By William C. Chittick

Ibn al-Arabi, often called the "Greatest Master,"is the main influential Muslim philosopher of the earlier six hundred years. This ebook is an creation to his proposal in regards to the final future of humans, God and the cosmos, and the explanations for spiritual variety. It summarizes a lot of Ibn al-Arabi’s teachings in an easy demeanour. the tips mentioned are defined intimately. The e-book is split into 3 components. within the first half Chittick explains Ibn al-Arabi’s thought of human perfection; within the moment half he seems at numerous implications of the area of mind's eye; and within the 3rd half he exposes Ibn al-Arabi’s teachings on why God’s knowledge calls for range of non secular expression, and he indicates how those teachings could be hired to conceptualize the learn of worldwide religions in a modern context.

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Extra info for Imaginal Worlds: Ibn Al-Arabi and the Problem of Religious Diversity

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It also suggests that in the end all beliefs will lead to felicity for those who hold them. But God's self-disclosure to human beings is not the same as His self-disclosure to other creatures. If full and complete human felicity depends upon total actualization of the divine form, then failure to actualize the divine form demands distance from God in the next world, and, in its initial stages, this distance will be experienced as pain and chastisement. Â < previous page page_141 next page > If you like this book, buy it!

Once you recognize the receptacle, then you will know the Withholder and withholding. For the receptacles receive from God's nondelimited munificence in keeping with their preparednesses. They are like the garment and the washerman when the sun effuses its light. The garment becomes white, but the face of the washerman turns blackif it was white. Â < previous page page_143 next page > If you like this book, buy it! < previous page page_144 next page > Page 144 The wise man says to the two of them, "The light is one, but the constitution of the washerman receives only blackness from the sun.

Although felicity is the ultimate destiny of every existent thing, people cannot count upon achieving it in the barzakh or during the fifty thousand-year-long day of resurrection, and the different modes of felicity are in effect infinite. Strictly "human" felicity, which leads to the vision of God's self-disclosure in its full splendor, depends upon the actualization of all the divine attributes latent in the original human nature. And this actualization in turn depends to some degree upon human effort to bring it about.

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