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Illustrations Photos Photo 1.1 The complex of Shaykh Muh· yj al-Djn at the foothill of Qāsiyūn in Damascus. 23 Photo 1.2 The dome over the tomb of Ibn Arabj in Damascus. 24 Photo 4.1 The Umayyad Dome of the Rock in Jerusalem. 152 Photo 4.2 The central domed structure at Ibn Tūlūn mosque in Cairo showing the geometry and spatial order of the centralized enclosed space model. 154 Photo 4.3 The courtyard of the Sultan H· asan school in Cairo showing the geometry and spatial order of the centralized open courtyard model. 157 Photo 4.4 The respondents’ platform (dikka) at the Sultan H· asan school in Cairo. 196 Photo 4.5 The interior of the great Umayyad mosque of Damascus. 199 Photo 4.6 The tomb of the prophet Yah·yā inside the prayer hall of the great Umayyad mosque of Damascus. 200 vii Figures Figure 1.1 The hierarchy of shadows according to Ibn Arabj. 34 Figure 1.2 Triplicity and quadrature underlying the order of universal manifestation. 42 Figure 2.1 The seven states of Being viewed from various perspectives. 62 Figure 2.2 The circle as a symbol of divinity in the state of first determination. 68 Figure 2.3 The world as divine business (shan), according to Ibn Arabj (Futūh· āt). 70 Figure 2.4 The geometric representation of the divine creative command according to Ibn Arabj. 72 Figure 2.5 The first stage of manifestation according to Ibn Arabj (Futūh·āt). 74 Figure 2.6 The second stage of manifestation according to Ibn Arabj (Futūh·āt). 75 Figure 2.7 The third stage of manifestation according to Ibn Arabj (Futūh·āt, a: Dār S·ādir ed.; b: MS. 1328). 77 Figure 2.8 Pattern of proliferation according to Ibn Arabj. 79 Figure 2.9 The human presence mediating between God and the world. 85 Figure 2.10 The three-dimensional cross as a symbol of the human presence. 86 Figure 2.11 The three movements of spatial unfolding. 89 Figure 2.12 The complementary movements of spatial expansion according to Ibn Arabj. 92 Figure 2.13 The correlation of the Arabic alphabet and the human body (“Jawāhir,” MS. 7127). 99 Figure 2.14 The natural qualities of the Arabic alphabet (“Jawāhir,” MS. 7127). 100 Figure 2.15 Diagrammatic representation of the formation of the word in Arabic. 107 viii Illustrations [18.227.48.131] Project MUSE (2024-04-25 00:52 GMT) Figure 2.16 The fundamental order of being according to Ibn Arabj (Inshā al-Dawāir). 110 Figure 2.17 Diagrammatic representation of the geometry of being. 111 Figure 3.1 The geocentric cosmos and domains of being according to Ibn Arabj. 114 Figure 3.2 The form of the “Cloud” revealing the world of command according to Ibn Arabj (Futūh·āt). 121 Figure 3.3 The divine Throne and the Footstool according to Ibn Arabj (Futūh·āt). 125 Figure 3.4 The bearers of the divine Throne according to Ibn Arabj. 127 Figure 3.5 The form of the Throne in the hereafter according to Ibn Arabj (Futūh· āt). 128 Figure 3.6 The celestial Gardens according to Ibn Arabj (Futūh· āt). 131 Figure 3.7 The duodenary structure of the atlas sphere according to Ibn Arabj. 133 Figure 3.8 The heavens, the earths, the kingdoms, and Universal Man as invisible support according to Ibn Arabj (Futūh· āt). 135 Figure 3.9 The formal correspondence between the letter nūn (N) and the world according to Ibn Arabj. 136 Figure 3.10 The four nodal points of the moon’s monthly cycle according to al-Amilj (“Tashrjh·,” MS. 3103). 140 Figure 3.11 Differentiating the motion of the atlas sphere by reference to the divine Feet according to Ibn Arabj. 143 Figure 3.12 The multilayered world according to Ibn Arabj (Futūh· āt). 146 Figure 4.1 The geometry of the concentric composition. 153 Figure 4.2 The formal order of the centralized enclosed space model. 153 Figure 4.3 The formal components of the centralized enclosed space model. 155 Illustrations ix Figure 4.4 The centralized open courtyard model. 156 Figure 4.5 The geometry of the linear composition. 158 Figure 4.6 The point as the generative principle of rectilinear bodies according to...

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