Fakhruddin Iraqi has 30 ratings and 4 reviews. Ivan said: Iraqi bridged several Sufi traditions and traveled through much of the Muslim world. Born in Ir. The following collage has been rendered from Fakhruddin ‘Iraqi: Divine Flashes, translated by W. Chittick and P. Wilson, The poetry that follows is like an. Contents. 1 Quotes. Lama’at (Divine Flashes); Fakhruddin Iraqi: Divine Flashes (). 2 External links. Quotes. Since we have quaffed the beaker .
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Since the First Entification fkashes Exclusively-One from one point ot view and Inclusively-One from another point of view, it compre- hends both Oneness and the Principle of many-ness. In their eyes, love is love, whether it is love for God or love for the human form. To ask other readers questions about Fakhruddin Iraqiplease sign up.
Description The most in-depth and scholarly panorama of Western spirituality ever attempted! We cannot truly name or describe it. It follows from what we have said that only the Perfect Man can truly love God. Everyone knows what is meant by the pencil exists,” or that the common measure between “the pencil exists and “the galaxy exists” is their existence or is-ness. The writings of a Sufi contemporary of Rumi. If someone can understand this sci- ence, he has understood the principle of everything.
See the chapter “Knowledge and Love” in T. So all the creatures must be actualized within the Divine Presences, since each is a precondition for the actualization of the Perfect Man. For an “isthmus” is something that lies between two other things and comprehends the attributes of both.
Others are in close proximity to God, but although “Unseen” in relation to us, they must be considered “Visible” in comparison to God’s Unseen Knowl- edge. In another respect Love is one of God’s Attributes, as in Qunawi’s teachings. Hence at first sight all of Entified Being can be divided into three kinds. Of course one may still want to maintain that ‘Iraqi is speaking basically of a “mystical” concept of love. We have seen that everything other than Nonentified Being is an entity 20 and that the entities are of three kinds: Its reality is a unifying relation between the seeker and the sought, its meaning is the domination of that which brings about unification and sharing, and its effect is the disappearance of that which brings about differentiation and diversity between the seeker and the sought.
For before the manifestation of God’s Name-derived Perfectionexcessive proximity and selfsameness veiled Him from that i. How do we know that Being is nonentified? Thus the Perfect Man is called the “servant of Allah,” since the master whom he serves and loves is none but the Essence of God, which is named by the All-Comprehen- sive Name “Allah. In speaking of the “mystery of ‘I loved,’ ” Qunawi remarks that the pronoun “I” refers to the Lord rabbsince the Lord by His very nature must have a vas- sal marbub over which He can exercise His Lordship.
Daniel rated it it was amazing Jun 12, To clarify these remarks further, it is necessary to explain what lbn al-‘Arabi and his followers mean by the “Oneness of Being,” and what they have had to say about Love s relation to Being. If he does not reach the station of the Perfect Man, he will have failed to carry the Trust.
The World of Image-Exemplars 4. He may love them in God — for God is his very reality, his very Self — or he may love them in the creatures, which also manifest man’s own reality, that is, Being as such.
The t The most in-depth and scholarly panorama of Western spirituality ever attempted!
With- in man God distinctly views His own Beauties, which were latent in His Oneness before the locus-of-theophany i. But viewed in itself, it can dicine considered as possessing a certain difference from Being as such. The term “entity” is the most common expression in Ibn al-‘Arabi’s school for what is called a “quiddity” mahiyyah by most of the Moslem phi- losophers.
Such fig- ures as Ibn Turkah Isfahani, Mulla Sadra, Sabziwari, and dozens of others concerned themselves primarily with delimiting and defining this most non- delimited and undefinable of all realities.
But the ultimate authority of the Koran and Hadith is never forgotten. Each of the Presences reflects all of God’s Names and Attributes, but in a limited manner, since it can reflect them only at its own ontological lev- el. So God’s Names would not be displayed if there were no cre- ation.
Jan 02, Christian rated it it was amazing Shelves: But this knowledge entails several kinds of knowledge at once. We can only say, in the manner of the Vedantists, flshes it is “not this, not that.
Fakhruddin ‘Iraqi – Wikiquote
If there were no common factor shared between the two sides, the lover could never make the beloved the object of his quest, for he could never even gain knowledge of the beloved. See Vjaz al-bayan, pp. Other books in this series. To see what your friends thought of this book, please sign up. Whatever we describe as possessing such and such an attribute, we define, delimit, and fakhruddim.
Fakhruddin Iraqi: Divine Flashes by Fakhruddin Iraqi
Nonentified Being is none other than the Essence dhat of God. His most explicit discussion is found in Tahrir al-bayan ft taq- rir shu’ab al-iman and glashes see Ascendant Stars.
Chittick, “Ibn al-‘Arabi’s own Summary of the Fusus: Qunawi even declares that to call Nonentification “Being is not strictly correct.
The Triads Gregory Saint Palamas. Refresh and try again. Whatever is seen is Being, Light, the only reality there is. God is both Love and the Beloved. Angela of Foligno Paul A. The most diviine and scholarly panorama of Western spirituality ever attempted!
Nor does it mean they ignore or are unconcerned with the phenomena of this world. Jauharah Jauhari rated it really liked it Feb 22, Rather, it is the fundamental nature of all things.