The eternal and the Temporal

[Lathief]

Dear Mr Abrar and other members,
Below is the email i sent to Ibn Arabi Society.I welcome clarification
from members.

Dear Madam,

Following is the same part of extracts from three different
translations of fusus-chapter 1 Adam.

It is the same for all beings of this world with regard to each their
own (transcendent) reality; however, no being contains the synthesis
similar to the one which distinguishes the Representative and it is
only by this synthesis that this one surpasses the others. If God did
not penetrate existence by His 'form'37 the world would not be; in the
same way as individuals would not be determined if they had not the
Universal Ideas. According to this Truth, the existence of the world
resides in its dependence with regard to God. In reality each depends
(on the other: the 'Divine Form' on that of the world and inversely);
nothing is independent (of the other); this is the pure truth; we are
not expressing ourselves in metaphors. On the other hand when I speak
of that which is absolutely independent thou wilt know what I mean by
it (that is to say the infinite unconditioned Essence). Each, (the
'Divine Form' as the world), is then tied one to the other and one
cannot be separated from the other; understand well what I tell thee!
(italics and underline mine)


Angela Culme Seymour-Beshara publications

And it is thus He is in every existent in the universe to the extent
of what this existent demands of this Reality, but there is not one
except the Viceregent who has the totality, and he did not attain it
except by the totality. If it was not for the fluency of God in the
existents because of that image, there would not have been an
existence for the universe. Just as indeed if it were not for such as
the total intelligible realities there would not have manifested a
determination in the individuated existents. It is from this Reality
that comes the dependency of the universe upon God for its being.

Everything is in need, everything is not without need,
This is the truth itself and it is plainly said,
If I mention One which is without need
Then you will understand what we mean by our words,
Everything is tied up with everything and there is no separating,
So take (the truth) from what I have said.


Bulent Rauf -Ibn arabi Society



It is the same for every existent in the universe which appears
according to what the reality of that existent demands of it.
Nonetheless no one totally comprehends what the khalif has. One only
surpasses others by this comprehensiveness. If it were not for the
diffusion of Allah into the existents by the form, the universe would
not have any existence. Similarly, were it not for these universal
intelligible realities, no principle would have appeared in individual
existent things. From this reality the universe depends on Allah for
its existence. So all is in need, and nothing is independent.


This is the truth
and we have not spoken metaphorically.

If I speak of a something independent

without any need, you will know Who I mean by it.

The whole is tied to the whole

and cannot be separated from it, so understand what I have
said!


Aisha Bewely-Online



Now as you can see Angela version clearly states that The world
depents on permenent essences(ayan thabita) and permenant essences
depents on the world.This means we cannot conceive of a state of ayan
tabita or divine name in itself independently and with out there also
a corresponding worldy name as manifestation of that latent
reality.But permenent essences are eternal realities and world is
temporal.So it is told that even before the creation of the world the
eternal realies are there in divine consciousness and even after the
dissolution of the world they remain eternal as they are permanant
essences.In sufism also as wahidiyah -maratabi ilahi-divine rank-they
considered eternal.I hope you or some other ibn arabi scholar would
help me to resolve this confusion.

regards

lathief