Ibn-Al-Arabi: The Bezels of Wisdom(Series – Classics of Western Spirituality Series) by Muhyi Al-din Muhammad Ibn, ‘ali Ibn Al-, ‘arabi from (usually translated as the “Bezels of Wisdom”) as the quintessence of his writings Ibn ‘Arabî is also the author of a work called Naqsh al-fusûs (the “Imprint” or. The author of the Fuṣūṣ al-ḥikam or The Bezels of Wisdom was born on the twenty-seventh of Ramadan in A.H. , or the seventh of August, A.D. , in the.

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The maintenance by the Reality of His creation is of this kind, since He maintains each form Himself [at all times]. Because of this Muhammad said that he had been granted [knowledge of God] integrating all His aspects. We recognize eternal, universal truth because we find it in the very depths of our own being, in our heart.

While, in his intellect and spirit, man is 97 i IBN AL- 4 ARABI an aspect of God, in his body and life, an aspect of cosmic creation, and, in his soul, an aspect of the relationship between God and the Cosmos, it is in his Heart that man may fully realize his inexorable oneness with the Reality, which is the coincidentia oppositorum.

In truth, only he knows what we say Who is possessed of spiritual power [ himmah ]. Books by Ibn Arabi.

When the Apostle used to receive a revelation he was withdrawn from all usual sensations, covered with a cloak, and [in all but his body] absent from all present. Another way in which he tries to explain the relationship in this chapter is to use the interaction of light and color, whether as potential and latent in its unillumined state or as illumined in all its variety of shades, so illustrating the mutual dependence of light and color, of light for its differentiation and of color for its manifestation.

Needless to say, all these tensions, together with all the complex mutual experience they entail, are at once resolved in and a harmonious part of the Reality Itself. The matter is [in fact] as we have concluded, and we have dealt with it also in The Meccan Revelations.

Even so is the Cosmos preserved so long as the Perfect Man remains in it. Thus He uses the term tidings [bushra ] for both parties [the blessed and the damned]; that is, He tells them things that affect their complexions, causing them to change to a color other than the one they had before.

The Bezels of Wisdom by Ibn Arabi

This sainthood is among the excellencies of the Seal of Apostles, Muhammad, first of the Community [of apostles] and Lord of Men as being he who opened the gate to intercession. Surely my Lord is on the Straight Path. Striving after divine illumination in diverse ways, from devout meditation to the ecstatic pleasures of wine, sexuality and the Dervish entrancement of dance, he emphasized a devotion ibn-al-aarabi a spiritualized love that disregards rites and convention and concentrates on inner feeling and approach to the ecstatic infinite.


Were you to look qisdom Him through you, His Unity would vanish in your being you. Be in [a state] if integration if you will, or be in [a state of] discrimination, wisvom you will. It is He, and [as obeying the Command] the becoming is attributed to it. Thus, in a certain sense, it may be said that He is not He and you are not you.

Know that if what has been said concerning the manifestation [of the originated] in the form [of the originator] be true, it is clear that God draws our attention to what is originated as an aid to knowledge of Him ibn-ql-arabi says [in the Qur’an] that He will show forth His signs in it.

It was because of the bursting fullness [of the essential realities in the undifferentiated Essence] that He breathed forth [the primordial creative Word kun]. Illuminating text on Ibn Arabi’s understanding of the essence of the different seals of wisdom represented by some of the major prophets.

After conversing with bezelz he recited the lines widdom us. He does, however, maintain that the Islam brought by the Prophet Muhammad, as the final and synoptic version of the Islam of universal Sainthood, now enshrines that truth most There is naught but He.

Thus, it is the [essential] state that affects [the decision]. He concludes the chapter by reminding his reader once again that, in reality, it is we ourselves, as being nothing other, in divinis, than that which God Himself knows Himself to be, who determine the nature of our created experience in the Cosmos and the course of our destiny.

He is at once our identity and not our identity. Although translated from Arabic to English, I feel that the messa In all honesty, I am nowhere near the level of this book. God says, We will show them our signs on the horizonsmeaning the world outside you, and in yourselvesself, here, meaning your inner essence, till it becomes clear to them that He is the Reality23 in og you are His form and He is your Spirit. No doubt other sacrificial beasts fetch a higher price, But they all are less than a ram slaughtered as an offering.

Its prophets run the gamut from Adam to Mohammed and include not only the prophets and patriarchs of the Old Testament, but also an indefinite number of messengers sent by God to ancient Arabic and non-Arabic nations. However, you are called the one who is charged, but He charges you only in accordance with what your bezeos unmanifest reality bids Him.

If, however, the creature is considered the manifest and the Reality the Unmanifest within him, then the Reality is in the hearing of the creature, as also in his sight, hand, foot, and all his faculties, as declared in the [well-known] Holy Tradition of the Prophet. If, on the other hand, he gives him something, its [form] is a matter for interpretation. When He manifests Himself to the sight, reason rushes to bring proof against it [Him]. Celebrated poets included traditionalists such as Imru ‘al-Qays, the “Brigand Poets” or poets who individualistically broke with the control of their tribes and lived outside the tribal system, and the celebrated Pre-Islamic woman ibn-al-arai Al-Khansa.


It is in this ibnn-al-arabi that he precedes even the Divine Names, since the Merciful does not intercede with the Avenger, in the case of those sorely tried, until intercession has been made [to It]. He permeates through all beings called created and originated, and were it not the case, [relative] existence would not have any meaning.

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

Hajji Khallfah, Kashf al-zunun [], II, The rise of Islam was instrumental in uniting the warring Arab tribes into a powerful empire. He also knows that the distinction and multiplicity [of forms] are merely like parts of a sensible form or the powers of a spiritual image. This is expressed in ivn-al-arabi way in the chapter headings.

View all 4 comments. For this reason the power of concentration was kept from seeking miracles, seeing that their effect was not universal in the hearts of those who witnessed them. When he asked the This is what is meant by the saying, for one possessed of a heart that is, one who turns [toward the Reality] [ taqltb ] in all qisdom diversity of the forms [in which He manifests Himself].

The Bezels of Wisdom

Ibn-al-qrabi also began the use of Algebra and advanced logarithims in order to solve complex mathematical problems. Ibn-al-atabi added that he had been in this state for a period of six months after which the Angel [Gabriel] came to him. In relation to it the angels are as the psychic and physical faculties in the human formation.

Ibn AlArabi gives an incredible perspective, and is most certainly worth trying to understand. And the believers, both men, meaning the intellects, and women, the souls.

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

This law which places in opposition the light of revelation and a plan which reflects and confines it, is repeated on every level of the macrocosm and microcosm, of the world and of man.

Every particular servant-Lord relationship Is dissolved by every other such relationship. The copy Bszels read, translated by R. In the same way every [divine] gift is distinguished from every other by its own individual quality; for, even though all derive from a single source, it is evident that one gift is ibn-al-arai the same as another.