Hey Rumi's Wisdom! Your channel is a profound treasure for anyone interested in exploring the depths of Sufi philosophy and mystical thought. The way you break down Ibn Arabi's teachings and the Bezels of Wisdom is so enlightening and beautifully articulated. I’d love to help your valuable content reach an even wider audience. I specialize in optimizing titles, descriptions, tags, hashtags, off-page SEO, full channel management, and promoting videos on social media. We can start with one video as a test to see the difference!
A thoughtful response could be: "Absolutely, understanding *The Bezels of Wisdom* is crucial. Each 'bezel' represents a layer of wisdom, guiding us toward deeper insights and self-realization. By contemplating these 'bezels,' we can gradually uncover a more profound understanding of life and the world around us. The text encourages us to recognize and transcend the superficial distractions that often obscure our true potential. The journey through the Bezels is both a philosophical and spiritual one, helping us grow in wisdom and awareness."
Ghazali is, no doubt, profounder than Ibn Arabi in acknowledging and emphasising Allah's primordiality and pristineness with no consideration of conditioning.
This is an intriguing observation that touches upon two giants of Islamic spirituality and metaphysics: Imam Al-Ghazali and Ibn Arabi. Each approaches the Divine Reality with distinct emphases, and understanding their perspectives requires an appreciation of the contexts and intentions behind their works. Thank you for your thought-provoking comment. The comparison between Al-Ghazali and Ibn Arabi is a rich topic, reflecting the diversity within Islamic thought. Both figures sought to illuminate the path to understanding Allah’s Reality, yet their methodologies and emphases diverge meaningfully. Al-Ghazali, especially in works like *Ihya Ulum al-Din* and *The Niche of Lights* (*Mishkat al-Anwar*), emphasizes Allah’s absolute transcendence (*tanzih*) and unconditioned primordiality. His approach often aims to protect the Divine from any anthropomorphic associations or limitations imposed by human understanding. For him, Allah’s pristineness is central, and any knowledge of the Divine must begin with a deep acknowledgment of our utter dependence and Allah’s incomparability. Ibn Arabi, particularly in *Fusus al-Hikam*, presents a complementary perspective. He emphasizes the unity of existence (*wahdat al-wujud*) and explores how the Divine Names and Attributes manifest through creation. While he never compromises Allah’s transcendence, he delves deeply into *tashbih* (immanence)-how the Divine makes Himself known through creation. Ibn Arabi’s framework explores the relationship between the Absolute and the relative, inviting readers to reflect on how the cosmos reflects the realities of Allah’s Names without equating the creation with the Creator. When considering Allah’s “primordiality and pristineness,” Ghazali may seem to give it more explicit focus, prioritizing Allah’s unconditioned nature. However, Ibn Arabi, through the lens of Divine manifestation, does not deny this pristine essence; rather, he explains how the Essence (*Dhat*) remains beyond reach, even as the Divine makes aspects of Himself known through His Names and Attributes. From a Sufi perspective, both approaches are paths to realizing the same Truth. Rumi, in his poetic expressions, often harmonizes these views. He reminds us in *Masnavi* and other works that while Allah is beyond all things, He is also closer than our jugular vein (Qur'an 50:16). Rumi invites us to transcend the duality of conditioned and unconditioned, emphasizing experiential knowledge over theoretical dichotomies: “The Beloved is all; the lover is a veil. The Beloved is living; the lover is dead.” For Rumi, as for Ibn Arabi, the ultimate aim is to witness Allah in all things, without conflating the transient with the Eternal. Ghazali, on the other hand, would caution against excessive focus on manifestations at the expense of recognizing Allah’s utter otherness. In summary, it is not so much about who is “profounder” but rather how their respective emphases guide seekers on their journey to the Divine. Each brings unique insights, and together they enrich our understanding of Allah’s primordiality, immanence, and transcendence. Their works remind us of the infinite ways to approach the One Reality, with humility and reverence.
3ain in Arabic had multiple meanings, eye is one of them. But reality is the correct one. The 3ain athabit is the essential existence of a thing in the knowledge of Allah. It's not the eye. This is a major mishap in this video. Also there is a distinction in his theory between the being and the qualities. The universe is the Him in essence yet not him in manifestation. Completely wrong He says العالم كله خيال في الخيال ie. The universe is an imagination within an imagination. Ie you don't exist in your imagination but everything in it is the manifestation of your qualities. Nothing but your qualities exists in the imagination. It is incorrect to say that your essence also exists in your imagination. Because you are the imaginor not the imaginee. The imaginor is transcendent and outside of the imagination. The imagined world is like this universe. If it's divine manifestation of His names. The imaginor is the essence of the Being who is Allah. To say that the universe is His essence from any perspective is kuffar, and it directly opposes the teaching of the great Sheikh. You have not understand the fusuus. You should re read it with a commentary. If you don't speak Arabic then you should read it with Sheikh who understands it
Thank you for sharing your insights. You have raised important points about the nuanced meanings within Ibn Arabi's teachings, particularly regarding the concept of *‘ain* (عين) and the distinction between essence and manifestation. The richness of Ibn Arabi’s language, especially in texts like *Fusus al-Hikam*, invites deep contemplation and study, often necessitating guidance from those well-versed in his thought. Your clarification about *‘ain ath-thabit* as the reality of things in divine knowledge rather than a physical "eye" is indeed essential. It underlines the metaphysical depth in Ibn Arabi’s understanding, where existence (*wujud*) is ultimately grounded in the Divine, and the immutable entities (*a‘yan thabita*) are known to Allah in pre-eternity. Misinterpreting these subtleties can lead to significant misunderstandings. Regarding the imagination (*khayal*), your point that the imaginor (*al-mutakhayyil*) is distinct from the imagined (*al-makhayyil*) aligns with Ibn Arabi’s emphasis on the transcendence of Allah. The cosmos as a divine manifestation reflects His Names and Attributes but does not equate to His Essence (*Dhat*). This distinction is crucial and underscores why conflating the universe with Allah’s essence would indeed be erroneous and contrary to Ibn Arabi’s teachings. Ibn Arabi’s famous phrase, *“The universe is an imagination within an imagination,”* speaks to the layered realities of existence where the world manifests as an image reflecting the divine qualities but remains contingent, not absolute. The *mutakhayyil* (Allah, in this analogy) transcends the *makhayyil* (the imagined world), affirming the Absolute's independence from all created realities. As you rightly note, any suggestion that the universe itself is Allah’s Essence undermines the principle of divine transcendence (*tanzih*), which Ibn Arabi consistently upheld alongside divine immanence (*tashbih*). For those engaging with Ibn Arabi’s works, especially *Fusus al-Hikam*, the guidance of a knowledgeable teacher is invaluable, as these texts are written in a language and framework that presuppose a deep understanding of Qur’anic principles, Arabic linguistics, and Islamic metaphysics. Your emphasis on careful study and consulting commentaries is well-placed, as many layers of meaning in Ibn Arabi’s writings reveal themselves only through rigorous contemplation and guided learning. May Allah grant us all deeper understanding and clarity in navigating these profound truths.
❤😊
Hey Rumi's Wisdom! Your channel is a profound treasure for anyone interested in exploring the depths of Sufi philosophy and mystical thought. The way you break down Ibn Arabi's teachings and the Bezels of Wisdom is so enlightening and beautifully articulated. I’d love to help your valuable content reach an even wider audience. I specialize in optimizing titles, descriptions, tags, hashtags, off-page SEO, full channel management, and promoting videos on social media. We can start with one video as a test to see the difference!
The Beauty of Timeless and Formless Consciousness Shines in the Form in Time ❤️ 💚 💜
Exelent 🎉🎉🎉🎉🎉🎉
Perfect🎉🎉🎉
Braavo like❤👏👏
❤It is amazing
Good 🎉
It is essential that we all understand Bezels.
A thoughtful response could be:
"Absolutely, understanding *The Bezels of Wisdom* is crucial. Each 'bezel' represents a layer of wisdom, guiding us toward deeper insights and self-realization. By contemplating these 'bezels,' we can gradually uncover a more profound understanding of life and the world around us. The text encourages us to recognize and transcend the superficial distractions that often obscure our true potential. The journey through the Bezels is both a philosophical and spiritual one, helping us grow in wisdom and awareness."
♥️♥️👍👌
Like
Why this distracting music.
Ghazali is, no doubt, profounder than Ibn Arabi in acknowledging and emphasising Allah's primordiality and pristineness with no consideration of conditioning.
This is an intriguing observation that touches upon two giants of Islamic spirituality and metaphysics: Imam Al-Ghazali and Ibn Arabi. Each approaches the Divine Reality with distinct emphases, and understanding their perspectives requires an appreciation of the contexts and intentions behind their works.
Thank you for your thought-provoking comment. The comparison between Al-Ghazali and Ibn Arabi is a rich topic, reflecting the diversity within Islamic thought. Both figures sought to illuminate the path to understanding Allah’s Reality, yet their methodologies and emphases diverge meaningfully.
Al-Ghazali, especially in works like *Ihya Ulum al-Din* and *The Niche of Lights* (*Mishkat al-Anwar*), emphasizes Allah’s absolute transcendence (*tanzih*) and unconditioned primordiality. His approach often aims to protect the Divine from any anthropomorphic associations or limitations imposed by human understanding. For him, Allah’s pristineness is central, and any knowledge of the Divine must begin with a deep acknowledgment of our utter dependence and Allah’s incomparability.
Ibn Arabi, particularly in *Fusus al-Hikam*, presents a complementary perspective. He emphasizes the unity of existence (*wahdat al-wujud*) and explores how the Divine Names and Attributes manifest through creation. While he never compromises Allah’s transcendence, he delves deeply into *tashbih* (immanence)-how the Divine makes Himself known through creation. Ibn Arabi’s framework explores the relationship between the Absolute and the relative, inviting readers to reflect on how the cosmos reflects the realities of Allah’s Names without equating the creation with the Creator.
When considering Allah’s “primordiality and pristineness,” Ghazali may seem to give it more explicit focus, prioritizing Allah’s unconditioned nature. However, Ibn Arabi, through the lens of Divine manifestation, does not deny this pristine essence; rather, he explains how the Essence (*Dhat*) remains beyond reach, even as the Divine makes aspects of Himself known through His Names and Attributes.
From a Sufi perspective, both approaches are paths to realizing the same Truth. Rumi, in his poetic expressions, often harmonizes these views. He reminds us in *Masnavi* and other works that while Allah is beyond all things, He is also closer than our jugular vein (Qur'an 50:16). Rumi invites us to transcend the duality of conditioned and unconditioned, emphasizing experiential knowledge over theoretical dichotomies:
“The Beloved is all; the lover is a veil.
The Beloved is living; the lover is dead.”
For Rumi, as for Ibn Arabi, the ultimate aim is to witness Allah in all things, without conflating the transient with the Eternal. Ghazali, on the other hand, would caution against excessive focus on manifestations at the expense of recognizing Allah’s utter otherness.
In summary, it is not so much about who is “profounder” but rather how their respective emphases guide seekers on their journey to the Divine. Each brings unique insights, and together they enrich our understanding of Allah’s primordiality, immanence, and transcendence. Their works remind us of the infinite ways to approach the One Reality, with humility and reverence.
3ain in Arabic had multiple meanings, eye is one of them. But reality is the correct one. The 3ain athabit is the essential existence of a thing in the knowledge of Allah. It's not the eye. This is a major mishap in this video.
Also there is a distinction in his theory between the being and the qualities. The universe is the Him in essence yet not him in manifestation. Completely wrong
He says العالم كله خيال في الخيال ie. The universe is an imagination within an imagination. Ie you don't exist in your imagination but everything in it is the manifestation of your qualities. Nothing but your qualities exists in the imagination. It is incorrect to say that your essence also exists in your imagination. Because you are the imaginor not the imaginee. The imaginor is transcendent and outside of the imagination. The imagined world is like this universe. If it's divine manifestation of His names. The imaginor is the essence of the Being who is Allah. To say that the universe is His essence from any perspective is kuffar, and it directly opposes the teaching of the great Sheikh. You have not understand the fusuus. You should re read it with a commentary. If you don't speak Arabic then you should read it with Sheikh who understands it
Thank you for sharing your insights. You have raised important points about the nuanced meanings within Ibn Arabi's teachings, particularly regarding the concept of *‘ain* (عين) and the distinction between essence and manifestation. The richness of Ibn Arabi’s language, especially in texts like *Fusus al-Hikam*, invites deep contemplation and study, often necessitating guidance from those well-versed in his thought.
Your clarification about *‘ain ath-thabit* as the reality of things in divine knowledge rather than a physical "eye" is indeed essential. It underlines the metaphysical depth in Ibn Arabi’s understanding, where existence (*wujud*) is ultimately grounded in the Divine, and the immutable entities (*a‘yan thabita*) are known to Allah in pre-eternity. Misinterpreting these subtleties can lead to significant misunderstandings.
Regarding the imagination (*khayal*), your point that the imaginor (*al-mutakhayyil*) is distinct from the imagined (*al-makhayyil*) aligns with Ibn Arabi’s emphasis on the transcendence of Allah. The cosmos as a divine manifestation reflects His Names and Attributes but does not equate to His Essence (*Dhat*). This distinction is crucial and underscores why conflating the universe with Allah’s essence would indeed be erroneous and contrary to Ibn Arabi’s teachings.
Ibn Arabi’s famous phrase, *“The universe is an imagination within an imagination,”* speaks to the layered realities of existence where the world manifests as an image reflecting the divine qualities but remains contingent, not absolute. The *mutakhayyil* (Allah, in this analogy) transcends the *makhayyil* (the imagined world), affirming the Absolute's independence from all created realities. As you rightly note, any suggestion that the universe itself is Allah’s Essence undermines the principle of divine transcendence (*tanzih*), which Ibn Arabi consistently upheld alongside divine immanence (*tashbih*).
For those engaging with Ibn Arabi’s works, especially *Fusus al-Hikam*, the guidance of a knowledgeable teacher is invaluable, as these texts are written in a language and framework that presuppose a deep understanding of Qur’anic principles, Arabic linguistics, and Islamic metaphysics.
Your emphasis on careful study and consulting commentaries is well-placed, as many layers of meaning in Ibn Arabi’s writings reveal themselves only through rigorous contemplation and guided learning. May Allah grant us all deeper understanding and clarity in navigating these profound truths.
Why do these videos come to such an abrupt halt, mid sentence? This has to be an entirely AI generated channel. 🫠