Editorial Reviews. From the Author. When I decided to work on this book, I conversed about the. This is an English translation of the first volume of Ibn Arabi’s famous book of al- futuhat al-makkiyya. The Meccan Revelations is considered the most important. Al-Futūḥāt al Makkīyah: Ibn al-ʿArabī: to begin his major work Al-Futūḥāt al- Makkiyyah, which was to be completed much later in Damascus. In chapters .
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Search the history of over billion web pages on futuht Internet. Who was the first to exist in it? From what did it exist? In what did it exist? In what manner did it exist? What was its goal? Concerning the spheres of the Macrocosm and the Microcosm Chapter 7 The Beginning of Human Bodies The last thing to come into existence in the Macrocosm and the last class of products http: Chapter 9 The existence of spirits created from smokeless fire jinn Chapter 13 Concerning the Bearers of the Throne Chapter 19 On the futuhta for the increase and decrease of knowledges and the words of Allah, “Say: The soundness of knowledge and its affirmation, and rejection of allegation and distortion.
None of the knowledge of higher and lower being is hidden from it. The seifs gnosis of things comes from His giving and generosity, and from His manifestation to it, His light and His purest overflowing. The Intellect learns from Allah and teaches the self. The self learns from the Intellect all action comes from it. This applies to all that knowledge of the Intellect connects to things below it.
We are limited by “what is below it” in respect of the learning we mentioned. Be careful when you ponder, remembering that Allah said, “until We know” He is the All-Knower, so recognise the proper ascriptions!
They and it are on the same rank, like individuals among us who are outside of the jurisdiction of the Pole Qutbeven though the Pole is one of the individuals.
But the Intellect was selected to inform as the Pole is selected for appointment among the individuals. That is a sort of mannerism and very far from the realities. What relationship is there between the in-time and the timeless? Or how can a likeness be made of the One Who does not accept a likeness with someone who does accept a likeness? There is no cause except judgement and no time except pre-Time.
Whatever else is blindness and deceptive ambiguity. See how excellent these words are and how complete this gnosis of Allah is and how pure this contemplation mushahada! May Allah give us the benefit of what he said! The intellect’s incapacity for gnosis of Allah Knowledge of Allah is too difficult for the faculty of perception of the intellect and the self except for the fact that He exists and is holy!
In its reflection and preservation, the sound intellect knows that Allah is different from what is said about Him in respect of creatures or imagined in compounds and other things. That illusion is not permissible in respect of Him nor can that verbal expression be logically applied to Him in the same manner as that which created things accept. If it is applied to Him, it is only used in an manner to facilitate the listener’s understanding of the firmness of existence in a manner comprehensile to the listener, not to establish the the reality which the Real possesses.
Allah says, “There is nothing like Him.
So He is saying, “Know Me from My reports which are in harmony with your reflection so that your belief will give you sound knowledge as your knowledge without belief which comes from definition may be sound. Because of this matter in the view and opinion of certain people, we looked to see how gnosis of Him can be attained.
We investigated in a fair and balanced manner. The perfect intellect does not obtain it after effort and striving.
We only attained to gnosis of Him by the incapacity to recognise Him because our quest to recognise Him is like our quest to recognise all things in respect of the reality which known things have. When we know that there is something in existence which has no likeness and which cannot be conceived in the mind nor perceived, how then can the intellect master this?
This is not permissible even though knowledge of His existence is affirmed. We know that He exists and is One in His essence. This is the knowledge demanded of us, not that we know the reality of His essence which He knows that He has. This is knowledge of the lack of knowledge which is demanded of us. He does not resemble any creature in the view of the intellect nor is any of them like Him. It was obligatory for us, first of all, http: We have learned it and we have learned what it was first obligatory for us to know of what knowledge is.
Matrices of the demands of knowledge The matrices of the demands of are four: In these four demands there is no demand which should be asked of Allah in respect of what the reality accords since it is not correct that any of the science of tawhid be recognised except by the negation of what exists except for Him.
Therefore He said, “There is nothing like Him” Similarly we are not permitted to ask “How? They are too pure for that because their realities are different from this expression. The tools by which one questions are not applied to the spirits, nor is it permitted that they be applied to Allah.
The realised unifier who is deprived of the presence of his Originator and Creator must not apply these expressions to Him. The Real is not ever known by these demands.
The intelligible is higher than the sensory by this station: Since these are the qualities of creatures, Allah is too pure to be perceived by His essence like the sensory or by his action like the subtle because there is no relationship at all between Him and His creation. His Essence is not perceived by us so as to be like the sensory nor is His action so as to be like the subtle. The action of the Real is to originate the thing, but not from a thing. The spiritual subtle achieves a thing from other things.
So what relationship is there between the two of them? When the relationship is impossible in the action, then it is more fitting that similarity in the essence be impossible.
If you wish to achieve realisation of some of this area, look at the effect maful of this action according to the ranks of the effects, for instance the effect of handicraft like the shirt and chair. We find that the artisan is not recognised unless he himself has indicated the existence of its maker and his knowledge of his craft.
It is the same with the effect of the formation of being – the sphere and stars – which do not http: That was the Universal Self which encompasses them. It is also the same with the natural effect – like the products of minerals, plants and animals, who effect a nature which was one of the effects of formation into being. But they do not grasp who acts for them, namely the sphere and the stars.
So knowledge of the spheres is not what you see of their mass and what the senses perceive of them. Where is the mass of the sun in relation to itself in the eyes of one of us who sees it?
Knowledge of the spheres comes from their spirit and meaning which Allah brought into existence for them from the encompassing Universal Self which is the cause of the spheres and what is in them. The Universal Self does not know what it emanated from at all because it is in its care and encompassed by it as it is one of its thoughts khawatir.
So how can the Universal Self know what is above it when what is in the Self from what is above it is only what is in it? It only knows what it has of it.
So its knows its self, not its cause! It is the same with the effect of origination which we call the Muhammadan Reality, and others call the First Intellect. It is the Highest Pen which Allah originated from nothing. It is even more incapable and prevented from perceiving its Doer than every effect already mentioned since between every effect and its doer which have been mentioned there is a sort of relationship and resemblance. So it must know of it according to the amount of relationship there is between them, either in respect of substantiality or otherwise.
Al-Futūḥāt al Makkīyah
There is no relationship between the first thing originated and the Real – glory be to Him! It is the most incapable of the effects of causes of recognising its Doer from others. Then the incapacity of the effect, which resembles its active cause from some aspects, is incapable of perceiving it and knowing it. So understand this and realise it. It is very beneficial indeed in the area of tawhid and the inability to connect temporal knowledge to Allah the Great.
Section The five faculties and their real perceptions What we mentioned confirms that man perceives all knowables by one of the five faculties: Sight perceives colours, coloured things and individuals according to the known limit of proximity and distance. What he perceives a mile away is not what he perceives at two miles, and that what he perceived at 20 ak is not what he perceives a mile away.
What he perceives close to him, like his hand is not what he makikyya at 20 spans. At two miles, he perceives an individual shape and does not know whether it is a man or a tree. At one mile, he recognises that it is a man. At 20 spans he recognises that he is white or black. Face to face, he recognises whether it is blue or navy blue. It is like that with all the senses in their perception up close or from afar. The Creator is not sensed, i.
Full text of “Futuhat al-Makkiyya (Selection)”
He is not perceived by the senses by us while we are seeking to recognise Him. We do not know Him makikyya the means of the senses. The imaginative khayaliyya faculty only takes what the senses give it, either in an image or a mental form, from what the senses give to each other. The path of the people of thought in gnosis of Allah ends here by way of the imaginative faculty. It is their language, not our language. Even if their path is true, we ascribe it futuyat them and it is quoted from them.
This imaginative faculty continues as long as it has perception from the senses. We consider any connection of the senses to Allah to be invalid, so the connection of makkiyja imagination to Him is also invalid.