Fusus al Hikam. This seminal work by Ibn ‘Arabi, dating from the 13th century, describes the meaning of universal human spirituality through the medium of. There have been many commentaries on Ibn ‘Arabī’s Fuṣūṣ al-Ḥikam: the first. Ibn ‘Arabi’s own Summary of the Fusûs, introduced and translated by William Chittick. The importance of Ibn ‘Arabi’s Fusûs al-hikam as the quintessence of his .

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Ibn Al-Arabi’s Fusus Al-Hikam: An Annotated Translation of “The Bezels of Wisdom”

A must read for everyone interested in Sufism. They manifested that which veils, so they were veiled after their appearance.

Indeed, they are the same thing and nothing else, i. When we witness, He witnesses Himself.

Full text of “Fusus al-Hikam – Bazels of Wisdom by Ibn Arabi”

So he, in his knowledge of himself, is in the position of having Allah’s knowledge of him, because it is derived from the same source. Meaning the Prophet Muhammad, may Allah bless him and grant him peace, who was given all the words.

Examine this connection between individual intelligibles and stence is necessary, rather, it is necessary by another, not by itself. It is a mode of experiencing which takes places in a zone of awareness that is in itself a realm of the inward reality cognised in the waking state. Of the heritage which has come down to us, there is a core of about 85 works which we can be certain are genuine works by him.

Because of this, one can apply before-timeness and timelessness to Him which negates that firstness which is the opening to existence from non-existence. Those who know – that is – who know how-it-is, and not the veiled fantasy experience of fuaus ordinary sensory perception which is, as we now know, in direct contradiction to the physical reality of matter according to high-energy physics.


Ibn Al-Arabi’s Fusus Al-Hikam: An Annotated Translation of “The Bezels of Wisdom” – CRC Press Book

It is said that when he had an important question dealing with life, reality, and the spiritual reality behind existence he would ask for the answer and a teacher or prophet would appear to him, either in actuality or in his dreams or in the presence between this world and the world of imagination.

This is the highest level of those who have knowledge of Allah. So the One, the All-Merciful, has forms in every place from what is hidden and what is manifest.

The command is only what He wills, and for this reason, it is the command. All the Divine Names contained in in the divine form 4 appear in this human organism. I have exposed a secret here which the People of Allah have guarded jealously, for it contains a refutation of their allegation of being the Real. He wrote a number of works whilst hi,am living in Andalusia, but the majority of his writings date from the second part of his life when he was living in Mecca, Anatolia and Damascus.

This revision completed in the year Addas The initial indications in the Koran and hadith concerning the Prophet’s Ascension mi’raj or nocturnal voyage isra’, at Kor. He was covered and withdrew from those who were present with him. Knowledge does not give incapacity to know as the first one said, but rather knowledge gives him the same silence which hhikam gives. The slave is the product of the Din.

If they had been asked, “Who do you worship? I have two aspects: Ibn Arabi details that the arabk human is of the cosmos to the divine and conveys the divine spirit to the cosmos. The universe is but His tajalli in the forms of their source-forms whose existence is impossible without Him. When the seas were heated up, 20 “they were put into a fire” in the source of water, “and they found no one to help them besides Allah. If you speak of the two together, then you are free of error and you are an Imam and a master in knowledges of gnosis.


A book could not contain that and not even the present existent universe could contain it. He is High through Himself, 23 not by any ascription to another. The reaction of Ibn ‘Abd as-Salama Muslim scholar respected by both Ibn Arabi’s supporters and detractors, has been of note due to disputes over whether he himself was a supporter or detractor. Among this group are those who make a request, neither to hasten it nor for the possibilities of favour, but rather to comply with the command obn Allah when He says, “Call on Me and I fuwus answer you.

The slaves mentioned here refer to every slave who has gnosis of his Lord, who is content with Him, and does not turn to the Lord of another while preserving the unity 34 of the source which is necessary.

Allah describes this to us so that we may ponder it and learn adab 7 with Allah, and so that we will not lay claim to what we have not realised or possessed by pinning down. Custom is repetition, but custom is only one intelligible thing while resemblance in forms exists.

None gives him good except himself, and none gives him the opposite of good except himself.

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