Miguel Asín Palacios


Miguel Asín Palacios was a Spanish scholar of Islamic studies and the Arabic language, and a Roman Catholic priest. He is primarily known for suggesting Muslim sources for ideas and motifs present in Dante's Divine Comedy, which he discusses in his book La Escatología musulmana en la Divina Comedia. He wrote on medieval Islam, extensively on al-Ghazali. A major book El Islam cristianizado presents a study of Sufism through the works of Muhyiddin ibn 'Arabi of Murcia in Andalusia. Asín also published other comparative articles regarding certain Islamic influences on Christianity and on mysticism in Spain.

Life

Miguel Asín Palacios was born in Zaragoza, Aragón, on July 5, 1871, into the modest commercial family of Don Pablo Asín and Doña Filomena Palacios. His older brother Luis, his younger sister Dolores, and he were little children when their father died of pneumonia. His mother the young widow continued in business with help and made ends meet with decorum but not as well as before. He attended the Colegio de El Salvador instructed by Jesuits in Zaragoza, where he began to make lifelong friendships. He entered the Seminario Conciliar, singing his first Mass at San Cayetano in Zaragoza in 1895.
At the Universidad de Zaragoza Asín had met and begun study under the Arabist Professor Julián Ribera y Tarragó. In 1896 at Madrid he defended his thesis on the Persian theologian Ghazali before :es:Francisco Codera Zaidín|Francisco Codera Zaidín and Marcelino Menéndez y Pelayo. All three professors guided his subsequent studies. Asín then developed his study of Al-Ghazali, and published it in 1901. He also wrote on Mohidin Abenarabe, who is often called the leading figure in Islamic mysticism. Thus Asín was running parallel with a then European-wide effort to understand Muslim inner spirituality.
Professor Codera then retired from his chair in the Arabic Language at the Universidad de Madrid in order to create room there for Asín; Ribera in Zaragoza allowed Asín to leave to assume this Madrid cátedra in 1903. Professor Asín lived in the same well-connected boarding house as Codera, and was well received in the university. By 1905 Professor Ribera had also come to Madrid; together with Asín they soon founded the journal Cultura Española. Asín attended international conferences in Algeria and Copenhagen, where he engaged other Arabists and academics in Islamic studies. In Madrid he continued to prosper, eventually being admitted to the royal court where he gained the friendship of Alfonso XIII. He was elected a foreign member of the Royal Netherlands Academy of Arts and Sciences in 1921.
Asín, is known for his academic work concerning the medieval Muslim-Christian interface of theology, mysticism, and religious practice, with a focus on Spain. His was a form of intellectual history. Among the figures studied were Al-Ghazali, Ibn 'Arabi, Averroës, Ibn Masarra, and Ibn Hazm, as well as the rabbi Maimonides. Asín did comparative work vis-à-vis Islam respecting Ramon Lull, Thomas Aquinas, Dante Alighieri, Teresa of Avila, John of the Cross, and Blaise Pascal.
Asín's manner of approach was to stick to a theme, to keep circling over it, each time adding to the understanding. His method of work involved meticulous planning, by first conceiving the order of presentation in detail, then straight ahead, without a rough draft, redacted with each reference note on its proper page.
In 1932 the journal Al-Andalus began publication under the direction of Asín Palacios; it was technically equipped to satisfy a readership of academic specialists. Asín himself was a frequent contributor. In the universities, a new generation of Spanish Arabists was emerging, such as Emilio García Gómez, influenced by Asín. In 1936 Asín was elected a Foreign Honorary Member of the American Academy of Arts and Sciences.
The Spanish Civil War began in July 1936, and caught Asín Palacios while in San Sebastián in the Basque country visiting his nephew and family. The horrors of this struggle remain very painful to contemplate with regard to both sides; over six thousand priests were assassinated by factions of the Second Spanish Republic. Asín was in personal danger, yet that September nationalist forces captured San Sebastián. During the war he taught Latin and managed to obtain photocopies of Arabic texts. After the trauma of Civil War, Asín was able to return to Madrid and resume his professorship at the university. There he continued his duties and his work on his multi-volume study of Al-Ghazali.
Don Miguel Asín Palacios had intense black eyes, fine hands; photographs did not seem to capture his personality or expressions. He was well dressed. Not ambitious but for the tranquility in which to work, he was a good and generous friend. His colleagues recognized in him an enduring innocence, so that he was "not knowing" in the mixed turbulence of the world. He projected a brightness ; his mind had developed to become a great work of refinement. A pious priest, an admirer of John Henry Newman, "a child of 73 years" when he died.
He died on August 12, 1944, in San Sebastián. His passing prompted many scholars to review his work.

Works

Following early publications on Al-Ghazali and Ibn 'Arabi as noted above, Asín Palacios discussed, edited and rendered into Spanish translation many Arabic writings, and composed books and essays on related themes, including an occasional piece in Latin, French, or Italian.

Aquinas and Averroës

Asín Palacios researched Muslim influence on Tomás d'Aquino, which would most likely come from the philosopher Ibn Rushd of Córdoba, whether as protagonist or antagonist. Ibn Rushd came to be written Averroës in Latin. The result was the 1904 article, "El Averroísmo teológico de Santo Tomás de Aquino" by Asín, the professor from Zaragoza newly arrived in Madrid.
With respect to Greek philosophy, particularly Aristotle, Asín infers that the religio-philosophic world inhabited by Averroës is analogous to that of Aquinas, and also to that of ben Maimon or Maimonides the Jewish philosopher and talmudist, also from Córdoba. Asín understood that it was with piety that Averroës used reason to interpret his Islamic faith, and probes this issue for the sake of clearly distinguishing Averroës from several of the not-so-pious Latin "Averroístas". Asín also refers to medieval voluntarism, in order to contrast and distinguish the similar rationalisms held by Averroës and by Aquinas. Yet, many Thomists did not then accept without great controversy Asín's point of view.

Ibn Masarra

In his 1914 book, Abenmasarra y su escuela. Orígenes de la filosofía hispano-musulmana, Asín opens by describing the evolution of Islamic philosophy and cosmology at the center of Islamic civilization in the East, in comparison with its later emergence in Al-Andalus. A brief biography of Ibn Masarra follows. There Asín posits the continuation of pre-existing Iberian culture among Hispanic natives who, following its conquest, converted to Islam. Because of Abenmasarra's father's client status, Asín infers that he was such a Muslim 'Spaniard'. Asín describes his affinity to Greek philosophy, i.e., neoplatonism, then notes the accusations of heresy against him, and that he early concealed his teachings. At the time the Umayyad Emir Abdullah ibn Muhammad al-Umawi challenged by political unrest, and armed rebels such as 'Umar ibn Hafsun, showed little tolerance for religious dissenters such as Abenmasarra. Ibn Masarra felt compelled to flee, traveling to Qairawan and Mecca. He eventually returned to Córdoba under the tolerant rule of the Umayyad caliph Abd ar-Rahman III, where he founded a School with elements of Sufism.
, influenced by Ibn Masarra's school.
Due to a lack of extant works by Ibn Masarra of Córdoba available to Asín, his book treats the general context of the School and teachings of early Muslim mystics in al-Andalus. Asín discusses the Batini, the Mutazili, the Shi'a, the Sufi, the Greco-Roman mystic Plotinus, and Pseudo-Empedocles in particular. Mentioned several times by Asín is a perspective he favored: eastern Christianity's early influence on the young religion before Islam's arrival in the west. Asín infers that Ibn Masarra's school influenced Ibn al-Arif of Almería. This Ibn al-'Arif became the focus of an emerging Sufi circle later called the muridin. His followers spread out over al-Andalus, but they became too strong in the opinion of the governing power; they were variously suppressed by the Almoravids who then ruled al-Andalus from Marrakech. Asín then discusses the influence of the school on Jewish figures of al-Andalus, for example, Judah ha-Levi, and in particular on Solomon ibn Gabirol, known in Latin as Avicebron. Ibn Gabirol wrote in Arabic the book Fons Vitae which still survives. It apparently shows clear neo-Platonic references to the school of Ibn Masarra.
Asín points to the impact of these Muslim and Jewish thinkers of Spain regarding medieval Christian theology, for example, the long drawn-out struggle between the Aristotilean ideas of Thomas Aquinas and those of Duns Scotus. Asín's dogged research, on the persistent influence of Ibn Masarra's school of mystical philosophy, leads him to follow its tracks eventually to Ibn 'Arabi, as well as to Ramon Lull and to Roger Bacon. Later another scholar would find evidence that may link the school of Ibn Masarra to the philosopher of light and mystic of Iran, Suhrawardi. Asín's 1914 Abenmasarra y su escuela established a lasting influence on subsequent scholarship.

Dante Alighieri

Perhaps Asín Palacios is best remembered for his 1919 book, La Escatologia Musulmana en la Divina Comedia, which sparked lively and extended discussions among Dante scholars. Asíin here suggests Islamic sources for the theological landscapes used by the Italian poet Dante Alighieri in his work La Divina Commedia, written c.1308 to 1320. Specifically, Asín compares the Muslim religious literature surrounding the night journey of Muhammad, with Dante's story describing his spiritual journey in which he meets various inhabitants of the afterlife and records their fate.
fresco at Duomo di Orvieto.
Accordingly, Asín discusses in detail the above night journey in Muslim literature, compares it to episodes in the inferno, the purgatorio, and the paradiso of La Divina Commedia, investigates Muslim influence on corresponding Christian literature predating the poem, and conjectures how Dante could have known directly of the Muslim literature in translation.
Prior to Asín's La Escatologia it was assumed that Dante drew from the long poem the Aeneid by the ancient Roman poet Virgil for the inspiration to create the memorable scenes of the afterlife. In his Divina Comedia, Dante himself plays the leading role; he is guided by the deceased poet Virgil as they travel through the Inferno and the Purgatorio. Asín remarks that the addition of the Muslim sources in no way detracts from Dante's achievement, and that Dante remains a luminous figure and his poem retains its exalted place in world literature.
Asín's book inspired a wide and energetic reaction, both positive and negative, as well as further research and academic exchanges. Eventually two scholars, an Italian and a Spaniard, independently uncovered an until-then buried Arabic source, the 11th-century Kitab al-Mi'raj , which describes Muhammad's night journey. This work was translated into Spanish as La Escala de Mahoma by a scribe of the Spanish king Alfonso X el Sabio in 1264.
Information also surfaced about another translation of it into Latin, Liber Scalae Machometi, which has been traced to the Italian milieu of the poet, Dante Alighieri. Evidently Dante's mentor Brunetto Latini met the Latin translator of the Kitab al-Mi'raj while both were staying at the court of king Alfonso X el Sabio in Castilla. Although this missing link was not available to Asín, he had based his work on several similar accounts of Muhammad's ladder then circulating among the literary or pious Muslims of Al-Andalus.

Ibn Hazm

The importance of Ibn Hazm of Córdoba to the Muslim culture of Spain was earlier recognized by Asín. He had outlined Ibn Hazm's influence on medieval Islam, and had published a study with translation which addressed his ethical thought, followed by a volume concerning Ibn Hazm's views on religious history. During his career, Ibn Hazm became a remarkable figure, not least for the wide scope of his abilities, e.g., producing significant writings as a theologian, as a jurist, and as a poet.
From 1927 to 1932, Asín published a 5-volume study, Abenházam de Córdoba y su historia crítica de las ideas religiosas . Asín's first volume presents a biography, including his life as a jurist/politician and his trail through the world of intellect; Asín here gives a critique of the writings of the medieval Spanish Muslim, focusing on Ibn Hazm as a theologian and as an early historian of religions. The remaining four volumes comprise an incomplete yet lengthy translation of Ibn Hazm's Fisal, a very long work on the history of religious ideas, its Arabic title being Kitab al-Fisal fi al-milal wa-al-ahwa' wa-al-nihal .
Ibn Hazm's Fisal has six parts: 1. non-Muslim religions, 2. Muslim sects, 3. Muslim faith and theology, 4. several constitutional questions regarding Islamic government, 5. Muslim heresies, 6. theology in 29 questions. In part 1 of the Fisal, Ibn Hazm gives a polemical description of Christian scriptures and trinitarian doctrine, its putative errors and contradictions, showing familiarity with the texts. He also comments on Judaism, Zarathustra, Brahmans, sophists, atheists, and polytheists. According to Asín, many subsequent anti-Christian polemics by Muslims more or less followed part I of Ibn Hazm's Fisal. Asín, in his "Disertación preliminar" to the Fisal, compares the late emergence of comparative religious history in Christian Europe with its relative early start in Islam, noting the geographical proximity of Islam to a variety of differing religions. For example, an early Islamic work that discusses Buddhism appeared in the 9th century. Yet Asín more than once refers to Ibn Hazm as the first historian of religions.
Asín Palacio's biography shows Ibn Hazm as once vizier to the declining Umayyad caliphs before retiring to his study. During the course of his career Ibn Hazm had become a Muslim jurist of the Zahiri school of law. His legal treatise on fiqh, Ibtal, is referenced by Asín and regards the Zahiri rejection of the heuristic use of analogy, learned opinion, social equity, juristic authority, and 'spirit' of the law, as unacceptable legal method. Late in his Fisal, as a jurist Ibn Hazm addresses possible rebellion against an unjust Imam; the distinction is made between not obeying an unjust order and taking action to overthrow an unjust ruler. Ibn Hazm enters another controversy, opining that women may be given inspiration by God, referring to the "mujer de Abraham" and to the "madre de Jesús" María. After publication of Asín's 5-volume study, additional writings of Ibn Hazm were discovered in the library of the Fatih Mosque in Istanbul, including legal responsa, to which Asin devoted an article.

Ibn 'Arabi

Another work by Asín, which became well known to scholars of Islam, addresses the life and the sufi philosophy of Muhyiddin Ibn 'Arabi of the Iberian city of Murcia. Asín Palacios had already written a number of studies and translations of Ibn 'Arabi, the revered mystic, but his major work was El Islam cristianizado. Estudio del sufismo a través de las obras de Abenarabi de Murcia. Following an introduction that proposes that Sufism emerged from the influence of Christian monasticism on Islam, the book presents three parts: first, a short life of Ibn 'Arabi ; second, commentaries that approach the complexity of his voluminous writings, his mystical teachings, his place in sufism, and his subsequent influence ; third, selections translated from seven of Ibn 'Arabi's works, including the Meccan Fotuhat .
Asín's brief biography describes Ibn 'Arabi's youthful 'conversion' to an inward path and first teachers, his adolescent meeting with Averroës, three of his visionary encounters with the 'maestro de verde' Jádir, and his travels visiting various sufis in al-Maghreb. In 1201 Ibn 'Arabi traveled further east across North Africa in pursuit of his spiritual journey, to Meca, Bagdad, Mosul, Cairo, Conia, Medina, Jerusalén, Alepo, and Damasco, where he died and where his tomb now draws pilgrims.
Ibn 'Arabi was prolific teacher, leaving us a vast corpus of written works. Asín functioned as a western pioneer in Sufi studies, particularly with respect to the difficult and demanding Ibn 'Arabi, the Shaykh al-Akbar. Not surprisingly Asín assumes the viewpoint of a spiritually involved Christian academic; he sees in the works of Ibn 'Arabi many similarities with his own religion's mystics and doctrines. Consequently, Asín brings his specific, spiritually-informed consciousness to his discussion of the principles and practices taught by Ibn 'Arabi. According to Prof. Alexander Knysh, Asín was one of the earlier western scholars of Ibn 'Arabi, a motivated European clergyman who was:
"concerned with detecting the underlying affinities between Christian and Islamic theology with a view to advancing an Islamo-Christian dialogue. Such Christian scholars treated Ibn 'Arabi, if not exactly as a crypto-Christian, then at least as a freethinker open to other religious confessions, especially Christianity. However, a scrutiny of Ibn 'Arabi's attitude toward other confessions, reveals little direct indebtedness to, or sympathy for, Christian doctrines."

Asín Palacios begins his second part by discussing the Sufi spiritual journey, its methods and discipline, and its various supporting societies. Here, Asín describes the distinct approaches found or developed by Ibn 'Arabi. For example, Asín mentions the purgative preparation required by Ibn 'Arabi regarding the four deaths, i.e., white, death to hunger; red, dying to passion; black, to endure suffering; green, to enter poverty. While some see adjacent virtues clearly when young, and others take first a hard path of trials and of sorrows... eventually to meet a challenging paradox and become humbled in the wilderness; yet each soul may mercifully receive a spiritual transformation, to become ultimately possessed by divine love in a felicitous vision of unity. Ibn 'Arabi has described several varieties of sacred experience, including one in which, having known an awareness of unity with the Divine, a soul may return to the former daily life, yet nonetheless remaining aware also of the fruit of mystical events, conscious both of the "I and the not I", the commonplace and the transcendent. Here Asín apparently "avoided any analysis of Ibn 'Arabi's metaphysics."
In his introduction, Asín observes that while Christian Spain later became deeply influenced by Muslim mysticism, previously the oriental Church had equally influenced early Islam. Islam then arrived in the far west, the Maghreb al-Aksa and Andalusia, where Ibn 'Arabi would be born. From the perspective of religious studies, it might be said that Asín Palacios here presents us with a multidimensional, polyphonic text for comparative religion. In his other works on Sufi practice, Asín mentions precursors of Ibn 'Arabi in al-Andalus, as well as those who drew on his teachings afterwards. Asín refers to the many parallels between al-Ghazali and Ibn 'Arabi, both well-known and still studied teachers.

Varia

Among the many articles of Asín Palacios are studies concerning the following subjects:
Although Asín carefully followed the leads he found, nonetheless he continually seemed to remain grounded to his core area of research: the mutual influence of the distinctive civilizations of Islam and of Christianity during the centuries of Muslim rule in Spain, and thereafter, and the multilateral implications. Here is the transliteration of Asín's name to reflect its Arabic pronunciation: Asīn Balāthīus.

Al-Ghazali

In the 1930s, Asín began yet another study of Al-Ghazali, which is entitled, La espiritualidad de Algazal y su sentido cristiano. Asín expressly declared that the work was limited to a Christian interpretation of the celebrated Muslim and his work. His investigation focuses on themes of spiritual practice from the forty volume magnum opus of al-Ghazali, the Ihya 'Ulum ad-Din .
British scholar A. J. Arberry in 1942 called Asín's multivolume study "by far the most important monograph on Ghazali so far written," but adversely noted the importation of foreign religious sentiments into Asín's work on the Muslim theologian. Yet Asín, noting the multiple interpenetration of the two rival faiths, felt justified in his course.
After addressing Al-Ghazali the person, including a short biography, Asín analyses the teachings of his Ihya in four parts:
In Asín's concluding volume IV, he translates selections from works by Al-Ghazali and provides a brief analysis of each.

John of the Cross

In 1933 Asín published in the first issue of the journal Al-Andalus an article about San Juan de la Cruz and a doctrine he shared with spiritual Islam. This work can be seen to be equally about the saint's suggested forerunner, a Muslim mystic from Ronda, Ibn Abbad al-Rundi ; and also about Ibn Abbad's own sources in the Sadili school.
The shared doctrine concerns the soul on the path toward union with the Divine. God, being unreachably transcendent, the soul's only approach is to renounce everything but God. Thereby the soul enters a desolation in which he lives only for God, yet the desolation may become too severe, causing the soul to despair, so that the merciful Deity grants him inspiration, followed by a phase of elation; afterwards the soul returns to the way through desolation in order to move closer to God. The doctrine shared teaches that the soul passing through these alternating states of "night" and "day" may relinquish the charismata of God's inspiring favors, i.e., the "day", so as to pass more quickly beyond the difficult rhythm of "night" and "day". Thereafter the soul finds repose, wherein to enter the transforming union. Asín analyses the technical vocabulary used by the sadilis and by San Juan de la Cruz in order to further establish the connection.
While not disputing these similarities as discussed by Asín, a subsequent scholar, José Nieto, remained critical of any implied linkage between the earlier teachings of the Sadili sufis and San Juan de la Cruz. To the contrary, the suggestion is that this 'shared mystical doctrine' functions at such a level of generality that it will arise spontaneously.

Teresa of Ávila

In a posthumously published article, Asín discusses Santa Teresa de Ávila. The similes and analogies she employed to communicate the experiences of her spiritual life are discovered by Asín to parallel those previously employed by mystics of Islam. In this instance the image used is of seven dwelling places or castles, one inside the other. Asín mentions the Tanwir of the sadili Ibn 'Ata Allah; the Tayrid of Ahmad al-Gazali ; and, the anonymous Nawadir compiled by Ahmad al-Qalyubi, with its seven concentric castles. Asín draws out other mutualities in the matrix of symbols, for example, the Divinity being in the central dwelling.
Luce López-Baralt further explores this association of images, tracing the parallel to a 9th-century Islamic mystic of Baghdad, Abu-l-Hasan al-Nuri, whose Maqamat al-qulub describes seven castles, one inside the other, through which the soul travels toward God. After quoting a passage in which Sta. Teresa describes her spontaneous acquaintance with the castle image, López-Baralt infers that Sta. Teresa's acquisition of the Islamic parallel was indirect, probably from a popular allusion that lay dormant within her for years, resurfacing later to help her communicate her mystical experiences. Following other similar studies, Catherine Swietlicki took a new but related direction, discussing Saint Teresa's Jewish heritage, and her mysticism as filtered through the mutual presence of three faiths. The Catholic writings of Santa Teresa de Ávila, widely recognized and revered, may accordingly be understood to reflect as well a generality of shared values among the Judaic, Christian, and Islamic faiths during those blessed periods of convivencia in medieval Spain.

Perspectives

The works of Asín Palacios are widely admired, notwithstanding criticism that his view point was of a Christian priest while involved in the neutral academic field of Islamic studies. In his own country, the labors of the Spanish Arabists, to which he contributed greatly, has over the generations worked to favorably alter the view shared by many Spaniards concerning the Muslim period of their history. His spiritual insights into Islamic mysticism illuminated formerly obscure figures and hidden connections. Perhaps, too, along with Louis Massignon and others, it can be said that the Professor Rev. Miguel Asín Palacios was instrumental in the open recognition by the Catholic Church of Islam as a legacy of Abraham, articulated in the Nostra aetate document of Vatican II.

Selected publications by Asín

Books

Articles

The Instituto Miguel Asín Palacios continues to publish the journal Al-Qantara. Revista de Estudios Árabes, in conjunction with the Consejo Superior de Investigaciones Científicas. Volume one of Al-Qantara was issued in 1980 at Madrid. This journal is a continuation of the journal Al-Andalus which began under the direction of Professor Asín.