Ibn Arabi dedicated his teachings to clarifying the presence of the divine wisdom in all things and the human necessity of conforming to that wisdom. The arguments he offers are at once metaphysical and scriptural, cosmological and psychological, scientific and ethical.
He addresses every dimension of human and cosmic existence and speaks constantly of the inherent goodness of all of creation and the human duty to respect the rights [huq¬q] of all creatures – not simply the rights of God and the rights of our fellow beings.
One of the many sides to Ibn Arabi’s project...
of clarifying the rights and truths of all things...
is cosmology. That is the explication of the nature of the universe, with its diverse types and sorts of creatures. One should not, of course, confuse the traditional notion of cosmology with what goes by this name in modern times.
Today, when scientists speak of cosmology, they mean physical cosmography – that is, the structure of the universe as perceived by means of the technological tools and mathematical theories of modern physics. Physics can only deal with what is traditionally called the 'visible' or 'corporeal' realm, and the visible realm is the surface or skin of the cosmos.
The cosmos, in Islamic terms...
is not simply physical manifestation.
Rather, the word cosmos [ålam] designates 'everything other than God' [må siwa’llåh].
It follows that 'cosmology' in the proper sense of the word must explain not only the nature of the visible realm [shadåda], but also that of the invisible realms [ghayb], which are infinitely more extensive than what we can perceive with our senses, even if these are aided by the most sophisticated instruments.
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