نہ تو کوئی پردہ ہے اور نہ کوئی حجاب، وہ خود اپنے جلوے سے چھپا ہوا ہے، کچھ بھی ایسا نہیں ہے جسے نہ دیکھا جا سکے جسے نہیں دیکھا جا سکتا، اس کے پیچھے لاعلمی ہے۔

'فنا' صرف اپنی اندرونی ذات کو پہچاننے اور خدا کے ساتھ 'ایک ہونے' کو سمجھنے کا ایک ذریعہ ہے، یہ انسان کو جہالت کی قید سے آزاد کرتا ہے۔

ایک لحاظ سے خدا اور انسان دونوں ایک دوسرے کی ضرورت ہیں، کیوں کہ اپنے آپ کو ظاہر کرنے کے لیے خدا کو انسان کی ضرورت ہے اور انسان خدا پر منحصر ہے کیوں کہ خدا کے بغیر اس کی اپنی کوئی حیثیت نہیں ہے۔

وہ ہے اور اس کے ساتھ نہ کوئی پہلے ہے نہ بعد، نہ اوپر نہ نیچے، نہ دور نہ قریب، نہ وصال نہ فراق، نہ کیسا نہ کہاں نہ کوئی جگہ، وہ اب بھی ویسا ہی ہے جیسا وہ تھا، وہ بغیر وحدت کے ایک ہے اور بغیر فردیت کے اکیلا۔

تصوف خدا کی خصوصیات کو اپنانے کا نام ہے۔

روح یہ دیکھتی ہے کہ وہ اس کو صرف اسی کے ذریعے دیکھتی ہے اپنے ذریعے نہیں اور وہ اس سے محبت بھی صرف اسی کے ذریعے کرتی ہے اپنے ذریعے نہیں، اس لیے وہی ہے جو خود سے محبت کرتا ہے، روح اس سے محبت نہیں کرتی، روح ہر موجود چیز میں اس کو اسی کی آنکھ سے دیکھتی ہے۔

ہم خود خدا کی وہی صفات ہیں جن سے ہم اس کی تعریف کرتے ہیں، ہمارا وجود صرف اس کے وجود کا اظہار ہے، ہمارے وجود میں رہنے کے لیے خدا ضروری ہے جبکہ خدا کے خود کو ظاہر کرنے کے لیے ہم ضروری ہیں۔

فقیر کا وجود دراصل اسی کا وجود ہے اور بیمار کا وجود بھی اسی کا وجود ہے، وہی حاکم بھی ہے اور محکوم بھی، وہی خالق ہے اور وہی مخلوق بھی، اب یہ مان لو کہ یہ وجود اسی کا وجود ہے۔

خدا کے سوا کوئی خدا سے محبت نہیں کرتا، خدا کے سوا نہ کوئی عاشق ہے اور نہ کوئی محبوب، عاشق اس حقیقت کو اس وقت سمجھتے ہیں جب وہ اس مقام پر پہنچ جاتے ہیں کہ ہر موجود چیز میں خدا کو دیکھنے لگیں۔

فقیر کا وجود در اصل اسی کا وجود ہے اور بیمار کا وجود بھی اسی کا وجود ہے، وہی حاکم بھی ہے اور محکوم بھی، وہی خالق ہے اور وہی مخلوق بھی، اب یہ مان لو کہ یہ وجود اسی کا وجود ہے۔

خدا کے سوا کوئی خدا سے محبت نہیں کرتا، خدا کے سوا نہ کوئی عاشق ہے اور نہ کوئی محبوب، عاشق اس حقیقت کو تب سمجھتے ہیں جب وہ اس مقام پر پہنچ جاتے ہیں کہ ہر موجود چیز میں خدا کو دیکھنے لگیں۔

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.

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.

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.

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.

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.