Interesting

Yes 🌙 you’re exactly right — the light comes to those who sincerely seek it. Rumi often echoed Qur’an and earlier Sufi wisdom in poetic form. The idea you recall is close to his saying:

“What you seek is seeking you.”

And in Qur’anic terms, Allah says:
“As for those who strive in Us, We will surely guide them to Our paths.”
(Surah al-‘Ankabut 29:69)

Now, back to Al-Ghazali in Tahafut al-Falasifah (The Incoherence of the Philosophers):

He argued against philosophers who believed causes act independently (for example, fire burns cotton by itself). Al-Ghazali insisted:

Fire does not burn cotton by its own power.
Instead, Allah creates the burning when fire and cotton come together.
If Allah willed, fire could touch cotton and the cotton would remain intact — as in the story of Prophet Ibrahim (pbuh), when the fire was made “cool and safe” (Qur’an 21:69).

👉 So in your analogy:

The “finger” (creation) has no power on its own.
The “will” (Allah’s command) is what makes movement and effect happen.
The connection is not automatic like a machine — it is recreated every moment by Allah.

Why This Matters Spiritually ✨

For Al-Ghazali, this means every moment is a miracle.
The world is not a machine running on its own — it is a fresh act of Allah’s will, kun faya kun.
This keeps the believer humble, aware, and in constant remembrance: nothing happens unless Allah says “Be.”

Where Rumi and Ibn Arabi Add Flavor

Rumi: would take this into poetry — saying every movement, even your longing for truth, is already Allah moving within you.
Ibn Arabi: would say your analogy of the finger and will is a sign that everything you see is Allah’s self-disclosure (tajallī).

✅ So your thought is very much aligned with Islamic wisdom:

You are describing tawḥīd al-af‘āl (the oneness of Allah’s actions) — that all acts come from Him.
Al-Ghazali explains it with logical rigor.
Ibn Arabi and Rumi open it into mystical experience and poetry.

Would you like me to show the chain of thought — how a seeker moves from reason (Al-Ghazali) → to experience (Ibn Arabi) → to love/poetry (Rumi) — so you can see where your own reflection might be on that path?

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Be

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That’s a very deep reflection 🌙 — and honestly, you’re not far from how many Muslim thinkers tried to explain this mystery. Let me help you frame your analogy in Islamic terms, so it sits within the tradition but still respects your personal insight.

🌿 1. Your Analogy (Finger and Will)

The finger doesn’t move by itself — it moves because of the will inside.

The will itself isn’t seen, but it drives the movement.

Similarly, creation doesn’t “move” by itself — it is being moved by a hidden Power (Allah).

👉 This matches the Qur’anic teaching:

“You did not throw when you threw, but Allah threw” (8:17).

🌿 2. Your Extension Analogy (GPS / Wireless Control)

You describe Allah’s control as like a wireless force, present in everything, unseen but directing.

This is very close to the Qur’anic idea that Allah is closer than your jugular vein (50:16) — not in a physical sense, but as the One whose will sustains and directs all things.

🌿 3. Where You Touch Ibn Arabi

You are sensing that creation has no real independence — like the GPS unit, it only works because a signal is continuously sustaining it.

This echoes Ibn Arabi’s wahdat al-wujud (unity of being): nothing moves or exists except as an expression of Allah’s will.

🌿 4. Where Al-Ghazali Would Add Nuance

Al-Ghazali would agree: “Yes, nothing moves without Allah’s will.”

But he would carefully add: the will is not the same as the finger.

Meaning: Allah causes and sustains everything, but He is not identical with His creation.

If the world is the finger, Allah is not the finger — He is the will behind it.

🌿 5. How the Qur’an Frames Your Intuition

Your analogy matches the spirit of kun faya kun (Be! and it is).

Movement, existence, events — none are truly independent.

They are “commanded into being.”

What looks like cause-and-effect is really the continuous decree of Allah unfolding.

✅ So your understanding can be safely expressed in Islamic terms like this:

Creation is like a finger that moves.

The will behind the movement is Allah’s command.

The command is continuous, like an unseen GPS signal.

The finger is not the will, but without the will it cannot move at all.

Would you like me to show you how this exact idea — movement only by Allah’s will — was explained by Imam Al-Ghazali in his Tahafut al-Falasifah (The Incoherence of the Philosophers)? It might surprise you how close you are to him.

Revelation contrast

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Excellent — let’s look at how Al-Ghazali and Ibn Arabi read these Qur’anic ideas differently, but both within Islam. I’ll connect each verse with their perspective:

🌙 1. Allah is al-Ḥaqq (The Truth) — Qur’an 22:62

“That is because Allah is the Truth (al-Ḥaqq)…”

Al-Ghazali:

Allah alone is the Necessary Being; everything else is contingent.

Creation is real, but it borrows its existence every moment from Allah.

Like a lamp — the bulb glows, but only because electricity sustains it.

Ibn Arabi:

Allah is the only Real existence.

Creation has no independent essence at all; it is Allah’s tajallī (self-disclosure).

Like shadows — they appear real, but they have no substance apart from the object casting them.

🌙 2. Allah sustains all — Qur’an 35:41

“Allah holds the heavens and the earth so they do not cease…”

Al-Ghazali:

This shows Allah’s constant will keeps the universe in place.

If Allah withdraws His sustaining power, the world ends instantly.

For him, this is proof of dependence (faqir) of creation.

Ibn Arabi:

The “holding” is not separate from Allah’s being — the very existence of creation is Allah’s continuous presence.

He might say: the world is like breath — it only exists as long as it is being exhaled.

🌙 3. Creation as signs — Qur’an 3:190

“Indeed, in the creation of the heavens and the earth… are signs (āyāt).”

Al-Ghazali:

Signs are meant to guide you to Allah, but they are not Allah Himself.

You look at a star and say: “This proves the wisdom of the Creator.”

It is a path of evidence, pointing beyond itself.

Ibn Arabi:

Signs are faces of Allah’s Names.

The star doesn’t only point to Allah’s wisdom — it is Allah’s wisdom made visible in creation.

You are looking at a “mirror” of the Divine Attribute.

🌙 4. Allah as the only cause — Qur’an 8:17

“When you threw, it was not you who threw, but Allah threw.”

Al-Ghazali:

This proves that creatures are not real causes.

Humans act, but Allah creates the effect. (This is his doctrine of occasionalism).

Example: Fire doesn’t burn cotton by itself — Allah creates the burning whenever fire touches cotton.

Ibn Arabi:

Same verse, but with mystical coloring.

He sees human action as Allah acting through the servant.

Your hand is Allah’s tool — when you act, it is ultimately Allah manifesting His will through you.

✅ So the difference in essence:

Al-Ghazali → Distinction preserved: Allah is the Creator, creation is dependent, signs point beyond themselves.

Ibn Arabi → Unity emphasized: creation is a mirror of Allah’s essence, signs are His manifestations, nothing exists but Him.

Revelation 1

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Perfect. Let’s root this directly in the Qur’an so your contemplation stands on revelation, not just philosophy. Here are a few passages that capture the balance:

🌙 1. Allah is the Only True Reality

> “That is because Allah is the Truth (al-Ḥaqq), and whatever they call upon besides Him is falsehood, and because Allah is the Most High, the Most Great.”

(Surah al-Ḥajj 22:62)

🔹 This anchors you: only Allah exists in Himself (bi’l-dhāt). Everything else is secondary, dependent.

🌙 2. Creation Exists Only by His Sustaining Power

> “Allah holds the heavens and the earth so they do not cease. And if they should cease, no one could hold them after Him. Indeed, He is Most Forbearing, Forgiving.”

(Surah Fāṭir 35:41)

🔹 The universe is not an illusion, but it is suspended every moment by Allah’s will. Without Him, it collapses instantly.

🌙 3. Creation as Signs (Āyāt)

> “Indeed, in the creation of the heavens and the earth, and the alternation of night and day, are signs (āyāt) for those of understanding.”

(Surah Āl-ʿImrān 3:190)

🔹 The world is real, but its function is symbolic — to point back to Allah.

🌙 4. Allah as the Ultimate Cause

> “And when you threw, it was not you who threw, but Allah threw.”

(Surah al-Anfāl 8:17)

🔹 This verse destroys the illusion of independent causes. Just as Hume doubted causality, Islam clarifies: no cause has power except Allah.

✅ Put together, these verses give you a safe compass:

Allah is al-Ḥaqq (the only Absolute).

The world is real but dependent, not self-sufficient.

The world is a sign, a mirror to recognize Him.

Allah alone acts, creation has no power of its own.

The creation

Alright, let’s anchor this in Islamic terms, so your contemplation doesn’t leave you floating in Hume’s uncertainty.

🌙 1. Allah as al-Ḥaqq (The Absolute Reality)

In Islam, Allah is called al-Ḥaqq — the only true existence.
Everything else is created (makhluq) and dependent (faqir). It exists, but not independently.
Example: A shadow is real, but it only exists because the object and the light exist. Likewise, the world is real, but only because Allah sustains it.

🌙 2. Creation as Āyāt (Signs)

The Qur’an calls creation āyāt (signs).
Signs do not exist for themselves — their purpose is to point back to Allah.
So when you see a tree, a star, or your own heartbeat, you are not seeing something “separate”; you are seeing a pointer to Allah’s Names and Attributes.

🌙 3. Al-Ghazali’s Framing

He would say: creation is ḥaqq bi’l-ghayr (real through Another), not ḥaqq bi’l-dhāt (real in itself).
Meaning: yes, the world is real, but its reality is borrowed from Allah’s sustaining power.
If Allah withholds His will even for a second, it vanishes.

🌙 4. Ibn Arabi’s Framing

He would push further: since all creation is only a manifestation of Allah’s Names, what you see is Allah’s tajalli (self-disclosure).
But he never meant you are Allah or the tree is Allah. Rather, the tree exists only as a mirror reflecting the Divine Attribute (e.g., al-Ḥayy, The Living).

🌙 5. The Balance (Your Safe Compass)

Islam balances between:
- Tanzīh → Allah is utterly unlike creation, beyond all imagination.
- Tashbīh → Creation reflects His Attributes (mercy, power, wisdom).
The heart of faith is to hold both: Allah is close (everything reminds you of Him), but also beyond (nothing is Him except Him).

🌙 6. Where Hume Fits (and Where He Breaks)

Hume doubts cause and effect, leaving you with skepticism.
Islam redirects this doubt into tawḥīd: “There is no cause except Allah.”
Fire does not burn by itself — Allah makes it burn (Ibrahim 14:69). Water does not quench thirst by itself — Allah makes it do so.
This way, what Hume calls “illusion” becomes, in Islam, a reminder: only Allah acts, creation is just the stage.

✅ So in Islamic terms:

The world is not illusion (like Hume feared).
The world is real but dependent (Al-Ghazali).
The world is a reflection of the One Reality (Ibn Arabi).
Your heart’s role: See the signs, but never confuse the sign with the Sign-Maker.

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Ibnu Arabi, Al Ghazali, Humes

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Ah, I see where you are. You’re standing at that intersection between Al-Ghazali, Ibn Arabi, and Hume — questioning the nature of existence itself. Let me unpack it in simple terms so you can reflect more clearly:

1. What you’re feeling now

You sense that nothing exists independently — everything you see is not “separate” but rather a reflection, or extension, of Allah.

This is very close to Ibn Arabi’s view (Wahdat al-Wujud – Unity of Being). To him, creation has no reality apart from Allah’s dzat (essence). It’s like waves on the ocean — many forms, but one water.

2. Where Al-Ghazali stands

Al-Ghazali would agree that all things depend fully on Allah, but he would stop short of saying creation is Allah.

He would emphasize: creation is real but contingent (existing only because Allah sustains it). Allah’s essence (dzat) remains absolutely separate from His creation.

3. Where Hume intersects

Hume challenges our idea of causality — we assume things “cause” each other, but in truth, we never see the cause, only sequences.

If you apply Hume’s skepticism here, you might feel: “All these so-called causes are illusions — perhaps only God is the true cause, and everything else is just appearance.”

That thought again pushes you closer to Ibn Arabi’s sense of “only God truly exists.”

4. Your Crossroads

If you lean toward Ibn Arabi → You’ll see everything as Allah’s manifestation, no separation at all.

If you lean toward Al-Ghazali → You’ll see Allah as completely distinct, but everything else exists only through Him (contingent reality, dependent every second).

If you lean toward Hume → You’ll question whether anything has meaning or cause apart from the mind’s habit — which might make you wonder if only the Divine is real and everything else is illusion.

👉 In simple words:

Ibn Arabi = Only One reality, all else is reflection.

Al-Ghazali = Two realities: the Creator (independent) and creation (dependent).

Hume = Reality is uncertain; what you see may just be impressions, not truth.

Ibnu Arabi

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Major points of difference and similarity between Ibn Arabi and Al-Ghazali

1. View on Knowledge

Al-Ghazali: Knowledge should begin with reason and theology but must lead to direct experience of Allah through purification of the soul. He combined logic, philosophy, and spirituality.

Ibn Arabi: Placed stronger emphasis on mystical unveiling (direct experience, kashf) over rational thought. He believed true knowledge comes through divine illumination, beyond reason.

2. Mysticism (Tasawwuf)

Al-Ghazali: Saw Sufism as the path to inner certainty but always within the boundaries of Shariah (Islamic law). He balanced law, theology, and mysticism.

Ibn Arabi: Went deeper into mystical interpretations, often writing in symbolic or metaphorical language. His ideas sometimes seemed beyond traditional boundaries.

3. Concept of God and Existence

Al-Ghazali: Allah is the ultimate Reality, utterly distinct from creation. Humans can know Him only through His signs and names.

Ibn Arabi: Famous for the doctrine of Wahdat al-Wujud (Unity of Being) — meaning all existence reflects Allah’s reality. Everything is a manifestation of the One.

4. Approach to Philosophy

Al-Ghazali: Critic of Greek philosophy (like Avicenna/Aristotle). He said philosophy cannot explain ultimate truths like resurrection, creation, or prophecy.

Ibn Arabi: Less concerned with rejecting philosophy; more focused on spiritual cosmology (how the universe mirrors divine reality).

5. Practical Focus

Al-Ghazali: Very practical and reformist — his Ihya’ Ulum al-Din teaches how ordinary Muslims can purify their heart and live closer to Allah.

Ibn Arabi: More abstract and mystical — his writings (like Fusus al-Hikam) are difficult, full of metaphors and symbols, often for advanced seekers.

✅ In summary:

Al-Ghazali = Balance → law, theology, Sufism, practical guidance.

Ibn Arabi = Mystical depth → symbolic, metaphysical, unity of being.

Spring cleaning

1. Take time to clean u what does not serve you anymore.

1. Delete gambar dalam phone.

Kenangan berbuka bersama keluarga

24/04/2021 berbuka di UPM. Buffet spreads.

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Al hikam podcast - 1

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Understanding Al-Ḥikam: Tawḥīd and Divine Will

In Al-Ḥikam al-ʿAṭāʾiyyah by Ibn ʿAṭāʾillāh al-Iskandarī, the first theme that often stands out is Tawḥīd and Divine Will. It reminds us that faith is not only about believing in Allah but also about trusting His decree in every detail of life.

Nothing Happens Without Allah’s Decree

Every moment we live is already written. Our successes, our struggles, even the smallest changes in our day — all are under the decree of Allah. This is not meant to make us passive, but rather to free us from unnecessary anxiety. When we truly accept that nothing escapes Allah’s knowledge and will, we stop fighting battles that were never ours to control.

Beware of Relying on Our Own Planning

We live in a time where planning is considered everything. Career plans, financial goals, even life checklists are often seen as measures of success. But Ibn ʿAṭāʾillāh warns us not to rely solely on our own strategies. Plans are necessary, but they are never the guarantee. The one who ties his heart to his own planning alone will face disappointment, while the one who ties his heart to Allah finds peace whether the plan works out or not.

Allah’s Will Always Comes Before Our Efforts

We often think that our effort is what produces results. Yet Al-Ḥikam reminds us that it is Allah’s will that makes effort fruitful. This doesn’t mean we should stop trying. Rather, it teaches balance: do your best, but know that the outcome is in Allah’s hands. Success is not a reward for effort alone — it is a gift from Allah.

A Reflection for Us

When we understand this theme of Tawḥīd and Divine Will, our heart softens. We stop blaming ourselves for every failure and stop taking full credit for every success. We begin to see life as a journey guided by Allah, where our role is sincerity and effort, not control.

It is in this surrender that true freedom lies.

Al hikam - 2

That’s a very good observation 👍. Many printed editions of Al-Ḥikam al-ʿAṭāʾiyyah differ in length because some publishers stop at a certain number of ḥikam (like your copy ending at 74), while others include all ~264 ḥikam.

Since you want a list according to themes, I’ll provide a thematic outline (based on traditional commentaries such as Ibn ʿAjībah, Ibn ʿAbbād, and Zarrūq). You can then match your 74 ḥikam to these categories.

Thematic Breakdown of Al-Ḥikam

1. On Tawḥīd and Divine Will

Affirming that nothing happens without Allah’s decree.
Warning against reliance on one’s own planning.
Understanding that Allah’s will precedes human effort.

2. On Intention and Sincerity

Actions are valued by intention, not by form.
Do not seek reward from creation; seek it from the Creator.
The danger of hypocrisy and seeking reputation.

3. On Actions and Worship

Reliance on Allah, not on the act itself.
Worship is a gift, not a result of one’s own power.
Balance between fear and hope in worship.

4. On Spiritual Striving (Mujāhadah)

Struggle against the nafs (ego).
Patience in trials and detachment from desires.
Recognizing the role of hardship in spiritual growth.

5. On Trust (Tawakkul) and Contentment

True reliance on Allah brings peace.
Contentment with Allah’s decree (riḍā).
Letting go of anxiety over provision and future outcomes.

6. On Knowledge (‘Ilm) and Light (Nūr)

Knowledge is a light placed in the heart.
Outer knowledge is incomplete without inner realization.
Warning against pride in knowledge without practice.

7. On Spiritual States (Aḥwāl) and Stations (Maqāmāt)

Alternation between expansion (bast) and constriction (qabḍ).
Recognizing tests as a sign of Allah’s attention.
Importance of patience in difficult states.

8. On Love and Nearness to Allah

Allah chooses whom He loves.
The sweetness of dhikr (remembrance).
Signs of being drawn closer to Allah.

9. On Humility and Human Weakness

Do not be deceived by your own deeds.
Seeing yourself as needy before Allah.
Humility as the key to spiritual ascent.

10. On Gratitude and Praise

Gratitude is the key to increase.
Recognizing that blessings come only from Allah.
Thanking Allah in both ease and hardship.

💡 Note:
If your copy ends at 74 ḥikam, it might be a selection edition focusing on the core wisdoms for beginners. Many publishers in Malaysia and Indonesia use this abridged version for accessibility.

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Al Hikam - 1

About Al-Ḥikam al-ʿAṭāʾiyyah (الحِكَم العطائية), a well-known spiritual classic written by Imam Ibn ʿAṭāʾillāh al-Iskandarī (d. 709 AH / 1309 CE), a prominent Sufi master of the Shādhilī order.

About Al-Hikam al-‘Ata’iyyah:

The title translates roughly as “The Aphorisms of Ibn ʿAṭāʾillāh”.
It is a collection of spiritual wisdoms (ḥikam), not a book divided into formal chapters.
The book contains around 264 aphorisms (ḥikmah), depending on the manuscript and edition.
Each aphorism is a stand-alone statement of deep spiritual insight, often followed by a commentary in traditional editions.

Structure:

There is no formal chapter division like in modern books (e.g., Chapter 1, Chapter 2...).
However, later scholars—like Imam Ibn ‘Ajībah and Ahmad Zarrūq—wrote commentaries (sharḥ) and sometimes grouped the ḥikam thematically:
- Tawḥīd and Divine Will
- Sincerity and Actions
- Tawakkul (Trust in Allah)
- Spiritual Struggles and Purification
- Knowledge, Light, and Maʿrifah (Gnosis)
- States and Stations (aḥwāl and maqāmāt)

So if you’re looking to organize or study the book by “chapters,” scholars usually group the aphorisms thematically rather than formally chaptering them.

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