Ibn Arabi

1:How utterly Close you are. ~ Ibn Arabi,

2:Be in a continuous loving state. ~ Ibn Arabi,

3:If men knew themselves, they would know God." ~ Ibn Arabi,

4:Judge by the truth. The truth is in the present. ~ Ibn Arabi,

5:The destiny of a person is determined by their efforts. ~ Ibn Arabi,

6:Deliver us, O Allah, from the Sea of Names. ~ Ibn Arabi, [T5],

7:Oh, Lord, nourish me not with love, but with the desire for love. ~ Ibn Arabi,

8:How can the heart travel to God, when it is chained by its desires? ~ Ibn Arabi, [T5],

9:We know that there is another stage beyond the stage of logical perception. ~ Ibn Arabi,

10:The tears we shed,water the gardens in our hearts. ~ Ibn Arabi, @Sufi_Path

11:God sleeps in the rock, dreams in the plant, stirs in the animal, and awakens in man. ~ Ibn Arabi,

12:He who knows himself, knows his Lord. ~ Mohyddin-ibn-Arabi. "Essay on Unity.", the Eternal Wisdom

13:The desires of this world are like sea water. The more you drink of them, the more you thirst. ~ Ibn Arabi,

14:When you know yourself, your 'I'ness vanishes and you know that you and Allah are one and the same. ~ Ibn Arabi,

15:Give value to your time. Live in the present moment. Do not live in imagination and throw your time away. ~ Ibn Arabi,

16:When you restrain your anger you outrage the devil, since you have tamed your animal self and subdued it." ~ Ibn Arabi,

17:When you restrain your anger . . . you outrage the devil, since you have tamed your animal self and subdued it. ~ Ibn Arabi,

18:In existence there is no similarity or dissimilarity, for there is but One Reality, and a thing is not the opposite of itself. ~ Ibn Arabi,

19:What is the process of the cleansing of the mirror of the heart? It is an unending battle with one's ego, whose purpose is to distort reality. ~ Ibn Arabi,

20:I am in love with no other than myself, and my very separation is my union... I am my beloved and my lover; I am my knight and my maiden. ~ Ibn Arabi, [T5],

21:The intellect reaches a certain limit, beyond which it cannot go, while one possessed of inspiration and certainty can proceed beyond that limit. ~ Ibn Arabi,

22:If you find it complicated to answer someone's question, do not answer it, for his container is already full and does not have room for the answer ~ Ibn Arabi,

23:The ignorant one does not see his ignorance as he basks in its darkness; nor does the knowledgeable one see his own knowledge, for he basks in its light ~ Ibn Arabi,

24:Know that that which is referred to as other-than-Allah, or the universe, is related to Allah as the shadow is related to the person. The universe is the shadow of Allah. ~ Ibn Arabi,

25:When thou takest cognizance of what thine "I" is, then art thou delivered from egoism and shalt know that thou art not other than God. ~ Mohyddin-ibn-Arabi, the Eternal Wisdom

26:When My Beloved Appears :::
When my Beloved appears,
With what eye do I see Him?

With His eye, not with mine,
For none sees Him except Himself. ~ Ibn Arabi, [T5],

27:None but God is loved in the existent things. It is He who is manifest within every beloved to the eye of every lover - and there is nothing in the existent realm that is not a lover ~ Ibn Arabi,

28:And occupy youself with dhikr, remembrance of God, with whatever sort of dhikr you choose. The highest of them is the Greatest Name; it is your saying "Allah, Allah," and nothing beyond "Allah." ~ Ibn Arabi, Journey to the Lord of Power,

29:It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature. ~ Ibn Arabi,

30:Beware of confining yourself to a particular belief and denying all else, for much good would elude you - indeed, the knowledge of reality would elude you. Be in yourself a matter for all forms of belief, for God is too vast and tremendous to be restricted to one belief rather than another. ~ Ibn Arabi,

31:Whoever builds his faith exclusively on demonstrative proofs and deductive arguments, builds a faith on which it is impossible to rely. For he is affected by the negativities of constant objections. Certainty(al-yaqin) does not derive from the evidences of the mind but pours out from the depths of the heart. ~ Ibn Arabi,

32:One of the gnostics was hungry and wept. Someone who had no tasting (dhawq) in that area censured him for that. The gnostic said, "But Allah makes me hungry so that I might weep.
He tests me by affliction so that I might ask Him to remove it from me. This does not lessen my being patient." We know that patience is holding the self back from complaint to other-than-Allah. ~ Ibn Arabi,

33:You only know the universe according to the amount you know the shadows, and you are ignorant of the Real according to what you do not know of the person on which that shadow depends. Inasmuch as He has a shadow, He is known, and inasmuch as one is ignorant of what is in the essence of the shadow of the form which projects the shadow, he is ignorant of Allah. For that reason, we say that Allah is known to us from one aspect and not known to us from another aspect. ~ Ibn Arabi,

34:The Real made me contemplate the light of the veils as the star of strong backing rose, and He said to me, "Do you know how many veils I have veiled you with?"
"No", I replied.
He said, "With seventy veils. Even if you raise them you will not see Me, and if you do not raise them you will not see Me."
"If you raise them you will see Me and if you do not raise them you will see Me."
"Take care of burning yourself!"
"You are My sight, so have faith. You are My Face, so veil yourself" ~ Ibn Arabi,

35:The Prophet related that when Allah loves the voice of His slave when he makes supplication to Him, He delays the answer to his supplication so that the slave will repeat the supplication.
This comes from His love for the slave, not because He has turned away from him. For that reason, the Prophet mentioned the name of the Wise, and the Wise is the one who puts everything in its proper place, and who does not turn away from the qualities which their realities necessitate and demand; so the Wise is the One who knows the order of things. ~ Ibn Arabi,

36:The Names of Allah are endless because they are known by what comes from them, and what comes from them is endless, even though they can be traced back to the limited roots which are the matrices of the Names or the presences of the Names. In reality, there is but one of the Names or the presences of the Names. In reality, there is but One Reality which assumes all these relations and aspects which are designated by the Divine Names. The Reality grants that each of the Names, which manifest themselves without end, has a reality by which it is distinguished from another Name. It is that reality by which it is distinguished which is the Name itself - not that which it shares. ~ Ibn Arabi,

37:It is ignorance if, when Allah afflicts someone by what gives him pain, he does not call on Allah to remove that painful matter from him. The one who has realization must supplicate and ask Allah to remove that from him. For that gnostic who possesses unveiling, that removal comes from the presence of Allah. Allah describes Himself as "hurt", so He said, "those who hurt Allah and His Messenger." (33:57) What hurt is greater than that Allah test you with affliction in your heedlessness of Him or a divine station which you do not know so that you return to Him with your complaint so that He can remove it from you?
Thus the need which is your reality will be proven. The hurt is removed from Allah by your asking Him to repel it from you, since you are His manifest form. ~ Ibn Arabi,

38:Similarly, the existence of Allah has multiplicity and the many Names. It is this or that according to what appears from it of the universe which demands the realities of the Divine Names by its development. They are doubled by it and stand in opposition to the unity of multiplicity. It is one by source in respect to its essence, as the primal substance (hayûla) is a single source in respect to its essence, while it has many forms which it supports by its essence. It is the same with Allah through the forms of tajalli which are manifested from Him. So the locii of the tajalli are the forms of the universe, in spite of the intelligible unity (ahadiyya). Look at the excellence of this divine instruction which Allah gives by granting its recognition to whoever He wishes among His slaves. ~ Ibn Arabi,

39:Then the matter is as we have confirmed. So know that you are imagination and that which you perceive and of which you say, "It is not me" is also imagination. All of existence is imagination within imagination. True existence is Allah, the Real, in particular in respect to essence and source, not in respect to His Names, because the Names have two meanings. One meaning is His source which is the same as the "Named", and the other meaning is what it indicates and that by which the Name is separate from this other Name, and so distinct. The Ever-Forgiving is separate from the Manifest and the Hidden, and the First is distinct from the Last. Thus it is clear to you that each Name is the same as the other Name, and yet it is not the other Name. Inasmuch as the Name is the same, it is the Real, and inasmuch as it is not it, it is the imaginary Real which we discussed. ~ Ibn Arabi,

* WISDOM TROVE *

1:The parallels to modern physics [with mysticism] appear not only in the Vedas of Hinduism, in the I Ching, or in the Buddhist sutras, but also in the fragments of Heraclitus, in the Sufism of Ibn Arabi, or in the teachings of the Yaqui sorcerer Don Juan. ~ fritjof-capra, @wisdomtrove

* NEWFULLDB 2.4M *

1:I follow the Way of Love, ~ Ibn Arabi,

2:My heart can take on any form: ~ Ibn Arabi,

3:Your personal nature seeks its paradise. ~ Ibn Arabi,

4:Deliver us, O Allah, from the Sea of Names. ~ Ibn Arabi,

5:The destiny of a person is determined by their efforts. ~ Ibn Arabi,

6:Deliver us, O Allah, from the Sea of Names. ~ Ibn Arabi, [T5], #index,

7:He who knows himself, knows his Lord. ~ Mohyddin-ibn-Arabi. “Essay on Unity.”,

8:Oh, Lord, nourish me not with love, but with the desire for love. ~ Ibn Arabi,

9:Oh, Lord, nourish me not with love, but with the desire for love. ~ Ibn Arabi,

10:You are My sight, so have faith. You are My Face, so veil yourself ~ Ibn Arabi,

11:How can the heart travel to Allah when it is chained by its desires ~ Ibn Arabi,

12:How can the heart travel to God, when it is chained by its desires? ~ Ibn Arabi,

13:The sight of God in woman is the most perfect of all." Ibn Arabi. ~ Idries Shah,

14:As Ibn Arabi says: ‘Absolute existence is the source of all existence’. ~ Idries Shah,

15:How can the heart travel to God, when it is chained by its desires? ~ Ibn Arabi, [T5],

16:I saw Divinity with the Eye of the Heart. I said, “Who are you. It said, “You. ~ Ibn Arabi,

17:God sleeps in the rock, dreams in the plant, stirs in the animal, and awakens in man. ~ Ibn Arabi,

18:Tal como dice Ibn Arabi:
La absoluta existencia es la fuente de toda existencia. ~ Idries Shah,

19:God sleeps in the rock, dreams in the plant, stirs in the animal, and awakens in man. ~ Ibn Arabi,

20:L'homme supérieur est celui qui se fuit lui-même pour obtenir la compagnie de son Seigneur. ~ Ibn Arabi,

21:The desires of this world are like sea water. The more you drink of them, the more you thirst. ~ Ibn Arabi,

22:The desires of this world are like sea water. The more you drink of them, the more you thirst. ~ Ibn Arabi,

23:I follow the Way of Love, and where Love's caravan takes its path, there is my religion, my faith. ~ Ibn Arabi,

24:When you know yourself, your 'I'ness vanishes and you know that you and Allah are one and the same. ~ Ibn Arabi,

25:When you know yourself, your 'I'ness vanishes and you know that you and Allah are one and the same. ~ Ibn Arabi,

26:Ich folge der Liebe,
Wohin auch ihre Karawane zieht,
Liebe ist meine Religion,
Liebe ist mein Glaube. ~ Ibn Arabi,

27:I believe in the religion of Love, whatever direction its caravans may take, for Love is my religion and my faith. ~ Ibn Arabi,

28:While you are alive, your worldly self is like a collector of benefits from Allah's bounties, which come to you from myriads of hands. ~ Ibn Arabi,

29:I am in love with no other than myself, and my very separation is my union... I am my beloved and my lover; I am my knight and my maiden. ~ Ibn Arabi,

30:When thou takest cognizance of what thine “I” is, then art thou delivered from egoism and shalt know that thou art not other than God. ~ Mohyddin-ibn-Arabi,

31:I am in love with no other than myself, and my very separation is my union... I am my beloved and my lover; I am my knight and my maiden. ~ Ibn Arabi, [T5],

32:If you find it complicated to answer someone’s question, do not answer it, for his container is already full and does not have room for the answer ~ Ibn Arabi,

33:If you find it complicated to answer someone's question, do not answer it, for his container is already full and does not have room for the answer ~ Ibn Arabi,

34:In this I conformed to my usual manner of thinking in symbols; this because the things of the invisible world attract me more than those of actual life ~ Ibn Arabi,

35:The ignorant one does not see his ignorance as he basks in its darkness; nor does the knowledgeable one see his own knowledge, for he basks in its light ~ Ibn Arabi,

36:The ignorant one does not see his ignorance as he basks in its darkness; nor does the knowledgeable one see his own knowledge, for he basks in its light ~ Ibn Arabi,

37:There was a time, when I blamed my companion if his religion did not resemble mine. Now, however, my heart accepts every form....Love alone is my religion. ~ Ibn Arabi,

38:The truth of passion is
that passion is the cause of passion.
If there had not been passion in the heart,
passion would not have been worshipped. ~ Ibn Arabi,

39:I was wedded to all the stars of the sky.There was not a single star left, and I married every one of them with great spiritual pleasure. Then I married the moon. ~ Ibn Arabi,

40:When my Beloved appears,
With what eye do I see Him?
With His eye, not with mine,
For none sees Him except Himself.

~ Ibn Arabi, When My Beloved Appears
,

41:Were it not for
the excess of your talking
and the turmoil in your hearts,
you would see what I see
and hear what I hear!

~ Ibn Arabi, Turmoil In Your Hearts
,

42:Know that that which is referred to as other-than-Allah, or the universe, is related to Allah as the shadow is related to the person. The universe is the shadow of Allah. ~ Ibn Arabi,

43:Creation is intelligible and Allah is felt and witnessed with the believers and the
people of unveiling. Allah is intelligible with other classes, and creation is witnessed. ~ Ibn Arabi,

44:Know that that which is referred to as other-than-Allah, or the
universe, is related to Allah as the shadow is related to the person. The universe is the shadow
of Allah. ~ Ibn Arabi,

45:When My Beloved Appears :::
When my Beloved appears,
With what eye do I see Him?

With His eye, not with mine,
For none sees Him except Himself. ~ Ibn Arabi, [T5], #index,

46:None but God is loved in the existent things. It is He who is manifest within every beloved to the eye of every lover – and there is nothing in the existent realm that is not a lover ~ Ibn Arabi,

47:None but God is loved in the existent things. It is He who is manifest within every beloved to the eye of every lover ~ and there is nothing in the existent realm that is not a lover ~ Ibn Arabi,

48:None but God is loved in the exist- ent things. It is He who is manifest within every beloved to the eye of every lover – and there is nothing in the existent realm that is not a lover ~ Ibn Arabi,

49:Each person is oriented toward a quest for his personal invisible guide, or . . . he entrusts himself to the collective, magisterial authority as the intermediary between himself and Revelation. ~ Ibn Arabi,

50:There are places which offer but scant consolation
while others offer one great delight.
However, make the Lord the mainstay and refuge of your soul,
wherever and however you may be.

~ Ibn Arabi, Silence
,

51:When my Beloved appears, With what eye do I see Him? With His eye, not with mine, For none sees Him except Himself. [1486.jpg] -- from The Mystics of Islam, by Reynold A. Nicholson

~ Ibn Arabi, When my Beloved appears
,

52:She said: I wondered at a love
that struts its glory
through the garden's
flowers as they blossom.
I said: don't wonder
at what you see.
You see yourself
in the mirror of a man.

~ Ibn Arabi, In The Mirror Of A Man
,

53:My heart can be pasture for deer and a convent for monks, a temple for idols and a Kaaba for the pilgrims. It is both the tables of the Torah and the Koran. It professes the religion of Love wherever its caravans are heading. Love is my law. Love is my faith. ~ Ibn Arabi,

54:It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature. ~ Ibn Arabi,

55:I love the ‘friend’ that is with me wherever I go... The one transforming my greatest joy into bitter sadness. Thankfully I know! Whenever I look at the sky, in that huge universe, that there isn’t only me. And someone ‘from me’ is very happy somewhere over there ~ Ibn Arabi,

56:It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature. ~ Ibn Arabi,

57:Had we discussed the station of Sulayman in its entirety, you would have seen a matter
whose revelation would have struck you with terror. Most of the men of knowledge of this
Path have no knowledge of the state and rank of Sulayman. The business is not as they claim. ~ Ibn Arabi,

58:Allah says, "He has made everything
that is in the heavens and the earth subservient to you. It is all from Him." (22:65) All that is
in the universe is subject to man. He who knows that from his knowledge is the Perfect Man.
He who is ignorant of that is the Animal Man. ~ Ibn Arabi,

59:My heart has become capable of every form: It is a pasture for gazelles And a monastery for Christian monks, And the pilgrim's Ka'ba, And the tablets of the Torah, And the book of the Koran. I follow the religion of Love: Whatever way love's camel takes, That is my religion, my faith. ~ Ibn Arabi,

60:Beware of confining yourself to a particular belief and denying all else, for much good would elude you - indeed, the knowledge of reality would elude you. Be in yourself a matter for all forms of belief, for God is too vast and tremendous to be restricted to one belief rather than another. ~ Ibn Arabi,

61:There is no knowledge except that taken from Allah,
for He alone is the Knower... the prophets,
in spite of their great number and the long periods of time
which separate them, had no disagreement in knowledge of Allah,
since they took it from Allah.

~ Ibn Arabi, True Knowledge
,

62:Beware of confining yourself to a particular belief and denying all else, for much good would elude you - indeed, the knowledge of reality would elude you. Be in yourself a matter for all forms of belief, for God is too vast and tremendous to be restricted to one belief rather than another. ~ Ibn Arabi,

63:It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature.

al-Futûhât al-Makkiyya ~ Ibn Arabi,

64:Whoever builds his faith exclusively on demonstrative proofs and deductive arguments, builds a faith on which it is impossible to rely. For he is affected by the negativities of constant objections. Certainty(al-yaqin) does not derive from the evidences of the mind but pours out from the depths of the heart. ~ Ibn Arabi,

65:Whoever builds his faith exclusively on demonstrative proofs and deductive arguments, builds a faith on which it is impossible to rely. For he is affected by the negativities of constant objections. Certainty(al-yaqin) does not derive from the evidences of the mind but pours out from the depths of the heart. ~ Ibn Arabi,

66:My heart can take on any form:
A meadow for gazelles,
A cloister for monks,
For the idols, sacred ground,
Ka'ba for the circling pilgrim,
The tables of the Torah,
The scrolls of the Quran.

My creed is Love;
Wherever its caravan turns along the way,
That is my belief,
My faith. ~ Ibn Arabi,

67:Allah saved him from the grief of the ark, so he pierced natural darkness by what Allah gave
him of divine knowledge, while he did not depart from nature. He tested him with many trials
(9) and gave him experience in many places so that he might realize patience in himself in the
trials Allah gave him. ~ Ibn Arabi,

68:She said: I wondered at a love that struts its glory through the garden's flowers as they blossom. I said: don't wonder at what you see. You see yourself in the mirror of a man. [2240.jpg] -- from Stations of Desire: Love Elegies from Ibn 'Arabi and New Poems, by Michael A. Sells

~ Ibn Arabi, In the Mirror of a Man
,

69:My heart wears all forms: For gazelles it is an open field, for monks a cloister. It is a temple for idols, and for pilgrims the Ka'ba. It is the Torah's tablets and the pages of the Quran. Love is the faith I follow. Whichever path Love's caravan takes, that is my road and my religion.

~ Ibn Arabi, My heart wears all forms
,

70:Wonder,
A garden among the flames!
My heart can take on any form:
A meadow for gazelles,
A cloister for monks,
For the idols, sacred ground,
Ka'ba for the circling pilgrim,
The tables of the Torah,
The scrolls of the Quran.
My creed is Love;
Wherever its caravan turns along the way,
That is my belief,
My faith.

~ Ibn Arabi, Wonder
,

71:One of the gnostics was hungry and wept. Someone who had no tasting (dhawq) in that area censured him for that. The gnostic said, "But Allah makes me hungry so that I might weep.
He tests me by affliction so that I might ask Him to remove it from me. This does not lessen my being patient." We know that patience is holding the self back from complaint to other-than-Allah. ~ Ibn Arabi,

72:Oh, her beauty--the tender maid! Its brilliance gives light like lamps to one travelling in the dark.
She is a pearl hidden in a shell of hair as black as jet,
A pearl for which Thought dives and remains unceasingly in the deeps of that ocean.
He who looks upon her deems her to be a gazelle of the sand-hills, because of her shapely neck and the loveliness of her gestures. ~ Ibn Arabi,

73:O Marvel! a garden amidst the flames.
My heart has become capable of every form:
it is a pasture for gazelles and a convent for Christian monks,
and a temple for idols and the pilgrim's Ka'bah,
and the tables of the Torah and the book of the Qur'an.
I follow the religion of Love: whatever way Love's camels take,
that is my religion and my faith.

~ Ibn Arabi, Fire
,

74:Approach the dwelling place of the dear ones who have taken covenants -
may clouds of incessant rain pour upon it!
And breathe the scent of the wind over against their land, in desire that
the sweet airs may tell thee where they are.
I know that they encamped at the banded tree of Idam, where the arar plants
grow and the shih and the katam.

~ Ibn Arabi, The Invitation
,

75:One of the gnostics was hungry and wept. Someone who had no tasting (dhawq) in that area
censured him for that. The gnostic said, "But Allah makes me hungry so that I might weep.
He tests me by affliction so that I might ask Him to remove it from me. This does not lessen
my being patient." We know that patience is holding the self back from complaint to other-
than-Allah. ~ Ibn Arabi,

76:7. A manifestation by which something is made clear and unobscured, as the bride is
displayed to the husband or the rust removed from a sword or mirror so that it shines. The
tajalli is the unveiling of a spiritual reality in the realm of vision. It is a direct-seeing into the
nature of existence, a showing forth of the secrets of the One in the celestial and terrestial
realms. ~ Ibn Arabi,

77:If what she says is true
And she feels for me
The obsessive desire
That I feel for her,

Then, in the sweltering heat of noon,
In her tent, in secret,
We will meet
To fulfill the promise completely...

We will reveal the passion
We feel one for the other
As well as the harshness of the trial
And the pains of ecstasy.

~ Ibn Arabi, If What She Says Is True
,

78:That is why the theopathic maxim of
the disciples of Ibn Arabi was not Ana'l Haqq "I am God "
(Hallaj) , but Ana sirr al-l Haqq, "I am the secret of God," that
is to say, the secret of love that makes His divinity dependent on
me, because the hidden Treasure "yearned to be known" and it
was necessary that beings exist in order that He might be
known and know Himself. ~ Henry Corbin,

79:Lubb: In Arabic there is no word for mind. However, in the Qur'an the word that
designates a central locus of awareness in the human being is lubb, which means core. It is
the heart viewed as an organ of gnosis and not merely as a valave which pumps blood to the
head. Ibn al-'Arabi says that it is that part of knowledge which is protected from the hearts
which are attached to phenomenal being. ~ Ibn Arabi,

80:O Marvel,
a garden among the flames!
My heart can take on
any form:
a meadow for gazelles,
a cloister for monks,
For the idols, sacred ground,
Ka'ba for the circling pilgrim,
the tables of the Torah,
the scrolls of the Qur'n.
I profess the religion of love;
wherever its caravan turns along the way,
that is the belief,
the faith I keep.

~ Ibn Arabi, A Garden Among The Flames
,

81:My heart has become able
To take on all forms.
It is a pasture for gazelles,
For monks an abbey.
It is a temple for idols
And for whoever circumambulates it, the Kaaba.
It is the tablets of the Torah
And also the leaves of the Koran.
I believe in the religion
Of Love
Whatever direction its caravans may take,
For love is my religion and my faith.

~ Ibn Arabi, My Heart Has Become Able
,

82:Approach the dwelling place
of the dear ones who have taken covenants
may clouds of incessant rain pour upon it!
And breathe the scent
of the wind over against their land,
in desire that the sweet airs
may tell thee where they are.
I know that they encamped
at the ban tree of Idam,
where the arar plants grow
and the shih and the katam.

~ Ibn Arabi, Approach The Dwellings Of The Dear Ones
,

83:Ibn Arabi observes that the most perfect of mystic lovers are
those who love God simultaneously for himself and for them-
selves, because this capacity reveals in them the unification of
their twofold nature (a resolution of the torn "conscience
malheureuse" ). He who has made himself capable of such love
is able to do so because he combines mystic knowledge ( ma
rrifa ) with vision ( shuhud) . ~ Henry Corbin,

84:I withdrew with He whom I love passionately, and there was no one but us,
for if there had been another than me, the retreat would not have been one.
When I imposed on my soul the conditions of her seclusion,
the souls of the creatures all at once became her slaves!
But if there were not in her an Other than herself,
my soul would have made a gift of herself to He who overwhelms her with His gifts.

~ Ibn Arabi, My Journey
,

85:If what she says is true And she feels for me The obsessive desire That I feel for her, Then, in the sweltering heat of noon, In her tent, in secret, We will meet To fulfill the promise completely... We will reveal the passion We feel one for the other As well as the harshness of the trial And the pains of ecstasy. [1564.jpg] -- from Perfect Harmony: (Calligrapher's Notebooks) , by Muhyiddin Ibn Arabi

~ Ibn Arabi, If what she says is true
,

86:Oh, her beauty- the tender maid
Its brilliance gives light like lamps
to one travelling in the dark.
She is a pearl hidden in a shell of hair as black as jet,
A pearl for which Thought dives
and remains unceasingly in the deeps of that ocean.
He who looks upon her deems her
to be a gazelle of the sand-hills,
because of her shapely neck
and the loveliness of her gestures.

~ Ibn Arabi, Oh- Her Beauty- The Tender Maid!
,

87:The Breath of the All-Merciful has no
basis in other than the All-Merciful...
Its stopping-place is the Yaman of the creatures
and It is neither spirit nor body.
It has no limit to define It
yet It is what is (always) sought, the Sempiternal (al-matlub as-Samad)
For all the creatures are seeking It
though none of them can possess it
Unique, no one is like It
alone in the Perfection of Its description.'

~ Ibn Arabi, Allah
,

88:You only know the universe according to the amount you know the shadows, and you are ignorant of the Real according to what you do not know of the person on which that shadow depends. Inasmuch as He has a shadow, He is known, and inasmuch as one is ignorant of what is in the essence of the shadow of the form which projects the shadow, he is ignorant of Allah. For that reason, we say that Allah is known to us from one aspect and not known to us from another aspect. ~ Ibn Arabi,

89:Ibn Arabi was above all the disciple of Khidr ( Khidr). We shall attempt further on to indicate what it signifies and implies to be "the disciple of Khidr." In any event such a relationship with a hidden spiritual master lends the disciple an essentially "transhistorical" dimension and presupposes an ability to experience events which are enacted in a reality other than the physical reality of daily life, events which spontaneously transmute themselves into symbols. ~ Henry Corbin,

90:The universe is its own veil on itself and cannot perceive the Truth since it perceives itself. It
is continuously in a veil which is not removed, since it knows that it is distinct from its
Creator by its need of Him. It has no portion of that essential necessity which belongs to the
existence of Allah, so it can never perceive Him. In this respect, Allah is never fully known
by the knowledge of tasting and witnessing because the in-time has no hold on that. ~ Ibn Arabi,

91:The Shari'a makes something
reprehensible because of what Allah made known or which He made known through
someone He has instructed. So Allah prescribed retaliation by necessity for the preservation
of the human race and to prevent people exceeding the limits of Allah. Allah says, "There is
life for you in retaliation, O you who possess intelligence (lit. cores)!" (3) (2:179) They are
the people of the core who stumble onto the secret of divine laws and wisdoms. ~ Ibn Arabi,

92:You only know the universe according to the amount you know the shadows, and you are
ignorant of the Real according to what you do not know of the person on which that shadow
depends. Inasmuch as He has a shadow, He is known, and inasmuch as one is ignorant of
what is in the essence of the shadow of the form which projects the shadow, he is ignorant of
Allah. For that reason, we say that Allah is known to us from one aspect and not known to us
from another aspect. ~ Ibn Arabi,

93:If it had not been for this love, the universe would not have appeared in its source. Its
movement from non-existence to existence is the movement of the love of the One who
brings into existence for this purpose. The universe also loves to witness itself in existence as
it was witnessed in immutability. Thus by every aspect, the movement from immutable non-
existence to the existence of the sources is a movement of love, both in respect of Allah and
in respect to itself. ~ Ibn Arabi,

94:While the sun's eye rules my sight,
love sits as sultan in my soul.
His army has made camp in my heart -
passion and yearning, affliction and grief.
When his camp took possession of me
I cried out as the flame of desire
burned in my entrails.
Love stole my sleep, love has bewildered me,
love kills me unjustly, and I am helpless,
love has burdened me with more than I can bear
so that I bequeath him a soul and no body.

~ Ibn Arabi, When The Suns Eye Rules My Sight
,

95:Do not praise your own faith exclusively so that you disbelieve all the rest. If you do this you will miss much good. Nay, you will miss the whole truth of the matter. God, the Omniscient and the Omnipresent, cannot be confined to any one creed, for He says in the Quran, wheresoever ye turn, there is the face of Allah. Everybody praises what he knows. His God is his own creature, and in praising it, he praises himself. Which he would not do if he were just, for his dislike is based on ignorance. ~ Ibn Arabi,

96:The Real made me contemplate the light of the veils as the star of strong backing rose, and He said to me, "Do you know how many veils I have veiled you with?"
"No", I replied.
He said, "With seventy veils. Even if you raise them you will not see Me, and if you do not raise them you will not see Me."
"If you raise them you will see Me and if you do not raise them you will see Me."
"Take care of burning yourself!"
"You are My sight, so have faith. You are My Face, so veil yourself" ~ Ibn Arabi,

97:The Real made me contemplate the light of the veils as the star of strong backing rose, and He said to me, “Do you know how many veils I have veiled you with?”
“No”, I replied.
He said, “With seventy veils.
Even if you raise them you will not see Me, and if you do not raise them you will not see Me.”
“If you raise them you will see Me and if you do not raise them you will see Me.”
“Take care of burning yourself!”
“You are My sight, so have faith. You are My Face, so veil yourself ~ Ibn Arabi,

98:O lover – whosoever you are – know that the veils between you and your beloved – whosoever he might be – are nothing save your halt with things, not the things themselves; as said by the one who hasn’t tasted the flavour of realties. You have halted with things because of the shortcoming of your perception; that is, lack of penetration, expressed as the veil; and the veil is nonexistence and nonexistence is nothingness. Thus there is no veil, If the veils were true, then who got veiled from you, you should also have been in veil from him. ~ Ibn Arabi,

99:The Prophet related that when Allah loves the voice of His slave when he makes supplication to Him, He delays the answer to his supplication so that the slave will repeat the supplication.
This comes from His love for the slave, not because He has turned away from him. For that reason, the Prophet mentioned the name of the Wise, and the Wise is the one who puts everything in its proper place, and who does not turn away from the qualities which their realities necessitate and demand; so the Wise is the One who knows the order of things. ~ Ibn Arabi,

100:If the Prophets, peace be upon him, thanked Allah for what He had bestowed on them and
given to them, that was not from the command of Allah. They undertook that freely from
themselves, as the Messenger of Allah, may Allah bless him and grant him peace, stood
thanking Allah until his feet were swollen, when Allah had forgiven Him his wrong actions,
past and present. When people commented what he did, he said, "Am I not a thankful slave?"
Allah said that Nuh was a thankful slave. (4) So the thankful among the slaves are few. ~ Ibn Arabi,

101:Here is a great secret! He mentioned the "act" in giving the answer to the one who asked for a
definition of essence. He made the essential definition the source of the attribution to what
appeared of Him in the forms of the universe, or what appeared in Him of the forms of the
universe. In answer to, "What is the Lord of the worlds?" he said that He is the One in whom
the forms of the universe are manifest on high which is the heaven - and below - which is the
earth, "if you but have certainty," (18) or He who is manifest by them. ~ Ibn Arabi,

102:The Prophet related that when Allah loves the voice of His slave when he makes supplication
to Him, He delays the answer to his supplication so that the slave will repeat the supplication.
This comes from His love for the slave, not because He has turned away from him. For that
reason, the Prophet mentioned the name of the Wise, and the Wise is the one who puts
everything in its proper place, and who does not turn away from the qualities which their
realities necessitate and demand; so the Wise is the One who knows the order of things. ~ Ibn Arabi,

103:When Allah undertakes the destruction of this organism by what is called "death", that is not
negation (i'dam) , but rather separation. He takes man to Him, and what is meant is only
Allah's taking man to Him, "and to Him the whole affair will be returned." (11:123) When He
takes him to Him, He fashions him a different composition than this composition. The new
composition is from the genus of the abode to which he has moved, that is, the Abode of
Going-on, because equilibrium exists. The creature thus will never die, i.e. his parts will
never be separated. ~ Ibn Arabi,

104:While the sun's eye rules my sight, love sits as sultan in my soul. His army has made camp in my heart -- passion and yearning, affliction and grief. When his camp took possession of me I cried out as the flame of desire burned in my entrails. Love stole my sleep, love has bewildered me, love kills me unjustly, and I am helpless, love has burdened me with more than I can bear so that I bequeath him a soul and no body. [1482.jpg] -- from Music of a Distant Drum: Classical Arabic, Persian, Turkish & Hebrew Poems, Translated by Bernard Lewis

~ Ibn Arabi, While the suns eye rules my sight
,

105:Therefore, since existence is from an intelligible movement which transported the universe
from non-existence to existence, the prayer encompasses all movements. There are three
movements: vertical, which is the state of standing in the prayer, the horizontal, which is the
state of bowing, and the downward movement, which is the state of prostration. The
movement of man is vertical, the movement of the animal is horizontal, and the movement of
plants in downward. The inanimate does not have a movement from its essence. If a rock
moves, it moves by other means than itself. ~ Ibn Arabi,

106:Adam was in
possession of Divine Names which the angels did not have, so that their praise and
glorification of Him was not the same as Adam's praise and glorification of Him. Allah
describes this to us so that we may ponder it and learn adab with Allah, and so that we
will not lay claim to what we have not realised or possessed by pinning down. How can we
allege something which is beyond us and of which we have no knowledge? We will only be
exposed. This divine instruction is part of Allah's discipline of those of His slaves who are
well-mannered, trusting and khalifs. ~ Ibn Arabi,

107:When a man loves a woman, he desires union, that is, the goal of union which exists in love.
In the elemental form, there is no greater union than marriage. (10) By this appetite
encompasses all parts. For that reason, complete ritual washing is prescribed after
intercourse. Purification envelops him as annihilation in the woman was complete in the
obtainment of appetite. Allah is very jealous of His slave if He believes that he finds pleasure
in other than Him. So man purifies himself by ritual washing in order to return to Him in
whom he was annihilated, since that is all there is. ~ Ibn Arabi,

108:Guidance is that man is guided to bewilderment (hayra). He knows that the business is
bewilderment. Bewilderment is being unsettled and movement. Movement is life. There is no
non-movement nor death. There is existence and not non-existence. It is the same with the
water which gives life to the earth. Its movement is His word, "so it quivers" and conceives,
"and swells" with pregnancy, "and sprouts plants in beautiful pairs." (7) It only gives birth to
what resembles it, i.e. has a nature like it. It has being linked in pairs (zawjiya) which is the
state of being doubled by what is born from it and what appears from it. ~ Ibn Arabi,

109:Musa was only born being a synthesis of many spirits. He was a concentration of effective
forces since the young have an effect on the old. Do you not see how the child has an effect
on the older person by the special quality the child has? The older person descends from his
leading position to play with the child and rock him in his arms and to show himself at the
child's level of intellect he descends to the level of the child's intellect. He is under
subjugation even though he is not aware of it. He occupies himself with instructing and
protecting the child, seeing to his needs and consoling him so that the child is not distressed. ~ Ibn Arabi,

110:Their spring meadows
are desolate now. Still, desire
for them lives always
in our heart, never dying.
These are their ruins.
These are the tears
in memory of those
who melt the soul forever.
I called out, following after
love-dazed:
You so full with beauty,
I've nothing!
I rubbed my face in the dust,
laid low by the fever of love.
By the privilege of the right of desire for you
don't shatter the heart
Of a man drowned in his words,
burned alive
in sorrow.
Nothing can save him now.
You want a fire?
Take it easy. This passion
is incandescent. Touch it.
It will light your own.

~ Ibn Arabi, In Memory Of Those
,

111:The Names of Allah are endless because they are known by what comes from them, and what comes from them is endless, even though they can be traced back to the limited roots which are the matrices of the Names or the presences of the Names. In reality, there is but one of the Names or the presences of the Names. In reality, there is but One Reality which assumes all these relations and aspects which are designated by the Divine Names. The Reality grants that each of the Names, which manifest themselves without end, has a reality by which it is distinguished from another Name. It is that reality by which it is distinguished which is the Name itself - not that which it shares. ~ Ibn Arabi,

112:Peace, Salma, and peace
to those who halt awhile
at al-Hima. It is right
for one like me to greet you.
Would it have hurt her
to return the greeting?
Ah, but a statuette
goddess is beyond control.
They left as night
let its curtains down in folds.
I told them of a lover
strange and lost,
Surrounded by yearnings,
struck by their arrows
on target always,
wherever he goes.
She smiled, showing her side teeth.
Lightning flashed.
I couldn't tell which of the two
split the darkness.
Isn't it enough she said
I am in his heart
where each moment he sees me,
isn't it, no?

~ Ibn Arabi, At Night Lets Its Curtains Down In Folds
,

113:When they searched for Musa (after he had killed the Copt), he left in flight, fearful
outwardly and in the meaning, it was love of deliverance for movement is always by love, but
the onlooker is veiled from it by other causes, which are not the movement. This is because
the root is the movement of the universe from non-existence which was immobile in
existence. That is why it is said that the matter is movement from immobility. The movement
which is the existence of the universe is the movement of love. The Messenger of Allah, may
Allah bless him and grant him peace, said, quoting Allah, "I was a hidden treasure, therefore I
wanted (lit. loved) to be known. ~ Ibn Arabi,

114:La lecture répétée du Qorân peut très certainement “ouvrir” beaucoup de choses, mais, bien entendu, à la condition d’être faite dans le texte arabe et non pas dans des traductions. Remarquez d’ailleurs que, pour cela et aussi pour certains écrits ésotériques, il s’agit là de quelque chose qui n’a aucun rapport avec la connaissance extérieure et grammaticale de la langue ; on me citait encore l’autre jour le cas d’un Turc qui comprenait admirablement Mohyid-din [Ibn Arabi], alors que de sa vie il n’a été capable d’apprendre convenablement l’arabe même courant ; par contre, je connais des professeurs d’El-Azhar qui ne peuvent pas en comprendre une seule phrase !
Le Caire, 26 juin 1937. ~ Ren Gu non,

115:15: The Seal of the Wisdom of Prophethood
in the Word of 'Isa (Jesus)
He was manifested from the water of Maryam
and the breath of Jibril in the form of man existing from clay.
The spirit was in an essence purified of nature
which it called prison.
For that reason, the spirit stayed in it
for more a thousand years in the designation of time. (1)
A spirit from Allah, no other.
For that reason, he revived the dead and formed the bird from clay.
Since his relation with his Lord is proven,
by it he has effective action in both the higher and lower worlds.
Allah purified his body, and made his spirit pure,
and He made him a model of taking-form. ~ Ibn Arabi,

116:With my very own hands I laid my little daughter to rest
because she is of my very flesh,
Thus am I constrained to submit to the rule of parting,
so that my hand is now empty and contains nothing.
Bound to this moment we are in,
caught between the yesterday that has gone
and the tomorrow that is yet to come.
This flesh of mine is as pure silver,
while my inner reality is as pure gold.
Like a bow have I grown,
and my true posture is as my rib.
My Lord it is who says that He has created me
in a state of suffering and loss.
How then can I possibly hope for any rest,
dwelling as I do in such a place and state?

~ Ibn Arabi, I Laid My Little Daughter To Rest
,

117:The Names of Allah are endless because they are known by what comes from them, and what
comes from them is endless, even though they can be traced back to the limited roots which are the matrices of the Names or the presences of the Names. In reality, there is but one of the
Names or the presences of the Names. In reality, there is but One Reality which assumes all
these relations and aspects which are designated by the Divine Names. The Reality grants
that each of the Names, which manifest themselves without end, has a reality by which it is
distinguished from another Name. It is that reality by which it is distinguished which is the
Name itself - not that which it shares. ~ Ibn Arabi,

118:The wisdom of the killing of the male children in respect to Musa was in order to give him
the support of the life of each of those killed for his sake because each of them was killed for
being Musa. There is no ignorance, so the life of the one killed for his sake had to return to
Musa. It is pure life in the natural state (fitra). The desires of the self have not soiled it; rather,
it is in its natural state of "Yes (bala)." (1) Musa was the sum of the lives of those killed for
being him. All that was prepared for the murdered ones in the way of the predisposition of
their spirits was in Musa, peace be upon him. This is a divine favour to Musa which no one
before him had. ~ Ibn Arabi,

119:Peace, Salma, and peace to those who halt awhile at al-Hima. It is right for one like me to greet you. Would it have hurt her to return the greeting? Ah, but a statuette goddess is beyond control. They left as night let its curtains down in folds. I told them of a lover strange and lost, Surrounded by yearnings, struck by their arrows on target always, wherever he goes. She smiled, showing her side teeth. Lightning flashed. I couldn't tell which of the two split the darkness. Isn't it enough she said I am in his heart where each moment he sees me, isn't it, no? [2240.jpg] -- from Stations of Desire: Love Elegies from Ibn 'Arabi and New Poems, by Michael A. Sells

~ Ibn Arabi, As Night Let its Curtains Down in Folds
,

120:Their spring meadows are desolate now. Still, desire for them lives always in our heart, never dying. These are their ruins. These are the tears in memory of those who melt the soul forever. I called out, following after love-dazed: You so full with beauty, I've nothing! I rubbed my face in the dust, laid low by the fever of love. By the privilege of the right of desire for you don't shatter the heart Of a man drowned in his words, burned alive in sorrow. Nothing can save him now. You want a fire? Take it easy. This passion is incandescent. Touch it. It will light your own. [2240.jpg] -- from Stations of Desire: Love Elegies from Ibn 'Arabi and New Poems, by Michael A. Sells

~ Ibn Arabi, In Memory of Those Who Melt the Soul Forever
,

121:He spoke about cognition.”
“Is that all you know? Don’t you remember anything?”
“I remember the verses he interpreted.”
“Whose verses?”
“I don’t know.”
“Let me hear.”
“Ahriman knows not
The secret of God’s unity.
Ask Asaf, he knows.
Can a sparrow swallow the mouthful of the Anka-bird?
‘Can a single jug take in
The waters of a great sea?’”
“Those are the verses of Ibn Arabi.They say that the perception of God’s wisdom is possible only for the chosen, only for a few.”
“And what remains for us?”
“To comprehend what we can. If a sparrow cannot swallow the mouthful of the Anka-bird, it will still eat as much as it can. You cannot scoop up the whole sea with a jug, but whatever you scoop up is also the sea. ~ Me a Selimovi,

122:It is ignorance if, when Allah afflicts someone by what gives him pain, he does not call on Allah to remove that painful matter from him. The one who has realization must supplicate and ask Allah to remove that from him. For that gnostic who possesses unveiling, that removal comes from the presence of Allah. Allah describes Himself as "hurt", so He said, "those who hurt Allah and His Messenger." (33:57) What hurt is greater than that Allah test you with affliction in your heedlessness of Him or a divine station which you do not know so that you return to Him with your complaint so that He can remove it from you?
Thus the need which is your reality will be proven. The hurt is removed from Allah by your asking Him to repel it from you, since you are His manifest form. ~ Ibn Arabi,

123:Similarly, the existence of Allah has multiplicity and the many Names. It is this or that according to what appears from it of the universe which demands the realities of the Divine Names by its development. They are doubled by it and stand in opposition to the unity of multiplicity. It is one by source in respect to its essence, as the primal substance (hayûla) is a single source in respect to its essence, while it has many forms which it supports by its essence. It is the same with Allah through the forms of tajalli which are manifested from Him. So the locii of the tajalli are the forms of the universe, in spite of the intelligible unity (ahadiyya). Look at the excellence of this divine instruction which Allah gives by granting its recognition to whoever He wishes among His slaves. ~ Ibn Arabi,

124:to bid each other adieu
You would have thought that we were
Like a double letter
At the moment of union and embrace.
Even if we are made up
Of a double nature,
Our glances see only
One unified being...
I am absent and therefore desire
Causes my soul to pass away.
Meeting does not cure me
Because it persists both in absence
and in presence.
Meeting her produced in me
That which I had not imagined at all.
Healing is a new ill,
Which comes of ecstasy...
Because as for me, I see a being
Whose beauty increases,
Brilliant and superb
At every one of our meetings.
One does not escape in ecstasy
That exists in kinship
With beauty that continues to intensify
To the point of perfect harmony.

~ Ibn Arabi, When We Came Together
,

125:As for the wisdom of tajalli and the discourse on the form of the fire, this was because it was
the object of Musa's desire. Allah gave him a tajalli in what he was searching for so that
Musa would turn to Him and not turn away. If Allah had given the tajalli in other than the
form which he was seeking, Musa would have turned away because his interest was
concentrated on a particular goal. If he had turned away, his action would have rebounded on
him, and Allah would have turned away from him. Musa was the chosen one and the one
brought near. When Allah brings someone near to Him, He gives him a tajalli in the object he
desires, without him knowing it.
Like the Fire of Musa
which he saw as what he needed.
It was Allah,
but he did not perceive it. ~ Ibn Arabi,

126:We subjected the mountains to glorify with him in the evening and sunrise, and also the
birds, flocking together, all of them turned to him." Then Allah combined the kingdom and
speech and prophethood in Da'ud when He says, "We made his kingdom strong, and gave
him wisdom and decisive speech." (1) Allah clearly and openly appointed Da'ud Khalif. This
was Da'ud, peace be upon him. His freedom of action in the kingdom with this subjection
was by a mighty command which was not completed in him alone. Allah also gave it to
Sulayman who shared in it as He says, "And We gave knowledge to Da'ud and Sulayman
who said, 'Praise be to Allah who has favoured us.'" (27:15) He says, "We gave Sulayman
understanding of it. We gave each of them judgement and knowledge."(21:79) ~ Ibn Arabi,

127:It is ignorance if, when Allah afflicts someone by what gives him pain, he does not call
on Allah to remove that painful matter from him. The one who has realization must
supplicate and ask Allah to remove that from him. For that gnostic who possesses unveiling,
that removal comes from the presence of Allah. Allah describes Himself as "hurt", so He
said, "those who hurt Allah and His Messenger." (33:57) What hurt is greater than that Allah
test you with affliction in your heedlessness of Him or a divine station which you do not
know so that you return to Him with your complaint so that He can remove it from you?
Thus the need which is your reality will be proven. The hurt is removed from Allah by your
asking Him to repel it from you, since you are His manifest form. ~ Ibn Arabi,

128:La raison qui m’a conduit à proférer de la poésie (shi‘r) est que j’ai vu en songe un ange qui m’apportait un morceau de lumière blanche ; on eût dit qu’il provenait du soleil. « Qu’est-ce que cela ? », Demandai-je. « C’est la sourate al-shu‘arâ (Les Poètes) » me fut-il répondu. Je l’avalai et je sentis un cheveu (sha‘ra) qui remontait de ma poitrine à ma gorge, puis à ma bouche. C’était un animal avec une tête, une langue, des yeux et des lèvres. Il s’étendit jusqu’à ce que sa tête atteigne les deux horizons, celui d’Orient et celui d’Occident. Puis il se contracta et revint dans ma poitrine ; je sus alors que ma parole atteindrait l’Orient et l’Occident. Quand je revins à moi, je déclamai des vers qui ne procédaient d’aucune réflexion ni d’aucune intellection. Depuis lors cette inspiration n’a jamais cessé. ~ Ibn Arabi,

129:Allah only applied "between His two hands" to Adam as a mark of honour, and so He said to
Iblis, "What prevented you prostrating to what I created with My two Hands?" (38:76) That is
none other than the union in Adam of the two forms - the form of the universe and the form
of the Real: and they are the two hands of Allah. Iblis is only a fragment of the universe
and does not possess this comprehensive quality. It is because of this quality that Adam was a
khalif. Had he not had the form of the One who appointed him khalif, he would not have been
khalif. If there were not in him all that is in the world, and what his flocks, over whom he is
khalif, demand of him because of their dependence on him (and he must undertake all they
need from him) he would not have been khalîf over them. ~ Ibn Arabi,

130:Similarly, the existence of Allah has multiplicity and the many Names. It is this or that
according to what appears from it of the universe which demands the realities of the Divine
Names by its development. They are doubled by it and stand in opposition to the unity of
multiplicity. It is one by source in respect to its essence, as the primal substance (hayûla) is a
single source in respect to its essence, while it has many forms which it supports by its
essence. It is the same with Allah through the forms of tajalli which are manifested from
Him. So the locii of the tajalli are the forms of the universe, in spite of the intelligible unity
(ahadiyya). Look at the excellence of this divine instruction which Allah gives by granting its
recognition to whoever He wishes among His slaves. ~ Ibn Arabi,

131:When we came together to bid each other adieu You would have thought that we were Like a double letter At the moment of union and embrace. Even if we are made up Of a double nature, Our glances see only One unified being... I am absent and therefore desire Causes my soul to pass away. Meeting does not cure me Because it persists both in absence and in presence. Meeting her produced in me That which I had not imagined at all. Healing is a new ill, Which comes of ecstasy... Because as for me, I see a being Whose beauty increases, Brilliant and superb At every one of our meetings. One does not escape in ecstasy That exists in kinship With beauty that continues to intensify To the point of perfect harmony. [1564.jpg] -- from Perfect Harmony: (Calligrapher's Notebooks) , by Muhyiddin Ibn Arabi

~ Ibn Arabi, When we came together
,

132:I wonder at the house He has built and shaped,
placing therein a noble spirit, putting it to the trial.
He destroyed it utterly, as if He had not built it.
Who can put it together for me, who can make it last?
He knew full well what He had set up -
Would that I knew what He knew!

Why did He not from the first build that house
as a lasting structure whose life does not disappear?
It did nothing to make it deserve ruin,
so why did He raise it up, and why did He lay it waste?
The hand of trial toyed with us and it
and after a time restored it and raised it high.
Returned to the house, the spirit mounted upon its throne
as a king, making its inhabitants immortal,
Blessing it with an Eden and an everlasting Garden,
causing it to dwell in paradise and shelter.

~ Ibn Arabi, The Hand Of Trial
,

133:Then the matter is as we have confirmed. So know that you are imagination and that which you perceive and of which you say, "It is not me" is also imagination. All of existence is imagination within imagination. True existence is Allah, the Real, in particular in respect to essence and source, not in respect to His Names, because the Names have two meanings. One meaning is His source which is the same as the "Named", and the other meaning is what it indicates and that by which the Name is separate from this other Name, and so distinct. The Ever-Forgiving is separate from the Manifest and the Hidden, and the First is distinct from the Last. Thus it is clear to you that each Name is the same as the other Name, and yet it is not the other Name. Inasmuch as the Name is the same, it is the Real, and inasmuch as it is not it, it is the imaginary Real which we discussed. ~ Ibn Arabi,

134:He saw the lightning in the east and longed for the east,
but if it had flashed in the west
he would have longed for the west.
My desire is for the lightning and its gleam,
not for the places and the earth.
The east wind related to me from them
a tradition handed down successively,
from distracted thoughts,
from my passion,
from anguish,
from my tribulation,
From rapture,
from my reason,
from yearning,
from ardour,
from tears,
from my eyelid,
from fire,
from my heart,
That 'He whom you love is between your ribs;
the breaths toss him from side to side.'
I said to the east wind, 'Bring a message to him
and say that he is the enkindler of the fire within my heart
If it shall be quenched, then everlasting union,
and if it shall burn, then no blame to the lover! '
~ Ibn Arabi, He Saw The Lightning In The East
,

135:When she kills with her glances,
her speech restores to life, as tho she,
in giving life thereby, were Jesus.
The smooth surface of her legs is (like) the Tora in brightness,
and I follow it and tread in its footsteps as tho' I were Moses.
She is a bishopess, one of the daughters of Rome,
unadorned: thou seest in her a radiant Goodness.
Wild is she, none can make her his friend;
she has gotten in her solitary chamber
a mausoleum for remembrance.
She has baffled everyone who is learned in our religion,
every student of the Psalms of David,
every Jewish doctor, and every Christian priest.
If with a gesture she demands the Gospel,
thou wouldst deem us to be priests
and patriarchs and deacons.
The day when they departed on the road,
I prepared for war the armies of my patience, host after host.

~ Ibn Arabi, Wild Is She, None Can Make Her His Friend
,

136:Then the matter is as we have confirmed. So know that you are imagination and that which
you perceive and of which you say, "It is not me" is also imagination. All of existence is
imagination within imagination. True existence is Allah, the Real, in particular in respect to
essence and source, not in respect to His Names, because the Names have two meanings. One
meaning is His source which is the same as the "Named", and the other meaning is what it
indicates and that by which the Name is separate from this other Name, and so distinct. The
Ever-Forgiving is separate from the Manifest and the Hidden, and the First is distinct from
the Last. Thus it is clear to you that each Name is the same as the other Name, and yet it is
not the other Name. Inasmuch as the Name is the same, it is the Real, and inasmuch as it is
not it, it is the imaginary Real which we discussed. ~ Ibn Arabi,

137:When Allah gives something to someone, and He gives it to him by a request which arises
from a divine command, He does not take him to account for it in the Next Abode. When
Allah gives something to someone, and He gives it by a request which is not by a divine
command, the business in it is up to Allah. If He wishes, He will take him to account for it,
and if He wishes, He will not take him to account for it. I hope for knowledge from Allah in
particular for which He will not call one to account, for He commanded the Prophet, may
Allah bless him and grant him peace, to seek increase of knowledge, and it is the same
command which is addressed to the Prophet¹s community. Allah said, "You have an excellent
model in the Messenger of Allah," (33:21) and what greater model is there than this model
who is a source of solace (20) to the one who possesses understanding from Allah? ~ Ibn Arabi,

138:As for the knowledge of Sulayman, Allah said of him, "We gave Sulayman understanding of
it (in spite of his opposite judgement to that of Da'ud), and Allah "gave each of them
judgement and knowledge." (21:79) Da'ud's knowledge was knowledge given by Allah, and
Sulayman's knowledge was the knowledge of Allah in the matter inasmuch as He is the Judge
without intermediary. So Sulayman is the interpreter of Allah in the seat of sincerity.(12) It is
like the man who is striving to hit on the judgement of Allah by which Allah would judge the
question. If he were to find it by himself or by what was revealed to His Messenger, then he
would have two rewards. The one who errs in this particular judgement has one reward as
well as its being knowledge and judgement. The community of Muhammad was given the
rank of Sulayman in judgement (13) and the rank of Da'ud in wisdom, (14) so there is no
better community than it. ~ Ibn Arabi,

139:Listen, O dearly beloved!
I am the reality of the world,
the centre of the circumference,
I am the parts and the whole.
I am the will established
between Heaven and Earth,
I have created perception in you
only in order to be the
object of my perception.
If then you perceive me,
you perceive yourself.
But you cannot perceive me
through yourself,
It is through my eyes
that you see me and see yourself,
Through your eyes you cannot see me.

Dearly beloved!
I have called you so often
and you have not heard me
I have shown myself to you so often
and you have not
seen me.
I have made myself fragrance so often,
and you have not smelled me.
Savorous food,
and you have not tasted me.
Why can you not reach me
through the object you touch
Or breathe me through sweet perfumes?
Why do you not see me?
Why do you not hear me?
Why? Why? Why?

~ Ibn Arabi, Listen, O Dearly Beloved
,

140:From my insufficiency to my perfection, and from my deviation to my equilibrium
From my sublimity to my beauty, and from my splendor to my majesty
From my scattering to my gathering, and from my rejection to my communion
From my baseness to my preciousness, and from my stones to my pearls
From my rising to my setting, and from my days to my nights
From my luminosity to my darkness, and from my guidance to my straying
From my perigee to my apogee, and from the base of my lance to its tip
From my waxing to my waning, and from the void of my moon to its crescent
From my pursuit to my flight, and from my steed to my gazelle
From my breeze to my boughs, and from my boughs to my shade
From my shade to my delight, and from my delight to my torment
From my torment to my likeness, and from my likeness to my impossibility
From my impossibility to my validity, and from my validity to my deficiency.
I am no one in existence but myself, ~ Ibn Arabi,

141:Knowledge is perfected in the breasts of those who are given knowledge, "and
none denies Our signs but the unbelievers," (29:47) for they cover up the signs when they
recognise them through envy, meanness and injustice. We only see from Allah in respect of
Himself disconnection (tanzih) or non-disconnection by definition in any ayat which He has
sent down or in transmissions which have reached us from Him. Otherwise He has the Great
Mist (al-'Ama') (13) which has no air above it and no air beneath it. Allah was in it before He
created creation. Then He mentioned that He "established Himself firmly on the Throne."
(57:4) This is also definition. Then He mentioned that "He descends to the nearest heaven."
(14) This is also definition. Then He said that "He is in the heaven and in the earth," (15) and
"He is with us whever we are." (16) and He tells us that He is our source. We are limited, so
He only describes Himself by limitation. ~ Ibn Arabi,

142:Know that among the special qualities of the spirits (arwah) is whenever they touch anything
life flows into it. This is why the Samiri (2) seized a handful of dust from the track of the
messenger, who was Jibril, and he is the Spirit. The Samiri had knowledge of this matter.
When he recognised that it was Jibril, he knew that life would flow into whatever he had
walked on, so he took a handful of dust (3) from the track of the messenger or he filled his
hand or the ends of his fingers, (4) and threw it into the Calf. The Calf made a noise like the
sound of a cow mooing. If it had been in another form, the name of that form's sound would
have been ascribed to it - as grumbling to the camel, baa-ing to rams, bleating to sheep, and
voice or articulation and speech to man. That power from the life which flows in things is
called lâhût. The nâsût is the locus on which the spirit is based. The nâsût may be called a
spirit by what is based on it. ~ Ibn Arabi,

143:When man witnesses Allah in women, his witnessing is in the passive; when he witnesses
Him in himself, regarding the appearance of woman from Him, he witnesses Him in the
active. When he witnesses Him from himself without the presence of any form from him, his
witnessing is in the passive directly from Allah without any intermediary. So his witnessing
of Allah in the woman is the most complete and perfect because he witnesses Allah inasmuch
as He is both active and passive. Regarding himself, He is passive in particular. For this
reason, the Prophet, may Allah bless him and grant him peace, loved women because of the
perfection of the witnessing of Allah in them since one does not ever witness Allah free of
matter. Allah by His essence is independent of the worlds. So from this aspect, the business
is impossible, yet witnessing only occurs in matter. The witnessing of Allah in women is the
greatest and most perfect witnessing. The greatest union is marriage. ~ Ibn Arabi,

144:There is no way to neutralize causes because the source-forms necessitate them. They only
appear in existence by the form on which they are based at the source since "there is no
changing the words of Allah." (10:64) The words of Allah are not other than the sources of
existent things. Timelessness is ascribed to Him in respect to their permanence, and in-time
ness is ascribed to them in respect of their existence and appearance. Thus we say, a certain
man or guest happened (26) to be with us today." That does not mean that he did not have
any existence before this event. For that reason, Allah says about His Mighty Word which is
timeless, "No reminder (dhikr) from their Lord comes to them lately renewed (27) without
their listening to it as if it were a game," (21:2) and "but no fresh (28) reminder reaches them
from the All- Merciful, without their turning away from it." (26:5) The Merciful only brings
mercy, and whoever turns away from mercy advances the punishment which is the absence of
mercy. ~ Ibn Arabi,

145:Whenever a person of unveiling sees a form which communicates to him
gnosis which he did not have and which he had not been able to grasp before, that form is
from his own source, no other. From the tree of himself he gathers the fruits of his
cultivation, as his outer form opposite the reflected body is nothing other than himself, even though the place of the presence in which he sees the form of himself presents him with an
aspect of the reality of that presence through transformation. The large appears small in the
small mirror and tall in the tall, and the moving as movement. It can reverse its form from a
special presence, and it can reflect things exactly as they appear, so the right side of the
viewer is his right side, while the right side can be on the left. This is generally the normal
state in mirrors, and it is a break in the norm when the right side is seen as the right and
inversion occurs. All this is from the gifts of the reality of the Presence in which it is
manifested and which we have compared to the mirror. ~ Ibn Arabi,

146:Rububiyyah: Lordship, the quality of being a lord. A term derived from the Qur'anic
descriptions of Allah's lordship over creation. One might say the ecology of natural existence.
It is an essential element in Sufic cosmology and is a most sophisticated concept which
surpasses the crude specificity and mechanistic views of evolutionist biology. It is an energy
system of relationships in constant change and altering dynamics. It functions through the
different realms, the atomic, the mineral, the plant, and so on. It relates the levels of living
organisms from the uni-cellular up to man, and the interpenetrations of organism and
environment. It re-defines "event" from crude historicity to a picture of organism/event in a
unified field. It is the underlying concept which allows us to abandon the dead mind/body
split of the dying culture. It permits us to utilize and develop the energy concepts of
Islamic/Chinese medicine - which hold a common energy concept at base. Rububiyya permits
us to observe ONE PROCESS at work throughout every level of the creational realities. ~ Ibn Arabi,

147:Then know that Allah has described Himself as the Outawardly Manifest and the Inwardly
Hidden; He brought the universe into existence as a Visible world and an Unseen world
so that we might know the Hidden by the Unseen and the Manifest by the Visible. He
described Himself with pleasure and wrath, and so He brought the world into existence as a
place of fear and hope so we fear His wrath and hope for His pleasure. He described Himself
with majesty and beauty, so He brought the universe into existence with awe and intimacy. It
is the same for all that is connected with Him, may He be exalted, and by which He calls
Himself. He designates these pairs of attributes by the two hands which He held out in
the creation of the Perfect Man. Man sums up all the realities of the universe and its
individuals. So the universe is seen and the Khalif is unseen. It is with this meaning that the
Sultan veils himself, even as Allah is mentioned and described as having with veils of
darkness, which are natural bodies, and luminous veils which are subtle spirits (arwâh). The
universe is composed of both the gross and the subtle. ~ Ibn Arabi,

148:As for the subjection which was the privilege of Sulayman, peace be upon him, and by which
he was distinguished fom others, and the kingdom which Allah gave him which none after
him would have, it is from his command when He said, "We gave him the fiercely blowing
wind, speeding at his command." (21:81) It was not subjection in itself, for Allah said in
respect of each of us without exception, "He has made everything in the heavens and
everything on the earth subservient to you." (45:13) He also mentioned the subjection of the
winds, stars and other things, (17) but that is not by our command. It is from the command of
Allah. If you reflect with your intellect, Sulayman was privileged by this command neither by
mental concentration nor by aspiration (himma) rather, it was by nothing more than the
command itself. We said that because we recognise that the physical bodies of the world can
be affected by the himma of the self when someone is in the station of concentration. We
have seen such things happen in this Path. Sulayman only had to articulate the command in
whatever he wished to subject without either concentration or himma. ~ Ibn Arabi,

149:Isa brought the dead to life because he is the Divine Spirit, and bringing to life belongs to Allah. The breath which 'Isa has is like the breath which Jibril has. The word belongs to
Allah. The bringing the dead to life by 'Isa is an actual revival inasmuch as it was manifested
from his breath as he was manifested from the form of his mother. His bringing to life is also
imagined to be from him, but it actually belongs to Allah. He joined the two by the reality on
which he is based even as we said that he is created from imaginary water and actual water.
Bringing-to-life is ascribed to him by means of actualisation in one aspect, and by
imagination in another aspect. In respect to actualisation, it is said of him that he brings the
dead to life. In respect to imagination (tawahhum), it is said that he breathes into it and it
becomes a bird by the leave of Allah. (7) The agent is in the prepositional phrase "by Allah's
permission", even though He did not breathe into it. It is also possible that the agent is the
one who breathes into it. It became a bird as regards physical form. In the same way, 'Isa
healed the blind and the lepers. ~ Ibn Arabi,

150:All this is part of the effect of the young on the old. That is due to the strength of his station.
The young has a new covenant with his Lord because he has newly come into being. The old
person is further from Him. Whoever is nearer to Allah subjects whoever is further away
from Him, just as the elite of the near angels subject the further ones. The Messenger of
Allah, may Allah bless him and grant him peace, used to expose himself to the rain when it
came down and to uncover his head so that it would fall on him. He said that it has a new
covenant with Allah. Look at this recognition of Allah on the part of this Prophet! What is
more glorious, more sublime and clearer than this? The rain subjected the best of men due to
its proximity to its Lord. That is a likeness of the Messenger on whom the revelation
descends. The rain called him by its own state, (2) and so he exposed himself to the rain in
order to receive from it what it brought from his Lord. If he had not received this divine
benefit from it by the rain, he would not have exposed himself to it. This is the message of
water from which Allah has fashioned every living thing ~ Ibn Arabi,

151:But again we must be
careful to bear in mind that for Ibn Arabi fana is never absolute annihilation ( the failure to do so has been a source of
countless misunderstandings in regard both to Sufismm and to
Buddhism ). Fana and baqa are always relative terms. Accord-
ing to Ibn Arabi, one must always state toward what there is
annihilation, and wherein there is survival, persistence. In
the state of fana, of concentration, of "Koran," in which the
essential unity of Creator and Creature is experienced, the
Divine Attributes become predicables of the mystic ( discrimi-
nation is suspended ). Then we may say not only that the mystic
"creates" in the same sense as God Himself creates ( that is to
say, causes something which already existed in the world of
Mystery to be manifested in the sensible world ), but in addi-
tion that God creates this effect through him. It is one and the
same divine operation, but through the intermediary of the
gnostic, when he is "withdrawn" (fana) from his human at-
tributes and when he persists, survives ( baqa' ) in his divine
attributes. The mystic is then the medium, the intermediary,
through whom the divine creative power is expressed and
manifested. ~ Henry Corbin,

152:What explanation does Ibn Arabi give for these phenomena ?
A first explanation invokes the hierarchical planes of being, the
Hadarat, or "Presences." There are five of these Presences,
namely, the five Descents ( tanazzulat); these are determina-
tions or conditions of the divine Ipseity in the forms of His
Names; they act on the receptacles which undergo their influx
and manifest them. The first Hadra is the theophany ( tajalli) of
the Essence ( dhat) in the eternal latent hexeities which are
objects, the correlata of the Divine Names. This is the world of
Absolute Mystery ( alam al-ghayb al-mutlaq, Hadrat al-Dhat).
The second and the third Hadarat are respectively the angelic
world of determinations or individuations constituting the
Spirits ( taayyunatt ruhiya ) and the world of individuations
constituting the Souls ( taayyunaatt nafsiya). The fourth Hadra
is the world of Idea-Images ( alam al-mithal), typical Forms,
individuations having figure and body, but
in the immaterial
state of "subtile matter. " The fifth Hadra is the sensible and
visible world (alam al-shahada ), of dense material bodies. By
and large, with minor variations, this schema is constant in our
authors.19 ~ Henry Corbin,

153:All existent things are the words of Allah which are inexhaustible (18) because they are from
"kun" and "kun" is the word of Allah. Is the word ascribed to Him according to what He
really is? His what-ness is not known. Or is it that Allah descends to the form of the one who
says, "kun", and so the word "kun" is the reality of that form to which he descended or in
which He is manifest? Some of the gnostics take one side and some take the other side, and
some of them are bewildered in the business and do not know. This is a question which can
only be recognised by taste (dhawq), as was the case with Abu Yazid al-Bistami when he
breathed into the ant which he had killed and it returned to life. He knew in that action by
Whom he had breathed, and that was an 'Isawian witnessing. As for the revival of meaning
by knowledge, that is the divine life, essential, eternal, sublime, and luminous, about which
Allah said, "Is someone who was dead and whom We brought to life, supplying him with a
light by which to walk among the people..." (6:123) Whoever gives life to a dead soul by the
life of knowledge in a particular problem connected to knowledge of Allah, has brought him
to life by it, and it is "a light for him by which he walks among the people, i.e. among his
likes in form. ~ Ibn Arabi,

154:A potential dajjalic interruption is an excessive esoterism. All of these people on a grail quest and looking for the ultimate secret to Ibn Arabi’s 21st heaven and endlessly going into the most esoteric stuff without getting the basics right, that is also a fundamental error of our age because the nafs loves all sorts of spiritual stories without taming itself first. The tradition that was practiced in this place for instance (Turkey) was not by starting out on the unity of being or (spiritual realities). Of course not. You start of in the kitchen for a year and then you make your dhikr in your khanaqah and you’re in the degree of service. Even Shah Bahauddin Naqshband before he started who was a great scholar needed 21 years before he was ‘cooked’. But we want to find a shortcut. Everything’s a shortcut. Even on the computer there’s a shortcut for everything. Something around the hard-work and we want the same thing. Because there seems to be so little time (or so little barakah in our time) but there is no short cut unless of course Allah (SWT) opens up a door of paradise or a way for you to go very fast. But we can’t rely on that happening because it’s not common. Mostly it’s salook, constantly trudging forward and carrying the burden until it becomes something sweet and light. And that takes time, so the esoteric deviation is common in our age as well. ~ Abdal Hakim Murad,

155:Let us return to those gifts which are either the gifts proceding from the Essence or the
Names. As for the favours, gifts and graces of the Essence, they only come by means of
divine tajalli. (7) Tajalli only comes from the Essence by means of the form of the
predisposition of the one to whom the tajalli is made. It never occurs otherwise. The one who
receives the tajalli will only see his own form in the mirror of the Real. He will not see see
the Real, for it is not possible to see Him. At the same time, he knows that he sees only his
own form. It is the same as a mirror in the Visible world inasmuch as you see forms in it or your own form but do not see the mirror. At the same time, however, you know that you see
the forms, or your own form, only by virtue of the mirror. Allah manifests that as a model (8)
appropriate to the tajalli of His Essence, so that the one receiving the tajalli knows that he
does not see Him. There is no model nearer or more appropriate to vision and tajalli than this.
When you see a form in a mirror, try to see the body of the mirror as well - you will never see
it. It is true that some people who perceive this say that the reflected form is imposed between
the vision of the seer and the mirror. This is the most that it is possible to say, and the matter
is as we have mentioned. We have clarified this in the The Makkan Revelations. ~ Ibn Arabi,

156:They placed the palaquins
on the finest workhorse camel mares,
and within their embroidered canopies
full moons and marbled statuettes.
They promised my heart
they'd return
but what are the promises of a soft girl
but illusions.
They beckoned goodbye,
fingertips dyed with henna,
set tears scattering
and stoked the fire.
They turned
back toward Yemen,
seeking Khawarnaq
then Sadir,
Damn it! I called
as they left.
They answered:
If you want to cry damn it,
Why settle for
a single, lonely damn?
Damn it, damn it,
Damn it all over!
Easy now,
dove of the thorn berry thicket,
her leaving
has sharpened your cry.
Your coo, dove,
stirs the lover
and inflames
the already burning,
Melts the heart,
compounds our longing
and our sigh
Death hovers
over a dove that coos.
We beg of him
a stay.
Maybe a breath
from the East wind
from Hajir
will bring us clouds of rain.
You who pasture the stars
be my drinking companion!
and you, awake-all-night lightning watcher,
my night friend!
And you who'd rather
sleep the night away
before you die
you live entombed
If you'd only loved
a bravesouled beauty
you'd have found in her what you desired
and been satisfied.
You'd be sharing with the belles
intimate drink,
speaking secrets to the sun, and to the moon
whispering nothing

~ Ibn Arabi, Reality
,

157:I marveled at an Ocean without shore,
and at a Shore that did not have an ocean;
And at a Morning Light without darkness,
and at a Night that was without daybreak;
And then a Sphere with no locality
known to either fool or learned scholar;
And at an azure Dome raised over the earth,
circulating 'round its center - Compulsion;
And at a rich Earth without o'er-arching vault
and no specific location, the Secret concealed...
I courted a Secret which existence did not alter;
for it was asked of me: 'Has Thought enchanted you? '
- To which I replied: 'I have no power over that;
I counsel you: Be patient with it while you live.
But, truly, if Thought becomes established
in my mind, the embers kindle into flame,
And everything is given up to fire
the like of which was never seen before!'
And it was said to me: 'He does not pluck a flower
who calls himself with courtesy 'Freeborn'.'
'He who woos the belle femme in her boudoir, love-beguiled,
will never deem the bridal-price too high!'
I gave her the dower and was given her in marriage
throughout the night until the break of Dawn -
But other than Myself I did not find. - Rather,
that One whom I married - may his affair be known:
For added to the Sun's measure of light
are the radiant New Moon and shining Stars;
Like Time, dispraised - though the Prophet (Blessings on him!)
had once declared of your Lord that He is Time.

~ Ibn Arabi, An Ocean Without Shore
,

158:When the family of Pharaoh found him in the river by the tree, Pharaoh called him Musa. Mu
is water in Coptic and sha is tree. He named him by where he found him, for the ark stopped
by the tree in the river. Pharaoh wanted to kill him. His wife, speaking by divine articulation
in what she said to Pharaoh about Musa since Allah had created her for perfection as Allah
said about her when He testified that she and Maryam, daughter of 'Imran, have the
perfection which men have (8) - said, "he may be a source of delight for me and for you."
(28:9) She would be consoled by him with the perfection which she received as we have said.
The consolation of Pharaoh was with the belief Allah gave him when he was drowning. So
Allah took him pure and purified. There was no impurity in him since He took him in his
belief before he had acquired any wrong actions. Islam effaces what was before it. He made
him a sign of His concern so that none might despair of the mercy of Allah, for "no one
despairs of solace from Allah except for the unbelievers." (12:87) If Pharaoh been of those
who despair, he would not have embarked on belief. Musa, peace be upon him, was, as the
wife of Pharaoh said, "a source of delight for me and for you. Do not kill him. It may well be
that he will be of use to us." That is what happened. Allah gave them use of Musa, although
they were not aware that he was a prophet who would destroy the kingdom of Pharaoh and
his family. ~ Ibn Arabi,

159:He called them women (an-nisâ') which is a plural which does not have a singular form. For
that reason, he said, "He made me love three things in your world: women..." and he did not
say, "woman". He took note of the fact that they came after him in existence. The word an-
nisa' also means postponement. Allah says, "The month postponed is an increase in
disbelief," (9:37) and the sale of "nasi'a" is said to be by postponement, that is, by credit. That
is why he said an-nisa'. He loved them only by rank, and they are the place of the passive.
They are to him as nature is to Allah in which Allah opened the forms of the world by the
projection of the will and the divine command which is marriage in the world of elemental
forms, and aspiration (himma) in the world of luminous spirits, as in the order of premises
and their meanings through deduction. All of that is the marriage of the first uniqueness in
each of these aspects. Whoever loves women in this measure, loves with a divine love.
Whoever loves them in respect to natural appetite in particular, deprives himself of the
knowledge of this appetite. For him it is a form without a spirit (rûh). That form in the heart
of the matter is the essence of a spirit, but it is not witnessed by the one who comes to his
wife or any woman by pure gratification, and he does not perceive the one it is for even so, he
has no knowledge of himself, as others have no knowledge of him, since he has not been
verbally named so that he could be known. ~ Ibn Arabi,

160:Make a ritual ablution before each prayer, beginning every action with "In the name of God, the Compassionate, the Merciful." First wash your hands, intending to pull them away from the affairs of this world. Then wash your mouth, remember and reciting God's name, purifying it in order to utter His Name. Wash your nose wishing to inhale the perfumes of the Divine. Wash your face feeling shame, and intending to wipe from it arrogance and hypocrisy. Wash your forearms trusting God to make you do what is good. Wet the top of your head feeling humility and wash your ears (in preparation) to hear the address of your Lord. Wash from your feet the dirt of the world so that you don't stain the sands of Paradise. Then thank and praise the Lord, and send prayers of peace and blessing upon our Master, who brought the canons of Islam and taught them to us.

After you leave the place of your ablution without turning your back to it, perform two cycles of prayer out of hope and thankfulness for His making you clean.

Next, stand in the place where you are going to make your prayers as if between the two hands of your Lord. Imagine, without forms and lines, that you are facing the Ka'bah, and that there is no one else on the face of this earth but you. Bring yourself to express your servanthood physically. Choose the verses you are going to recite, understanding their meanings within you. With the verses that start with "Say..." feel that you are talking to your Lord as He wishes you to do: let every word contain praise. Allow time between the sentences, contemplating what our Master, the Messenger of God, gave us, trying to keep it in your heart. Believing that your destiny is written on your forehead, place it humbly on the floor in prostration. When you finish and give salutations to your right and to your left, keep your eyes on yourself and your connection with your Lord, for you are saluting the One under whose power you are and who is within you... ~ Ibn Arabi,

161:Allah manifests Himself in a special way in every creature. He is the Outwardly Manifest in
every graspable sense, and He is the Inwardly Hidden from every understanding except the
understanding of the one who says that the universe is His form (4) and His He-ness
(huwiyya), and it is the name, the Outwardly Manifest. Since He is, by meaning, the spirit of
whatever is outwardly manifest, He is also the Inwardly Hidden. His relation to whatever is
manifested of the forms of the world is the relation of the governing spirit to the form. The
definition of man, for example, includes both his inward and outward; and it is the same with
every definable thing. Allah is defined in every definition, yet the forms of the universe are
not held back and He is not contained by them. One only knows the limits of each of their
forms according to what is attained by each knower of his form. For that reason, one cannot
know the definition of Allah, for one would only know His definition by knowing the
definition of every form. This is impossible to attain, so the definition of Allah is impossible.
Similarly, whoever connects without disconnection has given limits to Allah and does not
know Him. Whoever combines connection and disconnection in his gnosis, and describes
Allah with both aspects in general - because it is impossible to conceive in detail because we
lack the ability to encompass all the forms which the universe contains - has known Him in
general and not in particular, as he knows himself generally and not in particular. For that
reason, the Prophet, may Allah bless him and grant him peace, linked knowledge (ma'rifa) of
Allah to knowledge of oneself and said, "Whoever knows himself knows his Lord." Allah
says, "We will show them Our signs on the horizons (what is outside of you) and in
themselves (what is your source) until it is clear to them (the contemplators) that it is the
Truth," (41:53) inasmuch as you are His form and He is your spirit. You are to Him as your
body-form is to you, and He is to you as the spirit which governs the body. ~ Ibn Arabi,

162:With my very own hands I laid my little daughter to rest because
she is of my very flesh,
Thus am I constrained to submit to the rule of parting, so that my
hand is now empty and contains nothing.
Bound to this moment we are in, caught between the yesterday that
has gone and the tomorrow that is yet to come.
This flesh of mine is as pure silver, while my inner reality is as pure
gold.
Like a bow have I grown, and my true posture is as my rib.
My Lord it is who says that He has created me in a state of
suffering and loss.
How then can I possibly hope for any rest, dwelling as I do in such
a place and state?
Were it not for that state I would be neither child nor parent.
Nor indeed would there be any to compare with me as is the case
with my Creator.
It is surely a case of the qualification being one with respect to
an essence which is full of implicit multiplicity.
Because I am for my Creator, in our creation like one of a
multitude.
Then my God alighted between us, in the very fabric of existence -
not merely a figment of belief.
All with a firm, well established emergence, to which I may trace
my antecedents with confidence.
Thus, on the one hand, I can say that I am a mortal like yourselves,
while You do vouch for me.
Always, however, on the understanding that I am not ultimately
a 'like', thus to maintain my integrity.
For You have banished all 'being like' from me in the pre-eternal
state; and that is my conviction.
See how sublime and lofty is my garden of paradise, secure in the
company of matchless beautiful maidens.
He speaks of this as we have also in our book the Maqsid ai-Asm'.
Is not created nature His family and people, as also the very
essence of the Unique One?
Consider how He is a consort for her and how they came together
upon my being, so that it split asunder.
These words of mine are not written after long deliberation, but
have been a part of me eternally.
It was none but the apostle of the Eternal One who activated them
within me.
He it was who dictated it, leaving me to write it with my hand.
Thus is the matter, and none truly knows it,
Save a leader of the spirit surpassing in goodness or one of the
golden mean.
Indeed, one who is 'other' cannot know it now or ever.
Every branch reverts to its root, no more in any way than when
it sprang forth.

~ Ibn Arabi, With My Very Own Hands
,

163:When he brought the dead to life, it was said that it was him and not him. The onlookers fell
into bewilderment (hayra) just as the man of intellect becomes bewildered in his logical
reflection when he sees an individual human being bringing the dead to life, as that is one of
the divine qualities - bringing to life with speech, not mere bringing with animation. (12) The
beholder is bewildered because he sees the form of a man who possesses a divine effect. That
led some of them to speak of that as "incarnation" and say that 'Isa was Allah since it was by
Him that 'Isa brought the dead to life. Thus they are charged with disbelief (kufr) which is the
veil because they veil Allah, who brings the dead to life, by the human form of 'Isa. Allah
said, "They are unbelievers who say, 'Allah is the Messiah, the son of Maryam.'" (13) They
fell into both error and disbelief at the end of all they said, not because they say that he is
Allah nor by calling him the son of Maryam. But they made the attribution that Allah, insofar
as He brought the dead to life, was contained in the human form of the nasut which is called
the son of Maryam. There is no doubt that 'Isa was the son of Maryam. The hearer imagines
that they have attributed divinity to the form, and so they make divinity the same as the form.
That is not what they do. Rather, they make divine He-ness the subject in the human form which is the son of Maryam. They should differentiate between the form of 'Isa and the
divine principle because they have made the form the same as the principle. Jibril was in the
form of man who did not breathe and then he breathed. One differentiates between the form
and the breath, and the breath from the form. The form existed without the breath - thus the
breath is not part of its essential definition. For that reason, differences occurred among the
people of different [Christian] parties regarding 'Isa and what he was. Whoever looks at him
in respect to his mortal human form, says that he is the son of Maryam. Whoever looks at him
in respect to his mortal representational form relates him to Jibril. Whoever looks at him in
respect to what was manifested from him of bringing the dead to life, relates him to Allah by
the quality of the spirit, and says that he is the Spirit of Allah, (14) that is, by Him life was
manifested in whomever received his breath. Sometimes Allah is imagined to be the passive
principle in 'Isa, and sometimes the angel is imagined in him, and sometimes mortal
humanity is imagined in him. So the conception of everyone is based on what predominates
that person. 'Isa is the Word of Allah, (15) the Spirit of Allah, (16) and the slave of Allah.
(17) That is something which no one else has in the sensory form. Indeed, each person is
attached to his father of form, not to the One who breathed his spirit into the human form.
When Allah fashioned the human body as He said, "When I have shaped him," (15:29;38:72)
then He breathed into Him, that was from His spirit. Thus in its being and source, the spirit is
ascribed to Allah. That is not the case with 'Isa. The shaping of his body and mortal form is
implied in the breath of the spirit. Others, as we mentioned, are not like that. ~ Ibn Arabi,

164:O who wants a share of the pleasure of closeness
If you want all goodness to appear in you
The councillor is honest, so heed this news:
There is no pleasure in life except accompanying the [fuqara]
for they are the sultans and the masters and the princes [umara]
They are people who are satisfied with little, of clothing
and food, and care not for the world.
Their hearts are free of whispering temptations
So accompany them and show proper manners in their councils
and leave your fortunes behind, no matter how much they offer to bring you upfront
Take their Path if you want to follow them
And leave your claims, and be careful not to question them
abut their purpose, and let their benefit be your intention
And seize the time and always attend with them
and know that pleasure and content distinguish who attended
Be content with them, they elevate you, and you reach.
If they register you, hang on; and if they erase you, vanish;
and if they don't feed you, starve; and if they feed you, then eat.
And abide by silence, except if you are asked, then say
I have no knowledge, and conceal yourself in ignorance
And don't be critical of people's flaws
even if it is apparent to existence
and look with an eye that sees only goodness and that does not see defects in anyone
And see defects only in you; and have faith
that your have a flaw that would have been apparent, but was concealed
With this you attain what you hope for of proper manners [adab]
Humble your self [nafs] to them in doubtless humility
a humility that takes the place of proper manners [adab]
And lay down your head and ask for forgiveness for no reason
and stand up on the feet of fairness apologizing
If you want a light for the Path from them then elevate
above everything they hate of your actions
and make your self [nafs] persist in doing good
If you commit a fault, apologize, and hold up
your apology for what you committed and what happened from you
Flatter them, and say: heal with your piety
with the cream of your pardon, the injury of your wound
It is me who is wrong, so grant me your pure advise
And say: your slave is more deserving of your pardon
so pardon and be lenient and clement, O [fuqara]
If you transgress, don't fear their enthusiasm
they are more sublime than you be harmed by their company
they are not the mighty whose power harm you
They are more deserving of kindness, which is their character
so do not feel or expect from them any evil or harm
If you want want them to guide you along the Path of piety
strive to fulfill what they request of you
immediately and don't delay it saying tomorrow
Always be generous in giving to the companions
actually and figuratively; and overlook if they slip
Always be truthful with them, and don't be dishonest
because they are truthful people, masters and chiefs
and pardon anyone of them who ever offended you
Observe the Sheikh carefully in his states, and hopefully
a trace of his achievement might appear in you.
Ask him to pray for you, you profit from his prayer
and through it you attain what you hope for of his blessing
and improve your assumption of him, and realize his sanctity
Wholeheartedly do the effort, and strive to serve him,
perhaps you please him, and take care not to become bored
And memorize his advise, and increase your attending to him
and answer him immediately if he calls you
and lower your voice in confounding out of obedience
For his pleasure begets The Lord's pleasure and begets obedience
He will be pleased with you, so be cautious not to leave him
And accompany whose self [nafs] is a gentle self [nafs]
in this time, for the selves [nafs] are generally despairing
of them, and their craft is underestimated by the people
And know that the people's Path needs study
and the state who claims it today is as you see.
If they distance me, because of their affection,
I should grieve for what I suffer due to parting with them
due to my breaking from them after accompanying them
When will I see them, and how will I reach seeing them
or reach my ear hearing news about them?
My lagging behind prevents me from being suitable for them
My origins are from them, so blame me, I do not blame them
O Lord, please grant me piety to be suitable to befriend them
I have no one, and how is it possible for the like of me to compete with them
over resources in which I did not know impurity?
Their traits are venerated beyond being countable
their appearances have pointed to their hidden inners
their glory is through obeying The Lord in this world
I love them and shelter them and prefer them
in my heart; specially a group of them.
They have become superior above other people by obediences
their companion adopts proper manners [adab] from them
and how unlucky is he who misses their company
A people with noble characteristics - wherever they sit,
the place continues to be fragrant with their traces
So devote to them and do not part with them and increase in attachment
and if you miss them, then weep out of sorrow
They are a clan who honor whoever relates to them
Sufism presents gifts from their manners and traits.
Their perfect harmony from them delights the eye
I 'wagged the tail' of pride of love because of them
when they accepted me as a slave of their love
and their right to their love I never forget
They are the people I love and my loved ones who
proudly boast dragging the tails of honor
I cut my heart to pieces composing poetry in their love
and I have begged The Lord by them, desiring
that The Lord forgives me together with all the Muslims
I am still united with and connected to them in Allah,
and our sins there by Him forgiven and pardoned
O whoever was in this council with us
please ask The Lord to wipe our sins,
and pray for the one who 'fived' the beautiful original
And then prayers upon the selected one, Sayyidina
Mohammed, the best of whoever fulfilled and whoever pledged

~ Ibn Arabi, Modification Of The R Poem
,

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