The Greatest Master Muhyiddin Ibn al-Arabi
The Greatest Master Muhyiddin Ibn al-Arabi

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The Book of Fusus al-Hikam and Khusas al-Kalam

In relation to the books of Sheikh Al-Akbar Muhyiddin Ibn Al-Arabi, the book “Fusus Al-Hikam” is considered a book The crown is on the king's head, the Meccan conquests are the body, and the other books are the limbs. Despite Its small size, and despite the limited topics it presents, when compared to the Meccan conquests, for example, This book is a deep sea at the bottom of which pearls and jewels rest, and a spacious space in which you can swim. The shining stars.

Note: Sheikh Mahmoud Gurab believes that this book cannot be by Sheikh Mohi Religion, even though he himself achieved! [See here for the response On this claim].

Dr. Abu Al-Ala Afifi says in his introduction to this book, which was the subject of his study in His doctoral dissertation at the University of Cambridge with his great Orientalist professor, Nicholson: “And there is no exaggeration In saying that the book “Al-Fusus” is the greatest and most profound of all Ibn al-Arabi’s works It had the most far-reaching impact on the formation of the Sufi doctrine in his time and in the generations that followed him.”[1] Despite This statement is inaccurate, because the Meccan conquests are still the most important, most comprehensive, and largest Influential and widespread, but it explains the importance of this book, which was published by the Sheikh, may God be pleased with him Briefly and concisely. For this reason, many scholars have worked to explain it, study it, and try to decipher it Its symbols and the revelation of its secrets. There are about one hundred and fifty explanations and translations, most of which were mentioned by Dr Othman Yahya in his classification, [2] and among these explanations is a book by Ibn al-Arabi himself entitled “Muftah Al-Fusus.”[3] Sadr al-Din al-Qunawi also explained it in the book “Al-Fukus ‘ala al-Fusus.” He wrote Daoud Al-Qaisari’s book “Mata’l Khusas Al-Kalam fi Sharh Fusus Al-Hikam” was written by Abd al-Rahman Jami “Criticism of Texts in Sharh Naqsh al-Fusus,” as well as Abd al-Ghani al-Nabulsi in “Jawahir al-Texts fi Hul.” "The words of the lobes", in addition to many other explanations and comments.

But many scholars stopped at this book and considered that it contained contradictory statements According to Sharia law, it is difficult to interpret it well. Also, some scholars criticized him severely, even Al-Dhahabi described it as one of the worst works of Ibn al-Arabi and said: “If there is no disbelief in it, then what is in it This world is seek help from God.”[4] It should be noted that Al-Dhahabi is one of Sheikh’s students. Islam Ibn Taymiyyah, who wrote many treatises in response to Ibn al-Arabi, including a treatise He called it “the most appropriate response to what is in the book Fusus al-Hikam,” as we will see in the next chapter, if he wishes God Almighty.

The Great Sheikh opens this venerable book by saying in the introduction to the Fusus that he saw the Messenger of God May God bless him and grant him peace in a message in the last ten days of the month of Muharram in the year twenty-seven. Six hundred people were guarded in Damascus, and he, may God bless him and grant him peace, had a letter in his hand. He said to him: This is the letter “Fusus.” The ruling: “Take it and take it out to the people so that they may benefit from it.” Ibn al-Arabi said: “Hearing and obedience to God.” And to His Messenger and those of us in authority, as we were commanded. Then he says:

The wish was fulfilled, my intention was sincere, and I was pure of intention and determination to present this book as it was. The Messenger of God, may God bless him and grant him peace, specified it for me without any addition or subtraction. I asked God Almighty To make me, in Him and in all my circumstances, one of His servants over whom Satan has no power, and to single me out In all that is engraved by my body, spoken by my tongue, and encompassed by my heaven, through utterance and breathing. Spiritual in the psychological awe of the sit-in support, so that I can be a translator and not a controller, so that it can be achieved Those of God's people, those with hearts, who stand upon it, say that it is a position of sanctification, free from any purpose The psychology involved in typecasting. I hope that when the Truth heard my supplication, it answered my call. I only throw what is sent to me, and I only send down what is sent down to me, and I am not a prophet and a messenger But I am an heir, and in my hereafter I will be Harith:

It is from God, so listen *** And to God, then return
So if you hear  ***Whatever I brought, fulfill it
Then, with understanding, explain the entirety of the statement and gather together
Then offer it to *** seek it, do not withhold it
This is the mercy that has expanded upon you, so expand

By God, I hope that I will be among those who are supported and supported, and bound by the purified Muhammadan law. So he was bound and bound, and we were gathered into his group as he had made us among his nation.[1]

Then Sheikh Muhyiddin, may God be pleased with him, began listing the chapters of the book, which are twenty-seven chapters, each He called Fuss the wisdom of “such and such” in the word “prophet of the prophets” because of a hidden wisdom he saw. The Sheikh in the truth about this Prophet, and these are the names of the twenty-seven lobes:

0 - Introduction with reading the book sermon

1 - A piece of divine wisdom in a human word

2 - A Nephthic piece of wisdom in a Sethite word

3 - A chapter of divine wisdom in the word of Noah

4 - A piece of holy wisdom in an Idrisi word

5 - A dominant piece of wisdom in an Abrahamic word

6 - A piece of true wisdom in the word Ishaqiya

7 - A chapter of Aliyah wisdom in an Ismaili word

8 - A chapter of spiritual wisdom in a Jacobite word

9 - A piece of enlightened wisdom in a Yusufian word

12 - A piece of heartfelt wisdom in a Shuaibiya word

13- A piece of royal wisdom in the word sodomy

14- A piece of divine wisdom in the word Uzairiyah

15- A chapter of prophetic wisdom in the word Absawiya

16- A chapter of merciful wisdom in the word of Sulaymaniyah

17- A chapter of existential wisdom in a Davidic word

18- A chapter of psychological wisdom in a Yunus word

19- A chapter of unseen wisdom in an Ayyubid word

20- A chapter of Jalali’s wisdom in the word Yahya

21- A chapter of Maliki wisdom in the word of Zakrawiya

22- A chapter of Enasian wisdom in the word Eliasiah

23- A chapter of charitable wisdom in the word Luqmaniya

24- A chapter of Imami wisdom in a Harunite word

25- A chapter of divine wisdom in the word of Moses

26- A chapter of Samadiya wisdom in an immortal word

27- A chapter of individual wisdom in a Muhammadan word

The Sheikh, may God be pleased with him, did not mean by referring to the prophets to mention their biography or characteristics, but rather what It is only the title of a specific wisdom that God mentioned about them in the Holy Qur’an. The word "Fasa" means in Language is an “essence.” Sadr al-Din al-Qunawi said in the introduction to his explanation of the Fusus that the Fusus is a conclusion The sciences of each of the ranks mentioned in this book... and the word is the same as that mentioned prophet In terms of its privacy.[5]

This book contains twenty-seven seas of knowledge, each sea’s title is This Prophet from The prophets after whom Al-Fass was named. Our saying “sea” is neither an exaggeration nor a metaphor It is not even a metaphor, but rather a reality, because the prophets are in fact the words of God Almighty Who says in Surah An-Nisa about Jesus, peace be upon him, for example: (...The Messiah is only Jesus, son of Mary, is the Messenger of God and his word which he delivered to Mary. And a spirit from Him... [171])) Then God Almighty said in Surah Al-Kahf: ((Say: If the sea were ink for the words of my Lord, the sea would be exhausted. Before the words of my Lord run out, even if We bring the like of it as a reinforcement [109])), He also said in another verse of Surat Luqman: (Even if there were only on earth A tree of pens, and the sea is supplied by seven seas after it. The words of God are exhausted. Indeed, God is Mighty, Wise [27])). According to a vision Sheikh Muhyi al-Din Ibn al-Arabi, existence is the inexhaustible words of God Almighty, so these are the prophets The twenty-seven chapters (i.e. chapters) of this book are named by Sheikh Muhyiddin Their names are twenty-seven of the words of God Almighty, which, if the sea were, would be supplied by Seven sailed after him, supplying ink for her, so that the sea would run out before these words ran out.

[1] Dr. Abu Al-Ala Afifi: Introduction to Fusus Al-Hikam, p. 7.

[2] Works of Ibn Arabi: pp. 479-500.

[3] Works of Ibn Arabi: pp. 479, 574, but this book may be plagiarized or something has been added to it. Before some later scholars.

[4] Al-Dhahabi, “Biographies of Noble Figures”: vol. 23, p. 48.

[5] Al-Qunawi: Fukus Khatam Al-Fusus, p. 3.

From the book - The Sun of the West - page 365

Please note that some contents are translated Semi-Automatically!