![]() The psychology of ultimate concern: Motivation and spirituality in personality. Louisville KY: Fons Vitae, 2005.Įmmons, R. Morris, James.The Reflective Heart: Discovering Spiritual Intelligence in Ibn ‘Arabi’s ‘Meccan Illuminations’. ![]() California : University of California Press, 1984. Sufism and Taoism A Comparative Study of Key Philosophical Concepts. Divine Word and Prophetic Word in Early Islam, The Hague, 1977 Oxford: Oxford University Press, 1992.įazeli, Seyyed Ahmad, “ The system of Divine Manifestation in the Ibn ‘Arabian School of Thought”, Journal Kanz Philosophia, vol. “Mystical Language and the Teaching Context in the Early Lexicons of Sufism.” In Mysticism and Language, edited by Steven T. “From Mysticism to Philosophy (And Back): An Ontological History of the School of Oneness of Being.” PhD diss., Princeton University, 2006.Įrnst, Carl. Chicago: Great Books of the Islamic World, 2004. Oxford, UK: Anqa Publishing, 2002.ĭagli, Caner K. Ibn ‘Arabī and Modern Thought: The History of Taking Metaphysics Seriously. Ibn ‘Arabī’s Own Summary of the Fuṣūṣ: The Imprint of the Bezels of the Wisdom”, in the Journal of the Muhyiddin Ibn 'Arabi Society, Vol. New York: State University of New York, 1998. The Self-Disclosure of God: Principles of Ibn ‘Arabi’s Cosmology. Albany, NY: State University of New York Press, 1989. The Sufi Path of Knowledge: Ibn al-‘Arabi’s Metaphysics of Imagination. Albany, NY: State University of New York Press, 1994. Imaginal Worlds: Ibn al-‘Arabi and the Problem of Religious Diversity. “The School of Ibn ‘Arabi.” In History of Islamic Philosophy, edited by Seyyed Hossein Nasr and Oliver Leaman. Ramsey : NJ, Paulist Press, 1980.Ĭhittick, William C. (Reprinted ed.) Lahore: Ashraf Press, 1964.Īustin, R.W.J. ![]() The Mystical Philosophy of Muhyiddin Ibnul Arabi. Finally, through his particular work, Ibn ‘Arabī highlights and assumes a recurrent progression from habitual conditioning that human usually encounter to a greater depth and breadth of consciousness.Īffifi, A.E. For Ibn ‘Arabī, spiritual intelligence is about discovering intrinsic distinctions between truth and illusion, and spiritual discernment is all about. Spiritual Intelligence empowers people to deal with and resolve life-world issues while demonstrating virtuous behaviour such as humility, compassion, gratitude, and wisdom. ![]() Both are seen to be a spiritual intelligence of the prophets. The wisdom of Hud represents knowledge through the feet” (‘ilm al-rijl), the knowing that can only come through actually traveling through all the tests and lessons of the earthly human existence or sulūk, while the wisdom of Muḥammad defines the role of love and its multiple layers. This article examines two particular fass and wisdom of Hūd and Muḥammad. The wisdom of the prophets in Ibn ‘Arabi’s Fuṣūṣ al-Ḥikam is deeply concerned with discovering how the prophets who are taken up in each chapter exemplify different facets of the deeper spiritual process of the divine-human relation. ![]()
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |