Surah Ya-Sin according to Ibn 'Ajiba (3): the vessel of the Law on the ocean of Reality
Contents
A translation of an extract from the work of the great eighteenth-century Moroccan Sufi master Ahmad Ibn ’Ajiba, and of his commentary al-Bahr al-Madid (“The Vast Ocean”). Verses 41 to 44 of surah Ya-Sin:
“And another sign for them is that We carried their offspring in the laden ship” (verse 41).
“And We created for them the like of it, on which they mount” (verse 42).
“And if We willed, We would drown them; they would then find no help, they would not be saved…” (verse 43).
“…except through a mercy from Us, and an enjoyment for a time” (verse 44).
The image of the sea voyage is a classical metaphor for the spiritual journey, which Ibn ’Ajiba develops with subtlety. The ocean is the infinite ocean of the divine Reality (haqiqa), the “seas of divine oneness (tawhid) and individuation (tafrid)”. To swim in this ocean is to immerse oneself in the contemplation of absolute Oneness, where distinctions are effaced. It is a powerful experience, but a potentially dangerous one. The waves and storms are the intense and sometimes disorientating spiritual states encountered in this immersion. Ibn ‘Ajiba mentions the “waves of the wonder (hayra) of God’s majestic pride (jalal)”. The wayfarer can be overwhelmed by the divine greatness, lose his usual bearings, experience states of annihilation (fana’) which, misunderstood or badly managed, can disorientate him.
The laden vessel (verses 41-42)
“And a(nother) sign for them is that We carried their offspring in the laden ship”, “and We created for them the like of it, on which they mount”.
This is where the shari’a, the sacred Law, comes in. For Ibn ’Ajiba, it is the solid, safe ship that makes it possible to cross the ocean of haqiqa without perishing. For the shari’a (with its prayers, its dhikr, its ethical rules, its clear limits) provides the necessary structure, discipline and framework. It anchors the wayfarer, protects his psychic and spiritual balance, channels the spiritual energies and prevents the ego from straying into erroneous interpretations or excessive pretensions. It is the means ordained by God for reaching the Reality in safety.
The risk of shipwreck (verse 43)
“And if We willed, We would drown them; they would then find no help, they would not be saved.”
If the wayfarer neglects the shari’a, if he ventures into the depths of haqiqa without that protective structure or without the appropriate guidance, he risks spiritual shipwreck. Ibn ’Ajiba explicitly mentions the risk of falling into zandaqa, subtle heresy, often through a misunderstanding of Oneness which leads to the abolition of the necessary distinctions between Creator and creature; or ilhad: deviation, even the total loss of faith, through being unable to integrate intense spiritual experiences.
The absence of a “cry for help” in verse 43 is interpreted by Ibn ’Ajiba as the absence of a perfect spiritual guide (shaykh kamil). The guide is the one who knows the currents and the reefs of the spiritual ocean. He is the experienced captain of the vessel of the shari’a. Without his presence and his wise counsels, the disciple is left to himself in the face of the perils.
Salvation through mercy (verse 44)
“Except through a mercy from Us, and an enjoyment for a time.”
In the end, even with the vessel of the Law and the presence of a guide, salvation and safe arrival in port, the attainment of balance and spiritual perfection (kamal), depend ultimately on pure divine Mercy (rahma). It is this which protects, guides and permits the “enjoyment” of spiritual states until their full accomplishment.
Previous part: the night, the day, the sun and the moon; next part: “Peace! A word from a merciful Lord”. See also on the necessity of a master.
