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Understanding God; W. C. Chittick
In one respect, God - Allah is infinitely beyond understanding, and the only proper response to him is silence. In another respect, he discloses himself to his human forms, and he does so in two basic ways.
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On True Knowledge
No one can have knowledge unless he knows things through his [its] own essence. Anyone who knows something through something added to his own essence is following the authority of that added thing in what it gives to him.
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Two Sorts Of Knowledge, from Muhyi al-Din Ibn `Arabi
The need of the self for knowledge is greater than the constitution's need for the food that keeps it wholesome. Knowledge is of two sorts: The first knowledge is needed in the same way as food is needed. ...
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On Wahdat-ul Wujûd
Wahdat-ul wujûd is really `ain al wujûd, and it is formalized in the first part of the shahâdah, which states that in essence nothing really exists except the Real (Allah), because everything else has only a limited, defined, metaphorical, borrowed wujûd.
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Shaykh Muhyi al-Din Ibn `Arabi And The Diversity of Beliefs
No individual can escape having a belief (a personal, individual belief i`tiqâd) concerning his Lord. Through it he resorts to Him and seeks Him ...
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The Self-Disclosure of God, Ibn `Arabi
“There is no form in the cosmos - that does not glorify its Creator with a specific praise that He inspires within it...”
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How God Brought The Cosmos Into Existence Disclosing Himself
“God disclosed Himself in an all-inclusive, all-encompassing self-disclosure, and He disclosed Himself in a specific, individual self-disclosure.”
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Two Chapters From The Futûhât, 317 & 339
Ch. 317
Concerning The True Knowledge Of
The Waystation Of Trial And Its Blessings;
Ch. 339
Concerning The True Knowledge Of A
Waystation In Which The Shari'a Kneels
Before The Reality, Seeking Replenishment; introd. and transl. by William C. Chittick
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On Uncreatedness of Qur'an, by Ibn `Arabi
He - Most High - speaks, not after being previously silent nor following
presumed tacitness, with a speech pre-eternal and beginningless like the
rest of His Attributes, whether His knowledge, will, or power. He spoke to
Musa - upon him peace. He named it [His speech] the divine Bestowal (al-tanzîl),
the Book of Psalms (al-zabûr), the Torah, and the Evangel. [All this]
without letters (hurûf), sounds (aswât), tones (nagham), nor
languages (lughât). Rather, He is the Creator of sounds, letters, and
languages. (From the Futuhat al-Makkiyya, trnsl. by by GF Haddad)
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Some of Shaykh Muhyi al-Din Ibn `Arabi's Sayings
About being truthful in something, about the knower of Allah, the knower's declaration to his student, about asking for proofs for Allah's oneness.
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Ibn `Arabi on The Selves, The Horizons and The Cosmos
The cosmos, all of it, is a book inscribed (52:2),
since it is an orderly arrangement, parts of which
have been joined to other parts. Instant by instant in
every state it gives birth.
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Ibn `Arabi on The Validity (or Not) of Non-Islamic Religions
“The religious laws shara`i' are all lights, and the law
of Muhammad 
Allah bless him and give him peace) among these lights is as
the sun's light among the light of the stars.”
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Ibn `Arabi Made The Acquaintance of A Saintly Man
At once Ibn `Arabi -- whose veneration for Abu Madyan knew no bounds -- formed an aversion towards al-Tartusi, but the same night he saw ... (Quoted from his al-Futuhat al-Makkiyya)
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From The JOURNEY TO THE LORD OF POWER
I shall first describe the nature of the journey to Him, then the procedure of arriving and standing before Him, and what He says to you as you sit on the carpet of His vision. Then the nature of the return from Him to the presence (hadra) of His actions ...
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from the AL-DURRAT AL-FÂKHIRAH
Shams, Mother Of The Poor; and Nunah Fatimah Bint Ibn Al-Muthanna
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Chapîtres 36 et 37 de La Profession de foi,
Texte probablement par un murîd d'Ibn `Arabî et erroneusement attribué à Ibn `Arabî lui-même
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On The New Creation
Perpetual existence-giving belongs to Allah
and perpetual reception of activity belongs to the possible things
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Ibn `Arabi's advice for the traveler
Know that if you want to enter the presence of the Truth (of God, al-Haqq) ...
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A Question To Pose
All human beings must seek answer to the following question,
and they should do this in their best interest ...
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Shaykh Muhyi al-Din Ibn `Arabi, by Gibril F Haddad
His greatest and best-known is his last work, al-Futuhat al-Makkiyya ["The Meccan Openings"] which begins
with a statement of doctrine about which al-Safadi said: "I saw that from beginning to end it consists in the doctrine of Abu al-Hasan al-Ash'ari without any difference whatsoever."
On his teachers, his rank of mujtahid mutlaq, adab towards the [Sufi] Shaykhs, ...
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On Translating The Al-Futuhat al-Makkiya
Drawing from the most advanced philosophical and metaphysical thinking of his time and from his extensive knowledge of the religion of Islam, Ibn Arabi created an extraordinary mystical theosophy that essentially sprang from his own spiritual realization into the Divine unity of existence. ... Because of the subtlety of his language and complexity of his thought, access to Ibn Arabi has always been difficult and translation daunting.
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On The term 'Unity of Existence' (wahdat al-wujûd)
Symposium 2003
The term 'Unity of Existence' (wahdat al-wujûd) was a term more ascribed to Ibn Arabi rather than used by him directly. [The term he used was `ayn al-wujûd, or the 'essence of existence', exactly what is evoked by the word: lâ ilâha ill-Allâh, OKN]
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The Term Oneness of Being Means
The Necessary Existence Of Allah, by Ustadha Umm Sahl
In order to understand this concept we will first have to look at how existence
is defined by the Imams of tenets of faith (`aqida). In the Ahl al-Sunna
schools of `aqida existence or being is divided into three categories.
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Timelessness and Time, by Jane Carroll
At the intersection of the timelessness with time the past is not behind and the future not ahead, all exists in the moment. What happened to other people in another time and another place happens to us here and
now.
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Preliminary Work To Be Done By The Seeker
“Your first duty is to search
for the knowledge which establishes
your ablution and prayer, your
fasting and reverence.
You are not obliged to seek out
more than this.
This is the first door of the journey; then work; then moral heedfulness; then asceticism; then trust.”
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Islamic Glossary - partly from Ibn `Arabi's works
A: accomplishment of His purpose: Ibn `Arabi believes that God's purpose is to have knowledge of Himself. He possesses this knowledge by knowing Himself through the medium of His creatures. By the very fact of being one of God's creatures, you help Him to fulfill His purpose.
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Fusus al-Hikam - The Seals of Wisdom, (external page)
by Shaykh al Akbar Muhi-d-Din Ibn al-`Arabi
Adam: “When Allah - glory be to Him! - willed that the source of His most Beautiful Names - which are beyond enumeration - be seen, He willed that they be seen in a microcosmic being which contained the entire matter, endowed with existence, and through which His secret was manifested to Him.”
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Notes:
: some files Ibn Arabi 
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