Ibn 'Arabi

the Qur’an encourages its readers to search out the deepest meanings of its verses, which are the “signs that God appointed ‘for a people who use intelligence’ [Q. 2: 164] and ‘for a people who reflect’ [Q. 10: 24].” It calls those who understand the signs ulu’l-albab, which is usually translated by expressions like “possessors of minds” or “people of understanding.” Literally, it means “owners of the kernels,” and Ibn ‘Arabi contrasts it with “owners of the shell.”

Then the chastisement is removed from their inwardness and they achieve ease in their abode. They find an enjoyment known by none but God, for they have chosen what God has chosen for them, and at that point they come to know that their chastisement had been only from themselves. (F. II 447.12)

By protesting against the way things are, people dispute with the Real, who has given everything its creation.

“He will pardon, show forebearance, and make things well. Hence the final issue will be at God’s mercy in the two abodes. Mercy will embrace them wherever they may be” (F. III 478.20).

“And the recompense of an ugly act is an ugly act the like of it, but whoso pardons and makes things well, his wage falls upon God” (Q.

Modern thought has no access to the haqqs of things, so talk of ethics and morality typically goes on in terms of self-interest and social stability.

Studying waves will never provide access to the ocean without shore.

To verify and realize something, to discern its haqq and to act accordingly, is first of all to see how it displays the signs of God. This is not an abstract, theoretical enterprise, but a spiritual discipline. It is a way of training the soul to find God’s names and attributes in all things and to realize them in oneself. The goal is to see “the face of God” that is found “wherever you turn” (Q. 2: 115), in every creature and in oneself, and to act accordingly.

we understand things without taking into account the fact that they disclose the divine face and act as loci for the divine Self-disclosure, then we will have lost sight of their haqqs. B

doing so, we will have lost sight of our own responsibility toward the things and their Creator. In other words, we will have lost sight of tawhid and fallen into shirk or “associating others with God,” which, in Islamic terms, is the root of all negativity and misfortune.