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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Be the slave of a Lord, and do not be the lord of His slave, so you will not be suspended and tested in the fire. There is much resistance to this in “rational” and programmed intellects as there is of the hand to the rock in “common sense” experience.

The effect occurs in the slave according to what he is. Addition encompasses them all, and it speaks of them from them and judges them by them. Then Allah opened between Himself and their hearts the door of divine concern and mercy while they were not aware of it, and in their hearts He made them esteem their rules by which they seek “the hkam of Allah” beyond the Prophetic method known by Divine definition.

How can the bleating fudus a ram be equal to the voice of a man? He knew that the place of the imagination required interpretation, but he neglected it and the condition kbn in it, and for this reason he believed in the vision.

The Muhyiddin Ibn ‘Arabi Society

Tanzih, making Allah free of any connection to His creation. He must see the matter in this manner, for it is the place of the golden brick in the inwardly hidden.

Which is the achievement of human perfection through knowledge and actions. So He is the High by His Essence.


Muhammad in History, Thought, and Culture. For He only lets them know what they are in themselves. This contains all the variations that Arabic literature has to offer on the theme of love. Even if they are described as unchanging, they are not described by existence since existence is light. For this reason, the spirit of the Prophet takes on material existence in the form of his body as he died, and nothing is missing from it.

Ibn Arabi – Wikipedia

Whoever knows what we have said is not bewildered. Translations of five poems. Thus the doctor is both a servant and is not a servant of nature. If their elevation with the khalifate had been an elevation by essence, every man would have it.

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

The person of Zayd is not the person of ‘Amr in spite of the realisation that personality is common to both. Confirmation of this occurred in the history of our Shari’a in the excellence of the judgement of ‘Umar regarding the prisoners of Badr 10 and their treatment, and in the story of fertilization hijam the date-palms.

The interpreter passes from these forms which the sleeper sees to the form upon which the matter is based. He wills the command and it occurs, and He did not will the occurrence of what He commanded the commanded one to do, and so it did not occur from the commanded one therefore it is called opposition and rebellion.

Thus the command decreed the polishing of the mirror of the universe. There is no higher, nor more unveiled group among the People of Allah than this group, who understand on the secret of the Decree. Each of these faculties is veiled by itself, and it sees nothing which is superior to its own essence, for there is something in it which considers itself to be worthy of high rank and an elevated degree with Allah.


Then he judges according to what he sees. It is only the overflowing of existence on you.

He only willed the matter as it is. He spoke the truth both times, with the truth of the vision of the physical eye, and the truth in that this was Jibril without a ib. He made him a khalif in respect of safeguarding the universe, and it 4 continues to be guarded as long as this Perfect Man is in it.

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

Allah said, “Ibrahim directed his sons to this, as did also Ya’qub, ‘My sons! If there were not, there would be no multiplicity in the One. Free Him from creation. I believe that this was the culmination of his life’s work and it certainly shows. 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.

His Names are not other than Himself, as you know. Inasmuch as he preserves that which he has created, he says, “I am the Real,” 10 but he does not maintain it the way the Real maintains it that is the difference. Ibm know by their state of presence what Allah has given them in that agabi, and they only receive it by their predisposition for it.

It is an energy system of relationships in constant change and altering dynamics. It is best to read it a little bit at a time. Abu MadyanMohammed ibn Qasim al-Tamimi. In Zalta, Edward N.