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Sh. Muhyiddin Ibn al-ʿArabī

And the Unfolding of the Islamic Intellectual Tradition

As Interpreted By

Professor William C. Chittick

Edited and Slides by Omar K Neusser



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Slides 01 - 31


24 Wujūd

[Wujûd, is intelligence finding the truth + the existence of the mind and heart.]

Take, for example, the word wujūd, which is used by philosophers and theologians to designate existence or being. Literally it means finding, perceiving, and knowing; it came to mean existence in the usage of the philosophers. After all, to exist is to be found and perceived (if not by us, certainly by the Real).

It follows that recognition, which is intelligence finding the truth and reality of things within itself, is not just the knowing awareness of the mind and heart; it is also the very existence of the mind and heart.26  Inasmuch as intelligence is identical with its source, it is the radiance of God.

By giving systematic form to philo-sophia, ‘the love of wisdom,’ philosophers were striving to discipline their souls and to find the light of the universal intellect inside themselves, thus joining with the infinite light of the One Being. To put it mildly, this has not been a goal of modern rationalists.


Original Title: The Doorway to an Intellectual Tradition, William C. Chittick, [pdf]


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Slides List

01 What Is the Intellectual Tradition?
02 The Final Goal of All Islamic Learning
03 Muhyil-Dīn ibn al-ʿArabī's Living Legacy
04 Statement of tawhīd - No True Reality but the Reality of the Real
05 Passing Beyond Illusory Life & Joining With Real Life
06 The Heart Is the Center of Human Life and Consciousness
07 Achieving The Hearts Life With God: maʿrifa
08 The Distinction Between ʿilm and maʿrifa
09 Knowledge That Comes Inside = maʿrifa = an Unmediated Knowing
10a Knowledge From the Outside: naqlī / ʿaqlī, Intellectual
10b Knowing - - Recognizing
10c Transmitted Knowledge / Intellectual Knowledge
11a Religion Is Based on Transmitted Knowledge
11b In Terms of Being Based on Transmitted Knowledge
12 Metaphysics - Its Subject Matter: The Real
13 Ibn al-ʿArabī's Overall Worldview Rooted in the Real Being
14 The Islamic Worldview: Descent Sustainance Reintegration
15 The Entire Cosmos: the Breath of the All-Merciful
16 The Ascent Back to the One - Human Beings
17a Any Worldview Depends on Transmitted Knowledge
17b Relative, Perspectival Truth in the Context of Absolute Reality
18 Taqlīd - Following the Authority of a Mujtahid
19 The Mindful Acknowledgement of tawhīd
20 Discover the Reality of Things Within Yourself!
21 Discovering the Truth in the Heart: tahqīq, realization
22 Sh. Muhyiddin Ibn al-ʿArabī: muhaqqiq, realizer Of the Truth
23 Translation of ʿaql – Intelligence or Intellect – as Reason - No!
24 Wujūd
25 Ibn al-ʿArabī's Critique of the Philosophers
26a Climbing the Ladder – the miʿrāj – of Inner Realization
26b The Multifarious Dimensions of the Muhammadan Station
27a The Importance of the Prophets as the Source of Guidance for Realization
27b The Ultimate Goal: The Perfect Human Being
28 Seeing the Real With Vision of Transcendence and Immanence
29a On Recognizing the Alchemy of Felicity
29b Seeing With Both Eyes – Intellect and Illumined Imagination
29c Encountering the Spiritual Realities of the Prophets
30 True Insight Into the World of Nondelimited Imagination
31 Perfection Demands Realizing the Real in the Full Expanse


Recognition is intelligence finding the truth and reality of things within itself.
…and it is also the very existence of the mind and heart.
A quote from the presentation

Related texts:
link-out Muhyiddin Ibn `Arabi; Presentation of Some 29 Texts


[26] (Another way to phrase it) ”is that all things in existence—all modes of being—are also modes of consciousness, bliss, awareness, and knowledge, which gives us a cosmic picture that is concrete and palpable. If all things are modes of God’s consciousness—while God is pure consciousness—it means that even apparently inanimate things are thus aware in varying degrees.

This explains why Afđal al-Dīn Kāshānī (d. 606/1210) links existence with awareness when he says,

’The seed of existence is awareness, and its fruit is also awareness.’”

The Great Chain of Consciousness, Do All Things Possess Awareness? (Renovatio),
The Great Chain of Consciousness, Do All Things ~ (Excerpt) Mohammed Rustom




* Living Islam – Islamic Tradition *