Ibn Al-Arabi’s Fusus Al-Hikam pdf download

IBN AL-ARABI’S FUSUS AL-HIKAM – Book Sample

Contents

•  The bezel of the wisdom of divinity exists in the essence of Adam
•  The bezel of the wisdom of expiration exists in the essence of Seth
•  The bezel of the wisdom of transcendence exists in the essence of Noah
•  The bezel of the wisdom of holiness exists in the essence of Enoch
•  The bezel of the wisdom of excessive love exists in the essence of Abraham
•  The bezel of the wisdom of reality exists in the essence of Isaac
•  The bezel of the wisdom of loftiness exists in the essence of Ishmael
•  The bezel of the wisdom of spirituality exists in the essence of Jacob
•  The bezel of the wisdom of light exists in the essence of Joseph
•  The bezel of the wisdom of unity exists in the essence of Hud
•  The bezel of the wisdom of opening exists in the essence of Salih
•  The bezel of the wisdom of the heart exists in the essence of Shuayb
•  The bezel of the wisdom of spiritual power exists in the essence of Lot
•  The bezel of the wisdom of predetermination exists in the essence of Ezra
•  The bezel of the prophetic wisdom exists in the essence of Jesus
•  The bezel of the wisdom of mercy exists in the essence of Solomon
•  The bezel of the wisdom of existence exists in the essence of David
•  The bezel of the wisdom of breath exists in the essence of Jonah
•  The bezel of the wisdom of the unseen exists in the essence of Job
•  The bezel of the wisdom of the majesty exists in the essence of John
•  The bezel of the wisdom of the dominion exists in the essence of Zakariah
•  The bezel of the wisdom of the intimacy exists in the essence of Elias
•  The bezel of the wisdom of virtue exists in the essence of Luqman
•  The bezel of the wisdom of leadership exists in the essence of Aaron
•  The bezel of the wisdom of exaltation exists in the essence of Moses
•  The bezel of the wisdom of recourse exists in the essence of Khalid
•  The bezel of the wisdom of uniqueness exists in the essence of Muhammad
• References

Introduction – IBN AL-ARABI’S FUSUS AL-HIKAM

Our author, Muḥyi al-Din Muhammad ibn Ali ibn al-Arabi, was born in 560/1165 in Murcia in al-Andalus to a family of high social position. At the age of thirty- seven he left al-Andalus and travelled to the eastern lands of Islam, staying for various lengths of time in Mecca, Egypt, Syria and RÙm (Turkey). Finally he settled in Damascus (620/1223), where he died in 638/1240. During these years he wrote hundreds of works, met many Sufis, whom he mentioned by name, and taught his mystical and philosophical ideas. Claude Addas gathered and analyzed many details of his biography, available in his writings in a very informative book Quest for the Red Sulphur: The Life of Ibn ÝArabÐ.¹

My interest in Ibn al-ÝArabÐ’s writings began several years ago after coming across Chittick’s book The Sufi Path of Knowledge.² As a student of Islam in general and Islamic theology and QurÞÁnic exegesis in particular, Ibn al-ÝArabÐ’s ideas seemed to me extraordinary even in terms of extreme Sufism. From the first reading of his writings, he appeared to me as an original thinker³ whose daring concepts exceed the boundaries of Islam.⁴ Undoubtedly, his mixing of mysticism, theology, philosophy, hermetic sciences, and law⁵ in his voluminous⁶ writings is unprecedented. Furthermore, he used a complex style of writings, which contains symbols,⁷ ption that he had an…..

The bezel of the wisdom of expiration exists in the essence of Seth – IBN AL-ARABI’S FUSUS AL-HIKAM

Know that the external gifts and grants in the world, which are (given) through people and not through them, are divided into two kinds: gifts deriving from the Essence (of God) and gifts deriving from His Names. The people of mystical experience (ahl al-adhwÁq) distinguish between them. Also, the two kinds of gifts (are given) in answer to a specific or a nonspecific request. (Moreover), there are gifts, whether of the Essence or of the Names, which are (59) (given) without request. One who wants a specific gift will ask: “O my Lord, give me such a thing, and he will specify a certain thing, not another.” One who wants a nonspecific gift will say: “Give me what You know is in my (best) interest for any part of my being, whether subtle or dense,” without specifying a certain thing.

Those who ask are divided into two kinds: those who are motivated to ask because of natural (inclination) to hasten (matters) (istiÝjÁl ÔabÐÝÐ), for the human being was created hasty (khuliqa ÝajÙlan);² and those who are urged to request, for they know that there are things belonging to God that cannot be attained (except and) only after a request. And he (one of this group) says (to himself) perhaps what we ask God is of this kind. Hence, his request (expresses) a precautionary measure, because of the possibility that there are things which God can give (but) only on request. That is because he cannot know what God knows, nor can he know what his predisposition (istiÝdÁd) permits him to receive, because one of the obscure objects of knowledge (aghmaà al-maÝlÙmÁt) is (knowing) one’s predispo- sition in each instant at that moment. However, if the predisposition did not make him request (something), he would not request (it).

The best knowledge attained by the People of Presence (ahl al-ÎuÃÙr) with God,³ who do not know (their predisposition), is the knowledge of (their gift) at the moment of its reception. Because they are present with God, they know what God grants them at this time and that they receive it through their predisposition.

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