Ibn Arabi on Seclusion

Peace, one and all…

In part 2, Dr Walead Mosaad explored the spiritual practice of seclusion (‘uzla). Here is the supporting text from Ibn Arabi’s beautiful book, Hilyat al-Abdal (The Four Pillars of Spiritual Transformation).

Seclusion (‘uzla)

Seclusion leads to silence for man, since one who withdraws from human company has no-one to talk to, and that naturally leads to silence of the tongue. There are two kinds of seclusion: firstly, the seclusion of the aspirants (murīdūn), which consists of not associating physically with others; and secondly, the seclusion of the verifiers (muhaqqiqūn), which consists of having no contact with created things in one’s heart: their
hearts have no room for anything other than the knowledge of God, exalted is He, which is the witness of the Truth in the heart that results from contemplation. The people of seclusion have three motives: (a) the fear of the evil of other people affecting oneself; (b) the fear of one’s own evil affecting others – this is a higher [perception] than the first, as in the first case one thinks badly of others, while in the second one thinks badly of oneself, and thinking badly of oneself is better since you are more knowledgeable of yourself; (c) the preference for the company of the Master from the Sublime Assembly – the most elevated of men is one who parts from himself out of preference for the company of his Lord. One who prefers seclusion to the company of others prefers his Lord to that which is other than Him. And no-one can know what gifts and mysteries God showers upon the one who prefers his Lord. Seclusion never happens in the heart unless the heart feels an estrangement from that which one is separating from, and an intimacy with the One with whom one is secluding oneself, which is what drives one into seclusion.

Seclusion has no need of the [extra] condition of silence, as silence is necessarily included within it, insofar as it is silence of the tongue. As for silence of the heart, seclusion does not necessarily lead to it, since one could converse with oneself about other than God and with other than God, exalted is He. This is why we have considered silence to be one of the pillars (arkān) on the Way in its own right. One who makes seclusion their practice grasps the mystery of the Divine Unity (wahdāniyya). In terms of knowledges and mysteries, this brings to him the secrets of the Uniqueness (ahadiyya) insofar as it is a quality. The true spiritual state of seclusion, whether it be that of the seeker or the verifier, is to be transcendent of all attributes. The highest state of seclusion is retreat (khalwa), for it is a seclusion within seclusion, and its fruit is stronger than that of ordinary seclusion. One who makes seclusion his practice must have certainty regarding God, exalted is He, until he has no thought that will distract him and take him beyond the confines of his seclusion. If he lacks certainty, then let him prepare himself to be strong enough for seclusion, in order that his certainty may be strengthened by what is revealed to him in his seclusion. There is no other way. This is one of the firm preconditions governing seclusion.

Seclusion bequeaths knowledge of this world (dunyā).

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