Ibn al-ʻArabī

Ibn ʿArabī (Arabic: ابن عربي, ALA-LC: Ibn ʻArabī‎; full name: أبو عبد الله محـمـد بن عربي الطائي الحاتمي, Abū ʻAbd Allāh Muḥammad ibn ʻArabī al-Ṭāʼī al-Ḥātimī; 1165–1240) was an Andalusi Arab scholar, mystic, poet, and philosopher, extremely influential within Islamic thought. Out of the 850 works attributed to him, some 700 are authentic while over 400 are still extant. His cosmological teachings became the dominant worldview in many parts of the Muslim world.

His traditional titular is Muḥyiddīn (Arabic: محيي الدين; The Reviver of Religion). After he died, and specifically among practitioners of Sufism, he was renowned by the honorific title Shaykh al-Akbar (Arabic: الشيخ الأكبر). This, in turn, was the name from which the “Akbarian” school of Sufism derived its name, making him known as Doctor Maximus (The Greatest Teacher) in medieval Europe. Ibn ʿArabī is considered a saint by some scholars and Muslim communities.

Ibn ‘Arabi is known for being the first person to explicitly delineate the concept of “Wahdat ul-Wujud” (“Unity of Being”), a monist doctrine which claimed that all things in the universe are manifestations of a singular “reality”. Ibn ‘Arabi equated this “reality” with the entity he described as “the Absolute Being” (“al-wujud al-mutlaq”).

wikipedia/en/Ibn%20Arabi

Summary:

• The Metaphysical Depth of Arabic Grammar: Dr. Hany Ibrahim emphasizes that understanding the esoteric meanings of Arabic letters and grammar is foundational for accessing higher metaphysical and spiritual insights, as exemplified by Ibn Arabi’s interpretations. Arabic grammar and vocabulary hold profound metaphysical significance, impacting spiritual experiences and personal connection with the divine.
• Exploration of Ibn Arabi’s Fusus al-Hikam: Dr. Ibrahim discusses the methodologies of reading Ibn Arabi’s Fusus al-Hikam (“The Ringstones of Wisdom”), a text deeply rooted in Arabic etymology and syntax, which he interprets to derive complex spiritual meanings without diverging from the text’s literal message.
• Role of Arabic Language in Quranic Revelation: Arabic’s unique structure is seen as divinely chosen, allowing for a continuous unveiling of meanings in the Quran over time. This linguistic choice, with its syntax and diacritics, supports a relationship between each individual and the divine, fostering personal spiritual understanding.
• Commentaries on Fusus al-Hikam: The podcast explores various commentaries on Ibn Arabi’s work by scholars like Jandi and Kashani, highlighting how each adds unique insights while maintaining a lineage that traces back to the original teachings. Dr. Ibrahim stresses the importance of receiving interpretive guidance from qualified spiritual teachers (sheikhs).
• Teaching and Transmission of Mystical Knowledge: Dr. Ibrahim stresses the importance of direct teacher-student transmission for understanding mystical texts. He shares his own ijazahs (spiritual licenses), received through an unbroken lineage of Sufi masters, which enable him to teach and transmit these works authentically.

The traditional learning path Shaykhs give to spiritual seekers typically follows a structured and progressive journey. This path is often focused on building a foundation in language, religious sciences, and spiritual disciplines before delving into higher metaphysical teachings. Here’s an outline of the stages:

1. Arabic Language Mastery: The path usually begins with a rigorous study of Arabic, as it’s essential for understanding the Quran and classical Islamic texts. This includes:

   • Alphabet and Pronunciation: Mastery of the sounds and nuances of Arabic letters and diacritics.
   • Grammar and Morphology: Intensive training in nahw (grammar) and sarf (morphology), providing tools to interpret the linguistic structure of the Quran.
   • Poetry and Literature: Exposure to classical Arabic poetry and literature to appreciate the language’s depth and its cultural context.

2. Quran Memorization and Recitation (Tajweed): The student is encouraged to memorize the Quran and learn tajweed (rules of proper recitation). This practice is believed to deepen their spiritual connection to the text and develop discipline.

3. Foundations of Islamic Knowledge: Students then study foundational Islamic sciences, typically through a specific legal and theological school (madhhab), covering:

   • Fiqh (Islamic Jurisprudence): Study of Islamic law, focusing on the practical application of Islamic rulings.
   • Hadith: Study of prophetic traditions, which complements Quranic understanding.
   • Aqeedah (Theology): Basics of Islamic creed, providing a grounding in core beliefs.

4. Sufism (Tazkiyah and Tarbiyah): With a foundation in the exoteric sciences, students are guided into the inner dimensions of worship and spirituality:

   • Character Refinement (Tazkiyah): Developing inner virtues, such as humility, patience, and sincerity, while purifying the heart from vices.
   • Spiritual Exercises (Awrad and Dhikr): Engaging in prescribed litanies and dhikr (remembrance of God), which often includes reciting divine names or Quranic verses, fostering mindfulness of God.

5. Advanced Texts and Esoteric Knowledge: Once grounded, the student may be introduced to advanced spiritual texts, such as Ibn Arabi’s Fusus al-Hikam, and other metaphysical works, often under direct supervision:

   • Textual Study with Commentary: Students learn from texts like Fusus al-Hikam with guidance, where the Shaykh explains subtle meanings and symbols.
   • Personalized Guidance: The Shaykh assesses the student’s level of spiritual maturity and offers tailored guidance, helping them interpret and experience higher truths responsibly.

6. Practical Application and Service: The path concludes with practical service, where students apply their knowledge within their community, teaching or offering guidance to others, embodying humility and service as central to their spiritual practice.

Each stage is overseen by the Shaykh, who provides ongoing assessments to ensure readiness for the next phase, fostering both spiritual insight and grounded understanding. This structured journey allows seekers to approach metaphysical knowledge responsibly, cultivating both knowledge and direct experience.

#genAI/chatgpt

𝗔𝘀𝗵-𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗔𝗸𝗯𝗮𝗿 𝗠𝘂ḥ𝘆ī 𝗮𝗱-𝗗ī𝗻 𝗜𝗯𝗻 ʿ𝗔𝗿𝗮𝗯ī قدس الله سره 𝗳𝗿𝗮𝗺𝗲𝘄𝗼𝗿𝗸 𝗼𝗳 𝘀𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹 𝗶𝗻𝘀𝗶𝗴𝗵𝘁

Ash-Shaykh al-Akbar Muḥyī ad-Dīn Ibn ʿArabī قدس الله سره who is one of the most profound Tassawuf masters in Islamic history, through out his works he developed an intricate framework for understanding the human soul and its journey towards spiritual realisation.

The diagram attached encapsulates some of the key aspects of Ibn Arabi’s teachings on the stages and elements of spiritual development and purification.

Let’s explore each component in detail, breaking down the three concentric circles and their significance.

𝗖𝗲𝗻𝘁𝗿𝗮𝗹 𝗖𝗶𝗿𝗰𝗹𝗲: 𝗧𝗵𝗲 𝗖𝗼𝗿𝗲 𝗼𝗳 𝗦𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹𝗶𝘁𝘆

𝟭. 𝗧𝗵𝗲 𝗛𝗲𝗮𝗿𝘁 - قلب (𝗤𝗮𝗹𝗯)

In the Islamic spiritual science of Tassawuf, the heart (Qalb) is considered the seat of spiritual consciousness and intuition. It’s not merely the physical heart but a metaphysical entity that holds one’s deepest spiritual knowledge and connection to Allah. The heart is the primary organ for spiritual perception and is crucial in one’s journey towards divine proximity.

𝟮)𝗧𝗵𝗲 𝗠𝗶𝗻𝗱 - عقل (𝗔𝗾𝗹)

The intellect (Aql) represents the faculty of reason and understanding. It’s closely connected to the heart in Tassawuf. While the heart perceives divine truths, the mind processes and comprehends these insights. A balanced relationship between the Aql and Qalb is essential for a deeper insight and holistic spiritual life.

𝟯) 𝗧𝗵𝗲 𝗦𝗼𝘂𝗹 - روح (𝗥𝘂𝗵)

The soul (Ruh) is considered a divine breath and a direct gift from Allah, making it the innermost and most sacred aspect of a human being. The Ruh is seen as the spark of attaining divine presence within the heart, constantly seeking to reunite with its source, Allah.

𝗠𝗶𝗱𝗱𝗹𝗲 𝗖𝗶𝗿𝗰𝗹𝗲: 𝗧𝗵𝗲 𝗝𝗼𝘂𝗿𝗻𝗲𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗦𝗲𝗹𝗳

𝟭) 𝗧𝗵𝗲 𝗦𝗲𝗹𝗳 𝗼𝗿 𝗘𝗴𝗼 - نفس (𝗡𝗮𝗳𝘀)

The Nafs represents the self or ego and is often depicted as the lower, more carnal aspect of the human being. It is the source of desires and impulses that need to be disciplined and purified. The spiritual journey involves transforming the Nafs from its base form to a purified state.

وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ

And remember your Rabb inside your-self

[7:205]

𝟮)𝗧𝗵𝗲 𝗦𝗼𝘂𝗹 𝗜𝗻𝗰𝗹𝗶𝗻𝗲𝗱 𝘁𝗼𝘄𝗮𝗿𝗱𝘀 𝗘𝘃𝗶𝗹- -النفس الأمارة (𝗡𝗮𝗳𝘀 𝗮𝗹-𝗔𝗺𝗺𝗮𝗿𝗮)

This is the first and lowest stage of the Nafs. It is dominated by base desires and inclinations towards wrongdoing. It represents the initial, untamed state of the self that must be overcome through spiritual effort.

النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ

Indeed the nafs that overwhelmingly commands a person to do sin.[12:53]

𝟯)𝗧𝗵𝗲 𝗦𝗲𝗹𝗳-𝗥𝗲𝗽𝗿𝗼𝗮𝗰𝗵𝗶𝗻𝗴 𝗦𝗼𝘂𝗹 - النفس اللوامة (𝗡𝗮𝗳𝘀 𝗮𝗹-𝗟𝗮𝘄𝘄𝗮𝗺𝗮)

At this stage, the Nafs becomes self-aware and begins to feel remorse for its wrongdoings. This is characterised by a heightened sense of self-reflection and guilt over sinful actions, leading to a desire for repentance and self-correction.

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

And I do swear by the self-reproaching soul.

[75:2]

𝟰)𝗧𝗵𝗲 𝗦𝗼𝘂𝗹 𝗮𝘁 𝗣𝗲𝗮𝗰𝗲 - النفس - (𝗡𝗮𝗳𝘀 𝗮𝗹-𝗠𝘂𝘁𝗺𝗮𝗶𝗻𝗻𝗮)

This represents the highest stage of the Nafs, where the self is tranquil and content with Allah’s will. It is marked by a deep sense of inner peace and satisfaction, having overcome the struggles of the lower stages and achieved a state of spiritual harmony.

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً

To the righteous it will be said “oh reassured soul, return to your Lord well pleased, and pleasing to Him”

[89:27-28]

𝗢𝘂𝘁𝗲𝗿 𝗖𝗶𝗿𝗰𝗹𝗲: 𝗘𝗹𝗲𝗺𝗲𝗻𝘁𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗦𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹 𝗣𝗮𝘁𝗵

𝟭)𝗧𝗵𝗲 𝗡𝗮𝘁𝘂𝗿𝗮𝗹 𝗦𝘁𝗮𝘁𝗲 - فطرة- (𝗙𝗶𝘁𝗿𝗮)

Fitra refers to the innate disposition and purity with which every human is born. It embodies the original, untainted nature of a person, inclined towards truth and goodness. The spiritual journey often involves returning to this pure state.

𝟮)𝗧𝗵𝗲 𝗔𝗳𝘁𝗲𝗿𝗹𝗶𝗳𝗲 - آخرة - (𝗔𝗸𝗵𝗶𝗿𝗮)

Akhira represents the afterlife and the eternal dimension that follows physical death. In Tassawuf, awareness of the Akhira encourages a life lived in preparation for the meeting of Allah in his divine presence.

𝟯)𝗠𝗲𝗮𝗻𝘀 𝗼𝗳 𝗦𝗮𝗹𝘃𝗮𝘁𝗶𝗼𝗻 منجيات - (𝗠𝘂𝗻𝗷𝗶𝘆𝗮𝘁)

These are actions, practices, and virtues that lead to spiritual safety and success. They include faith, good deeds, and adherence to divine commandments, which safeguard the soul and guide it towards salvation.

𝟰)𝗣𝘂𝗿𝗶𝗳𝗶𝗰𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗦𝗲𝗹𝗳 - تزكية النفس (𝗧𝗮𝘇𝗸𝗶𝘆𝗮-𝗲 𝗡𝗮𝗳𝘀)

Tazkiya-e Nafs involves the cleansing and purification of the soul from impurities and spiritual diseases. It is a process of refining the self to align more closely with divine attributes.

𝟱) 𝗥𝗲𝗳𝗶𝗻𝗲𝗺𝗲𝗻𝘁 𝗼𝗳 𝗠𝗼𝗿𝗮𝗹𝘀 - تهذيب الأخلاق (𝗧𝗮𝗵𝘇𝗶𝗯-𝗲 𝗔𝗵𝗹𝗮𝗾)

This is the process of improving one’s character and behavior. It involves cultivating virtues such as patience, humility, and honesty, and is essential for achieving spiritual maturity.

𝟲)𝗧𝗵𝗲 𝗦𝘁𝗿𝘂𝗴𝗴𝗹𝗲 𝗔𝗴𝗮𝗶𝗻𝘀𝘁 𝘁𝗵𝗲 𝗦𝗲𝗹𝗳 - جهاد - (𝗝𝗶𝗵𝗮𝗱 𝗔𝗹 𝗡𝗮𝗳𝘀)

Often considered the “greater jihad,” this struggle involves combating one’s inner desires and impulses that lead away from spiritual growth. It is a continuous effort to align one’s actions and intentions with divine will.

𝟳)𝗦𝗮𝘁𝗮𝗻 شيطان (𝗦𝗵𝗮𝘆𝘁𝗮𝗻)

Shaytan represents the forces of evil and temptation that lead one astray from the spiritual path. Understanding and resisting these influences is crucial for maintaining spiritual integrity.

𝟴) 𝗛𝗲𝗲𝗱𝗹𝗲𝘀𝘀𝗻𝗲𝘀𝘀 - غفلة (𝗚𝗵𝗮𝗳𝗹𝗮)

Ghafla is the state of being inattentive and neglectful of one’s spiritual duties and the presence of Allah. It often results from being overly absorbed in worldly matters and distractions.

𝟵)𝗧𝗵𝗲 𝗠𝗮𝘁𝗲𝗿𝗶𝗮𝗹 𝗪𝗼𝗿𝗹𝗱 - دنيا (𝗗𝘂𝗻𝘆𝗮)

Dunya refers to the temporal, material world and its allurements. While it is necessary to live in the Dunya, a true adherent of the Tassawuf science should seek to avoid becoming attached to its fleeting pleasures and instead focus on their spiritual journey.

𝟭𝟬) 𝗗𝗮𝗻𝗴𝗲𝗿𝘀 𝘁𝗼 𝘁𝗵𝗲 𝗦𝗼𝘂𝗹 - مهلكات (𝗠𝘂𝗹𝗶𝗸𝗮𝘁)

These are elements and actions that endanger the soul, leading to moral and spiritual decline. They include sinful behaviors, bad company, and anything that diverts one from the path to spiritual growth.

𝗧𝗵𝗲 𝗗𝗶𝗮𝗴𝗿𝗮𝗺 𝗮𝘀 𝗮 𝗪𝗵𝗼𝗹𝗲

This spiritual diagram represents a visual summary of the inner workings and stages of human spirituality according to Ibn Arabi’s teachings. The central elements (Qalb, Aql, Ruh) are the core faculties essential for perceiving and understanding divine truths.

The middle circle depicts the progressive purification and development of the Nafs, which every individual must undergo.

The outer circle encompasses the broader concepts and forces that influence one’s spiritual journey, either aiding or hindering it.

Understanding this diagram helps grasp the comprehensive view of personal transformation and spiritual ascension in Ibn Arabi’s mysticism, guiding adherents towards realising their ultimate connection with the divine.

Open: 449841091_1488348985100676_2321247127471134875_n.jpg

Imagination (hayal) is a noun derived from the root hayl (hayelân) in Arabic, meaning “to suppose or liken.” Imagination is the form that appears to a person as if real, whether in sleep or wakefulness. What is in question here is not reality itself but the shadow of reality, its reflection in a mirror, or its representation in a dream. Therefore, in the dictionary, imagination means “the image of something perceived as real or resembling the real,” and is used similarly or in close meaning to words such as tahayyül (conception), zan (supposition), and teşebbüh (resemblance).

In the Qur’an, the verse, “Then behold! Their ropes and staffs appeared to him as though they moved” (Taha 20:66), and references to “tahyîl” in this verse and “tahayyül” in various hadiths indicate the perception that is mistaken for reality or likened to it. The consideration of imagination as a faculty of perception has led to different viewpoints in Islamic thought, which can be categorized into three groups. Muhyiddin Arabi, while preserving the cosmological content of the concept, attributed an ontological dimension to imagination. According to the Sheikh, there are two distinct manifestations of Allah, the only true existence. One is the Haqi manifestation, which is identical to the true existence itself, and the other is the Khalqi manifestation, corresponding to a universal world that essentially has an imaginative existence. According to him, the world is an imagination, but this imaginativeness is in relation to true existence. The perception of the world, which appears as an objective form of existence to humans and other beings, as real existence is a product of delusion.

According to Henry Corbin, who conducted detailed research on Muhyiddin Arabi, reducing this concept of imagination to unreal imaginings or, more precisely, fantasies in the philosophy of art would mean failing to understand the gnostic claim related to imagination. First and foremost, Muhyiddin Arabi, who conceived creation as a manifestation, also viewed the world as a product of divine imagination. The objects depicted in the imagination of the gnostic (arif) gain existence in a realm of imagination. Here, the human imagination becomes subject to absolute divine manifestation and is referred to as the heart. Thus, the divine manifestation in the heart of the gnostic gains existence in the realm of imagination

Heba Youssry: ‘Seeing the Unseen-on the Nature of the Cosmos’ - YouTube

@JeffreyPappas786 7 years ago (edited) The Abrahamic faiths have a tendency to anthropomorphize god for example in Ibn Arabi’s use of “divine being”. I am not sure if that is the correct translation, or whether the term is al-wajud translated by Chittick as essence. Essence or presence might be better terms to use in de-anthropomorphism, which in sufism is necessary for avoiding shirk, or false notions of god. The paradoxical Godelian phrasing of the shahada is a great instrument for encompassing this ineffable, unknowable, forever veiled, facade of the divine. The 99 names with the addition of Jesus’s definition of god as love gives the seeker 100 core tangible pragmatic markers for identifying the divine presence in everyday life. So, instead of defining al haq as real, truth might be a better term. The truth can be perceived and worked with, ie historical islamic scientific achievements, whereas the real is always veiled and elusive. This is why philosophy might be a threat to most all orthodox practices regardless of sectarian divisions for it places god in one’s own perception of events, and in relationship to the signs or proofs. Simultaneously, sophistry and philosophy are a threat to the seeker of truth through the process of relativity. So, that one person’s version of the truth is different from another’s. That is true only to the extent that the perceived truth has or lacks a universal archetypal appeal. Religion, mythology, the sciences, and the arts embrace these patterns for greater appeal, for better or worse. Zizek, a christian atheist, ( which is not really any more radical than gnostic-agnostic Islam of Ibn Arabi) emphasizes the abuse of beauty and truth by religions and state powers when discussing Suzuki, Huxley’s Grey Immense, and this idea of ‘no genocide without poetry’.
What might be lacking in this is just a disregard for the integrity of mankind in general. With current events, mankind is perceived as a fearful monster just waiting to be unleashed. This obviously creates a perceived need for control, either by religions or the state. Psychology reinforces this; with Jung the subconscious is primal beyond reptilian, for Freud the subconscious is unrestrained lust. Ibn Arabi and the sufis contrarily say that within the subconscious god is playing hide and seek. These opposing views of human consciousness is what might be most critical today. This habit of looking down upon humanity, despite evidence to the contrary is what cursed satan, the first polytheist. This same habit curses us all to some extent or another, and is a likely source for most all spiritual crises and political conflicts. 7 @hebayoussry7507 7 years ago Thank you Jeff for your well thought-out comment on my video, I really appreciate it. I agree with you regarding the fact that there is a pressing need to revisit translations especially when it comes to ever prescient and relevant books such as Ibn ‘Arabi’s. I believe this challenge is inherent to translation itself, rather than this particular translation, because with every translation there seems to be a certain level of discontent with the choices the translator has made and whether it actually reflects the author’s original thought or not. Translation in essence is an act of appropriation. Without translation, however, many readers will not have access to great works.

Yet, I disagree with your overarching statement that Abrahamic religions anthropomorphize God. I would say that Islam, which is the religion that I adhere to and have studied, presents an anthropocentric paradigm, where the human being is depicted as an esteemed being who has the capability to access and reflect Divine qualities, Adam is the pupil of God’s eye. Having said that our notions of what God is are within language which was offered in the Quran, whether those are His names or His descriptions. This means that even if one tried to escape the anthropocentric paradigm presented, his/her attempt will inevitably lead to failure since language is a human tool, as far as we are aware, and it is our most accessible means to Him. Even the notion of ineffability that you have identified as pertaining to the Muslim rite of passage, al shahada, is also in language. Reflecting back on your criticism of the term “Divine being” and your suggested replacement with “essence or presence” would be taking God out of the Islamic context since He refers to Himself as a being who has names which we can use to communicate with Him by.

Your fear of introducing some extraneous elements that could taint the purity of Divine conception has been an age-old fear that was brought up by many scholars from inside the tradition and from outside of it. For this I would like to refer you to Ibn ‘Arabi’s own words:

Certain sages, among them Abu Hāmid al-Ghazālī, have asserted that God can be known without any reference to the created cosmos, but this is mistaken. It is true that some primordial essence can be known, but it cannot be known as divinity unless knowledge of that to which it can be related to is assumed, for it is the dependent who confirm the independence of the independent.

Ibn ‘Arabi states that to know God as completely transcendent is lacking because it undermines all the merciful ways through which God has offered Himself to us to know Him. There are many writings by Ibn ‘Arabi that you can review that emphasizes the importance of both transcendence and immanence to have complete knowledge of Him. This concept doesn’t introduce shirk, it rather unshackles dogma!

Furthermore, it seems you have also brought up an ancient charge against philosophy when you conflated it with sophistry. In the Apology, one of Plato’s dialogues, one of the charges brought up against Socrates was that he was a Sophist who corrupts the youth. Socrates denies that charge and gives us a small comparison between both. The sophists aim to train people in making the weaker argument seem stronger through the use of Rhetorics, look around in our contemporary world and you can find many political speeches replete with sophistry. It offers “alternative facts” ;)

Philosophy is mainly interested in investigating the veracity of theories and claims about the truth. Philosophy in its essence doesn’t offer truths, it seeks them out. It is a path, and a tool to access truth not an end in itself.

Finally, I have to tell you that the point you were trying to make in the beginning of your comment is very different from your position towards the end. You begin with criticizing the imposition of human traits on God and you end with a criticism of those who cast a disapproving glance upon humanity. Is this an amendment in your perception or did I misconstrue the point you were trying to make?

Thank you again for your reflection. I’m very glad my video inspired such an intellectual response.

The comment and response you’ve shared engage with deep metaphysical and linguistic concerns regarding the nature of the Divine, particularly in the context of Sufi thought as represented by figures like Ibn Arabi. Below, I’ll analyze these ideas in light of Islamic epistemology and ontology:

1. Anthropomorphism and Divine Attributes:

   • The notion that Abrahamic religions anthropomorphize God is often misapplied to Islam, which is distinct in its theological approach. In Islam, Allah’s attributes (sifat) are known through His Asma’ul Husna (99 Beautiful Names), which are understood to reflect His qualities in a manner befitting His majesty. These are not anthropomorphic but are conveyed in terms comprehensible to human beings without likening Allah to His creation (laysa kamithlihi shay’ – “There is nothing like unto Him” Quran 42:11).
   • Ibn Arabi’s use of terms like “Divine Being” (al-wujud) underscores the interplay between God’s transcendence (tanzih) and immanence (tashbih). Terms like “essence” or “presence” can capture facets of this concept but must be contextualized to avoid diminishing the ineffable nature of the Divine.

2. Shahada as a Paradoxical Structure:

   • The Shahada (“La ilaha illa Allah”) represents both negation and affirmation, emphasizing Tawhid (the oneness of God). The paradox lies in its ability to deny all false claims to divinity while affirming the ultimate reality of Allah. This linguistic structure aligns with Gödelian logic, which acknowledges the limits of formal systems while pointing to a transcendent truth.

3. Truth versus Reality (Al-Haq):

   • Al-Haq, one of Allah’s names, is often translated as “The Truth.” However, the term encompasses both ultimate reality and moral truth. Ibn Arabi’s nuanced usage aligns with the idea that reality, as experienced by humans, is veiled by layers of perception. This veiling necessitates reliance on revelation (wahy) to understand ultimate truth.

4. Philosophy versus Sophistry:

   • Islamic philosophy (falsafa) seeks to reconcile reason (aql) with revelation (wahy), distinguishing it from sophistry, which prioritizes rhetorical skill over substantive truth. The fear that philosophy might relativize truth arises when it strays from its epistemological roots in Islamic theology, where reason serves as a tool to uncover divine signs (ayat) in creation.

5. Human Consciousness and the Subconscious:

   • The contrasting views of human consciousness (e.g., Jung’s archetypes, Freud’s subconscious lusts, and Ibn Arabi’s concept of divine play in the subconscious) highlight a central theme in Sufism: the human self (nafs) as a locus of spiritual struggle. The Islamic perspective views humanity as inherently honored (laqad karramna bani Adam Quran 17:70), yet capable of descending to base instincts without divine guidance.

6. Satan’s Despair as a Metaphor:

   • The allusion to Satan’s (Iblis) despair as a consequence of arrogance and anthropocentrism underscores the Quranic warning against belittling humanity’s potential for divine reflection. Iblis’s refusal to bow to Adam stemmed from his inability to see the divine light within human creation.

This rich tapestry of ideas reflects the ongoing discourse in Islamic thought regarding humanity’s relationship with the Divine and the appropriate epistemological tools to understand that relationship.

What aspects of this discussion would you like to explore further—perhaps Ibn Arabi’s metaphysics, the linguistic structure of the Quran, or the epistemological role of philosophy in Islamic theology?

References

• Who was Shaykh Al Akbar, Ibn al Arabi? A talk by Shaykh Muhammad Yaseen (Ertugrul) - YouTube
• The Metaphysics of Arabic Grammar and the Fusus al Hikam of Ibn Arabi with Dr Hany Ibrahim - YouTube
• The Sufis: Ibn el Arabi, The Greatest Sheikh - YouTube
• List of Contents — The Futuhat Foundation | The Futuhat Foundation | A complete English translation of Muḥyīddīn Muḥammad ibn al-ʿArabī’s al-Futūḥāt al-Makkīyah (The Openings Revealed in Makkah) by Eric Winkel