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They said: “Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom.”

According to Ibn Arabi, Fusus al Hikam pg. 52:


“The angels do not enjoy the comprehensiveness of Adam and comprehend only those Divine Names peculiar to them, by which they glorify and sanctify the Reality, nor are they aware that God has Names of which they know nothing and by which they cannot glorify Him, nor are they able to sanctify Him with the [complete] sanctification of Adam. Their condition and limitation being what it is, they said, concerning his formation, Will You put in it one who will work mischief in it? meaning [his] rebellion,
which is precisely what they themselves evince, for what they say of Adam applies equally to their own attitude toward the Reality. But for the fact that their own formation imposes this [limitation of knowledge], they would not have said what they said concerning Adam; but they are not aware of this.
If they indeed knew their own [essential] selves they would know [their limitation], and if that were so, they would have been spared [their mistaken utterance]. Furthermore, they would not have persisted in their challenge by calling attention to their own [more restricted] glorification of God, as also their [limited] sanctification. Adam enshrines divine Names the angels have no part in, nor are they able to glorify their Lord by them or by them to exalt His transcendence, as Adam does.”

References:

Austin, Ralph. (1980).Fusus al Hikam. (p. 52) http://www.islamicweblibrary.com/wp-content/uploads/2020/07/Ibn_Arabi__Ralph_Austin_The_Bezels_of_Wisdom.pdf

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