Ibne Arabi was the first Sufi who developed the concept of a Universal Religion. He says, since there is one Divine Essence in innumerable forms, God may be worshipped through innumerable ways. One Perfect God cannot be limited to any particular belief or creed. The true gnostic follows the principle of oie God and one religion.

Ibne Arabi was the first Sufi who developed the concept of a Universal Religion. He says, since there is one Divine Essence in innumerable forms, God may be worshipped through innumerable ways. One Perfect God cannot be limited to any particular belief or creed. The true gnostic follows the principle of oie God and one religion.

Divine knowledge leads to the realisation of ‘Fanaa'. For Ibn Arabi ‘fana' is only a process of the recognition of inmost self or the awareness of the ‘Oneness’ with God. It frees man from the bondage of ignorance.

Divine knowledge leads to the realisation of ‘Fanaa'. For Ibn Arabi ‘fana' is only a process of the recognition of inmost self or the awareness of the ‘Oneness’ with God. It frees man from the bondage of ignorance.

In a sense both God and man are interdependent because in His act of manifestation, God requires man reveal Himself and man depends on God, because apart from God he is nothing in himself.

In a sense both God and man are interdependent because in His act of manifestation, God requires man reveal Himself and man depends on God, because apart from God he is nothing in himself.

He is and there is with Him no before or after, nor above nor below, nor far nor near, nor union nor division, nor how nor where nor place. He is now as He was, He is the One without Oneness and the Single without singleness.

He is and there is with Him no before or after, nor above nor below, nor far nor near, nor union nor division, nor how nor where nor place. He is now as He was, He is the One without Oneness and the Single without singleness.

Being is subject to continual annihilation and continual renewal. Ibne Arabi says: “Man does not spontaneously arrive at a clear idea of the fact that at each ‘breath’ he is not and then again is... in ‘the Renewing of Creation at each breath’ the instant of annihilation coincides with the instant of the manifestation of its like.”

Being is subject to continual annihilation and continual renewal. Ibne Arabi says: “Man does not spontaneously arrive at a clear idea of the fact that at each ‘breath’ he is not and then again is... in ‘the Renewing of Creation at each breath’ the instant of annihilation coincides with the instant of the manifestation of its like.”

He is the very existence of the First and the very existence of the Last, and the very existence of the Outward and the very existence of the Inward. So that there is no first nor last, nor outward nor inward except Him, without those becoming Him or His becoming them. His veil, that is phenomenal existence, is but the concealment of His existence in His Oneness, without any attributes. In His state of unity, God exists in Himself and in His state of multiplicity, He exists through Himself.

He is the very existence of the First and the very existence of the Last, and the very existence of the Outward and the very existence of the Inward. So that there is no first nor last, nor outward nor inward except Him, without those becoming Him or His becoming them. His veil, that is phenomenal existence, is but the concealment of His existence in His Oneness, without any attributes. In His state of unity, God exists in Himself and in His state of multiplicity, He exists through Himself.

Sufism is assuming the character traits of God.

Sufism is assuming the character traits of God.

As regards the relation between human soul and the Divine Soul. Ibn Arabi maintains that, on account of lack of Divine knowledge, we believe that our individual soul is a part of the Divine soul. When we gain Divine knowledge, the truth will be revealed in our heart and we will realise that our soul is nothing but the Divine soul in its original form.

As regards the relation between human soul and the Divine Soul. Ibn Arabi maintains that, on account of lack of Divine knowledge, we believe that our individual soul is a part of the Divine soul. When we gain Divine knowledge, the truth will be revealed in our heart and we will realise that our soul is nothing but the Divine soul in its original form.

The soul sees that it sees Him only through Him, not through itself, and that it loves Him only through Him, not through itself. So He it is who loves Himself; it is not the soul that loves Him. The soul gazes upon Him in every existent by means of His very eye.

The soul sees that it sees Him only through Him, not through itself, and that it loves Him only through Him, not through itself. So He it is who loves Himself; it is not the soul that loves Him. The soul gazes upon Him in every existent by means of His very eye.

Ibn Arabi does not accept the doctrine of unification with God because this logically implies man’s earlier ‘separation’ or apartness from God. Man's union with God may be viewed only as his awareness of his existing identity with God. Man never becomes God. The Sufi, in his perfect state of mystical experience, knows that his soul and body are nothing but the Internal and External sides of One Absolute.

Ibn Arabi does not accept the doctrine of unification with God because this logically implies man’s earlier ‘separation’ or apartness from God. Man's union with God may be viewed only as his awareness of his existing identity with God. Man never becomes God. The Sufi, in his perfect state of mystical experience, knows that his soul and body are nothing but the Internal and External sides of One Absolute.

“We ourselves are the attributes by which we describe God; our existence is merely objectification of His existence. God is necessary to us in order that we may exist, while we are necessary to Him in order that He may be manifested to Himself.

“We ourselves are the attributes by which we describe God; our existence is merely objectification of His existence. God is necessary to us in order that we may exist, while we are necessary to Him in order that He may be manifested to Himself.

Ibne Arabi mystically distinguishes between Divine Names and Divine Attributes. Prior to God's manifestation into various forms, the Pure Essence is to be understood in terms of Divine Names. The Divine Attributes are the expressed forms or the revelations of the Divine Names.

Ibne Arabi mystically distinguishes between Divine Names and Divine Attributes. Prior to God's manifestation into various forms, the Pure Essence is to be understood in terms of Divine Names. The Divine Attributes are the expressed forms or the revelations of the Divine Names.

Ibne Arabi does not accept theories of ‘pure transcendence’ and ‘pure immanence’ of God. He says, He is to be regarded as both immanent and transcendent.

Ibne Arabi does not accept theories of ‘pure transcendence’ and ‘pure immanence’ of God. He says, He is to be regarded as both immanent and transcendent.

The existence of the beggar is His existence and the existence of the sick is His existence. He is still Ruler as well as ruled and Creator as well as created. Now it is admitted and acknowledged that this existence is His existence and that the existence of all created things, both accidents and substances, is His existence.

The existence of the beggar is His existence and the existence of the sick is His existence. He is still Ruler as well as ruled and Creator as well as created. Now it is admitted and acknowledged that this existence is His existence and that the existence of all created things, both accidents and substances, is His existence.

None loves God but God, and there is no lover and no beloved but God. Lovers grasp this when they reach the point of seeing God in everything that exists.

None loves God but God, and there is no lover and no beloved but God. Lovers grasp this when they reach the point of seeing God in everything that exists.

Adam emerged in the form of the name God, because this name contains all the divine names. Thus the human beings, though small in body. contains all the meanings. Since God has let us know that Adam alone was created in His form,” It is as if He is saying, ‘All My names become manifest only in the human configuration.

Adam emerged in the form of the name God, because this name contains all the divine names. Thus the human beings, though small in body. contains all the meanings. Since God has let us know that Adam alone was created in His form,” It is as if He is saying, ‘All My names become manifest only in the human configuration.

When the mystics reach the utmost limits of the spiritual path, they enter the ocean of divine knowledge (Marifat), where all is bewilderment-not the bewilderment of being lost, but the bewilderment of having found all everything in an endless outpouring. “Guidance”, says Ibne Arabi, “is to be led to bewilderment then you will know that the whole affair is bewilderment, that bewilderment is agitation and movement, in life. There is no rest, no death, only existence, nothing of nonexistence.

When the mystics reach the utmost limits of the spiritual path, they enter the ocean of divine knowledge (Marifat), where all is bewilderment-not the bewilderment of being lost, but the bewilderment of having found all everything in an endless outpouring. “Guidance”, says Ibne Arabi, “is to be led to bewilderment then you will know that the whole affair is bewilderment, that bewilderment is agitation and movement, in life. There is no rest, no death, only existence, nothing of nonexistence.

It is He who is manifest within every beloved to the eye of lover and there is no existent thing that is not a lover. So, the cosmos is all lover and beloved, and all of it goes back to Him. In the same Way, no one is worshipped but He, for no worshipper worships anything without imagining divinity within it. Otherwise, he would not worship it.

It is He who is manifest within every beloved to the eye of lover and there is no existent thing that is not a lover. So, the cosmos is all lover and beloved, and all of it goes back to Him. In the same Way, no one is worshipped but He, for no worshipper worships anything without imagining divinity within it. Otherwise, he would not worship it.