.Hawazin al-Qushayri wrote a book, Al-Risala, for [theSufis] in which he makes extraordinary remarks on annihilation ( fana1)and subsistence (baqa1), contraction (qabd) and expansion (bast), themoment (waqt) and the state (hal), ecstasy (wajd) and existence/finding(wujud), gathering ( jam2) and separation (tafriqa), sobriety (sahw) andintoxication (sukr), tasting (dhawq) and drinking (shurb), obliteration(mahw) and affirmation (ithbat), self-disclosure (tajalli), presence of theheart before God s signs (muhadara) and unveiling (mukashafa), flashes(lawa1ih), rising stars (tawali2) and glimmers (lawami2), originating(takwin) and consolidating (tamkin), the religious law (shari2a) and thetruths (haqa1iq) and so on all that from a delirium without any basis,and his tafsir is even more incredible.27For both Ibn al-Jawzi and Ibn Taymiyya, valid Qur1anic exegesis will not deviatein any way from the interpretations of the early Companions and Followers of the54 1SÁFI QUR ANIC INTERPRETATIONProphet.Ibn al-Jawzi specifically criticizes many of the books we have beenmentioned so far and will be discussing in Part II.He mentions Abu Nasr al-Sarraj sKitab al-luma2, wherein are mentioned repugnant beliefs and despicable state-ments. AbuTalib al-Makki s Qut al-qulub contains false ahadith and corruptbeliefs. 2Abd al-Rahman al-Sulami s Haqa1iq al-tafsir contains astonishingexamples of Sufi exegesis which occur to them without the support of any ofthe fundamentals of knowledge. Al-Ghazali s Ihya1 2ulum al-din is full of falsetraditions which al-Ghazali does not know are false [ Pobierz caÅ‚ość w formacie PDF ]