Tansih &Tasbih

[Lathief]

"Without doubt, the ephemeral is not conceivable as such, that is in
its ephemeral and relative nature, except in relation to a principle
from which it derives its own possibility, so that it has no being in
itself, but derives it from another to whom it is tied by its
dependence. And it is certain that this principle is in itself
necessary, that it is sub­sistent by itself and independent, in its
being, of any other thing. It is this principle, which by its own
essence, confers the being to the ephemeral which depends on it.

But since (the principle) demands on its own account the (existence) of
the ephemeral (being), this proves itself in this respect as (not only.
'possible' but also) 'necessary'. And since the ephemeral depends
essen­tially on its principle it must also appear in the (qualitative)
'form' of the latter in everything that it derives from it, like the
'names' and the qualities, with the exception however of the principial
autonomy which is not applicable to the ephemeral being, even though it
be 'necessary'; that is, it is necessary by virtue of another, not of
itself"

"In the same way, although we are qualified in every respect by the
qualities which come from God Himself, there is (between Him and us)
certainly a difference, that is to say our dependence towards Him, in
so far as He is the Being, and our essential conformity to Him, because
of our very possibility; but He is independent of all that which
constitutes our indigence. It is in this sense that one should
understand eternity without beginning (al-azal) and the antiquity
(al-qidam) of God, which abolishes moreover, the Divine Primacy
(al­awwaliyah) signifying the passage from non-existence to
existence;"

The above quotes from Word of Adam in Fusus al Hikam clearly shows the
ignorance of hard
core Ibn Arabi critics who says that there is only identity of God and
Man in Ibn Arabi's teachings.The above quotes clearly states the
difference between Wajib al Wujud(Necessary Being )and Mumkin al
Wujud(possible being).So Ibn Arabi here and elsewhere is very clearly
confirm both the transcendental aspect of God which is beyond man and
all creation and the immanent aspect.The knowledge of God becomes
defective only when we clings to only one aspect.Both Tansih and Tasbih
aspect belongs to Him.