Book | Ibn ‘Ata Allah: Hikam – Aphorisms الإمام ابن عطاء الله السكندري: الحكم By Ibn ‘Ata Allah al-Sakandari: → · Arabic: الحكم العطائية PDF (with tashkil). AI-Hikam of Ibn Atta’illah. English Translation & Arabic Text. Page 2. EDgUsh translation of selected wisdoms from A!-Hikam of Ibn AUa ‘Wah. I. One of the signs. Ibn Ata Allah al-Iskandari Or click here for a PDF of the original Arabic text. The Book of Wisdom (Kitab al-hikam) is a masterpiece of Islamic spiritual.
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For He has guaranteed you a response in what He chooses for you, not in what you choose for yourself, and at the time He desires, not the time you desire. Inspiration is to be found in the Hereafter, atq the litany vanishes with the vanishing of this world; but it its more fitting to be occupied with something for which there is no substitute.
Or how can it desire aravic enter the Presence of God while it has not yet purified itself of the stain of forgetfulness? If you are not satisfied with His knowing of you, then your not being satisfied with His knowing is a greater misfortune than people hurting you. What comparison is there between what He seeks from you and what you seek from Him? For this reason, they do not collide with anything except they aa it out: Realise your incapability and He will strengthen you with His ability.
The Book of Wisdoms (Kitab Al-Hikam) : A Collection of Sufi Aphorisms
Every limitation to anything has power over it. And your feeling sad for losing other than Him is a proof that you have not reached Him. For how can someone else remove what He has imposed? The insincere action, He does not accept. Rather, supplicate to Him to show your slavehood and to fulfil the rights of His lordship.
He who has Him as his starting-point knows the Real as It is, and proves any matter by reference to the Being of its Origin. So when God wishes to come illlah the help of His servant, He furnishes him with armies of lights and cuts off from him the reinforcements of darkness and alterities.
So much so, that one cannot explain [the immensity] nor even allude to it. Therefore, praise is to Him who veiled you, not to the one who honoured and thanked you.
Full text of “Kitab Al Hikam Of Ibn Ata Illah English & Arabic”
The litany is what He seeks from you; the inspiration is what you seek from Him. For your forgetfulness of the Invocation of Him is worse than your forgetfulness in the Invocation of Him. Still others have no spiritual lights nor any remembrances — and we seek refuge with God from that. But, each experiences the stages slightly differently.
Perhaps He will take you from an Invocation with forgetfulness to one with vigilance, and from one with vigilance to one with the Presence of God, and from one with the Presence of God to one wherein everything but the Invoked is absent. Rather, what veils you from Him is the illusion of a being alongside of Him.
If the external invites you, the internal bars you.
How can it be conceived that something veils Him since He is the one who is manifest through everything? It is better for you to keep company with an ignorant man dissatisfied with himself than to keep company with a learned man satisfied with himself.
THe eye of the intellect makes inn witness your nonbeing as due to His Being. Or how can it understand the subtle points of mysteries while it has not adabic repented of its offences? Good states arise from the stations wherein abide those who have spiritual realisation.
Sometimes He takes away the trait of specialness from you and makes you return to your rough human limits. Other people gain an illumined heart and as result perform dhikr.
Or when was it that He arwbic distant that created things themselves will unite us to Him? And if you assert for yourself a high state, you are arrogant. Thus, the light of day is not from you ibh does not belong to you; rather, it is merely being put over you. The trials that arrive in this world are but reminders to you of what you ignore of indigence. How can it be conceived that something veils Him, since He is the Manifest to everything?
His attributes point to His Entity since it is impossible for an attribute to be existent all by itself.
And thus He unites you to Himself by virtue of what comes from Him to you, not by virtue of what goes from you to Him. His names point to His attributes.