HAFEEZANWAR
10-08-07, 02:01 PM
Ibn Arabi
For the Maliki scholar, see Ibn al-Arabi.
Muslim scholar
Islamic golden age
Name: Abū `Abd-Allah Muḥammad ibn Ali al-`Arabi al-Ḥātimī al-Ṭā’ī
Title: Ibn Arabi, Revivifier of religion and al-Shaykh al-Akbar
Birth: 1165 CE [1]
death: 1240 ED in Damascus [1]
Maddhab: Sunni Sufi
Main interests: Sufism
notable idea: Wahdat-ul-Wujood
works: The Seals of Wisdom(Fusus al-hikam), The Meccan Illuminations(al-Futuhat al-Makkiyya), Ruh al-quds, etc
Influenced: Sadruddin al-Qunawi, al-Jandi, Da'ud al-Qaysari, Haydar Amoli, Shah Nimatullah, Mulla Sadra and many others [citation needed]
Ibn Arabi (Arabic: أبن عربي), was an Arab Muslim mystic and philosopher. He was born 1165 in Murcia and died 1240 in Damascus.
Contents
1 Name
2 Biography
3 Quotes
4 His doctrine
5 Orthodox Criticism and its Defence
5.1 Its defence
6 Commentaries and Translations of Fusus -al- Hikam
7 References
8 Works
9 See also
10 External links
Name
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 )
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
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.
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, 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.
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/1165AD, 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. His writings are firmly based upon the Quran and the Sunna of the Prophet, although some recent scholars have claimed that he converted to Shiism in Damascus but concealed his faith.[2] He died at the age of 76 on November 16th in 638AH/1240AD and his tomb in Damascus is still an important place of pilgrimage.[3]
Quotes
It is reported in Muslim's Sahih that the Messenger of God said: 'God is beautiful and He loves beauty'. It is God who made the world and endowed it with existence. the entire universe is therefore supremely beautiful. There is nothing ugly in it. On the contrary, in it God has brought together all perfection and all beauty... The gnostics see it as being nothing other than the form of the Divine Beauty... for God is He who is revealed in every face, He to whom every sign refers back, He upon whom all eyes rest, He who is worshipped in every object of worship and pursued in the unseen and the visible world. The whole universe offers up its prayers to Him, falls down before Him, and sings His Praises. All tongues speak of Him alone, and Him alone all hearts desire... If it were not so, no Messenger nor Prophet would ever have loved woman or child (Futuhat al-makkiyya, III, pp.449-50)
“ If you see a Prophet speaking a language outside the simple ordinances of the Shari'a, that is due to the fact that he is a wali and a knower of Allah. For this reason, his station in respect to his being a man of knowledge and a wali is more perfect and complete than it is due to the fact that he is a Messenger or someone who legislates and has a Shari'a. If you hear one of the People of Allah speaking, or it is related to you that he said, "Wilaya is higher than prophethood," that speaker only means what we mentioned. Or if he says that the wali is above the Prophet or the Messenger, he means in the same person. He is the Messenger, and inasmuch as he is a wali, he is more complete than he is by simply being a Prophet. It does not mean that the wali who follows him is higher than him. The follower never overtakes the followed in that in which he follows him. If he had overtaken him, then he would not be his follower. So understand that! ”
—Fusus ul Hikam , Ibn Arabi
“ "Neither my Heaven nor my Earth contains me, but the heart of my faithful believer contains me," this because the heart is a mirror in which the manifested "Form of God" is at each moment reflected on the scale of the microcosm[4]! ”
—Creative Imagination in the Sufism of Ibn `Arabi, Ibn Arabi
His doctrine
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.
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. 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.
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.
Orthodox Criticism and its Defence
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, "العبد رب و الرب عبد" or "al-`abd-u rabb-un wa-r-rabb-u `abd-un" (the slave is the lord and the lord is the slave)." 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, "الرب رب في التنزل والعبد عبد في الترقى" or "ar-rabb-u rabb-un fî t-tanazzul-i wa-l-`abd-u `abd-un fî t-taraqqâ" (The lord is a lord in his descent [to his creations] and a slave is a slave in rising). This clearly shows that he accepted the existence of creations.
Its defence
The Shaikh wrote his books in the 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. They also burned 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 was translated into many languages.
Commentaries and Translations of Fusus -al- Hikam
There have been many exceptional commentaries on Ibn 'Arabi's Fusus al-hikam: the first called al-Fukuk was written by his stepson and heir, Sadruddin al-Qunawi, who had studied the book with Ibn 'Arabi; the second by Qunawi's student, Mu'ayyad al-din al-Jandi, which was the first line-by-line commentary; the third by Jandi's student, Da'ud al-Qaysari, which became very influential in the Persian-speaking world. There were many others, in the Ottoman world (eg 'Abd Allah Bosnevi), the Arab world (eg 'Abd al-Ghani al-Nabulusi) and the Persian world (eg Haydar Amoli). It is estimated that there are over 50 commentaries on the Fusus, most of which only exist in manuscript form. The more famous (such as Qunawi's Fukuk) have been printed in recent years in Iran.
The Fusus was first critically edited in Arabic by Afifi (1946). The first English translation was done in partial form by Angela Culme-Seymour from the French translation of Titus Burckhardt as "Wisdom of the Prophets" (1975), and the first full translation was by Ralph Austin as "Bezels of Wisdom" (1980). There is also a complete French translation by Charles-Andre Gilis, entitled "Le livre des chatons des sagesses" (1997). The only commentary to have been translated into English so far is entitled "Ismail Hakki Bursevi's translation and commentary on Fusus al-hikam by Muhyiddin Ibn 'Arabi" in 4 volumes (1985-1991).
In Urdu, the most authentic translation is supposed to be that of Maulvi Abdul Qadeer Siddiqui. His translation is in the curriculum of Punjab University. He has made an interpretive translation and explained the terms and grammar while clarifying the Shaikh's opinions.
References
^ a b Sufism and Taoism, by Toshihiko Izutsu (California 1983) [1]
^ al-Qawl al-Matin fi Tashayyu' Shaykh Muhyi al-Din ibn Arabi by Tahrani
^ http://www.usna.edu/Users/humss/bwheeler/ibn_arabi.html
^ Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 196
Hirtenstein, The Unlimited Mercifier, ISBN 0-9534513-2-1
Addas, Quest for the Red Sulphur, ISBN 0-946621-45-4
Titus Burckhardt & Bulent Rauf (translator), Mystical Astrology According to Ibn 'Arabi (The Fons Vitae Titus Burckhardt Series) ISBN 1-887752-43-9
Torbjörn Säfve, "Var inte rädd", ISBN 91-7221-112-1
Works
complete list of Ibn Arabi Books in Arabic
The Seals of Wisdom (also translated as The Bezels of Wisdom), or Fusus al-Hikam.
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, often described as his Magnum Opus.
The Diwan, his collection of poetry spanning five volumes, mostly unedited. The printed versions available are based on only one volume of the original work.
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. Part of this has been translated as Sufis of Andalusia, reminiscences and spiritual anecdotes about many interesting people whom he met in al-Andalus.
Contemplation of the Holy Mysteries (Mashahid al-asrar[2]), probably his first major work consisting of fourteen visions and dialogues with God.
Divine Sayings (Mishkat al-anwar[3]), 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[4]), a widely read collection of fourteen prayers for each day and night of the week.
Journey to the Lord of Power (Risalat al-anwar), a detailed technical manual and roadmap for the "journey without distance".
The Book of God's Days (Ayyam al-sha'n), a work on the nature of time and the different kinds of days experienced by gnostics
The Fabulous Gryphon of the West ('Anqa' Mughrib), a book on the meaning of sainthood and its culmination in Jesus
The Universal Tree and the Four Birds(al-Ittihad al-kawni[5]), a poetic book on the Complete Human and the four principles of existence
Prayer for Spiritual Elevation and Protection (al-Dawr al-a'la[6]), a short prayer which is still widely used in the Muslim world
See also
Islamic scholars
Sufism
Mahmud Shabistari
Wahdat-ul-Wujood
Miguel Asín Palacios
External links
www.ibnarabisociety.org Ibn Arabi society page about Ibn Arabi
www.ibn-arabi.com/aboutia.htm information about Ibn 'Arabi's life and works
A column of Light
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 Power -(John G. Sullivan Department of Philosophy Elon College)
Correspondences between the Sufi Ideas of Ibn Arabi and Physics
www.irfanokulu.net Ibn Arabi
http://members.aol.com/heraklit1/ibnarabi.htm Site on scientific pantheism
=======================================
SEARCH FROM THE WEB SITE WIKIPEDIA
BY
Muhammed A. Hafeez, B.COM.
H.NO. 16-11-16/1/21,
SALEEMNAGAR COLONY,
AL-MADINA COTTAGE,
Hyderabad-36,
(India)
EMAIL : hafeezanwar@yahoo.com
==========================================
For the Maliki scholar, see Ibn al-Arabi.
Muslim scholar
Islamic golden age
Name: Abū `Abd-Allah Muḥammad ibn Ali al-`Arabi al-Ḥātimī al-Ṭā’ī
Title: Ibn Arabi, Revivifier of religion and al-Shaykh al-Akbar
Birth: 1165 CE [1]
death: 1240 ED in Damascus [1]
Maddhab: Sunni Sufi
Main interests: Sufism
notable idea: Wahdat-ul-Wujood
works: The Seals of Wisdom(Fusus al-hikam), The Meccan Illuminations(al-Futuhat al-Makkiyya), Ruh al-quds, etc
Influenced: Sadruddin al-Qunawi, al-Jandi, Da'ud al-Qaysari, Haydar Amoli, Shah Nimatullah, Mulla Sadra and many others [citation needed]
Ibn Arabi (Arabic: أبن عربي), was an Arab Muslim mystic and philosopher. He was born 1165 in Murcia and died 1240 in Damascus.
Contents
1 Name
2 Biography
3 Quotes
4 His doctrine
5 Orthodox Criticism and its Defence
5.1 Its defence
6 Commentaries and Translations of Fusus -al- Hikam
7 References
8 Works
9 See also
10 External links
Name
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 )
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
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.
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, 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.
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/1165AD, 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. His writings are firmly based upon the Quran and the Sunna of the Prophet, although some recent scholars have claimed that he converted to Shiism in Damascus but concealed his faith.[2] He died at the age of 76 on November 16th in 638AH/1240AD and his tomb in Damascus is still an important place of pilgrimage.[3]
Quotes
It is reported in Muslim's Sahih that the Messenger of God said: 'God is beautiful and He loves beauty'. It is God who made the world and endowed it with existence. the entire universe is therefore supremely beautiful. There is nothing ugly in it. On the contrary, in it God has brought together all perfection and all beauty... The gnostics see it as being nothing other than the form of the Divine Beauty... for God is He who is revealed in every face, He to whom every sign refers back, He upon whom all eyes rest, He who is worshipped in every object of worship and pursued in the unseen and the visible world. The whole universe offers up its prayers to Him, falls down before Him, and sings His Praises. All tongues speak of Him alone, and Him alone all hearts desire... If it were not so, no Messenger nor Prophet would ever have loved woman or child (Futuhat al-makkiyya, III, pp.449-50)
“ If you see a Prophet speaking a language outside the simple ordinances of the Shari'a, that is due to the fact that he is a wali and a knower of Allah. For this reason, his station in respect to his being a man of knowledge and a wali is more perfect and complete than it is due to the fact that he is a Messenger or someone who legislates and has a Shari'a. If you hear one of the People of Allah speaking, or it is related to you that he said, "Wilaya is higher than prophethood," that speaker only means what we mentioned. Or if he says that the wali is above the Prophet or the Messenger, he means in the same person. He is the Messenger, and inasmuch as he is a wali, he is more complete than he is by simply being a Prophet. It does not mean that the wali who follows him is higher than him. The follower never overtakes the followed in that in which he follows him. If he had overtaken him, then he would not be his follower. So understand that! ”
—Fusus ul Hikam , Ibn Arabi
“ "Neither my Heaven nor my Earth contains me, but the heart of my faithful believer contains me," this because the heart is a mirror in which the manifested "Form of God" is at each moment reflected on the scale of the microcosm[4]! ”
—Creative Imagination in the Sufism of Ibn `Arabi, Ibn Arabi
His doctrine
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.
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. 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.
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.
Orthodox Criticism and its Defence
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, "العبد رب و الرب عبد" or "al-`abd-u rabb-un wa-r-rabb-u `abd-un" (the slave is the lord and the lord is the slave)." 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, "الرب رب في التنزل والعبد عبد في الترقى" or "ar-rabb-u rabb-un fî t-tanazzul-i wa-l-`abd-u `abd-un fî t-taraqqâ" (The lord is a lord in his descent [to his creations] and a slave is a slave in rising). This clearly shows that he accepted the existence of creations.
Its defence
The Shaikh wrote his books in the 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. They also burned 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 was translated into many languages.
Commentaries and Translations of Fusus -al- Hikam
There have been many exceptional commentaries on Ibn 'Arabi's Fusus al-hikam: the first called al-Fukuk was written by his stepson and heir, Sadruddin al-Qunawi, who had studied the book with Ibn 'Arabi; the second by Qunawi's student, Mu'ayyad al-din al-Jandi, which was the first line-by-line commentary; the third by Jandi's student, Da'ud al-Qaysari, which became very influential in the Persian-speaking world. There were many others, in the Ottoman world (eg 'Abd Allah Bosnevi), the Arab world (eg 'Abd al-Ghani al-Nabulusi) and the Persian world (eg Haydar Amoli). It is estimated that there are over 50 commentaries on the Fusus, most of which only exist in manuscript form. The more famous (such as Qunawi's Fukuk) have been printed in recent years in Iran.
The Fusus was first critically edited in Arabic by Afifi (1946). The first English translation was done in partial form by Angela Culme-Seymour from the French translation of Titus Burckhardt as "Wisdom of the Prophets" (1975), and the first full translation was by Ralph Austin as "Bezels of Wisdom" (1980). There is also a complete French translation by Charles-Andre Gilis, entitled "Le livre des chatons des sagesses" (1997). The only commentary to have been translated into English so far is entitled "Ismail Hakki Bursevi's translation and commentary on Fusus al-hikam by Muhyiddin Ibn 'Arabi" in 4 volumes (1985-1991).
In Urdu, the most authentic translation is supposed to be that of Maulvi Abdul Qadeer Siddiqui. His translation is in the curriculum of Punjab University. He has made an interpretive translation and explained the terms and grammar while clarifying the Shaikh's opinions.
References
^ a b Sufism and Taoism, by Toshihiko Izutsu (California 1983) [1]
^ al-Qawl al-Matin fi Tashayyu' Shaykh Muhyi al-Din ibn Arabi by Tahrani
^ http://www.usna.edu/Users/humss/bwheeler/ibn_arabi.html
^ Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 196
Hirtenstein, The Unlimited Mercifier, ISBN 0-9534513-2-1
Addas, Quest for the Red Sulphur, ISBN 0-946621-45-4
Titus Burckhardt & Bulent Rauf (translator), Mystical Astrology According to Ibn 'Arabi (The Fons Vitae Titus Burckhardt Series) ISBN 1-887752-43-9
Torbjörn Säfve, "Var inte rädd", ISBN 91-7221-112-1
Works
complete list of Ibn Arabi Books in Arabic
The Seals of Wisdom (also translated as The Bezels of Wisdom), or Fusus al-Hikam.
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, often described as his Magnum Opus.
The Diwan, his collection of poetry spanning five volumes, mostly unedited. The printed versions available are based on only one volume of the original work.
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. Part of this has been translated as Sufis of Andalusia, reminiscences and spiritual anecdotes about many interesting people whom he met in al-Andalus.
Contemplation of the Holy Mysteries (Mashahid al-asrar[2]), probably his first major work consisting of fourteen visions and dialogues with God.
Divine Sayings (Mishkat al-anwar[3]), 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[4]), a widely read collection of fourteen prayers for each day and night of the week.
Journey to the Lord of Power (Risalat al-anwar), a detailed technical manual and roadmap for the "journey without distance".
The Book of God's Days (Ayyam al-sha'n), a work on the nature of time and the different kinds of days experienced by gnostics
The Fabulous Gryphon of the West ('Anqa' Mughrib), a book on the meaning of sainthood and its culmination in Jesus
The Universal Tree and the Four Birds(al-Ittihad al-kawni[5]), a poetic book on the Complete Human and the four principles of existence
Prayer for Spiritual Elevation and Protection (al-Dawr al-a'la[6]), a short prayer which is still widely used in the Muslim world
See also
Islamic scholars
Sufism
Mahmud Shabistari
Wahdat-ul-Wujood
Miguel Asín Palacios
External links
www.ibnarabisociety.org Ibn Arabi society page about Ibn Arabi
www.ibn-arabi.com/aboutia.htm information about Ibn 'Arabi's life and works
A column of Light
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 Power -(John G. Sullivan Department of Philosophy Elon College)
Correspondences between the Sufi Ideas of Ibn Arabi and Physics
www.irfanokulu.net Ibn Arabi
http://members.aol.com/heraklit1/ibnarabi.htm Site on scientific pantheism
=======================================
SEARCH FROM THE WEB SITE WIKIPEDIA
BY
Muhammed A. Hafeez, B.COM.
H.NO. 16-11-16/1/21,
SALEEMNAGAR COLONY,
AL-MADINA COTTAGE,
Hyderabad-36,
(India)
EMAIL : hafeezanwar@yahoo.com
==========================================