In the first centuries after the hijret calendar, Tasawwuf appears as reaction on behalf of people against the luxurious and excessive lifestyle of the Muslim leaders of the Emevit (Umayat) Dynasty. As a result, the very first Sufi disclosurres and argumentments have mainly been preocuppied with the ethics of behaviour and strick-close following of the Prophet’s (PBUH) sunnet. It was the period when none from the other Islamic disciplines had not attained the systematic and codified manner of conduct. The hidj calendar was a solution arising in the 3rd and 4rth century for the systematization of the Islamic disciplines, including Tasawwuf. At that time, when the Tariqahas were not yet established as Sufi institues, in the Islamic world there existed various Sufi centers with special emphasize given to specific fields which later shall represent the totality of the Sufi metaphysics, cosmology, anthropolology and eshetologics. For instance, the school in Baspa gave special attention to fear (Hasan el-Basr) and to love (Rabia el-Adeviya); the school of Kufa of the ascetic life (Ebu Hasim); the school of Medine with a close follow up of the tradition of the city of Medine (Said b. Museyyeb); the school of Horasan on the support of – tewekukul (Sekik Belhi).
Beginning from the 5./11. Century, primarily with the work of Ghazali, the Sufis strived to answer several of the most difficult questions of the philosophical disciplines. Questions of epistemology; gnoseology or Gnosticism (irfan, marifah); ontology and cosmology (vujud ve meratibuh), will be most discussed as philosophical issues in the Sufi circle of the East (Bagdad, Damask, Horasan, Belh, Konya) and of the West (Saragossa, Seville, Cordoba). Throughout its thousand years of existence, the Sufi literature shall develop an unparalleled philosophy with its notable characteristics and identities. The Sufi philosophy is distinguished by not only being recognized as a theoretical acknowledgment, but also by being closely linked to life and the inner experience of the individual Sufis. In the encompassment of questions from Tasawwuf’s philosophy, special attention is given to the integration endeavor for acquaintance with the Creating Might (mujjahede), for the meta-cosmic discovery of the existing realm (keshf), representation of the contingency of conditions (keramet), excessive and overwhelming words of the Sufi in the experiencing of ecstasy (shatahat), the question of the Sufi knowledge and acknowledgement (ilm ve’l-ma’rife), and the question of the oneness of existence (Vahdet-u vujjud). Here we shall focus on the last two questions.
- Sufi knowledge and acknowledgement (ilm be’l-ma’rife)
The question of acquaintance and acknowledgement has been greatly debated by scholars throughout history. As in many other scientific disciplines, as well as in Tasawwuf, assured knowledge and acknowledgment are one of the establishing characteristics on their viewpoint about the existing reality. The Sufi scholars, as members of Islam who have been devoted to foster with special emphasis the spiritual side of faith, instead of dealing with the partial results achieved through understanding and intuition, have rather focused on the full understanding of the essence of things and matters. To achieve this knowledge and acquaintance, Sufis have developed specific methods and techniques. The Sufi knowledge and cognition largely differ from other disciplines in terms of the importance given to the place of gaining knowledge in order to generate a quality education. While in other disciplines it is preferred that through knowledge, certain positive behaviors to be achieved, in Tasawwuf the goal is that through positive behavior, the genuine knowledge and acquaintance to be attained (Fidan, 1986). Briefly said, in the first knowledge motivates behavior, and in the latter behavior motivates knowledge. Tasawwuf within the context of knowledge uses two main terms: ilm and ma’rifet. Ilm comes from the Arabic root a- l-m, which means knowledge, learning, understanding the reality of things, comprehending, acquaintance, proof of knowledge, strengthening character, opposite of ignorance, the capacity to realize that partial and generalized matters (Gevheri 1971); (Manzut p.3032) ; (Jurjani 2003).
On the other hand, the term ma’rifet originates from the Arabic root a-r-f, which means intuition, inner experience, sensitivity, gradual understanding on life experience, understanding, absorbing, and comprehending reality. [1]
In the Islamic Tasawwuf, knowledge (ilm) is discussed in three categories: ilme’l-Yakin, ayne’l-Yakin and Yakin-hakka’l. The first two categories in Tasawwuf refer to obvious knowledge acquired through the senses, rational knowledge and transferred knowledge, while the third category represents the knowledge which the Sufi acquired through his pilgrimage hither the character of God as the eternal homeland of esoteric knowledge. [2]
Apart from the rational and transferred knowledge, Sufis have devoted exceptional importance to aspiration and have felt the need to clarify the knowledge gained through this particular fashion. They say that the knowledge gained is as a result of the inspiration which has its source in God, but that is different from the announcement of the Prophet (PBUH) because the latter had the opportunity to see the Malaikah (angel) which brought him the meaning, whereas the Sufi experience it as a moment moved onto his heart. This way of acquiring knowledge in Islamic Тasawwuf is called ilm-and huduri (Intuition).[3]
The Islamic Tasawwuf apart from its systematic knowledge gained through the educational process, which mainly refers to the visible side of the Qur’an and the Sunnet, also focuses on the esoteric Cues and hadiiths as an opportunity for endorsement. The most assured path to attaining knowledge and cognition, Sufis declare, is faith(Güngör 1989b) Gnostics (Arif) attain this knowledge without sensory perception, without any external observation nor any description or veil.
The following saying by Bayezid Bistami clearly indicates that the latter emphasizes on the importance of knowledge: “Thirty years have I made efforts to purify the self (and Mujahed-nefs). I saw nothing harder than this knowing and his following. If it was not for the controversy among scholars, I could never motioned forward, but rather I would have stayed where I had been,,.” (Sulemi 1969a). Juneyd uncle of al-Baghdadi, Serijj Lame, told his grandson: “Let Allah, foremost make you a learned in hadith then a Sufi, not a Sufi first and then a muhadis (scholar of hadith),,. (Gazali 1957) ” By this saying he expressed his concern about those persons who engage in esotericism without having a systematic knowledgeable mindset.
Sehl b. Abdullah ET-Tustari says that the work is an appreciation for knowledge, and increased knowledge is an appreciation for the work. (Sulemi 1969b) Abu Suleyman Darani warns his followers about the knowledge gained through inspiration and says: “Often in my heart for days appears the knowledge of Hakikat, but I do not allow it to penetrate onto my heart before bringing two witnesses from the Qur’an and Sunnet” (Seraj 1960) [4]
The main theme of Sufis’ knowledge is the inclusion in acquaintance of God. The goal of a Sufi, before reaching the firmament world, is to dwell in God’s presence ( mushahede ) and grow familiar with the characteristics of God’s knowledge directly from the source. Epistemology and ontology in the discipline of Tasawwuf motion along, which means that the higher you raise the spiritual traveler in terms of existential platforms, the more its knowledge and acquaintance increase. Epistemology and gnoseology of the Sufi in its purest form are outmost clarified in the works of Imam -Ghazali. From one angle he studied the mystical knowledge as an issue of epistemology, while simultaneously he claimed to have obtained such knowledge. Knowledge which is not requisite for all, Ghazali would claim, upon the human heart is infused in various ways. Sometimes they are thrown into the heart so that even the heart is not aware from where they have aroused. In other occasions, it can behold a familiar source and visible means for the spiritual traveler. The heart, Ghazali would claim, has capacity for perceiving the ultimate reflection of everything. Realities of knowledge ( ilm – hakaiku’l ) are transferred from Levh-u Mahfouz ( protected Bowl) onto the human heart, alike the reflections which are transferred from one mirror to another. The veil among the two mirrors at times can be taken away by hand, yet at times with the wind’s caresses. As a consequence, the veil rises between the protected Bowl and the heart, and thus some of the assured knowledge found present are reflected upon the human heart (Güngör 1989c).
Everything in the above stated clearly shows that Sufi knowledge and acquaintance place special accent to the dimension of assigning meaning knowledge and its possession directly from the Source of the assured knowledge. The highest subjective grade of Sufi knowledge and knowing, from one hand brought forth great scholars and Gnostics, but it occurred that there were persons which by misusing the subjectivity of the aspiration, set thrones of maximum heterodoxy. [5]
b ) The oneness of existence ( Vahdet – and Vujud , transcendent Theo-monism )
The question of existence and the relationships between the existing segments of the physical and metaphysical platform were among the most discussed issues in the religious and philosophical crowds across the four edges of the world. Since no man can behold the acquaintance of the essence of existence except Allah, various thinkers on the basis of their philosophical, apologetic or mystical systems, developed different theories on the nature of being.
The term existence ( wujud ) essentially has two meanings , namely:
- Conceptually, infinite, absolute existence, which refers to thinking about the existence ( vujud bu ma’na el Masdari, vujhudu’l – mutlak) .
- Existence in terms of being concrete and specific, relative ( vujud be ma’na mevjhudi , Vujudu’l – idafi) (Affifi, 1999)
As a consequence, in the history of Islamic thought, the manner of existence is discussed in three categories :
a) Absolute existence ( Vajibu’l – vujud ) : Existence which exists of itself, which in its existence does not require any other, everlasting, necessarily, far from alteration, cleavage and imperfection, everlasting and single as one. Such existence only Allah can behold.
b ) Probable existence ( Mumkinu’l – vudzhud ) : Existence which owes its existence to another, essentially non-existent, created later cast from the Creating Might , occurred with the ability for change, cleavage and disadvantages, temporary and more than one. In this category take place all things, except Allah.
c ) Non existing, absence , nothingness ( Mumteniu’l – vujud , Adem ) : Contrary to becoming. A never made visible concept not grasped and understood neither in physics nor in metaphysics. Just as existence was categorized under two distinctions, non existence is categorized under two distinctions as well: 1. Absolute nonexistence ( Adem -u mutlak ), issues which cannot be grasped or understood and 2. The relative nonexistence ( Adem -u idafi ) the potential becoming( bi’l – kuvve ) and absent (not present) ( bi’l – fi’l ). For instance, the potential existence of fruits in the grain seed.
Furthermore, the shape of emanation or the creation of the plausible existence arising from the absolute gave the occasion for various opinions to emerge among Islamic thinkers. While one group of thinkers were of the opinion that the Creating Might creates from nothing, creation ex nihilo ( kelamistite) , the other group had been followers of the philosophical emanation inherited from the ancient philosophical system ( peripatetic Muslim philosophers ) , where there is no creation from nothingness, since that cannot be perceived, but there is emanation, overflow from the primary Intelligence ( Aklu’l – Evvel ). The third group ( Sufis ) are of the opinion that real existence arises from One, and this existence only resides by Allah , and all other things but Allah ( masivallah) are shadows , shapes, resemblances, reflections of the One Existence of Allah. [6]
Vahdet -u vujud means accepting the being of God ( zat ) as transcendent , and His names and attributes ( Esma ve’s – sifat ) as immanent rejection to any realm existence other than God , rather their conclusion of reflecting ( tejel – lijat ) the names and attributes of God and verification of all of this which is not speculative whatsoever, but rather through revelation and esoteric experience ( mukashefe ).
According to Sufis, vahdet – vujud represents the latest form of tawhid. This theory was present in certain sayings of Sufis in the earliest days of activities in a mystical Islamic Society, yet it has been systematically established by the doyen of philosophical Tasawwuf , Muhyi al-Din Ibn al-Arabi. [7]
The principle of the unity of existence, Ibn al-Arabi (1309) and a significant number of other Sufis, use not only in terms of existence, but also in terms of attaining acquaintance and knowledge, henceforth their ontology and epistemology go in parallel forms. [8]
Sufis claim the veracity of tawhid may only be exercised if God is accepted as the only ” Deity ” ( Ma’bud ) , “…..” ( Fail) and ” Bitok ( Existence) ” ( Vujud). In principle of worshiping (deity of God), all the Islamic scholars encompassed are of the thought that no one can accompany God in deity. Yet anew upon the question of God being the only Creating Might, among Muslim thinkers various opinions arise, which distinguished among themselves in only minimal nuances. If one takes under account the given principle stating that there is nothing which can limit Allah’s will and might, then nothing else remains but for Allah to be taken as the only Creator. Albeit, at first glance it seems that the result of the first two questions automatically begets the logical consequence of oneness of existence, yet due to the delicacy of the issues and the obscure difficulty in language, Islamic scholars have not been preoccupied with this issue, even among Sufis this issue has been undertaken only by the Sufi elite (Ahmed 1999c). They argued that all three of the above tawhid categories are ultimate, but they can be absorbed only by testing the purported conditions.
The main problem to be solved in the question on the oneness of existence is the determining of the relationship between existence of the Creator and the created beings. If we encounter these two as existences, the first as existence of God and the latter as existence of creatures, in such case, the Sufis claim, shirk would evolve ( polytheism ), the same as accepting that there are more than one for worshiping ( ma’bud ) or two creators (fail). In addition, there ought to be a distinguishing line among the two existences, which would limit the existence of Allah who is All Encompassing and never Ceasing. God’s existence is absolute and universal; it shall never be limited and dissolved. This is how Ebu’l – A’la Afifi expresses this opinion of Ibn al-Arabi : ” Ibn al-Arabi in terms of similarity to Allah ( teshbih) says everything is Haqq ( Reality) , under no circumstance does he claim the opposite, yet he does not claim God is everything. Allah is the One behind the multitude of reality and before what stands visible. Regarding the divine abstraction ( tenzih) , despite Him being in everything , He is yet above everything,,.(Afifi 1999b) [9]
The difficulty of rational understanding of vahdet-u vujud and fear of sinking into pantheist system has led a group of Sufis to defend the idea on oneness of the vision or observation ( vahdet – u shuhud) .
A systematization of the vahdet – u shuhud thought is the Sheik of the tarikats, Nakshibendiyye from India , Ahmed Sirhindi Imam Rabbani (P. 1034/1624 ) .[10]
In conclusion we can say that the questions of philosophy of Tasawwuf, especially vahdet – i vujud, behold their own unique language in each of its manifestations: in the emergence or emanation, announcement or aspiration, in oral or literary, in wisdom or existence, which would be necessary to radiate from the Divine Source. It is the source from which famous Sufis like Ibn al-Arabi , Abdu’l – Kerim cilia , I Rabbani and others have been left earnest. [11]
References:
Afifi, Ebu’l-Ala, 1999a. Muhyiddin İbn Arabi’de Tasavvuf Felsefesi, translate in Turkish Mehmed Dağ, p. 27.Istanbul Kırkambar Yayınları
Afifi, Ebu’l-Ala, 1999b. Muhyiddin İbn Arabi’de Tasavvuf Felsefesi, translate in Turkish Mehmed Dağ, p. 27 Istanbul
Аfifi, Ebu’l-A’la, 1946a. Fususu al-Hikam ve’m–Ta’lekamu alajh, Cairo: Matbaat Isa al-Babi al-Halabi
Аfifi, Ebu’l-A’la, 1946b. Fususu al-Hikam ve’m–Ta’lekamu alaj. p.36,38. Cairo
Ahmet Avni Konuk, Fususu’l-Hikem Tercüme ve Şerhi, prepared for publishing by Mustafa Tahralı and Selçuk Eraydın, Istanbul 1999a, I, 47. Marmara Üniversitesi İlahiyat Fakültesi Vakfı
Ahmet Avni Konuk, Fususu’l-Hikem Tercüme ve Şerhi, prepared for publishing by Mustafa Tahralı and Selçuk Eraydın, Istanbul 1999b . Marmara Üniversitesi İlahiyat Fakültesi Vakfı
Avni Konuk, Fususu’l-Hikem Tercüme ve Şerhi. p. 50 prepared for publishing by Mustafa Tahralı and Selçuk Eraydın, Istanbul 1999c. Marmara Üniversitesi İlahiyat Fakültesi Vakfı
Ayni, Muhammed Ali, 1341.Tasavvuf Tarihi, p . 191. Istanbul: Kütüphane-i Sudi
Chodkiewitz, Michel,1982. Epitre sur l’Unicite Absolue. p. 25. Paris: Les Deux Oceans
Eraydin Selçuk, Tesavvufi dhe Tarikatet. Translated in Albanian by Metin Izeti. 2001a. Skopje
Eraydin Selçuk, Tesavvufi dhe Tarikatet. Translated in Albanian by Metin Izeti. 2001b. Skopje
Fidan, Nurettin, 1986.Okulda Öğrenme ve Öğretme, p. 3Аnkara: Alkım Yayınevi
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İsmail Hakkı Bursevi, Şerh-i Kelime-i Tevhid, p. 80-94;
Jurjani, Sejjid Sherif, 2003, at-Ta’rifat, p. 177. Beyrut – Dar al-Kutub al-Ilmiyyah
Kureyshi, , Tasavvuf İlmine Dair Kuşeyrî Risalesi. p.. 473-477. Translated in Turkish by: Süleyman Uludağ, Dergah , İstanbul 1991. Dergah Yayınları
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Yilmaz,
H.Kamil, Hyrje në Tesavvuf, translated
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Metin. 2002
.Tetovo
[1]Since the meaning of these two terms means that they speak two different issues. Ma’rifet is achieved through life experience and puts more emphasis on the knowledge and the knowledge acquired through intuition and meditation ( Huds ve’t – tefekkur). From this perspective ma’rifet in tasawwuf, as we shall see below , shall represent the assured knowledge and acquintance which the Sufis attain thought experiencing various spiritual states deriving through inner experience and directly from God. The dimension of exercise performed after purification and crystallization of the heart prepares the person accepting the divine inspiration which are the Sufik rays of knowledge and acquintance ( ma’rifet ) Gevheri, 1971b.Kitabus-sihah,, IV, 1400-1402. Аnkara; Rabigal-Esphahan, ибид, p. 331-332; Ibn Mansur, ибид, IV, 2897.
[2] Hujwiri. 1982a. Ali b. Osman, Keshful-Mahjub(Hakikat Bilgisi). p. 532-533. translated in Turkish by: Suleyman Uludag, Istanbul; Hafizović, Rešid, 1999, Temeljni Tokovi Sufizma, p. 299. Sarajevo
[3] Knowledge and experience in the knowledge of the Sufis are discussed from various sources and as a result of certain purported platforms of certain Sufis, however their definitions and explanations are different . They have never considered faith as subjective knowledge , but by their faith would make sense only if it evoked them. Commentors and Islamic apologists as well as lawyers disstressed Sufis for two reasons : a) failed to detect the relation of the meaning of religion as a system of esoteric rules with the dimension of essencial belief , and b ) not experiencing , their other preference. The discrepancy from the beginning arose as a misunderstanding between the shape and the sensitivity, later removed and put as the light of the knowledge of division exoteric ( Zahir ) and esoteric ( Batin ). Ayni, Muhammed Ali, Tasavvuf Tarihi, Istanbul 1341 , p . 191 ; Güngör, Erol, 1989a. Islam Tasavvufunun Meseleleri, p . 98th. Istanbul. This division of knowledge we see in other mystical and philosophical systems . Regarding this issue B . Russell as a philosophical critic says: Metaphysics is desired to watch the world through thought to be focused as. This desire developed in association or split into two tendencies of thinkers in the history of thought . The first of these is mysticism and science the second . Some thinkers gained acknowledgment with the first one and some others with the second one. But most significant of them are those that have undertaken both. See: Russel, B. Mysticizm and Logic, pp. 54.
[4] Serraxh, 1380/1960. Kitabu’l-Luma’ fi’t-Tasavvuf.p.146. published: A. Mahmud dhe T. A. Surur. Cairo. The pronouncement of some Sufis, especially in the later times, stating that with the arrival of the inspiration of God they are exempt from meeting the rules of Shariat, as prayer, fasting, etc.., Is only an indicator of ignorance and nothing more, since the Sufi principle is that no knowledge of the ma’rifet can suspend the prophetic knowledge, nor can it resist the Qur’anic knowledge.
[5] One of the prominent Sufis, Yahya b . Muaz , in conjunction with the shallow Sufis said: ” negligent scholars are oriented towards the good of this world, always close to the easy lifestyle, they turn around and statesmen have tradition to speak bad things about real scholars. Their path is hatred and envy. In order to gain the trust of the people they are ready to do everything. Ahallow Sufis uphold all those parts of those in position, although they may be execturing evil deeds . And if someone does a good deed , but if it is contrary to their interests , they oppose them. Neznalci Sufis are those that without any education and knowledge acquisition by a guiding leader and without tasting the difficulties of the existencial exercises and effort, have worn the Sufic dzhube in order to only be similar to Sufis in form and want to be treated like them. “Hujwiri. 1982b. Ali b. Osman, Huxhviri, Keshful-Mahxhub(Hakikat Bilgisi).p. 212. Translated in Turkish by Suleyman Uludag. Istanbul.
[6]Tevhid, the oneness of Allah , is the one principle preferred by the Creating Might in all dimensions of divine announcement of the beginning of the existence onto the surface of the earth. Beginning from Adem until the last prophet , Prophet Muhammad, until the Judgment Day, the motto ” There is no God but Allah ” was the essence of their law. Even Islamic scientific and artistic disciplines are based around the idea of Allah’s oneness. From the beginning, the Sufis in their writings, poetry and sayings passed special importance and signified the idea of Tevhid. If one little more carefully analyzes the essence of sufi thought and method, then tasawwuf can safely be termed as ” the discipline of oneness within the framework of teaching system and sufi method” . More details on the issue of existence see: Šarif, M.M., 1988a. Historija Islamske Filozofije, I-II, Zagreb; Hafizović, Rešid, 1993. Ibn Arabijevo Filozofsko-Teološko Učenje o Logosu, Sarajevo; Eraydin, Selçuk, Tesavvufi dhe Tarikatet, translated into Albanian:Metin Izeti,Tetovo: 2001; Yilmaz.H.Kamil, Hyrje në Tesavvuf, translated by: Izeti, Metin. 2002 .Tetovo; Afifi, 1999b. Ebu’l-Ala, Muhyiddin İbn Arabi’de Tasavvuf Felsefesi, translate in Turkish Mehmed Dağ, p. 27. Istanbul; Schimel, Annemarie, Islamin Mistik Boyutlari. Translated in Turkish by: Ergun Kocabiyik. Istanbul: 2001.. Regarding the tevhid dimension of the Sufi work see: Kureyshi, , Tasavvuf İlmine Dair Kuşeyrî Risalesi. p.. 473-477. Translated in Turkish by: Süleyman Uludağ, Dergah , İstanbul 1991. ; İsmail Hakkı Bursevi, Şerh-i Kelime-i Tevhid, p. 80-94; Niyazi Misri, Risale-i Tevhid, p. 95-103.
[7]According to Ibn al-Arabi , only Allah has genuine existence, and all other things than Allah are only a shadow , existential reflections that occur as a result of divine reflection and rush ( tedjel- Li Feyd). The relationship with God is not a space but a reflection principle , which also clearly shows the uniquesness of the Divine Reality and emanational personal variability surge of strength. He argues that Divine Reality which is essentially present in all levels of existence , transcends the limits of ontological pedestals through his transcending art. The term Vahdeti -vujud is used by Ibn Arabi. Dr. Suad Hakim is a scientist who analyzed the works of Ibn Arabi and argues that in his works this term cannot be found. However , the term for the system of Ibn Arabi was used by later thinkers or, rather better said the thinkers who followed his system, for example: Sadreddin Konevi in his Miftahu’l – crate . see more details: Hakim, 1981. SUad, al-Mu’jemu’s-sufi, al-hikme fi hududu’l-kelime. p. 1154. Beyrut; Chodkiewitz, Michel,1982. Epitre sur l’Unicite Absolue. p.25 Paris; ; Ahmet Avni Konuk, Fususu’l-Hikem Tercüme ve Şerhi, prepared for publishing by Mustafa Tahralı and Selçuk Eraydın, Istanbul 1999, I, 47.
[8] See:Muhyi, 1309. Ibn al-Arabi, Fusus al-Hikam, Cairo; Аfifi, Ebu’l-A’la, 1946a. Fususu al-Hikamve’m-Ta’lekamu alajh, Cairo; A. Avni Konuk.1999bFususu’l-Hikem Tercüme ve Şerhi, prepared for publishing by Mustafa Tahralı and Selçuk Eraydın, Istanbul; Burkhardt, Titus (Ibrahim), 1955. La Sagesse des Prophetes, Paris; İsmail Fenni, 1928. Vahdet-i Vücüd ve Muhyiddin Arabi, Istanbul; Hafizović, Rešid, ; Eraydin Selçuk, Tesavvufi dhe Tarikatet. Translated in Albanian by Metin Izeti. 2001. Skopje
[9] Afifi, 1946b. Fususu al-Hikamve’m-Ta’lekamu alajh, p . 36 , 38.Cairo. Regarding the relationship between God and the universe, Ibn Arabi sought to rely on philosophy than on mystics. Here we have emerging theories that remind us of Plato’s theory of ideas, illuminating teachings ( ishraki ) for inteligibilnata existence ( vudjudu’z – zihn ) , scholastic theory to identify the substance ( jevher ) and accidents ( Arad ) in kelamisticteachings. Before things occur, he says , they were present in the Absolute potencial. They represent the content of the Divine Intellect as an idea of subsequent events . These intelegible realities are named as primary ( fictitious ) praoblici things ( a’jan – i sabite ) . God’s knowledge about them is identical with His self-realization. It is a state of consciousness and self- publishing where God in Himself sees certain ” types ” of personal essence. These conditions are latent positions of the Divine Intellect. They are simultaneously intelligible in the Divine Intellect and are specific forms of the divine essence. Ibn Arabi considers praoblicite to be non-existent since it has no outer existence and does not have a separate existence from the Divine Essence. These are the reasons and prototypes of the visible. When these conditions are actualized, the visible world appears . One reveals the multitude, just as an object is reflected in a variety of mirrors , upon which each mirror represents a particular image based on its features and grasping abilities. The eternal arena of existence is nothing other than the continued renewal of creation (halk-i jedid), or a shadow of the various types (mejeddud-i еmsal). Šarif, M.M., ибид, I,418.
[10]Vahdet-i shuhud means to see one Being, that in his viewing the Sufis not to see anything other than the One. The theory of the oneness of observation does not deny the existence of things, but evidences that on the horizon of visibility of the Sufi who has reached the stage of melting smislovnoto (Fena) sees only God and His light removes from the horizon all other relative existences, as the Sun appears to the stars. Ибид, p. 243.
[11] See abstract on the work Ibn Arabijevo Filozofsko-Teološko Učenje o Logosu, from Rešid Hafizović, pp. 193-198