Arabi, Ibn

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| name = '''Ibn Arabi''' |
 
| name = '''Ibn Arabi''' |
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| birth = 1165 a.D. in [[Spain]] <ref name="Taoism">[[Sufism and Taoism]], by Toshihiko Izutsu ([[California]] 1983) [http://www.valdostamuseum.org/hamsmith/Sufiphysics.html]</ref>
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| birth = 1165 C.E. in [[Spain]] <ref>Toshihiko Izutsu, Sufism and Taoism.</ref>
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| death = 1240 a.D. in [[Damascus]] <ref name="Taoism"/>
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| death = 1240 C.E. in [[Damascus]]
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| school_tradition =
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| school_tradition = [[Sufism]]
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| main_interests =
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| influences = [[Al-Ghazali]]
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| influences = <small>[[Al-Ghazali]]<small/>
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| influenced = [[Shah Nimatullah]]
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| influenced = <small>[[Shah Nimatullah]] {{fact}}<br><small/>
 
 
| notable_ideas =
 
| notable_ideas =
 
}}
 
}}
  
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'''Ibn al-'Arabi''', was a [[Muslim]] [[mystic]] and [[philosopher]]. He was born 1165 in Murcia, Andaluz (in what is now [[Spain]]) and died 1240 in [[Damascus]].
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'''Ibn al-'Arabi''' (1165 C.E. - 1240 C.E.) was a [[Islam|Muslim]] [[mysticism|mystic]], [[philosopher]], [[poet]], and [[writer]] who came to be acknowledged as one of the most important spiritual teachers within [[Sufism]], the mystical tradition of Islam. Ibn Arabi was a prodigiously prolific author, producing at least 300 works on various subjects, with his own mystical philosophy reaching its quintessential expression in, ''The Seals of Wisdom'' ''(Fusus al-hikam)''. His writings emphasized the potential of the human being becoming a Perfect Person ''(al-insan al-kamil)'', and he is known as the prime exponent of the doctrine of ''wahdat al-wujud'' (وحدة الوجود, "unity of being"), though he never used this term in any of his works.
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{{toc}}
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==Name==
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Ibn Arabi exerted significant influence on Islamic spirituality, not only among his immediate circle of friends and disciples (many of whom were considered spiritual masters in their own right), but also on succeeding generations, deeply affecting the subsequent course of spiritual thought and practice in the Arabic, Turkish and Persian-speaking worlds. In recent years, his writings have also become a topic of increasing academic interest in the West, leading to the establishment of an international academic society (Muhyiddin Ibn Arabi Society) whose primary goal is to further the understanding of this great philosopher's teachings.
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''Abū `Abd-Allah Muḥammad ibn `Ali ibn Muḥammad ibn al-`Arabi al-Ḥātimī al-Ṭā’ī'' (أبو عبد الله محمد بن علي بن محمد بن العربي الحاتمي الطائي)
 
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Also known in the Western world as ''Doctor Maximus'' and in the Islamic world by the titles of ''Muhyi id-Din'' (محيي الدين "Revivifier of religion") and ''al-Shaykh al-Akbar'' (الشيخ الأكبر "Great Master")
 
  
 
==Biography==
 
==Biography==
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He is sometimes described as a mystical [[philosopher]]. Even in his lifetime he was acknowledged to be one of the most important spiritual teachers within [[Sufism]], the mystical tradition of [[Islam]].
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Ibn al-Arabi (born ''Abū `Abd-Allah Muḥammad ibn Ali ibn Muḥammad ibn al-`Arabi al-Ḥātimī al-Ṭā’ī'') was born in Murcia, in south-eastern Andalusia (Spain) in 1165 C.E., where he was immersed in the fertile metropolitan climate of Iberian Islam. He spent his youth as a student—learning the most current theories of mathematics, cosmology, linguistics, and theology. As a teenager, he experienced a sudden revelation, in which he was interrupted from his carefree existence by a divine call:
 +
<blockquote>In the middle of one of these nightly parties in Seville he heard a voice calling to him, "O Muhammed, it was not for this that you were created." In consternation he fled and went into retreat for several days in a cemetery. It was here that he had his seminal triple vision in which he met, and received instruction from, Jesus, Moses, and Muhammed—an illumination that simultaneously started him upon the spiritual way and established him as a master of it.<ref>Stephen Hirtenstein, [http://www.ibnarabisociety.org/TreasureofCompassion.html Muhyiddin Ibn 'Arabi: The Treasure of Compassion.] Retrieved January 31, 2008.</ref></blockquote>
  
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A vastly prolific writer, Ibn Arabi is generally known as the prime exponent of the idea that would later be termed ''[[Wahdat-ul-Wujood|wahdat al-wujud]]'' (وحدة الوجود, "unity of being"), though he has never used this term in any of his writings. His emphasis, as with any mystic, lay rather on the true potential of the human being and the path to realising that potential, which reaches its completion in the Perfect or Complete Man ([[al-insan al-kamil]]). Ibn Arabi wrote at least 300 works, ranging from minor treatises to the huge 37-volume Meccan Revelations ([[al-Futuhat al-Makkiyya]]) and the quintessence of his teachings, The Seals of Wisdom ([[Fusus al-hikam]]). Approximately 110 works are known to have survived in verifiable manuscripts, some 18 in Ibn Arabi’s own hand. He exerted an unparalleled influence, not only upon his immediate circle of friends and disciples, many of whom were considered spiritual masters in their own right, but also on succeeding generations, affecting the whole course of subsequent spiritual thought and practice in the Arabic, Turkish and Persian-speaking worlds. In recent years his writings have also become increasingly the subject of interest and study in the West, leading to the establishment of an international academic Society in his name.
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In the years that followed, he traveled throughout the Western Islamic world (the [[Maghreb]]), visiting communities and initiating studying with various scholars and mystics, from [[al-Andalus]] to [[Tunis]]. In 1202, he embarked on the sacred [[pilgrimage]] to [[Mecca]] (the ''[[hajj]]''), where he settled down and reflected for the next three years. This period of contemplation culminated in the writing of several works, including his magnum opus: ''The Meccan Illuminations.''
  
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Ibn Arabi’s life can be divided into three discrete phases: born in Medinat Mursiya the present day [[Murcia]] in south-eastern Spain in 560AH/1165C.E., he spent the first thirty-five years of his life in the [[Maghreb]], the western lands of [[Islam]] which stretched from [[al-Andalus]] to [[Tunis]]; then he embarked on [[pilgrimage]] and spent the next three years in or around [[Mecca]], where a series of dramatic experiences initiated the writing of several works including his magnum opus, the Meccan Illuminations ; the final phase of his life was spent in the [[Levant]] and [[Anatolia]], where he raised a family, and in addition to an unceasing literary output and instruction given to numerous disciples, he became adviser to kings and rulers. He settled in [[Damascus]], where he lived for 17 years, dying in 638AH/1240C.E., and his tomb is still an important place of pilgrimage.
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After his eventful sojourn in Mecca, ibn Arabi traveled through the Levant and Anatolia, and finally settled down in Damascus. During this period, he raised a family, instructed numerous disciples (from various social classes), advised kings and rulers, and completed a vast number of books. He died in 1240 C.E., and his tomb is still an important pilgrimage site for many Muslim groups.
  
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A profound visionary capacity, coupled with a remarkable intellectual insight into human experience and a thorough comprehension of all the traditional sciences, marks out Ibn Arabi from comparable figures in Islam. It has been tempting for scholars to characterise him as a mystical philosopher, a formulation which is rather at odds with his own teachings on the limitations of philosophical thinking. He was as much at home with [[Qur'an]] and [[Hadith]] scholarship as with medieval philology and letter symbolism, philosophy, alchemy and cosmology. He could write with equal facility in prose or poetry, and utilised the polysemous ambiguity of the Arabic language to great effect. The characteristic resonances of rhymed prose (saj’), which are to be found in the [[Qur'an]], abound in his works.
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===Literary output===
 +
Ibn Arabi wrote at least 300 works, ranging from minor treatises to the huge 37-volume ''Meccan Revelations'' ''(al-Futuhat al-Makkiyya)''. The quintessence of his teachings is considered to be, ''The Seals of Wisdom'' ''(Fusus al-hikam)''. Approximately 110 works are known to have survived in verifiable manuscripts, some eighteen in Ibn Arabi’s own hand. He wrote with equal facility in prose or poetry, and utilized the polysemous ambiguity of the Arabic language to great effect. The characteristic resonances of rhymed prose (saj’), also found in the [[Qur'an]], abound in his works.
  
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In recent years Western scholars such as William Chittick and Michel Chodkiewicz have begun to explore the radical way in which Ibn Arabi’s thought is underpinned and inspired by the infallible revelation of the [[Qur'an]]. He adopts the rich vocabulary of spiritual phenomenology which previous mystics had built up, and gives it both a scriptural basis and an ontological root.
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==His mystical thought==
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A profound visionary capacity, coupled with a remarkable intellectual insight into human experience and a thorough comprehension of all the traditional sciences, marks out Ibn Arabi from comparable figures in Islam. It has been tempting for scholars to characterize him as a mystical philosopher, a formulation that is rather at odds with his own teachings on the limitations of philosophical thinking. He was at least as comfortable with religious insight ([[Qur'an]] and [[Hadith]] scholarship, theology, and mysticism) as with more secular modes of inquiry (medieval philology and letter symbolism, philosophy, alchemy, and cosmology).  
  
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This all-inclusiveness and flexibility equally make him one of the most demanding of authors, and one whose subtlety lesser minds have often struggled to comprehend, some falling into rejection and outright opposition. He combines a detailed architecture of spiritual experience, theory and practice, with descriptions of the attainments of other masters he met as well as his own personal visions, insights and dreams. It is his propensity to recount stories from his own direct experience, primarily in order to make a teaching point, that allows readers to gain such a detailed insight into the inner world of one of the greatest mystics the world has known, and also allows us to reconstruct his life and times with some accuracy.
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As a mystic, Ibn Arabi is best known as the prime exponent of the idea that would later be termed ''wahdat al-wujud'' (وحدة الوجود, "unity of being"), though he has never used this term in any of his writings. More specifically, he argued for the ontological primacy of God ([[Allah]]), stating that all worldly qualities and categories are simply manifestations of the divine nature: “Our description [of the world] is merely our own attribution, an account we give of an attribute that exists through Him.”<ref>al-Kalabadhi, 17.</ref> By thus locating the Divine in the world, ibn Arabi suggested that the mystic could gradually learn to manifest these "Names (natures) of God" through practice:
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<blockquote>Even though all perfect human beings (i.e., the prophets and the "friends" (awlia') of God) are identical in one respect, each of them manifests God's uniqueness in another respect. In effect, each is dominated by one specific divine attribute—this is the theme of the ''Fusus al-Hikam'' [The Seals of Wisdom]. Moreover, the path to human fulfillment is a never-ending progression whereby people come to embody God's infinite attributes successively and with ever-increasing intensity.<ref>William Chittick, [http://www.uga.edu/islam/ibnarab.html Ibn Arabi.] Retrieved January 31, 2008.</ref>
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</blockquote>
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A further development of [[Sufi]] practice by ibn Arabi was his valorization of mental ("imaginary") experiences in the mystic quest. In the traditional Sufi understanding, the things of the world are "an infinite display of ''ayat'' or signs, the intelligent interpretation and contemplation of which leads one, inevitably, back towards the absolute and unitive truth of God."<ref>R. W. J. Austin, ''The Bezels of Wisdom by ibn Arabi'' (New York: Paulist Press, 1980), 96.</ref> The manner in which ibn Arabi's view emerges from the conception of the names is fairly evident. However, he takes this conception in a rather novel direction. Specifically, he argues that advanced spiritual seekers develop the ability to enter into a cosmic realm, between this reality and final Unity, wherein these signs are more present. It is the task of humanity to learn to properly interpret these imaginary realities; to increase “spiritual eyesight” until each of these forms emerged from the Divine.<ref>Izutsu, 15.</ref>  As such, this interstitial realm was important, because it determined one of the ways that the mystic could correctly prepare himself or herself to encounter the Divine.  
  
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== [[Wahhabi]] Criticism and its Defence ==
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The all-inclusiveness and flexibility of ibn Arabi's mystic vision make him both one of the most demanding of authors, and one whose subtlety has often confounded orthodox critics. In his writings, he combines a detailed architecture of spiritual experience, theory and practice, with descriptions of his own personal visions, insights, and dreams. It is his propensity to recount stories from his own direct experiences that allows readers to gain such a detailed insight into the inner world of one with such a unique religious and spiritual perspective.
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===Wahhabi Criticism===
 
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"Some Sunnis reject the notion that Ibn Arabi was a Muslim. Reasons for Ibn Arabi being branded a heretic were some of his statements in his books such as ''Fusoos Al-Hikam'' and ''Al-Ahkaam''. One example is where Ibn Arabi said, "Al-`Abdu Rabbun Warrabbu `Abdun" meaning The slave (human) is the Lord/God and the Lord/God is the slave (human)." Sufis claim that such statements were always considered to be the most elevated exposition of mystical thought in Islam, and therefore unsuitable for the untrained mind. Ibn Arabi has also said, "Al-Rabbu Rabbun Fa in tanazzal, wal abdu abdun fa in tarakka" (Lord is Lord however low He comes down and a slave is a slave however high in status he goes up). This clearly shows that he accepted the existence of creations."
 
  
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===Its defence===
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== Wahhabi criticisms of ibn al-Arabi ==
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Shaikh wrote his books using Arabic used by highly literate persons.  He also made heavy use of terminologies.  This was common for all Sufi masters but they first taught their students the basics before handing them their books.  Plus they burned down most of their works before death fearing that the later untrained generations might misunderstand them.  His book Fusoos Al-Hikam for example came under heavy fire and he was declared Kafir by many scholars.  This book got translated in many languages and many times.  In Urdu, the most authentic translation is supposed to be that of Maulvi Abdul Qadeer Siddiqui.  His translation is in the curriculam of Punjab University.  He has made an interpretive translation and explained the terms and grammar on its way clarifying the Shaikh's stance on each occasion. e.g. he says Shaikh used a lot of '''Mushaakla'''.  A Mushakala is a type of simile where a phrase is return back with a different meaning e.g.
 
  
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#The Arabic couplet of dark ages is, "He told me shall I sew you a shirt, I told him to sew me a bread instead".  Here we know the bread can not sewn, it is cooked. However the hungry poet is in a dire need of food and want to eat.
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Some [[Wahhabi]] Muslims reject the notion that Ibn al-Arabi was a Muslim at all, based on discrepancies between Ibn al-Arabi's writings and the Wahhabi version of Muslim orthodoxy. Examples of such alleged discrepancies are found in Ibn al-Arabi's writings, ''Fusus Al-Hikam'' and ''Al-Ahkaam,'' which are said to make impious statements about Allah. For instance, the ''Fusus'' states, "Al-`Abdu Rabbun Warrabbu `Abdun" (which can be translated as "the slave (human) is the God and the God is the slave (human)."<ref>The Seals of Wisdom, [http://www.amislam.com/fusus.htm Chapter 6.] Retrieved January 31, 2008.</ref> While Muslim orthodoxy typically disdains such comments, Sufis rebut Wahhabi criticisms by suggesting that Ibn al-Arabi's statements were always considered to be the most elevated exposition of mystical thought, and therefore, to be unsuitable for the untrained mind. He used words in surprising ways as a means of affirming the radical immanence of the divine: For if Allah is ''not'' in the slave then how could the slave exist? Under this interpretation, Ibn al-Arabi's statement is directly congruent with the Islamic stress on the omnipresence of the Divine. Regardless, many mainstream Muslim scholars labelled his book ''Fusus Al-Hikam'' a blasphemy, causing him to be declared ''[[kafir]]'' (an unbeliever).
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#Quran says in the chapter Cow, "They mock and God mocks, and God is the best mocker". Here we know that mockery is against the grace of the God's majesty. It means God returns the mockery upon the mocker.
 
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#Quran says in the chapter Burooj, "They plot and God plots". Here again, we know that plotting is against the grace of God as well. It means god knows their plot and fouls it.
 
  
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==Further reading==
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==Works by Ibn al-Arabi==
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* Hirtenstein, ''The Unlimited Mercifier'', ISBN 0-9534513-2-1
 
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* Addas, ''Quest for the Red Sulphur'', ISBN 0-946621-45-4
 
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* Titus Burckhardt & Bulent Rauf (translator), ''Mystical Astrology According to Ibn 'Arabi'' (The Fons Vitae Titus Burckhardt Series) ISBN 1-887752-43-9
 
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* Torbjörn Säfve, "Var inte rädd", ISBN 91-7221-112-1
 
  
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==Works==
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* '''The Seals of Wisdom''' (also translated as '''The Bezels of Wisdom'''), or ''Fusus al-Hikam'', often described as his ''Magnum Opus''.
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* :ar:كتب ابن عربي|complete list of Ibn Arabi Books in Arabic
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* '''The Meccan Illuminations''' ''(Al-Futuhat al-Makkiyya)'', his largest work discussing a wide range of topics from mystical philosophy to Sufi practices and records of his dreams/visions.
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* '''The Seals of Wisdom''' (also translated as '''The Bezels of Wisdom'''),or ''Fusus al-Hikam'', often described as his ''Magnum Opus''.
 
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* '''The Meccan Illuminations''' (''Al-Futuhat al-Makkiyya''), his largest work discussing a wide range of topics from mystical philosophy to Sufi practices and records of his dreams/visions.
 
 
* The '''''Diwan''''', his collection of poetry spanning five volumes, mostly unedited.
 
* The '''''Diwan''''', his collection of poetry spanning five volumes, mostly unedited.
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* '''The Holy Spirit in the Counselling of the Soul''' (''Ruh al-quds''), a treatise on the soul which includes a summary of his experience from different spiritual masters in the Maghrib.
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* '''The Holy Spirit in the Counselling of the Soul''' ''(Ruh al-quds)'', a treatise on the soul which includes a summary of his experience from different spiritual masters in the Maghrib.
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* '''Contemplation of the Holy Mysteries''' (''Mashahid al-asrar''), probably his first major work consisting of fourteen visions and dialogues with God.
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* '''Contemplation of the Holy Mysteries''' ''(Mashahid al-asrar)'', probably his first major work consisting of fourteen visions and dialogues with God.
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* '''Divine Sayings''' (''Mishkat al-anwar''), an important collection made by Ibn Arabi of 101 hadith qudsi
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* '''Divine Sayings''' ''(Mishkat al-anwar)'', an important collection made by Ibn Arabi of 101 hadith qudsi
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* '''The Book of Annihilation in Contemplation''' (''K. al-Fana' fi'l-mushahada''), a short treatise on the meaning of mystical annihilation (''fana'').
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* '''The Book of Annihilation in Contemplation''' (''K. al-Fana' fi'l-mushahada''), a short treatise on the meaning of mystical annihilation ''(fana)''.
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* '''Devotional Prayers''' (''Awrad''), a widely read collection of fourteen prayers for each day and night of the week.
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* '''Devotional Prayers''' ''(Awrad)'', a widely read collection of fourteen prayers for each day and night of the week.
 
* '''Red Sulphur''' (Al-Kabrit al-ahmar).
 
* '''Red Sulphur''' (Al-Kabrit al-ahmar).
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* '''Journey to the Lord of Power''', a detailed technical manual and roadmap for the "journey without distance".
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* '''Journey to the Lord of Power,''' a detailed technical manual and roadmap for the "journey without distance."
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*'''Sufis of Andalusia''', reminiscences and spritual anecdotes about many interesting people whom he met in [[al-Andaluz]].
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* '''Sufis of Andalusia,''' reminiscences and spiritual anecdotes about many interesting people whom he met in al-Andaluz.
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==Notes==
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<references />
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==References==
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* Addas, Claude. ''Quest for the Red Sulphur''. Cambridge: The Islamic Texts Society, 1993. ISBN 0-946621-45-4
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* Al-Arabi, Ibn. ''The Bezels of Wisdom.'' Introduced and translated by R. W. J. Austin. New York: Paulist Press, 1980.
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* Burckhardt, Titus. ''Mystical Astrology According to Ibn 'Arabi''. Translated by Bulent Rauf. New Leaf Distributing Company, 1977. ISBN 1-887752-43-9
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* Chittick, William C. “Ibn al-'Arabi” from [http://www.arches.uga.edu/~godlas/Sufism.html ''Sufis'' by Dr. Alan Godlas]. Retrieved January 31, 2008.
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* Chittick, William C. ''The Sufi Path of Knowledge: ibn Arabi’s Metaphysics of Imagination.'' New York: State University of New York Press, 1989.
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* Hirtenstein, Stephen. ''The Unlimited Mercifier''. Anqa Publishing, 1999. ISBN 0-9534513-2-1
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* Izutsu, Toshihiko. ''Sufism and Taoism: A Comparative Study of Key Philosophical Concepts.'' Berkeley: University of California Press, 1984.
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* al-Kalabadhi. ''The Doctrine of the Sufis''. Translated by A. J. Arberry. Cambridge: Cambridge University Press, 1977.
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* Nicholson, Reynold A. ''The Mystics of Islam.'' London: Arkana, 1989
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* Sells, Michael A. “Ibn Arabi’s Garden Among the Flames: A Reevaluation” in ''History of Religions'' (23, May 1984). 287-315.
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* Shah, Idries. ''The Sufis''. Garden City, NY: Anchor Books, 1971.
  
 
==External links==
 
==External links==
 +
All links retrieved January 25, 2018.
 +
 +
* [http://anqa.co.uk/about-ibn-arabi About Ibn ʿArabi] Anqa Publishing.
 +
* [http://bewley.virtualave.net/fusus.html The Seals of Wisdom (فصوص الحكم)].
 +
* [http://www.unc.edu/depts/sufilit/AL-ARABI.htm Ibn Arabi & Mystical Journey:The Journey to the Lord of Power] John G. Sullivan Department of Philosophy Elon College.
  
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* [http://www.ibnarabisociety.org/IbnArabi.html www.ibnarabisociety.org] Ibn Arabi society page about Ibn Arabi
 
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* [http://www.ibn-arabi.com www.ibn-arabi.com] Anqa Publishing Home Page
 
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* [http://www.fonsvitae.com/ibn-arabi-books.html Books by Ibn Arabi] Fons Vitae Publishing Ibn Arabi Series
 
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* [http://bewley.virtualave.net/fusus.html The Seals of Wisdom (فصوص الحكم)]
 
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* [http://ourworld.compuserve.com/homepages/ABewley/ibnArabi.html Selections from Ibn Arabi's "Meccan Revelations" (al-Futuhat al-Makkiyya)]
 
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* [http://www.unc.edu/depts/sufilit/AL-ARABI.htm Ibn Arabi & Mystical Journey:The Journey to the Lord of Power]John G. Sullivan Department of Philosophy Elon College
 
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* [http://www.valdostamuseum.org/hamsmith/Sufiphysics.html Correspondences between the Sufi Ideas of Ibn Arabi and Physics]
 
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* [http://www.irfanokulu.net/muhyiddineng.html www.irfanokulu.net] Ibn Arabi
 
  
 
[[Category: Philosophy and religion]]
 
[[Category: Philosophy and religion]]

Latest revision as of 13:25, 4 February 2023

Middle Eastern scholar
Medieval era
Name: Ibn Arabi
Birth: 1165 C.E. in Spain [1]
Death: 1240 C.E. in Damascus
School/tradition: Sufism
Main interests
{{{main_interests}}}
Notable ideas
Influences Influenced
Al-Ghazali Shah Nimatullah

Ibn al-'Arabi (1165 C.E. - 1240 C.E.) was a Muslim mystic, philosopher, poet, and writer who came to be acknowledged as one of the most important spiritual teachers within Sufism, the mystical tradition of Islam. Ibn Arabi was a prodigiously prolific author, producing at least 300 works on various subjects, with his own mystical philosophy reaching its quintessential expression in, The Seals of Wisdom (Fusus al-hikam). His writings emphasized the potential of the human being becoming a Perfect Person (al-insan al-kamil), and he is known as the prime exponent of the doctrine of wahdat al-wujud (وحدة الوجود, "unity of being"), though he never used this term in any of his works.

Ibn Arabi exerted significant influence on Islamic spirituality, not only among his immediate circle of friends and disciples (many of whom were considered spiritual masters in their own right), but also on succeeding generations, deeply affecting the subsequent course of spiritual thought and practice in the Arabic, Turkish and Persian-speaking worlds. In recent years, his writings have also become a topic of increasing academic interest in the West, leading to the establishment of an international academic society (Muhyiddin Ibn Arabi Society) whose primary goal is to further the understanding of this great philosopher's teachings.

Biography

Ibn al-Arabi (born Abū `Abd-Allah Muḥammad ibn Ali ibn Muḥammad ibn al-`Arabi al-Ḥātimī al-Ṭā’ī) was born in Murcia, in south-eastern Andalusia (Spain) in 1165 C.E., where he was immersed in the fertile metropolitan climate of Iberian Islam. He spent his youth as a student—learning the most current theories of mathematics, cosmology, linguistics, and theology. As a teenager, he experienced a sudden revelation, in which he was interrupted from his carefree existence by a divine call:

In the middle of one of these nightly parties in Seville he heard a voice calling to him, "O Muhammed, it was not for this that you were created." In consternation he fled and went into retreat for several days in a cemetery. It was here that he had his seminal triple vision in which he met, and received instruction from, Jesus, Moses, and Muhammed—an illumination that simultaneously started him upon the spiritual way and established him as a master of it.[2]

In the years that followed, he traveled throughout the Western Islamic world (the Maghreb), visiting communities and initiating studying with various scholars and mystics, from al-Andalus to Tunis. In 1202, he embarked on the sacred pilgrimage to Mecca (the hajj), where he settled down and reflected for the next three years. This period of contemplation culminated in the writing of several works, including his magnum opus: The Meccan Illuminations.

After his eventful sojourn in Mecca, ibn Arabi traveled through the Levant and Anatolia, and finally settled down in Damascus. During this period, he raised a family, instructed numerous disciples (from various social classes), advised kings and rulers, and completed a vast number of books. He died in 1240 C.E., and his tomb is still an important pilgrimage site for many Muslim groups.

Literary output

Ibn Arabi wrote at least 300 works, ranging from minor treatises to the huge 37-volume Meccan Revelations (al-Futuhat al-Makkiyya). The quintessence of his teachings is considered to be, The Seals of Wisdom (Fusus al-hikam). Approximately 110 works are known to have survived in verifiable manuscripts, some eighteen in Ibn Arabi’s own hand. He wrote with equal facility in prose or poetry, and utilized the polysemous ambiguity of the Arabic language to great effect. The characteristic resonances of rhymed prose (saj’), also found in the Qur'an, abound in his works.

His mystical thought

A profound visionary capacity, coupled with a remarkable intellectual insight into human experience and a thorough comprehension of all the traditional sciences, marks out Ibn Arabi from comparable figures in Islam. It has been tempting for scholars to characterize him as a mystical philosopher, a formulation that is rather at odds with his own teachings on the limitations of philosophical thinking. He was at least as comfortable with religious insight (Qur'an and Hadith scholarship, theology, and mysticism) as with more secular modes of inquiry (medieval philology and letter symbolism, philosophy, alchemy, and cosmology).

As a mystic, Ibn Arabi is best known as the prime exponent of the idea that would later be termed wahdat al-wujud (وحدة الوجود, "unity of being"), though he has never used this term in any of his writings. More specifically, he argued for the ontological primacy of God (Allah), stating that all worldly qualities and categories are simply manifestations of the divine nature: “Our description [of the world] is merely our own attribution, an account we give of an attribute that exists through Him.”[3] By thus locating the Divine in the world, ibn Arabi suggested that the mystic could gradually learn to manifest these "Names (natures) of God" through practice:

Even though all perfect human beings (i.e., the prophets and the "friends" (awlia') of God) are identical in one respect, each of them manifests God's uniqueness in another respect. In effect, each is dominated by one specific divine attribute—this is the theme of the Fusus al-Hikam [The Seals of Wisdom]. Moreover, the path to human fulfillment is a never-ending progression whereby people come to embody God's infinite attributes successively and with ever-increasing intensity.[4]

A further development of Sufi practice by ibn Arabi was his valorization of mental ("imaginary") experiences in the mystic quest. In the traditional Sufi understanding, the things of the world are "an infinite display of ayat or signs, the intelligent interpretation and contemplation of which leads one, inevitably, back towards the absolute and unitive truth of God."[5] The manner in which ibn Arabi's view emerges from the conception of the names is fairly evident. However, he takes this conception in a rather novel direction. Specifically, he argues that advanced spiritual seekers develop the ability to enter into a cosmic realm, between this reality and final Unity, wherein these signs are more present. It is the task of humanity to learn to properly interpret these imaginary realities; to increase “spiritual eyesight” until each of these forms emerged from the Divine.[6] As such, this interstitial realm was important, because it determined one of the ways that the mystic could correctly prepare himself or herself to encounter the Divine.

The all-inclusiveness and flexibility of ibn Arabi's mystic vision make him both one of the most demanding of authors, and one whose subtlety has often confounded orthodox critics. In his writings, he combines a detailed architecture of spiritual experience, theory and practice, with descriptions of his own personal visions, insights, and dreams. It is his propensity to recount stories from his own direct experiences that allows readers to gain such a detailed insight into the inner world of one with such a unique religious and spiritual perspective.

Wahhabi criticisms of ibn al-Arabi

Some Wahhabi Muslims reject the notion that Ibn al-Arabi was a Muslim at all, based on discrepancies between Ibn al-Arabi's writings and the Wahhabi version of Muslim orthodoxy. Examples of such alleged discrepancies are found in Ibn al-Arabi's writings, Fusus Al-Hikam and Al-Ahkaam, which are said to make impious statements about Allah. For instance, the Fusus states, "Al-`Abdu Rabbun Warrabbu `Abdun" (which can be translated as "the slave (human) is the God and the God is the slave (human)."[7] While Muslim orthodoxy typically disdains such comments, Sufis rebut Wahhabi criticisms by suggesting that Ibn al-Arabi's statements were always considered to be the most elevated exposition of mystical thought, and therefore, to be unsuitable for the untrained mind. He used words in surprising ways as a means of affirming the radical immanence of the divine: For if Allah is not in the slave then how could the slave exist? Under this interpretation, Ibn al-Arabi's statement is directly congruent with the Islamic stress on the omnipresence of the Divine. Regardless, many mainstream Muslim scholars labelled his book Fusus Al-Hikam a blasphemy, causing him to be declared kafir (an unbeliever).

Works by Ibn al-Arabi

  • The Seals of Wisdom (also translated as The Bezels of Wisdom), or Fusus al-Hikam, often described as his Magnum Opus.
  • The Meccan Illuminations (Al-Futuhat al-Makkiyya), his largest work discussing a wide range of topics from mystical philosophy to Sufi practices and records of his dreams/visions.
  • The Diwan, his collection of poetry spanning five volumes, mostly unedited.
  • The Holy Spirit in the Counselling of the Soul (Ruh al-quds), a treatise on the soul which includes a summary of his experience from different spiritual masters in the Maghrib.
  • Contemplation of the Holy Mysteries (Mashahid al-asrar), probably his first major work consisting of fourteen visions and dialogues with God.
  • Divine Sayings (Mishkat al-anwar), an important collection made by Ibn Arabi of 101 hadith qudsi
  • The Book of Annihilation in Contemplation (K. al-Fana' fi'l-mushahada), a short treatise on the meaning of mystical annihilation (fana).
  • Devotional Prayers (Awrad), a widely read collection of fourteen prayers for each day and night of the week.
  • Red Sulphur (Al-Kabrit al-ahmar).
  • Journey to the Lord of Power, a detailed technical manual and roadmap for the "journey without distance."
  • Sufis of Andalusia, reminiscences and spiritual anecdotes about many interesting people whom he met in al-Andaluz.

Notes

  1. ↑ Toshihiko Izutsu, Sufism and Taoism.
  2. ↑ Stephen Hirtenstein, Muhyiddin Ibn 'Arabi: The Treasure of Compassion. Retrieved January 31, 2008.
  3. ↑ al-Kalabadhi, 17.
  4. ↑ William Chittick, Ibn Arabi. Retrieved January 31, 2008.
  5. ↑ R. W. J. Austin, The Bezels of Wisdom by ibn Arabi (New York: Paulist Press, 1980), 96.
  6. ↑ Izutsu, 15.
  7. ↑ The Seals of Wisdom, Chapter 6. Retrieved January 31, 2008.

References
ISBN links support NWE through referral fees

  • Addas, Claude. Quest for the Red Sulphur. Cambridge: The Islamic Texts Society, 1993. ISBN 0-946621-45-4
  • Al-Arabi, Ibn. The Bezels of Wisdom. Introduced and translated by R. W. J. Austin. New York: Paulist Press, 1980.
  • Burckhardt, Titus. Mystical Astrology According to Ibn 'Arabi. Translated by Bulent Rauf. New Leaf Distributing Company, 1977. ISBN 1-887752-43-9
  • Chittick, William C. “Ibn al-'Arabi” from Sufis by Dr. Alan Godlas. Retrieved January 31, 2008.
  • Chittick, William C. The Sufi Path of Knowledge: ibn Arabi’s Metaphysics of Imagination. New York: State University of New York Press, 1989.
  • Hirtenstein, Stephen. The Unlimited Mercifier. Anqa Publishing, 1999. ISBN 0-9534513-2-1
  • Izutsu, Toshihiko. Sufism and Taoism: A Comparative Study of Key Philosophical Concepts. Berkeley: University of California Press, 1984.
  • al-Kalabadhi. The Doctrine of the Sufis. Translated by A. J. Arberry. Cambridge: Cambridge University Press, 1977.
  • Nicholson, Reynold A. The Mystics of Islam. London: Arkana, 1989
  • Sells, Michael A. “Ibn Arabi’s Garden Among the Flames: A Reevaluation” in History of Religions (23, May 1984). 287-315.
  • Shah, Idries. The Sufis. Garden City, NY: Anchor Books, 1971.

External links

All links retrieved January 25, 2018.

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