The Eternal Feminine in Sufism: readings of Ibn ‘Arabī and Emir Abd el-Kader by Eric Geoffroy
While Ibn ‘Arabī (d. 1240) is known as the “greatest master” (al-shaykh al-akbar) of the spirituality and esotericism of Islam, the Emir Abd el-Kader (‘Abd al-Qādir al-Jazā’irī, d. 1883) is better known for his uprising against the French occupation between 1832 and 1847.
Yet, he was brought up in a Sufi environment and always declared that his spiritual vocation came before all else. As testified by many episodes of his life and numerous visions, he was a disciple of Ibn ‘Arabī—across the centuries.
As we shall see, both are “Muḥammadan heirs” in the sense that all their formulations with respect to the Feminine and woman emanate from what is called “Muḥammadan Presence” in Sufism.
The Prophet and the Feminine
The Prophet Muḥammad loved the Feminine. His famous saying bears witness to this:
“I have been made to love three things from your world: women, perfume, and prayer which is my supreme pleasure.”
Women are thus linked with what is most subtle and spiritual. The grammatical shift used in Arabic clearly indicates that this love for women has a divine, metaphysical source; it therefore means: “God has made me love, from your world…”
Ibn ‘Arabī explains that this love which the Prophet felt for women was due to the fact that they are the manifestation of God’s most actualized beauty on earth.
Since the Divine Essence is utterly inaccessible and independent from the worlds, the contemplation of God requires spiritual supports, and woman is said to be the most perfect “locus of manifestation” (maẓhar) of God.
Herein lies the justification for the usage of the formula: The Eternal Feminine.
