Sheikh Ibn Arabi (RA) lived during the sixth and seventh Hijiri. At that time, Ibn Rushd was a well renowned scholar, Ibn Rushd had translated the teachings of Aristotle and was a good friend of Hazrat Ibn Arabi’s (RA) father. He had heard about Sheikh Ibn Arabi (RA) and was very interested in meeting him. Sheikh Akbar Mohiudding Ibn Arabi (RA) narrated their meeting as follows:
“When I entered the house, Ibn Rushd excitedly said, ‘Yes!’ I also said ‘yes’ in reply. He was very happy as he believed that I understood exactly what he meant. I became aware of his habitual happiness and then said ‘no’ as well. Ibn Rushd’s facial expression changed. It looked like he had been thinking about something for a while and was now in doubt about it. He asked me, ‘What solution have you found through revelation?’ I replied, ‘Yes and no. the self runs away from its origin between ‘yes’ and ‘no’, and their necks are removed from their body.’ Listening to this, Ibn Rushd became pale. He understood the mechanism that I had pointed out to him and began to shiver as he praised the Lord, saying , ‘There is neither might, nor power (except God).’
Later, I wanted to see him again With the blessing of the Lord, he came before me in the world of the unseen where there was a veil of light between him and myself. I was able to see him through the veil, but he was unable to see me. He was not even aware that I was aware as he was so engrossed in his contemplation.’
Ibn Rush passed away in Morocco. His body was transferred to Cordoba where his grave can be found.
The great Sufi scientist Huzoor Qalandar Baba Auliya said: “It is the very same ‘real being’, the self from which there is no separation from God, and it is the first step towards cognizing Him. If the ‘self’ is deprived of the congnition of God, it considers itself separate from God. There are many stages of the self becoming consumed with the attributes of God.
The first step is Belief. There are verses about belief in the opening of the Holy Quran stating that there is no room for doubt in the great book. The book provides guidance to those who embrace piety for the sake of God i.e. those who wish to avoid evil, those willing to follow the path of good deeds, and those whose heart has the inclination to follow the path.
They are those that believe in the unseen. The law states, that one must believe in the unseen in order to be introduced to it. Those people who wish to understand life and the universe and wish to solve its mysteries, but are naïve and believe the explanations givenby the ‘intellectuals’, cannot understand the truth of life and the universe. The story between Hazrat Ibn Arabi (RA) and Ibn Rush is a good example of this. The intellect was represented by the first ‘yes’, whereas the truth of life was hidden in the ‘yes and no’.
Nasma (divine light) encloses every single thing in the universe. Even the smallest particle in the universe is based on two types positive and negative.
The Nasma is the balance between these two. In other words, Nasma is the name given to the base rays (or waves) of movement, that are responsible for the formation of any being. These lines are spread around us in space in such a way that there is no distance between them, but they are not merged as one either. These lines also act as a base for the formation of physical objects.”
There are more than 250 writings of Sheikh Ibn Arabi (RA) of which ‘Fusus-al-Hikam’ and ‘Futuhat-al-Makkiyyah’ are well known to the public. He has said, ‘My intention was not the same as other writers. Some of the things I wrote were because they were an order from God, and It was such that I felt that I was about to burn without writing it, so I would keep myself busy with it. The reason for some of the things I wrote were because they were revealed to me in dreams.’
Sheikh Ibn Arabi (RA) passed away on 22nd Rabi-ul-Akhir 638 Hijri in Damascus. The tomb is at the side of mount Qasioun. The writer of ‘Hafh-al-Tyyab’ visited the tomb in 1037 Hiri. He has written, ‘I visited Sheikh Ibn Arabi (RA) grave and repeatedly received blessings. I also observed divine lights whilst I was there.”
Sayings of Sheikh Ibn Arabi (RA)
“The process of congnising God is such that you should first know yourself. Whoever completely understand their self, will cognize God.”
“Every object in the universe is alive – it speaks and sees. Stones and plants praise God, but the average person cannot hear their praise. However, those who have been bestowed with the ability to ‘listen’ from God, can easily hear the praise of the creations.”
“In the same way God has saints, Satan too has his representatives. God has send his revelations to his prophets and Satan has inspired his own representatives. The difference is that the revelations form God motivate people to do well; whereas satanic temptations can only do evil.”
“O speaker! Your speech should match the standard of your listener. You should have the ability to know the hidden doubts and confusions of others and yourself. Be aware of those who present the teachings of scholars by distorting it.”
“Be modest when you desire to adopt something, as in any business, both extremes are liable to condemnation.”
“Every knowledgeable person holds knowledge as per their capacity”
“A distance is a veil. Closeness too is a veil. God is closer than our jugular vein, so what is the point of seventy thousand veils?”
“No one can reach the heights of knowledge unless they completely follow the message of God and act according to the teachings of the messenger of God (PBUH), and also respects the teachings of all prophets with all of their heart.”
“Rose and thorn, sorrow and gladness are linked together.”
From Qalandar Shaoor Digest By Khawaja Shams Uddin Azeemi