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Sufi cosmology (Arabic: الكوزمولوجية الصوفية) is a Sufi approach to cosmology which discusses the creation of man and the universe, which according to mystics are the fundamental grounds upon which Islamic religious universe is based.
According to Sufi Muslims, it is a part of the Islamic teaching that deals with the purification of inner self and is the way which removes all the veils between the divine and humankind. It was around 1000 CE that early Sufi literature, in the form of manuals, treatises, discourses and poetry, became the source of Sufi thinking and meditations.
However, the Sufi saint who discussed the ideology of Sufi metaphysics to the greatest depth is Ibn Arabi. [3] He employed the term wujud to refer to God as the "Necessary Being". He also attributed the term to everything other than God, but insisted that wujud does not belong to the things found in the cosmos in any real sense.
Hikmah (also Hikmat, Arabic: حكمة, ḥikma) is an Arabic word that means wisdom, sagacity, philosophy, rationale or underlying reason. The Quran mentions "hikmah" in various places, where it is understood as knowledge and understanding of the Quran, fear of God , and a means of nourishing the spirit or intellect .
Sīmiyā’ (from Arabic Simah سِمة which means sign Greek: σημεία, "signs") also rūḥāniyya, or ‘ilm al-ḥikma (Arabic: روحانية and علم الحكمة, lit. "spirituality" and "the epistemology of wisdom", respectively) is a doctrine found commonly within Sufi-occult traditions that may be deduced upon the notion of ...
The Transcendent Philosophy of the Four Journeys of the Intellect (Arabic:الحكمة المتعالية في الاسفار العقلية الاربعة; Hikmat al-muta‘aliya fi-l-asfar al-‘aqliyya al-arba‘a), known as Four Journeys, is an extended compendium of Islamic philosophy written by the 17th century Islamic scholar, Mulla Sadra, In which he attempted to reach Sufism and prove ...
In Sufi psychology the heart refers to the spiritual heart or qalb, not the physical organ. It is this spiritual heart that contains the deeper intelligence and wisdom. It holds the Divine spark or spirit and is the place of gnosis and deep spiritual knowledge. In Sufism, the goal is to develop a heart that is sincere, loving and compassionate ...
When Mulla Sadra talked about hikmah or theosophy in his words, he usually meant the transcendent philosophy. He gave many definitions to the term hikmah, the most famous one defining hikmah as a vehicle through which “man becomes an intelligible world resembling the objective world and similar to the order of universal existence”. [2]