Dr Seyed Salman Safavi,
Sayyed Sadr al-Din Safavi
London Academy of Iranian Studies – LAIS
Abstract
This study explores the Sufi interpretation of Luqmān the Sage, as presented by Muḥyī al-Dīn Ibn ʿArabī in his seminal work Fuṣūṣ al-ḥikam. Ibn ʿArabī considers Luqmān not merely a historical or Qurʾānic figure, but a manifestation of Divine wisdom embodied in the Perfect Human (al-insān al-kāmil). The research seeks to clarify how Ibn ʿArabī understood the concept of ḥikma iḥsāniyya (benevolent wisdom) in relation to Luqmān, and explains the relationship between benevolence (iḥsān) and monotheism (tawḥīd) in his metaphysical system. It also examines the distinction between Divine will (mashīʾa) and volition (irāda), as well as the doctrine of the unity of being (waḥdat al-wujūd), as reflected in Luqmān’s counsel to his son. Through this analysis, the interaction between Qurʾānic wisdom and Ibn ʿArabī’s Sufi ontology—alongside the pedagogical dimension of Luqmān’s teachings—is brought into relief.
Keywords: Ibn ʿArabī, Luqmān, ḥikma, Fuṣūṣ al-ḥikam, iḥsān, benevolence, tawḥīd, unity and multiplicity, mashīʾa, irāda
Introduction
The figure of Luqmān the Wise holds a unique position within the Islamic intellectual tradition, as he is mentioned in the Qurʾān alongside wisdom. This prominence has led various thinkers and Ṣūfīs to explore the symbolic and epistemological dimensions of his wisdom. Among the most prominent of these thinkers is Muḥyī al-Dīn Ibn ʿArabī, who dedicates an entire chapter in his Fuṣūṣ al-ḥikam entitled Faṣṣ al-ḥikma al-iḥsānīya fī kalima Luqmānīya (Chapter 23) to a contemplation of Luqmān’s wisdom.
Ibn ʿArabī does not regard Luqmān merely as a sage or moralist; rather, he sees him as a “theophany of the Divine Name”—a manifestation of the Divine attributes in the world, particularly the attribute of iḥsān (benevolence). Through this understanding, Luqmān’s counsel to his son transcends the ethical and pedagogical level, becoming a key to comprehending the relationship between Creator and creation, the One and the many, essence and existence, and manifestation.
This study aims to reread this chapter from an academic perspective, linking the precise Ṣūfī meanings presented by Ibn ʿArabī with the philosophical and Qurʾānic foundations upon which they rest. At the same time, the discussion will focus on core concepts such as: ḥikma (wisdom), iḥsān (benevolence), tawḥīd (Divine unity),mashīʾa (will), irāda (volition), unity and multiplicity, and manifestation.
This research continues our previous publications on the thought of Muḥyī al-Dīn Ibn ʿArabī, which have been presented as articles in the journal Transcendent Philosophy, on the website of the London Academy of Iranian Studies, and as video lectures on YouTube and Aparat.
Theoretical Background and Previous Studies
Fuṣūṣ al-ḥikam is considered one of the most distinguished and influential works of Ibn ʿArabī within mystical thought. In this book, he addresses various aspects of Divine wisdom as manifested in the words of prophets and mystics. He devotes a chapter to each prophet or Qurʾānic figure, explaining how a specific form of wisdom is manifested through them. Although Luqmān is not traditionally regarded as a prophet, his presence in the Qurʾān (Sūrat Luqmān, Chapter 31) underscores his importance for Ibn ʿArabī, not merely as a source of wisdom, but as a symbol of theophanic benevolence at its highest level.
Ibn ʿArabī begins this faṣṣ with an Arabic poem, followed by a verse from the Qurʾān: “The Exalted said: And indeed We gave Luqmān wisdom. (Qur’an, 31:12) And whosoever is granted wisdom has been granted much good. (Qur’an, 2:269)” (Ibn ʿArabī, p. 188). The full Qurʾānic verses mentioned here are as follows:
Verse 31:12:
“And indeed We gave Luqmān wisdom: “Give thanks to God!” And whosoever gives thanks, he gives thanks for his own sake. And whosoever is ungrateful, truly God is Self-Sufficient, Praised.”
Verse 2:269:
“He grants wisdom to whomsoever He will. And whosoever is granted wisdom has been granted much good. Yet none remember save the possessors of intellect.”
ʿAbd al-Razzāq Kāshānī’s commentary on this faṣṣ (and on other chapters of the Fuṣūṣ)1 reflects on the symbolic depth and richness that places this text at the centre of numerous philosophical and mystical meditations. Some contemporary studies have examined Luqmān’s character from exegetical and ethical perspectives, few of them have examined it based on Ibn ʿArabī’s interpretation of Luqmān’s wisdom as a manifestation of Divine attributes within the human world.
This study is based on a textual and interpretive analysis of the Faṣṣ of Luqmān, comparing it with other philosophical and Ṣūfī concepts in Ibn ʿArabī’s works. It offers a contemporary reading that attempts to connect these ideas with modern epistemological frameworks. The article is structured into four interrelated sections.
Section 1. The Wisdom of Iḥsān in the Figure of Luqmān
1. The Concept of Iḥsān According to Ibn ʿArabī
Ibn ʿArabī argues that iḥsān (benevolence) is not merely a station of religious behaviour, but rather a higher existential and epistemological station. In this study, the term “wisdom of benevolence” (ḥikmat iḥsānī) refers to a form of understanding that not only encompasses both theoretical and practical knowledge, but is interwoven with the existential quality of iḥsān, that is, virtuous action and full presence with Allah, in a way that all acts and behaviours of the wise individual is permeated with iḥsān, reflecting a deep consciousness of God’s immanence in all of existence
Ibn ʿArabī anchors this perspective in the well-known prophetic ḥadīth:
«الإحسان أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك.»
(al-Muttaqī al-Hindī, vol. 3, p. 22, hadith 5254).
“He said: ‘Iḥsān is to worship God as though you see Him, and if you do not see Him, [know that] He sees you.'”
He emphasizes that iḥsān entails full presence with God and awareness of His gaze at every moment and in every thing. Wisdom, in this sense, reaches the level of iḥsān, becoming direct awareness of God, translated into one’s words, actions, and teachings. Thus, what Luqmān imparts to his son is not merely moral instruction, but an allusion to the highest level of tawḥīd (Divine Unity), wherein the human becomes a mirror of the Divine Names.
2. Why Is Luqmān’s Wisdom Referred to as Iḥsān?
Ibn ʿArabī notes that the wisdom that distinguishes Luqmān is “benevolent wisdom” (ḥikmat iḥsānī) because it reflects a balance between Divine knowledge and gracious engagement with creation. This is evident in the following verse:
“And whosoever submits his face to God and is virtuous has indeed grasped the most unfailing handhold, and unto God is the end of all affairs.” [Q 31:22]
In this verse, wisdom (ḥikma) and Benevolence (iḥsān) are inseparable. According to Ibn ʿArabī, they are twins. Benevolence is defined as “doing what must be done,” and wisdom as “placing things in their proper place.” Luqmān represents the perfect model of one who has attained both.
This understanding of wisdom aligns precisely with Imām ʿAlī’s (PBUH) definition of ʿadl (justice). The correlation between Ibn ʿArabī’s conception of wisdom and Imām ʿAlī’s conception of justice indicates a profound philosophical and mystical connection rooted in a shared cosmological vision and understanding of the human being’s role within it.
Definitions Under Discussion:
Ibn ʿArabī’s definition of wisdom: “Placing things in their proper place.”
Ibn ʿArabī’s definition of benevolence: “Doing what must be done.”
Imām ʿAlī’s definition of justice: As reported in Nahj al-balāgha, Imam ʿAlī (PBUH) defines justice as “وضع کل شیء فی موضعه“—that is, “placing everything in its proper place.” For instance, in ḥikma 437 of Nahj al-balāgha, he states:
“العدل یَضَعُ الأمور مواضعها، و الجود یُخرِجُها من جهتها. العدل ساسٌ عامٌّ، و الجود عارضٌ خاصٌّ. فالعدل أشرفهما و أفضلهما.“
Which translates as:
“Justice places things in their proper places, while generosity diverts them from their rightful direction. Justice is a universal principle, whereas generosity is a specific exception. Thus, justice is the nobler and superior of the two.”
The Relationship Between Wisdom and Justice:
As seen above, Ibn ʿArabī’s definition of wisdom matches precisely with Imām ʿAlī’s (PBUH) definition of justice. This overlap suggests:
Wisdom is Insight; Justice is Action: In its deeper meaning, wisdom is a comprehensive insight into the proper placement and order of all things in the cosmos. It leads the human to perceive the Divine order and the true position of every being. Justice, in this framework, is the practical enactment of that wisdom. The one who possesses wisdom (Knowing that each thing is in its proper place) will naturally manifest This order and justice in action. In other words, wisdom belongs to the domain of theory, and justice to the domain of praxis.
Justice is the Natural Outcome of Wisdom: If wisdom is the knowledge of the proper place of things, then justice is the act of putting each thing in its proper place. A true sage (ḥakīm) cannot be unjust, for Injustice implies placing something in a position other than its rightful place, which contradicts the very essence of wisdom.
Iḥsān as the Completion of Justice: In addition, Ibn ʿArabī’s concept of iḥsān (benevolence / virtue)—”doing what must be done” complements justice. Justice is the necessary foundation: fulfilling rights and placing things in their proper place. Iḥsān, however, exceeds this foundational duty and includes acts of kindness, generosity, and virtue that are not obligatory but reflect spiritual excellence. The Qurʾān itself pairs iḥsān and Justice:
“إِنَّ اللَّهَ یَأْمُرُ بِالْعَدْلِ وَالْإِحْسَان…”
“Truly God commands to justice and virtue.” (Qur’an, 16:90)
This convergence of definitions illustrates that within the perspective of perennial wisdom (ḥikma khālida), justice is not merely an ethical or social concept, but an ontological and cosmic truth based on Divine order and wisdom. Wisdom is the recognition of this order, and Justice is its implementation and realisation at every level of existence.
3. Luqmān’s Commands to His Son as a Manifestation of Iḥsān
This vision is reflected in the commands that Luqmān gives to his son as recorded in the Noble Qurʾān, such as:
“وَإِذْ قَالَ لُقْمَـٰنُ لِٱبْنِهِۦ وَهُوَ يَعِظُهُۥ يَـٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِ ۖ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌۭ“
“And behold, Luqmān said to his son, admonishing him, ‘O my son! Do not ascribe partners unto God. Truly ascribing partners is a tremendous wrong.'” (Qur’an, 31:13)
Ibn ʿArabī interprets this verse as a warning against falling into the phenomenon of inshiqāq (splitting) within the Divine Essence—that is, perceiving otherness where only the One (wāḥid) exists. From this perspective, polytheism (shirk) is not merely the worship of other than God, but the perception of multiplicity where only unity exists. In mystical thought, there is only One Being (wujūd); all else is mere phenomenal manifestation (Namūd). “لا اله الا هو“: “There is no deity but He.”
“يَـٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍۢ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَـٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ“
““O my son! If it be but the weight of a mustard seed, be it in a rock, in the heavens, or on the earth, God will bring it forth. Truly God is Subtle, Aware.” (Qur’an, 31:16)
This verse alludes to the comprehensiveness and Divine Power of Divine Knowledge, which is a manifestation of Divine Benevolence. God encompasses all things, and nothing is hidden from Him—no matter how small.
“يَـٰبُنَىَّ أَقِمِ ٱلصَّلَوٰةَ وَأْمُرْ بِٱلْمَعْرُوفِ وَٱنْهَ عَنِ ٱلْمُنكَرِ وَٱصْبِرْ عَلَىٰ مَآ أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ“
“O my son! Perform the prayer, enjoin right and forbid wrong, and bear patiently whatever may befall you. That is indeed a course worthy of resolve.” (Qur’an, 31:17)
This command encapsulates benevolent conduct both in relation to the self and to society, presenting a practical application of the station of iḥsān: witnessing the Real (al-Ḥaqq) and Reality and virtuous actions in creation: (shuhūd al-ḥaqq, wa al-ʿamal fī al-khalq).
This station may also correspond to the fourth journey (al-safar al-rābiʿ) of the Four Journeys (al-asfār al-arbaʿa) of Mullā Ṣadrā. These journeys are traditionally known as:
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The journey from creation to the Real.
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The journey in the Real by the Real.
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The journey from the Real to creation by the Real.
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The journey in creation by the Real.
In the fourth journey, the seeker, having attained fanāʾ fī Allāh (annihilation in God) and baqāʾ bi-Allāh (subsistence through God), sees the presence of the Real in all beings and offers guidance to creation by the permission and grace of God.
Verses 12–19 of Sūrat Luqmān encapsulate both theoretical and practical tawḥīd (Divine Unity). Ibn ʿArabī refers directly to only two of these verses (12 and 16) in Fuṣūṣ al-ḥikam (Ibn ʿArabī, pp. 188–189), and alludes indirectly to verse 15 in his discussion of shirk (Ibn ʿArabī, p. 188). These three verses express the essence and heart of theoretical and practical wisdom.
4. Luqmān’s Silence: Unspoken Wisdom
Ibn ʿArabī emphasizes that wisdom is not confined to words; rather, it is sometimes most profoundly manifested through silence. He regards this as a form of inward benevolence (iḥsān dhihnī), wherein silence is more important than speech.
5. The Unity of Wisdom and Being
Ibn ʿArabī views all manifestations of Luqmān’s wisdom as extensions of the Divine self-disclosure (tajallī ilāhī) within existence. Just as God is described as “إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ“ – “Truly God is Subtle, Aware” (Qur’an, 31:16), Luqmān is a manifestation of these two attributes, not through analogy (tashbīh), but as a locus of manifestation (mazhar).
It is from the Kindness and all-encompassing Awareness (khabīr) of God that He is within all things, so that He may be understood through them.
Thus, Luqmān becomes an embodiment of Divine Benevolence and Awareness—through what he says, and equally through his silence.
Section 2. Divine Will (mashīʾa) and Volition (irāda): Ibn ʿArabī’s Interpretation in the Sayings of Luqmān
1. The Distinction Between Mashīʾa (Will) and Irāda (Volition) According to Ibn ʿArabī
One of the subtle concepts introduced by Ibn ʿArabī in the context of the Faṣṣ of Luqmān is the distinction between the Divine mashīʾa (will) and irāda (volition). These two terms have long been treated synonymously in theological discussions, but Ibn ʿArabī establishes a philosophical and ontological differentiation between them.
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According to Ibn ʿArabī, mashīʾa (will) is “the very essence of the Divine Self” (ʿayn al-dhāt); it has no direct relation to time or action. It encompasses all things—including creation and annihilation.
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The Divine volition (irāda) itself is one of the manifestations of the Divine Will (mashīʾa). Therefore, the Divine Will is ontologically prior to the volition, because the volition pertains to particulars (juzʾiyyāt) whose objects are subject to increase, decrease, and change—unlike the Divine Will, which pertains to universals (kulliyyāt) and whose objects remain fixed from eternity to eternity. (Khomeini, vol. 9, p332)
Therefore Mashīʾa is more comprehensive than irāda: it includes both origination (ījād) and annihilation (iʾdām), whereas irāda pertains only to creation. As the Qurʾān states:
“إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَـٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ“
“And Our Word unto a thing, when We desire it, is only to say to it, “Be!” and it is.” (Qur’an, 16:40)
Thus, mashīʾa is broader (aʿamm), encompassing both bringing into being and causing cessation, while irāda is more specific (akhaṣṣ), limited to the act of bringing into being.
Note: The concept of Divine Will in the Qurʾān has consistently been a subject of theological disagreement among exegetes, theologians, and philosophers. It is often associated with debates over compulsion and free will (jabr wa ikhtiyār) and Divine Decree and Destiny (qaḍāʾ wa qadar) (Mutahharī, vol. 3, pp. 121–139). Whether mashīʾa is a Divine attribute of Essence (ṣifat al-dhāt) or of Act (ṣifat al-fiʿl), whether it is eternal or temporally originated, remains a point of contention.
Mullā Ṣadrā’s View: Mullā Ṣadrā discusses Divine Will (mashīʾa) under the rubric of Divine power (qudra ilāhīya), asserting that it is identical with God’s power. He believes that Divine Will, Knowledge, Power, Volition, and other Divine attributes all share a single ontological reality (Mullā Ṣadrā, vol. 7, p. 201). Based on his foundational principle that the Divine Attributes are not additional to the essence of God—since such addition would necessitate composition (tarkīb) in the Divine Essence—and given his belief that distinctions among the Divine Attributes are conceptual rather than real, Mullā Ṣadrā maintains that the attributes of Knowledge, Power, and Will are identical to the Divine Essence itself. That is, God’s Being is the very being of His attributes (Mullā Ṣadrā, p. 52).
ʿAllāma Ṭabāṭabāʾī’s View: ʿAllāma Ṭabāṭabāʾī, considering mashīʾa (will) and irāda (volition) to be identical, classifies them among the Divine attributes of action (ṣifāt al-fiʿl). He argues that to say God’s mashīʾa or irāda pertains to a thing is to say that God, knowing the best course for that thing, arranges the causes and means for its realization. Thus, unlike attributes such as knowledge or power—by which God is described in relation to His essence—He is not described by mashīʾa in the same way, since His essence is transcendent of change (Ṭabāṭabāʾī, vol. 14, p. 363).
This divergence of views reveals the depth and complexity of the discourse on Divine Will within Islamic theology and philosophy.
2. Application of the Concept in the Words of Luqmān
When reflecting on his words:
“يَـٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍۢ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَـٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ“
““O my son! If it be but the weight of a mustard seed, be it in a rock, in the heavens, or on the earth, God will bring it forth. Truly God is Subtle, Aware.” (Qur’an, 31:16)
Ibn ʿArabī believes that this verse not only speaks of God’s power to bring forth what is concealed, but also reveals His volition (irāda), which transcends our limited perceptions.
The act of bringing forth this seed, wherever it may be, is possible only through a sequence: Divine mashīʾa (will), followed by irāda (volition), followed by qudra (power). This developmental sequence illustrates how Ibn ʿArabī conceives the relationship between God’s Attributes and His Acts.
3. Irāda as a Theophany of the Divine Names
From Ibn ʿArabī’s perspective, irāda is not merely a Divine decision, but the manifestation of one of God’s Names—namely, al-Murīd (the Desirous). Therefore, everything that God wills (yurīd) is a theophany of one of His attributes.
Here, Ibn ʿArabī shows how Luqmān does not use philosophical terminology, yet he conveys these meanings through a simple phrase directed to his son. For Ibn ʿArabī, this indicates the depth of Luqmān’s wisdom: a simple word bears complete ontological content.
4. God as the Source of Sustenance: Luqmānian Contemplation
In Luqmān’s teachings, Ibn ʿArabī perceives a profound vision of rizq (sustenance) as a manifestation of divinity in the world. Ibn ʿArabī in his poetic introduction begins with:
“إذا شاء الإله يريد رزقًا / له، فالكون أجمعه غذاء“
“If God wills, desiring sustenance / for Himself, then the entire cosmos is His nourishment.” (Ibn ʿArabī, Fuṣūṣ, p. 187)
That is, God has no need of anything in His own realm; rather, He discloses Himself through the sustenance He grants to all beings. God reveals Himself in creation, and creation is nourished by His being.
This is a highly advanced concept, as it regards rizq (sustenance) not merely as material, but ontological. God grants you Himself, that is, He brings you into being and makes space for you within His self-disclosure (tajallī).
5. Between Tawḥīd (Divine Unity) and Theophany
Through Ibn ʿArabī’s interpretation, rizq (sustenance) becomes an act of tawḥīd (Divine Unity):
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He does not provide for you so that you may exist independently,
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But so that He may manifest Himself through you.
This foundational understanding shifts the meaning of “external bestowal” toward an experience of “inner theophany,” which is the core of Ibn ʿArabī’s mystical philosophy, and is clearly reflected in the thought of Luqmān.
Section 3. Being and Wisdom: Tawḥīd in the Vision of Luqmān
1. The Unity of Being (waḥdat al-wujūd) in the Thought of Ibn ʿArabī
At the heart of Ibn ʿArabī’s thought lies the doctrine of the Unity of Being (waḥdat al-wujūd), which holds that everything in the cosmos is a theophany (tajallī) of the Divine Essence. Nothing possesses independent existence except God; all else is a “borrowed existence” (wujūd ʿārī) through which God manifests Himself.
There is nothing in existence except God, and all else consists of His manifestations. This is inspired by the Qurʾānic verse: “لا اله الا هو“: “There is no deity but He”.
In the chapter on Luqmān, Ibn ʿArabī shows how Luqmān’s wisdom is rooted in this ontological awareness, such that every one of his words flows from the realisation of this truth.
2. Allāh huwa al-maʿlūm fī kull shayʾ
Ibn ʿArabī explains the verse in which Luqmān says:
“يَـٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍۢ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَـٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ“
““O my son! If it be but the weight of a mustard seed, be it in a rock, in the heavens, or on the earth, God will bring it forth. Truly God is Subtle, Aware.” (Qur’an, 31:16)
He notes that the verse does not specify to whom the seed is brought, nor who receives it. According to Ibn ʿArabī, this omission is intentional: it indicates that God is the One who brings it forth—for human beings and for others—because He is the One who is known in all things.
In other words, there is no reality in the heavens or on the earth that is not a theophany of God. Divine knowledge does not seek an external object but observes itself in every locus.
3. al-Laṭīf al-Khabīr: The Manifestation of Two Names in Luqmān
The final statement in Luqmān’s counsel is:
“إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ“
“Truly God is Subtle, Aware.” (Qur’an, 31:16)
This phrase is not merely a rhetorical conclusion to Luqmān’s exhortations—it represents the apex of the philosophy of tawḥīd expressed by Luqmān. According to Ibn ʿArabī, al-Laṭīf (the Subtle) is He who manifests Himself in the most delicate and minute realities. al-Khabīr (the All-Aware) is the One who knows these realities directly and without mediation or neglect.
Ibn ʿArabī explains that God is Laṭīf because the essence of a thing is limited and thus reveals the Divine in each manifestation. He is Khabīr because He knows this from within Himself, not through something external.
This accords with the Ṣūfī maxim: “الحق هو عين الخلق، والخلق هو مظهر الحق“, which renders, “The Real is the very essence of creation, and creation is the manifestation of the Real.”
4. Luqmān as a Mirror of Divinity
Thus, in Ibn ʿArabī’s view, Luqmān becomes the locus of manifestation for the Divine attributes al-Laṭīf and al-Khabīr, for he knows the proper place of each thing and utters every word appropriately.
His silence when silence is fitting is wisdom, and his speech when speech is required is also wisdom.
5. Multiplicity and Unity
One of the central philosophical issues in Islamic metaphysics is how the One (al-Wāḥid) reveals itself in multiplicity (kathra). Ibn ʿArabī resolves this through his doctrine of the aḥadiyyat al-ʿayn (Oneness of the eye/Essence), applying it in his analysis of Luqmān’s worldview.
The natural world—heaven, earth, trees, human beings—consists of diverse forms, yet they are unified in the “eye” (ʿayn), meaning that everything we perceive is but the multiple forms of a single existence. Hence, while one may say in form “this is not that,” in essence, “all is a manifestation of the One.”
Herein lies Luqmān’s wisdom: he embraced this unity. Everything he said and uttered, despite the multiplicity of appearances, bore witness to the Oneness (tawḥīd) of reality.
Section 4. Unity and Multiplicity
Continuing and completing, the previous discussions, we now turn to some of the more subtle and profound points found in the Arabic text of the Faṣṣ ḥikma iḥsānīya fī kalima Luqmānīya from Ibn ʿArabī’s Fuṣūṣ al-ḥikam. These points significantly contribute to a more comprehensive understanding of the metaphysical and monotheistic framework of Luqmān’s wisdom.
1. The Ashʿarī Approach to the Unity of Substance and the Multiplicity of Accidents in Ibn ʿArabī’s Thought
In the Faṣṣ on Luqmān, Ibn ʿArabī addresses the topic of the “One/united Essence” (ʿayn wāḥida) and the multiplicity of existent things. He references the views of the Ashʿarīs in this regard. He states that “عین واحده من کل شیء و فیه” —“ the One Essence exists in and through everything.”
The Ashʿarīs maintain that “العالم کله متماثل بالجوهر: فهو جوهر واحد —the entire world is homogeneous in its substance: it is one single substance.” This aligns with Ibn ʿArabī’s own assertion of the ʿayn wāḥida (One Essence).
Ibn ʿArabī then cites the Ashʿarī position that multiplicity and differentiation in the world arise through aʿrāḍ (accidents or contingent qualities). He writes:
“یختلف و یتکثر بالصور و النسب حتی یتمیز فیقال هذا لیس هذا من حیث صورته أو عرضه أو مزاجه کیف شئت فقل“
“it differs and becomes multiple by way of forms and relations, until it becomes distinct and one may say ‘this is not that,’ by virtue of its form or its accident or its temparament—say as you wish.”
It is this single substance (jawhar wāḥid) that, through the Divine powers, manifests in the multiplicities. Ibn ʿArabī concludes:
“هذا عین هذا من حیث جوهره، و لهذا یؤخذ بالقوی“
“This is the very same as that from the perspective of its substance, and for this reason it is apprehended through [spiritual] faculties.”
For a clearer understanding of aḥadiyyat al-ʿayn (the Oneness/unity of the Essence), one may consider the analogy of white light and colours. White light (the One) passes through a prism (existence) and is refracted into various colours (multiplicity). Each colour, although distinct in appearance, originates from a single source (white light) and ultimately returns to it. Thus, the world of multiplicity, like the array of colors, is in truth the manifestation and theophany of the same singular Light (Divine Essence).
2. God as the Very Faculties of the Mystic Servant: Commentary on the Ḥadīth Qurb Nawāfil
In continuation of the discussion on the unity of essence (waḥdat al-dhāt) and the multiplicity of manifestations (kathrat al-tajalliyāt), Ibn ʿArabī references the famous Divine ḥadīth that is famously referred to as ḥadīth qurb nawāfil the full text of which is as follows:
لَمَّاأُسْرِی بِالنَّبِی ص قَالَ يَا رَبِّ مَا حَالُ الْمُؤْمِنِ عِنْدَكَ؟ قَالَ يَا مُحَمَّدُ! مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ، وَأَنَا أَسْرَعُ شَيْءٍ إِلَى نُصْرَةِ أَوْلِيَائِي، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنْ وَفَاةِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ، وَأَكْرَهُ مَسَاءَتَهُ، وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْغِنَى، وَلَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ، وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْفَقْرُ، وَلَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ، وَمَا يَتَقَرَّبُ إِلَيَّ عَبْدٌ مِنْ عِبَادِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَإِنَّهُ لَيَتَقَرَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ فَإِذَا أَحْبَبْتُهُ كُنْتُ إِذاً سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَلِسَانَهُ الَّذِي يَنْطِقُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، إِنْ دَعَانِي أَجَبْتُهُ، وَإِنْ سَأَلَنِي أَعْطَيْتُهُ.
“When the Prophet (peace be upon him) was taken on the Night Journey (Isra’), he said:
“O Lord, what is the state of the believer before You?”
Allah replied:
“O Muhammad! Whoever humiliates a saint (wali) of Mine has indeed challenged Me to war, and I am the swiftest to aid My saints. I have not hesitated about anything I do as much as I hesitate about taking the life of a believer—he dislikes death, and I dislike displeasing him.
“Among My believing servants are those who are only rectified by wealth, and if I were to divert them from it, they would perish. And among My believing servants are those who are only rectified by poverty, and if I were to divert them from it, they would perish.
“No servant draws nearer to Me with anything more beloved to Me than what I have made obligatory upon him. And indeed, he continues to draw nearer to Me with voluntary deeds until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, and his hand with which he strikes. If he calls upon Me, I answer him; if he asks of Me, I grant him.” (al-Kulaynī, vol. 2, p.352; and al-Bukhārī, p. 190)
This noble ḥadīth, transmitted in Islamic tradition from Allah the Exalted, contains some of the most profound and subtle mystical concepts. In the thought of mystics like Ibn ʿArabī, this ḥadīth in no way implies polytheism (shirk) or Divine indwelling (ḥulūl) in creation. Rather, it elucidates the sublime station of “annihilation” (fanāʾ) and “subsistence through God” (baqāʾ bi-llāh), attainable only for the mystics and the spiritual wayfarers of the path of Truth (ḥaqq).
2.1. Non-Implication of Polytheism (Shirk) and the Unity of Creator and Creation
The Station of Fanāʾ, Not Indwelling (Ḥulūl) or Union (Ittiḥād):
This ḥadīth describes the station of fanāʾ (annihilation) and baqāʾ bi-llāh (subsistence through God). Fanāʾ means the effacement of the servant’s ego (anāniyya) and selfhood in the Divine will and attributes (ṣifāt), to the point that the servant’s will aligns entirely with God’s will (irādat al-ḥaqq). Subsistence through Allah is the state in which, after self-annihilation, the servant abides in Divine subsistence, and his actions arise from the Divine source. This does not mean God indwells the servant (ḥulūl) or that Creator and creation become one (ittiḥād). The Divine essence (dhāt ilāhiyya) is utterly transcendent (munazzah) from any indwelling or union.
The Manifestation (Tajallī) of Divine Names and Attributes:
The mystics hold that this ḥadīth points to the complete and unveiled manifestation of God’s names and attributes in the servant’s being. When the servant, through worship and sincerity (ikhlāṣ), attains a degree of nearness (qurb), he no longer has any will except God’s will, and his acts are solely for Divine pleasure (riḍāʾ ilāhī). At this stage, God manifests (tajallī) Himself through the servant’s faculties. In other words, the servant becomes a mirror and channel for Divine acts and names, not that he becomes God Himself.
Degrees of Divine Unity (Tawḥīd):
This ḥadīth belongs to the highest degrees of tawḥīd (Divine Unity): the Unity of Acts (tawḥīd al-afʿāl) and the Unity of Attributes (tawḥīd al-ṣifāt). It affirms that not only in essence (dhāt), but also in Acts (afʿāl) and Attributes (ṣifāt), God has no partner (sharīk). What arises from the servant is, in truth, a manifestation of God’s Act and Will. This tawḥīd is the perfection achieved only after negating all selfhood (anāniyya) and limited determinations (taʿayyunāt).
2.2. The Exclusivity of This Station to special Mystics and Spiritual Wayfarers
The Fruit of Spiritual Wayfaring (sulūk):
This station is the result of prolonged spiritual journeying, self-discipline, purification and refinement of the soul, absolute servitude, and perfect sincerity. This ḥadīth cannot be comprehended or actualized by ordinary people who remain bound by egotism, base desires, and worldly attachments. This station belongs only to those who, through persistent performance of supererogatory acts (nawāfil) after obligatory ones (farāʾiḍ), attain the degree of Divine love.
The Perfect Human (al-insān al-kāmil):
Great mystics like Ibn ʿArabī consider this station among the ranks of the Perfect Human. The Perfect Human is one who has reached the ultimate degrees of servitude (ʿubūdiyya), in whom all Divine Names and Attributes have manifested most completely. Such a person is not merely a moral exemplar but has attained the station of Divine vicegerency (khilāfa ilāhiyya), becoming the perfect mirror of the Divine Reality (al-Ḥaqq) in the cosmos. In Ibn ʿArabī’s thought, Luqmān the Sage serves as a symbol of such stations, whose “benevolent wisdom” (ḥikma iḥsāniyya) originates from these manifestations.
The Language of Allusion:
The language of mystics is symbolic and allusive. This ḥadīth must be interpreted within the framework of mystical understanding, not through literal or rigid theological exegesis. Just as ordinary people cannot apprehend unseen realities, they are equally incapable of comprehending such profound spiritual stations (marātib bāṭiniyya). This station is attained through direct witnessing (shuhūd) and spiritual tasting (dhawq), not merely through rational deduction (ʿaqli) and syllogistic reasoning (istidlāl).
Thus, far from leading to polytheism, this ḥadīth expresses the pinnacle of Divine Unity (tawḥīd) and the ultimate nearness of the servant to Allah a station attained only by the elect among Divine Saints (awliyāʾ Allāh) and those who truly know God (ʿārifūn bi-llāh).
3. The Negation of a True Partner and the Notion of Shared Participation
Ibn ʿArabī, while emphasizing the unity of the Divine Essence, explicitly denies the possibility of any true partner (شریک علی الحقیقة) with God. He notes that although there may outwardly appear to be a form of common or general participation (شرکة مشاعة), this does not imply partnership in the Divine Essence or Action. Rather, such an assumption arises from our human perceptions of multiplicity in the world.
He clearly states: “التصریف من أحدهما یزیل الإشاعة”—“disposal by one of them eliminates the notion of sharedness.” This means that any true agency and will belong solely to the Divine Singular Essence, and no other being has any real share in it.
This insight deepens Ibn ʿArabī’s discourse on tawḥīd and critiques superficial understandings of shirk (polytheism).
4. The Spirit of the Matter in Divine Invocation
In the closing part of this faṣṣ, Ibn ʿArabī refers to the following Qurʾānic verse as the spirit of the issue:
“قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَـٰنَ ۖ“
“Say, ‘Call upon Allah or call upon the Compassionate…” (Qur’an, 17:110_
This statement indicates that whether one invokes the name “Allāh” or “al-Raḥmān,” the reality being invoked is one and the same. This is the unity of the Divine Essence, which manifests through the multiplicity of Names, Attributes, and manifestations.
This passage from Ibn ʿArabī offers a succinct encapsulation of his entire metaphysical vision in the Faṣṣ of Luqmān: the oneness within multiplicity and the singular Divine Essence that is reflected in all manifestations and Divine Names.
Conclusion
The ḥikma iḥsānīya (Wisdom of benevolence) of Luqmān, as elucidated by Ibn ʿArabī, may serve as a model for spiritual living in the modern age. In a world confronted with numerous ethical and existential challenges, Luqmān’s teachings centered on practical tawḥīd, benevolence (iḥsān), patience (ṣabr), and constant awareness of the Divine Presence, offer a path toward inner tranquility and constructive engagement with society. This form of wisdom guides individuals to view their actions not merely through the lens of utilitarianism or deontology, but as reflections of Divine self-disclosure within existence.
Following the analysis of the chapter “Faṣṣ ḥikma iḥsānīya fī kalima Luqmānīya” from Ibn ʿArabī’s Fuṣūṣ al-ḥikam, the following conclusions can be drawn:
In Ibn ʿArabī’s perspective, Luqmān is not merely a sage; he is a manifestation of the Divine Names, especially al-Laṭīf (The Subtle) and al-Khabīr (The Aware), thereby becoming a model of Divine wisdom within the Sufi worldview.
For Ibn ʿArabī, wisdom (ḥikma) is not merely a conceptual notion; it is existential and experiential, arising through Divine self-disclosure (tajallī), not through acquired or discursive knowledge (ʿilm ḥuṣūlī).
Luqmān’s will exemplifes the living application of benevolent wisdom (ḥikma iḥsānīya), where ethical behaviour is intimately linked with a holistic monotheistic vision, such that pure action becomes a reflection of the presence of al-Ḥaqq (the Real) within existence.
Ibn ʿArabī’s discussion of Divine Will and Divine Volition reveals the depth of his philosophical and theological framework, making Luqmān’s words a medium for understanding the Divine structure of action within the world.
Ibn ʿArabī draws cosmic and metaphysical meanings from Luqmān’s seemingly simple statements, transforming his direct pedagogical language into profound Sufi propositions concerning Divine Unity, knowledge, and being.
Luqmān, as presented by Ibn ʿArabī, is not only a pedagogical figure but also a convergence point between Qurʾānic wisdom and deep Sufi metaphysics. Through him, Ibn ʿArabī illustrates how knowledge of God begins with iḥsān and culminates in the unity of being (waḥdat al-wujūd). The true sage (ḥakīm) is the one who bears witness to God in all things and engages with the world from this perspective.
This text presents a model for interpreting Qurʾānic figures within Ṣūfī thought, not as mere historical individuals, but as archetypes and symbols of spiritual states and existential stations.
Luqmān, as a ḥakīm (sage), is the manifestation and reflection of specific Divine Names and Attributes, such as al-Laṭīf (The Subtle), al-Khabīr (The Aware), al-Ḥakīm (The Wise), and al-Muḥsin (The Beneficient).
Refrences
Ibn al-ʿArabī, Muḥyī al-Dīn. (1356 SH). Fuṣūṣ al-ḥikam. Ed. Abū al-ʿAlāʾ ʿAfīfī. Cairo: Dār Iḥyāʾ al-Kutub al-ʿArabiyya. Copy from the Library of Madrasat Faqāhat.
Khomeini, Ruhollah. (1400 SH). Dānishnāma-yi Imām Khomeinī, vol. 9, p. 332. Tehran: Institute for Compilation and Publication of Imam Khomeini’s Works.
Ṭabāṭabāʾī, Muḥammad Ḥusayn. (1390 AH). Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī.
Kāshānī, ʿAbd al-Razzāq. (1370 SH). Sharḥ Fuṣūṣ al-ḥikam. Qom: Intishārāt-i Bīdār. Copy from the Library of Madrasat Faqāhat.
Kulaynī, Muḥammad b. Yaʿqūb. (1987). Al-Kāfī, vol. 2, p. 352.
Muttaqī al-Hindī, ʿAlāʾ al-Dīn. (1401 AH). Kanz al-ʿummāl fī sunan al-aqwāl wa-l-afʿāl. Ed. Bakrī Ḥayyānī and ṣafwat al-Saqqā. Beirut: Muʾassasat al-Risāla. Copy from Madrasat Faqāhat.
Muṭahharī, Murtaḍā. (1365 SH). Āshnāyī bā Qurʾān. Tehran: Ṣadrā.
Ṣadr al-Dīn Shīrāzī (Mullā ṣadrā), Muḥammad b. Ibrāhīm. (1382 SH). Al-Ḥikma al-mutaʿāliya fī al-asfār al-ʿaqliyya al-arbaʿa. Ed. Muḥammad Muḥammadī. Tehran: Bunyād-i Ḥikmat-i Islāmī-yi Ṣadrā.
Ṣadr al-Dīn Shīrāzī (Mullā ṣadrā), Muḥammad b. Ibrāhīm. (1382 SH). Al-Shawāhid al-rubūbiyya fī al-manāhij al-sulūkiyya. Ed. Muṣṭafā Muḥaqqiq Dāmād. Tehran: Bunyād-i Ḥikmat-i Islāmī-yi ṣadrā.
1 Kāshānī, ʿAbd al-Razzāq. (1370 Sh./1991) Sharḥ Fuṣūṣ al-ḥikam