Chapter 1 .Ep. 4. Ibn ʿArabī’s Fuṣūṣ al-Ḥikam (Seals of Wisdom), Faṣṣ One: Wisdom of Adam

Rasoul Rahbari-Ghazani Music: Amirmohammad Monjezi: https://www.youtube.com/@amirmohamdmonjezi Ep.1. Ibn Arabi’s Fusus al-Hikam, Preface (Khuṭba) Ep.2. Ibn Arabi’s "Fixed Entities" (aʿyan al-thabita) Ep.3. Ibn Arabi’s "Unity of Existence" (Wahdat al-Wujud) 4. Ch1.E3. Ibn ʿArabī’s Fuṣūṣ al-Ḥikam, Faṣṣ One: Wisdom of Adam My latest book: Sarayān: The Real’s Permeation: Ibn ʿArabi on the Divine Presence in the Cosmos with Neoplatonic Insights (available in both digital and print): https://immortalechoes.org/pages/our-press  Visit our ⁠Academy of Mystic Poetics and Philosophy⁠, and check out our courses: https://immortalechoes.org/pages/courses  If you enjoy the content and wish to ⁠support our work⁠, your generosity helps us continue creating: https://immortalechoes.org/pages/donations Watch more from our Ibn Arabi Podcast: https://youtube.com/playlist?list=PLqkz7b_183HG0qkYvbH9dyTAWnncKZGLp&si=sCNGBNjB7RRRIZat   🔻Guiding questions: 1. Consider “This human is ‘created-in-time-eternal’ (ḥādith al-azalī), and the being ‘perpetually-created-everlasting’ (nashʾ al-dāʾim al-abadī), and the ‘separating-unifying’ word ... ." Does this claim imply the eternity of a created being—humankind—alongside God, which contradicts the fundamental Islamic doctrine of divine Oneness? 2. Why does Ibn ʿArabī distinguish between the eternity of the Real and the eternity of the created being’s fixed entity? 3. When Ibn ʿArabī says that the Perfect Human is the “separating-unifying word” (al-kalimah al-fāṣilah al-jāmiʿah), what kind of unity and separation is meant? 4. Again, consider the quoted text. Now, does this model blur or reinforce the boundary between the Creator and the created? And how does that align with or challenge Islamic theological doctrines of tawḥīd (divine oneness)? #IbnArabi #Sufism #IslamicMysticism #SpiritualWisdom #UnityofExistence #onenessofbeing #wahdat_alwujud