Difference between revisions of "Ibn al-Arabi" - New World Encyclopedia
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==His Mystical Thought== | ==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 characterise him as a mystical philosopher, a formulation | + | 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 that is rather at odds with his own teachings on the limitations of philosophical thinking. Moreover, he was at least as comfortable with religious insight ([[Qur'an]] and [[Hadith]] scholarship, theology, and mystical insight) 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-ul-Wujood|wahdat al-wujud]]'' (وحدة الوجود, "unity of being"), though he has never used this term in any of his writings. More specifically, he argued in his writings 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,<ref>Note: This statement somewhat oversimplifies ibn Arabi's belief system. Specifically, it fails to acknowledge that he actually attributed to God a bi-partite nature (of which one part was utterly transcendent and unknowable). However, as only the immanent divine is knowable/accessible through mystic practice, it seemed acceptable to present his thought in this light when explaining his mystical insights. As ibn Arabi argued: “we should abandon the futile effort to know the Absolute ''per se'' in its absolute non-manifestation, … we must go back into the depth of ourselves and perceive the Absolute as it manifests itself in particular forms.” Quoted in Izutsu, 1984. 110-111.</ref> 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 ''Fosus'' [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''].</ref> | ||
| + | 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 name="Austin">R. W. J. Austin, “Introduction” to 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.<ref name="Austin" /> It is the task of man to learn to properly interpret these imaginal realities; to increase his “spiritual eyesight” until it was apparent that 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 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. | |
| − | + | 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 revelation of the [[Qur'an]]. For a Western scholar, he is an engaging figure, as he provides a scriptural basis and an ontological root for the rich vocabulary of spiritual phenomenology derived by previous mystics. | |
| − | |||
| − | |||
| − | |||
| − | 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 | ||
== [[Wahhabi]] Criticism of ibn Arabi == | == [[Wahhabi]] Criticism of ibn Arabi == | ||
| Line 59: | Line 58: | ||
===Defense=== | ===Defense=== | ||
| − | Shaikh wrote his books in literary Arabic, making extensive use of neologisms, complex syntax, poetic wordplay, and esoteric terminology. This was common practice among the majority of Sufi masters, which required them to instruct their students before giving them access to the written "secrets." Maulvi Abdul Qadeer Siddiqui, whose translation is the part of the curriculam at Punjab University, explains away the problematic passage mentioned above as an instance of a particular grammatical form in poetic | + | Shaikh wrote his books in literary Arabic, making extensive use of neologisms, complex syntax, poetic wordplay, and esoteric terminology. This was common practice among the majority of Sufi masters, which required them to instruct their students before giving them access to the written "secrets." [http://en.wikipedia.org/wiki/Maulvi_Abdul_Qadeer_Siddiqui Maulvi Abdul Qadeer Siddiqui], whose translation of the ''Fusus al-Hikam'' is the part of the curriculam at Punjab University, explains away the problematic passage mentioned above as an instance of a particular grammatical form in poetic Arabic: ''Mushaakla''. This device is a type of metaphorical wordplay that involves re-using a term in an unexpected manner. For example, |
#An Arabic couplet from the dark ages states: "He asked me - 'shall I sew you a shirt?' I told him to sew me a bread instead." | #An Arabic couplet from the dark ages states: "He asked me - 'shall I sew you a shirt?' I told him to sew me a bread instead." | ||
| − | #Quran | + | #The Quran (chapter 2) states: "They mock and God mocks, and God is the best mocker". |
| − | #Quran | + | #The Quran (chapter 85) states: "They plot and God plots". |
| − | In all of these instances, words are being used in surprising and unfamiliar contexts as a means of emphasizing particular points. To return to the above example, an orthodox defense of ibn Arabi's statement would be that he was simply affirming the radical immanence of the divine: if Allah is ''not'' in the slave, how could the slave exist? Under this interpretation, ibn Arabi's statement is directly congruent with the | + | In all of these instances, words are being used in surprising and unfamiliar contexts as a means of emphasizing particular points. To return to the above example, an orthodox defense of ibn Arabi's statement would be that he was simply affirming the radical immanence of the divine: if Allah is ''not'' in the slave, how could the slave exist? Under this interpretation, ibn Arabi's statement is directly congruent with the Islamic stress on the omnipresence of the Divine. |
==Notes== | ==Notes== | ||
Revision as of 15:21, 4 January 2007
| Middle Eastern scholar Medieval era | |
|---|---|
| Name: Ibn Arabi | |
| Birth: 1165 C.E. in Spain [1] | |
| Death: 1240 C.E. in Damascus [1] | |
| School/tradition: Sufism | |
| Main interests | |
| {{{main_interests}}} | |
| Notable ideas | |
| Influences | Influenced |
| Al-Ghazali | Shah Nimatullah |
Ibn al-'Arabi, was a Muslim mystic and philosopher. He was born in 1165, in Murcia, Andaluz (modern-day Spain), and died 1240 in Damascus. During his lifetime, he came to be acknowledged as one of the most important spiritual teachers within Sufism, the mystical tradition of Islam.
A vastly prolific writer, Ibn Arabi is generally 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. His emphasis, as with any mystic, was upon the true potential of the human being and on the correct path for realizing this potential, which reaches its completion in the Perfect or Complete Man (al-insan al-kamil). 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).
Ibn Arabi exerted an unparalleled 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 whose only goal is to further the understanding of this great philosopher's teachings Muhyiddin Ibn Arabi Society.
Name
While the Andalusian philosopher's name is often contracted to ibn al-Arabi, in full, it is 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). He is also known in the Western world as Doctor Maximus (from early Latin translations of his works) 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
Ibn Arabi was born in Murcia in south-eastern Andalusia (Spain) in 560AH/1165C.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 travelled 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 travelled 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 (far over one hundred, even in a conservative estimation). He died in 638AH/1240C.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) 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 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.
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 characterise him as a mystical philosopher, a formulation that is rather at odds with his own teachings on the limitations of philosophical thinking. Moreover, he was at least as comfortable with religious insight (Qur'an and Hadith scholarship, theology, and mystical insight) 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 in his writings 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,[4] 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 Fosus [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.[5]
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."[6] 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.[6] It is the task of man to learn to properly interpret these imaginal realities; to increase his “spiritual eyesight” until it was apparent that each of these forms emerged from the Divine.[7] As such, this interstitial realm was important, because it determined one of the ways that the mystic could correctly prepare himself 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.
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 revelation of the Qur'an. For a Western scholar, he is an engaging figure, as he provides a scriptural basis and an ontological root for the rich vocabulary of spiritual phenomenology derived by previous mystics.
Wahhabi Criticism of ibn Arabi
Wahhabi Criticism
Some Sunnis, based on interpreted discrepancies between Ibn Arabi's writings and Muslim orthodoxy, reject the notion that Ibn Arabi was a Muslim at all. Justification for some these claims is found in some of his writings (such as Fusus Al-Hikam and Al-Ahkaam), which seem to make impious statements about the Divine. For example, Ibn Arabi's Fusus states "Al-`Abdu Rabbun Warrabbu `Abdun" (which can be translated as "the slave (human) is the Lord/God and the Lord/God is the slave (human)."[8] Sufis rebut this claim by arguing that such statements were always considered to be the most elevated exposition of mystical thought, and therefore to be unsuitable for the untrained mind. Regardless, many mainstream Muslim scholars labelled his book Fusus Al-Hikam a blasphemy, causing him to be declared kafir (an unbeliever).
Defense
Shaikh wrote his books in literary Arabic, making extensive use of neologisms, complex syntax, poetic wordplay, and esoteric terminology. This was common practice among the majority of Sufi masters, which required them to instruct their students before giving them access to the written "secrets." Maulvi Abdul Qadeer Siddiqui, whose translation of the Fusus al-Hikam is the part of the curriculam at Punjab University, explains away the problematic passage mentioned above as an instance of a particular grammatical form in poetic Arabic: Mushaakla. This device is a type of metaphorical wordplay that involves re-using a term in an unexpected manner. For example,
- An Arabic couplet from the dark ages states: "He asked me - 'shall I sew you a shirt?' I told him to sew me a bread instead."
- The Quran (chapter 2) states: "They mock and God mocks, and God is the best mocker".
- The Quran (chapter 85) states: "They plot and God plots".
In all of these instances, words are being used in surprising and unfamiliar contexts as a means of emphasizing particular points. To return to the above example, an orthodox defense of ibn Arabi's statement would be that he was simply affirming the radical immanence of the divine: if Allah is not in the slave, how could the slave exist? Under this interpretation, ibn Arabi's statement is directly congruent with the Islamic stress on the omnipresence of the Divine.
Notes
- ↑ 1.0 1.1 Sufism and Taoism, by Toshihiko Izutsu (California 1983) [1]
- ↑ Stephen Hirtenstein, Muhyiddin Ibn 'Arabi: The Treasure of Compassion, [2]
- ↑ al-Kalabadhi, 17.
- ↑ Note: This statement somewhat oversimplifies ibn Arabi's belief system. Specifically, it fails to acknowledge that he actually attributed to God a bi-partite nature (of which one part was utterly transcendent and unknowable). However, as only the immanent divine is knowable/accessible through mystic practice, it seemed acceptable to present his thought in this light when explaining his mystical insights. As ibn Arabi argued: “we should abandon the futile effort to know the Absolute per se in its absolute non-manifestation, … we must go back into the depth of ourselves and perceive the Absolute as it manifests itself in particular forms.” Quoted in Izutsu, 1984. 110-111.
- ↑ William Chittick, Ibn Arabi.
- ↑ 6.0 6.1 R. W. J. Austin, “Introduction” to The Bezels of Wisdom by ibn Arabi, (New York: Paulist Press, 1980), 96.
- ↑ Izutsu, 15.
- ↑ The Seals of Wisdom (Chapter 6), accessed online at [3].
References and For Further Reading
- Addas, Claude. Quest for the Red Sulphur. Cambridge: The Islamic Texts Society, 1993. ISBN 0-946621-45-4
- ibn Arabi. 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 (Also reprinted by Fons Vitae Publishing). ISBN 1-887752-43-9
- Chittick, William C. “Ibn al-'Arabi” from Sufis – Sufism – Sufi Orders by Dr. Alan Godlas.
- 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.
Works
- :ar:كتب ابن عربي|complete list of Ibn Arabi Books in Arabic
- 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 spritual anecdotes about many interesting people whom he met in al-Andaluz.
External links
- www.ibnarabisociety.org Ibn Arabi society page about Ibn Arabi
- www.ibn-arabi.com Anqa Publishing Home Page
- Books by Ibn Arabi Fons Vitae Publishing Ibn Arabi Series
- The Seals of Wisdom (فصوص الحكم)
- Selections from Ibn Arabi's "Meccan Revelations" (al-Futuhat al-Makkiyya)
- Ibn Arabi & Mystical Journey:The Journey to the Lord of PowerJohn G. Sullivan Department of Philosophy Elon College
- Correspondences between the Sufi Ideas of Ibn Arabi and Physics
- www.irfanokulu.net Ibn Arabi
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