Post by AbuHumayd on Sept 23, 2015 21:33:30 GMT
The following is an excerpt translated from Ḥāfiẓ Ibn Taymiyyah's Majmū‘ 'l-Fatāwā (2/397) regarding the following issues: Waḥdat al-Wujūd, Ittiḥād and certain types of utterances in the state of oblivion (Fanā').
Ḥāfiẓ Ibn Taymiyyah writes:
Some have fallen [prey] after being overpowered by the condition in a type of Ḥulūl and Ittiḥād, for indeed there is some truth in it as well as falsehood in [this concept of] Ittiḥād. But when someone enters it [this state] his sense [then] vanishes or that he annihilates himself [to Allāh] (Afnāhu) for only his beloved. There is no sin upon him rather he is excused without any punishment being inflicted upon him due to [him] being not aware [of his actions], for indeed the pen is lifted for the insane until he regains sanity. Even though it was an error [his speech and conduct] he would certainly come under the following verses: 'Our Lord, do not take us to task if we forget or make errors' and: 'There is no sin upon you if you (unintentionally) make a mistake.
For this is similar to (a story) that has been related about two men who both loved each [for the sake of Allāh], where [one of] the Mahbūb (beloved) fell in the water and was drowning so the other went down himself behind him. He [the first one] said: I am drowning [due to falling], why are you drowning [meaning why did you follow me]? So he [the second one] replied: I became immersed in you then I thought that you became me [hence the reason I followed you].
This condition is the state of many from the people of love and will [His will] in the finding of the truth, even though it may lack [from Shar‘ī perspective] and [there maybe] error [which is not a problem] for he has vanished in to his beloved from his (personal) love for himself, to his [Lord's] remembrance from his (personal) remembrance, to know Him from his own (personal) self, to bearing witness to Him than his own self, to exist for Him than exist for himself. So he does not feel at that time [any] awareness nor his (own) existence. He thus utters - after reaching - this state [things like]: 'I am the truth' (Ana 'l-Ḥaqq), or 'Glory be to me' (Subḥānī) or 'There is nothing in my Jubbah except Allāh' (Mā fī 'l-Jubbah illā 'Allāh) or anything similar to those [statements] due to [him] being intoxicated in the love of Allāh for he [at that time] is in delight and intense feeling of happiness that which makes him not aware [of reality].
Ḥāfiẓ Ibn Taymiyyah writes:
Some have fallen [prey] after being overpowered by the condition in a type of Ḥulūl and Ittiḥād, for indeed there is some truth in it as well as falsehood in [this concept of] Ittiḥād. But when someone enters it [this state] his sense [then] vanishes or that he annihilates himself [to Allāh] (Afnāhu) for only his beloved. There is no sin upon him rather he is excused without any punishment being inflicted upon him due to [him] being not aware [of his actions], for indeed the pen is lifted for the insane until he regains sanity. Even though it was an error [his speech and conduct] he would certainly come under the following verses: 'Our Lord, do not take us to task if we forget or make errors' and: 'There is no sin upon you if you (unintentionally) make a mistake.
For this is similar to (a story) that has been related about two men who both loved each [for the sake of Allāh], where [one of] the Mahbūb (beloved) fell in the water and was drowning so the other went down himself behind him. He [the first one] said: I am drowning [due to falling], why are you drowning [meaning why did you follow me]? So he [the second one] replied: I became immersed in you then I thought that you became me [hence the reason I followed you].
This condition is the state of many from the people of love and will [His will] in the finding of the truth, even though it may lack [from Shar‘ī perspective] and [there maybe] error [which is not a problem] for he has vanished in to his beloved from his (personal) love for himself, to his [Lord's] remembrance from his (personal) remembrance, to know Him from his own (personal) self, to bearing witness to Him than his own self, to exist for Him than exist for himself. So he does not feel at that time [any] awareness nor his (own) existence. He thus utters - after reaching - this state [things like]: 'I am the truth' (Ana 'l-Ḥaqq), or 'Glory be to me' (Subḥānī) or 'There is nothing in my Jubbah except Allāh' (Mā fī 'l-Jubbah illā 'Allāh) or anything similar to those [statements] due to [him] being intoxicated in the love of Allāh for he [at that time] is in delight and intense feeling of happiness that which makes him not aware [of reality].
