https://padlet.com/wardahbooks/5fkzrk0gwpft25g1 Ibn al-'Arabi and the Problem of Religious Diversity en-us 2021-04-07 05:54:19 UTC 2025-10-16 00:16:56 UTC hello@padlet.com wardahbooks https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390154922 Ibn Al-’Arabi was born in Murcia, Spain in 1165 CE and passed away in 1240 CE in Damascus. He left Spain completely in 1193 CE to seek knowledge in the East. 
He has written over 500 works where his magnum opus, Futuhat al-Makkiyah fills 15 000 pages. He started writing this book in 1202 CE after a spiritual experience in front of the Ka’bah after ending his tawaf near the hajar aswad. 
He summarised his teachings in his famous and often studied book Fusus al-Hikam (Bezels of Wisdom).
He received spiritual illumination at a young age as was highlighted by Ibn Rushd who was 55 years old when he invited the young Ibn ‘Arabi to his place. In the meeting, Ibn ‘Arabi told Ibn Rushd that rational investigation only was not sufficient to attain a complete knowledge of God and the world. 
Ibn Arabi was given the titles of Muhyiddin (Reviver of Religion), Shaykh Al-Akbar (Doctor of Maximus) and Ibn Aflatun (The Son of Plato or The Platonist).   

]]> 2021-04-07 05:59:03 UTC https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390154922 wardahbooks https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390156181 For Ibn Al-‘Arabi or for the school of thought that embraces his ideas, religious diversity is not a problem because God is the root of all diversity of beliefs.
Ibn Al-’Arabi represents, most probably, the most sophisticated and profound thinker who provides clear enunciations of the necessity of plurality and diversity including the diversity of religions.  
The modern scholarship in the study of religions is incapable of addressing the sophistication of religious differences and negotiating a religiously diverse world.  
An understanding of the cosmic and even metacosmic role of imagination is able to provide a complete framework in understanding the issues of religious diversity in human terrestrial history. 

]]> 2021-04-07 05:59:44 UTC https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390156181 wardahbooks https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390157327 Being (wujud) – has a meaning of finding or to be found
Highest level wujud is the absolute and nondelimited reality of God, the Necessary Being that cannot not exist. This designates the Essence of God, the only Reality that is Real in all aspects.
At the lowest level it refers to the whole of the cosmos, to everything that exists in the cosmos.
Oneness of Being (wahdah al-wujud)
This often misunderstood term of God in “all”, not in the pantheistic sense but in the sense that all creation is a locus of manifestation of the divine names.
The Unity of the Manyness (al-wahid al-kathir)
The reality of manyness within the context of the Divine Oneness. 
The wujud of manyness does not imply the multiplicity exists in the same sense as God’s wujud (p. 16)

]]> 2021-04-07 06:00:15 UTC https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390157327 wardahbooks https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390158905 As wujud is indefinable and inaccessible, to understand wujud Ibn al-‘Arabi investigates wujud through wujud’s Self-Revelation to the prophets. He did not dismiss the importance of analysing and contemplating the cosmos and the self to grasp the qualities and attributes of wujud. 
The Divine Names and Attributes are the divine roots and divine support of all phenomena in the universe. 
Each and every attributes of God manifests itself in varying intensities within the things of the cosmos. Each thing has a specific preparedness and measure (qada’ and qadar) to display the attribute of wujud.
The human being has the unique capacity to display and manifest all the names and qualities of God. To actualise the true nature of humanness, human being must bring out the divine qualities latent in themselves. 
The spiritual paths are the assumption of the character traits of God, where these character traits are the divine names and attributes. The one achieving this is called insan al-kamil (The perfect/complete human]]> 2021-04-07 06:01:03 UTC https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1390158905 wardahbooks https://padlet.com/wardahbooks/5fkzrk0gwpft25g1/wish/1505795944 How is wujud and belief related or connected?

How does Ibn 'Arabi relate the multiplicity of wujud's manifestations to the origins of religions?

To what extent does Ibn 'Arabi consider the truths of other religions?

What is the role of the Prophet Muhammad ﷺ and the Qur'an in relation to other religions and their scriptures?

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