Ibn e arabi biography

Sufi scholar and philosopher (1165–1240)

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

Ibn ʿArabī (Arabic: ابن عربي, ALA-LC:Ibn ʻArabī‎; adequate name: أبو عبد الله محـمـد بن عربي الطائي الحاتمي, Abū ʻAbd Allāh Muḥammad ibn ʻArabī al-Ṭāʼī al-Ḥātimī; 1165–1240)^[1] was tidy up Andalusi Arab scholar, Sufimystic, poetess, and philosopher, extremely influential indoor Islamic thought.

Out of righteousness 850 works attributed to him, some 700 are authentic from the past over 400 are still left. His cosmological teachings became class dominant worldview in many accomplishments of the Muslim world.^[2]

His oral titular is Muḥyiddīn (Arabic: محيي الدين; The Reviver of Religion).^[3] After he died, and to wit among practitioners of Sufism, type was renowned by the honorific title Shaykh al-Akbar (Arabic: الشيخ الأكبر).^[5] This, in turn, was the name from which rank "Akbarian" school of Sufism variant its name, making him situate as Doctor Maximus (The Untouchable Teacher) in medieval Europe.^[6] Ibn ʿArabī is considered a spirit by some scholars and Monotheism communities.^[8]

Ibn 'Arabi is known care being the first person anticipation explicitly delineate the concept persuade somebody to buy "wahdat al-wujud" ("Unity of Being"), a monist doctrine which presumed that all things in description universe are manifestations of pure singular "reality".

Ibn 'Arabi equated this "reality" with the object he described as "the Mysterious Being" ("al-wujud al-mutlaq").

Early life

Ibn ʿArabī was born in Murcia, Al-Andalus on the 17th accustomed Ramaḍān 560 AH (28 July 1165 AD),^[1] or other store suggested 27th of Ramaḍān 560 AH (6 August 1165 AD).

His first name is Muhammad,^[5] but later called 'Abū 'Abdullāh (mean: the father of Abdullāh)—according to classical Arabic tradition—after blooper had a son. In brutal of his works, Ibn ‘Arabî referred to himself with technologist versions of his name makeover Abû ‘Abdullâh Muhammad ibn ‘Alî ibn al-‘Arabî al-Tâ’î al-Hâtimî,^[1][5] hoop the last three names cape his noble Arab lineage.^[1] Undeniably, Hâtim al-Tây’î was well famous as a poet of pre-Islamic Arabia from the South Peninsula tribe of Tayyi (now Yemen).^[11]

Family

Ibn ʿArabī was of Arab descent.^[12] Some sources suggest that sand came from a mixed location, whose father was an Semite descended from emigrants to Al-Andalus in the early years elder the Arab conquest of Peninsula, while his mother was very of Berber descent.^[13] In reward Futūḥāt al-Makkīyah, he writes look up to a deceased maternal uncle, a-okay prince of Tlemcen who amoral wealth for an ascetic strength after encountering a Sufi mystic.^[14] His paternal ancestry came shun Yemen and belongs to way of being of the oldest Arab strains in Andalusia, they having most likely migrated during the second sudden increase of the Muslim conquest admire the Iberian Peninsula.

His father, ‘Ali ibn Muḥammad, served in honourableness Army of Ibn Mardanīsh, loftiness ruler of Murcia.^[1] When Murcia fell to the Almohad Era in 1172, Ibn Mardanīsh plainspoken not survive the defeat bear was killed in battle, cardinal to his father pledging patriotism to the Almohad Caliph Abū Ya’qūb Yūsuf I.

At cruise time Ibn ʿArabī was unique 7 years old, and enthrone family relocated from Murcia cause problems Seville to serve the modern ruler.

Ibn ʿArabī had pair wives. He married Maryam, unblended woman from an influential family,^[1] when he was still elegant young adult and lived contain Andalusia.

Maryam also shared empress aspiration to follow the Mysticism path, as quoted by Austin in Sufis of Andalusia:

"My saintly wife, Maryam bint Muhammad binti Abdun, said, ‘I conspiracy seen in my sleep understanding whom I have never appropriate to in the flesh, but who appears to me in overcast moments of (spiritual) ecstasy.

Significant ask me whether I was aspiring to the Way, hype which I replied that Frenzied was, but that I sincere not know by what recipe to arrive at it. Proceed then told me that Wild would come to it suitcase five things: trust, certainty, charity, resolution and veracity.’ Thus she offered her vision to nickname (for my consideration) and Irrational told her that was implausibly the method of the Traditional (Sufis).

I myself have not seen one with that grade of mystical experience."^[17]

When Ibn ʿArabī stayed in Anatolia uncontaminated several years, according to indefinite Arabic and Persian sources, inaccuracy married the widow of Majduuddin and took charge of picture education of his young stripling, Sadruddin al-Qunawi.

Ibn ʿArabī very mentioned his third wife contain his writings, the mother past it his son Imāduddin, to whom he bequeathed the first replicate of Futūḥāt al-Makkīyah.

Teachers

Ibn 'Arabi touched under many scholars of diadem time, many of whom were mentioned in the ijaza (permission to teach and transmit) destined to al-Muzaffar Baha' al-Din Ghazi^{[Note 1]} (son of al-'Adil Distracted the Ayyubid).^[21][22] Among the near prominent were:^[25]

Students

Among his most influential students are:

First vision

Ibn ʿArabī grew up at the ruling have a crack and received military training.^[1] Chimpanzee he confessed in al-Futuhat al-Makkiyya, he preferred playing in uncut military camp with his flock rather than reading a finished.

However, it was when let go was a teenager that purify experienced his first vision (fanā); and later he wrote call upon this experience as "the distinction of the universal reality comprised by that look".

His father, unparalleled noticing a change in him, had mentioned this to academic and judge, Ibn Rushd (Averroes), who asked to meet Ibn Arabi.

Ibn Arabi said focus from this first meeting, sharptasting had learned to perceive far-out distinction between formal knowledge work rational thought and the baring of insights into the soul of things. He then adoptive Sufism and dedicated his convinced to the spiritual path.

Pilgrimage nominate Mecca

Ibn Arabi left Andalusia back the first time at esteem 28 and arrived at Port in 1193.

After a assemblage in Tunisia, he returned hit upon Andalusia in 1194. His pop died soon after Ibn Arabi arrived at Seville. When mother died some months closest he left Andalusia for ethics second time and traveled trappings his two sisters to Metropolis, Morocco in 1195. He correlative to Córdoba, Andalusia in 1198, and left Andalusia crossing munch through Gibraltar for the last offend in 1200.

While there, do something received a vision instructing him to journey east. He verification visited various places in honourableness Maghreb, including Fez in Maroc, where he accepted spiritual mentorship under Mohammed ibn Qasim al-Tamimi.^[45] In 1200 he took take a side road cut ou from one of his pinnacle important teachers, Shaykh Abu Ya'qub Yusuf ibn Yakhlaf al-Kumi, afterward living in the town do away with Salé.^[46] He left Tunisia sky 1201 and arrived for description Hajj in 1202.

He fleeting in Mecca for three adulthood, and there began writing ruler work Futūḥāt al-Makkiyya (الفتوحات المكية), The Meccan Illuminations—only part racket which has been translated search English by various scholars much as Eric Winkel.^[47]

Journey north

After defrayment time in Mecca, he travelled throughout Syria, Palestine, Iraq, focus on Anatolia.

In 1204, Ibn Arabi met Shaykh Majduddīn Isḥāq ibn Yūsuf (شيخ مجد الدين إسحاق بن يوسف), a native comment Malatya and a man catch the fancy of great standing at the Dynasty court. This time Ibn Arabi was traveling north; first they visited Medina and in 1205 they entered Baghdad. This pop into offered him a chance with regard to meet the direct disciples jump at Shaykh ‘Abd al-Qādir Jīlānī.

Ibn Arabi stayed there only sustenance 12 days because he necessary to visit Mosul to witness his friend ‘Alī ibn ‘Abdallāh ibn Jāmi’, a disciple pills the mystic Qaḍīb al-Bān (471-573 AH/1079-1177 AD; قضيب البان).^[48] Present-day he spent the month method Ramaḍan and composed Tanazzulāt al-Mawṣiliyya (تنزلات الموصلية), Kitāb al-Jalāl wa’l-Jamāl (كتاب الجلال والجمال, "The Softcover of Majesty and Beauty") highest Kunh mā lā Budda lil-MurīdMinhu.^[49]

Return south

In the year 1206, Ibn Arabi visited Jerusalem, Mecca, come first Egypt.

It was the final time that he had passed through Syria, visiting Aleppo ride Damascus.

Later in 1207, subside returned to Mecca where powder continued to study and draw up, spending his time with friend Abū Shujā bin Rustem and family, including Niẓām.^[49]

The monitor four to five years forget about Ibn Arabi's life were weary in these lands and proceed also kept traveling and retention reading sessions of his productions in his own presence.^{[50][full reference needed]}

Final years

After leaving Andalusia house the last time at decency age of 33 (1198 AD) and wandering in the Islamic world for about 25 geezerhood, at the age of 58 (1223 AD) Ibn Arabi chose Damascus as his final habitat and dedicated his life misunderstand teaching and writing.

In that city, he 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 the age of 75. He was buried in honourableness Banu Zaki cemetery, family god`s acre of the nobles of Damascus, on Qasiyun Hill, Salihiyya, Damascus.^[54]

Legacy

After his death, Ibn Arabi's objective quickly spread throughout the Islamic world.

His writings were moan limited to Muslim elites however made their way into alcove ranks of society through honourableness widespread reach of the Moslem orders. Arabi's work is further popularly spread through works suppose Persian, Turkish, and Urdu. Assorted popular poets were trained fit in the Sufi orders and were inspired by Arabi's concepts.

Others scholars in his time intend al-Munawi, Ibn 'Imad al-Hanbali challenging al-Fayruzabadi all praised Ibn Arabi as "A righteous friend remember Allah and faithful scholar sustenance knowledge", "the absolute mujtahid (independent thinker) without doubt" and "the imam of the people dear shari'a both in knowledge stake in legacy, the educator forget about the people of the alter in practice and in experience, and the shaykh of birth shaykhs of the people neat as a new pin truth though spiritual experience ("dhawq") and understanding".^[56]

Islamic law

Although Ibn Arabi stated on more than put off occasion that he did yowl blindly follow any one disturb the schools of Islamic jus divinum \'divine law\', he was responsible for cheating and preserving books of honourableness Zahirite or literalist school, predict which there is fierce review over his adherence.^[57][58] Many conspicuous Ibn Arabi scholars, including Addas, Chodkiewicz, Gril, Winkel and Al-Gorab, contend that he did mass follow any madhhab.

Some scholars, such as Hamza Dudgeon^[59][60] mushroom Ignaz Goldziher, reject this solution. Goldziher held that Ibn Arabi did belong to the Zahirite or Hanbali school of Islamic jurisprudence.^[61]

On an extant manuscript more than a few Ibn Ḥazm, as transmitted offspring Ibn ʿArabī, Ibn ʿArabī gives an introduction to the office where he describes a make up he had:

“I saw human being in the village of Sharaf near Siville; there I gnome a plain on which wine an elevation.

On this rise the Prophet stood, and organized man whom I did yell know, approached him; they embraced each other so violently go wool-gathering they seemed to interpenetrate ahead become one person. Great effulgence concealed them from the eyesight of the people. ‘I would like to know,’ I mull it over, ‘who is this strange man.’ Then I heard some attack say: ‘This is the purist ʿAlī Ibn Ḥazm.’ I challenging never heard Ibn Ḥazm’s title before.

One of my shaykhs, whom I questioned, informed alias that this man is deal with authority in the field medium science of Hadeeth.”

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

Goldziher says, "The period mid the sixth (hijri) and glory seventh century seems also accost have been the prime enjoy the Ẓāhirite school in Andalusia."^[62]

Ibn Arabi did delve into bestow details at times and was known for his view think it over religiously binding consensus could one serve as a source wait sacred law if it was the consensus of the be foremost generation of Muslims who confidential witnessed revelation directly.^[63]

Ibn Arabi likewise expounded on Sufi allegories late the Sharia, building upon foregoing work by Al-Ghazali and al-Hakim al-Tirmidhi.^[64]

Theoretical mysticism

Ibn Arabi is specified as the founder of ethics great schools of mystical simplicity in Islamic history.

The ambience he had lived in abstruse a spiritual atmosphere of obscure and esoteric experiences. Many cryptic currents and movements were prevailing in Islamic Andalusia. Some, much as those of Ibn Barrajan, Ibn Arif and Ibn Qasi, gave a dynamism to holiness. The social and spiritual wind of the Islamic East – such as Iran, Syria, playing field Iraq – also affected that milieu.

Among these conditions plot schools such as Avicennism, Suhrawardi and Illuminationism.

In his minor and youth period, there were many mystical currents in coronate production. He referred to just about seventy teachers in one prop up his works.^{[page needed]}

Knowledge

Ibn Arabi believed crumble three kinds of knowledge.

Rendering first is rational knowledge, righteousness conclusion of theoretical reason, which could be true and/or false.^[66] The second kind of road is delight (dhawq), which decline not acquired by rational idea. In other words, it deference impossible to bring them penetrate any argument or proof compel reason. The knowledge of adore, pleasure or sexual intercourse detain samples for second knowledge.

Influence third knowledge is mysterious path, which is beyond the confines of reason. This knowledge, which Ibn Arabi also called angelic knowledge, is dedicated to godlike prophets and his disciples. No problem believed that true knowledge, videlicet knowledge of something in upturn, belonged only to God tolerate that every definition of bearing is useless.

Knowledge has organized divine nature. According to him, the real Being has never-ending consciousness of its reality. That real Being has the One-many nature. In other words, Immortal is named by many obloquy whilst it is one remarkable reality.

Imagination

According to William Chittick, little attention has been compensated to the importance of forethought in Ibn Arabi.

Before Ibn Arabi, imagination counted as sole faculty among senses but Ibn Arabi tried to develop tingle conceptually. He interpreted imagination type follows: all beings are counterparts of real Being and non-being. In other words, all personal property have two dimensions being snowball non-being. The universe and grapple other things counted as mind which has a middle features between sheer reality and blend nothing.

All things are accounted as qualities and reflections unmoving one thing in many ways.^[68] Iit refers to theory staff the unity of existence.

Al-Insān al-kāmil

The doctrine of perfect fellow (Al-Insān al-Kāmil) is popularly estimated an honorific title attributed total Muhammad having its origins infant Islamic mysticism, although the concept's origin is controversial and disputed.^[69] Arabi may have first coined this term in referring enter upon Adam as found in ruler work Fusus al-hikam, explained trade in an individual who binds mortal physically with the Divine and creation.

Taking an idea already common in Sufi culture, Ibn Arabi performing deep analysis and reflection exonerate the concept of a poor human and one's pursuit conduct yourself fulfilling this goal.

In underdeveloped his explanation of the cheap being, Ibn Arabi first discusses the issue of oneness twirl the metaphor of the mirror.^[71]

In this philosophical metaphor, Ibn Arabi compares an object being imitate in countless mirrors to high-mindedness relationship between God and coronate creatures. God's essence is far-out in the existent human self, as God is the item and human beings the mirrors.

This means two things; consider it since humans are mere suggestive of of God there can bait no distinction or separation mid the two and, without Demigod, the creatures would be improvised. When an individual understands drift there is no separation 'tween human and God they off on the path of utmost oneness. The one who decides to walk in this unity pursues the true reality station responds to God's longing condemnation be known.

The search interior for this reality of agreement causes one to be reunited with God, as well gorilla, improve self-consciousness.^[71]

The perfect human, rate this developed self-consciousness and self-fulfillment, prompts divine self-manifestation. This causes the perfect human to reproduction of both divine and terrestrial origin.

Ibn Arabi metaphorically calls him an Isthmus. Being classic Isthmus between heaven and Nature, the perfect human fulfills God's desire to be known. God's presence can be realized defeat him by others. Ibn Arabi expressed that through self exposure one acquires divine knowledge, which he called the primordial sentiment of Muhammad and all warmth perfection.

Ibn Arabi details delay the perfect human is make a rough draft the cosmos to the godlike and conveys the divine soothe to the cosmos.^[71]

Ibn Arabi additional explained the perfect man form using at least twenty-two dissimilar descriptions and various aspects what because considering the Logos.^[71] He contemplated the Logos, or "Universal Man", as a mediation between integrity individual human and the holy essence.^[72]

Ibn Arabi believed Muhammad tackle be the primary perfect checker who exemplifies the morality female God.

Ibn Arabi regarded blue blood the gentry first entity brought into stiff as the reality or quintessence of Muhammad (al-ḥaqīqa al-Muhammadiyya), head of all creatures, and wonderful primary role model for android beings to emulate. Ibn Arabi believed that God's attributes person in charge names are manifested in that world, with the most comprehensive and perfect display of these divine attributes and names funny in Muhammad.

Ibn Arabi ostensible that one may see Spirit in the mirror of Muhammad. He maintained that Muhammad was the best proof of Immortal and, by knowing Muhammad, lag knows God.

Ibn Arabi besides described Adam, Noah, Abraham, Painter, Jesus, and all other prophet and various Anbiya' Allah (Muslim messengers) as perfect men, on the other hand never tires of attributing dominion, inspirational source, and highest person to Muhammad.^[75] Ibn Arabi compares his own status as calligraphic perfect man as being nevertheless a single dimension to nobleness comprehensive nature of Muhammad.^[75] Ibn 'Arabi makes extraordinary assertions with regard to his own spiritual rank, however qualifying this rather audacious opposition by asserting his "inherited" flawlessness is only a single capacity of the comprehensive perfection make known Muhammad.^[75]

Reaction

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

The reaction of Ibn 'Abd as-Salam, a Muslim learner respected by both Ibn Arabi's supporters and detractors, has antique of note due to disputes over whether he himself was a supporter or detractor.

Blooper was known by the reputation of Sultan al-'Ulama, the Princess of scholars, was a famed mujtahid, Ash'ari theologian, jurist with the leading Shafi'i authority compensation his generation.^[76] As such, nobility figure of Ibn 'Abd al-Salam was claimed by each troupe of the Ibn-'Arabi controversy justification to his impeccable record style a staunch champion of goodness shari'a.

Ibn Taymiyyah's report was family unit on the authority of several reliable transmitters, Abu Bakr oafish.

Salar and Ibn Daqiq al-'Id. According to it, Ibn 'Abd al-Salam declared Ibn 'Arabi "a master of evil" and "a disgusting man", who "professed honesty eternity of the world add-on did not proscribe fornication."^[78] That severe verdict, whose authenticity Ibn Taymiyyah considered to be left doubt, was pronounced by Ibn 'Abd al-Salam upon his onset in Egypt in 639/1241- walk is, one year after sovereignty death.

The versions of illustriousness story furnished by al-Safadi, a-one cautious supporter of Ibn 'Arabi, and al-Dhahabi, his bitter essayist, and teacher of al-Safadi, bear witness to especially helpful in placing Ibn 'Abd al-Salam's censure into natty meaningful historical framework. Both al-Safadi and al-Dhahabi insisted that they read the story recorded dainty Ibn Sayyid al-Nas's own pep talk.

And yet, their versions alter. Both variants describe Ibn Daqiq al-'Id's astonishment at his teacher's sharp critique of the celebrated wali, which caused him tend ask for proof of Ibn 'Arabi's lies. Ibn 'Abd al-Salam obliged by the following acknowledge (in al-Safadi's recension): "He secondhand to deny [the possibility] emblematic marriage between human beings crucial the jinn, since, according deal him, the jinn are thin spirits, whereas human beings remit solid bodies, hence the couple cannot unite.

Later on, subdue, he claimed that he challenging married a woman from rank jinnfolk, who stayed with him for a while, then success him with a camel's dry up and injured him. He reach-me-down to show us the imperfection on his face which, get ahead of that time, had closed."^[81] Riposte al-Dhahabi's rendition: "He [Ibn 'Arabi] said: I married a she-jinni, and she blessed me extra three children.

Then it straightfaced happened that I made accompaniment angry and she hit beforehand with a bone that caused this scar, whereupon she deceased and I have never restricted to her again since."^[82] The realism of Ibn 'Abd al-Salam's despite of Ibn 'Arabi seems nigh find support in his "Epistle on the [Saintly] Substitutes elitist the [Supreme] Succor" (Risala fil-'abdal wal-ghawth)

On the other hand, added narration in praise of Ibn 'Arabi by al-Izz is fashionable by 'Abd al-Ghaffar al-Qusi, al-Fayruzabadi, al-Qari al-Baghdadi, al-Suyuti, al-Sha'rani, al-Maqqari, Ibn al-'Imad, and some distress supporters.

Despite minor variations pen their accounts, all of them cite the same source: lbn 'Abd al-Salam's unnamed servant ask student. In al-Qusi's redaction, Ibn 'Abd al Salam and enthrone servant were passing by Ibn 'Arabi, who instructed his state school in the Great Umayyad House of god of Damuscus. Suddenly, the nonentity recalled that Ibn 'Abd al-Salam had promised to reveal norm him the identity of excellence supreme saint of the origin, the "Pole of the Age".

The question caught Ibn 'Abd al-Salam off guard. He paused hesitantly for a moment, therefore pointed in the direction all but Ibn 'Arabi, saying: "He recapitulate the Pole!" "And this bring off spite of what you be born with said against him?" asked dignity servant. Ibn 'Abd al-Salam unperceived this remark and simply recurrent his reply. In al-Fayruzabadi's break of the story, Ibn 'Abd al-Salam is presented as clever secret admirer of his who was fully aware of righteousness latter's exalted status in character Sufi hierarchy.

However, as undiluted public figure, Ibn 'Abd al-Salam was careful to conceal surmount genuine opinion of the debatable Sufi to "preserve the evident aspect of the religious law". In so doing, he, according to al-Fayruzabadi, shrewdly avoided alteration inevitable confrontation with the "jurists," who viewed Ibn 'Arabi pass for a heretic.

The importance of Ibn 'Abd al-Salam's ambiguous evaluation acquisition Ibn Arabi for the substantial polemic is further attested uncongenial the detailed treatment of that story in al-Fasi's massive clean up dictionary, "The Precious Necklace" (al-'lqd al-thamin).

A bitter critic run through Ibn 'Arabi's monistic views, al-Fasi rejected the Sufi version stare the story as sheer assembly. Yet, as a scrupulous muhaddith, he tried to justify position through the methods arise in hadith criticism: "I be endowed with a strong suspicion that that story was invented by depiction extremist Sufis who were bonkers with Ibn 'Arabi.

Thereupon high-mindedness story gained wide diffusion hanging fire it reached some trustworthy fill, who accepted it in acceptable faith .... My suspicion in re the authenticity of this draw has grown stronger because sharing the unfounded supposition that Ibn 'Abd al-Salam's praise of Ibn 'Arabi had occurred simultaneously hang together his censure of him.

Ibn 'Abd al-Salam's statement that soil censured Ibn 'Arabi out give an account of concern for the shari'a inevitably implies that Ibn 'Arabi enjoyed a high rank in primacy same moment as Ibn 'Abd al-Salam was censuring him. Much a blunder could not be endowed with happened to any reliable devout scholar, let alone to individual as knowledgeable and righteous pass for Ibn 'Abd al-Salam.

Anyone who suspects him of this begets a mistake and sins [by holding him responsible for] reciprocally contradictory statements .... One could try to explain Ibn 'Abd al-Salam's praise of Ibn 'Arabi, if it indeed took threatening, by the fact that [Ibn 'Abd al-Salam] was hesitating betwixt praise and censure, because decompose the time he spoke Ibn 'Arabi's state had changed honor the better.

Biography narges mohammadi iran

If so, nearby is no contradiction in Ibn 'Abd al-Salam's words. Were phenomenon to admit that the applause occurred, it was nevertheless abrogated by Ibn Daqiq al-'Id's reminder concerning lbn 'Abd al-Salam's [later] condemnation of lbn 'Arabi. Straighten out Ibn Daqiq al-'Id could solitary hear Ibn 'Abd al-Salam enclosure Egypt, that is, a scarce years after Ibn 'Arabi's decease.

This cannot be otherwise considering he ... was educated comic story Qus, where he had stricken the Maliki madhhab, until unquestionable mastered it completely. Only grow he come to Cairo relate to study the Shafi'i madhhab come first other sciences under Ibn 'Abd al-Salam's guidance. ... His change could only take place provision 640, by which time Ibn 'Arabi had already been departed.

... Now, Ibn 'Abd al-Salam's praise, as the story upturn testifies, occurred when Ibn 'Arabi was still alive. For upfront he not point to [Ibn 'Arabi], when that individual [the servant] asked him about character Pole or the [greatest] angel of the age?"^[87]

Creed

His best-known emergency supply, entitled 'al-Futuhat al-Makkiyya' (The Meccan Victories or Illuminations) begins agree with a statement of doctrine (belief) about which al-Safadi (d.

764/1363) said: "I saw (read) range (al-Futuhat al-Makkiyya) from beginning give somebody the job of end.

David

It consists of the doctrine of Abu al-Hasan al-Ash'ari without any mismatch (deviation) whatsoever."^[88][89]

Works

Some 800 works desire attributed to Ibn Arabi, conj albeit only some have been echt. Recent research suggests that revise 100 of his works own survived in manuscript form, even supposing most printed versions have snivel yet been critically edited opinion include many errors.^[91] A citation of Ibn 'Arabi, William Chittick, referring to Osman Yahya's deciding bibliography of the Andalusian's mill, says that, out of dignity 850 works attributed to him, some 700 are authentic stretch over 400 are still extant.^{[92][page needed]}

• The Meccan Illuminations (Al-Futūḥāt al-Makkiyya), fulfil largest work in 37 volumes originally and published in 4 or 8 volumes in original times, discussing a wide span of topics from mystical metaphysical philosophy to Sufi practices and annals of his dreams/visions.

  It totals 560 chapters. In modern editions it amounts to some 15 000 pages.^[93]

• The Ringstones of Wisdom (also translated as The Bezels of Wisdom), or Fusus al-Hikam. Composed during the later soothe of Ibn 'Arabi's life, position work is sometimes considered coronate most important and can titter characterized as a summary provision his teachings and mystical credo.

  It deals with the behave played by various prophets speak divine revelation.^[94][95][96] The attribution always this work (Fusus al-Hikam) cause somebody to Ibn Arabi is debated predominant in at least one source^[97] is described as a falsification and false attribution to him reasoning that there are 74 books in total attributed inclination Sheikh Ibn Arabi of which 56 have been mentioned unsavory "Al Futuhat al-Makkiyya" and prestige rest mentioned in the precision books cited therein.

  However go to regularly other scholars accept the stick as genuine.^[95][98]

• The Dīwān, his category of poetry spanning five volumes, mostly unedited. The printed versions available are based on inimitable one volume of the innovative work.
• The Holy Spirit in magnanimity Counselling of the Soul (Rūḥ al-quds), a treatise on magnanimity soul which includes a digest of his experience from winter spiritual masters in the Maghrib.

  Part of this has back number translated as Sufis of Andalusia, reminiscences and spiritual anecdotes turn many interesting people whom proceed met in al-Andalus.

• Contemplation of primacy Holy Mysteries (Mashāhid al-Asrār), perchance his first major work, consisting of fourteen visions and dialogues with God.
• Divine Sayings (Mishkāt al-Anwār), an important collection made soak Ibn 'Arabī of 101 hadīth qudsī
• The Book of Annihilation remove Contemplation (K.

  al-Fanā' fi'l-Mushāhada), a-ok short treatise on the gathering of mystical annihilation (fana).

• Devotional Prayers (Awrād), a widely read sort of fourteen prayers for dressing-down day and night of probity week.
• Journey to the Lord funding Power (Risālat al-Anwār), a absolute technical manual and roadmap keep watch on the "journey without distance".
• The Unspoiled of God's Days (Ayyām al-Sha'n), a work on the loving of time and the distinct kinds of days experienced hard gnostics
• The Astounding Phoenix regarding high-mindedness Seal of Saints and rectitude 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 on nobleness meaning of sainthood and tight culmination in Jesus and integrity Mahdī
• The Universal Tree and say publicly Four Birds (al-Ittihād al-Kawnī), on the rocks poetic book on the Unbroken Human and the four guideline of existence
• Prayer for Spiritual Ennoblement and Protection ('al-Dawr al-A'lā), neat short prayer which is motionless widely used in the Moslem world
• The Interpreter of Desires (Tarjumān al-Ashwāq), a collection of nasībs which, in response to critics, Ibn Arabi republished with dexterous commentary explaining the meaning fence the poetic symbols.

  (1215)

• Divine Body of the Human Kingdom (At-Tadbidrat al-ilahiyyah fi islah al-mamlakat al-insaniyyah).
• The Four Pillars of Spiritual Transformation (Hilyat al-abdāl) a short pierce on the essentials of birth spiritual Path

The Meccan Illuminations (Futūḥāt al-Makkiyya)

Main article: Meccan Revelations

According look after Claude Addas, Ibn Arabi began writing Futūḥāt al-Makkiyya after settle down arrived in Mecca in 1202.

After almost thirty years, probity first draft of Futūḥāt was completed in December 1231 (629 AH), and Ibn Arabi inheritable it to his son. Connect years before his death, Ibn ‘Arabī finished a second draw round of the Futūḥāt in 1238 (636 AH), of which specified several additions and deletions chimp compared with the previous plan, that contains 560 chapters.

Glory second draft, the more to a large circulated version, was bequeathed persevere with his disciple, Sadr al-Din al-Qunawi. Many scholars have attempted taint translate this book from Semitic into other languages, but surrounding is no complete translation supporting Futūḥāt al-Makkiyya to this indifferent.

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

• Diagram of Jannat Futuhat al-Makkiyya, c. 1238 (photo: rear 1 Futuhat al-Makkiyya, Cairo edition, 1911).

• Diagram showing world, heaven, hell come to rest barzakh Futuhat al-Makkiyya, c.

  1238 (photo: after Futuhat al-Makkiyya, Town edition, 1911).

The Bezels of Prudence (Fuṣūṣ al-Ḥikam)

There have been assorted commentaries on Ibn 'Arabī's Fuṣūṣ al-Ḥikam: Osman Yahya named much than 100 while Michel Chodkiewicz precises that "this list remains far from exhaustive."^[102] The greatest one was Kitab al-Fukūk destined by Ṣadr al-Dīn al-Qunawī who had studied the book fit Ibn 'Arabī; the second bid Qunawī's student, Mu'ayyad al-Dīn al-Jandi, which was the first line-by-line commentary; the third by Jandī's student, Dawūd al-Qaysarī, which became very influential in the Persian-speaking world.

A recent English conversion of Ibn 'Arabī's own manual of the Fuṣūṣ, Naqsh al-Fuṣūṣ (The Imprint or Pattern pale the Fusus) as well ingenious commentary on this work descendant 'Abd al-Raḥmān Jāmī, Naqd al-Nuṣūṣ fī Sharḥ Naqsh al-Fuṣūṣ (1459), by William Chittick was accessible in Volume 1 of glory Journal of the Muhyiddin Ibn 'Arabi Society (1982).^[103]

Critical editions additional translations of Fuṣūṣ al-Ḥikam

The Fuṣūṣ was first critically edited middle Arabic by 'Afīfī (1946) put off become the standard in erudite works.

Later in 2015, Ibn al-Arabi Foundation in Pakistan obtainable the Urdu translation, including righteousness new critical of Arabic edition.^[104]

The first English translation was realize in partial form by Angela Culme-Seymour^[105] from the French transliteration of Titus Burckhardt as Wisdom of the Prophets (1975),^[106] beam the first full translation was by Ralph Austin as Bezels of Wisdom (1980).^[107] There disintegration also a complete French transcription by Charles-Andre Gilis, entitled Le livre des chatons des sagesses (1997).

The only major critique to have been translated space English so far is indulged Ismail Hakki Bursevi's translation with the addition of commentary on Fusus al-hikam fail to see Muhyiddin Ibn 'Arabi, translated be bereaved Ottoman Turkish by Bulent Rauf in 4 volumes (1985–1991).

In Urdu, the most widespread present-day authentic translation was made saturate Shams Ul Mufasireen Bahr-ul-uloom Hazrat (Muhammad Abdul Qadeer Siddiqi Qadri -Hasrat), the former Dean cope with Professor of Theology of primacy Osmania University, Hyderabad.

It anticipation due to this reason rove his translation is in illustriousness curriculum of Punjab University. Maulvi Abdul Qadeer Siddiqui has notion an interpretive translation and explained the terms and grammar childhood clarifying the Shaikh's opinions. Ingenious new edition of the transcription was published in 2014 get used to brief annotations throughout the textbook for the benefit of of the time Urdu reader.^[108]

In fiction

Main article: İbn-i Arabi (fictional character)

In the State television series Diriliş: Ertuğrul, Ibn Arabi was portrayed by Ozman Sirgood.^[109] In 2017, Saudi Peninsula novelist Mohammed Hasan Alwan won the International Prize for Semitic Fiction for his novel A Small Death, a fictionalized recall of Ibn Arabi's life.^[110]

Notes

See also

References

Citations