Endless Tajalli
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An Endless Tajalli A Historiograph of Ibn ʿArabi
Ali Hussain INTRODUCTION It is perhaps safe to assume that any contemporary specialist in Islam’s intellectual and mystical traditions is familiar with Muhiddin Ibn ʿArabi (1165–1240).1 This gure’s thought has proven to be a fecund intellectual soil for many Western specialists who authored biographies, expositions, commentaries and works in other genres all revolving around his life and writings. Oer the past decades, the research surrounding this thinker has ourished as the oera understanding of mediea Islamic mysticism of these specialists has deepened and published monographs in the genre have increased dramatically in oume and range. Thus, whereas ear works on Ibn ʿArabi presented either a generic overview of his thought or translations of the shorter treatises and poems, published monographs today on the Shaykh range from detailed expositional works on specic concepts in his thought to comparatie studies that engage Ibn ʿArabi in an inteectua diaogue with arious phiophio sophica trends in the modern word. This study attempts to survey some of these major trends and monographs pubished in the West West on Ibn ʿArabi, ʿAr abi, particuparticu ar oer the past three to four decades. These works incude authoritative references like Chittick’s Su Path, Chodkiewicz’s Seal or Addas’ Quest ; detailed expositions like Haj Yousef’s Time; comparative studies like Almond’s Susm and, lastly, some noe iterar appropriations of Ibn ʿArabi’s image, such as Meddeb’s Tombeau. Howeer, before deing into the task at hand, it is worthwhie rst discussing a brief histor of Ibn 1. Cf. Addas, Quest , 18, 287.
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ʿArabi studies in the West prior to the period in focus in this sure. Considerabe efforts to epore Ibn ʿArabi’s writings b WestWestern speciaists can be traced back to the beginning of the 20th centur. Nichoson’s three major works – Studies, The Mystics and the translation of Tarjuman al-Ashwaq – coectie epore a wide arra of themes and concepts preaent in Ibn ʿArabi’s prose and poetr poetr..2 Horten’s Mystische Texte and Nyberg’s Kleinere Schriften would continue Nicholson’s Nicholson’s efforts, both offering German renditions of some of Ibn ʿArabi’s treatises and poetr. Meanwhile, Ayni’s La Quintessence, in a similar fashion to Nicholson’s The Mystics, presents an outine of Ibn ʿArabi’s ke phiosophica and metaphsica concepts. In the mid-20th centur, other trends were deeoped among Western speciaists in their approach to Ibn ʿArabi’s thought and works. Paacios’ three works in Spanish: Abenmasarra, La Escatologia Musulmana Escatologia Musulmana and El Islam Cristianizado Cristiani zado attempt to situate Ibn ʿArabi’s thought within the arger histor of Europe’s intellectual and philosophical traditions, Islamic and otherwise. In the genre of transations, Burckhardt’s French rendirendi tion of Fusus al-Hikam would inspire numerous later attempts at translating this controversial and provocative work into arious Western anguages. Aso, Raph Austin’s transation of Ibn ʿArabi’s hagiographica works, Ruh al-Quds and Al-Durra al-Fakhira, provided a unique insight into the latter’s perception of his miieu as he offers criticism of institutiona Susm in Eastern Isamdom and amentation for its Western counterpart. Worthy of mention in this regard also are works that explore L’Imagination ’Imagination a specic area of Ibn ʿArabi’s thought. Corbin’s L créatrice, pubished in 1958, remains an authoritatie reference 2. Studies specically discusses the theme of al-Insan al-Kamil and its
appropriation by later gures in the Akbari school, such as ʿAbd al-Karim al-Jili; cf, Studies , 77. On the other hand, The Mystics and Nicholson’s translation of Tarjuman al-Ashwaq both both discuss Ibn ʿArabi’s poetry and the theme of love predominant in this genre of writings. Moreover, Nicholson debates in his translation of the Tarjuman the hostile position of another Western Wes tern specialist, Reinhart Dozy Dozy,, in regards to Ibn ʿArabi’s authorship of the Tarjuman; cf. Tarjuman al-Ashwaq , 9.
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ʿArabi studies in the West prior to the period in focus in this sure. Considerabe efforts to epore Ibn ʿArabi’s writings b WestWestern speciaists can be traced back to the beginning of the 20th centur. Nichoson’s three major works – Studies, The Mystics and the translation of Tarjuman al-Ashwaq – coectie epore a wide arra of themes and concepts preaent in Ibn ʿArabi’s prose and poetr poetr..2 Horten’s Mystische Texte and Nyberg’s Kleinere Schriften would continue Nicholson’s Nicholson’s efforts, both offering German renditions of some of Ibn ʿArabi’s treatises and poetr. Meanwhile, Ayni’s La Quintessence, in a similar fashion to Nicholson’s The Mystics, presents an outine of Ibn ʿArabi’s ke phiosophica and metaphsica concepts. In the mid-20th centur, other trends were deeoped among Western speciaists in their approach to Ibn ʿArabi’s thought and works. Paacios’ three works in Spanish: Abenmasarra, La Escatologia Musulmana Escatologia Musulmana and El Islam Cristianizado Cristiani zado attempt to situate Ibn ʿArabi’s thought within the arger histor of Europe’s intellectual and philosophical traditions, Islamic and otherwise. In the genre of transations, Burckhardt’s French rendirendi tion of Fusus al-Hikam would inspire numerous later attempts at translating this controversial and provocative work into arious Western anguages. Aso, Raph Austin’s transation of Ibn ʿArabi’s hagiographica works, Ruh al-Quds and Al-Durra al-Fakhira, provided a unique insight into the latter’s perception of his miieu as he offers criticism of institutiona Susm in Eastern Isamdom and amentation for its Western counterpart. Worthy of mention in this regard also are works that explore L’Imagination ’Imagination a specic area of Ibn ʿArabi’s thought. Corbin’s L créatrice, pubished in 1958, remains an authoritatie reference 2. Studies specically discusses the theme of al-Insan al-Kamil and its
appropriation by later gures in the Akbari school, such as ʿAbd al-Karim al-Jili; cf, Studies , 77. On the other hand, The Mystics and Nicholson’s translation of Tarjuman al-Ashwaq both both discuss Ibn ʿArabi’s poetry and the theme of love predominant in this genre of writings. Moreover, Nicholson debates in his translation of the Tarjuman the hostile position of another Western Wes tern specialist, Reinhart Dozy Dozy,, in regards to Ibn ʿArabi’s authorship of the Tarjuman; cf. Tarjuman al-Ashwaq , 9.
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among toda’s speciaists on Ibn ʿArabi’s cosmoogica concept known as the imagina ream ( ʿalam al-khayal). Een though Corbin’s writing dispas a striking Shiʿite bias, his reectie exposition presents a novel, contextualized discussion of Ibn ʿArabi’ss ideas within the framework of Isamic Imamoog. ʿArabi’ Imamoog.3 This Shiʿite appropriation of Ibn ʿArabi is aso preaent in Corbin’s other works, case in point being Histoire. Corbin’s works and the other endeavors mentioned above roughly describe the topography of Western research on Ibn ʿArabi in the rst haf of the 20th centur. Undoubted, these works inuenced the current trends in Ibn ʿArabi studies among Western speciaists, which this sure aims to discuss. The study will begin by examining a diverse sample of crucial monographs that have been published roughly during the past three decades. Due to the imited space aowed, the emphasis wi be on monographs published in Western languages, primarily Engish, with some brief mention of works in French, Spanish and German. These works are organied in arious categories: epositions, transations, poemics, sources of inuence, biograbiogra phies, comparative endeavors, bibliographies and study guides, posteriorit and, ast, contemporar contetuaiations. This cassication shoud in turn aid in sketching an outine of what have been the major intellectual trends and genres of works explored so far by specialists in their endeavor to approach Ibn ʿArabi’ss ife and thought. ʿArabi’ A concluding section will then offer some thoughts, based upon the main discussion, on some unexplored academic directions where future research and studies on Ibn ʿArabi might proceed. These proposed directions incude some areas of the Shakh’s thought that sti require speciaist attention: for eampe, new transations of certain works of Ibn ʿArabi’s; new endeaors to compare Ibn ʿArabi’s ʿArabi’s thought with other ariari ous intellectual or spiritual traditions; and lastly, new efforts to increase the understanding and awareness of the various 3. This term is used used often by Corbin in L’Imagination and other works, such as Histoire de la Philosophie Islamique , to refer to the devotion in Shiʿism to the twelve imams.
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sociopolitical, religious and cultural contexts within which Ibn ʿArabi’ss ife and work deeoped. ʿArabi’
HISTORIOGRAPHICAl SURvEy Before deing into eamining the sampe of works in this secsec tion, I should offer some cautionary remarks regarding this stud’s imitations. First, the monographs discussed are in no way meant to be an exhaustive list of all the works pubished on Ibn ʿArabi. Considering the tremendous amount of iterar output aaiabe at the Muhiddin Ibn ʿArabi Societ (MIAS) aone,4 not to mention also the practically innumerable generic surveys on Islamic history, such as Hodgson’s Venture5 or Schimmel’s Mystical Dimensions ,6 that include some kind of mention, albeit en passant , of Ibn ʿArabi, it woud cear be an indomitable task to include all of these works in the ensuing discussion. Thus, the sure at hand is representatie of mostly English works, including some mention of monographs in other ke research anguages, such as French, German and Spanish. Secondly, the choice of categories provided for this bibliographical survey is certainly not the only possible classication for the Shakh’s writings, which are rather difcut to categorie. This is most due to the fact that Ibn ʿArabi’s ʿArabi’s metameta physical and intellectual framework is somewhat intertwined and organic, which means that a discussion on one topic is bound to inoe man other themes and concepts – that is, eporing the theme of the perfect man (al-insan al-kamil) inevitably requires mentioning the notion of manifestations (tajalliyat ) and other concepts in the cosmo-ontoogica frameframe work of unit of being ( wahdat al-wujud ). ). Athough this probproblem rarely presents itself in book-length monographs where the author usually has enough space to fully explore a theme or a 4. At least 175 articles, articles, aside from the book-length book-length monographs. monographs. 5. Hodgson, Venture , vol. 2, 226, 228, 232, 238–244, 246, 314, 331, 367, 334–335, 462, 464, 465. 6. Schimmel, Mystical Dimensions , 263–273, 279–286.
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topic, it arises often in shorter papers where an amalgamation of Akbari themes are amost awas discussed. Moreoer, a reader famiiar with Ibn ʿArabi’s thought wi note that while some of these categories and sub-categories represent Ibn ʿArabi’s own motiations, such as prophetoog and sainthood, others reect contemporar interests, such as feminism or uniersaism. Other categories sti, such as epistemology or ontology, represent mostly a personal choice and do not necessari reect Ibn ʿArabi’s own motiations. Again, this sure’s choice of categoriation reects most m own understanding of Ibn ʿArabi’s corpus, and is mere one of man possibe such cassications that ineitab ar according to arious persona motiations and commitments. last, the scope of this sure is imited to works on Ibn ʿArabi authored b Western academic speciaists. Howeer, one could consider extending this type of research to also include monographs on Ibn ʿArabi authored b reigious schoars, enthusiasts and academics from other regions in the world, especia Isamdom.7 Incorporating these additional works into a survey such as this might reveal some new contexts within which Ibn ʿArabi’s thought and image is being reshaped and appropriated.
ExPOSITIONS Works that attempt to adumbrate and expound upon Ibn ʿArabi’s thought and writings might er we be the most dif cut set of monographs to cassif. This is primari due to the fact that many of the authors in this genre tend to incorporate numerous Akbari themes in their writings, which in turn makes these monographs difcut to categorie. Neertheess, a particuar cassication was sought in order to sketch a coher ent outline of those topics and concepts that have received the 7. In this regard, it is worthwhile referring to Keller’s Sea . Keller is a shaykh in the Shadhiliyya tariqa and in this work he presents both a traditionalist exposition on Ibn ʿArabi’s Weltanschauung and criticism of the Western academic appropriation of the latter.
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most extensive coverage from specialists and those that are relatie understudied and sti merit inestigation.
General, comprehensive overviews The most pivotal works in this regard are Chittick’s monumenta monographs: Su Path (SPK ) and Self-Disclosure (SDG). Aside from the detailed commentaries, extensive translation of numerous segments from the Futuhat and comprehensive oeriew of Ibn ʿArabi’s thought, it is Chittick’s sophisticated methodoog of rendering Ibn ʿArabi’s works into Engish that is of utmost importance. The author’s discussion on this issue, found in the respective introductions of SPK 8 and SDG,9 reveals a crucial intellectual tension that inevitably faces any translator of Ibn ʿArabi’s works and those of other Musim mstics. This contentious dilemma is essentially the desire to present a coherent outline of the Shaykh’s thought to the reader while simultaneously transmitting the perplexing and paradoxical incoherence inherent in man of these writings. Therefore, Chittick’s endeavors, more than just merely adumbrations of Ibn ʿArabi’s thought, are most important a crucia insight into the academic sensitivity needed to approach and translate such monumenta and sophisticated works as those of Ibn ʿArabi and other Musim mstics.
Sainthood The theme of sainthood (walaya) nds etensie interest among Western specialists, Chodkiewicz’s Seal being perhaps the most piota monograph in this regard. The author of this work does not just discuss Ibn ʿArabi’s iews on sainthood or the controersia post of sea of saints (khatm al-walaya), but he aso expounds upon the intellectual genealogy of this concept going back to al-Hakim al-Tirmidhi, the 9th-century Muslim mystic
8. Chittick, Su Path, ix–xx. 9. Chittick, Self-Disclosure , xxxv.
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who purported introduced this concept. 10 Thus, in this sense, Seal is not only an excellent resource for understanding Ibn ʿArabi’s iews on walaya, but also for situating his framework within the arger tradition of Isamic msticism.
Prophetology The most profound insight into Ibn ʿArabi’s perception of God’s sent messengers arguably occurs in his controversial and famed work Fusus al-Hikam. Thus, in works ike Netter’s Su Metaphysics, one nds an etensie discussion on this er same topic precisely as it is expounded upon in the Fusus. Simiar, Austin’s transation of this same work – to be discussed beow – includes an introduction at the beginning of every chapter that proides a crucia insight into Ibn ʿArabi’s ision and methodoog behind eer prophetic gure’s esoteric reaities and wisdoms, an approach which has been followed by other specialists, name Emore in ‘Qurʾanic Wisdom’. Aside from these works, there hae aso been quite a few efforts that discuss Ibn ʿArabi’s connection with and ision of specic prophets. Thus, Goton’s Jésus, Shah-Kazemi’s ‘Jesus’ and Hakim’s ‘The Spirit’ all discuss Ibn ʿArabi’s reationship with the gure of Christ. Meanwhie, Hirtenstein’s ‘lunar view’ and ‘Brotherhood of Mik’ epound upon Ibn ʿArabi’s association with two other prophetic gures, Adam and Abraham, respectie.
Love and mercy Ibn ʿArabi, as Corbin reates, is to be considered a prominent gure in the cut of Fedeli d’Amore.11 This hypothesis certainly nds ampe eidence in the Shakh’s writings. Thus, Austin’s ‘Meditations’, Beneito’s ‘On the Diine loe’ and Chittick’s ‘The Diine Roots’ a reoe around Ibn ʿArabi’s coniction that all forms and displays of love are in actuality manifestations of an essentia onging for union with the diine. Of 10. Chodkiewicz, Seal , 27–32. 11. Corbin, Alone/L’Imagination, 100–101.
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course, this theme is very much related to the larger cosmoontoogica notion of breath of the mercifu ( nafas al-rahman) – the undering fabric and er ieihood of the cosmos. It is not surprising then to nd some of these same authors who discussed Ibn ʿArabi’s iews on oe aso epound upon his cosmoogica and metaphsica conception of Merc. Beneito’s ‘The Presence’, Chittick’s ‘The Anthropoog’ and works b other specialists, such as Haj Yousef’s ‘Treasury’, supplement and situate the discussion on love within the larger context of celestial and ontoogica merc.
Exoteric foundations An emerging trend since the 1980s among speciaists has been the motiation to epore some of the eoteric (zahir ) foundations of Ibn ʿArabi’s thought, in order to baance the somewhat oeremphasied esoteric (batin) aspect. The centra work that in a sense ushered in this trend is Chodkiewicz’s Ocean. This intellectual excursion, much like the author’s above-discussed Seal, is a thorough and detaied work. Chodkiewic epores Ibn ʿArabi’s eotericism b highighting the seeming Quranic organization of the latter’s magnum opus, Al-Futuhat al-Makkiyya (The Meccan Reeations).12 Although Chodkiewicz is unique in his usage of such structural comparative methods in order to epore Ibn ʿArabi’s eoteric foundations, other authors hae nonetheess contributed considerab to this genre. Particuar, Winkel’s similar endeavor, Islam, is a discussion of Ibn ʿArabi’s remarkably rich, yet surprisingly scarcely explored, discourse on Islamic law (qh).
Ethics Speciaist works reoing around Ibn ʿArabi’s iews on ethics usually take place under the heading of manners/etiquette (adab). Knsh’s ‘Reams’ epounds upon and reeas Ibn ʿArabi’s rather contentious perspective on this topic through the latter’s 12. Chodkiewicz, Ocean, 59–77.
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cosmo-ontoogica foundations. Knsh epicates that athough certain human acts and traits might be considered evil in this ower ream (al-hayat al-dunya) where diine command (taklif ) has jurisdiction, a more provocative reality presents itself in Ibn ʿArabi’s eschatoogica iews, whereb the essences of these er same actions and traits are revealed as being utterly good, since in actuality they were naught but the acts and attributes of the Divine, the only real actor in a wujudi framework ike Ibn ʿArabi’s.
Eschatology Continuing with the above-mentioned theme of ‘end of times’, there hae been arious works that specica epore Ibn ʿArabi’s eschatoogica iews. For eampe, Morris’ ‘The Mahdi’ discusses the inteectua treatment of this high messianic g ure b Ibn ʿArabi as it occurs in Chapter 366 of the Futuhat.13 Similarly, Chittick’s Imaginal Worlds14 explores the themes of the minor hour, death of a human being/microcosm ( al-saʿa al-sughra) and the major hour, death of the cosmos/macrocosm (al-saʿa al-kubra) through the Akbari prism of the isthmus (ʿalam al-barzakh) and the imagina ream ( ʿalam al-khayal).
Feminism A speciaist famiiar with Ibn ʿArabi’s writings most probab is aware of the novel and somewhat provocative feminist elements in the Shakh’s anthropic and deistic iews. Hakim’s ‘Twofold perception’ and Shaikh’s Su Narratives are two of these crucial works that explore the various appropriations of this gender-sensitie topic b Ibn ʿArabi in his arious monographs. Athough both these authors’ discussions reoe around the central cosmic role of women as a particular manifestation of God, Hakim attempts to specica gie a brief outine of the arious roes a femae subject pas in Ibn ʿArabi’s thought, while Shaikh is motivated instead to situate a critical 13. Morris, ‘The Mahdi’, 1. 14. Chittick, Imaginal Worlds , 97–113.
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analysis of this topic within the context of its appropriation by other contemporar speciaists, such as Nasr and Murata. 15
Spiritual pedagogy James Morris’ works have been pivotal in exploring the centra themes of mora discipine ( tarbiya) and spiritua reaiation (tahqiq) in Ibn ʿArabi’s Weltanschauung . In The Reective Heart , ‘Communication’ and other expositions, Morris expounds upon the quintessential motivation and intention underlying Ibn ʿArabi’s works. Particuar, Morris reeas that the Shakh did not necessarily intend for his magnum opus to be read purely as a phiosophica treatise on cosmoog or ontoog. Rather, Ibn ʿArabi’s undering premise and supposition is that an reader of his works would be very much engaged in the ongoing process of tahqiq and tarbiya as relevant and pertaining to their own contet and set of predispositions.
Ontology various works hae aso epounded upon Ibn ʿArabi’s iews regarding the beginning of existence on a microcosmic and macrocosmic ee. Hameen-Antia’s ‘Immutabe Entities’ , Mesbahi’s ‘The Unity’ and Abadi’s ‘Aspects’ all revolve around different aspects of Ibn ʿArabi’s ontoog, from both a cosmoogica and anthropoogica perspectie. like numerous other themes, this topic is explored within the larger metaphysical notion of unit of being ( wahdat al-wujud ), of which Ibn ʿArabi’s thought is an example par excellence.
Epistemology Ibn ʿArabi’s iews on knowedge and knowing are intertwined with the notion of gnosis (maʿrifa) and the two narrations (ahadith), of questionable authenticity, often quoted by the Shakh and other Musim mstics: ‘whomsoeer knows 15. Shaikh, Su Narratives , 203–233.
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himsef, knows his ord’ (man ʿarafa nafsahu ʿarafa rabbahu) and the purported saing of the diine: ‘I was a hidden treasure and oed to be known. Therefore, I created the cosmos so that I ma be known’ (kuntu kanzan makhyyan, fa-ahbabtu an uʿraf, fa-khalaqtu al-khalqa li-kay uʿraf ). These two statements are the basic framework underlying works like Houédard’s ‘Notes’, Kalin’s ‘Knowing the Self’ and Abrahamov’s ‘Theory’, which expound upon the human subject’s search for knowledge and the role of this anthropic voyage in the Divine’s own love and desire to witness Himsef in the other.
Universalism Ibn ʿArabi’s heart’s ‘acceptance of eer form’ has been etensively discussed by Western specialists, especially those belonging to the MIAS. The organiation’s origina founder, Buent Rauf, consistent emphasied this aspect of Ibn ʿArabi’s thought. The former’s effort was continued in works ike young’s ‘Uniersa Nature’ and ‘Towards a Uniersa Point of view’, Twinch’s ‘Circe’ and Dadoo’s ‘Reigious Puraism’. It is worth mentioning aso that speciaists discussing this specic topic usually tend to situate it in an overall contemporary contet. Thus, for eampe, one nds in yiangou’s ‘The Gobaiation’ an attempt to explore some of the major philosophical movements and shifts in history, such as the Enlightenment, Existentialism, Modernism and post-Modernism, through the prism of Ibn ʿArabi’s understanding of uniersaism and unit.
TRANSlATIONS This genre of works, as the title insinuates, includes the various renditions of Ibn ʿArabi’s works from the origina Arabic into arious Western anguages – most Engish, French, German and Spanish. Fusus al-Hikam – There have been at least four renditions of this controersia work throughout the past few decades. Two notabe Engish transations, the rst b Austin and the second
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b Rauf – the atter being in actuait a rendering of Hakki’s own Ottoman Turkish ersion – were pubished in the 1980s. In 2004, Dagi foowed Austin and Rauf’s efforts with his own English transcription titled The Ringstones. As regards transations in other Western anguages, Giis’ and Mouinet’s French renditions are the atest important contributions. Al-Futuhat al-Makkiyya – Athough Ibn ʿArabi’s magnum opus has not receied a comprehensie transation – which is understandabe considering its sie and sophistication – there have been nonetheless various efforts to expose a larger base of readers to this monumenta work. Worth of mention in this regard is Chodkiewicz’s, Chittick’s, Morris’ and Gril’s masterful rendition, titled The Meccan Revelations, of selected excerpts from the Futuhat . Aso noteworth are the indiidua efforts by Chittick, who translated two whole chapters, Shamash and Hirtenstein’s collaborative effort to translate excerpts from the Futuhat ’s preface and the almost innumerable other renditions that are dispersed throughout expositional works on Akbari thought.16 Other works in prose – There have been numerous notable efforts to transate Ibn ʿArabi’s arious prose writings other than the Fusus or Futuhat . Worth of mention are Emore’s Engish rendition of ʿAnqaʾ Mughrib (The Fabuous Grphon); Morris’ and a-Jerrahi’s transation of Ibn ʿArabi’s manua for spiritua pedagogy Kunh ma la budda li-l-murid minh (What is indispensabe for the Seeker); Austin’s preious-mentioned transation, Sus, of Ibn ʿArabi’s crucia hagiographica works Ruh al-Quds (The Ho Spirit) and Al-Durra al-Fakhira (The Gorious Pear); Hirtenstein’s translation of Hilyat al-Abdal (The Four Piars of Spiritua Transformation) and, joint with Notcutt, transation of Mishkat al-Anwar (Diine Saings); Taji-Farouki’s transation of Al-Dawr al-Aʿla (A Praer for Spiritua Eeation and Protection); Jaffra’s transation of Al-Ittihad al-Kawni (Treatise on Unication); and numerous other simiar endeaors. 16. Cf. the section on Expositions above.
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Poetry – Perhaps the most noteworth effort in this regard is b Ses. This speciaist has pubished numerous, critica anaed, transated seections from Ibn ʿArabi’s poetr. Notabe among these are: Stations which includes some of the Shaykh’s own verses and those of other mystics like Rumi; translation of Qif bi-l-Manazil (‘At the Wa Stations, Sta’) and other seections from Tarjuman al-Ashwaq (Ardent Transator of Desires) such as the famed and controversial ‘Gentle Now, Doves of the Thornberry and Moringa Thicket!’ Aside from Sells’ efforts, McAuley’s recently published Ibn ʿArabi’s Mystical Poetics is probab the most substantia epositiona work on Ibn ʿArabi’s coection of poetr, name his Diwan. Incidenta, seections from this same compendium of poetry have been translated and expounded upon by other specialists, such as Austin, Hirtenstein and Deadrière.
POlEMICS There have been a few key works published in the West that explore the entrenched, longstanding tradition of polemics surrounding Ibn ʿArabi’s thought and writings, especia in Isamdom. Knsh’s Ibn ʿArabi in the Later Islamic Tradition provides a detailed look into the defensive and detractive tracts surrounding the Shakh that hae been authored since his passing. What makes Knysh’s endeavor particularly insightful is that the author does not present an atomized or disconnected chronological recounting of these accounts; rather, a detailed investigation is given whereby the reader can tell not only how Ibn ʿArabi’s persona and thought were re-imagined b these arious polemicists, but also how some of the cited accounts themselves were ‘whimsica’ appropriated to t their author’s motiations and commitments. In this regard, this effort remains one of the most critical and comprehensive investigations into this historica charged aspect of Ibn ʿArabi’s works. Aso worth of mention is Homerin’s ‘Ibn ʿArabi in the Peope’s Assemb’. Whereas Knsh gies a broad, chronoogica outine of the poemica debate surrounding Ibn ʿArabi, Homerin explores closely one such event that took place
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in 1970s Egpt and which reoed around the ote b the Peope’s Assemb of Egpt ( Majlis al-Shaʿb al-Misri) to ban the pubishing of Ibn ʿArabi’s entire works. Homerin’s eposition masterfully discusses how a controversy that initially began with the motivation to publish Yahya’s critical edition of the Futuhat eventually developed into a full-scale national controversy revolving around freedom of the press and intellectual rights. Most important of course, ‘Ibn ʿArabi in the Peope’s Assembly’ provides yet another crucial insight into the polemicied and constant re-appropriated image of Ibn ʿArabi in contemporar Isamdom. last, Morris’ ‘An Arab Machiaei’ is an investigation into the subtle polemical strategies and methods by one of the most famed Musim historians and socioogists, Ibn Khadun. Whereas most readers of the latter’s Al-Muqaddima (The Proegomena) woud not perceie a iscera attack b the author against Susm, Morris reeas through cose inspection arious aspects of this Occidental Muslim polymath’s writings that belie not simply his criticism of Islam’s mystical tradition, but specica his wish to reformuate Susm according to his own understanding of ‘orthodo’ and moderation. Moreoer, this enterprise of religious fervor occurs, as Morris shows, within the context of Ibn Khaldun’s political vision and hope for a utopian Musim societ.17
SOURCES OF INFlUENCE This genre represents perhaps the most crucial yet least explored area of research in Ibn ʿArabi studies. The works in this categor inestigate the possibe sources of inuence on the greatest master that helped shape his intellectual Weltanschauung . In a similar fashion to Chodkiewicz’s endeavor in Seal,18 Radtke’s ‘A Forerunner’ epores the possibe inuence this 9thcentur Musim mstic had on Ibn ʿArabi, specica in regards to the notion of sea of sainthood (khatm al-walaya). The fact 17. Morris, ‘An Arab Machiavelli’, 4–7. 18. Cf. Expositions section above.
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that Ibn ʿArabi designated a ength section in the Futuhat to answering a ist of approimate 150 questions posed b Tirmidhi, who stipulated that only the seal of sainthood would be able to correctly respond to these inquiries, further elevates the importance of an intellectual connection between these two piota Musim mstics. The enigmatic connection between Ibn ʿArabi and another paragon of Islamic mysticism comes out in full force in Addas’ eposition ‘Abu Madan and Ibn ʿArabi’. The seeming tremendous inuence Abu Madan has on Ibn ʿArabi’s thought, which is apparent in the former’s extensive appearance in the Futuhat , athough the two gures neer actua met, makes this endeavor by Addas a particularly insightful look into the Su saints’ (awliyaʾ) unique understanding of authenticit and the legitimacy to be found in the sayings of the pious predecessors (al-salaf al-salih), a theme that in itsef was epored b other speciaists, such as Ernst in ‘The Man’. In much the same wa as Addas, Ernst sought to highight Ibn ʿArabi’s creatie referencing and connection to yet another Muslim mystic and pious predecessor, Baaid a-Bistami . Knsh’s short essa on Ibn ʿArabi in The Literature of Al-Andalus presents an outine of the atter’s ife in the Iberian Penin sula and the literary tradition of that region within which his thought deeoped and matured. Knsh discusses some of the centra inteectua gures in Andausia at the time, such as Ibn Qasi and Ibn Barrajan, who might hae possib inuenced Ibn ʿArabi’s iews and writings. 19 This in turn provides an insight into the possib arger etent of inuence that a-Andaus’ inteectua miieu, etending back to gures ike Ibn Masarra, might hae had on Ibn ʿArabi. In this regard, Paacios’ Abenmasarra and Morris’ Ibn Masarra both epore the thought and inuence of this controersia mstic/phiosopher on the Iberian Peninsua and consequent Ibn ʿArabi himsef. Meanwhie, Garrido’s arious essas highight a specic area where Ibn Masarra coud hae inspired his Andalusian successor, namely in the esoteric branch of mysticism 19. Knysh, ‘Ibn ʿArabi’ in The Literature of Al-Andalus , 337–341.
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known as ‘science of [properties of] the etters’ (ʿilm al-huruf ). Taking all these efforts into consideration, it is clear that there has been considerabe progress in situating Ibn ʿArabi within the arger inteectua heritage of the Iberian Peninsua. Etending this research further to incude other centra gures, such as Ibn Tufayl or Ibn Rushd alongside some of the major inuences in Eastern Isamdom – where Ibn ʿArabi resided in the second haf of his ife – such as Rasaʾil Ikhwan ahl al-safa (Treatises of the Brethren of Purit) or the works of a-Ghaai and a-Suhrawardi the martr ( al-maqtul), will make more clear and iid the etent of the diaogue Ibn ʿArabi had with his enironment and miieu.
BIOGRAPHIES Related to the previous genre of works, there are also various monographs that gie a biographica outine of Ibn ʿArabi’s ife, incuding his arious traes and teachers. The most detaied and academically rigorous of these efforts is perhaps Addas’ Quest . Aside from the actua contents of this work, the author’s introduction is equally crucial in its discussion of the tremendous bias present in the various medieval monographs that were used as the literary references and sources for Quest . This hegemonic partiality seems to be primarily due to the fact that many of the Muslim historians who authored biographical accounts of Ibn ʿArabi were either defenders, detractors or disinterested spectators.20 Although Quest and Addas’ newer, shorter and more condensed biography, Voyage are not comprehensie insights into Ibn ʿArabi’s inteectua diaogue with the various traditions of Western and Eastern Islamdom, they are nonetheless groundbreaking efforts and quintessential starting points for other speciaists to continue this author’s effort. Hirtenstein’s The Unlimited Mercier is a particularly novel, contemporarily contextualized biography of the Greatest Master. As the author epicates in the preambe, his intention was to proide an oeriew of Ibn ʿArabi’s ife for the genera, non20. Addas, Quest , 6–7.
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speciaist reader.21 One would have to concur, after reading this monograph, that Hirtenstein’s motivation was accomplished briiant. What grants The Unlimited Mercier its novel and captivating quality as a biographical narrative is the author’s consistency in bringing out the contemporary relevance of Ibn ʿArabi’s thought by highlighting certain aspects of the latter’s ife and the reeance of these eents for the modern reader.22 Therefore, if Quest is an authoritative reference for specialists, then Hirtenstein’s endeavor is an excellent introductory resource for general readers simply interested in an outline of Ibn ʿArabi’s ife and works. Other crucial contributions to the genre of biographies in the West hae been the arious works of Gerad Emore. His three papers ‘Ear life’, ‘On the Road’ and ‘Ibn a-ʿArabi’s Roots’ are groundbreaking in both their interrogation of assumed facts about Ibn ʿArabi’s ear ife 23 in the Iberian Peninsua and inestigation of the possibe inuences of that region’s arious inteectua traditions on the deeopment of the atter’s thought. In this sense, Elmore’s efforts, alongside Addas’ and Hirtenstein’s biographical works, form a quintessential corpus that aids in better understanding and situating Ibn ʿArabi’s ife within the arger contet of 12th/13th centur Isamdom.
COMPARATIvE ENDEAvORS A genre of works that has received extensive attention by speciaists are those that attempt to engage Ibn ʿArabi in a diaogue with other intellectual and mystical traditions, Islamic or otherwise. These comparatie endeaors are so dierse and numerous that each major categor deseres a separate discussion: Mystical Traditions – Expositions that fall under this category incude on the one hand works ike Kain’s ‘Ibn ʿArabi and 21. Hirtenstein, The Unlimited Mercier , ix. 22. Ibid., 3–7, 40–2. 23. Elmore, ‘Early Life’, 347. Especially challenging the purported bourgeois status of Ibn ʿArabi’s family.
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Mulla Sadra’ and Ohlander’s ‘The Relationship’, which explore the simiarities and differences between Ibn ʿArabi’s thought and other mystical strands in the Islamic tradition, and on the other hand works ike Fenton’s ‘The Hierarch’, lópe-Barat’s ‘Saint John of the Cross and Ibn ʿArabi’ and Amond’s ‘Diine Needs’, which compare Ibn ʿArabi’s thought with arious mstica strands in the Judaeo-Christian reigious traditions. Oriental Traditions – Perhaps the most crucia work in this regard is Izutsu’s Susm which seeks to compare Ibn ʿArabi’s cosmological, ontological and anthropological outlook with the Orienta Taoist mstica and phiosophica tradition of lao Tu. Aside from the actual comparison, which peculiarly occupies ess than 20 pages of the 400-page work, it is perhaps Iutsu’s remarkab ucid adumbration of Ibn ʿArabi’s thought which grants Susm its importance among the academic communit. Other notable works in this category include Murata’s Chinese Gleams and ‘Unit of Being’, both of which epore the Chinese Musim schoar liu Chih’s endeaor to formuate an Isamic cultural framework that is rooted and intertwined with the various Chinese inteectua traditions, case at point Confucianism. Philosophy – The specialist with perhaps the most pivotal contributions to this categor is Saman Bashier. Among his arious works, Ibn ʿArabi’s Barzakh, Story and ‘Standpoint’ eloquently host an inteectua diaogue between Ibn ʿArabi and arious gures from Western phiosoph, ranging from Pato to Rort. Also, Almond’s Susm compares Ibn ʿArabi’s understanding of logos with the post-Modernist philosophical school of Deconstruction and the writings of its iconic founder and epigone Jacques Derrida. Amond epores a series of noe comparisons between seemingly similar Derridean and Akbarian notions, such as différence and al-Haqq (The Rea) or l’écriture and scripture. Thus, whereas most speciaists endeaored a comparison between Ibn ʿArabi and pre-modern Western inteectua personas, Almond’s effort is unique in its attempt to engage the Shakh in a diaogue with a piota gure in 20th-centur postModernist phiosoph.
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Religio Perennis – In this perennialist school of René Guénon and Frithjof Schuon, numerous works hae been pubished that attempt to bring out the common intellectual components in the world’s major spiritual, religious and philosophical traditions. Shah-Kaemi’s Paths is a perfect eampe of such a work. This exposition hosts a dialogue about cosmology, ontology, psychology and a slew of other philosophical topics between three sages, each representative of his own respective worldrenowned spiritua tradition: the Musim Ibn ʿArabi, Christian Meister Eckhart and Hindu Shankara. Whateer a critic’s opinion might be of a devotion that attempts, at all costs, to reveal an inherent, transcendent harmony between all spiritual and religious traditions, Paths and other works by perennialists represent a unique attempt to bring Ibn ʿArabi into a discussion between the longstanding spiritual and mystical traditions of the word.
BIBlIOGRAPHIES AND STUDy GUIDES The masterfu endeaor b yaha in the 1960s to present a bibiographic ist of a the works authored b Ibn ʿArabi, his L’Histoire et Classication, was continued in the efforts of other specialists, such as Notcutt’s ‘A Handlist’ and Hirtenstein’s ‘Seected Major Works’. Aso, in this regard, the MIAS Archie Project represents a crucia deeopment in updating yaha’s cassication based upon a new anasis of manuscripts, most found in Turke. Hirtenstein’s and Cark’s ndings shoud shed some ight on how these manuscripts might rene speciaists’ understanding of Ibn ʿArabi’s corpus. last, there hae aso been efforts to deeop pedagogical manuals that instruct the reader on how to approach Ibn ʿArabi’s works. Morris’ ‘Rhetoric’, ‘How to Study’, Harris’ ‘Ibn ʿArabi’s al-Istilah’ and MacEwan’s ‘Beginning a Stud’ are examples of such endeavors.
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POSTERIORITy Considering the tremendous amount of inuence Ibn ʿArabi’s writings and thought have had on Islamic mystical and intelectua traditions, it is natura to nd man monographs authored on thinkers posterior to the Shaykh who propagated and reformuated the atter’s works. The dierse endeaors b Western authors in this genre range from general overviews of Ibn ʿArabi’s inuence and interpretation b his posteriors to discussions on the former’s fame in specic regions of the word. General Overview – Morris’ two ke studies, ‘Ibn ʿArabi and his Interpreters’ and ‘Ecept His Face’ are groundbreaking and authoritative surveys of various Muslim and non-Muslim interpretations and reformuations of Ibn ʿArabi’s thought. Morris investigates on the one hand Muslim thinkers like al-Jili, alQashani, and a-Jaaʾiri, each of whom offered a personaied treatment of Ibn ʿArabi, and on the other hand non-Musim speciaists ike Paacios, vasan and Ruspoi who transated ari ous works of and about the Greatest Master. Sadr al-Din al-Qunawi – There have also been numerous works reoing around this foremost discipe of Ibn ʿArabi’s, man of which have been published in the Journal of the Muhyiddin Ibn ʿArabi Society in a oume ( JMIAS, o. 49) specia dedicated to a-Qunawi. These works most reoe around this discipe’s contributions and inuence on the posterior propagation and spread of Ibn ʿArabi’s thought. Thus, Chittick’s ‘The last Wi’, ‘The Centra Point’ and Khaifa’s ‘A-Qunawi’s Discourse’ and other monographs all explore the tremendous role this disciple had in propagating Akbari thought in various regions of Isamdom. Akbari school – Aside from exploring al-Qunawi’s role in spreading Ibn ʿArabi’s thought, there hae aso been efforts to expound upon the various contributions of other thinkers who were themsees discipes of Ibn ʿArabi or a-Qunawi. Chittick’s ‘Jami on Diine loe’ epores certain mstica themes
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in the works of a poet who, together with ʿIraqi, might both be considered as poets of the Akbari school par excellence. Gri’s translation of Kitab al-Inbah and Hirtenstein’s partial English translation of Ibn Sawdakin’s K. al-Wasaʾil (‘I entrust to ou a bequest’), aongside Protich’s fu German rendition of the atter, both epore the theme of spiritua discipine (tarbiya) in the writings of these direct discipes of Ibn ʿArabi who accom panied their teacher during his arious traes. Aso, Scattoin’s ‘Ke Concepts’ is a masterfu transation of a-Farghani’s introduction and commentar on Ibn a-Farid’s famed poem. This student of Ibn ʿArabi’s inteectua schoo offers an onto logical narrative of the cosmos, thoroughly rooted in Akbari thought, that provides an insight into the similarities between Ibn ʿArabi’s and Ibn a-Farid’s respectie wordiews. Islamic Traditions – A considerable number of monographs have also been devoted to exploring the spread of the Shaykh’s thought in various Islamic intellectual and mystical traditions a oer Isamdom. For eampe, Godas’ ‘Moa Fanari and Misbah al-Uns’, Tahrali’s ‘A General Outline’ and Kiliç’s ‘The Ibn ʿArabi of the Ottomans’ a epore the spread of Akbari thought in Anatoia. On the other hand, lipton’s ‘South Asian Heir’ and Staig’s ‘Ibn ʿArabi’s inuence in Musim India’ both explore the contemporaneous spread of Akbarism in the Asian Subcontinent. McGregor’s Sanctity ,24 Chodkiewicz’s ‘Diffusion’, Hobrook’s ‘Ibn ʿArabi and Ottoman Derish Traditions’ and Agar’s ‘Reections’ specica inestigate Ibn ʿArabi’s inuence on Su paths/organiations (al-turuq al-suyya). last, miscellaneous other works such as Cornell’s ‘Islamic Hermeticism’, Weismann’s ‘God and Perfect Man’, Tamari’s ‘The ʿalim’ and Benaïssa’s ‘The Diffusion’ all explore the similar spread of Ibn ʿArabi’s thought in other regions and among arious thinkers in Isamdom.
24. This is a particularly novel contemporary study that explores Ibn ʿArabi’s inuence on the tariqa Shadhiliyya in general and the Wafa ʾiyya branch of this tariqa specically.
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Western Traditions – Few works hae aso discussed the spread and inuence of Akbarism in the various Occidental intellectua traditions of Europe and America. Fraee’s ‘Ibn a-ʿArabi and Spanish Mysticism’, El-Moor’s ‘The Occult Tradition’ and Morris’ ‘Ibn ʿArabi and the Far West’ discuss these dierse appropriations and treatments of Ibn ʿArabi within the arious Occidenta traditions oer the past nine centuries.
CONTEMPORARy CONTExTUAlIzATIONS Although this genre could be included in the initial section on expositions, it is a rich area of research that merits its own section. There hae been tremendous contributions b Western specialists over the past few decades that do not merely compare Ibn ʿArabi with contemporar thinkers, as discussed in the aboe section.25 Rather, these diverse works range from those that investigate modern movements and thinkers that have appropriated the greatest master’s thought to those that represent an author’s attempt to view their own experiences through the prism of Ibn ʿArabi’s Weltanschauung . This personalized experiential exploration is clearly visible in the works of arious noeists and poets. Meddeb’s Tombeau is a coorfu sef-reection b an author who seeks to make sense of his own Oriental and Occidental lineage and heritage by investigating his life experiences poetically through the prism of both Ibn ʿArabi’s oe poetr and Dante’s affection for Beatrice.26 One nds a simiar approach in the writings of Gama a-Ghitani, a famed contemporar Egptian noeist. A-Ghitani’s ‘Originality’ and Knsh’s discussion in ‘Su Motifs’ of the former’s Tajalliyat (Manifestations) both reea a Su-eaning author who was mesmeried b Ibn ʿArabi and Isamic msticism in general and therefore attempted to explore his own eperiences and hardships through the atter’s ife and works. Another crucia work in this genre is Taji-Farouki’s Beshara and Ibn ʿArabi. This historica stud discusses the genesis of the 25. Cf. Comparative Endeavors section above. 26. Meddeb, Tombeau .
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MIAS and Beshara schoo going back to its epigone and founder, Buent Rauf. Howeer, this work is not mere a chronoogica adumbration of these two institutions’ intellectual and organiationa deeopment; rather, Taji-Farouki masterfu epores the arious 20th-centur European sociopoitica, cutura, spiritual and intellectual dynamics and how those shaped the motivations and commitments of Rauf and others who established this monumental paradigm for propagating, teaching and researching Ibn ʿArabi’s thought in the West. The etraor dinary success and importance of Rauf’s efforts have seized the attention of other scholars, most notably Jeffery-Street, who authored another stud on the histor of the MIAS and Beshara school entitled Ibn ʿArabi and the Contemporary West . Ibn ʿArabi’s thought has aso been the subject of arious sures and discussions on contemporar thought – phiosoph, cosmoog, pschoog, etc. Perhaps the most prominent work in this regard is Coates’ Ibn ʿArabi and Modern Thought , which explores modern theory in a wide array of topics ranging from Weber’s socioogica paradigms to Freudian pschoog, all the while contemporaneously viewing these various themes through Ibn ʿArabi’s works. Simiar, Haj yousef’s Time attempts to view certain theories on cosmology and time in modern phsics, such as String Theor, through Ibn ʿArabi’s own iew of the cosmos as logos (kalam al-haqq).27 The theme of time and the cosmos in Ibn ʿArabi’s thought was aso inestigated b the likes of Dagli in ‘The Time’ and Carroll in ‘Timelessness’. Moreover, these efforts in general are complemented by works like Morris’ ‘Contemporar Appeas’ and yiangou’s ‘Human Potential’ , both of which gie a brief outine of Ibn ʿArabi’s oera contetua importance for the contemporar reader.
27. Intriguingly this seems to be only one of two works, the other being Burckhardt’s Clé Spirituelle de l’Astrologie Musulmane , that expounds upon Ibn ʿArabi’s cosmology.
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CONClUSION This survey has discussed a sample of works authored by academic speciaists on Ibn ʿArabi during the past thirt ears. These range from book-length monographs to short papers and essas, most pubished through the MIAS. B presenting a cassication of these works, this stud has rough sketched an outline of the major recent intellectual trends among Western speciaists in approaching Ibn ʿArabi’s thought and works. It is worthwhile at this point to note some of the intellectual lacunae present in the academic understanding of Ibn ʿArabi’s thought that this sure might reea. In order to hae an organized perspective on these gaps and possible new avenues of research, a separate discussion on each of the genres mentioned aboe might be a more efcient and comprehensie approach to this probem. As preious mentioned, the ensuing recommendations are based upon the surveyor’s own research interests and understanding of the current research surrounding Ibn ʿArabi in the West: Expositions – Ibn ʿArabi’s thought has certain receied etensive coverage by numerous specialists who adumbrated and epounded upon arious components of the former’s works. Nevertheless, there remain certain aspects of Akbari thought that are very much understudied and deserve further attention. First, Ibn ʿArabi’s eoteric foundations, as discussed in Chodkiewicz’s Ocean and Winkel’s various works, need to be further epored and anaed. This is especia crucia considering the extensive, lengthy section in the Futuhat which Ibn ʿArabi dedicates to the esoteric secrets of qh (jurisdiction). Second, it is worthwhie researching further the Shakh’s sophisticated etmoog and inguistic approach. Athough not mentioned in the aboe discussion, works ike lor’s ‘The Smbolism’ are indeed a step in this direction, which needs further attention and continuation. Translations – A brief overview of this discussed sample reveals that the Shaykh’s works have received extensive attention from
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transators. Athough Ibn ʿArabi’s magnum opus, as discussed, has indeed been rendered into various Western languages by quite a few specialists, it remains, as a monumental literary work of Islamic mysticism, deserving of further attention and longterm ision for a comprehensie, contetuaied transcription. Polemics – The sample of three works discussed in this section reveal an intellectually rich area of research that is unfortunate not gien enough emphasis. Most of the discussions on the poemics surrounding Ibn ʿArabi are genera concerned with the centra detractors ike Ibn Tamia, a-Fasi, or Ibn aAhda, and ke apoogetics ike a-Jii, a-Faruabadi or a-Nab uusi. Howeer, there are numerous other ess known gures ike a-Ausi and a-ʿAdarus who on the one hand had great respect and high regard for Ibn ʿArabi, whie on the other hand were continuously struggling to keep novice students of religious knowedge (tullab al-ʿilm) and the a popuace ( ʿawamm) away from reading the former’s works out of the fear of misguidance and disorder ( tna). Traces of these contentious motivations are predominantly visible in many of these works, and the authors’ consequential attempts at conciliation often result in creative and intriguing literary techniques that merit further attention.
– It is unfortunate that there is such a scarcit of works in this genre. This woud be an especia intrigu ing historical aspect to delve into considering the extensive traes of the Shakh a oer Eastern and Western Isamdom. Moreoer, certain ke aspects of Ibn ʿArabi’s thought, such as his usage of science of letters (ʿilm al-huruf ) and discussion in the beginning of the Futuhat , aude to signicant occutic inuences on the Shakh possib b preceding Musim esotericists, such as Ibn Qasi and Ibn Masarra or een gures from other, non-Isamic traditions. Thus, it is worthwhile to explore these sources of inuence not as two, Occidenta and Orien tal, distinct strands, rather as an ongoing, possibly contentious, inteectua diaogue that Ibn ʿArabi engaged in throughout his traes and interactions. Sources of Inluence
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Biographies – It is clear from the preceding discussion that there hae been crucia biographies of Ibn ʿArabi b Western speciaists. Howeer, there sti remain acunae in the understanding of how the Andausian mstic ts into the arger tradition and inteectua geneaog of the Iberian Peninsua. Although Elmore’s works have contributed tremendously in this direction with regards to Ibn ʿArabi’s ife in the Occident, etensie research is sti needed to determine the inuences of the Oriental traditions on the Shaykh’s thought during the latter half of his life, as well as the changes in his intellectual motivations and commitments after his geographical transition from one region to the other. Comparative Endeavors – Alongside the numerous expositiona works on Ibn ʿArabi’s thought, comparatie endeaors are perhaps the most etensie coered area of research. As discussed, numerous works have been authored that compare Akbari thought with all sorts of spiritual, religious or philosophic traditions. Perhaps the most intriguing gure in this regard is Corbin and his inteectua infatuation with Ibn ʿArabi’s eanings and inuences b Shiʿism. Considering the monumenta works Shiʿite thinkers ike Mua Sadra hae contributed to Islamic mystical theosophy and the crucial impact Akbari thought has had on these thinkers’ respective philosophies, it is worthwhile extending the academic research and intellectual diaogue between the arious strands of Shiʿi thought and Ibn ʿArabi’s writings and thought. Bibliographies and Study Guides – Any specialist in Ibn ʿArabi’s thought ought to be famiiar with the monumenta philosophical framework, complex language and sophisticated rhetoric utilized by the author in his works, most especially the Fusus and Futuhat . It is worthwhie continuing and combining the efforts mentioned in this section to develop a comprehensive study guide for beginning readers who wish to become acquainted with Ibn ʿArabi’s works. Without doubt, the tremendous number of monographs published on Ibn ʿArabi in the West so far is a monumenta and dierse corpus
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of works that can sufcient sere as a resource for such an endeaor. Posteriority – This has indeed been and remains a productive area of research for Western speciaists. Howeer, the inteectua eforescence of the European Renaissance and ater moements in the Americas desere further attention. Mediea thinkers ike Thomas Aquinas or Ramond lu, modern gures ike John locke and een post-modernist critica theorists such as Derrida and Foucaut, hae a monumenta corpus of writings that might illuminate, through comparative studies, certain aspects of Ibn ʿArabi’s thought and ice ersa, thereb proiding an insight into the possibe inuence of the atter upon the formers’ works.28 Contemporary Contextualizations – Clearly, this genre of works continues to receive extensive literary emphasis from toda’s speciaists. What makes these arious endeaors of contemporari contetuaiing Ibn ʿArabi’s thought different from the previously discussed comparative expositions is, in each case, the author’s attempt to not merely compare the former’s works with modern thought, but rather to view the modern word through the prism of Akbarism. This is tru an admira be inteectua and iterar ecursion. Howeer, if a thorough inestigation of Ibn ʿArabi’s sources of inuence and inteectua roots in 12th/13th-centur Western and Eastern Isamdom were attempted, a higher perception of the Shaykh’s contemporary importance would be achieved whereby not only an intellectual dialogue may be endeavored with his works and writings, but more importantly perhaps a comprehension of the various toos and hermeneutica processes that Ibn ʿArabi went through 28. The legitimacy of such an endeavor gains importance by the fact that some of these same gures – Locke and Aquinas – have been shown to share some intellectual similarities with other Muslim thinkers, mainly al-Ghazali. Considering that the latter spent his entire life in Eastern Islamdom while Ibn ʿArabi lived the rst half of his in the Iberian Peninsula, it is worthwhile investigating the possible dialogue these intellectuals might have had with Ibn ʿArabi’s works.
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to simultaneously minimize the dissonance and maximize the harmony between the various Islamic traditions’ theoretical underpinnings and Islamdom’s sociopolitical, cultural and religious dnamics at the time. This diaogue and discourse of Ibn ʿArabi with his miieu is the subte, undering essence of a his writings that remains to be investigated and interrogated by speciaists. As mentioned in the introduction, the purpose of this survey is not to gie a comprehensie ist and cassication of a the contemporar academic works on Ibn ʿArabi or mere adumbrate the major intellectual trends followed by specialists in approaching the Shakh’s works. Rather, the undering purpose of this endeavor is to expose some yet unexplored areas in Ibn ʿArabi’s thought that woud hopefu proide speciaists with both new academic directions with which to approach the Greatest Shaykh and the enthusiasm to extend the temporal and quantitatie scope of this project. If both of these motiations were even remotely achieved, then this endeavor might indeed be considered a success.
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Bibiograph Abadi, Araham. ‘Aspects of Non-manifestation in the Modaities of Being’ JMIAS 5 (1986), 10–27. Abrahamo, Binamin. ‘Ibn ʿArabi’s Theor of Knowedge’, Parts I and II, JMIAS 41, 42 (2007), I:1–30, II:1–22. Addas, Caude. ‘Abu Madan and Ibn ʿArabi’ in Muhyiddin Ibn ʿArabi: A Commemorative Volume, ed. S. Hirtenstein and M. Tiernan. Shaftesbur, UK: Eement Books (1993): www.ibnarabisociet.org/artices/abumadan.htm —— Quest For The Red Sulphur: The Life of Ibn ʿArabi. Cambridge: Isamic Tets Societ, 1993. —— The Voyage of No Return. Cambridge: Isamic Tets Societ, 2010. Agar, Hamid. ‘Reections of Ibn ʿArabi in Ear Naqshbandi Tradi tion’ JMIAS 10 (1991), 45–66: http://www.ibnarabisociet.org/ artices/naqshibandi.htm Amond, Ian. ‘Diine Needs, Diine Iusions: Preiminar Remarks towards a Comparative Study of Meister Eckhart and Ibn ʿArabi’ JMIAS 44 (2008), 65–91. —— Susm and Deconstruction: A comparative study of Derrida and Ibn ʿArabi. New york: Routedge, 2004. Asin Paacios, Migue. Abenmasarra y su escuela: origenes de la losoa hispano-musulmana. Madrid: Editoria Maestre, 1914. —— El Islam cristianizado: estudio del ‘susmo’ a través de las obras de Abenarabi de Murcia. Madrid: Editoria Putarco, 1931. —— La escatologia musulmana en la Divina Comedia: seguida de la historia y critica de una polemica. Madrid: Editoria Maestre, 1961. Austin, Raph. ‘Meditations on the vocabuar of loe and Union in Ibn ʿArabi’s Thought’ JMIAS 3 (1984), 6–19. —— ‘Three one-line poems from the Diwan of Ibn ʿArabi’ JMIAS 16 (1994), i. Ani, Mehmet. La Quintessence de la Philosophie d’Ibn ʿArabi. Paris: P. Geuthner, 1926. Bashier, Saman. Ibn ʿArabi’s Barzakh: The Concept of the Limit and the Relationship between God and the World . New york: SUNy Press, 2004. —— ‘The Standpoint of Pato and Ibn ʿArabi on Skepticism’ JMIAS 30 (2001), 19–34. —— The Story of Islamic Philosophy : Ibn Tufayl, Ibn al-ʿArabi and Others on the Limit between Naturalism and Traditionalism. New york: SUNy Press, 2011.
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Benaïssa, Omar. ‘The Diffusion of Akbarian Teaching in Iran during the 13th and 14th centuries’ JMIAS 26 (1999), 89–109. Beneito, Pabo. ‘On the Diine loe of Beaut’ JMIAS 18 (1995), 1–22: www.ibnarabisociet.org/articespdf/oeofbeaut.pdf —— ‘The Presence of Superatie Compassion’ JMIAS 24 (1998), 53–86: http://www.ibnarabisociet.org/artices/rhm.htm Burckhardt, Titus. Clé Spirituelle de l’Astrologie Musulmane d’après Mohyiddîn Ibn Arabî . Miano: Arché, 1974. Carro, Jane. ‘Timeessness and Time’ JMIAS 29 (2001), 77–86: http://www.ibnarabisociet.org/artices/carro.htm Chittick, Wiiam. ‘The Anthropoog of Compassion’ JMIAS 48 (2010), 1–17. —— ‘The Centra Point: Qunawi’s Roe in the Schoo of Ibn ʿArabi’ JMIAS 35 (2004), 25–46: http://www.ibnarabisociet.org/artices/ centrapoint.htm —— ‘The Diine Roots of Human loe’ JMIAS 17 (1995), 55–78: http://www.ibnarabisociet.org/artices/diinerootsooe.htm —— Imaginal Worlds: Ibn ʿArabi and the Problem of Religious Diversity . New york: SUNy Press, 1994. —— Jami ‘ on Diine loe and the image of wine’ Studies in Mystical Literature 1/3 (1981): 193–209. —— ‘The last Wi and Testament of Ibn ʿArabi’s Foremost Discipe, Sadr al-Din Qunawi’ Sophia Perennis Iv no. 1 (1978): 43–58. —— The Self-Disclosure of God: Principles of Ibn al-ʿArabi’s Cosmology . New york: SUNy Press, 1998. —— The Su Path of Knowledge: Ibn ʿArabi’s Metaphysics of Imagina tion. New york: SUNy Press, 1989. Chodkiewic, Miche. ‘The Diffusion of Ibn ʿArabi’s Doctrine’ JMIAS 9 (1991), 36–57: http://www.ibnarabisociet.org/artices/ diffusion.htm —— An Ocean Without Shore: Ibn ʿArabi, The Book, and the Law. New york: SUNy Press, 1993. —— Seal of the Saints: Prophethood and Sainthood in The Doctrine of Ibn ʿArabi. Cambridge: Isamic Tets Societ, 1993. Coates, Peter. Ibn ʿArabi and Modern Thought: The History of Taking Metaphysics Seriously . Oford: Anqa Pubishing, 2002. Corbin, Henr. Alone with the Alone: Creative Imagination in the Susm of Ibn ʿArabi. New Jerse: Princeton, 1969. —— Histoire de la Philosophie Islamique. Paris: Gaimard, 1964. Corne, vincent. ‘The Wa of the Aia Inteect: The Isamic Her metism of Ibn Sabʿin’ JMIAS 22 (1997), 41–79. Dadoo, y. ‘Reigious Puraism for Ibn ʿArabi: The Outcome of Diine loe and Merc’ Religion and Theology 14 no. 1–2
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(2007): 116–146. Dagi, Caner. ‘The Time of Science and the Su Science of Time’ JMIAS 41 (2007): http://www.ibnarabisociet.org/artices/time ofscience.htm Deadrière, Roger. ‘The Diwan of Ibn ʿArabi’ JMIAS 15 (1994), 50–6. E-Moor, Jereer. ‘The Occut Tradition of the Tarot in Tangenc with Ibn ʿArabi’s life and Teachings’ JMIAS 31–32 (2002): http://www.ibnarabisociet.org/articespdf/tarot1.pdf, http://www.ibnarabisociet.org/articespdf/tarot2.pdf Emore, Gerad. ‘New Eidence on the Ear life of Ibn a-ʿArabi’ Journal of the American Oriental Society 117 no. 2 (1997): 347–349. —— ‘On the Road to Santarem: Ibn ʿArabi’s Conersion to the Path of Peace’ JMIAS 24 (1998), 1–20. —— ‘Poised Epectanc: Ibn a-ʿArabi’s Roots in Sharq al-Andalus’ Studia Islamica 90 (2000): 51–66. —— ‘Quranic Wisdom, Prophetoog, and Ibn a-ʿArabi’s Fusus al-Hikam’ JMIAS 42 (2007), 71–111. Ernst, Car. ‘The Man Without Attributes: Ibn ʿArabi’s Interpreta tion of Abu yaid a-Bistami’ JMIAS 13 (1993), 1–18: http:// www.ibnarabisociet.org/artices/abuaid.htm Fenton, Pau. ‘The Hierarch of Saints in Jewish and Isamic Msticism’ JMIAS 10 (1991), 12–34. A-Ghitani, Gama. ‘Originait Under the Guardianship of Ibn ʿArabi’ JMIAS 23 (1998), 1–8. Garrido, Piar. ‘Edición crítica de K. jawass al-huruf de Ibn Masarra’ Grupo de investigación ‘Al-Andalus–Maghreb’ Universidad de Cádiz (2007). Giis, Chares-André. Le Livre des Chatons des Sagesses. Berouth: ABouraq, 1998. Goton, Maurice. Jésus le ls de Marie dans le Quran et selon l’enseignment d’Ibn ʿArabi – ʿIsa ibn Maryam. Berouth: Abouraq, 2006. Godas, Aan. ‘Moa Fanari and the Misbah a-Uns: The Commentator and The Perfect Man’ Uluslararasi Molla Fanari Symposium: www.ibnarabisociet.org/articespdf/moa_fanari_b_godas .pdf Gri, Denis. ‘The Kitab al-inbah of ʿAbdaah Badr a-Habashi: an account of the spiritua teaching of Muhiddin Ibn ʿArabi’ JMIAS 15 (1994), 1–36: http://www.ibnarabisociet.org/artices/ habashi_tet.htm Haj Yousef, Mohamed. Ibn ʿArabi: Time and Cosmology . New york: Routedge, 2008. —— ‘Ibn ʿArabi: The Treasur of Absoute Merc’ JMIAS 48 (2010): 55–72.
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Hakim, Souad. ‘Ibn ʿArabi’s Twofod Perception of Woman: Woman as Human Being and Cosmic Principe’ JMIAS 39 (2006), 1–14: http://www.ibnarabisociet.org/artices/women.htm —— ‘The Spirit and the Son of the Spirit: a reading of Jesus (ʿIsa) according to Ibn ʿArabi’ JMIAS 31 (2002), 1–28: http://www. ibnarabisociet.org/artices/spirit.htm Hameen-Anttia, Jaakko. ‘The Immutabe Entities and Time’ JMIAS 39 (2006), 15–32: http://www.ibnarabisociet.org/artices/ immutabe_entities.htm Harris, Rabia. ‘Ibn ʿArabi’s al-Istilah al-Suyyah: Transation of Su Terminology’ JMIAS 3 (1984), 27–54. Hirtenstein, Stephen. ‘The Brotherhood of Mik: Perspecties of Knowledge in the Adamic Clay’ JMIAS 33 (2002), 1–21: http:// www.ibnarabisociet.org/artices/brotherhood.htm —— ‘Ibn ʿArabi’s Bequest and two other passages from the Kitab al-Wasaʾil b Ismaʿi Ibn Sawdakin’ Newsletter of the Muhyid din Ibn ʿArabi Society (1997): http://www.ibnarabisociet.org/ artices/ibnsawdakin.htm —— ‘lunar view, Air-gow Bue: Ibn ʿArabi’s Conersations with the Prophet Adam’ JMIAS 16 (1994), 51–68. —— ‘Manuscripts of Ibn ʿArabi’s Works: Some Preiminar Notes on al-Diwan al-kabir ’ JMIAS 39 (2006), 111–120: http://www. ibnarabisociet.org/artices/mssdiwan.htm —— ‘Seected major works of Ibn ʿArabi’ in The Unlimited Mercier: The spiritual life and thought of Ibn ʿArabi. Oford: Anqa Pubishing, 1999. —— The Unlimited Mercier: The spiritual life and thought of Ibn ʿArabi. Oford: Anqa Pubishing, 1999. Hodgson, Marsha. The Venture of Islam: Conscience and History in a World Civilization. Chicago: Uniersit of Chicago, 1974. Hobrook, victoria Rowe. ‘Ibn ʿArabi and Ottoman Derish Traditions: The Meami Supra-Order (Part One)’ JMIAS 9 (1991), 18–35: http://www.ibnarabisociet.org/artices/meami1.htm Homerin, Emi. ‘Ibn ʿArabi in the Peope’s Assemb: Reigion, Press, and Poitics in Sadat’s Egpt’ Middle East Journal 40 No. 3 (1986): 462–477. Horten, Ma. Mystische texte aus dem Islam. Drei gedichte des Arabi 1210. Bonn: A. Marcus und E. Weber, 1912. Houédard, Dom Sester. ‘Notes on the more than human saing: “Uness ou know oursef ou cannot know God”’ JMIAS 11 (1992), 1–10: http://www.ibnarabisociet.org/artices/ notesonsaing.htm
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Ibn a-ʿArabī, Muhammad. ‘Book of the Quintessence of What is Indispensabe for the Spiritua Seeker’, trans. James Morris (www.ibnarabisociet.org/articespdf/sp_seeker.pdf) —— Les Clefs d’Ibn Arabi: Commentaire intégral du kitab Fusus al-hikam, le livre des chatons des sagesses d’Ibn Arabi, trans. Phiippe Mouinet (Berouth: Dar Abouraq, 2010). —— Divine Sayings: 101 Hadith Qudsi: The Mishkat al-anwar of Ibn ʿArabi, trans. Stephen Hirtenstein and Martin Notcutt (Oford: Anqa Pubishing, 2010). —— The Four Pillars of Spiritual Transformation: The Adornment of the Spiritually Transformed ( Hilyat al-abdal), trans. Stephen Hirtenstein (Oford: Anqa Pubishing, 2009). —— Ibn ʿArabi: The Bezels of Wisdom, trans. Raph Austin (New Jerse: Pauist, 1980). —— ‘Ibn ʿArabi’s Book of the Fabuous Grphon (ʿAnqaʾ al-Mughrib)’, trans. Gerad Emore ( JMIAS 25 (1999), 61–87: http://www.ibnarabisociet.org/artices/anqamughrib.htm) —— ‘Ibn ʿArabi’s “Gente Now, Does of the Thornberr and Moringa Thicket” (the eeenth poem from the Tarjuman al-Ashwaq)’, trans. Michae Ses ( JMIAS 10 (1991)), 1–11. —— Ismail Hakki Bursevi’s translation of and commentary on Fusus al-hikam by Muhyiddin Ibn ʿArabi, trans. Buent Rauf (Oford: Muhiddin Ibn ʿArabi Societ, 1986). ——The Meccan Revelations, ed. Miche Chodkiewic, trans. Wiiam Chittick and James Morris (Pir Pubications, 2002). —— A Prayer for Spiritual Elevation and Protection, trans. Suha TajiFarouki (Oford: Anqa Pubishing, 2007). —— Ringstones of Wisdom ( Fusus al-Hikam), trans. Caner Dagi (Chicago: Kai Pubications, 2004). —— Sus of Andalusia: Ibn ʿArabi’s The Ruh al-Quds and al-Durrat al-Fakhirah, trans. Raph Austin (Roburgh: Beshara Pubications, 1971). —— ‘Transation of an etract from the Preface to the Futuhat ’, trans. laa Shamash and Stephen Hirtenstein ( JMIAS 4 (1985)), 4–6. —— ‘Transation of What the Student Needs: Ibn ʿArabi’s Ma La Budda Minhu Lil-Murid ’, trans. Tosun a-Jerrahi ( JMIAS 5 (1986)), 28–55. —— ‘Two Chapters from the Futuhat ’ in Muhyiddin Ibn ʿArabi: A Commemorative Volume, ed. S. Hirtenstein and M. Tiernan. Shaftesbur, UK: Eement Books, 1993: 90–123. —— The Universal Tree and the Four Birds, trans. Angea Jaffra (Oford: Anqa Pubishing, 2006). —— ‘At the Wa Stations, Sta: Ibn ʿArabi’s Poem 18 (Qif bi
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l-Manazil) from the Transation of Desires’, trans. Michae Ses ( JMIAS 18 (1995)), 57–65. Iutsu, Toshihiko. Susm and Taoism: A Comparative Study of Key Philosophical Concepts. los Angees: Uniersit of Caifornia, 1983. Jeffer-Street, Isobe. Ibn Arabi and the Contemporary West . Shefed, UK: Equino Pubishing, 2012. a-Jerrahi, Tosun. ‘Transation of What the Student Needs: Ibn ʿArabi’s Ma La Budda Minhu Lil-Murid ’ JMIAS 5 (1986), 28–55. Kain, Ibrahim. ‘From the Tempora Time to the Eterna Now: Ibn a-ʿArabi and Mua Sadra on Time’ JMIAS 41 (2007), 31–62. —— ‘Knowing the Sef and the Non-Sef: Towards a Phiosoph of Non-Subjectivism’ JMIAS 43 (2008), 93–106. Keer, Nuh. Sea Without Shore. Marand: Amana Pubications, 2011. Kiiç, Mahmud. ‘The Ibn a-ʿArabi of the Ottomans, ʿAbduah Saahaddin a-ʿUshshaqi 1705–82’ JMIAS 26 (1999), 110–120. Khaifa, laia. ‘A-Qunawi’s Discourse: Inuences and differences with respect to Ibn ʿArabi, the case of al-Fukuk and al-Fusus’ JMIAS 49 (2011), 83–106. Knsh, Aeander. ‘Ibn ʿArabi’ in The Literature of Al-Andalus. UK: Cambridge Uniersit, 2000, 331–345. —— Ibn ʿArabi in the Later Islamic Tradition: The Making of a Polemical Image in Medieval Islam. New york: SUNy Press, 1999. —— ‘The Reams of Responsibiit in Ibn ʿArabi’s al-Futuhat al Makkiyya’ JMIAS 31 (2002), 87–99: http://www.ibnarabisociet .org/artices/knshresponsibiit.htm —— ‘Su Motifs in Contemporar Arabic literature: The Case of Ibn ʿArabi’ Muslim World 86 (1996): 33–49. lipton, G.A. ‘Muhibb Aah Iahabadi: South Asian Heir to Ibn ʿArabi’ JMIAS 45 (2009), 89–119. lópe-Barat, luce. ‘Saint John of the Cross and Ibn ʿArabi: The Heart or Qalb as the Translucid and Ever-Changing Mirror of God’ JMIAS 28 (2000), 57–90. lor, Pierre. ‘The Smboism of letters and language in the Work of Ibn ʿArabi’ JMIAS 23 (1998), 32–42. MacEwan, Richard. ‘Beginning a stud of the work of Ibn ʿArabi’ JMIAS 1 (1982), 20–25. McAue, Denis. Ibn ʿArabi’s Mystical Poetics. Oford: Oford Uniersit Press, 2012. McGregor, Richard. Sanctity and Mysticism in Medieval Egypt: The Wafaʾ Su Order and The Legacy of Ibn ʿArabi. New york: SUNy Press, 2004. Mesbahi, Mohamed. ‘The Unit of Eistence between the Ontoogica
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and ‘Henoogica’ in Ibn ʿArabi’ JMIAS 37 (2005), 51–66. Meddeb, Abderwahab. Tombeau of Ibn ʿArabi and White Traverses. New york: Fordham Uniersit, 2010. Morris, James. ‘An Arab “Machiaei”?: Rhetoric, Phiosoph and Poitics in Ibn Khadun’s Critique of “Susm’’’ Proceedings of Harvard Ibn Khaldun Conference (2003), 1–49. —— ‘Communication and Spiritua Pedagog: Eporing the Methods of Inestigation (tahqiq) in Classical Islamic Thought’ in Time, Space and Motion in Islam. Washington: Isamic Thought and Science Institute, 2003. —— ‘Contemporar Appeas of Ibn ʿArabi’s Thought’ JMIAS 48 (2010), 73–96. —— ‘Ecept His Face: The Poitica and Aesthetic Dimensions of Ibn ʿArabi’s legac’ JMIAS 23 (1998), 1–13. —— ‘How to Study the Futuhat : Ibn ʿArabi’s Own Adice’ in Muhyiddin Ibn ʿArabi: A Commemorative Volume, ed. S. Hirtenstein and M. Tiernan. Shaftesbur, UK: Eement Books, 1993, 73–89. —— ‘Ibn ʿArabi and his Interpreters’ Journal of the American Oriental Society vo. 106 (1986): 539–551, 733–756. vo. 107 (1987): 101–119. —— ‘Ibn ʿArabi in the Far West: visibe and Inisibe Inuences’ JMIAS 29 (2001), 87–122. —— Ibn Masarra: A Reconsideration of the Primary Sources. —— ‘The Mahdi and His Helpers’ in Ibn ʿArabi: The Meccan Revelations. New york: Pir, 2002. —— The Reective Heart: Discovering Spiritual Intelligence in Ibn ʿArabi’s Meccan Illuminations. louisie: Fons vitae, 2005. —— ‘Rhetoric and Reaiation in Ibn ʿArabi: How Can We Communicate His Meanings Toda?’ The Proceedings of the International Conference on Ibn ʿArabi and the World Today (2002): http:// www.ibnarabisociet.org/artices/spirituapractice.htm Murata, Sachiko. Chinese Gleams of Su Light: Wang Tai-yu’s Great Learning of the Pure and Real and Liu Chih’s Displaying the Concealment of the Real Realm. New york: SUNy Press, 2000. —— ‘The Unit of Being in liu Chih’s “Isamic Neoconfucianism”’ JMIAS 36 (2004), 39–58: http://www.ibnarabisociet.org/ artices/isamicneoconfucianism.htm Netter, Ronad. Su Metaphysics and Qurʾanic Prophets: Ibn ʿArabi’s Thought and Method in the Fusus al-Hikam. Cambridge: Isamic Tets Societ, 2003. Nichoson, Renod. The Mystics of Islam. london: G. Be and Sons, 1914.
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——Studies in Islamic Mysticism. Cambridge: The Uniersit Press, 1921. —— The Tarjuman al-ashwaq, a collection of mystical odes, by Muhyi’ddin ibn al-ʿArabi. london: Roa Asiatic Societ, 1911. Notcutt, Martin. ‘Ibn ʿArabi: A Handist of Printed Materias: Parts I and II’ JMIAS 3–4 (1984,1985), I:55–64, II:65–74. Nberg, H.S. Kleinere Schriften des Ibn al-ʿArabi. leiden: E.J. Bri, 1919. Ohander, Eric. ‘Between Historiograph, Hagiograph and Poemic: The Reationship between Abu Hafs ʿUmar a-Suhrawardi and Ibn ʿArabi’ JMIAS 34 (2003), 59–82. Protich, Manfred. Die Terminologie Ibn ʿArabis Im Kitab Wasaʾil As-Saʾil Des Ibn Saudakin: Text, Ubersetzung Und Analyse. German: K. Schwar, 1973. Radtke, Bernd. ‘A Forerunner of Ibn ʿArabi: Hakim Tirmidhi on Sainthood’ JMIAS 8 (1989), 42–49: http://www.ibnarabisociet .org/artices/hakimtirmidhi.htm Rauf, Buent. ‘Concerning the Uniersait of Ibn ʿArabi’ JMIAS 4 (1985), 1–3: http://www.ibnarbisociet.org/artices/uniersait _ibnarabi.htm Scattoin, Giuseppe. ‘The Ke Concepts of a-Farghani’s Commentar on Ibn a-Farid’s Su Poem, al-Taʾiyyat al-Kubra’ JMIAS 39 (2006), 33–83. Schimme, Annemarie. Mystical Dimensions of Islam. North Caroina: Uniersit of North Caroina, 1975. Ses, Michae. Stations of Desire: Love Elegies from Ibn ʿArabi and New Poems. Jerusaem: Ibis Editions, 2000. Shah-Kazemi, Reza. ‘Jesus in the Qurʾan: Sefhood and Compassion: An Akbari Perspectie’ JMIAS 29 (2001), 57–76: http:// www.ibnarabisociet.org/artices/reashah.htm —— Paths to Transcendence According to Shankara, Ibn ʿArabi and Meister Eckhart. Boomington: Word Wisdom, 2006. Shaikh, Saʾdia. Su Narratives of Intimacy: Ibn ʿArabi, Gender, and Sexuality . North Caroina: Uniersit of North Caroina, 2012. Shamash, laa and Stephen Hirtenstein. ‘Transation of an etract from the Preface to the Futuhat ’ JMIAS 4 (1985), 4–6. Staig, Gopa. ‘Ibn ʿArabi’s inuence in Musim India’ JMIAS 45 (2009), 121–132. Tahrai, Mustafa. ‘A Genera Outine of the Inuence of Ibn ʿArabi on the Ottoman Era’ JMIAS 26 (1999): http://www.ibnarabisociet .org/artices/ottomanera.htm Taji-Farouki, Suha. Beshara and Ibn ʿArabi: A Movement of Su Spirituality in the Modern World . Oford: Anqa Pubishing, 2007. Tamari, Stee. ‘The ʿalim as Pubic Inteectua: ʿAbd a-Ghani aNabulusi as a Scholar-Activist’ JMIAS 48 (2010), 121–140.
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Twinch, Ceciia. ‘The Circe of Incusion’ JMIAS 40 (2006), 89–100. Weismann, Itchak. ‘God and the Perfect Man in the Eperience of ʿAbd a-Qadir a-Jaaʾiri’ JMIAS 30 (2001), 55–72. Winke, Eric. Islam and the Living Law: The Ibn al-Arabi Approach. USA: Oford Uniersit Press, 1996. yaha, Osman. L’Histoire et Classication de l’Oeuvre d’Ibn ʿArabi. France: Institut Français de Damas, 1964. yiangou, Nikos. ‘Ibn ʿArabi, Human Potentia and the Postmodern Self’ JMIAS 50 (2011), 97–116. yiangou, Peter. ‘The Gobaiation of Consciousness’ JMIAS 44 (2008), 39–52. young, Peter. ‘Ibn ʿArabi: towards a uniersa point of iew’ MIAS Symposium (1999): http://www.ibnarabisociet.org/artices/ poung.htm —— ‘Universal Nature’ JMIAS 6 (1987), 21–32.
Works not mentioned within the text of the survey This section is an extended reference list for works that were not mentioned in the survey, yet are nevertheless crucial monographs that amp represent the cassication discussed aboe. It shoud also be noted that this extended bibliography is presented and organied topica according to the categories of the cassication. Aso, an subcategories marked with an asterisk (*) signif genres that were altogether left out of the survey due to limitations of space and scope.
Expositions General comprehensive surveys A, Abu Ea. The Mystical Philosophy of Muhyid Din-Ibnul ʿArabi. New york: AMS Press, 1974. A-Attas, Mohammad. Prolegomena to the Metaphysics of Islam: An exposition of the fundamental elements of the worldview of Islam. Kuaa lumpur: Internationa Institute of Isamic Thought and Ciiiation (ISTAC), 1995. Chittick, Wiiam. Ibn ʿArabi: Heir to the Prophets. Oford: Oneword, 2007. Corbin, Henr. History of Islamic Philosophy . New york: Kegan Pau Internationa, 1962. Husaini, Abdu Qadir. The Pantheistic Monism of Ibn al-ʿArabi. lahore: Sh. Muhammad Ashraf, 1970.
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landau, Rom. The Philosophy of Ibn ʿArabi. london: Aen & Unwin, 1959. Nasr, S. Hossein. Three Muslim Sages: Avicenna, Suhrawardi, Ibn ʿArabi. New york: Caraan Books, 1964. Radtke, Bernd. Neue Kritische Gange: zu Stand und Aufgaben der Sukforschung . Utrecht: Houtsma Stiching, 2005. Sainthood Abadi, Araham. ‘The Sea of Saints: A Prophet and an Heir’ JMIAS 11 (1992), 23–37. Beneito, Pabo. ‘The Time of Deeds and the Time of Spiritua Knowedge: The past and future of gnosis and sainthood in Ibn ʿArabi’s Kitab al-Isfar ’ JMIAS 50 (2011), 34–44. Emore, Gerad. ‘The Uwasi Spirit of Autodidactic Sainthood as the ‘Breath of the Mercifu”’ JMIAS 28 (2000), 35–56. Hakim, Souad. ‘The Wa of Walaya (Sainthood or Friendship of God)’ JMIAS 18 (1995), 23–40: http://www.ibnarabisociet.org/ artices/waofwaaa.htm Hirtenstein, Stephen. ‘Uniersa and Diine Sainthood’ JMIAS 4 (1985), 7–23. Houédard, Dom Sester. ‘The Goden Bricks of Ibn ʿArabi’ JMIAS 8 (1989), 50–58. Prophetology Singh, D.E. ‘An onto-epistemoogica mode: Adam-Muhammad as the traditional symbols of humanity’s all-comprehending epistemic potential’ Muslim World 94 no. 2 (2004), 275–302. Love and mercy Addas, Caude. ‘The eperience and doctrine of oe in Ibn ʿArabi’ JMIAS 32 (2002), 25–44: http://www.ibnarabisociet.org/artices/ addas1.htm Austin, Raph. ‘ The lad Niam – an Image of loe and Knowledge’ JMIAS 7 (1988), 35–48: http://www.ibnarabisociet.org/ artices/niam.htm —— ‘On Knowing the Station of loe’ JMIAS 8 (1989), 1–4: http:// www.ibnarabisociet.org/artices/poemsfutuhat78.htm Beneito, Pabo. ‘The Serant of the loing One: On the Adoption of the Character Traits of al-Wadud ’ JMIAS 32 (2002), 1–24: http://www.ibnarabisociet.org/artices/awadud.htm Goton, Maurice. ‘The Quranic Inspiration of Ibn ʿArabi’s vocabuar of loe: Etmoogica links and Doctrina Deeopment’ JMIAS 27 (2000), 37–52: http://www.ibnarbisociet.org/artices/goton ocabuar.htm
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Gri, Denis. ‘loe letters to the Kaʿba: A presentation of Ibn ʿArabi’s Taj al-Rasaʾil’ JMIAS 17 (1995), 40–54: http://www. ibnarabisociet.org/artices/tajarasai.htm Hapern, Manfred. ‘Rediscoering Ibn ʿArabi’s path to Wisdom, Compassionate loe and Justice in Contrast with Our Other Three Choices of life’ JMIAS 29 (2001), 45–56. Hirtenstein, Stephen. ‘Muhiddin Ibn ʿArabi: The Treasure of Com passion’ Beshara Magazine 12 (1990): http://www.ibnarabisociet .org/artices/treasureofcompassion.htm Morris, James. ‘Ibn ʿArabi’s “Short Course” on loe’ JMIAS 50 (2011), 1–22. Shamash, laa. ‘The Cosmoog of Compassion or Macrocosm in the Microcosm’ JMIAS 28 (2000), 18–34. Exoteric Foundations Gri, Denis. ‘Hadith in the work of Ibn ʿArabi: the uninterrupted chain of prophecy’ JMIAS 50 (2011), 45–76. Winke, Eric. ‘Ibn ʿArabi’s Fiqh: Three Cases from the Futuhat ’ JMIAS13 (1993), 54–74: http://www.ibnarabisociet.org/artices/ ibnarabiqh.htm Ethics Addas, Caude. ‘The Parado of the Dut of Perfection in the Doctrine of Ibn ʿArabi’ JMIAS 15 (1994), 37–49: http://www. ibnarabisociet.org/artices/dutofperfection.htm Gri, Denis. ‘ Adab and Reeation: One of the Foundations of the Hermeneutics of Ibn ʿArabi’ in Muhyiddin Ibn ʿArabi: A Commemorative Volume, ed. S. Hirtenstein and M. Tiernan. Shaftesbur, UK: Eement Books, 1993, 228–263. Ha, Eton. ‘Ibn ʿArabi and the Perfectibiit of Man’ JMIAS 16 (1994), 69–81. Morris, James. ‘Freedoms and Responsibiities: Ibn ʿArabi and the Poitica Dimension of Spiritua Reaiation, Part I’ JMIAS 38 (2005), 1–22: http://dcoectionsbc.edu/R/?func=coections -resut&coection_id=1685 —— ‘Seeking God’s Face: Ibn ʿArabi on Right Action and Theophanic vision’ Parts 1 and 2, JMIAS 16, 17 (1994–1995), 1:1– 38, 2:1–39. Rundgren, Frithiof. ‘On the Dignit of Man’ JMIAS 6 (1987), 7–20: http://www.ibnarabisociet.org/artices/dignitofman.htm Eschatology Atagh, Rad. ‘Paradoes of a Mausoeum’ JMIAS 22 (1997), 1–24.
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Chodkiewic, Miche. ‘The Banner of Praise’ in Praise, ed. S. Hirtenstein. Oford: MIAS, 1997, 45–58: http://www.ibnarabisociet. org/artices/bannerofpraise.htm Giis, Chares-André. La Prière sur le défunt (salat al-janaza): dans l’enseignement d’Ibn ʿArabî . Berouth: Abouraq, 2001. Morris, James. ‘Ibn ʿArabi’s Messianic Secret: From “the Mahdi” to the Imamate of Every Soul’ JMIAS 30 (2001), 1–18. —— ‘Seeing Past the Shadows: Ibn ʿArabi’s Diine Comed’ JMIAS 12 (1992), 50–69. Feminism Austin, Raph. ‘The Feminine Dimension in Ibn ʿArabi’s Thought’ JMIAS 2 (1984), 5–14. Murata, Sachiko. ‘Women of light in Susm’ A journal of Tradition and Modernity 12 (2003): http://www.ibnarabisociet.org/ artices/womenoight.htm Spiritual Pedagogy Austin, Raph. ‘Aspects of Mstica Praer in Ibn ʿArabi’s Thought’ in Prayer & Contemplation, ed. S. Hirtenstein. Oford: MIAS, 1993, 6–17. Cass, Aaron. ‘Stiness, Motion, and the non-eistence of the Traeller’ in The Journey of the Heart , ed. J. Mercer. Oford: MIAS, 1996, 25–40. Haoi´c, Rešid. ‘ʿArif – The Iuminated as Tekke and City of God Within Us’ JMIAS 34 (2003), 83–101. Hakim, Souad. ‘Inocation and Iumination according to Ibn ʿArabi’ in Prayer & Contemplation, ed. S. Hirtenstein. Oford: MIAS, 1993, 18–41. Khaifa, laia. Ibn ʿArabî: l’initation à la futuwwa: illuminations, conquêtes, tasawwuf et prophétie. Berouth: Abouraq, 2001. Morris, James. ‘Ibn ʿArabi’s Esotericism: The Probem of Spiritua Authority’ Studia Islamica lxxI (1990), 37–64. —— ‘Introducing Ibn ʿArabi’s Book of Spiritua Adice’ JMIAS 28 (2000), 1–18. —— ‘listening for God: Praer and the Heart in the Futuhat ’ JMIAS 13 (1993), 19–53: http://www.ibnarabisociet.org/articesmorris.htm Shamash, laa. ‘Peope of the Night’ in Prayer & Contemplation, ed. S. Hirtenstein. Oford: MIAS, 1993, 42–52. Twinch, Ceciia. ‘The Beaut of Oneness Witnessed in the Empti ness of the Heart’ JMIAS 25 (1999), 34–50, MIAS Symposium (1997): http://www.ibnarabisociet.org/artices/twinch.htm Winke, Eric. ‘Hoding on and letting go: Emotiona Quaities of Subconscious Remembrance’ JMIAS 23 (1998), 43–52.
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Ontology Anguita, Gracia lope. ‘On the Inner Knowedge of Spirits Made of an Igneous Miture: Chapter 9 of the Futuhat al-Makkiyya’ JMIAS 44 (2008), 1–24: http://www.ibnarabisociet.org/artices/ futuhat_ch009.htm Beneito, Pabo. ‘The Ark of Creation: The markab Motif in Susm’ JMIAS 40 (2006), 21–57. Emore, Gerad. ‘Four Tets of Ibn ʿArabi on the Creatie SefManifestation of the Divine Names’ JMIAS 29 (2001), 1–43: http://www.ibnarabisociet.org/articespdf/fourtets.pdf —— ‘The Genesis of Man in Chapter Seven of the Futuhat al-Makkiyya’ JMIAS 37 (2005), 1–50. Hirtenstein, Stephen. ‘Aspects of Time and light’ JMIAS 6 (1987), 33–49. Netton, Ian. ‘Theophan as Parado: Ibn a-ʿArabi’s Account of al-Khadir in His Fusus al-Hikam’ JMIAS 11 (1992), 11–22. Rahmati, Fateme. Der Mensch als Spiegelbild Gottes in der Mystik Ibn ʿArabis. Wiesbaden: Harrassowit, 2007. yahia, Osman. ‘Theophanies and lights in the Thought of Ibn ʿArabi’ JMIAS 10 (1991), 35–44: http://www.ibnarabisociet .org/artices/osmanaha.htm Epistemology Chodkiewic, Miche. ‘The vision of God according to Ibn ʿArabi’ in Prayer & Contemplation, ed. S. Hirtenstein. Oford: MIAS, 1993, 53–67: http://www.ibnarabisociet.org/artices/isionof god.htm Ha, Eton. ‘Gnosis: Images of the Rea’ JMIAS 12 (1992), 34–49. Kakaie, Ghasem. ‘“Know yoursef”, according to Qurʾan and Sunna: Ibn ʿArabi’s view’ JMIAS 42 (2007), 39–57. zine, Mohammed. Ibn ʿArabi gnoséologie et manifestation de l’être: Ibn ʿArabi et la perception mystique du savoir. Ager: Editions EIkhtief, 2010. Universalism Cark, Jane. ‘Uniersa Meanings in Ibn ʿArabi’s Fusus al-hikam: Some Comments on the Chapter of Moses’ JMIAS 38 (2005), 105–129: http://www.ibnarabisociet.org/artices/carkmoses.htm Corne, vincent. ‘Practica Susm: An Akbarian Foundation for a libera Theoog of Difference’ JMIAS 36 (2004), 59–84: http:// www.ibnarabisociet.org/artices/cornepracticasusm.htm E-Moor, Jereer. ‘The Foo for loe ( Foll Per Amor ) as Foower of Universal Religion’ JMIAS 35 (2004), 47–74.
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Hirtenstein, Stephen. ‘O Mare! A paradigm shift towards integration’ JMIAS 46 (2009), 57–66. Noer, Kautsar. ‘The Encompassing Heart: Unied vision for a Unied Word’ JMIAS 43 (2008), 75–91. yiangou, Peter. ‘The Gobaisation of Consiousness’ JMIAS 44 (2008), 39–51. Textual Analysis* Chittick, Wiiam. ‘The Chapter Headings of the Fusus’ JMIAS 2 (1984), 41–94: http://www.ibnarbisociet.org/articespdf/fusus chapterheadings.pdf —— ‘Ibn ʿArabi’s own Summar of the Fusus: The Imprint of the Bees of the Wisdom’ JMIAS 1 (1982), 31–93: http://www. ibnarabisociet.org/articespdf/naqshafusus.pdf Gri, Denis. ‘The Enigma of the Shajara al-nuʿmaniyya ’l-dawla al-ʿUthmaniyya, attributed to Ibn ʿArabi’ JMIAS 43 (2008), 51–74: http://www.ibnarabisociet.org/artices/shajaranumania.htm Hirtenstein, Stephen. ‘“Da of the One”: A presentation of Ibn ʿArabi’s Praer for Sunda’ in Praise, ed. S. Hirtenstein. Oford: MIAS, 1997, 3–18. Morris, James. ‘Introduction to the Meccan Reeations’ in The Mec can Revelations. New york: Pir Inc., 2002. Notcutt, Martin. ‘An Introduction to Ibn ʿArabi’s Mishkat al-Anwar ’, in Divine Sayings: The Mishkat al-Anwar of Ibn ʿArabi. Oford: Anqa Pubishing, 2004, 1–19. Manuscripts* Cark, Jane. ‘Manuscripts of Ibn ʿArabi’s Works: Some Notes on the Manuscript veiuddin 51’ JMIAS 40 (2006), 101–115: http:// www.ibnarabisociet.org/artices/msseiuddin51.htm Hirtenstein, Stephen. ‘Manuscripts of Ibn ʿArabi’s Works: Names and Tites of Ibn ʿArabi’ JMIAS 41 (2007), 109–129. Journey* Chodkiewic, Miche. ‘The Endess voage’ in The Journey of the Heart , ed. J. Mercer. Oford: MIAS, 1996, 71–84: http://www. ibnarabisociet.org/artices/endessoage.htm Gri, Denis. ‘The Journe through the Circes of Inner Being according to Ibn ʿArabi’s Mawaqiʿ al-nujum’ JMIAS 40 (2006), 1–20: http://www.ibnarabisociet.org/artices/journeofbeing.htm Hakim, Souad. ‘The Resources of the Human Spirit: A journe through the spiritua eperience of Ibn ʿArabi’ JMIAS 45 (2009), 21–43.
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Jassemi, Bahram. ‘The Dimensions of the Mstica Journe’ JMIAS 38 (2005), 91–103: http://www.ibnarabisociet.org/artices/ msticajourne.htm Morris, James. ‘“He moes ou through the and and sea...” learning from the earthly journey’ in The Journey of the Heart , ed. J. Mercer. Oford: MIAS, 1996, 41–70. Animals* Chittick, Wiiam. ‘The Wisdom of Animas’ JMIAS 46 (2009), 27–37: http://www.ibnarabisociet.org/artices/wisdom-of-animas.htm Khan, Pasha. ‘Nothing But Animas: The Hierarch of Creatures in the Ringstones of Wisdom’ JMIAS 43 (2008), 29–50: http:// www.ibnarabisociet.org/artices/nothing-but-animas.htm Stations* Abadi, Araham. ‘The Station of Proimit’ JMIAS 20 (1996), 1–14. Benaïssa, Omar. ‘The Degrees of the Station of No-Station: Regard ing the End of the Journey’ JMIAS 37 (2005), 67–97: http:// www.ibnarabisociet.org/artices/nostation.htm Cohen, Mart. ‘Stations of No Station’ JMIAS 31 (2002), 45–56. Rauf, Buent. ‘Union and Ibn ʿArabi’ JMIAS 3 (1984), 20–26: http:// www.ibnarabisociet.org/artices/union_ibnarabi.htm young, Peter. ‘Concerning the Station of Purit’ JMIAS 8 (1989), 33–41. Imagination* Addas, Caude. ‘The Ship of Stone’ in The Journey of the Heart , ed. J. Mercer. Oford: MIAS, 1996, 5–24: http://www.ibnarabisociet .org/artices/shipofstone.htm Austin, Raph. ‘Image and Presence in the Thought of Ibn ʿArabi’ JMIAS 12 (1992), 1–14: http://www.ibnarabisociet.org/artices/ imageandpresence.htm Corbin, Henr. Alone with the Alone: Creative Imagination in the Susm of Ibn ʿArabi. New Jerse: Princeton, 1969. Harris, Rabia. ‘The Reeance of Retreat: A Reection on the Rei gious Imagination’ JMIAS 25 (1999), 1–33. young, Peter. ‘Between the yea and the Na’ JMIAS 2 (1984), 1–4. Language* Dupré, Adam. ‘Epression and the Inepressibe’ JMIAS 8 (1989), 59–69. Twinch, Ceciia. ‘Penetrating Meaning’ JMIAS 20 (1996), 67–79.
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Miscellaneous* Abrahamo, Binamin. ‘Abandoning the Station (tark al-maqam), as Reecting Ibn a-ʿArabi’s Principe of Reatiit’ JMIAS 47 (2010), 23–46. Addas, Caude. ‘The Muhammadian House: Ibn ʿArabi’s concept of ahl al-bayt ’ JMIAS 50 (2011), 77–95. Batubara, Chuaimah. ‘Towards the Straight Path of God: Ibn ʿArabi’s Conception of Soul’ JMIAS 27 (2000), 21–36. Chittick, Wiiam. ‘Presence with God’ JMIAS 20 (1996), 15–32. Chodkiewic, Miche. ‘“We Wi Show Them Our Signs ...”’ JMIAS 50 (2011), 23–33. Derin, Sueman. ‘Whoeer oses himsef nds Me, and whoeer nds Me neer oses Me again’ JMIAS 42 (2007), 23–38. Emore, Gerad. ‘Hamd al-hamd : The parado of praise in Ibn a-ʿArabi’s doctrine of Oneness’ in Praise, ed. S. Hirtenstein. Oford: MIAS, 1997, 59–93. Gri, Denis. ‘Commentaries on the Fatiha and Experience of the Being According to Ibn ʿArabi’ JMIAS 20 (1996), 33–52: http:// www.ibnarabisociet.org/artices/fatiha_commentaries.htm —— ‘There is no word in the world that does not indicate His praise’ in Praise, ed. S. Hirtenstein. Oford: MIAS, 1997, 31–43: http:// www.ibnarabisociet.org/artices/indicatehispraise.htm Hakim, Souad. ‘Unit of Being in Ibn ʿArabi: A Humanist Perspec tive’ JMIAS 36 (2004), 15–37: http://www.ibnarabisociet.org/ artices/unitofbeing.htm Hirtenstein, Stephen. ‘Between the Secret Chamber and the We-trodden Path: Ibn ʿArabi’s eposition of the wajh al-khass’ JMIAS 18 (1995), 41–56. —— ‘The land of the Oie: Between East and West – Orientations towards the Sun of Unit in the work of Ibn ʿArabi’ JMIAS 40 (2006), 67–88. —— ‘The Mstic’s Kaʿba: the cubic wisdom of the Heart according to Ibn ʿArabi’ JMIAS 48 (2010), 19–44. Jaffra, Angea. ‘Watered with One Water: Ibn ʿArabi on the One and the Many’ JMIAS 43 (2008), 1–20: http://www.ibnarabisociet .org/artices/watered.htm Kaukua, Jari. ‘I in the Ee of God: Ibn ʿArabi on the Diine Human Self’ JMIAS 47 (2010), 1–22. Mangera, Huafa. ‘Three Dimensions of the Ruh’ JMIAS 38 (2005), 23–50: http://www.ibnarabisociet.org/artices/dimensionsofruh .htm Rustom, Mohammed. ‘Ibn ʿArabi on Proimit and Distance: Chapters 260 and 261 of the Futuhat ’ JMIAS 41 (2007), 93–107.
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Twinch, Ceciia. ‘The Wisdom of the Heart: “A turning sphere, a traeing star”’ JMIAS 46 (2009), 39–55. yiangou, Aison. ‘There’s No Time like The Present!’ JMIAS 41 (2007), 63–73. http://www.ibnarabisociet.org/artices/no-time -ike-present.htm
Translations Fusus al-Hikam Burckhardt, Titus. La Sagesses des Prophètes (Fusus al-Hikam). Paris: A. Miche, 1955. Giis, Chares-André. Le Livre des chatons des sagesses. Berouth: ABouraq, 1998. Koer, Hans. Fusus a-Hikam. Das Buch der Siegeringsteine der Weisheitssprüche. Gra: Akadem, 1970. al-Futuhat al-Makkiyya Ruspoi, Stéphane. l’achimie du bonheur parfait: Mohiddin Ibn ʿArabi. Paris: Berg, 1981. Other Prose Writings Abadi, Araham. ‘Transation of Ibn ʿArabi’s The Book of Alif (or) The Book of Unity ’ JMIAS 2 (1984), 15–40. —— ‘Transation of Ibn ʿArabi’s Theophany of Perfection’ JMIAS 1 (1982), 26–29. Paacios, Migue Asin. Vidas de santones andaluces: la ‘Epistola de la santidad’ de Ibn ʿArabi de Murcia. Madrid: Impr. de E. Maestre, 1933. Austin, Raph. ‘The Mster of Praer: A poem from al-Futuhat al-Makkiyya’ in Prayer & Contemplation, ed. S. Hirtenstein. Oford: MIAS, 1993, 1. Beneito, Pabo and Stephen Hirtenstein. ‘Ibn ʿArabi’s Treatise on the Knowedge of the Night of Power and Its Timing’ JMIAS 27 (2000), 1–19. —— ‘The Seen Das of the Heart: Praers for the das and nights of the week ( Awrad al-usbuʿ)’, reiew b J. Cark. JMIAS 30 (2001), 107–112. Emore, Gerad. ‘Ibn ʿArabi’s Testament on the Mante of Initiation (al-Khirqah)’ JMIAS 26 (1999), 1–33: www.ibnarabisociet.org/ articespdf/nasab.pdf —— ‘A Seection of Tets on the Theme of Praise from some Gnomic Works b Ibn a-ʿArabi’ JMIAS 23 (1998), 58–85. Fenton, Pau. ‘The Hidden Secret Concerning the Tomb of Ibn ʿArabi: A treatise b ʿAbd a-Ghani an-Nabuusi’ JMIAS 22 (1997), 25–40.
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Giis, Chares-André. The Secrets of the fast . Beirut: Editions ABouraq, 1999. Gri, Denis. Le dévoilement des effets du voyage. Paris: Editions de ’écat, 1994. Hakim, Souad and Pabo Beneito. Las Contemplaciones de los misterios. Murcia: Regiona de Murcia, 1996. Hirtenstein, Stephen and laa Shamash. ‘Transation of Kitab al-fanaʾ -l mushahadah’ JMIAS 9 (1991), 1–17. Morris, James. ‘The Spiritua Ascension: Ibn ʿArabi and the Miʿraj’ Journal of the American Oriental Society 107 (1987): 629–652. Rii, Sajjad. ‘A Treatise Attributed to Shakh Muhi a-Din on the Utimate Reait ( Haqiqat al-haqaʾiq)’ JMIAS 35 (2004), 1–24. Ruspoi, Stéphane. Le livre des théophanies d’Ibn Arabi: introduc tion philosophique, commentaire et traduction annotée du Kitab al-tajalliyat . Paris: Cerf, 2000. Poetry Cass, Aaron. ‘The Ransom and the Ruin’ Ibn ʿArabi Symposium on Poetry 1998: http://www.ibnarabisociet.org/artices/cass.htm Emore, Gerad. ‘A Poem b Ibn ʿArabi, “The Kiss”’ JMIAS 24 (1998), . Hameen-Antia, Jaakko. ‘Journe through desert, Journe towards God: The use of Metaphors of Moement and Space in Ibn ʿArabi’s Tarjuman al-Ashwaq’ JMIAS 37 (2005), 99–125. Hirtenstein, Stephen. ‘A Poem b Ibn ʿArabi’ JMIAS 20 (1996). lings, Martin. Su Poems: A Medieval Anthology . Cambridge: Isamic Tets Societ, 2004. McAue, Denis. ‘“See Him in a tree, and see Him in a stone”: Ibn ʿArabi’s utra-monorhme in comparatie perspectie’ JMIAS 47 (2010), 63–86. Ses, Michae. ‘Ibn ʿArabi’s Poem 18 (Qif bi l-Manazil) From the Translation of Desires’ JMIAS 18 (1995), 57–65: http://www. ibnarabisociet.org/artices/sestarjuman.htm —— http://www.ibnarabisociet.org/artices/seswastations.htm —— Mystical Languages of Unsaying . Chicago: Uniersit of Chicago, 1994. —— ‘Poem: “Dead on the Trai in Dhat a-Ada” ’ JMIAS 50 (2011), ii.
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Polemics Knsh, Aeander. ‘Ibn ʿArabi in the yemen: His Admirers and Detractors’ JMIAS 11 (1992), 38–63. Massignon, louis. La passion de Husayn ibn Mansur Hallaj: martyr mystique de l’Islam exécuté à Bagdad le 26 mars 922. Paris: Gaimard, 1975. Sirr, M. ‘Jama a-Din a-Qasimi and the Saa Approach to Susm’ Brill Academic Publishers 51 no. 1 (2011), 75–108. Sources of Inluence
Chodkiewic, Miche. ‘ Miʿraj al-kalima: from the Risala Qushayriyya to the Futuhat Makkiyya’ JMIAS 45 (2009), 1–19. Garrido, Piar. ‘The Science of letters in Ibn Masarra: Unied Word, Unied Word’ JMIAS 47 (2010), 47–61. Twinch, Ceciia. ‘Created for Compassion: Ibn ʿArabi’s work on Dhul-Nun the Egyptian’ JMIAS 47 (2010), 109–129.
Comparative Endeavors Mystical Traditions Dobie, Robert. Logos & Revelation: Ibn ʿArabi, Meister Eckhart, and mystical hermeneutics. Washington: Cathoic Uniersit of America Press, 2010. Dupré, Adam. ‘Muhiddin Ibn ʿArabi and St. Abertus Magnus of Cologne’ JMIAS 1 (1982), 12–25. Fraee, Chares. ‘Ibn a-ʿArabi and Spanish Msticism of the Siteenth Centur’ Numen 14 no. 1 (1967): 229. Kakaie, Ghasem. ‘Interreigious Diaogue: Ibn ʿArabi and Meister Eckhart’ JMIAS 45 (2009), 45–63: http://www.ibnarabisociet .org/artices/interreigious-diaogue.htm Pacheco, José Anton-. ‘Ibn ʿArabi and Swedenborg: Proposas for a Figuratie Phiosoph’ JMIAS 42 (2007), 59–70. Smirno, Andre. ‘Nichoas of Cusa and Ibn ʿArabi: Two Phiosophies of Mysticism’ Philosophy East and West 43 no. 1 (1993): 65–85. zargar, Crus. Su Aesthetics: Beauty, Love and the Human Form in the Writings of Ibn ʿArabi. South Caroina: Uniersit of South Caroina, 2011. Su Tradition
Benaïssa, Omar. ‘The Unit of the Schoo of Ibn ʿArabi and Rumi’ JMIAS 44 (2008), 53–64.
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Cehan, Semih. ‘A-Qunawi’s inuence on the Ottoman Mathnawi Commentar Tradition: Histor, inteectua contet and the case of Abduah a-Bosnawi’ JMIAS 49 (2011), 35–68. Sa, Omid. ‘Did the Two Oceans Meet?’ JMIAS 26 (1999), 55–88. Philosophy Goan, Michae. ‘A Brief Sketch of a Guide for the Bewidered: Perpeit in the thought of a-Ghaai, Ibn ʿArabi and the modern philosophy’ JMIAS 48 (2010), 97–120. Khatami, Mahmoud. ‘Descartes and Ibn ʿArabi on The Iuminatie Path to the Sef’ JMIAS 31 (2002), 29–43. Miscellaneous* Keer, Car-A. ‘Praise as a means to mstica adancement, according to Ibn ʿArabi and other reigious traditions’ in Praise, ed. S. Hirtenstein. Oford: MIAS, 1997, 19–29. Neumann, Wofgang. Der Mensch und sein Doppegänger: Ater ego-vorsteungen in Mesoamerika und im Susmus des Ibn ʿArabi. Wiesbaden: Fran Steiner verag GmbH, 1981.
Posteriority Sadr al-Din Qunawi Aaddin, Bakri. ‘The Mster of Destin (sirr al-qadar) in Ibn ʿArabi and al-Qunawi’ JMIAS 49 (2011), 129–146. Cehan, Semih. ‘A-Qunawi’s Inuence on the Ottoman Mathnawi Commentar Tradition: Histor, inteectua contet and the case of Abduah a-Bosnawi’ JMIAS 49 (2011), 35–68. Chittick, Wiiam. ‘Qunawi on the One Wujud ’ JMIAS 49 (2011), 111–128. Cark, Jane. ‘Ear Best-seers in the Akbarian Tradition: The Dissemination of Ibn ʿArabi’s Teaching through Sadr a-din al-Qunawi’ JMIAS 33 (2003), 22–53: www.ibnarabisociet.org/ articespdf/bestseers.pdf —— ‘Towards a Biograph of Sadr a-Din a-Qunawi’ JMIAS 49 (2011), 1–34. Hirtenstein, Stephen. ‘The Image of Guidance: Sadr a-Din aQunawi as hadith commentator’ JMIAS 49 (2011), 69–82. Hirtenstein, Stephen, and Hua Kucuk. ‘Sadr a-Din a-Qunawi’s al-Nusus: considerations of al-Haqq and tahqiq’ JMIAS 49 (2011), 107–116. Sahin, Bekir. ‘The librar of Sadruddin a-Qunawi’ JMIAS 49 (2011), 147–154.
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