Shabeer Ahmad Lone
Ibn Arabi’s intellectual and experiential concept of Tajalli (manifestation and divine self-disclosure ) and the reflective human soul as microcosm (with the Quranic foundation) occupy a central place in his metaphysical vision, portraying existence as a continuous dance of the divine and the human, unity and multiplicity, finite and the infinite, temporal and the eternal, imminent and the transcendent etc.It is not confined to Islamic mysticism but finds profound resonances across diverse traditions philosophical, spiritual, mystical, poetic , scientific traditions etc. such as in Christian mystical thought echoed in “spark of the soul” of Meister Eckhart, Julian Norwich etc. The reflective nature of human soul, akin to Chinese Daoism with the Dao as ultimate reality manifested in nature, parallels with Kabbalistic teachings of divine emanation (Sefirot), in the Advaitic Vedantic/Upanishadic and Buddhist philosophies of Atman reflecting Brahman in Indra’s Net.
Diverse literary traditions also echo these themes. Iqbal’s philosophy of “Khudi and the potential of the soul to embody divine qualities”, Shabistari’s cosmos as mirror of divine light, “Har naqsh ke peechhe hai tajalli ka saraapa”, -Bedil, Rooh-e-arifaan hai naqsh-o-gubar ka tamashai”-Ghalib, Sar zameen-e-dil mein ek be-noor sa daagh tha, Tajalli se woh bhi shola-e-taban hua” Mir, the motifs of light and shadow in sufi poetry poetry of Attar, Rumi, Jami, Hafiz etc.William Blake’s vision of the infinite within the finite and Shelley’s idea of the “creative spirit ” also resonate same idea.Romantic literature, modern metaphysical fiction, and even scientific paradigms like quantum mechanics, consciousness studies and cosmology which develve into the mysteries underlying existence.Even in modern literature, Jorge Luis Borges uses metaphors like mirrors and labyrinths to evoke the dance between the finite and the infinite reflecting the essence of Tajalli.Philosophical traditions like Plato’s theory of forms, Plotinus concept of emanation from the One, Kant’s noumenon and phenomenon, Mulla Sadra’s philosophical explanation of Tajjali through his theory of substantial motion (harakat al-jawhariyyah) are akin to Ibni Arabi’s concept of Tajalli and the reflective human soul . However, Chittick and other admirers of Ibn Arabi’s work,[ this notion with merits and demerits] also note that these parallels are not exact, this notion is also held by Syed Hossein Nasr.The uniqueness of Ibn Arabi’s metaphysics lies in his integration of these concepts with the deeply spiritual practices of Sufism.However, his metaphysical vision, in which the reflective soul mirrors the divine light, offers a more experiential and transformative approach to knowledge than the purely intellectual frameworks found in Western philosophy.
In this way Ibni Arabi has left an indelible mark with his metaphysical vision ,often described as a “symphony “of divine revelations. These parallels reveal a universal quest to understand the nature of existence, the human role in cosmic reflection, appropriations with the Divine (Al-Haqq),the unity underlying apparent dualities.
Ibn Arabi’s conception of Tajalli (self disclosure of God/Al-Haqq ) manifesting through creation while remaining one and indivisible and the reflective soul can be likened to a mirror revealing divine attributes, spiritual unfolding, where each moment of divine revelation allows the soul to reflect like a polished mirror , can perceive this light according to its purity and capacity. The soul bridges the finite and infinite, reflecting the light of divine.He sees light as a metaphor for divine knowledge, which is both transcendent and immanent, revealing in various forms and the gradation ,which teaches that everything we see is a reflection of the One, urging us to to transcend darkness/ignorance and embrace divine sight. The reflective soul is not a passive recipient of divine light but an active and evolving participant in the unfolding of divine knowledge. It mirrors the divine light, contemplates its own essence, and in doing so, comes to understand its role within the broader metaphysical order. This process of reflection involves both intellectual and experiential dimensions, where the soul’s contemplation of the divine light leads to greater self-awareness and, ultimately, to unity with the divine. As Ibn Arabi writes, “The world is the image of the Real (God/Al-Haqq), for it is through the world that we come to know the divine” (Fusus al-Hikam, 123). Thus, every element of creation-whether animate or inanimate contains a divine spark, and the manifestation of God’s attributes occurs continuously and in countless forms and establishes environmental diviness against exploitative forces.Eco-theologians have drawn on Ibn Arabi’s sacred cosmology to propose an alternative environmental ethic. Fritjof Capra, in The Web of Life, connects Ibn Arabi’s holistic vision to systems theory, arguing that his emphasis on interconnectedness can inform sustainable practices. Capra sees Ibn Arabi’s understanding of the cosmos as a theophany (divine manifestation) as a spiritual counterpoint to modern ecological degradation. Scholars like John Grim and Mary Evelyn Tucker explore intersections between Ibn Arabi’s cosmology and indigenous ecological worldviews. They highlight commonalities in viewing nature as sacred and humanity as stewards (khalifah).
In his work, Fusus al-Hikam, Ibn Arabi writes, “The soul’s perfection lies in its ability to mirror the divine, for in reflecting God, it mirrors itself” (Fusus al-Hikam, 137). The soul is not merely a passive recipient of divine light; it actively participates in the process of self-realization by recognizing and embodying divine qualities. This reflection is not a mechanical act but a dynamic and evolving process that unfolds in the individual’s spiritual journey.
The purification of the soul leads to the realization of its true nature as a mirror of the divine. For Ibn Arabi, the ultimate goal of the soul is to return to its original state of perfection, where it reflects the divine in its purest form.The purification of the soul(Tazkiyah al-nafs) resonates strongly with the Quran.(He has succeeded who purifies the soul Quran 91:9).Qalbi-e-Saleem (sound heart) is the ultimate prerequisite for divine acceptance, vessel for divine self-disclosure and nearness to God/Allah.
The relationship between Tajalli and the reflective soul can be understood as dynamic, symbiotic and reciprocal interplay. The divine reveals itself through Tajalli, and the soul, in turn, reflects these divine attributes. This interplay forms a dynamic, living process through which the soul both receives and mirrors the divine. It is akin to a dance-an eternal, ever-moving cycle where the soul and the divine are constantly in dialogue.
This concept of divine self-manifestation and the reflective soul creates a holistic vision of reality in which the divine and human are not separate or opposed but intricately intertwined. The human soul is, in essence, a microcosm of the divine, a living reflection of God’s attributes. It is through the process of spiritual purification that the soul becomes increasingly capable of reflecting the divine with clarity, as it sheds the layers of illusion, ignorance, and ego.
Ibn Arabi’s vision is also notable for its inclusivity. He sees the process of Tajalli as occurring at every level of creation, from the smallest particle to the vastness of the cosmos. Every being is a participant in the divine self-manifestation, reflecting the divine in its unique way. The human soul, with its capacity for self-awareness and reflection, holds a special place in this symphony. Through self-realization, the soul can come to fully recognize its nature as a reflection of God, and in doing so, it plays an active role in the ongoing divine revelation.
This idea of Tajalli as an unfolding revelation is explored further by scholars like (William Chittick, exponent of Ibni Arabi)who emphasizes that Ibn Arabi’s metaphysical system is rooted in an experiential, intuitive understanding of the divine. Chittick argues that Ibn Arabi’s thought cannot be fully grasped through rational analysis alone but must be experienced through spiritual practice and direct engagement with the divine presence. In his book The Sufi Path of Knowledge, Chittick explains that Tajalli represents a form of divine self-disclosure, where each manifestation of God in the world is an opportunity for the soul to reflect on its own relationship with the divine (Chittick, 1989). This view suggests that the divine light is both a revelation of God’s nature and a mirror for the human soul, offering insight into both the divine and the self.
From a traditional Islamic perspective, some scholars have critiqued Ibn Arabi’s metaphysics as overly speculative and not entirely in harmony with classical Islamic theology, particularly the doctrines of tawhid (divine unity) and the nature of God’s transcendence. Critics within the Salafi and Wahhabi traditions, for example, have often found Ibn Arabi’s views on divine self-manifestation as potentially problematic, arguing that his ideas could lead to an interpretation of the divine that undermines God’s absolute transcendence.
Critics such as Nasr and Sells have suggested that Ibn Arabi’s conception of Tajalli might be construed as pantheistic, undermining the transcendence of God by emphasizing divine immanence to the extent that the Creator appears indistinguishable from creation (Nasr, Islamic Art and Spirituality, 1987).
Similarly critics such as Fazlur Rahman and Muhammad Iqbal have argued that Ibn Arabi’s doctrine of wahdat al-wujud (the unity of being) blurs the line between the Creator and the created, potentially undermining the absolute transcendence of God. Rahman, in particular, critiques Ibn Arabi for suggesting that everything in the world is a reflection of the divine essence, which he believes could lead to pantheism.
Shah-Kazemi, in The Other in the Light of the One(2006) effectively shows how Ibni Arabi’s vision of divine unity validates diverse religious traditions without compromising Islamic tenets.
Despite these critiques, Ibn Arabi’s metaphysical vision remains highly influential and continues to inspire scholars, mystics, and spiritual seekers around the world across traditions, periods and contexts.
The notion of the reflective soul also finds resonance in the work of other scholars such as Toshihiko Izutsu, who in Sufism and Taoism: A Comparative Study of Key Philosophical Concepts draws comparisons between Ibn Arabi’s metaphysical system and Eastern traditions like Taoism and Buddhism. Izutsu points out that Ibn Arabi’s idea of the soul reflecting the divine is similar to the Taoist notion of wu wei-the principle of non-action or effortless action. In both systems, the soul’s true nature is realized through a process of reflection and alignment with the divine, without force or resistance. The reflective soul, in this context, is an image of the Taoist sage, who, through quiet reflection and surrender, comes to understand the deep, underlying unity of the universe.
Ibn Arabi’s system, however, is distinctively rooted in Islamic thought. Scholars such as Muhammad al-Jamal argue that his vision of Tajalli and the reflective soul is intricately connected to the Islamic concept of tawhid (the unity of God). Al-Jamal, in his work Ibn Arabi: The Bezels of Wisdom, suggests that Ibn Arabi’s notion of the divine self-manifestation in creation is not a denial of God’s unity but a reaffirmation of it. The process of Tajalli is understood not as a multiplicity of divine entities but as a singular, unified manifestation of God’s essence in various forms. Each reflection, each manifestation, is but a different aspect of the same divine reality, which points back to the ultimate unity of God (al-Jamal, 2000).
Despite the depth and beauty of Ibn Arabi’s thought, it has been subject to significant critique, particularly from scholars who adhere to a more orthodox interpretation of Islamic theology. Critics such as Fazlur Rahman have raised concerns about Ibn Arabi’s portrayal of divine immanence, arguing that it risks blurring the essential distinction between the Creator and the created. In his work Islamic Methodology in History, Rahman contends that Ibn Arabi’s concept of wahdat al-wujud (the unity of being) could be misinterpreted as a form of pantheism, where the divine and the world are indistinguishable. Rahman’s critique emphasizes the risk of losing the fundamental Islamic concept of God’s transcendence, a concern that remains central to debates around Ibn Arabi’s thought.
Furthermore, some contemporary scholars in the field of Islamic philosophy, like Nasr, Hamid Abu Zayd, have pointed out the tension between Ibn Arabi’s mystical experience and the rationalistic tendencies of traditional Islamic scholarship. Abu Zayd argues that Ibn Arabi’s metaphysical ideas are best understood through a hermeneutical lens that appreciates the symbolic and metaphorical language of Sufi mysticism. In his analysis, the reflective soul’s journey toward God is not merely an intellectual exercise but a deeply spiritual and transformative process that transcends ordinary reason. Abu Zayd’s work invites scholars to reconsider Ibn Arabi’s thought not merely as a theoretical system but as a lived experience that transcends conventional rational categories (Abu Zayd, 2006).
In contrast, scholars sympathetic to Ibn Arabi’s work, such as A. H. Almawi argues that his metaphysical system offers a profound alternative to traditional theologies of God’s transcendence. Almawi’s The Spiritual Universe of Ibn Arabi focuses on the significance of Tajalli as an ontological principle that bridges the gap between the finite and the infinite. He highlights that Ibn Arabi’s vision of the divine’s self-manifestation does not imply a collapse of the Creator-creature distinction but rather points to a dynamic, evolving relationship between God and creation, where the reflective soul plays an essential role in this ongoing revelation.
Most fundamentally Ibn Arabi’s metaphysical system offers a profound and inclusive vision of reality, where the divine and the human, the finite and the infinite, imminent and transcendent, transient and the eternal, are inextricably linked through the interplay of Tajalli and the reflective soul. His thought has inspired a rich tradition of mystical philosophy that continues to engage scholars, spiritual seekers, mystics, poets and philosophers alike.
Through this lens, we are called to recognize the divine in all aspects of life, whether in moments of beauty, suffering, or joy, and to purify our souls to reflect the divine with clarity and truth. Ultimately, Ibn Arabi’s metaphysical symphony offers a vision of the universe as an interconnected web or labyrinth, where each soul plays a unique role in the cosmic dance of creation, guided by the divine light of Tajalli and the continual reflection of the Creator’s attributes.
By recognizing the fluid, dynamic interactive dance between Tajalli and the reflective soul, Ibn Arabi provides a powerful model for spiritual and metaphysical growth and evolution. His teachings challenge us to rethink the binaries between the finite and the infinite, the material and the spiritual, and the Creator and the created. In the cosmic dance between Tajalli and the reflective soul, we find the key to understanding the profound unity of existence, divine unity, self realisation, cosmic harmony, spiritual enlightenment and creative expression, showing humanity’s role as both reflection and participant in the divine reality.
While his ideas remain controversial in some circles, they provide a unique and transformative lens through which we can understand and enrich the relationship between the human soul, the divine, and the cosmos. Ibn Arabi’s metaphysical symphony, with its emphasis on continuous divine self-manifestation, invites us to explore the infinite depth of the divine presence reflected in the soul, and through this process, to seek a deeper understanding the self, the universe and divineness in harmony, wonder and awe.
Author can be mailed at Shabirahmed.lone003@gmail.com
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