الفهرس 
النشأة والتكوين الشخصي لابن عجيبةيوجد فقط 14 صفحة متاحة للعرض العام
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المستخلص
Imam Ibn Ajiba - may God have mercy on him - was distinguished by his ability to concentrate scientifically. Then he moved to the city of Al-Qasr Al-Kebir, and resided there for about two years, during which he worked hard to acquire knowledge until he said about himself: “I neglected myself and forgot about it,” and after that he came to Tetouan. It is a country nicknamed for knowledge and wisdom, and it is the landing place for many scholars. Imam Ibn Ajiba came to it when he was twenty years old, and he resided there and began to acquire knowledge in various fields with all seriousness and diligence. His meetings varied among the imams of jurisprudence, interpretation, hadith, language, grammar, morphology, and logic. He came to these and these people, listening to them, reading to them, and taking from them, and they came to him, giving him everything they had because of the good preparation and readiness they found in him, so he continued day and night in academic achievement, and soon the fruits of hard work and diligence appeared on Imam Ibn Ajiba, and he was not yet twenty-nine years old. Until his star rose and his status rose, he sat to teach in the mosques and schools of Tetouan, but that did not prevent him from carrying knowledge in his places; The thirst for knowledge cannot be quenched no matter how much it is drunk, and perhaps the more it is consumed, the more knowledge it desires, and the thirst for it increases. And knowledge has no end, but rather a sea with no coast. Imam Ibn Ajiba says after sitting down to teach: “I was in the apparent knowledge, we learn and we teach, but I did not abandon knowledge after taking the lead in teaching.” We teach from those below us and we learn from those above us.”After that, he went to Fez, at the age of forty, where he heard from its scholars, learned from them, and studied hadith, interpretation, religious duties, and the Arabic language. He stayed there for two years, after which he returned to Tetouan to continue his teaching and writing.In his book Al-Fahrsah, he talks about the sciences he acquired, saying: What we acquired from the sciences of rational minds is the science of logic and theology according to the doctrines of the Sunnis, and what is important from the science of form (and from the science of religions is the sciences of the Qur’an, especially interpretation, in which he has opened to me what has not been opened to anyone else in Our time, and I have interpreted the Book of God - the Almighty - in the way of the people of the apparent and the people of the hidden, in a way that has never been done before ().We acquired jurisprudence in all its forms, the foundations of jurisprudence, and the foundations of religion, which is the science of monotheism on the path of proof. Then I accompanied men and was promoted to the position of witnesses and witnesses. I also acquired the science of hadith, the science of biography, history, and the general sciences, and from the science of the tongue, the science of language and morphology, grammar, and explanatory-statement of its various types.As for the Sufism that we are dealing with, he said about it: “My knowledge and the station of my journey, in it I have the right foot ( ) and the longest hand. In it I gained the first place on the path of the people of tastes, so to God be praise and to Him be thanks ( ).”