Fakhruddin Iraqi has 30 ratings and 4 reviews. Ivan said: Iraqi bridged several Sufi traditions and traveled through much of the Muslim world. Born in Ir. The following collage has been rendered from Fakhruddin ‘Iraqi: Divine Flashes, translated by W. Chittick and P. Wilson, The poetry that follows is like an. Contents. 1 Quotes. Lama’at (Divine Flashes); Fakhruddin Iraqi: Divine Flashes (). 2 External links. Quotes. Since we have quaffed the beaker .
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Nor is this is-ness a mental con- struct. If we observe the same Oneness in diviine of the infinite ontological potentialities and possibilities of outward manifestation that it embraces it is called “Inclusive-Unity” wahidiyyahsince, by embracing all the modes ot Being, it includes the realities of all things. The Illuminationist philosophers refer to fakhruddi Ultimate Reality as “Light” nur.
Of course one may still want to maintain that ‘Iraqi is speaking basically of a “mystical” concept of love. These last are the commonality of people. He knows the primordial- ground of its source, the reason for its properties and its outward manifestation, and its hidden and evident concomitants. Corbin, he livre des penetrations metaphysiques Teheran-Paris, Bishop of Nyssa Saint Gregory.
But at the same time unveiling must be based on revelation and cannot gain- say it. Whatever is seen is Being, Light, the only reality there is.
For before the manifestation of God’s Name-derived Perfectionexcessive proximity and selfsameness veiled Him from that djvine.
We cannot truly name or describe it. Chittick, “Mysti- cism vs. And later Sufis have invariably seen Ibn al-‘Arabi through Qunawi’s eyes.
How do we know that Being is nonentified? The other two are the uncreat- ed divine Knowledge, and the Perfect Man, who is both created and uncreated at the same time.
Fakhruddin Iraqi: Divine Flashes
This is the news given by the Prophet: But this is not always the case. Most Sufis were careful to warn their followers against anyone who ever said or did anything that contradicted the fundamental teachings of the Islamic revelation, even if he should claim divine in- spiration and produce “miracles” in support of his claim. Qunawi defines a thing’s mystery as its inward and unseen reality.
Each Name taken as a reality in itself is different from the Essence, al- though it is nothing but one of the Essence’s perfections. It exists, and like all things that exist, it must derive from the very na- ture of Being Itself. They mean Being as such, in all the forms it may take, without exception.
Maryam Kd rated it it was amazing Apr 14, Ernesto rated it it was ok Jun 06, The First Entification 2. Return to Book Page.
Fakhruddin Iraqi: Divine Flashes by Fakhruddin Iraqi
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But the Sufis added a third source of knowledge to the above two: And all these levels taken as a whole, which comprise the fifth level — that of the Perfect Man as such — are the mirror image of Nonentified Being.
Only at the level of the First Entification can we speak of a potential multiplicity, that is, the Names and Attributes envisaged as separate realities. The Perfect Man 4. And he is “all-comprehensive” because he embraces, quite literally, all things, from “God” to the tiniest atom.
Then He bestows being upon the world in accordance with His Knowledge of the world in Himself from Eternity-without- beginning. In short, no matter how much we speak of this and that, things, attributes, colors, entities, delineations, characteristics, properties, these are all nothing but the radiation of Being, nonexistent in them- selves.
True, often it would be sufficient to change “Love” to “Being” in ‘Iraqi’s sentences to produce statements identical to those of Ibn al- ‘Arabi’s followers who preserved the master’s terminology.
Qunawi writes, “It is inconceivable that one thing should love fakhrudddin thing in the respect that that thing differs from it. Jul 23, oludamini added it Shelves: Fajhruddin D rated it it was ok May 23, This “Outward” becomes differentiated from God in any true sense only at the level of creation.
It is not as if he decides to call God “Love” and to leave everything else the same.
Thus each thing is God’s beloved, since each thing has its share to play in achiev- ing the desired Perfection. So what is called ‘beloved’ is a pre- condition for the lover’s love of himself. They do not deny the teachings of the Peripatetic philosophers in principle; rather, they accept those data for the comprehension of which the unaided intellect is “adequate” in the Thomist sense.
Nor does it mean they ignore or are unconcerned with the phenomena of this world. The texts are first-rate, and the introductions are informative and reliable.
But by identify- ing God with Love throughout the work, and by employing the same sort of mixed Persian prose and poetry that Ghazzali uses, ‘Iraqi is able to state quite correctly that he is flaashes the tradition laid down by Ghazzali. And here the term “reality” must be understood according to its particular techni- cal significance.
In whatever manner we may be concerned with love, the treatise will be of relevance to us and will serve to turn our attention toward love’s very Essence.
The Divine Names may be said to be infi- nite. Jami classifies the different kinds of love in his Lawami 1. It also includes a critical essay explaining the mystical writings.
God’s love for fakhruedin Perfection of Distinct-Manifestation and Distinct-Vision is the source of all other loves, it is iraai “mystery” of love. He does not delimit and define Being, so that some of Its per- fections would be visible and others hidden. So It cannot be de- scribed in positive terms.
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