Ibn al-Arabi On the Mysteries of Fasting
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 Ibn Al Arabi On The Mysteries Of Fasting
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ON THE MYSTERIES OF FASTING – Book Sample

CONTENTS OF THE BOOK – ON THE MYSTERIES OF FASTING

(ORIGINAL CHAPTER 71 OF THE MECCAN REVELATIONS)

FOREWORD • xxiii

EDITOR’S PREFACE • xxv

  1. INTRODUCTION • 1
    1. FASTING IS ABSTENTION AND ELEVATION• 2
    1. FASTING IN REALITY IS NON-ACTION, NOT ACTION • 3
    1. EVERY ACTION OF THE SON OF ADAM IS HIS EXCEPT f-ASTING; IT BELONGS TO GOD • 3

] .4. THE DELIGHT OF THE ONE WHO FASTS LIES IN HIS ATTACHMENT TO THE DEGREE OF THE NEGATION OF LIKENESS • 4

  • FASTING IS THE ATTRIBUTE OF TIMELESS SELF-RELIANCE AND THE

TRULY REAL REPAYS IT • 4

  • THE DIFFERENCE BETWEEN NEGATION OF LIKENESS FROM God AND FROM FASTING • 4

l.7. THE ONE WHO FASTS Is FORBIDDEN OBSCENITY,

SHOUTING AND STRIFE • 5

  • THE SMELL OF THE MOUTH OF THE ONE WHO FASTS WITH God• 5
    • ION ARABI WITH MUSA IBN MUHAMMAD AL-QAOBAO

AT THE MINARET IN THE HARAM OF MECCA • 6

  • CELESTIAL NATURES ARE AVERSE TO FOUL ODORS • 6
    • THE GATE OF QUENCHING OY WHICH FASTERS ENTER THE GARDEN • 7
    • FACTORS AND QUESTIONS INVOLVING FASTING • 7
  • THE CLASSIFICATION OF THE FAST • 9
    • TYPES OF THE OBLIGATORY FAST • 9
    • TYPES OF RECOMMENDED FASTING • 9
  • THE OBLIGATORY FAST, WHICH IS THE MONTH OF RAMADAN • 10
    • THE ARRIVAL OF RAMADAN AND OPENING OF THE GATES OF THE GARDEN • 10
    • THE ARRIVAL OF RAMADAN AND LOCKING OF THE GATES OF THE FIRE• 10
    • THE ARRIVAL OF RAMADAN AND THE CHAINING

OF THE 5ATANS • 10

iv On the Mysteries of Fasting

  • RAMADAN Is ONE OF THE NAMES OF God • 11
    • THE QURAN WAS SENT DOWN IN RAMADAN • 11
    • God MADE FASTING IN RAMADAN OBLIGATORY • 12
    • THE SELF-DISCLOSURE (TA/ALLI) OF God IN RAMADAN Is NOT LIKE HIS SELF-DISCLOSURE OLITSIDE OF IT • 12
    • RAMADAN CONTAINS BOTH FASTING AND BREAKING IT,

RISING AT NIGHT AND SLEEP• 12

  • THE DEFINITION OF THE PRESCRIBED DAY FOR THE FAST • 13
    • THE WISDOM OF THE EXTENT OF THE ARAB MONTH • 13
  • WHEN IT Is Too CLOUDY TO SIGHT THE NEW MOON • 15
    • THE TRADITION ABOLIT SIGHTING THE NEW MOON OF RAMADAN• 15
    • THE RISING OF THE NEW MOON OF GNOSIS ON THE HORIZON OF THE HEARTS OF THE GNOSITCS • 15
  • ON THE INTERPRETATION OF SIGHTING (RUYII) • 17
    • THE JUDGMENT OF THE DIVINE NAME IN THE PRESENT AND THE FLITURE • 17
    • LEVELNESS AND THE STOPPING PLACE OF EQUALITY• 17
    • THE STOPPING PLACE OF ABU BAKR AND THE UTHMANI STOPPING PLACE• 17
  • THE DISAGREEMENT ABOITT OBTAINING KNOWLEDGE BY SEEING WITH THE EYE • 19
    • WHAT THE PEOPLE OF God THINK ABOUT SELF-DISCLOSURE IN THE DIVINE NAMES • 19
    • “THIS KNOWLEDGE OF OURS 15 LIMITED BY THE BOOK AND THE SUNNA” • 20
  1. THE TIME OF ABSTAINING • 21
    1. THE DISAPPEARANCE OF THE SUN OR END OF THE PERIOD OF THE JURISDICTION OF THE DIVINE NAME • 21
    1. THE SYMBOLISM OF WHITE DAWN AND RED DAWN • 21
    1. THE TRULY REAL 15 THE MANIFEST AND CREATURES ARE PLACES OF MANIFESTATION • 22
  1. THAT FROM WHICH THE ONE WHO FASTS ABSTAINS • 24
    1. THAT WHICH 15 EATEN 15 KNOWLEDGE OF TASTING AND DRINKING • 24
    1. DRINK IS A MIDDLE SELF-DISCLOSURE • 24

011 the Mysteries of Fasting v

8.3. THE EXISTENCE OF PLEASURE BY PAIREDNESS • 25

  1. THAT WHICH ENTERS THE STOMACH BUT ls NOT NOURISHMENT • 26
    1. THE SAGES SHARE WITH THE PEOPLE OF God

IN WHAT IS OPENED TO THEM • 26

  • WHAT THE PERSON WITH SELF-DISCLOSURE OF THE MITHAL SPECIFICALLY WITNESSES • 26
  • KISSING AND THE ONE WHO FASTS • 28
    • WITNESSING AND SPEECH ARE NOT JOINED OUTSIDE THE interspatial SELF-DISCLOSURE • 28
    • INTERPRETATION OF THE ONE WHO DISLIKES FOR THE ONE WHO FASTS TO Kiss AND THE ONE WHO PERMITS IT • 28
    • THE ONE WHO DISLIKES IT FOR THE YOUNG MAN

AND PERMITS IT FOR THE OLD• 29

  • CUPPING THE ONE WHO FASTS • 30
    • THE DIVINE NAMES COMING TO ONE Another • 30
    • INTERPRETATION OF THE ONE WHO DISLIKES FOR THE ONE WHO FASTS TO BE CUPPED • 30
  • VOMITING AND MAKING ONESELF VOMIT• 32
    • THE STOMACH IS THE TREASURY OF FOOD BY WHICH THERE IS NATURE • 32
    • INTERPRETATION OF ONE WHO MAKES HIMSELF VOMIT• 32
    • THE BODY IS ALWAYS UNDER THE JURISDICTION

OF A DIVINE NAME• 33

  • THE TRADITION ABOUT THE ONE WHO MAKES HIMSELF VOMIT WHILE FASTING • 33
  • THE INTE!’ITION • 34
    • THE MONTH OF RAMADAN DOES NOT ARRIVE BY

THE PRINCIPLE OF THE DESIRE OF THE ONE WHO FASTS • 34

  • THE SPECIFICATION OF THE INTENTION • 34
    • AUTHORIT’ {BELONGS TO THE ONE CALLED UPON BY THE DIVINE NAMES • 35
    • THE DIVINE NAMES INDICATE ONE ESSENCE AND MANY ATTRIBUTES • 35

vi 011 the Mysk”11CS of Fnsfi11g

  • JUDGMENTS FOLLOW STATES • 35
    • DIVINE NAMES HAVE ARBITRATION IN THINGS, NOT AUTHORITY • 36
  1. THE TIME OF THE INTENTION TO FAST • 37
    1. DAWN, LIKE THE DIVINE NAME, IS A SIGN OF SUNRISE • 37
    1. GNOSIS OF God HAS Two CATEGORIES: OBLIGATORY AND NON-OBLIGATORY • 37
    1. NECESSARY KNOWLEDGE PRECEDES SPECULATIVE KNOWLEDGE • 37
  1. PURIFICATION FROM SEXUAL IMPURITY FOR THE ONE WHO FASTS • 39
    1. SEXUAL IMPURITY IS EXILE AND EXILE IS DISTANCE • 39
    1. THE WISDOM OF GIVING EVERYTHING WITH A DUE ITS DUE• 39
  1. THE FAST OF THE SICK PERSON AND THE TRAVELER DURING THE MONTH OF RAMADAN • 41
    1. THE SEEKER {SAUK) Is THE ONE WHO Is TRAVELING DURING THE MONTH OF RAMADAN• 41
    1. SICKNESS Is THE OPPOSITE OF HEALTH AND HEALTH Is DESIRED OF THE ONE WHO FASTS • 42
  1. IF THE POSITION Is THAT THE SICK PERSON AND THE TRAVELER CAN FAST JN RAMADAN, Is IT BETTER FOR THEM TO FAST OR TO BREAK THE FAST? • 43
    1. THERE IS No RIVALRY BETWEEN THE DIVINE NAMES

SJNCE THEY ARE NAMES OF God • 43

  1. WHETHER THE JOURNEY IN WHICH THE TRAVELER IS ALLOWED TO BREAK THE FAST IS DEFINED OR NOT • 44

18. l. ‘ALLAH’ IS THE COMPREHENSIVE NAME

AND THE DESIRED GOAL 44

18.3. WHETHER OR NOT UNIQUENESS OR ONE HAS AUTHORITY IN NUMBERS • 44

  1. THE ILLNESS WHICH PERMITS ONE TO BREAK THE FAST • 45

It 19.1. THE DISCIPLE {ML/RID) EXPERIENCES HARDSHIP.

t FATIGUE AND STRIVING • 45

19.2. THE HUMAN BEING MUST BY NECESSITY

011 the Mysteries of Fasti11g vii

HAVE INCLINATION • 45

19.3. ACTIONS WHICH ARE ATTRIBUTED TO THE SERVANT • 46

  • WHEN ONE WHO FASTS BREAKS THE FAST AND WHEN HE ABSTAINS • 47
    • WHEN A WAYFARER LEAVES THE JURISDICTION

OF ONE DIVINE NAME FOR THAT OF ANOTHER DIVINE NAME IN HIS JOURNEY• 47

  • WHEN A TRAVELER ENTERS THE Cm TO WHICH HE Is TRAVELING AFTER PART OF THE DAY HAS PASSED • 48
    • WAYFARING AND JOY AT OBTAINING THE GOAL• 48

2.2. FORBIDDEN TRUTHFULNESS AND FORBIDDEN LYING • 48

  • WHETHER SOMEONE WHO FASTS PART OF RAMADAN IS ALLOWED TO START HIS JOURNEY AND THEN NOT FAST ON IT • 49
    • EVERY DIVINE NAME CONTAINS ALL OF THE NAMES • 49
    • THE ONE WHO Is SUBJECT TO THE CHANGE OF STATES JS SUBJECT TO THE AUTHORITY OF THE NAME WHOSE POWER CONTROLS HIM • 49
  • Someone WHO FAINTS AND THE MADMAN • 50
    • FAINTING Is A STATE OF ANNIHILATION. INSANITY Is A STATE OF MAD LOVE • 50
    • THE PRESENT MOMENT HAS No NEWS OF WHAT WAS OR WHAT WILL BE • 50
    • THE RESEMBLANCE OF THE PRESENT TO THE PAST Is IN FORM, NOT REALITY • 51
  • THE DESCRIPTION OF MAKING UP FOR SOMEONE WHO BREAKS THE FAST IN RAMADAN • 52
    • ALL PHENOMENAL BEING Is IN THE GRASP OF THE DIVINE NAMES • 52
  • THE ONE WHO PUTS OFF MAKING UP RAMADAN UNTIL THE NEXT RAMADAN COMES • 53
    • STATIONS HAVE MANY DIFFERENT ASPECTS• 53
    • THE HUMAN BEING Is TAKEN TO TASK FOR HEEDLESSNESS IN THE SUFI PATH • 53
    • THE SUFI PARDONS THE ONE WHO Is BAD TO HIM. INDEED, HE IS GOOD TO HIM. • 54

viii 011

  • SOMEONE WHO DIES AND STILL OWES Some FASTING• 55
    • THE DISCIPLE HAS TEACHING FROM THE SHAYKH • 55
    • IBN ARABI AND HIS SHAYKH, ADU YAQUD AL-KUM! • 55
    • No ONE STANDS FOR ANYONE EL.SE IN ACTON • 56
    • THE SHAYKH SHOULD NOT FORGET THE PEOPLE OF THIS TIME • 56
    • IBN ARABI   AND HIS ll’ITERCESSION ON THE DAY OF RISING• 56
    • IBN ARABI WITH HIS SHAYKH, ABU ISHAQ IBN TARIF IN ALGECIRAS • 57
    • INTERPRETATION OF THE ONE WHO MAKES A DISTINCTION BETWEEN THE Vow AND THE ODLIGATORY Vow• 57
  • WHAT IS DEMANDED OF A PREGNANT OR NURSING WOMAN WHEN SHE BREAKS THE FAST • 59
    • THE RIGHT OF God AND THE RIGHT OF OTHERS• 59
    • THE ONE WITH THE STATE [SNOT ACTING FOR ONE OF THE RIGITTS OF God • 59
  • THE VERY OLD AND AGED• 61
    • THE ONE WHO SEES THAT HE HAS No POWER• 61
  • THE ONE WHO DELIBERATELY HAS SEXUAL INTERCOURSE IN RAMADAN • 62
    • THE ADS0LUTE SLAVE • 62
    • THE LIMITED SLAVE • 62
    • IN HIS ESSENCE, God IS LIGHT AND, IN His SERVANT, “LIGHT-LIKE” • 63
    • THE THINGNESS OF AFFIRMATION AND TAKING THE COVENANT •63
    • FEEDING IN THE EXPIATION AND TAKING ON THE DIVINE NAME, THE REVIVER • 63
    • FASTING Two MONTHS AND THE COURSE OF THE SERVANT THROUGH THE DIVINE STAGES • 63
    • “I OWE SOME OF THE FAST.” • 64
    • “THERE IS NO ONE BETWEEN THE TWO HARRAS POORER THAN ME.” • 64
    • THE WISDOM OF God WHEN HE MAKES THESE REALITIES FLOW ON THE TONGUE OF HIS SLAVES • 65

011, x

  • SOMEONE WHO EATS AND DRINKS DELIBERATELY • 66
    • EATING ls NOURISHMENT TO PERPETUATE THE EATER • 66
    • INTERPRETATION OF THE ONE WHO SAYS IT SHOULD BE MADE Ur (QADA) AND ONE WHO SAYS THERE ls EXPIATION (Kt\FFARA) • 66
  • SOMEONE WHO HAS SEXUAL INTERCOURSE HAVING FORGOTTEN THAT HE IS FASTING• 67
    • INTERPRETATION OF THE POSITION THAT THERE Is No MAKING Ur THE FAST OR EXPIATION • 67
    • INTERPRETATION OF THE POSITION THAT THERE

ls No MAKING Ur THE FAST BUT NOT EXPIATION • 67

  • INTERPRETATION OF THE POSITION THAT THERE ARE 80TH MAKING UP THE FAST AND EXPIATION • 67
  • WHETHER FORMS OF EXPIATION HAVE AN ORDER As IT Is NECESSARY (DI-HAJA) OR WHETHER THERE Is A CHOICE• 69
    • THE GOAL OF THE PUNISHMENTS (1-IUDUD)

ls A DETERRENT • 69

  • THE ONE WHO THINKS THAT REMOVAL OF CONSTRAINT MUST BE PUT FIRST • 69
    • THERE Is No TEXT FROM God OR HIS MESSENGER STATING THAT PUNISHMENTS (HUDUD) ARE A DETERRENT • 70
    • THE REASON WHY PUNISHMENTS (HUDUD) WERE

ESTABLISHED • 70

  • FOLLOWING THE ORDER WHERE EXPIATION (KAFFARA) Is BETTER THAN CHOICE • 70
  • EXPIATION FOR THE WOMAN IF SHE OBEYS HER HUSBAND WHEN HE DESIRES TO HAVE INTERCOURSE WITH HER• 72
    • THE SOUL WILL ACCEPT EITHER DEPRAVITY OR Coo-co NSCIOUSNESS (Tt1Qi…) BY ITS ESSENCE • 72
  • SOMEONE WHO REPEATS THAT WHICH BREAKS THE FAST-REPEATING EXPIATION • 73
    • ONE SPIRIT (RUH) CAN MANAGE SEVERAL BODIES THROUGH A MIRACLE • 73
    • ONE SPIRIT (RUH) MANAGES ALL THE MEMBERS OF THE BODY • 73

x 011 tire Mysteries of Fnsti11g

34.3. WHAT IS DEMANDED OF ONE SPIRIT FOR THE REPETITION OF THE ACTION BY MANY SIMILAR BODIES • 74

  • WHETHER HE Is OBLIGED TO FEED WHEN IT ls EASIER ALTHOUGH IT IS DIFFICULT AT THE TIME OF THE OBLIGATION • 75
    • THE ONE WITH KNOWLEDGE AND GNOSIS

AND THE ONE WITH UNVEILING AND WITNESSING • 75

  • THE ONE WHO DOES SOMETHING IN HIS FAST WHICH Is A SUBJECT OF DISPUTE LIKE CUPPING, ON MAKING ONESELF VOMIT, AND SWALLOWING PEBBLES, AND THE

TRAVELER WHO INVALIDATES THE FAST AT THE BEGINNING OF THE DAY ON WHICH HE WILL DEPART ACCORDING TO THE ONE WHO THINKS THAT HE SHOULD Nor INVALIDATE

THE FAST• 76

  • UNVEILING AND RECEIVING INFORMATION OF THE UNSEEN • 76
    • THE CONNECTION OF THE DIVINE LAW JUDGMENT TO THE ONE WITH UNVEILING • 77
    • God’s CONVERSATION WITH IBLIS • 77
    • THE SERVANTS OF God WHO ARE INFORMED BY God ABOUT THE ACTS OF REBELLION WHICH HE HAS DECREED FOR THEM • 77
    • THE SERVANTS OF God WHO ONLY Do WHAT THEY

ARE ALLOWED TO Do• 78

  • THE JUDGMENT OF THE DIVINE LAW Is ORGANIZED ACCORDING TO STATES • 79
  • 5oMEONE WHO DELIBERATELY BREAKS THE FAST WHEN HE Is MAKING Ur RAMADAN • 80
    • WHOEVER SEES THE DIVINE NAME RAMADAN

WHILE MAKING IT UP • 80

  • WHOEVER DOES Nor SEE THE DIVINE NAME PARTICULAR TO THE MONTH • 80
  • THE RECOMMENDED FAST• 81
  • FASTING IN THE WAY OF God • 82
    • WHEN THE SLAVE STANDS IN THE STATION OF DIVINE LIKENESS • 82
    • God Is THE NAME WHICH GATHERS TOGETHER ALL

011 the Mysteries of Fasti11g x1

OF THE REALITIES OF ALL OF THE NAMES • 82

39.3. THE PATH OF REALIZATION IN LOOKING AT THE WORD OF God AND THOSE WHO INTERPRET IT • 83

  • PREGNANT WOMEN AND NURSING WOMEN HAVE A CHOICE BETWEEN FASTING AND NOT FASTING THE FAST OF RAMADAN WHEN THEY ARE CAPABLE OF FASTING • 84
    • WHEN God GAVE CHOICE TO THE SERVANT, HE MADE

HIM BEWILDERED • 84

  • THE REWARD FOR ACTS OF EXPIATION IN WHICH THERE IS CHOICE IS DOUBLED • 85
  • MAKING THE INTENTION TO FAST THE NIGHT BEFORE FOR THE OBLIGATORY AND RECOMMENDED FAST• 86
    • IN FACT, THE TRUTH IS UNSEEN IN THE SEEN

AND THE SEEN IN THE UNSEEN • 86

  • IN THE FAST THE SERVANT DRAWS NEAR TO HIS MASTER BY HIS QUALITY • 87
    • REPAYMENT FROM THE PROPHET IS FOR THE ONE WHO FASTS WITHOUT INTERMEDIARY • 87
  • THE TIME WHEN THE ONE WHO FASTS BREAKS THE FAST • 88
    • THE ADVANCE OF NIGHT ls THE MANIFESTATION OF THE RULER OF THE UNSEEN • 88
    • THE KNOWLEDGE OF LIGHTS AND THE KNOWLEDGE OF THE MYSTERIES • 88
    • IT Is MORE FITTING FOR THE ONE WHO FASTS TO HASTEN TO BREAK THE FAST WHEN THE SUN SETS • 89
    • THE MUHAMMADAN STATION AND YUSUF! STATION • 89
    • REMAINING IN CONFINEMENT IS A YUSUF! STATION • 89
    • THE PRAYER Is THE RIGHT OF God AND BREAKING THE FAST IS THE RIGHT OF THE SERVANT • 90
    • THE MESSENGER Is THE GOOD MODEL• 90
  • FASTING THE MIDDLE (SIRR) OF THE MONTH • 92
    • FASTING THE MIDDLE OF THE DAY AND THE STATION OF THE HIDDEN PIOUS SAINTS (AWL/YA) • 92
    • SECRET FASTING AND OPEN FASTING • 93
    • THE DIVINE MANIFESTATION IN THE FORM OF PERFECTION • 93
    • How God ACTS WITH HIS COMMAN SERVANTS • 93
    • THE FAMILY OF THE DEAD PERSON AND THE

xii 011 the Mysteries of Fnsti11g

FAMILY OF THE ABSENT PERSON • 94

  • THE FAMILY OF THE DEAD PERSON AND Family OF THE ABSENT PERSON • 94
    • FASTING THE MIDDLE OF THE MONTH CONTAINS A STATION OF CONCENTRATING SPIRITUAL STRENCTH (HIMMA) ON God• 94
    • FASTING THE MIDDLE OF SHABAN Is MORE

CONFIRMED THAN FASTING THE END OF OTHER MONTHS • 95

  • GNOSIS OF THE STATE OF THE MOON AND SUN • 95

44 THE WISDOM OF THE PEOPLE OF EVERY COUNTRY FASTING BY THEIR Sighting OF THE MOON • 97

44.l. God DOES nor OBLIGE ANYONE A SINGLE STATE • 97

  • WHEN THE NEW MOON OF GNOSIS RISES IN YOUR HEART FROM THE DIVINE NAME RAMADAN • 97
    • So, God ONLY SPEAKS TO You BY You• 98
    • EVERY SELF ls SOUGHT FROM God IN ITSELF• 98
    • EVERY HUMAN LIMB SEEKS THE FAST PARTICULAR To ITSELF • 99
    • FASTING HAS No LIKE AND IT BELONGS TO THE ONE WHO HAS No LIKE • 99
    • THE MONTH Is EITHER 29 OR 30 DAYS • 100
    • “WHOEVER OF YOU IS ILL OR ON A JOURNEY” • 100
    • THE ONE WHO Is ABLE TO FAST HAS A CHOICE BETWEEN AND THE FIDYA OF FEEDING • 100
    • “THE MONTH OF RAMADAN IN WHICH THE QURAN WAS SENT DOWN” • 101

44.11 “ANY OF YOU WHO ARE PRESENT FOR THE MON”TH SHOULD FAST IT.” • 102

  • “You SHOULD COMPLETE THE NUMBER. ••” • 102
    • “WHEN MY SLAVES ASK YOU ABOUT ME” • 103
    • THE REALITY OF BELIEF IN God • 103
    • “ON THE NIGHT OF THE FAST IT IS LAWFUL FOR YOU,” • 104
    • “God KNOWS THAT YOU HAVE BEEN BETRAYING YOURSELVES.” • 104
    • “THEN COMPLETE THE FAST UNTIL NIGHTFALL” • 105
  • THE MEAL BEFORE DAWN (SAHUR) • 106
    • “THIS KNOWLEDGE OF OURS IS DEFINED BY THE BOOK AND THE SUNNA.11 107

  • PRE-DAWN MEAL (SAHUR) ls DERIVED FROM SAHAR,

011 Mysteries of Fnsti11g xiii

WHICH IS THE Mixture OF LIGHT AND DARKNESS • 107

  • THE DOUBT HAS ONE ASPECT WHICH FACES THE TRUTH AND ONE ASPECT WHICH FACES THE FALSE • 108
    • EATING THE MEAL BEFORE DAWN (SAHUR) IS A

BLESSING FROM God • 109

  • THE DISTINCTION BETWEEN THE PEOPLE OF THE BOOK AND OUR POSITION • 109
    • “COME TO THE BLESSED MEAL” • 110
    • JURISDICTION BELONGS TO THE DIVINE NAME THAT RULES THE SERVANT IN THE MOMENT • 110
    • THE CONFRONTATION OF THE DIVINE NAMES IN CASE OF A PERSON’S ERROR• 110
    • THE NAME THE JUST (AL-AOL) COMES WITH A JUDGMENT • 111
  • FASTING THE DAY OF DOUBT • 113
    • DOUBT VACILLATES BETWEEN Two MATTERS WITHOUT PREFERRING EITHER OF THEM • 113
    • THE Roar OF THE Roars INVOLVES UNVEILING AND THE DIVINE LAW: THE EXISTENCE OF THE LORD IS THE SOURCE OF THE SERVANT • 113
  • THE JUDGMENT ON BREAKING THE VOLUNTARY FAST• 114
  • SOMEONE DOING A VOLUNTARY FAST BREAKING IT BY FORGETFULNESS • 115
  • FASTING THE DAY OF ASHURA • 116
    • WHOEVER FASTS ON ASHURA HAS Two WITNESSING AND Two SELF-DISCLOSURES • 116
    • THE EXCELLENCE OF FASTING THE DAY OF ASHURA • 116
  • WHEN THE IMAM LEADS SOMEONE WHO IS BEITER THAN HE IN THE PRAYER • 117
    • THE EXPRESSION OF HOPE IS BEITER

MANNERS (ADAB) WITH God • 117

  • THE ONE WHO FASTS IT WITHOUT MAKING AN INTENTION IN THE NIGHT• 118
    • THERE IS A SECRET IN THE DAY OF ASHURA • 118
    • HE COMMANDED US TO BE DIFFERENT FROM THE PEOPLE OF THE BOOK • 118
    • “WE ARE MORE ENTITLED TO MOSES THAN YOU!” • 119

xiv 011 Mysteries of Fnsli11g

  • God PROTECTED Us FROM Opposing THE PROPHETS• 119
    • THE DAY OF ASHURA Is THE TENTH OF MUHARRAM • 120
    • THE WISDOM OF FASTING THE DAY BEFORE ASHURA AND THE DAY AFTER • 120
  • THE EXCELLENCE OF FASTJNG THE DAY OF A RAFA • 122
    • GNOSIS AND KNOWLEDGE • 122
    • KNOWLEDGE Is THE PLACE FOR UNIQUENESS LIKE GNOSIS • 122
    • UNIQUENESS Is THE NOBLEST ATTRIBUTE OF THE ONE • 123
    • PREFERRING TO FAST ARAFA WHEN NOT THEN AT ARAFA • 124
    • THE RELIGIOUS SCHOLARS DISAGREE ABOUT FASTING THE DAY OF A RAFA AT ARAFA • 124
    • THE TRADITION ABOUT THE Prohibition ABOUT FASTING THE DAY OF A RAFA AT ARAFA • 125
  • FASTING SIX DAYS OF SHAWWAL • 127
    • THE CONTINUOUS Fasting THESE SIX DAYS • 127
    • THE PROPHET FORBADE CONTINUOUS FASTING AS A MERCY TO THE COMMUNITY• 128
    • THE WISDOM OF CONTINUOUS FASTING • 129
    • THE ELISION OF THE HA’ IN THE MASCULINE NUMDER • 129
    • Two INTERPRETATIONS OF THE FAST OF SIX DAYS OF SHAWWAL • 129
    • AHMAD AL-SABTl, Son OF HARUN AL-RASHJD • 129
    • KNOWLEDGE OF WISDOM IN THINGS AND THE PEOPLE OF Coo • 130
  • THE EXCELLENCE OF THE BEGINNING OF THE MONTH WHICH IS THE FIRST THREE DAYS • 132
    • EVERY MONTH WHICH COMES TO A PERSON

IS A GUEST WHICH COMES TO HIM FROM THE REAL • 132

  • THE WISDOM IN FASTING THE BRIGHT DAYS• 132
    • THE HUMAN BEING Is THE MOST PERFECT ORGANISM AND THE ANGEL HAS THE MOST PERFECT STATION • 133
    • FASTING THE THREE DAYS OF THE MONTH AND THE PURJFYING ALMS OF THE TEN • 135
    • THE FAST OF THE COMMON AND THE FAST

011 the Mysteries of Fasti11g xv

OF THE ELITE • 136

  • THE HUMAN BEING IS ANXIOUS AND INSATIABLE BOTH IN THE PRESENT AND IN THE FUTURE • 136
    • THE GATHERING OF BODIES AND GARDENS OF MEANINGS AND THE SENSES • 137
    • THE GNOSTICS PLUCK THE Two GARDENS CLOSE AT 1-IAND • 137
  • THE ONE WHO CONSIDERS THE THREE DAYS OF EVERY MONTH TO BE TH THREE WHITE DAYS (THAT IS,

THE FULL MOON) • 139

  • THE MANIFESTATION OF THE SUN IN THE MIRROR OF THE MOON IS THE MANIFESTATION OF THE REAL IN CREATION • 139
    • THE PROPHET Is A LIGHT-GIVING LAMP IN HIS

CALLING HIS SLAVES TO GOD • 140

  • THE COMMAND OF THE LAWGIVER TO DISCONTENT “TIME” • 140
    • FASTING THE WHITE DAYS Is FASTING ALL THE TIME • 141
    • FASTING THE BRIGHT DAYS AND FASTING THE WHITE DAYS • 141
    • RARE KNOWLEDGE AND SATANIC VISION • 141
    • KNOWLEDGE OF THE SECRETS OF ACTS OF

WORSHIP AND THE 0rHER WORLD AND KNOWLEDGE OF JUDGMENTS AND THINGS OF THIS WORLD • 143

  • FASTING MONDAYS AND THURSDAYS • 144
    • THERE ARE FIVE DAYS OF THE WEEK WHOSE NAME Is A NUMBER • 144
    • MONDAY BELONGS TO ADAM AND THURSDAY TO MOSES • 144
    • ADAM Is JOINED TO MUHAMMAD IN KNOWLEDGE AND TO MOSES IN MERCY AND COMPASSION • 145
    • THE CORRUPTION OF THE MARKER ARISES FROM DouoT IN LOGICAL SPECULATION • 145
    • KNOWLEDGE OF THE NAMES AND KNOWLEDGE OF THE TWELVE SPRINGS • 146
    • CLINGING TO FASTING MONDAY AND THURSDAY• 147

56.6. THE RELATIONSHIP OF THE FIVE SLINKERS TO THURSDAY • 147

57 FASTING FRIDAYS • 149

l.iJi 011 the Mysteries of Fasti11g

  • ADAM WAS CREATED ON FRIDAY • 149
    • FRIDAY HAS AN HOUR WHICH No OTHER DAY HAS • 150
    • THE HUMAN BEING Is PERFECT BY HIS LORD AND FRIDAY PERFECTS THE WEEK • 150
    • WE, BY THE PRAISE OF God, HAVE FRIDAY AND THE MESSENGER OF God SPECIFIED THE HOUR IN IT • 151
  • FASTING SATURDAYS • 152
    • SATURDAY Is THE DAY OF AFTER-TIME • 152
    • THE WISDOM THAT ACCORDS BREAKING THE FAST ON SATURDAY • 152
    • THE FAST WHICH Is OPPOSING THE OPPOSITE • 153
  • FASTING SUNDAYS • 154
    • THE NATURAL SELF AND THE SPIRIT WHICH MANAGES THE BODY • 154
  • THE MITHALI SELF-DISCLOSURE OF RAMADAN AND

OTHER TIMES; WHENEVER lT OCCURS WHICH IS ACCORDING TO THE MOMENT • 156

  • JUDGMENT BELONGS TO THE MOMENT AND THE SUFI Is THE CHILD OF THE MOMENT • 156
  • TESTIMONY ABOUT IS SIGI-ITING • 158
    • THE REPOITTS RELATED BY SIGHTING THE MOONS OF FASTING AND BREAKING IT • 159
  • ONE WHO FASTS SPENDS MOST OF THE DAY IN SEEING HIMSELF RATHER THAN HIS LORD• 160
    • THE TRADITION OF KHIRASH IBN ABDALLAH ABOUT BREAKING THE FAST • 160
  • THE JUDGMENT REGARDING FASTING THE 16TH OF THE MONTH OF SHABAN • 162
    • FASTING AFTER THE MIDDLE OF SHABAN

Is DISLIKED • 162

  • FASTING THE DAYS OF TASHRIQ • 164
    • CONCERNING FATHERS AND THE REMEMBRANCE OF GOD IN THE DAYS OF TASHRIQ • 164
    • THE REMEMBRANCE OF GOD IN EVERY ACT OF

011 tire Mysteries of Fnsti11g xvii

WORSHIP IS GREATER THAN THE ACTIONS OF THAT ACT OF WORSHIP • 165

  • God DOES Nar SPEAK TO HIS CREATURE EXCEPT

FROM BEHIND A VEIL • 166

  • THOSE ABOVE SAY WHAT THOSE BELOW SAY • 166
  • FASTING THE DAYS OF FrrR AND AL-ADHA • 168
    • THE REASON THAT THE FAST Is DENIED ON THESE Two DAYS • 168
  • THE ONE WHO Is INVITED TO EAT WHILE HE Is

FASTING • 169

  • THOSE WHO ARE IN THE POSITION OF WAYFARING • 169
    • THOSE FOR WHOM THE CALIPHATE OVER THEMSELVES Is VALID • 169
    • THE PERFECT CAN CHOOSE • 170
    • THE RIGHT OF THE SELF AND THE RIGHT OF 0rHERS • 170 67 FASTING ALL THE TIME • 172
  • THE FASTING OF DAVID, MARY AND JESUS • 173
    • THE ONE WHOSE SELF OVERCOMES HIM HAS DIVINITY OVERCOME HIM• 173
    • JESUS WAS MANIFEST IN THE WORLD BY THE NAME TIME (DAHR) IN HIS DAYS AND THE NAME OF THE ETERNAL (AL-QAYYUM) • 173
  • A WOMAN DOING A VOLUNTARY FAST WHEN HER HUSBAND

Is PRESENT • 175

  • WOMAN IS THE BELIEVING SELF AND HER HUSBAND WHO HAS AUTHORITY OVER HER Is HER BELIEF

IN THE DIVINE LAW• 175

  • THE FASTING OF THE TRAVELER• 176
  • THE NUMOER OF DAYS OF OBLIGATION IN FASTING • 177
    • THE RELATIONSHIP BETWEEN FASTING AND THEN OBLIGATORY ACTIONS • 177
  • THE ONE WHO FASTS USING THE TOOTH-STICK (SIWAK) • 178
    • THE BAD BREATH OF THE ONE WHO FASTS Is

xviii 011 tire Mysteries of Fasti11g

MORE FRAGRANT WITH God THAN THE SCENT OF MUSK• 178

  • BAD BREATH DOES Nor BELONG TO THE

HUMAN BEING• 179

  • THE WISDOM IN HASTENING FAST-BREAKING

AND DELAYING THE MEAL BEFORE DAWN (SAHUR) • 179

  • THE BEAUTY OF EVERYTHING BY WHAT BEFITS IT • 180
    • INDICATION AND REALIZATION AND JOINING THE INWARD AND OUTWARD• 180
  • ONE WHO GIVES THE ONE WHO FASTS SOMETHING WITH WHICH TO BREAK THE FAST • 182
    • WHOEVER WEARS PART OF A THING WHEN THE

PARTS CORRESPOND HAS THE GOOD OF THAT THING • 182

  • THOSE THE PROPHETS ENVY WHO ARE Nor PROPHETS • 183
    • WHOEVER HELPS SOMEONE BREAK THE FAST Is DESCRIBED BY A DIVINE ATIRll3UTE • 183
  • THE FASTING OF THE GUEST• 184
    • STORY: ABU MADYAN AND HIS WONDROUS PATH WITH God • 184
  • THE SEVEN DAYS OF FASTING • 186

75.l. THE DAYS OF THE MONTHS AND HOURS OF THE DAY ARE IN THE STAGES OF THE FURTHEST SPHERE • 186

  • THE MONTHS OF THE FIXED STARS IN THE SPHERE OF THE CONSTELLATIONS • 187
    • God Is THE PURE GOOD WITHOUT ANY EVIL • 187
  • PRAYING AT NIGHT IN RAMADAN • 188
    • STANDING IN RAMADAN DESIGNATES PRAYING IN lTs NIGHT • 188
    • RIVALRY OF THE MERCIFUL AND RIVALRY OF BEINGS • 188
    • THE NAME THE ORIGINATOR (AL-FATIR) HAS A

STRONGER JURISDICTION IN THE NIGHT OF RAMADAN • 189

  • CONVERSATION WITH God IN A SPECIFIC TIME WITH A SPECIFIC DIVINE STATE • 190
    • God DESCENDS TO TEACH AND INFORM Us • 190
    • THE GIFTS OF THE NAME, THE OUTWARD AND THE GIFTS OF THE NAME, THE INWARD• 190

011 the Mysteries of Fnsti11g xix

  • lDN AL-ARABI IS COMMANDED TO GIVE COUNSEL• 191
    • “THE SfANDING” AND “THE SLEEPING” • 191
  • THE NIGHT OF POWER • 192
    • SOME PEOPLE ARE SERVAl’ITS AND SOME ARE HIRELINGS• 192
    • THE NIGHT OF POWER Is BEITER THAN A THOUSAND NIGHTS • 192
    • THE MON”rH DY THE REAL DESIGNATION ls THE UNIQUE PERFECT SERVAN”f • 193
    • Two NIGHTS AND Two ASPECTS OF THE REAL MON”rHS • 194
    • THE NIGHT IN W1-11CH EVERY WISE COMMAND

Is DisrINGUISHED • 195

  • THE NIGHT OF POWER MOVES IN ALL THE MONTHS • 195
    • THE SIGN OF THE NIGHT OF POWER IS THE EFFACEMENT OF ALL LIGHTS BY ITS LIGHT • 195
    • You SEE THE SUN THE MORNING OF THE

NIGHT OF POWER LIKE A SWALLOW DISK WITHOUT RAYS • 196

  • SEEKING IT OUT OF FEAR OF MISSING IT• 197
    • THE QAYYUMIYYA OF THE LORD AND THE QAYYUMIYYA OF THE SERVANT • 197
    • THE NIGHT OF POWER Is IN THE ODD NIGHTS ALTHOUGH IT CAN BE IN THE EVEN• 198
    • THE NIGHT OF POWER IN THE MIDDLE TEN AND LAsr TEN• 199
  • LOOKING FOR THE NIGHT OF POWER IN A GROUP

DY STANDING IN PRAYER IN THE MONTH OF RAMADAN •200

  • THE GROUP PRAYER IN THE NIGHT OF POWER Is MORE PROPER THAN OTHER NIGHTS BECAUSE

IT IS A NIGHT OF GATHEREDNESS • 200

  • THE INCENTIVE TO SEEK THE NIGHT OF POWER • 200
  • THE ONE WHO STANDS IN PRAYER FOR IT BEING

JOINED TO THE MESSENGER OF God IN FORGIVENESS • 202

  • THE ONE WHO PRAYS THE NIGHT OF POWER AND COINCIDES WITH IT• 202

xx 011 //,e Mysteries of Fasting

  • SECLUSION IN A MOSQUE (mKAF) • 203
    • THE ACTIONS PARTICULAR TO SECLUSION IN A MOSQUE (ITIKAF) • 203
    • STAYING WITH God BY God AND STAYING BY YOURSELF FOR HIM • 203
  • THE PLACE IN WHICH HE DOES SECLUSION IN A MOSQUE • 204
    • THE MOSQUES ARE THE HOUSES OF God WHICH ARE RELATED TO HIM • 204
    • INTERCOURSE WITH WIVES IS THE INTELLECT RETURNING FROM THE STATE OF THE INTELLECT TO WITNESSING THE SELF • 204
    • THE REAL FLOWING IN ALL EXISTENT THINGS • 205
  • THE END OF SECLUSION IN A MOSQUE • 206
    • STAYING WITH God CONSTANTLY Is THE PATH OF THE PEOPLE OF God • 206
    • SEEING God WITH EVERYTHING AND IN EVERYTHING • 206
  • SPECIFYING THE MOMENT IN WHICH THE ONE WANTS TO Do SECLUSION IN A MOSQUE ENTERS THE PLACE WHERE HE WILL STAY 207
    • GENERAL, ABSOLUTE SECLUSION IN A MOSQUE

AND SPECIFIC, LIMITED SECLUSION IN A MOSQUE • 207

  • THE DIVINE COMMAND IS CIRCULAR AND DOES NOT END IN THINGS • 207
    • ENTERING SECLUSION IN A MOSQUE AT THE MOMENT OF THE APPEARANCE OF THE SIGN OF THE GREATEST SELF-DISCLOSURE • 208
    • HUMAN BEINGS ARE A RESULT OF ELEMENTAL BODIES • 208
    • THE MOMENT WHEN THE ONE DOING SECLUSION IN A MOSQUE ENTERING Hrs PLACE OF SECLUSION IN A MOSQUE• 209
  • WHAT THE STAYING OF THE ONE IN SECLUSION IN A tv!OSQUE WITH God CONSISTS OF • 210
    • JUDGMENT BELONGS TO THE PREDOMINANT• 210
  • WHAT SOMEONE IN SECLUSION IN A MOSQUE DOES DURING THE DAY • 211
    • STANDING WITH God DY AN ATTRIBUTE THAT

011 tire Mysteries of Fnsti11s .ur

BELONGS TO God • 211

  • THE CALIPHS APPEAR IN THIS WORLD BY A FORM FROM THEIR SUCCESSION • 211
    • THE ONE WHO IS THE SOURCE OF BEINGS AND SOURCE-FORMS • 212
  • SOMEONE IN SECLUSION IN A MOSQUE WHO IS RESIDENT

IN SECLUSION IN A MOSQUE WITH God BEING VISITED • 213

  • EVERY MOVEMENT OF THE HUMAN BEING ISSUES FROM A DIVINE NAME COMING TO HIM • 213
  • THE WOMAN WITH FALSE MENSTRUATION DOING SECLUSION IN A MOSQUE IN A MOSQUE • 215
    • THERE Is NOTHING ABSOLUTE IN THE WORLD OF POSSIBILITY • 215

APPENDIX A: “THE MYSTERIES OF THE POOR RATE” FROM AL-GHAZZALl’S THE ALCHEMY OF HAPPINESS TRANSLATED BY JAY R. CROOK • 217

GENERAL INDEX • 229

QURANIC VERSES CITED • 231

BOOKS IN ENGLISH BY OR ABOUT IBN AL-ARADI • 232

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