Beliefs of Saint Ibn ‘Arabi and Al-Hallaj

What are the beliefs of the Sufis who consider Ibn `Arabi and Al-Hallaj as saints?

Al-Hallaj is well known to have made the statement that he was God. His well-known statement is ‘Ana al-Haq’, which means ‘I am the embodiment of truth.’ Allah calls Himself ‘Al-Haq’ Therefore, when he said, ‘Ana al-Haq’ it means he said that he was Allah. In one of his books, in case people misinterpreted what he was trying to say, he said, “If you do not recognize God, at least recognize His sign. I am the Creator’s Truth. Ana al-Haq, because through the Truth, I am the Eternal Truth.[1]

Once they started to go into this concept of becoming one with God, this led to another concept of man, i.e. creation, and God being one and the same.

Al-Hallaj went on to say, “My friends and teachers are Iblees and Pharaoh.” Allah threatened Iblees with Hell-fire for not bowing, and he did not recant. When he was told to bow to Adam, he refused. So Al-Hallaj said that Iblees was right, he should not have bowed to Adam because bowing to Adam is bowing to one other than God. Al-Hallaj was threatened of being drowned in the sea, and he did not give up. He said, “And though I’m killed and crucified, though my hands and feet are cut off, I do not recant. I do not give up this belief that I am God.[2] Al-Hallaj is just one among many examples.

Today, if you go into the different Sufi schools, you will find him at the top of the list of saints to whom they pray. What came along with this, of course, were fabricated traditions.

Ibn `Arabi is the famous one who claimed that everything is Allah and Allah is everything. Therefore, the idea of being one with God was obviously objectionable. Further description given by Ibn `Arabi, when he described this idea of the perfect man: “Man,” says Ibn `Arabi, “unite in himself both the form of God and the form of the universe. He alone manifests the Divine Essence together with all His Names and Attributes. He is the mirror by which God is revealed to Himself, and therefore, the final cause of creation. We, ourselves are the attributes by which we describe God. Our existence is merely an objectification of His existence. While God is necessary to us in order that we may exist, we are necessary to Him, in order that He may be manifested to Himself.

Therefore, one of the very famous fabricated traditions is that God desired to be known. God, like a lost treasure, desired to be known, so He created man so that He may be known. This is a false and fabricated tradition.


[1] Mason, 51-3

[2] Kitaab at-Tawaseen

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