THE ABSOLUTE

The Oneness of Being (Wahdat al-Wujud)

1. The First Entification (Ahadiyya) – Absolute Oneness

This is the level of pure unity (Ahadiyya), where God is in His most
transcendent, undifferentiated state, beyond all names and attributes.
This is the Divine Essence (al-Dhat), completely unknowable, beyond
comprehension, beyond any form of manifestation. Ibn Arabi refers to
this stage as the "Hidden Treasure" (al-Kanz al-Makhfi), where God exists
without distinction between Creator and creation. This is the realm of
absolute potential.

2. The Second Entification (Wahidiyya) – Unity with Names and

Attributes

At this stage, God begins to manifest through the Divine Names and
Attributes. This level is known as Wahidiyya, the stage of the One. Here,
God is still one, but He is one who can now be known through the
multiplicity of His names (the Merciful, the Creator, etc.). The potential
for creation exists here in the form of divine knowledge, but creation has
not yet been actualized.
3. The Third Entification – The Creation of the Muhammadan Light
(Nūr Muhammadi)

This is the level where the First Intellect (al-‘Aql al-Awwal), also known
as the Muhammadan Light (Nūr Muhammadi), is created. Ibn Arabi
identifies this as the first act of divine self-disclosure, the primal
emanation that contains the essence of all creation. It is both the source
of all realities and the intermediary between God and the created world.
The Muhammadan Light is the archetype from which everything else
unfolds, and this is why Muhammad is seen as the "Perfect Man"
(al-Insān al-Kāmil) and the "Seal of the Prophets." All things exist within
the Muhammadan Light in potential form.

4. The Fourth Entification – The World of Immutable Archetypes (A‘yan

Thābita)

This is the level where the potentialities of all created beings exist as
immutable archetypes (A‘yan Thābita). These archetypes are the
non-manifest realities of all things in divine knowledge. At this level,
they have not yet manifested in the physical world. The Muhammadan
Light serves as the blueprint for these archetypes, as it contains the
essence of all beings.
5. The Fifth Entification – The Physical World (Alam al-Ajsam)

In the final stage, the archetypes manifest as concrete realities in the

material world. This is the realm of physical existence, where individual
beings, objects, and entities exist in their distinct forms. Here, the
spiritual and immaterial realities take on physical bodies, leading to the
diversity of the world we experience.

Unity of Multiplicity: In the process of entification, Ibn Arabi

emphasizes that the multiplicity of forms does not imply a plurality of
essence. The One Essence (God) manifests itself through multiple
entifications, but these are all contingent and dependent on the Divine,
without possessing any reality independent of it.

Relationship with the Immutable Entities (Al-Ayan al-Thabita): The

immutable entities represent the potential aspects of creation in the
Divine Knowledge. They are not yet actualized, but they exist as "eternal
possibilities" within the Divine Mind. The process of divine entification
brings these potentialities into existence, making them manifest in the
created world.
Yet all of the entifications of divine self-disclosure didn’t manifest in a
sequential manner, but rather in a simultaneous manner and is
happening eternally in the eternal Now.

To analogize the five entifications of divine self-disclosure into a relatable

concept, imagine a master architect planning and bringing a grand city
into existence. Each stage of divine entification can be compared to a
stage in the architect’s creative process, gradually unfolding from pure
potential to concrete reality.

1. First Entification (Ahadiyya) – The Architect’s Dream (Absolute

Unity)

This is like the master architect's initial dream, where the city exists in a
completely undifferentiated, intangible form. It’s pure potential, just an
idea in the architect’s mind. At this stage, there are no blueprints, no
designs, and no buildings. The architect’s vision of the city is fully
unified and not yet expressed in any detailed way. It’s the essence of
creation, but without distinction or form. Similarly, in this level of
Ahadiyya, God’s essence is beyond all differentiation, names, or
attributes. Nothing is manifest, and all remains in the unknowable
potential of the Divine.
2. Second Entification (Wahidiyya) – The Plan with Details (Names and
Attributes)

Next, the architect begins to sketch out the plan, organizing the details
and features of the city. Here, the vision starts to differentiate into
distinct aspects: parks, roads, buildings, and neighborhoods. Although
the city has not yet been built, its entire structure and design are now
held in the architect’s mind and plans. This is akin to Wahidiyya, where
God begins to manifest through His Names and Attributes. At this stage,
creation exists in potential within divine knowledge, where God is now
perceived through aspects like Mercy, Power, and Wisdom.

3. Third Entification – The Head Architect’s Blueprint (The

Muhammadan Light)

The third stage is when the master architect draws up the blueprint, the
perfect and primal plan that contains within it every detail of the city’s
design. The blueprint is the model that will guide the entire construction
process. Everything that exists in the city is contained within this master
plan in potential form. Similarly, in this stage, the Muhammadan Light
(Nūr Muhammadi) is like the divine "blueprint" of creation—the First
Intellect, the primal emanation from God. It contains the potential for all
creation and is the intermediary between the transcendent Divine and
the created world.
4. Fourth Entification – The Conceptual Models (Immutable Archetypes)

In the next stage, the architect starts creating detailed models of each
building, park, and structure. These models represent what each element
of the city will look like once it’s fully built. However, they are still
concepts—they exist in the architect’s knowledge but are not yet physical
realities. In the same way, the immutable archetypes (A‘yan Thābita) are
the spiritual blueprints for all beings. They exist in divine knowledge as
eternal realities but have not yet manifested in physical form. They are
the prototypes of everything that will eventually exist.

5. Fifth Entification – The Construction of the City (Physical World)

Finally, the city is constructed. The models and blueprints are brought to
life as physical buildings, streets, and parks. The dream of the architect is
now fully realized in a tangible, material form. Similarly, in the fifth
entification, the archetypes manifest as concrete, physical entities in the
material world. This is the final stage of divine self-disclosure, where
spiritual realities take on distinct, bodily forms and the multiplicity of
creation comes into existence.
THE INTERRELATION AND INTERDEPENDENCE OF THE ENTIFICATIONS
OF THE DIVINE SELF-DISCLOSURE:

In the analogy of the architect, these stages of divine self-disclosure also

exist simultaneously and interdependently, forming a unified whole, just
as in the ocean-mirror-prism analogy. Each step of the creative process,
though distinct, is constantly present, overlapping with the others in a
timeless interplay of design, knowledge, and realization.

1. The Dream (Absolute Unity)

The master architect’s dream of the city is the essence of everything that
will follow. It’s pure potential, undifferentiated and unknowable, where
no specific buildings or designs yet exist. However, the entire city—its
roads, parks, and buildings—already exist in this dream, even if they
have not been expressed. This represents the hidden unity of divine
self-disclosure. Just as the dream contains the totality of the city in
potential form, God’s essence holds all of creation within itself,
undivided.

2. The Plan (Names and Attributes)

As the architect begins to make plans, the undivided dream starts to take
shape. Every street, building, and park is outlined in detail, but it still
remains in the realm of design. The plan, like the Divine Names and
Attributes, reveals the many aspects of what was once undifferentiated in
the dream. The plan contains the entire city’s potential, but it has not yet
materialized. It expresses the variety of forms the city will take while
remaining unified within the architect's vision.

3. The Blueprint (Muhammadan Light)

The blueprint is the first tangible expression of the architect’s vision. It

serves as the intermediary between the architect’s plan and the physical
reality of the city. All future buildings, roads, and parks exist within the
lines of the blueprint. In the same way, the Muhammadan Light is the
intermediary between God and creation, containing within it the
archetype of the cosmos. Just as the blueprint is the model through which
the city will come into being, the Muhammadan Light is the root from
which all of creation flows.

4. The Models (Immutable Archetypes)

The architect creates conceptual models of each building and structure in

the city. These models are not yet physical, but they represent the specific
realities of what will be built. They exist in the architect’s knowledge as
the distinct forms each part of the city will take. Similarly, the
immutable archetypes (A‘yan Thābita) are the spiritual realities of all
beings. Each model corresponds to a specific form in the material world,
but at this stage, they remain in a potential state, existing in divine
knowledge.

5. The Construction (Physical World)

Finally, the architect’s plan and models are brought to life in the
construction of the city. The dream, plan, blueprint, and models are all
realized in the physical form of the city, with its streets, buildings, and
parks standing as the tangible outcome. Similarly, the physical world is
the final manifestation of divine self-disclosure, where the archetypes
take on concrete, material forms. The physical world is the culmination
of the creative process, where spiritual realities become embodied.

In this metaphor of the architect, all stages coexist simultaneously and

are interdependent, forming an unbroken cycle of divine creativity. The
dream, plan, blueprint, models, and construction are not separate—they
represent different aspects of a single, unified creative process. The final
city already exists in the initial dream, and the dream is still present
within the constructed city. The blueprint and models are simultaneously
part of the finished product, just as the plan still informs its structure.
Each stage unfolds from the other, but they all exist together, woven into
the timeless and interconnected nature of divine reality.
To exist within the city is to be connected to every level: the physical
buildings are the realization of the models, which were conceived in the
blueprint, shaped by the plan, and dreamt into being by the architect.
Thus, manifestation and potentiality are two sides of the same
reality—the city exists within the dream just as much as it exists in the
built form, and so too does creation exist eternally within the
undifferentiated essence of the Divine.

HOW THE ENTIFICATIONS OF HIS SELF-DISCLOSURE IS NOT ONLY

INTERRELATED AND INTERDEPENDENT BUT HOW THEY’RE ACTUALLY
PURELY SIMULTANEOUS AND HOW ALL OF THESE ENTIFICATIONS OF HIS
SELF-DISCLOSURE IS ACTUALLY HAPPENING SIMULTANEOUSLY IN THE
ETERNAL NOW:

1. The Dream (Absolute Unity)

Imagine the architect’s dream is not a stage that happens before the rest,
but rather, it is eternally present. The dream contains the entire city—its
potential streets, buildings, parks, and structures—fully and completely
in one moment. In this state, time does not exist. The city exists in a state
of pure potential, already whole and complete within the dream. This
mirrors the Divine Essence (Ahadiyya), where creation and Creator are
still indistinguishable, a unified reality beyond time.
2. The Plan (Names and Attributes)

The plan that emerges from the dream is not something that happens
after the dream; it coexists with it, simultaneously. In the timelessness of
the architect’s mind, the plan and the dream are one and the same. The
details of the streets and buildings in the plan are just the dream being
expressed in a different form, but they are eternally present in the same
instant. This corresponds to the Divine Names and Attributes
(Wahidiyya), where the potential for multiplicity exists, but it is still part
of the undivided oneness of God. The plan, like the dream, exists in the
timeless now.

3. The Blueprint (Muhammadan Light)

The blueprint is not something that comes after the plan. It is

simultaneously present with the plan and the dream. The Muhammadan
Light (Nūr Muhammadi), which represents the first point of divine
manifestation, already exists within the plan and dream, not as a separate
act but as an eternal reflection of both. The blueprint holds the potential
for all future creation, yet it is already present. The act of creating the
blueprint is timeless, eternally unfolding in the same moment as the
dream and plan.
4. The Models (Immutable Archetypes)

The models of the buildings are not separate, sequential acts but
simultaneous with the blueprint, the plan, and the dream. Each model
exists eternally within the architect’s mind, not bound by linear time.
Every detail of the models, which correspond to the immutable
archetypes (A‘yan Thābita), is present in the architect’s consciousness in
the eternal now. The models exist in timeless simultaneity with all
previous stages, manifesting potential forms that are never separate from
the blueprint, the plan, or the dream.

5. The Construction (Physical World)

Finally, the construction of the city does not happen in time as we think
of it—it is already complete within the architect’s eternal vision. The
buildings, streets, and parks, which correspond to the physical world, are
being built, but they were never not built in the eternal reality of the
architect’s mind. The physical manifestation is simply one more layer of
the same eternal moment. In this sense, creation is ongoing, yet it is
already fully realized, as the entire process exists in one timeless act.

The Eternal Moment: All Stages Existing at Once

In this timeless perspective, the dream, plan, blueprint, models, and
construction all coexist eternally. There is no “before” or “after”—there
is only the eternal now, where every stage is happening simultaneously.

The dream of the city (the essence) is not a precursor but coexists
eternally with the finished city.

The plan (names and attributes) does not unfold in time but eternally
expresses the dream.

The blueprint (Muhammadan Light) is not created after the plan but is
constantly present as the link between the plan and the manifestation.

The models (immutable archetypes) are eternally in the mind of the

architect, shaping the physical construction, yet always present within
the dream and plan.

The construction (the physical world) exists as the final manifestation of

all previous stages, yet it too is eternally present as part of the architect’s
unified vision.

Just as the architect holds the entire city—dream, plan, blueprint,

models, and construction—in a single moment, so too does the Divine
hold all stages of self-disclosure in an eternal, timeless moment. This
eternal moment is not constrained by past, present, or future; all
potentiality and actuality coexist in the present moment of divine reality.
Creation is not a process in time, but an expression of divine
self-disclosure that is eternally complete, unfolding and already unfolded,
manifesting and already manifested—all at once.

Manifesting in the Eternal Now

In this view, time as we understand it dissolves. The dream, plan,

blueprint, models, and construction are all woven together in the
timeless tapestry of being. Each stage represents a different perspective
on the same single, eternal act of divine creation, where God is always
manifesting and always hidden, always creating and always complete—in
the eternal now that transcends any notion of sequence.

The architect never stops dreaming, planning, or building, because in the

eternal moment, the dream and the completed city are one and the same.
Likewise, all the stages of divine self-disclosure are interwoven in a
timeless simultaneity, where the beginning and end are one, and
potential and actualization coexist eternally.

Thus, all entifications are inherently simultaneous, interwoven in a

timeless reality where beginnings and ends do not apply. The Divine
Reality manifests and hides, knows and loves, creates and dissolves—all
in a single breathless moment that is neither before nor after, but
eternally now.

2. The Concept of Time in greater detail of Ibn Arabi’s cosmology:

Ibn Arabi’s understanding of time is intricately linked to his metaphysics

of existence and divine self-disclosure. His concept of time moves beyond
conventional notions of linear progression and is instead viewed as a
dynamic and metaphysical process.

● Time as an Aspect of Divine Manifestation: For Ibn Arabi, time

(dahr or zaman) is an essential aspect of the unfolding of Divine
Self-disclosure (Tajalli). Time itself is a created reality that comes
into existence with creation and is continuously renewed in each
moment.
● The Eternal Now (al-An la Zaman): Ibn Arabi emphasizes the idea
of the "Eternal Now" or the "Moment" (waqt), where all temporal
events are essentially expressions of one continuous act of divine
self-revelation. He describes time as having no true reality other
 than the perpetual presence (hudhur) of God. Time, therefore, does
not flow from past to future; rather, it is a series of moments, each a
new creation in the now.
● Illusion of Linear Time: According to Ibn Arabi, what we perceive
as past, present, and future is an illusion based on our limited
understanding. All temporal distinctions dissolve in the presence of
the Eternal Now, and all of creation is sustained by the Divine Act
that is always in the present. There is only the ever-renewing
moment where God continuously creates and sustains the world.
● Time and the Human Experience: He also speaks about spiritual
time, which is different from physical time. Spiritual time is
experienced by those who have advanced on the path of divine
realization, and they can perceive the multiplicity of divine
manifestations simultaneously, transcending the ordinary
constraints of linear time.

3. The Concept of Constant Creation (Tajdid al-Khalq):

Constant creation (Tajdid al-Khalq) is another pivotal concept in Ibn

Arabi’s metaphysical system, referring to the idea that creation is not a
one-time event but an ongoing process.

● Creation as a Continuous Act: Ibn Arabi views creation as a

constant and perpetual act of God. This means that every moment,
the universe is being created anew by the Divine. This doctrine is
often referred to as renewal of creation (tajdid al-khalq bi al-anfas),
meaning "the renewal of creation with every breath."
● Manifestation of the Divine Will: The universe is sustained by the
Divine Command, which is "Be" (Kun), and this command is
continuously being issued. This ongoing act of creation reflects the
absolute dependence of the cosmos on God. Nothing exists by itself;
it is only through the Divine's continuous self-revelation and
creative act that the world remains in existence.
● Ephemeral Nature of the Created World: Since creation is renewed
at every moment, the world is seen as ephemeral and impermanent.
Ibn Arabi likens the world to a shadow or a mirror that reflects the
Divine Reality but does not possess its own independent being.
This constant renewal means that creation is always in a state of
flux and transformation, dependent on the divine outpouring.
● Ontological Implication for Human Beings: The concept of
constant creation also has ethical and spiritual implications. Human
beings, as microcosms of the divine act, are also involved in this
continuous process. Each moment offers a renewed opportunity for
spiritual growth, repentance, and realization of the Divine.
● Divine Immanence and Transcendence: This concept reveals both
the immanence and transcendence of God. God is immanent because
He is the one who constantly creates and sustains the world, but He
is also transcendent because He is not limited by creation. The
ongoing creation is a dynamic process that reflects the infinite
possibilities of Divine Manifestation.
1. Oneness of God and Creation

Ibn Arabi's philosophy emphasizes the concept of the oneness of being,

known as "Wahdat al-Wujud." This concept posits that everything in
existence is a manifestation of the divine reality, meaning there is no
separation between God and creation. The only true existence is God,
and all creation is a reflection or self-disclosure of God's essence.

God’s Self-Disclosure: According to Ibn Arabi, God is both the guide on

the path to truth and the very path itself. As creatures, we are
expressions of God, reflecting divine qualities in a multiplicity of forms.
This means that God is actively involved in creation, and all that exists is
interconnected through divine unity.

Transcendence and Immanence: God is transcendent, beyond all

attributes and limitations, yet immanent, present within every aspect of
creation. This dual nature allows God to be both distinct from and
identical with the universe, enabling a profound unity where divine
presence permeates all.

2. God’s Limitation and Delimitation

God’s Limitlessness: Ibn Arabi argues that to say God cannot limit
Himself would be a contradiction, as it would impose a limit on His
absolute nature. Therefore, God must be able to express Himself in finite,
delimited forms while remaining infinite.

Unity and Multiplicity: This perspective allows for a reconciliation of

God’s unity with the multiplicity of the world. Each being or object
reflects God’s attributes, embodying divine potential within its specific
limits. Thus, all things are manifestations of the divine, and the diversity
of creation reveals the richness of God's reality.

3. The Role of Divine Names

Divine Attributes: Ibn Arabi explains that God’s names (like "The
Creator," "The Merciful") require creation to have meaning. Without a
world to create or beings to receive mercy, these attributes remain
abstract.

Reciprocal Relationship: This creates a reciprocal relationship where

creation is dependent on God for existence, while God, through His
attributes, is expressed and realized within creation. This relationship
underscores the interconnectedness and unity between the Creator and
the created.
The Nature of the World

1. Reality of Multiplicity

Multiplicity as Real: While emphasizing the oneness of being, Ibn Arabi

also acknowledges the reality of multiplicity. The physical world, though
a dreamlike manifestation of God’s imagination, is not an illusion.
Rather, it is a genuine expression of the divine attributes.

Beauty of Creation: The physical universe is a beautiful and necessary

manifestation of divine will. It is through the diversity and multiplicity
of forms that God’s attributes are fully expressed and appreciated.

2. Misconception of Gnosticism

Against Gnostic Dualism: Ibn Arabi rejects the Gnostic notion of the
material world as inherently evil or a prison to escape. Instead, he sees it
as a necessary and beautiful part of divine self-expression. The world is
an opportunity for the divine to manifest and for humans to engage with
and understand divine reality.

3. Dual Nature of the World

Alam vs. Dunya: Ibn Arabi distinguishes between "Alam," the world as a
divine manifestation, and "Dunya," the worldliness that distracts from
spiritual truths. While the physical world is inherently good and divine,
the attachment to worldly desires and ego-driven pursuits is what needs
to be transcended on the spiritual path.

Conclusion: Understanding Oneness and Multiplicity

Ibn Arabi’s teachings provide a profound understanding of the

interconnectedness of all existence:

God as All of Being: Everything is a part of God’s reality, and there is no

existence outside of the divine. This oneness is not just philosophical but
also mystical, as it invites a deep, experiential realization of God’s
presence in all things.

Multiplicity as Expression: While oneness is foundational, the

multiplicity of creation is the canvas on which divine attributes are
painted. Each form and being is a vessel for divine presence, offering
unique insights into the nature of God.

Balance and Unity: Ibn Arabi’s vision invites us to see the world as a
harmonious interplay between unity and diversity, recognizing the
divine in every aspect of existence while striving to transcend ego and
worldly attachments.
The Primacy of Mercy

Understanding Mercy in Arabic (Rahma):

The term "rahma," which translates to "mercy" in English, is more

profound in Arabic. It shares the same root as the word for "womb"
(rahm), conveying motherly love and nurturing care, unlike the English
notion of mercy, which can imply condescension or leniency from a
position of power.

Ibn Arabi emphasizes that God's mercy (rahma) is intrinsic to the

existence itself. This mercy is not merely a choice but the very essence of
all creation.

Divine Mercy and Existence:

According to Ibn Arabi, God's attribute of mercy (Rahman) is primarily

responsible for granting existence to all things. Everything that exists is a
manifestation of this divine mercy.

This perspective suggests that the entire cosmos is an expression of God’s

love and mercy, which permeates all aspects of existence.

Mercy Over Wrath:

Ibn Arabi asserts that God’s mercy always takes precedence over His
wrath. This is based on the belief that God's mercy is foundational and
ultimate, encompassing all things.

In the context of divine justice, Ibn Arabi argues that while God is
obligated to fulfill promises of reward, there is no necessity for Him to
execute threats of punishment eternally. This highlights a theological
belief that mercy ultimately triumphs.

Satan in Fusūs al-Hikam (The Bezels of Wisdom)

In The Bezels of Wisdom, Ibn ʿArabi discusses the story of Satan in the
context of the chapter on the Prophet Adam. He reexamines the famous
Qur'anic episode where Iblis refuses to bow to Adam at God's command.
Traditionally, Iblis is seen as the quintessential figure of disobedience and
rebellion, doomed to eternal damnation. However, Ibn ʿArabi’s reading of
the story is more nuanced and philosophical.

Satan's Refusal as Devotion to Divine Oneness

In Ibn ʿArabi’s view, Iblis’s refusal to bow before Adam was not merely an
act of arrogance but was rooted in his uncompromising monotheism
(tawḥīd). Satan believed that since God is the only entity worthy of
worship, bowing to any other creature would be a violation of that truth.
Satan’s reasoning was that to bow before Adam would be to commit
shirk (associating others with God).
This perspective reflects Ibn ʿArabi’s emphasis on the complexity of
divine commands. While Satan’s refusal is disobedience on one level, on a
deeper level, it represents his commitment to God’s absolute oneness.
Satan’s tragic flaw, therefore, is not in his intention but in his inability to
perceive the deeper wisdom behind God's command.

Satan as the Perfect Lover of God

Ibn ʿArabi goes further to describe Satan as a "perfect lover" of God. Iblis
is so utterly devoted to God that he refuses to acknowledge any being
other than God as worthy of honor, even if that means disobeying God's
direct command. Satan is, in this sense, paradoxically faithful to the
divine reality (haqiqa), but at the cost of misunderstanding God's will in
the broader context.

For Ibn ʿArabi, this makes Satan a tragic figure, whose sin is born from
the intensity of his love and devotion. This love is not the love that
submits or compromises, but an all-consuming, uncompromising form of
love. Iblis’s devotion to God is so absolute that he would rather suffer
eternal damnation than compromise his belief in God’s uniqueness.

Satan and the Doctrine of Tajalliyat (Theophanies)

Ibn ʿArabi’s view on Satan also connects with his doctrine of divine
theophanies (tajalliyat), the idea that God’s essence manifests through
creation. Satan’s refusal to bow to Adam can be understood as his
rejection of a theophany—Adam as a manifestation of the divine image
(imago Dei). Satan failed to recognize that bowing to Adam was, in fact,
an acknowledgment of God’s presence within creation.

Satan’s error, in Ibn ʿArabi’s interpretation, was that he only saw the
outward, created form of Adam, not the divine image embedded in him.
This is a metaphysical blindness: Satan saw Adam as separate from God
and thus refused to bow. In this sense, Satan's misunderstanding reflects
a limitation in his spiritual perception, preventing him from grasping
the mystery of divine immanence.

Satan in al-Futuhat al-Makkiyya (The Meccan Revelations)

In al-Futuhat al-Makkiyya, Ibn ʿArabi further elaborates on the role of

Satan in the cosmic order. Here, Iblis represents not only a tragic figure
of misplaced devotion but also an essential aspect of the divine economy.
Satan’s role, according to Ibn ʿArabi, is necessary for the dynamic
unfolding of creation and the testing of human beings. Without the
existence of Satan and the temptations he presents, humanity would lack
the necessary conditions for spiritual growth and the exercise of free
will.

The Role of Satan in the Journey of the Soul

Ibn ʿArabi emphasizes that Satan plays a vital role in human spiritual
development. By tempting humanity, Satan creates the conditions for
moral choice, testing the soul’s ability to navigate between good and evil.
This trial, in turn, allows human beings to transcend their lower nature
and ascend to higher spiritual stations. Thus, Satan is paradoxically a
vehicle through which God's mercy and wisdom are revealed.

Moreover, in Ibn ʿArabi’s cosmology, everything has its place in the divine
order, including Satan. The trials posed by Satan are not arbitrary or
merely punitive; they are divinely ordained and contribute to the
unfolding of God’s plan. This means that Satan, despite his apparent
opposition to God, is still within the framework of divine providence.

Satan and the Veil of Divine Majesty (Jalal)

Ibn ʿArabi’s mystical system often discusses the balance between God’s
attributes of Jalal (Majesty) and Jamal (Beauty). Satan is primarily
associated with the attribute of Jalal, reflecting God’s majesty, rigor, and
awe-inspiring aspects. His rebellion represents the harsh, demanding
aspect of divine majesty, where closeness to God is only achieved through
unwavering commitment to divine oneness, even at great personal cost.

In this view, Satan is a reflection of God’s majesty, and his function in the
cosmos is to challenge, test, and purify souls, compelling them to seek
refuge in God’s mercy. His presence reminds humans of the need to
balance the majesty of divine law with the beauty of divine compassion.

Key Themes in Ibn ʿArabi’s View on Satan

1. Satan as a Paradoxical Figure: Satan is not simply an embodiment of

evil; he is a paradoxical figure whose actions, though disobedient,
are rooted in a profound, albeit mistaken, understanding of divine
unity.
 2. Satan’s Love for God: Ibn ʿArabi portrays Satan as a lover of God,
whose refusal to bow to Adam stems from his singular devotion to
divine oneness. This makes Satan a tragic figure, caught between
love and misunderstanding.
3. Satan’s Role in Human Spiritual Development: Satan plays an
essential role in the spiritual journey of humanity. His temptations
are necessary for the exercise of free will and the soul’s growth
toward God.
4. Satan as a Manifestation of Divine Majesty: Satan reflects the
attribute of Jalal (Majesty), emphasizing the awe-inspiring and
rigorous aspects of God’s nature. His rebellion underscores the
tension between divine majesty and mercy.
5. Satan’s Error of Perception: Satan’s mistake lies in his inability to
see the divine presence in creation. He refuses to bow to Adam
because he cannot recognize Adam as a theophany—a manifestation
of God.
6. Cosmic Necessity: Despite his opposition to God’s command, Satan
is ultimately part of the divine plan. His existence is necessary for
the unfolding of human moral and spiritual potential.

Conclusion

Ibn ʿArabi’s interpretation of Satan is both profound and complex,

reflecting his broader metaphysical and mystical outlook. In contrast to
the traditional view of Satan as merely an enemy of God and humanity,
Ibn ʿArabi presents Iblis as a figure whose actions reveal deeper truths
about divine unity, love, and the paradoxical nature of existence. Satan is
at once a symbol of tragic devotion and a necessary component of the
cosmic order, challenging humans to rise above their limitations and
recognize the divine presence in all things. Through this lens, Ibn ʿArabi
reimagines Satan as a figure whose role, while misunderstood, contributes
to the ultimate purpose of creation—the return of all things to God.

Temporary Nature of Hell

Hell and Divine Mercy:

Ibn Arabi posits that the suffering experienced by sinners in hell is

temporary. This is not to say that hell itself is temporary, but rather that
the nature of suffering within it will eventually transform.

He suggests that, ultimately, those in hell will come to recognize it as

part of God's reality, and their suffering will become a form of pleasure
or contentment, aligning with the overarching mercy and love that
defines existence.

Philosophical Implications:

This view contrasts with other Islamic theological schools, which hold
that divine justice is immutable and eternal. Ibn Arabi’s perspective
offers a more hopeful vision of ultimate reconciliation and divine
compassion.

All is Love

Love as the Essence of Reality:

Ibn Arabi claims that love is the core essence of all things. Every action
and existence is motivated by love, even if it is not immediately apparent.

Fear and hatred are seen as shadows of love. For instance, fear is a form of
love for self-preservation, and hatred arises from a disturbance to what
one loves.

Motion and Love:

The concept of "motion" in Ibn Arabi's philosophy refers to any change

or action in reality. He asserts that all motion is motivated by love,
whether it is evident or hidden beneath other motives.

Love Enacted (Ethics)

Ethical Implications of Divine Love:

Recognizing that all reality is a manifestation of divine love leads to a

profound ethical stance. It suggests that one should act with love and
mercy towards others, reflecting God’s own love.
Ibn Arabi encourages pardoning over punishment and emphasizes that
acts of charity and compassion are forms of worship and recognition of
the divine in others.

Human Interactions as Divine Engagement:

By caring for others, one is metaphorically caring for God, as every

individual is a reflection of the divine. This aligns with teachings found
in both Islamic and Christian traditions that emphasize caring for others
as caring for God.

The Coherence of Ibn Arabi's Thought

Complex and Coherent System: Ibn Arabi's thought is described as a

complex but coherent metaphysical framework. It is deeply rooted in
Islamic teachings, particularly the Quran and Hadith literature, creating
an interconnected worldview. Despite differing opinions on whether his
ideas are orthodox or heretical, they are undeniably sophisticated and
coherent.

Divinity of Beliefs: This concept is a central theme in Ibn Arabi's work,

particularly in the Fusus. It suggests that all forms of belief are valid
manifestations of God because God is too vast to be confined to a single
belief. Therefore, God reveals Himself to individuals based on their
unique constitution and spiritual preparedness.

Key Concepts in the Divinity of Beliefs

Multiplicity of Beliefs: Ibn Arabi warns against limiting oneself to a

single belief and rejecting others. He argues that all beliefs are
expressions of God's self-disclosure. This idea is not about religious
relativism but emphasizes that God is present in all beliefs because He
transcends them.

God's Self-Disclosure: Human beings can never fully grasp God's essence.
However, God manifests Himself in various forms, and different people
perceive Him based on their spiritual readiness. Ibn Arabi uses the
metaphor of water taking the color of the cup to illustrate how God's
manifestations are perceived differently by each individual.

Idol Creation in the Mind: Even monotheists, who worship a formless

God, create mental images or concepts of God. Therefore, everyone
worships a version of God shaped by their own understanding and
experience. This highlights the limitations of human perception in
comprehending the divine.
Human Heart as the Center of Divine Encounter

The Heart's Capacity: The human heart, according to Ibn Arabi, is the
spiritual center capable of encompassing God. Unlike the intellect, which
is limited, the heart reflects God's infinite attributes and is boundless.
The ideal state of the heart is to be open and receptive to all forms of
divine manifestation.

Polishing the Heart: The more one purifies their heart from ego and
limitations, the more it can reflect God's light. The heart's infinite
nature allows it to encompass all things, even God, who cannot be
contained by the heavens or the earth but can be contained by the heart
of a true believer.

Metaphysical and Theological Implications

Unity of Being: Ibn Arabi's idea of the Oneness of Being (Wahdat

al-Wujud) implies that everything in existence is a manifestation of God.
Therefore, all beliefs and practices, even those involving idol worship, are
ultimately directed toward God, though they may not align with Islamic
teachings and proper adab (manners) toward God.

God's Praise: Ibn Arabi posits that all creation praises God, and since
everything is a manifestation of God, this praise is God praising Himself
through creation. This reflects a deep understanding of the
interconnectedness of all things and their ultimate return to the divine
source.

The Pharaoh’s repentance:

Pharaoh's Repentance: Ibn Arabi presents a unique interpretation of

Pharaoh's repentance during the Exodus story. Unlike traditional views
that consider Pharaoh's repentance insincere, Ibn Arabi argues that
Pharaoh was not entirely certain of his impending death, making his
repentance genuine. This interpretation reflects Ibn Arabi's broader view
of God's mercy and the complexities of human belief.

Mystical Exegesis: Ibn Arabi's interpretations of Quranic stories, such as

the dialogue between Moses and Pharaoh, offer deep esoteric insights. He
suggests that Pharaoh always knew the truth about God but chose to
hide it for personal gain, highlighting the moral and spiritual dynamics
within the narrative.

1. Reality and Divinity:

● God's Essence: Ibn 'Arabi suggests that God is the hidden essence
behind all things. Although God is veiled by the multiplicity of the
world, this veil itself is also God.
 ● The Veil and Multiplicity: The multiplicity refers to the many
forms and manifestations of the world, which are seen as veils over
the singular divine essence. The ultimate aim in Ibn 'Arabi's
teaching is to recognize God both beyond and within these veils.

2. Concepts of Unity and Multiplicity:

● Fana (Annihilation): This is the Sufi concept of losing oneself

completely in the divine, where one's ego is annihilated, leaving
only God. This state is often considered a major goal in Sufism.
● Baqa (Subsistence): After experiencing fana, the individual returns
to the world with a newfound understanding, realizing that God is
present within the world and its multiplicity.

3. The Role of Women, Prayer, and Perfume:

● Prophet Muhammad's Love: The chapter centers around the

statement attributed to Muhammad that three things were made
dear to him: prayer, perfume, and women.
● Interpretation of Women: Ibn 'Arabi offers a radical view that
experiencing God through women is one of the most profound
ways to witness the divine. This is because women, in their
manifestation and in the reciprocal relationship with men,
represent both the passive and active principles of existence.
● Criticism of Superficial Understanding: Ibn 'Arabi criticizes men
who approach women purely for sensual pleasure, emphasizing that
 true understanding involves recognizing the divinity inherent in
the feminine.

The Philosophical and Mystical Framework

1. Masculine and Feminine Principles:

● Active and Passive Dynamics: In Ibn 'Arabi's thought, the

masculine is associated with activity, and the feminine with
passivity. These are not strictly tied to gender but are wider
principles of existence.
● Creation and Interplay: This dynamic interplay is present at all
levels of reality—from the divine intellect and world soul to human
relationships. Each level of existence involves a masculine and
feminine component that together create new forms or ideas.

2. Examples of Interactions:

● Cosmic Examples: Heaven (masculine) and Earth (feminine) come

together to produce new life, such as plants.
● Human Level: The human relationship, especially sexual union,
symbolizes the union of the divine and human, reflecting the
ultimate mystical union.

3. The Role of Prayer and Perfume:

● Prayer: Represents a direct and clear connection to the divine.

 ● Perfume: May symbolize the breath of God or goodness in the
world, showing the divine essence present in all creation.

The endlessness of everything:

Ibn Arabi’s Perspective on Ultimate Knowledge and Spiritual

Realization:

Endless Journey of Spiritual Unveiling:

Ibn Arabi emphasizes that the journey of spiritual realization is one of

continual unfolding and endless discovery. The concept of God's
self-disclosure (tajalli) is central to his thought. According to Ibn Arabi,
God is infinite and thus cannot be fully comprehended by any finite
being, including even the most spiritually advanced saints (awliya). Every
level of spiritual advancement only leads to new horizons of
understanding and experience. Therefore, there is no absolute "end" to
spiritualization in the sense of fully grasping the entirety of divine
truth. The process of spiritual unveiling is perpetual, with each unveiling
(kashf ) revealing deeper and more nuanced aspects of the Divine Reality.
The Role of the Human Receptacle:

Ibn Arabi often uses the metaphor of the human being as a receptacle or
a vessel that can contain divine knowledge. However, the receptacle's
capacity to receive and understand divine truth is inherently limited by
its own nature. Just as water takes the shape and color of the vessel it is
poured into, divine knowledge is "colored" by the limitations of the
human intellect, soul, and spiritual preparedness. Even at the highest
levels of spiritual attainment, the full essence of God remains beyond
reach, as God's infinity cannot be contained within any created being.

The Concept of Al-Insan al-Kamil (The Perfect Human):

The Perfect Human in Ibn Arabi's thought is the one who reflects the
Divine Names and Attributes most completely. This figure is the closest
to realizing the full potential of human spiritualization. However, even
the Insan al-Kamil is in a state of perpetual receptivity to divine
knowledge, constantly experiencing new forms of God's self-disclosure.
The Perfect Human acts as a mirror reflecting the Divine Reality, yet the
reflection is never complete, as the Divine Reality is inexhaustible.

Unity in Diversity:

Ibn Arabi also teaches the idea of the Unity of Being (Wahdat al-Wujud),
where all of existence is a manifestation of the One Reality. In this sense,
every experience, every belief, and every form of worship is a valid
expression of that One Reality. The diversity of beliefs and experiences is
not a divergence from truth but an expression of the infinite ways in
which the One Reality manifests itself. The spiritual journey, therefore,
is not about reaching a final destination where one "knows" the truth in
its totality but about realizing that every step, every experience, is a form
of truth in its own right.

The Veil of Knowledge:

Interestingly, Ibn Arabi also speaks of knowledge itself as a kind of veil.

As one gains more knowledge, there is always the danger of becoming
attached to that knowledge, which can prevent one from moving forward
in the journey towards God. Thus, the Sufi must constantly be aware that
even the highest forms of spiritual knowledge are not the final truth but
rather steps on the journey. The ultimate goal is not to possess
knowledge but to be in a state of ma'rifah (gnosis), which is a direct and
experiential awareness of the Divine that transcends intellectual
understanding.

Ibn Arabi on the Continuation of the Journey After Death:

Death as a Transition, Not an End:

For Ibn Arabi, physical death is not the termination of spiritual progress
but a passage to a different mode of existence. The soul, freed from the
limitations of the physical body, continues to experience and realize the
Divine Reality in ways that were not possible during its earthly life. The
afterlife offers a new realm of spiritual experiences and unveilings
(kashf ), where the soul encounters God in more direct and profound
ways.

The Imaginal World (Alam al-Mithal):

Ibn Arabi describes an intermediate realm called the Alam al-Mithal (the
Imaginal World or the World of Images), which exists between the
physical world and the purely spiritual world. After death, the soul
inhabits this realm, where it experiences the consequences of its earthly
life in a symbolic and imaginal form. The journey through the Imaginal
World is a continuation of the soul's spiritual development, where it
encounters the realities it prepared for itself through its actions, beliefs,
and spiritual readiness during life.

Perpetual Ascent (Mi'raj):

Ibn Arabi often speaks of the soul's journey in terms of Mi'raj

(ascension). Just as the Prophet Muhammad is said to have ascended
through the various heavens to reach the Divine Presence, the soul
continues its ascent after death. This ascent is infinite because God is
infinite. The soul continues to draw closer to God, experiencing higher
and more refined states of being, but never fully encompassing the
Divine Essence. The journey is one of eternal approach without final
arrival.

Unveiling and the Beatific Vision (Ru'yat Allah):

In the afterlife, the soul may experience the Ru'yat Allah (Beatific
Vision), where it beholds the Divine in a manner far more direct than
possible in the physical world. However, even this vision is not the end of
the journey. Ibn Arabi suggests that the Beatific Vision is a dynamic and
continuous experience, where the soul is constantly receiving new and
deeper insights into the Divine Reality. Each vision is a new unveiling
(tajalli), and there is no ultimate or final unveiling, as the Infinite cannot
be fully known or exhausted.

Degrees of Paradise and Proximity to God:

Ibn Arabi acknowledges that in the afterlife, souls will experience

different levels or degrees of Paradise, which correspond to their
spiritual accomplishments and readiness. These degrees represent varying
levels of proximity to God. However, even in the highest degrees of
Paradise, the soul continues to experience new dimensions of God's
self-disclosure. The journey towards God is eternal, with each level of
Paradise offering deeper knowledge and intimacy with the Divine.

Eternal Creation and Renewal:

In line with his doctrine of perpetual creation, Ibn Arabi views the
afterlife as a realm of continuous creation and renewal. The soul, existing
in this state of perpetual renewal, is constantly brought into new levels of
existence and consciousness, moving closer to God but never fully
encompassing the Divine Essence. This concept reinforces the idea that
spiritual progress is infinite, both in this life and beyond.

The concept of reincarnation:

The transmigration of souls is not a process of physical reincarnation,

but rather a journey that unfolds in the imaginal realm—a subtle,
non-material plane of existence that lies between the physical world and
the purely spiritual one. This understanding reflects a deeper
metaphysical interpretation of the soul’s passage after death, where it
undergoes continuous transformation and evolution based on its
spiritual development, rather than returning repeatedly to earthly forms.

Transmigration in the Imaginal Realm

In this view, after death, the soul does not return to the physical plane
but enters an intermediary state known in Islamic metaphysics as the
Barzakh, or what Mulla Sadra described as the ‘Alam al-Mithal (the
Imaginal Realm). Here, the soul takes on various imaginal forms that are
not bound by the physical laws of the material world but instead reflect
the inner spiritual state of the soul. These forms are subtle and dynamic,
shifting in accordance with the soul’s moral and spiritual qualities
accumulated during its earthly life. This means that the soul’s
transmigration is not into new physical bodies, but rather into new
states of being, new qualities, and new imaginal forms within this
post-mortem realm.

Spiritual Development and States in the Afterlife

As the soul progresses through the Barzakh and eventually into Jannah
(Paradise) or Jahannam (Hell), its spiritual condition determines the
states and qualities it experiences. Souls that are spiritually elevated and
purified will experience the bliss of Paradise, while those that are tainted
with spiritual impurities will undergo a process of purification in Hell.
Importantly, this purification is not an arbitrary punishment but a
necessary transformation through which the soul must pass in order to
shed the burdens of its lower nature and come closer to the Divine.

In this context, Hell (Jahannam) is not a static place of eternal suffering,

but a dynamic realm of purification. Souls that are cast into Hell after
passing through the Barzakh take on different states and qualities that
correspond to their level of spiritual development. The torments they
endure are not meaningless punishments, but rather tools of purification,
designed to burn away the ego’s attachment to the lower, worldly desires
and allow the soul to eventually realize the divine truth that pervades all
existence.

Death and Revival in Hell: Cycles of Purification

In the Islamic eschatological framework, it is said that souls in Hell

undergo cycles of death and revival, as described in the Qur'an: "Every
time their skins are roasted through, We will replace them with other
skins so they may taste the punishment" (Qur'an 4:56). This constant
renewal of the body symbolizes the soul’s continued purification process.
Each death and revival can be seen as a metaphor for the soul’s
transformation, where it sheds one state of being and takes on another,
continually evolving toward a higher spiritual awareness.

In this process, the soul is confronted with its own impurities, its
distance from the Divine, and the consequences of its earthly actions. Yet,
this suffering, though intense, is not without purpose. The very act of
being killed and revived repeatedly becomes a form of spiritual alchemy,
where the soul is constantly refined and purified. With each cycle, the
soul moves closer to the realization of divine unity, and Hell, rather than
being seen purely as a place of torment, becomes a means through which
the soul is ultimately prepared for union with the Divine.

Finding Contentment in Hell: Manifestation of the Divine Essence

One of the most profound elements of this view is that, through this
continuous process of purification, the soul can eventually come to a state
of contentment, even within the confines of Hell. According to Ibn
Arabi’s metaphysical understanding, Hell is not entirely separate from
the Divine Essence. Since everything in existence is a manifestation of
God’s attributes, even Hell is a reflection of God’s justice and mercy. The
suffering in Hell is itself a manifestation of divine mercy, because
through it, souls are being purified and drawn closer to God.

As the soul undergoes these repeated cycles of death and revival, it begins
to recognize that the suffering it experiences is not arbitrary but is, in
fact, a reflection of the divine order. With this realization, the soul can
begin to embrace its situation as part of the Divine plan. In this way, Hell
becomes not merely a place of torment but a space where the soul learns
to see the Divine Essence in all things, even in suffering. Eventually, the
soul may come to a state where it finds deep, flawless contentment in this
realization, understanding that everything, even pain, is part of the
divine unfolding.

Conclusion: A Journey of Continuous Transformation

In this metaphysical reinterpretation, the transmigration of the soul is

not about returning to Earth in new physical bodies, but about the soul’s
transformation in the imaginal realm after death. Here, the soul takes on
different states and qualities based on its spiritual development, and if it
is consigned to Hell, it experiences a process of purification through
cycles of death and revival. Over time, the soul is refined, purified, and
ultimately comes to see even its suffering as a manifestation of the Divine
Essence. Through this process, the soul eventually finds contentment,
realizing that everything—both joy and suffering—is an expression of
the divine reality that permeates all existence.

NOW THE STAGES OF ASCENSION:

1. Stations of the Soul (Maqamat al-Nafs)

Beginning with the lower self (nafs al-ammara): The journey starts at the
level of the ego or the commanding soul, which is attached to worldly
desires and material concerns. Ibn Arabi emphasized the need for
spiritual discipline (mujahada) to purify the soul from its attachments
and tendencies toward disobedience to God.

Moving to the reproachful soul (nafs al-lawwama): As the aspirant

progresses, they become more aware of their faults and strive for
self-correction. This stage involves a constant inner struggle, where the
soul reproaches itself for falling short of spiritual ideals.

Attaining the tranquil soul (nafs al-mutma'inna): At this stage, the soul
reaches a state of peace and tranquility, being content with the will of
God. This level is characterized by trust (tawakkul), where the individual
is no longer disturbed by worldly concerns, having complete reliance on
God.

2. Stations of Being (Maratib al-Wujud)

Ibn Arabi describes ascending through levels of existence, each

representing a closer proximity to the divine essence. These stations
correspond to varying degrees of unveiling of the Divine Presence in
creation.

The physical world (Alam al-Shahada): The journey begins in the world
of physical forms, where divine attributes manifest in the tangible
universe. At this stage, the seeker witnesses the signs of God in creation.

The imaginal world (Alam al-Mithal): This is an intermediate realm

between the physical and spiritual worlds. It is where visions, dreams,
and symbolic forms appear. Ibn Arabi often referred to this realm in his
mystical experiences, where the divine names would manifest in symbolic,
often overwhelming forms.

The spiritual world (Alam al-Ruhaniyat): Here, the soul encounters the
pure spirits, angels, and divine names in their luminous reality. This
stage brings the seeker closer to the core of divine wisdom, where the
forms of material existence dissolve, and only the spiritual realities
remain.

3. Encountering the Divine Names and Attributes

Ibn Arabi’s ascension also involved direct encounters with God’s names
and attributes, which are reflections of God’s essence in the world. Each
name revealed a different aspect of God’s nature, and the seeker would
experience these names in profound, often overpowering theophanies
(manifestations).

The name Al-Ahad (The One): This stage represents the realization of
the absolute oneness of God, where the seeker experiences the unity of all
existence. The diversity of the world is seen as a reflection of this
singular divine essence.

The name Al-Qadir (The All-Powerful): Here, the seeker encounters

God’s omnipotence, witnessing the divine power that governs all of
creation.

The name Al-Jalil (The Majestic): This stage brings a realization of God’s
majesty and grandeur, often accompanied by a sense of awe and
submission to the divine will.

4. Ascension to Oneness with the Divine (Tawhid)

The culmination of Ibn Arabi’s spiritual journey is the experience of

tawhid, or the oneness of God. In this final stage of ascension, the
boundaries between the self and the Divine dissolve, and the seeker
experiences the unity of all existence as a manifestation of God’s
attributes.
Fana (Annihilation in God): At the highest level of spiritual ascension,
the individual self is annihilated in the presence of God. This state of
fana is a dissolution of the ego and the self in the divine reality.

Baqa (Subsistence through God): Following the experience of

annihilation, the seeker reaches a state of baqa, where they exist through
God and live in harmony with the divine will. In this state, the
individual is fully aware of God’s presence in all things and acts in
accordance with divine wisdom.

5. Cosmic and Metaphysical Realms (Al-Maarij)

Ibn Arabi often described his ascension through cosmic and metaphysical
realms as reminiscent of the Prophet Muhammad’s Mi’raj (Night
Journey). Each realm corresponds to different levels of divine knowledge
and reality.

The seven heavens (Samawat): Like the Prophet Muhammad’s ascension

through the heavens, Ibn Arabi describes his own journeys through
various metaphysical levels, each representing a deeper layer of spiritual
understanding.

The Divine Throne (Arsh): Reaching the Divine Throne symbolizes a

complete immersion in divine knowledge and presence. At this stage, the
seeker witnesses the ultimate manifestation of God’s authority and
majesty.
The Lote Tree (Sidrat al-Muntaha): This is the boundary beyond which
no being can pass except through divine grace. It represents the furthest
limit of knowledge accessible to creation, beyond which lies the
incomprehensible essence of God.

6. Return to Ordinary Life with Divine Vision

After reaching the highest stages of divine proximity, Ibn Arabi would
return to ordinary life, but now with a transformed perception. He
describes how, after his ascensions, he would see the presence of God in
all things and moments, whether in daily interactions or in nature.

Ibn Arabi’s spiritual experiences and ascensions through the

metaphysical realms are often seen as deeply intertwined with the
Prophet Muhammad's Mi'raj (Night Journey), a central mystical
experience in Islamic thought. Through his extensive writings, especially
in the Futuhat al-Makkiyya and Fusus al-Hikam, Ibn Arabi not only
elaborates on the significance of the Prophet's journey but also describes
his own experiences of ascending through cosmic and spiritual realms,
which echo the stages of the Mi'raj. His ascension represents a gradual
unveiling of divine mysteries, a journey toward complete union with
God.

1. The Seven Heavens (Samawat): A Metaphysical Ascent

In Islamic tradition, the Prophet Muhammad's Mi'raj involved his

ascension through the seven heavens, encountering prophets, angels, and
divine realities at each level. Ibn Arabi, in his own spiritual experiences,
describes a similar journey through the cosmic realms, where each heaven
represents a higher stage of understanding and proximity to God.

In Futuhat al-Makkiyya, Ibn Arabi writes about his personal ascension

through these heavens. Each heaven, he explains, corresponds to a
distinct layer of spiritual knowledge. His descriptions suggest that these
layers of existence are not just spatial realms but also psychological and
spiritual states of the soul:

The First Heaven: Here, Ibn Arabi encounters the divine attribute of Life
(Hayy). He experiences this heaven as a place where the essence of vitality
is fully revealed. He perceives that all living beings are sustained by God’s
life-giving power. In this stage, Ibn Arabi’s soul reflects upon the nature
of life itself, recognizing it as a direct manifestation of God’s eternal
vitality.

The Second Heaven: In this realm, Ibn Arabi meets with the divine
attribute of Knowledge (‘Ilm). His soul experiences an unveiling of divine
truths that surpasses ordinary intellectual understanding. He comes to
realize that knowledge is not acquired but is bestowed by God. His
insights here deeply resonate with the nature of prophetic knowledge,
where the seeker becomes a direct recipient of divine wisdom.

The Third Heaven: This stage is associated with Power (Qudra). Ibn
Arabi is overwhelmed by the realization of God’s absolute sovereignty
over the cosmos. The entire universe operates by the will of God, and
nothing can exist or move without divine permission. This stage
challenges the seeker to surrender all notions of personal power and to
embrace complete reliance on God.

The Fourth Heaven: Ibn Arabi experiences the attribute of Will (Iradah).
In this heaven, he gains insight into the divine will that governs creation.
This stage is where Ibn Arabi realizes that all events, both small and
large, unfold according to God’s preordained plan. The seeker, through
this ascension, is invited to accept all outcomes as manifestations of
divine wisdom.

The Fifth Heaven: Here, Ibn Arabi encounters the attribute of Hearing
(Sam’i). In this stage, he experiences the universe as filled with divine
utterances. Every sound, every vibration is a reflection of God’s creative
word (kalima). In this heaven, he reflects on the Qur’anic concept that
God is the "Hearing," and all creation is constantly "speaking" the
language of God’s presence.

The Sixth Heaven: This stage is linked to the divine attribute of Sight
(Basar). Ibn Arabi describes this heaven as a realm of pure vision, where
the veils between the seen and unseen are lifted. He perceives the entire
cosmos as illuminated by the divine light. Everything becomes
transparent to the seeker’s inner vision, allowing him to see the world as
a reflection of divine beauty.

The Seventh Heaven: At this highest level, Ibn Arabi experiences the
divine attribute of Speech (Kalam). This heaven corresponds to the
highest form of divine communication. It is here that the seeker realizes
the unity of all divine attributes, culminating in the ultimate
manifestation of God’s essence. Ibn Arabi likens this to the Prophet
Muhammad’s encounter with God at the highest point of the Mi’raj. It is
the realm of intimate conversation with the Divine, where the
boundaries between creator and creation blur.

2. The Divine Throne (Arsh): Immersion in Divine Knowledge

Ibn Arabi’s ascent through the heavens culminates in reaching the Divine
Throne (Arsh), which symbolizes the ultimate immersion in divine
knowledge and presence. The Throne, in Islamic cosmology, is not just a
physical seat but a metaphysical concept representing God’s authority
and governance over all creation.

For Ibn Arabi, the Throne is the locus of the most profound divine
mysteries. In his works, he writes that reaching the Throne is symbolic of
attaining the highest possible understanding of God’s essence and
attributes. It is the realm where the seeker becomes a direct witness to
the majesty and sovereignty of God.

In this state, Ibn Arabi experiences God’s authority not as distant or

detached but as an all-encompassing presence that sustains every atom of
the universe. He sees the Throne as the ultimate manifestation of divine
governance, where the laws of the cosmos are inscribed and decreed. The
seeker, at this stage, perceives all existence as a reflection of the divine
command (Amr).
3. The Lote Tree (Sidrat al-Muntaha): The Limit of Creation

The Lote Tree (Sidrat al-Muntaha), a significant symbol in the Prophet

Muhammad’s Mi’raj, represents the furthest boundary of creation,
beyond which no being can pass except through divine grace. Ibn Arabi
reflects deeply on this symbol in his mystical writings, interpreting it as
the ultimate limit of human knowledge and spiritual ascent.

For Ibn Arabi, the Lote Tree is the point at which the seeker must
surrender all attempts to comprehend the divine essence through
rational thought or mystical experience. It is the threshold between the
created and the uncreated, where the soul stands in awe of God’s
incomprehensibility. In this state, Ibn Arabi experiences the dissolution
of all dualities, including the duality of self and other, creator and
creation.

At the Lote Tree, Ibn Arabi experiences a state of fana’ (annihilation),

where his individual self is entirely absorbed into the divine presence.
The boundaries of time, space, and identity fall away, leaving only the
pure awareness of God’s being. This stage represents the ultimate
realization of Wahdat al-Wujud (the Unity of Being), where the seeker
perceives that all existence is a singular manifestation of God’s essence.

4. Beyond the Lote Tree: The Incomprehensible Essence of God

While the Lote Tree represents the furthest boundary of creation,

beyond it lies the incomprehensible essence of God, a realm that cannot
be accessed by any created being. Ibn Arabi often refers to this as the
stage of tanzih (God’s absolute transcendence). At this point, the seeker
acknowledges that while divine attributes and names can be known, the
essence of God remains beyond comprehension.

Ibn Arabi’s own experience of this stage is one of profound humility and
submission. He realizes that no matter how far the seeker ascends, God’s
essence will always remain veiled. This realization does not lead to
despair but to a deeper love and reverence for the Divine. Ibn Arabi
writes that the seeker, having reached this point, is granted a new kind
of knowledge—not the knowledge of understanding, but the knowledge
of unveiling (kashf ). This unveiling reveals the infinite mystery of God,
which invites eternal contemplation and worship.

Conclusion: Ibn Arabi’s Spiritual Ascension as a Reflection of the Mi’raj

Ibn Arabi’s mystical ascension is a reflection of the Prophet Muhammad’s

Mi’raj, but it also expands upon it in profound metaphysical ways. Each
stage of his ascent, from the seven heavens to the Divine Throne and
beyond, represents a deeper layer of spiritual understanding and
proximity to God. His experiences highlight the essential unity of
creation and the divine, while also emphasizing the limits of human
comprehension in the face of God’s transcendence.

Ultimately, Ibn Arabi’s ascension culminates in the realization of Wahdat

al-Wujud, where the seeker perceives that all of existence is a
manifestation of God’s essence. This journey, much like the Mi’raj, serves
as a model for other seekers, offering a path toward the ultimate goal of
union with the Divine.

The process the Seeker of Truth goes through before he’s completely
annihilated in the divine and thus one can consider the stages or valleys
outlined below as the stages of the annihilation of the Ego/Nafs although
this is propounded by Ibn Arabi but rather another Sufi mystic:

● The Valley of the Quest:

● To enter the Valley of the Quest is to awaken the spirit within,

To turn away from the world, where delusions begin.
It is to take the first step upon a path so austere,
Where every attachment is shed, every bond becomes sheer.
The soul becomes a wanderer, a stranger to its own name,
A traveler lost in love’s burning, all-consuming flame.

● In this valley, the self is a crucible of yearning so deep,

Every dream dissolves, every comfort does weep.
The seeker stands naked before an endless sky,
Where tears are the dew and the breath is a sigh.
 Here, pride crumbles like dust in the wind,
And all notions of “self” must come to an end.

● One’s heart must bleed with the ink of desire,

To script a journey that never does tire.
For the soul that survives this valley’s fierce purge
Will find itself where mystic lights converge.
But know that this valley is only the start,
Where seeking is simply the act of a heart
Yearning for a truth that’s yet unseen,
A quest into realms where love is supreme.

● The Valley of Love:

● When one steps into the Valley of Love’s fervent blaze,

The mind is lost in a fiery haze.
All that is logical turns into dust,
And what remains is only the heart's trust.
In this valley, love is a force wild and untamed,
It devours both the lover and the loved, unashamed.

● The seeker becomes a moth to love’s holy fire,

Drawn to the flames, to burn and to aspire.
To love in this way is to lose all restraint,
To embrace both the sinner and the saint.
Here, boundaries vanish, faith and heresy blur,
For love is a madness none can deter.
● The lover is blind to all but the face
Of the Beloved who grants both ruin and grace.
Every step in this valley is a dance on the edge,
A fall into darkness or a soul’s solemn pledge.
To those who embrace love with reckless delight,
The heavens will blaze with their luminous light.

● The Valley of Insight into Mystery:

● In the Valley of Insight, mysteries unfold,

A realm where the heart becomes fearless and bold.
Here, knowledge is not from the mind or the book,
But from an inward glance, from a deeper look.
The veils of this world start to dissipate,
Revealing truths that before were not in one’s fate.

● No two souls will tread the exact same path—

One is led by sorrow, another by wrath.
For each spirit finds its unique way through
To the place where the many and the One are true.
The seeker sees the world’s form fade away,
Unveiling the essence that within it does lay.

● Those who persist beyond the comforts of sight

May discover the dawn within the darkest night.
They find in their hearts an infinite sea
Where both pain and joy blend seamlessly.
 To dive deeper into this boundless abyss
Is to be lost and yet found, to discover bliss.

● The Valley of Detachment:

● The Valley of Detachment strips all that is false,

It cleanses the soul from the world's heavy dross.
All earthly treasures crumble to dust,
And the body’s desires become but rust.
Here, the seeker sees with eyes anew,
Where nothing is many, and many are few.

● The cosmos is but a dream that fades at dawn,

A shadow lost in the radiance of the morn.
The seeker must lose the taste for what decays
To drink from the wine that eternally stays.
To see beyond the veil of time’s fleeting rush,
To embrace the silence, to hear the hush.

● The true pilgrim learns to love without need,

To hold nothing in grasp, to be truly freed.
Only by losing can one truly gain
The infinite freedom beyond pleasure and pain.

● The Valley of Unity:

● In the Valley of Unity, the seeker sees

A single essence in the roots and leaves of trees.
 All multiplicity fades in this divine light,
All separation dissolves in the One who is bright.
Here, the myriad paths converge into one,
Like rivers flowing to an eternal sun.

● The soul perceives not two, nor three, nor four,

But a single ocean, a limitless shore.
The Divine reveals Itself in every form,
In the gentle breeze, in the raging storm.
What was once seen as many now appears
As reflections of the One who is always near.

● The seeker finds that the journey's true end

Is to discover the Beloved in every friend.
To see in each face the face of the One,
To know that all paths are where they begun.

● The Valley of Bewilderment:

● The Valley of Bewilderment is a storm without cease,

A place where the mind is unmoored from peace.
Here, knowledge crumbles, and reason’s light dims,
For the seeker is lost in an ocean that brims
With paradoxes that dance on the edge of the night—
A constant upheaval, where wrong becomes right.

● Every certainty falters, every belief turns to dust,

As the soul is swept away by a wild gust.
This valley is where the heart cries out,
 “Who am I, in this world filled with doubt?”
The answers dissolve like mist in the dawn,
And the pilgrim is left in a world so withdrawn.

● Yet in this bewilderment, a deeper truth lies:

Only by losing can one realize
That beyond all knowledge, beyond all lore,
There is a Love that transcends even more.
Here, in this chaos, where all is unclear,
The true lover finds that the Beloved is near.

● The Valley of Poverty and Nothingness:

● The final valley is where all things cease,

Where the soul finds its ultimate peace.
In the Valley of Poverty, there is nothing to grasp,
No worldly treasures to hold in one's clasp.
The self is dissolved in an infinite sea,
Where all that remains is the Divine decree.

● Here, the seeker becomes a shadow, a mist,

Lost in the depths where the Divine does exist.
All things that once seemed real and bright
Are seen as illusions in the Beloved's light.
It is a place where even being must die,
To unveil a love that transcends the sky.

● In this realm of Nothingness, all forms fade,

The soul finds itself where all things are made.
 To lose yourself, to disappear completely,
Is to find the Beloved, eternally, sweetly.
This is the end and the beginning of the Way,
Where all is lost, and yet, all must stay.

● The seeker, now empty, becomes filled with Grace,

United with the Divine, in that sacred place.
Beyond all names, beyond all forms and hues,
The soul rests in Love, where all is renewed.

Here are some of the key maqamat according to Ibn Arabi and Sufi tradition:

a. Tawba (Repentance)

● Tawba is the first station on the path to God. It refers to the turning away from sin
and returning to God with a heart full of regret for past misdeeds. Repentance
must be sincere, leading to a transformation of the heart and action.
● It is a prerequisite for embarking on the spiritual journey, as it reflects the
seeker’s recognition of their need for divine mercy.

b. Zuhd (Detachment or Renunciation)

● Zuhd involves detachment from worldly desires and material attachments. It

means renouncing worldly pleasures and focusing entirely on the spiritual realm.
● Ibn Arabi, like other Sufis, emphasizes that true detachment is not about
rejecting the material world entirely but about not allowing worldly concerns to
dominate the soul.

c. Sabr (Patience)

● Sabr is the station of patience, where the seeker learns to endure trials and
suffering with grace, trusting in God’s wisdom. Patience is key to maintaining
one’s focus on the spiritual path.
● Ibn Arabi considered patience essential for spiritual progress, as every seeker
will face challenges, hardships, and periods of spiritual "dryness" that can only
be endured with patience.

d. Shukr (Gratitude)

● Shukr involves the constant remembrance of God's blessings and a heart filled
with gratitude for both the gifts and the trials sent by God.
● Gratitude in Ibn Arabi’s thought is not just for material or spiritual blessings but
also for trials, which are seen as opportunities for purification and growth.

e. Tawakkul (Trust in God)

● Tawakkul is the station of complete reliance on God. A person in this station

surrenders their will and trusts entirely in God's plan for them, recognizing that
all outcomes are in His hands.
● For Ibn Arabi, true trust in God requires the abandonment of one’s own plans and
ambitions, fully accepting whatever comes from the Divine.

f. Ridha (Contentment)

● Ridha is the station of contentment with God’s decree. It means being fully
satisfied with whatever God has ordained, without complaint or dissatisfaction,
recognizing that all is part of the divine wisdom.
● This is a higher level of Tawakkul, where the seeker not only trusts in God but is
genuinely pleased with whatever comes their way.

g. Ikhlas (Sincerity)

● Ikhlas refers to the station of sincerity in one’s actions and worship. All actions
are done purely for the sake of God, without any desire for worldly gain or
recognition.
 ● Sincerity is critical for Ibn Arabi’s vision of spiritual ascent, as it purifies the
seeker’s intentions and actions.

h. Mahabba (Love)

● Mahabba is the station of divine love. Ibn Arabi, like other Sufis, considers love for
God as the pinnacle of the spiritual path. At this station, the seeker’s heart burns
with love for God, which drives all of their actions and thoughts.
● Divine love is transformative, dissolving the ego and leading to higher states of
spiritual realization.

i. Yaqin (Certainty)

● Yaqin is the station of certainty, where the seeker attains unshakable faith in
God’s existence and His plan. The seeker no longer has doubts about God’s
reality, presence, and providence.
● At this stage, the seeker experiences spiritual knowledge directly and intuitively.

2. Spiritual States (Ahwal)

While maqamat are attained through effort and discipline, ahwal (states) are temporary
conditions that the seeker experiences during their spiritual journey. These are
considered gifts from God, not something the seeker can directly achieve through their
own will. They come and go, serving as glimpses of higher spiritual realities.

Here are some key ahwal:

a. Wajd (Ecstasy or Spiritual Ecstasy)

● Wajd refers to a state of ecstasy or overwhelming divine presence. It is an intense

spiritual experience where the seeker feels completely immersed in God’s
presence, often losing awareness of the self.
● For Ibn Arabi, this state is a divine gift, offering the seeker a foretaste of the
Fana (annihilation of the self) in God.

b. Baqa (Subsistence in God)

● Baqa is the state that follows Fana (annihilation). After the ego is annihilated in
God, the seeker experiences a state of Baqa, where they subsist in divine reality
while still living in the world.
● In Baqa, the seeker is in full harmony with God’s will, and their actions are a
reflection of divine guidance.

c. Fana (Annihilation of the Ego)

● Fana is a profound mystical state in which the seeker’s ego, individuality, and
personal desires are annihilated in the presence of God. The soul no longer
perceives itself as separate from the Divine.
● This is one of the ultimate goals of the Sufi path, as it represents the dissolution
of all barriers between the individual and God.

d. Muraqaba (Watchfulness)

● Muraqaba is a state of heightened spiritual awareness and mindfulness of God. In

this state, the seeker remains constantly aware of God’s presence in every
moment.
● It is associated with a deep, contemplative consciousness, where the seeker
observes themselves and the world with the awareness that God is always
watching.

e. Khashya (Awe or Fear)

● Khashya is a state of awe or reverential fear of God’s majesty and power. It is not
fear in the conventional sense, but a profound respect and consciousness of
God’s greatness.
● This state often accompanies moments of deep realization of God’s
transcendence.

f. Raja (Hope)

● Raja is the state of hope, where the seeker feels a deep sense of trust and
optimism in God’s mercy and generosity. This state balances the fear of falling
short in one’s devotion.
● In this state, the seeker feels uplifted by the prospect of divine forgiveness and
grace.

g. Uns (Intimacy)

● Uns is the state of intimacy with God. It is a deep spiritual closeness where the
seeker feels the warmth of God’s presence in their heart, leading to a sense of
companionship with the Divine.
● It is characterized by feelings of comfort, peace, and contentment in God’s
nearness.

h. Qurb (Nearness to God)

● Qurb refers to the state of spiritual proximity to God. The seeker feels as if they
are near to God, experiencing His presence in a direct and intimate way.
● This nearness can manifest through mystical experiences or deep spiritual
insight.
The elaboration on the Lataifs–some spiritual entities that exist within the astral
body of the human (Not physiological) and each of these lataif when activated lead to
higher and higher spiritual states analogous to spiritual ascension.

The Lataif al-Sitta: An Overview

The Lataif are typically understood as six primary subtle centers, each
associated with a particular aspect of spiritual consciousness, divine
attributes, colors, and locations in the subtle body. The process of
spiritual development involves refining these Lataif to transcend the ego
(Nafs) and reach a state of spiritual enlightenment (Fana - annihilation
in God).

1. Latifa al-Qalb (The Subtlety of the Heart)

○ Location: Positioned slightly to the left of the chest.
○ Color: Yellow.
○ Prophetic Connection: Associated with Adam.
○ Effect and Value: Represents the beginning of spiritual
consciousness and the seat of divine love. The purification of
the Qalb involves removing worldly attachments and egoistic
desires, allowing divine love and light to permeate the heart.
When awakened, the seeker experiences inner illumination,
love, and the unveiling of divine mysteries.

Signs of Activation:

● A profound sense of love and compassion for all beings.

● A feeling of inner warmth or glowing in the heart area.
● Sudden bursts of emotional sensitivity or tears during prayer or
contemplation.
● A deepening sense of connection to the Divine, accompanied by a
feeling of surrender and trust.
● An intense awareness of the presence of God, often perceived as a
tangible reality in daily life.
○
2. Latifa al-Ruh (The Subtlety of the Spirit)
○ Location: Positioned on the right side of the chest.
○ Color: Red.
○ Prophetic Connection: Associated with Noah (Nuh).
○ Effect and Value: Corresponds to divine will, inspiration, and
intuitive knowledge. The awakening of Ruh signifies
alignment with divine will and increased intuitive capacities.
It is the center for spiritual insight (Basira) and receiving
divine inspiration (Ilham), transcending ordinary intellectual
faculties.

Signs of Activation:

● A growing sense of clarity and vision regarding spiritual truths

and life's purpose.
● A feeling of energetic expansion in the chest, almost like a
"spiritual breathing."
● Heightened intuition and a clear connection to inner spiritual
guidance.
● A surge in spiritual energy, often accompanied by an overwhelming
desire to seek the Divine or engage in acts of devotion.
● A sense of alignment with Divine Will, feeling that one's actions
and thoughts are increasingly in harmony with higher spiritual
forces.
○
3. Latifa al-Sirr (The Subtlety of the Secret)
○ Location: Positioned in the middle of the chest.
○ Color: White.
○ Prophetic Connection: Associated with Abraham (Ibrahim).
○ Effect and Value: Represents the divine mysteries and the
deepest aspects of spiritual consciousness. Sirr translates to
"the secret" and is the locus of divine secrets (Asrar) and
hidden truths. Its purification opens the seeker to an
experience of divine unity and an understanding of deeper
spiritual realities that are otherwise hidden from the
ordinary consciousness.

Signs of Activation:

● A deepening into the secrets of existence, receiving intuitive

insights into the nature of reality that are difficult to verbalize.
● Moments of ecstatic joy or bliss, often without external cause.
● The unveiling of hidden truths, which can occur in dreams,
meditation, or spontaneous revelations.
● An increasing sense of oneness with the Divine, and the experience
of profound inner silence and peace.
● Feeling as if one is receiving knowledge or illumination directly
from the Divine Source.
○
4. Latifa al-Khafi (The Subtlety of the Hidden)
○ Location: Positioned in the forehead.
○ Color: Black.
○ Prophetic Connection: Associated with Moses (Musa).
○ Effect and Value: Represents divine knowledge and wisdom.
It is considered a deeper layer of consciousness beyond the
Sirr. Awakening this subtlety leads to an enhanced capacity
for divine perception, allowing the seeker to perceive beyond
the veil of material existence and gain a deeper understanding
of divine wisdom and cosmic order.

Signs of Activation:

● Visions of light or spiritual forms, often during meditation or

sleep.
● Heightened clairvoyance or intuitive knowing, sensing what is
beyond the physical realm.
● The ability to perceive the unseen, such as spiritual beings or forces
that influence the world.
● A deeper sense of the interconnectedness of all things, seeing
beyond duality to the underlying unity of creation.
● The experience of inner light, with the sense that the spiritual
world is becoming more visible and real than the material world.
○
5. Latifa al-Akhfa (The Subtlety of the Most Hidden)
○ Location: Center of the chest or crown of the head.
○ Color: Green.
○ Prophetic Connection: Associated with Jesus (Isa).
○ Effect and Value: It represents the purest form of divine
consciousness. Akhfa is connected with absolute divine
mysteries and profound spiritual states that are unfathomable
and transcendental. Its activation brings one into direct
consciousness of the divine presence and a state of
annihilation in divine love and knowledge.

Signs of Activation:

● An overwhelming sense of Divine presence, where the boundaries

of the self begin to dissolve.
● A feeling of total surrender and deep contentment, as though one’s
soul is being absorbed into the Divine.
● Periods of cosmic consciousness, where the distinctions between
self, others, and the Divine blur into an experience of oneness.
● A sensation of divine light pouring through the crown of the head,
often accompanied by tingling or warmth.
● A complete transcendence of worldly concerns, leading to a state of
deep inner peace and bliss.
 ○
6. Latifa an-Nafs (The Subtlety of the Ego or Self )
○ Location: Just below the navel.
○ Color: Blue.
○ Prophetic Connection: Associated with Muhammad.
○ Effect and Value: Represents the commanding self, which
must be purified and transformed from the Nafs
al-Ammarah (the ego that incites to evil) to the Nafs
al-Mutmainnah (the peaceful self ). Its purification is
essential for the journey towards divine realization,
transforming selfish desires into divine servitude.

Signs of Activation:

● Intense periods of self-reflection and purification, where one

confronts personal faults and impurities.
● Spiritual struggles as the ego is gradually tamed and transformed.
● The emergence of humility, self-discipline, and detachment from
worldly desires.

7: Latifa al-Sirr al-Sirr (The Subtlety of the Secret of Secrets):

● Location: Deep within the heart, beyond ordinary consciousness.

● Associated with: The direct experience of the Divine in its most
secret and hidden form.
● Signs of Activation:
 ○ A state of complete annihilation of the self (fana), where
nothing exists but the Divine.
○ Ultimate gnosis, experiencing the core truth of existence
beyond even mystical knowledge.

Effects and Inherited Values of the Lataif

Each of these Lataif is a center of consciousness that can be activated

through intense spiritual practices such as Dhikr (remembrance of God),
Muraqaba (meditative observation), and Salat (prayer). Their effects are
multi-dimensional:

● Awakening Divine Love and Knowledge: As each Latifa is purified,

the seeker moves closer to experiencing divine love (Ishq) and
gaining knowledge (Marifa) that transcends rational thought.
● Manifestation of Prophetic Qualities: The connection with the
Prophets suggests inheriting divine attributes that were
personified by these Prophets—such as Adam's repentance, Noah's
perseverance, Abraham's friendship with God, Moses' law and
communication with God, Jesus' purity and mercy, and
Muhammad's all-encompassing servanthood and union with God.
● Transformation of the Nafs: A significant effect is the progressive
transformation and purification of the ego (Nafs) from lower states
(e.g., anger, greed, arrogance) to higher, more refined states of
peace, humility, and divine surrender.
Conclusion

The Lataif serve as both a map and a method for spiritual awakening in
Sufism. Their purification leads to unveiling deeper realities, direct
experiences of divine truths, and ultimately, the mystical union with
God. The Sufi path, much like the Yogic path, aims to awaken these
centers, aligning the seeker with the divine reality and realizing the
presence of God in all things.
WISDOM IN THE WORD (DIVINE SELF-DISCLOSURE) OF THE
PROPHETS: