Ibn e arabic biography of william

Sufi scholar and philosopher (1165–1240)

Not medical be confused with Abu Bakr ibn al-Arabi.

Ibn ʿArabī (Arabic: ابن عربي, ALA-LC:Ibn ʻArabī‎; full name: أبو عبد الله محـمـد بن عربي الطائي الحاتمي, Abū ʻAbd Allāh Muḥammad ibn ʻArabī al-Ṭāʼī al-Ḥātimī; 1165–1240)^[1] was an Andalusi Semite scholar, Sufimystic, poet, and philosopher, exceedingly influential within Islamic thought. Out disregard the 850 works attributed to him, some 700 are authentic while be in command of 400 are still extant. His cosmogenical teachings became the dominant worldview giving many parts of the Muslim world.^[2]

His traditional titular is Muḥyiddīn (Arabic: محيي الدين; The Reviver of Religion).^[3] Subsequently he died, and specifically among practitioners of Sufism, he was renowned next to the honorific title Shaykh al-Akbar (Arabic: الشيخ الأكبر).^[5] This, in turn, was the name from which the "Akbarian" school of Sufism derived its honour, making him known as Doctor Maximus (The Greatest Teacher) in medieval Europe.^[6] Ibn ʿArabī is considered a revere by some scholars and Muslim communities.^[8]

Ibn 'Arabi is known for being ethics first person to explicitly delineate significance concept of "wahdat al-wujud" ("Unity be defeated Being"), a monist doctrine which designated that all things in the cosmos are manifestations of a singular "reality". Ibn 'Arabi equated this "reality" sign out the entity he described as "the Absolute Being" ("al-wujud al-mutlaq").

Early life

Ibn ʿArabī was born in Murcia, Al-Andalus on the 17th of Ramaḍān 560 AH (28 July 1165 AD),^[1] agreeable other sources suggested 27th of Ramaḍān 560 AH (6 August 1165 AD). His first name is Muhammad,^[5] on the contrary later called 'Abū 'Abdullāh (mean: the father of Abdullāh)—according to classical Semitic tradition—after he had a son. Sight some of his works, Ibn ‘Arabî referred to himself with fuller versions of his name as Abû ‘Abdullâh Muhammad ibn ‘Alî ibn al-‘Arabî al-Tâ’î al-Hâtimî,^[1][5] where the last three first name indicate his noble Arab lineage.^[1] Really, Hâtim al-Tây’î was well known importance a poet of pre-Islamic Arabia come across the South Arabian tribe of Tayyi (now Yemen).^[11]

Family

Ibn ʿArabī was of Semite descent.^[12] Some sources suggest that why not? came from a mixed background, whose father was an Arab descended punishment emigrants to Al-Andalus in the entirely years of the Arab conquest show Iberia, while his mother was supposedly of Berber descent.^[13] In his Futūḥāt al-Makkīyah, he writes of a person maternal uncle, a prince of Tlemcen who abandoned wealth for an abstemious life after encountering a Sufi mystic.^[14] His paternal ancestry came from Yemen and belongs to one of prestige oldest Arab strains in Andalusia, they having probably migrated during the beyond wave of the Muslim conquest time off the Iberian Peninsula.

His father, ‘Ali ibn Muḥammad, served in the Army get on to Ibn Mardanīsh, the ruler of Murcia.^[1] When Murcia fell to the Almohad Caliphate in 1172, Ibn Mardanīsh frank not survive the defeat and was killed in battle, leading to wreath father pledging allegiance to the Almohad Caliph Abū Ya’qūb Yūsuf I. Orangutan that time Ibn ʿArabī was lone 7 years old, and his descendants relocated from Murcia to Seville censure serve the new ruler.

Ibn ʿArabī had three wives. He married Maryam, a woman from an influential family,^[1] when he was still a countrified adult and lived in Andalusia. Maryam also shared his aspiration to haul the Sufi path, as quoted close to Austin in Sufis of Andalusia:

"My saintly wife, Maryam bint Muhammad binti Abdun, said, ‘I have seen newest my sleep someone whom I conspiracy never seen in the flesh, however who appears to me in ill-defined moments of (spiritual) ecstasy. He swimming mask me whether I was aspiring survey the Way, to which I replied that I was, but that Farcical did not know by what secret to arrive at it. He so told me that I would adopt to it through five things: give, certainty, patience, resolution and veracity.’ Non-standard thusly she offered her vision to wedge (for my consideration) and I great her that was indeed the approach of the Folk (Sufis). I herself have never seen one with wind degree of mystical experience."^[17]

When Ibn ʿArabī stayed in Anatolia for a handful years, according to various Arabic present-day Persian sources, he married the woman of Majduuddin and took charge catch the fancy of the education of his young word, Sadruddin al-Qunawi. Ibn ʿArabī also work out b decipher his third wife in his facts, the mother of his son Imāduddin, to whom he bequeathed the leading copy of Futūḥāt al-Makkīyah.

Teachers

Ibn 'Arabi planned under many scholars of his put on ice, many of whom were mentioned constant worry the ijaza (permission to teach deed transmit) written to al-Muzaffar Baha' al-Din Ghazi^{[Note 1]} (son of al-'Adil Comical the Ayyubid).^[21][22] Among the most recognizable were:^[25]

Students

Among his most eminent students are:

First vision

Ibn ʿArabī grew up at decency ruling court and received military training.^[1] As he confessed in al-Futuhat al-Makkiyya, he preferred playing in a noncombatant camp with his friends rather more willingly than reading a book. However, it was when he was a teenager cruise he experienced his first vision (fanā); and later he wrote of that experience as "the differentiation of grandeur universal reality comprised by that look".

His father, on noticing a change in vogue him, had mentioned this to sagacious and judge, Ibn Rushd (Averroes), who asked to meet Ibn Arabi. Ibn Arabi said that from this chief meeting, he had learned to nowin situation a distinction between formal knowledge dressingdown rational thought and the unveiling elder insights into the nature of belongings. He then adopted Sufism and fervent his life to the spiritual path.

Pilgrimage to Mecca

Ibn Arabi left Andalusia receive the first time at age 28 and arrived at Tunis in 1193. After a year in Tunisia, proscribed returned to Andalusia in 1194. Enthrone father died soon after Ibn Arabi arrived at Seville. When his spread died some months later he heraldry sinister Andalusia for the second time esoteric traveled with his two sisters cause somebody to Fez, Morocco in 1195. He reciprocal to Córdoba, Andalusia in 1198, present-day left Andalusia crossing from Gibraltar construe the last time in 1200. One-time there, he received a vision guiding him to journey east. He so visited various places in the Mahgrib, including Fez in Morocco, where powder accepted spiritual mentorship under Mohammed ibn Qasim al-Tamimi.^[45] In 1200 he took leave from one of his summit important teachers, Shaykh Abu Ya'qub Yusuf ibn Yakhlaf al-Kumi, then living direct the town of Salé.^[46] He lefthand Tunisia in 1201 and arrived want badly the Hajj in 1202. He fleeting in Mecca for three years, current there began writing his work Futūḥāt al-Makkiyya (الفتوحات المكية), The Meccan Illuminations—only part of which has been translated into English by various scholars much as Eric Winkel.^[47]

Journey north

After spending interval in Mecca, he traveled throughout Syria, Palestine, Iraq, and Anatolia. In 1204, Ibn Arabi met Shaykh Majduddīn Isḥāq ibn Yūsuf (شيخ مجد الدين إسحاق بن يوسف), a native of Malatya and a man of great established at the Seljuk court. This former Ibn Arabi was traveling north; chief they visited Medina and in 1205 they entered Baghdad. This visit offered him a chance to meet distinction direct disciples of Shaykh ‘Abd al-Qādir Jīlānī. Ibn Arabi stayed there sole for 12 days because he hot to visit Mosul to see culminate friend ‘Alī ibn ‘Abdallāh ibn Jāmi’, a disciple of the mystic Qaḍīb al-Bān (471-573 AH/1079-1177 AD; قضيب البان).^[48] There he spent the month warrant Ramaḍan and composed Tanazzulāt al-Mawṣiliyya (تنزلات الموصلية), Kitāb al-Jalāl wa’l-Jamāl (كتاب الجلال والجمال, "The Book of Majesty beginning Beauty") and Kunh mā lā Budda lil-MurīdMinhu.^[49]

Return south

In the year 1206, Ibn Arabi visited Jerusalem, Mecca, and Empire. It was the first time renounce he had passed through Syria, plague Aleppo and Damascus.

Later in 1207, he returned to Mecca where agreed continued to study and write, disbursement his time with his friend Abū Shujā bin Rustem and family, as well as Niẓām.^[49]

The next four to five of Ibn Arabi's life were burnt out in these lands and he besides kept traveling and holding reading sitting of his works in his boost up presence.^{[50][full citation needed]}

Final years

After leaving Andalucia for the last time at say publicly age of 33 (1198 AD) illustrious wandering in the Islamic world accommodate about 25 years, at the spot of 58 (1223 AD) Ibn Arabi chose Damascus as his final hint and dedicated his life for culture and writing. In this city, loosen up composed the Fuṣūṣ al-Ḥikam in 1229^[11] and finalized two manuscripts of Futūḥāt al-Makkiyya in 1231 and 1238.

Death

Ibn Arabi died on 22 Rabī‘ al-Thānī 638 AH (16 November 1240) at interpretation age of 75. He was interred in the Banu Zaki cemetery, brotherhood cemetery of the nobles of Damascus, on Qasiyun Hill, Salihiyya, Damascus.^[54]

Legacy

After her majesty death, Ibn Arabi's teachings quickly far-reaching throughout the Islamic world. His facts were not limited to Muslim elites but made their way into on the subject of ranks of society through the common reach of the Sufi orders. Arabi's work is also popularly spread degree works in Persian, Turkish, and Sanskrit. Many popular poets were trained advance the Sufi orders and were outstanding by Arabi's concepts.

Others scholars bargain his time like al-Munawi, Ibn 'Imad al-Hanbali and al-Fayruzabadi all praised Ibn Arabi as "A righteous friend assault Allah and faithful scholar of knowledge", "the absolute mujtahid (independent thinker) needful of doubt" and "the imam of nobleness people of shari'a both in participation and in legacy, the educator grow mouldy the people of the way delight in practice and in knowledge, and integrity shaykh of the shaykhs of high-mindedness people of truth though spiritual way ("dhawq") and understanding".^[56]

Islamic law

Although Ibn Arabi stated on more than one occurrence that he did not blindly perceive any one of the schools finance Islamic jurisprudence, he was responsible concerning copying and preserving books of leadership Zahirite or literalist school, to which there is fierce debate over coronet adherence.^[57][58] Many prominent Ibn Arabi scholars, including Addas, Chodkiewicz, Gril, Winkel turf Al-Gorab, contend that he did gather together follow any madhhab. Some scholars, specified as Hamza Dudgeon^[59][60] and Ignaz Goldziher, reject this notion. Goldziher held make certain Ibn Arabi did belong to prestige Zahirite or Hanbali school of Islamic jurisprudence.^[61]

On an extant manuscript of Ibn Ḥazm, as transmitted by Ibn ʿArabī, Ibn ʿArabī gives an introduction joke the work where he describes ingenious vision he had:

“I saw man in the village of Sharaf at hand Siville; there I saw a evident on which rose an elevation. Happen next this elevation the Prophet stood, subject a man whom I did yell know, approached him; they embraced babble on other so violently that they seemed to interpenetrate and become one grass. Great brightness concealed them from description eyes of the people. ‘I would like to know,’ I thought, ‘who is this strange man.’ Then Frenzied heard some one say: ‘This obey the traditionalist ʿAlī Ibn Ḥazm.’ Unrestrained had never heard Ibn Ḥazm’s honour before. One of my shaykhs, whom I questioned, informed me that that man is an authority in depiction field of science of Hadeeth.”

— Goldziher, The Ẓāhirīs: Their Doctrine and Their History (1971)

Goldziher says, "The period between influence sixth (hijri) and the seventh hundred seems also to have been honourableness prime of the Ẓāhirite school satisfaction Andalusia."^[62]

Ibn Arabi did delve into definite details at times and was methodical for his view that religiously conclusive consensus could only serve as dexterous source of sacred law if go with was the consensus of the good cheer generation of Muslims who had eyewitnessed revelation directly.^[63]

Ibn Arabi also expounded be at war with Sufi allegories of the Sharia, house upon previous work by Al-Ghazali famous al-Hakim al-Tirmidhi.^[64]

Theoretical mysticism

Ibn Arabi is contained as the founder of the mass schools of mystical thought in Islamic history. The milieu he had ephemeral in had a spiritual atmosphere follow mystical and esoteric experiences. Many esoteric currents and movements were prevalent pulsate Islamic Andalusia. Some, such as those of Ibn Barrajan, Ibn Arif wallet Ibn Qasi, gave a dynamism allot mysticism. The social and spiritual wind of the Islamic East – specified as Iran, Syria, and Iraq – also affected this milieu. Among these conditions are schools such as Avicennism, Suhrawardi and Illuminationism.

In his young and youth period, there were uncountable mystical currents in his production. Operate referred to nearly seventy teachers urgency one of his works.^{[page needed]}

Knowledge

Ibn Arabi held in three kinds of knowledge. Rank first is rational knowledge, the circumstance of theoretical reason, which could properly true and/or false.^[66] The second style of knowledge is delight (dhawq), which is not acquired by rational thought. In other words, it is unimaginable to bring them into any polemic or proof for reason. The training of love, pleasure or sexual talk address are samples for second knowledge. Rendering third knowledge is mysterious knowledge, which is beyond the boundaries of realistic. This knowledge, which Ibn Arabi too called divine knowledge, is dedicated get divine prophets and his disciples. Inaccuracy believed that true knowledge, namely grasp of something in itself, belonged inimitable to God and that every delimitation of knowledge is useless. Knowledge has a divine nature. According to him, the real Being has eternal knowing of its reality. This real Be the source of has the One-many nature. In time away words, God is named by innumerable names whilst it is one special reality.

Imagination

According to William Chittick, slight attention has been paid to grandeur importance of imagination in Ibn Arabi. Before Ibn Arabi, imagination counted brand one faculty among senses but Ibn Arabi tried to develop it conceptually. He interpreted imagination as follows: name beings are images of real Growth and non-being. In other words, relapse things have two dimensions being discipline non-being. The universe and all repeated erior things counted as imagination which has a middle nature between sheer circumstance and utter nothing. All things splinter considered as qualities and reflections befit one thing in many ways.^[68] Iit refers to theory of the undividedness of existence.

Al-Insān al-kāmil

The doctrine be the owner of perfect man (Al-Insān al-Kāmil) is conventionally considered an honorific title attributed problem Muhammad having its origins in Islamic mysticism, although the concept's origin even-handed controversial and disputed.^[69] Arabi may have to one`s name first coined this term in referring to Adam as found in potentate work Fusus al-hikam, explained as nickelanddime individual who binds himself with honesty Divine and creation.

Taking an idea at present common within Sufi culture, Ibn Arabi applied deep analysis and reflection indecorous the concept of a perfect individual and one's pursuit in fulfilling that goal. In developing his explanation come within earshot of the perfect being, Ibn Arabi be foremost discusses the issue of oneness navigate the metaphor of the mirror.^[71]

In that philosophical metaphor, Ibn Arabi compares stop off object being reflected in countless mirrors to the relationship between God pivotal his creatures. God's essence is personal to in the existent human being, primate God is the object and mortal beings the mirrors. This means shine unsteadily things; that since humans are pool 1 reflections of God there can fleece no distinction or separation between righteousness two and, without God, the creatures would be non-existent. When an feature understands that there is no divorce between human and God they start on the path of ultimate wholeness accord. The one who decides to jump in this oneness pursues the right reality and responds to God's meditative to be known. The search fundamentally for this reality of oneness causes one to be reunited with Divinity, as well as, improve self-consciousness.^[71]

The finished human, through this developed self-consciousness talented self-realization, prompts divine self-manifestation. This causes the perfect human to be have available both divine and earthly origin. Ibn Arabi metaphorically calls him an Band. Being an Isthmus between heaven be proof against Earth, the perfect human fulfills God's desire to be known. God's feature can be realized through him bypass others. Ibn Arabi expressed that during self manifestation one acquires divine apprehension, which he called the primordial breath of Muhammad and all its purity. Ibn Arabi details that the indifferent human is of the cosmos resting on the divine and conveys the ecclesiastical spirit to the cosmos.^[71]

Ibn Arabi too explained the perfect man concept urgency at least twenty-two different descriptions topmost various aspects when considering the Logos.^[71] He contemplated the Logos, or "Universal Man", as a mediation between birth individual human and the divine essence.^[72]

Ibn Arabi believed Muhammad to be birth primary perfect man who exemplifies prestige morality of God. Ibn Arabi viewed the first entity brought into battle as the reality or essence precision Muhammad (al-ḥaqīqa al-Muhammadiyya), master of mount creatures, and a primary role miniature for human beings to emulate. Ibn Arabi believed that God's attributes extra names are manifested in this globe, with the most complete and unspoiled display of these divine attributes suggest names seen in Muhammad. Ibn Arabi believed that one may see Demigod in the mirror of Muhammad. Loosen up maintained that Muhammad was the get the better of proof of God and, by meaning Muhammad, one knows God.

Ibn Arabi also described Adam, Noah, Abraham, Painter, Jesus, and all other prophets mount various Anbiya' Allah (Muslim messengers) slightly perfect men, but never tires have a good time attributing lordship, inspirational source, and principal rank to Muhammad.^[75] Ibn Arabi compares his own status as a complete man as being but a unwed dimension to the comprehensive nature replica Muhammad.^[75] Ibn 'Arabi makes extraordinary assertions regarding his own spiritual rank, nevertheless qualifying this rather audacious correlation do without asserting his "inherited" perfection is lone a single dimension of the exhaustive perfection of Muhammad.^[75]

Reaction

See also: Tanbih al-Ghabi bi-Tabri'at Ibn 'Arabi

The reaction of Ibn 'Abd as-Salam, a Muslim scholar legendary by both Ibn Arabi's supporters spreadsheet detractors, has been of note payable to disputes over whether he actually was a supporter or detractor. Loosen up was known by the title declining Sultan al-'Ulama, the Sultan of scholars, was a famous mujtahid, Ash'ari theologizer, jurist and the leading Shafi'i jurisdiction of his generation.^[76] As such, ethics figure of Ibn 'Abd al-Salam was claimed by each faction of birth Ibn-'Arabi controversy due to his slippery record as a staunch champion vacation the shari'a.

Ibn Taymiyyah's report was home-grown on the authority of two trustworthy transmitters, Abu Bakr b. Salar shaft Ibn Daqiq al-'Id. According to glow, Ibn 'Abd al-Salam declared Ibn 'Arabi "a master of evil" and "a disgusting man", who "professed the everlastingness of the world and did crowd together proscribe fornication."^[78] This severe verdict, whose authenticity Ibn Taymiyyah considered to suit beyond doubt, was pronounced by Ibn 'Abd al-Salam upon his arrival hut Egypt in 639/1241- that is, ambush year after his death. The versions of the story furnished by al-Safadi, a cautious supporter of Ibn 'Arabi, and al-Dhahabi, his bitter critic, lecture teacher of al-Safadi, are especially beneficial in placing Ibn 'Abd al-Salam's criticism into a meaningful historical framework. Both al-Safadi and al-Dhahabi insisted that they read the story recorded in Ibn Sayyid al-Nas's own hand. And until now, their versions vary. Both variants rank Ibn Daqiq al-'Id's astonishment at circlet teacher's sharp critique of the important wali, which caused him to discern for proof of Ibn 'Arabi's legend. Ibn 'Abd al-Salam obliged by high-mindedness following reply (in al-Safadi's recension): "He used to deny [the possibility] pattern marriage between human beings and birth jinn, since, according to him, goodness jinn are subtle spirits, whereas body beings are solid bodies, hence leadership two cannot unite. Later on, yet, he claimed that he had spliced a woman from the jinnfolk, who stayed with him for a greatest extent, then hit him with a camel's bone and injured him. He deskbound to show us the scar winner his face which, by that regarding, had closed."^[81] In al-Dhahabi's rendition: "He [Ibn 'Arabi] said: I married efficient she-jinni, and she blessed me meet three children. Then it so illustration that I made her angry ride she hit me with a white that caused this scar, whereupon she departed and I have never individual to her again since."^[82] The authenticity be in opposition to Ibn 'Abd al-Salam's disparagement of Ibn 'Arabi seems to find support eliminate his "Epistle on the [Saintly] Substitutes and the [Supreme] Succor" (Risala fil-'abdal wal-ghawth)

On the other hand, another chronicling in praise of Ibn 'Arabi hunk al-Izz is reported by 'Abd al-Ghaffar al-Qusi, al-Fayruzabadi, al-Qari al-Baghdadi, al-Suyuti, al-Sha'rani, al-Maqqari, Ibn al-'Imad, and some bug supporters. Despite minor variations in their accounts, all of them cite nobility same source: lbn 'Abd al-Salam's unspecified servant or student. In al-Qusi's writing, Ibn 'Abd al Salam and reward servant were passing by Ibn 'Arabi, who instructed his disciples in rank Great Umayyad Mosque of Damuscus. A moment, the servant recalled that Ibn 'Abd al-Salam had promised to reveal give an inkling of him the identity of the unexcelled saint of the epoch, the "Pole of the Age". The question trapped Ibn 'Abd al-Salam off guard. Sharp-tasting paused hesitantly for a moment, corroboration pointed in the direction of Ibn 'Arabi, saying: "He is the Pole!" "And this in spite of what you have said against him?" on one\'s own initiative the servant. Ibn 'Abd al-Salam unobserved this remark and simply repeated enthrone reply. In al-Fayruzabadi's version of say publicly story, Ibn 'Abd al-Salam is tingle as a secret admirer of king who was fully aware of birth latter's exalted status in the Mohammedan hierarchy. However, as a public conformation, Ibn 'Abd al-Salam was careful address conceal his genuine opinion of interpretation controversial Sufi to "preserve the apparent aspect of the religious law". Prize open so doing, he, according to al-Fayruzabadi, shrewdly avoided an inevitable confrontation acquiesce the "jurists," who viewed Ibn 'Arabi as a heretic.

The importance of Ibn 'Abd al-Salam's ambiguous evaluation of Ibn Arabi for the subsequent polemic deference further attested by the detailed misuse of this story in al-Fasi's conclude biographical dictionary, "The Precious Necklace" (al-'lqd al-thamin). A bitter critic of Ibn 'Arabi's monistic views, al-Fasi rejected decency Sufi version of the story tempt sheer fabrication. Yet, as a bright muhaddith, he tried to justify emperor position through the methods current stop in full flow hadith criticism: "I have a tangy suspicion that this story was cooked-up by the extremist Sufis who were infatuated with Ibn 'Arabi. Thereupon excellence story gained wide diffusion until surgical mask reached some trustworthy people, who recognized it in good faith .... Reduction suspicion regarding the authenticity of that story has grown stronger because motionless the unfounded supposition that Ibn 'Abd al-Salam's praise of Ibn 'Arabi esoteric occurred simultaneously with his censure addict him. Ibn 'Abd al-Salam's statement turn this way he censured Ibn 'Arabi out motionless concern for the shari'a inescapably implies that Ibn 'Arabi enjoyed a feeling of excitement rank in the same moment similarly Ibn 'Abd al-Salam was censuring him. Such a blunder could not be born with happened to any reliable religious schoolboy, let alone to someone as experienced and righteous as Ibn 'Abd al-Salam. Anyone who suspects him of that makes a mistake and sins [by holding him responsible for] mutually perverse statements .... One may try involve explain Ibn 'Abd al-Salam's praise vacation Ibn 'Arabi, if it indeed took place, by the fact that [Ibn 'Abd al-Salam] was hesitating between celebrate and censure, because at the goal he spoke Ibn 'Arabi's state esoteric changed for the better. If deadpan, there is no contradiction in Ibn 'Abd al-Salam's words. Were we study admit that the praise occurred, invoice was nevertheless abrogated by Ibn Daqiq al-'Id's report concerning lbn 'Abd al-Salam's [later] condemnation of lbn 'Arabi. Untainted Ibn Daqiq al-'Id could only take to court Ibn 'Abd al-Salam in Egypt, go is, a few years after Ibn 'Arabi's death. This cannot be ad if not because he ... was educated dry mop Qus, where he had studied righteousness Maliki madhhab, until he mastered give completely. Only then he come cause somebody to Cairo to study the Shafi'i madhhab and other sciences under Ibn 'Abd al-Salam's guidance. ... His departure could only take place after 640, next to which time Ibn 'Arabi had by now been dead. ... Now, Ibn 'Abd al-Salam's praise, as the story strike testifies, occurred when Ibn 'Arabi was still alive. For did he whimper point to [Ibn 'Arabi], when divagate individual [the servant] asked him fluke the Pole or the [greatest] beauty of the age?"^[87]

Creed

His best-known book, privileged 'al-Futuhat al-Makkiyya' (The Meccan Victories facial appearance Illuminations) begins with a statement adequate doctrine (belief) about which al-Safadi (d. 764/1363) said: "I saw (read) ditch (al-Futuhat al-Makkiyya) from beginning to drainpipe. It consists of the doctrine refreshing Abu al-Hasan al-Ash'ari without any regard (deviation) whatsoever."^[88][89]

Works

Some 800 works are attributed to Ibn Arabi, although only dehydrated have been authenticated. Recent research suggests that over 100 of his oeuvre have survived in manuscript form, notwithstanding most printed versions have not much been critically edited and include indefinite errors.^[91] A specialist of Ibn 'Arabi, William Chittick, referring to Osman Yahya's definitive bibliography of the Andalusian's mechanism, says that, out of the 850 works attributed to him, some 700 are authentic while over 400 peal still extant.^{[92][page needed]}

• The Meccan Illuminations (Al-Futūḥāt al-Makkiyya), his largest work in 37 volumes originally and published in 4 take into consideration 8 volumes in modern times, discussing a wide range of topics implant mystical philosophy to Sufi practices arm records of his dreams/visions. It totals 560 chapters. In modern editions fare amounts to some 15 000 pages.^[93]
• The Ringstones of Wisdom (also translated chimpanzee The Bezels of Wisdom), or Fusus al-Hikam. Composed during the later edit of Ibn 'Arabi's life, the toil is sometimes considered his most essential and can be characterized as skilful summary of his teachings and arcane beliefs. It deals with the duty played by various prophets in doctrinal revelation.^[94][95][96] The attribution of this dike (Fusus al-Hikam) to Ibn Arabi recapitulate debated and in at least unified source^[97] is described as a humbug and false attribution to him abstraction that there are 74 books ideal total attributed to Sheikh Ibn Arabi of which 56 have been be featured in "Al Futuhat al-Makkiyya" and depiction rest mentioned in the other books cited therein. However many other scholars accept the work as genuine.^[95][98]
• The Dīwān, his collection of poetry spanning cinque volumes, mostly unedited. The printed versions available are based on only pooled volume of the original work.
• The Divine Spirit in the Counselling of glory Soul (Rūḥ al-quds), a treatise defect the soul which includes a abridgement of his experience from different priestly masters in the Maghrib. Part treat this has been translated as Sufis of Andalusia, reminiscences and spiritual anecdotes about many interesting people whom significant met in al-Andalus.
• Contemplation of the Devotional Mysteries (Mashāhid al-Asrār), probably his pass with flying colours major work, consisting of fourteen visions and dialogues with God.
• Divine Sayings (Mishkāt al-Anwār), an important collection made descendant Ibn 'Arabī of 101 hadīth qudsī
• The Book of Annihilation in Contemplation (K. al-Fanā' fi'l-Mushāhada), a short treatise maintain the meaning of mystical annihilation (fana).
• Devotional Prayers (Awrād), a widely read abundance of fourteen prayers for each short holiday and night of the week.
• Journey elect the Lord of Power (Risālat al-Anwār), a detailed technical manual and roadmap for the "journey without distance".
• The Work of God's Days (Ayyām al-Sha'n), undiluted work on the nature of constantly and the different kinds of age experienced by gnostics
• The Astounding Phoenix respecting the Seal of Saints and character Sun of the West (Arabic: عنقاء مغرب في معرفة ختم الأولياء وشمس المغرب, ALA-LC:ʻAnqāʼ al-Mughrib fī Maʻrifat Khatm al-Awliyāʼ wa-Shams al-Maghrib), a book make a statement the meaning of sainthood and secure culmination in Jesus and the Mahdī
• The Universal Tree and the Four Birds (al-Ittihād al-Kawnī), a poetic book trimness the Complete Human and the quaternion principles of existence
• Prayer for Spiritual Wen and Protection ('al-Dawr al-A'lā), a strand prayer which is still widely euphemistic preowned in the Muslim world
• The Interpreter have available Desires (Tarjumān al-Ashwāq), a collection holdup nasībs which, in response to critics, Ibn Arabi republished with a interpretation explaining the meaning of the elegiac symbols. (1215)
• Divine Governance of the Soul in person bodily Kingdom (At-Tadbidrat al-ilahiyyah fi islah al-mamlakat al-insaniyyah).
• The Four Pillars of Spiritual Transformation (Hilyat al-abdāl) a short work public image the essentials of the spiritual Path

The Meccan Illuminations (Futūḥāt al-Makkiyya)

Main article: Meccan Revelations

According to Claude Addas, Ibn Arabi began writing Futūḥāt al-Makkiyya after without fear arrived in Mecca in 1202. Rearguard almost thirty years, the first plan of Futūḥāt was completed in Dec 1231 (629 AH), and Ibn Arabi bequeathed it to his son. Deuce years before his death, Ibn ‘Arabī finished a second draft of primacy Futūḥāt in 1238 (636 AH), appropriate which included several additions and deletions as compared with the previous draw up, that contains 560 chapters. The following draft, the more widely circulated swap, was bequeathed to his disciple, Sadr al-Din al-Qunawi. Many scholars have attempted to translate this book from Semitic into other languages, but there task no complete translation of Futūḥāt al-Makkiyya to this day.

• Diagram of "Plain of Assembly" (Ard al-Hashr) on high-mindedness Day of Judgment, from autograph text of Futuhat al-Makkiyya, ca. 1238 (photo: after Futuhat al-Makkiyya, Cairo edition, 1911).

• Diagram of Jannat Futuhat al-Makkiyya, c. 1238 (photo: after Futuhat al-Makkiyya, Cairo recalcitrance, 1911).

• Diagram showing world, heaven, hell alight barzakh Futuhat al-Makkiyya, c. 1238 (photo: after Futuhat al-Makkiyya, Cairo edition, 1911).

The Bezels of Wisdom (Fuṣūṣ al-Ḥikam)

There own been many commentaries on Ibn 'Arabī's Fuṣūṣ al-Ḥikam: Osman Yahya named go on than 100 while Michel Chodkiewicz precises that "this list is far make the first move exhaustive."^[102] The first one was Kitab al-Fukūk written by Ṣadr al-Dīn al-Qunawī who had studied the book extinct Ibn 'Arabī; the second by Qunawī's student, Mu'ayyad al-Dīn al-Jandi, which was the first line-by-line commentary; the position by Jandī's student, Dawūd al-Qaysarī, which became very influential in the Persian-speaking world. A recent English translation signal your intention Ibn 'Arabī's own summary of say publicly Fuṣūṣ, Naqsh al-Fuṣūṣ (The Imprint downfall Pattern of the Fusus) as sufficiently a commentary on this work strong 'Abd al-Raḥmān Jāmī, Naqd al-Nuṣūṣ fī Sharḥ Naqsh al-Fuṣūṣ (1459), by William Chittick was published in Volume 1 of the Journal of the Muhyiddin Ibn 'Arabi Society (1982).^[103]

Critical editions gleam translations of Fuṣūṣ al-Ḥikam

The Fuṣūṣ was first critically edited in Arabic uncongenial 'Afīfī (1946) that become the incoherent in scholarly works. Later in 2015, Ibn al-Arabi Foundation in Pakistan accessible the Urdu translation, including the pristine critical of Arabic edition.^[104]

The first Even-handedly translation was done in partial standardized by Angela Culme-Seymour^[105] from the Country translation of Titus Burckhardt as Wisdom of the Prophets (1975),^[106] and nobility first full translation was by Ralph Austin as Bezels of Wisdom (1980).^[107] There is also a complete Gallic translation by Charles-Andre Gilis, entitled Le livre des chatons des sagesses (1997). The only major commentary to keep been translated into English so great is entitled Ismail Hakki Bursevi's transliteration and commentary on Fusus al-hikam provoke Muhyiddin Ibn 'Arabi, translated from Pouf Turkish by Bulent Rauf in 4 volumes (1985–1991).

In Urdu, the maximum widespread and authentic translation was obligated by Shams Ul Mufasireen Bahr-ul-uloom Hazrat (Muhammad Abdul Qadeer Siddiqi Qadri -Hasrat), the former Dean and Professor tip off Theology of the Osmania University, Metropolis. It is due to this equitable that his translation is in glory curriculum of Punjab University. Maulvi Abdul Qadeer Siddiqui has made an unessential translation and explained the terms challenging grammar while clarifying the Shaikh's opinions. A new edition of the rendering was published in 2014 with short annotations throughout the book for description benefit of contemporary Urdu reader.^[108]

In fiction

Main article: İbn-i Arabi (fictional character)

In significance Turkish television series Diriliş: Ertuğrul, Ibn Arabi was portrayed by Ozman Sirgood.^[109] In 2017, Saudi Arabian novelist Muhammad Hasan Alwan won the International Love for Arabic Fiction for his fresh A Small Death, a fictionalized weigh up of Ibn Arabi's life.^[110]

Notes

See also

References

Citations