This book is the first comprehensive attempt to explain Ibn 'Arabi's distinctive view of time and its role in the process of creating the cosmos and its relation with the Creator. By comparing this original view with modern theories of physics and cosmology, Mohamed Haj Yousef constructs a new cosmological model that may deepen and extend our understanding of the world, while potentially solving some of the drawbacks in the current models such as the historical Zeno's paradoxes of motion and the recent Einstein-Podolsky-Rosen paradox (EPR) that underlines the discrepancies between Quantum Mechanics and Relativity.

This book is the first comprehensive attempt to explain Ibn 'Arabi's distinctive view of time and its role in the process of creating the cosmos and its relation with the Creator. By comparing this original view with modern theories of physics and cosmology, Mohamed Haj Yousef constructs a new cosmological model that may deepen and extend our understanding of the world, while potentially solving some of the drawbacks in the current models such as the historical Zeno's paradoxes of motion and the recent Einstein-Podolsky-Rosen paradox (EPR) that underlines the discrepancies between Quantum Mechanics and Relativity.

This book is one of two unique versions of one of Ibn al-Arabi's masterworks: the Turjuman al-Ashwaq (The Discloser of Desires) and his own commentary on it: Dhakhair al-Aalaq (The Precious Repository). This great work by Ibn al-Arabi has always been characterized by its bilateral nature; on the outer form it is wonderful pure love poetry, yet it has a distinctive inner interpretation on the spiritual and divine planes. This book has been translated into English at least twice before, but the problem is how to illustrate its two completely different sides at the same time. Therefore, this innovative translation is executed in two different modes; for the poems themselves the rhythmic style was given the priority by concentrating on the sentiments the author desired to disclose, while giving more variations and minutiae when expounding them by translating Ibn al-Arabi's own commentaries and also extensively linking with related concepts from his other books. This first version is published under the title: "The Discloser of Desires," which contains the Turjuman al-Ashwaq alone, and the second takes the title: "The Precious Repository in Expounding the Discloser of Desires," which contains Dhakhair al-Aalaq fi sharh Turjuman al-Ashwaq, and both include an extensive introduction to the book and to the Greatest Master Muhyiddin Ibn al-Arabi. The abridged and illustrated version should be enough for someone who only wants to enjoy reading this inspiring chef-d'oeuvre, while the full version could be nominated to those who would like to explore Ibn al-Arabi's immense knowledge and prominent divine wisdom.

This book is about the biography of a prominent contemporary Sufi mystic Sheikh Ramadan Deeb al-Dimashqi who is a Sea that minds are incapable of sailing in his horizons, and imagination is unable to dive into his depths; yet I want people to know him, though I realize that my depiction cannot satisfy some of the least of his attributes, and my words shall no doubt fail to reach the first degree of high principle, because he combines between the most decent dignities and simplicity and humility, even many people around him probably do not pay attention to his presence, while among the righteous knowledgeable Gnostics he is a shining full moon and bright light, whose gesture is worth the most precious gems, and whose Secret is always surrounded by sanctification. When I met him for the first time, I was confronted with a myriad of surprises; when I entered the guest room in his home in the Mosque of Abu-l-Nour, where he meets students and answers questions from the general people who seek him every day in dozens, so when I entered I thought to a good degree of certainty that I am in the workshop of an electrical engineer, and then I said to myself: No, he must be an electronics engineer, but then I saw other types of different tools that filled the corners of the small room whose walls are also filled with books which includes varieties of books in different languages. Yet I was told that he conducts all such crafts and reads in all these books and references Then after he welcomed us and exchange some talking, I began to realize as if he knows me very well, no but he seemed to really know me more than I know myself; and he was wisely and ingeniously able to diagnose my complications and explain them to me without letting anybody feel that he was speaking personally about me I definitely felt, without the slightest doubt, that I was an open book in front of him, and for the first time in my life I realized in practical concrete terms the divine narration that says: "watch the insight of the believer since he looks with the light of God." Thus, not only his shirt and cap are white and his beard is white, but his heart is a white polished mirror in which reflected the light of God which allows him to see. He filled his time with teaching and learning the Koran and hadith, and dedicated himself to the service of people who come to him from all over the cities and countries, for their slight affairs and complicated problems, and they find in him the compassionate Father and Brother, both in worldly matters or in matters of religion; since he is knowledgeable in various sciences of jurisprudence and general affairs of religion, and in medical sciences, as he used to work as physician, and he is expert in electrical engineering and electronics, construction, mechanics, agriculture, and even in the Culinary Arts and foods; he simply does not waste a glimpse of his time but only in science, either learning and teaching. Yet, although he is prominent mystic and expert master in the spiritual sciences, he relies mainly on usual discipline and normal causes. As he was born in 1921, just after the first world war, when Syria was occupied by France, he was unable to follow the usual education program, thus he was illiterate, but he started to take make-up courses at the age of 20 and he took the BSc at the age of 65, and the PhD at the age of 89. Despite his advanced age, he still carries on all his work by his hands, driving every day before dawn from his family house in the countryside to the town center in Damascus to the Mosque of Abu-l-Nour where he performs the prayers and gives many of his weekly preaching sessions and meet all the people who come to seek his advice or help. He has been following this same program for decades, allowing himself only few hours for sleep. Yet he only sleeps by the phone and answers his many students and others who call him from all over the world sometimes not observing the time difference.

This book is about the Sufi Interpretation of Joseph Story in the Quran. The interpretation theme is focused on the Path of the Heart from Being to Annihilation and then to Enduring. Quran is the ultimate miracle of Islam, because of it is exquisite meanings and cognizance, and because of the wisdom and guidance and healing for the believers. One aspect of this supremacy of the Quran is its multi-layer systems of interpretation; on the outward form the meanings of most verses are direct and easily understood by the public, yet with little thoughtful contemplation one could dig for many fascinating meanings which were not readily understood from the first reading. But there are even deeper layers of interpretations which are only accessible to the mystics. It has been reported that the Prophet Muhammad, peace be upon him, said that the Quran has an outward form and an inner form, and its inner form has yet an inner form, and so on to seven inner levels. The fundamental key to get to understand these inner levels of interpretation is based on the mystic Sufi view that everything in the cosmos is reflected in the human, and vice versa; thus we can say that the cosmos is a macro-human and the human is a micro-cosmos. Thus Ibn Arabi explains that Allah created the world in the image of the Human Being and the Human Being is on the Image of God. Hence the manifest world, like the Perfect Human Being, is according to the Image of the Real Himself although without the Perfect Human Being it could not participate in this perfection. But there are also other levels of correspondences, for example between the various prophets and saints or evils and enemies of God on the one hand and the human intellectual faculties on the other hand. In this regard, the famous story of the prophet Joseph and his father Jacob, and his other brothers, in Chapter 12 in the Quran, is a good example of how the Sufis apply their metaphysical views on the interpretation of Quran. According to this account, Joseph corresponds to the Heart who wants to guide the Body or the Human to salvation, and thus he is favored by his father Jacob, the Reason, who turns always to the Heart and to the Rational Force (the brother of Joseph) with love and care and gives them more attention than their brethren (the five phenomenal senses: Hearing, Sight, Smell, Taste and Touch, and the five inward senses: Imagination, Rational, Illusion, Remembrance and Memory, in addition to Anger and Lust) who only care about themselves and run after their own fantasies. To this end, these twelve forces - except the force of Memory, which does not envy the Heart - see that the Heart has accounted for all the attention of Reason and took their chances, so they planned to get rid of their brother. And so the story develops in the same way as it happened in real life with prophet Joseph and his father and brothers, ... until he meets the Soul (Zuleika) who fancies him and loves him passionately, but being on the wrong faith she wanted only to drag him to fulfill her earthly desires. But God's care and mercy preceded to the Heart and He saved him from drowning in the sea of deadly desires, ... so he preferred to stay in seclusion ... where he stayed in the prison for some years. When he entered in solitude, entered with him two friends: the power of spiritual love and the fancy power of the Soul, ... The first later returned to his lord and the latter was stopped ... when the Soul was about to elevate into higher level of true faith and her natural love and desire will turn into spiritual love so she will follow the Heart in his path to God rather than attracting him to her fantasies... which will pave the way for the state annihilation in God, which is the perfection state of the Heart, ... thus he was inaugurated on the treasures of the earth... and so another phase of the story begins, the phase of enduring life that starts when the Heart is fully realized in his Lor

This book is an attempt to shed some light on the aspects of the life of a great Muslim scholar who devoted himself to knowledge and wisdom, and Allah has granted him an ample portion and a prodigious magnitude, and he in turn broadcasted this in his boundless numerous books, to enlighten the whole world, east and west. By studying the biography of this great knower, we want to explore some of these sciences and knowledge bequeathed to us by Allah on his hands, that made scientists and philosophers sometimes astounded and sometimes pondering and often unable to dive into the seas of his words to extract the jewels and pearls therein. Muhammad Ibn al-Arabi dedicated his entire life to learning and knowledge, but he did not follow the ordinary way of thought and consideration, such as other scientists do, rather, he followed the path of piety that is the only obligation imposed by Allah the Almighty to take care of educating His servants, because the Almighty said: (fear Allah and Allah teaches you 2:2282]), and He said: (O ye who believe if ye fear Allah, He will grant you a criterion 8:28]), to judge between right and wrong. Thus those who accomplished piousness they obtained the great divine knowledge which is the true guiding light. This knowledge obtained by the appropriate pious is the divine unveiling knowledge of taste (ilm al-zawq) attained through the spirits of prophets and angels who irrigate from the sea of eternal knowledge, the Prophet Muhammad peace be upon him, a knowledge of certainty realized by insight and vitiated by no doubt ever, unlike other theoretical knowledge based on reasoning that can be true but is often erroneous. The span between these two kinds of knowledge is like the span between tasting honey and reading about it in books or hearing its description from someone who has tasted; the latter may probably approach the truth after great effort and trouble, yet he may never be sure, but that who tastes receives his necessary knowledge with uttering certainty, just by tasting and without any effort or fatigue, yet with delight and ecstasy, providing the prosperity of perception; for one might take honey in his sick mouth and he would not like its taste. Although he was attached with many of master counselors in his early life, and he was raised up on their hands, the true repentance of the Greatest Sheikh Muhyiddin Ibn al-Arabi, may Allah be pleased with him, was on the hands of Jesus son of Mary, peace be upon him, who guided him to the right path at the beginning of his youth and he took care of all his affairs. After that, he used to connect with other prophets and messenger, including the Messenger of Allah Muhammad, peace be upon them all. In fact, he wrote his many books by direct inspiration from Allah brought down to him by those high spirits, and the last one of his many hundreds of such books is the unique book of the bezels of wisdom (Fusus al-Hikam), that was handed down to him by Prophet Muhammad, peace be upon him, in a promising vision he saw in Damascus in the last ten days of the month of Muharram in the year 627 Hijri, so he conveyed the book out to the world exactly as it was given to him, no more and no less; that book that spread like fire amongst the scholars with now hundreds of annotations and it was translated into many languages, despite its highly symbolic language and the many equivocal phrases that can be accessed only by those with enlightened heart and sharp hearing.