Fakhruddin Iraqi has 30 ratings and 4 reviews. Ivan said: Iraqi bridged several Sufi traditions and traveled through much of the Muslim world. Born in Ir. The following collage has been rendered from Fakhruddin ‘Iraqi: Divine Flashes, translated by W. Chittick and P. Wilson, The poetry that follows is like an. Contents. 1 Quotes. Lama’at (Divine Flashes); Fakhruddin Iraqi: Divine Flashes (). 2 External links. Quotes[edit]. Since we have quaffed the beaker .

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Fakhruddin ‘Iraqi Divine flashes : Free Download, Borrow, and Streaming : Internet Archive

Whoever truly understands it will understand “the reason for love’s properties and its outward manifes- tation in all the forms it may assumeand its hidden and evident concomitants. Being in Its Nonentified Plenitude is perfect in every sense, for It can lack nothing. The existent or Visible entities are famhruddin manifest within the world. God is both Love and the Beloved. In one series, the original writings of the universally acknowledged teachers of the Catholic, Protestant, Eastern Orthodox, Jewish, Islamic and Native American traditions have been critically selected, translated and introduced by internationally recognized scholars and spiritual leaders.

This is why Qunawi writes, “Every lover in reality loves only himself. There are not two or more Beings, two or more existences.

The most in-depth and scholarly panorama of Western spirituality ever attempted! Return to Book Page. This is the news given by the Prophet: The Circle has closed upon Itself, Unity has been realized, but now within the framework of the total deployment of Being’s perfections in Outward-Manifestation.


Nor is this is-ness a mental con- struct. To grasp the nature of Being Itself is to grasp the nature of all that exists.

All of this helps to explain why in Islam there is no fundamental opposi- tion between “intellect” and “unveiling,” or in more Western terms, between “logic” and “mysticism.

From al-Qunawi to al-Qaysari,” Studia Islamica, forthcoming. R D rated it it was ok May 23, So how can we correctly speak of “existents” in the plural? Only the Perfect Man can know God as such, since only he is the mirror for the totality of God’s Names and Attributes. But viewed in itself, it can be considered as possessing a certain difference from Being as such. With- out the isthmus the Spirits in their pure luminosity and subtlety would be completely cut off from the Corporeal-Bodies in their un- mixed darkness and grossness.

It must be one of the infinite ontological perfec- tions. A translation and analysis of Ghazzali’s work is being prepared by Nasrollah Pourjavady. See the chapter “Knowledge and Love” in T. But this is not always the case. Just a moment while we sign you in to your Goodreads account. It is only when man attains his true and ultimate Beloved, God, that he can elude the process of becoming and find his perfection here and now in the eternal present.

Thus the Perfect Man is called the “servant of Allah,” since the master whom he serves and loves is none but the Essence of God, which is named by the All-Comprehen- sive Name “Allah.


If only it would last When ‘Iraqi discusses the nature of Love, he displays a profound comprehension of the metaphysical teachings of his own master, Qunawi. Thus each thing is God’s beloved, since each thing has its share to play in achiev- ing the desired Perfection.

In the words of another of Qunawi’s disciples, Being is “that which is thing in every respect” ma huwa ash-shay’ min kull wajh. In the Essence there is no trace of multiplicity.

Fakhruddin ‘Iraqi

Flazhes Perfect Man is “generated” since, at least in his external form, he belongs to the world of generation and corruption; or since he is a creature and not the Creator. They form an “isthmus” between the Spirits and Corporeal- Bodies, thus establishing a relationship between the two sides. By the fact that he is a man, he manifests the human reality, which lfashes nothing but the First Entification in re- spect of the Isthmus-Nature referred to above.

It is defined as “a property through which unification is brought about between two things. Qunawi writes, “It is inconceivable that one thing should love another thing in the respect that that thing differs from it.