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Appendix 1 of The Unlimited Mercifier
Ibn 'Arabi wrote at least 350 works, ranging from the enormous Futuhat al Makkiyya, which fills thousands of pages of Arabic, to innumerable small treatises no more than a few pages long. The folloowing selection has been made from what could be considered to be his major works, and may give the non-specialist an overview of the subject matter. It has been done on the basis of what is most often mentioned in his own writing and is commonly available in printed form, but it must be borne in mind that it is by no means exhaustive. The two-volume classification of works compiled by Osman Yahyia in 1964, Histoire et Classification de l'Oeuvre d'Ibn 'Arabi,was the first, and to date the only, attaempt to assess the extent of Ibn 'Arabi's writings,but lack of time and resources meant that this inventory was necessarily full of ommissions. The present selection is arranged under short titles and in approximate chronological order, although some of the works took many yyears to write and some were rewritten.
Mashahid al-asrar al-qudsiyya
(RG 432) Contemplations of the Holy Mysteries
Written in 1194 (590) in Andalusia, on returning from his first visit to Tunis, and dedicated to the disciples of Shaykh 'Abd al-'Azîz al-Mahdawl and to his paternal cousin, 'Alî b. al-'Arabî. It describes a succession of fourteen contemplations in the form of dialogues with God and epiphanic visions.
(RG 716) Divine Government
Written in the space of four days, this work was probably first composed before the Mashahid but reworked later. While staying with Shaykh al-Mawrûrî in Moron (Andalusia), he wrote this work as an answer to the former's request that he should explain the real meaning of secular politics in terms of the Sufi exposition of the government of the human empire (i.e. the microcosm which summarises the macrocosm).
(RG 313) The Book of the Night-Journey
One of the most important early works, written after his great visionary experience in Fez in 1198 (594). It describes in rhymed prose his mystical ascension, meeting the spiritual realities of the prophets in the seven heavens and being brought to the fullest realisation of his own reality.
It comprises a collection of 101 hadith qudsi (divine sayings) in three parts: 40 traditions with a full chain of transmission back to God. and the rank of the human being in the world. Hilyat al-Abdal (RG 237) The Adornment of the Substitutes Written in 1203 (599) in the space of an hour during a visit to Ta'if. It describes in rhymed prose the meaning of the station of the Mahdi and the Seal of the Saints. manifestation and non-manifestation. just before leaving the West for Mecca. and the rank of the Muhammadian reality. The work itself conforms to the tradition that recommends the practice of preserving 40 hadiths for the community. 'Anqa' Mughrib (RG 30) The Fabulous Gryphon of the West Probably the last of the Andalusian works. Mishkat al-anwar (RG 480) The Niche of Lights Composed throughout the year 1202/3 (599) in Mecca. for his companion and disciple Badr al-Habashî. Ruh al-quds (RG 639) The Epistle of the Spirit of Holiness . hunger and wakefulness. written around 1199 (595) during his final year in Spain.Mawaqi' al-nujum (RG 443) Settings of the Stars Written in eleven days at Almeria in July 1199 (Ramadan 595). It describes the four corner-stones of the Way: seclusion. according to three levels of realisation. for Badr alHabashî. discussing existence and non-existence. it describes the three degrees of surrender (islam). It includes a detailed discussion of how all the faculties and members of man participate in Divine praise. and was intended as a companion volume to the Tadbîrat. It describes the fundamentals of his metaphysics. how these appear in physical terms as a kind of abstinence. silence. and how they are in their spiritual reality as conditions of the heart of the servant. using diagrams and tables. Insha' al-dawa'ir (RG 289) The Description of the Encompassing Circles Written in 1201 (598) in Tunis for both Badr al-Habashî and al-Mahdawî. 40 divine sayings without a chain of transmission. Said to be the book that explains what all spiritual masters need to teach. and 21 others. faith (iman) and true goodness (ihsan).
(RG 26) The Book of the Letter A [or Oneness]. Kitab al-Ba'. begun in Jerusalem in 1204 (601) and composed over three years or more. etc. It contains three sections: a complaint about the lack of comprehension of many people practicing the Sufi Way. etc. it consists of eight love letters composed for the Ka'ba. etc. and how each phase of this everyday ritual is imbued with meaning. having faith in what the Messengers have brought. alluding to the third aspect which integrates them. Kitab al-Ya'. in terms of holding fast to the Unity of God.Written in 1203 (600) in Mecca for Shaykh al-Mahdawî it is one of the best sources for our knowledge of Ibn 'Arabî's life in Andalusia and the people he knew. Taj al-rasa'il (RG 736) The Crown of Epistles Written in 1203 (600) in Mecca. Kitab al-Alif. it outlines the essential practices for someone embarking on the spiritual Way. Kitab Kunh ma la budda lil-murid minhu (RG 352) What is Essential for the Seeker Also written in April/May 1205 (601) in Mosul. Majesty and Beauty. A series of short works. They discuss a range of different Divine principles such as Oneness (ahadiyya). Risalat al-Anwar (RG 33) Treatise of Lights .Compassion (rahma) and Light (nûr). it describes the esoteric secrets of the acts of worship in terms of ablution and prayer. finding a true spiritual teacher. Kitab al-Jalal wa'l-Jamal (RG 168) The Book of Majesty and Beauty Written in the space of one day in April/May 1205 (601) in Mosul. using an alphabetical numbering system. each one corresponding to a theophany of a Divine Name which appeared in the course of the ritual circumambulations. practicing dhikr. it discusses various Quranic verses in terms of two apparently opposing aspects. a series of biographical sketches of some fifty-five Sufis in the West and a discussion of difficulties and obstacles encountered on the Way. Tanazzulat al-Mawsiliyya (RG 761) Descents of Revelation at Mosul Written in April 1205 (601) in Mosul. the balance of Perfection.
probably during his second stay there in 1212 (608). Kitab al-Tajalliyat (RG 738) The Book of Theophanies Written sometime before 1209 (606) in Aleppo. although written over a longer period. Junayd or Sahl al-Tustarî. leading to the level of human perfection. The purpose of the work is to instruct the seeker on events that might occur in his journey. It comprises sixty-one love-poems dedicated to the person of Nizam. Generosity and Compassion.Written in 1205 (602) in Konya in answer to a request from a friend and companion that he should explain the journey of ascension to the Lord of Power and return to the creatures~ It describes the spiritual quest in terms of a non-stop ascension through the various levels of existence and knowledge. this work is a meditation on the structure of Time and the ways in which the hours and days of the week interrelate. It is founded on the Quranic verse "Every day God is at work". it describes a series of theophanic visions on subjects such as Perfection. it was conceived as a companion volume to the Tanazzulat al-Mawsiliyya. Isharat al-Qur'an fi 'alam al-insan (RG 303) (Allusions of Quran in the Human World) Written in Jerusalem in 1206 (602). based on insights into the second Sura of the Quran. alluding to the real secrets of mystical love and prophetic inheritance. Kitab Ayyam al-sha'n (RG 67) The Days of God's Work Composed sometime around or before 1207 (603). describing the experience of mystical vision and the difference between people of real knowledge and people of intellect. Istilahat al-sufiyya (RG ) Sufi Technical Terms . with a subsequent commentary composed later in the same year in Aleppo. this is an extended meditation on each Sura of the Book. Far more than a simple presentation of Quranic passages. Tarjuman al-ashwaq (RG 767) Interpreter of Ardent Desires Compiled in 1215 (Ramadan 611) in Mecca. It is an extended meditation on the ninety-eighth Sura. Kitab al-Fana' fî'l-mushahada (RG 125) The Book of Annihilation in Contemplation Written in Baghdad. These visions often involve dialogues with deceased saints such as Hallaj.
each of whom is described as being the "son" of a particular Divine Name and of a prophet. These journeys are without end. beginning with Adam and ending with Muhammad. and are described as "a reminder of what is within you and in your possession that you have forgotten". holding the jewel-stone of Wisdom. under the spiritual jurisdiction of Muhammad. are like the settings of a ring. Considered to be the quintessence of Ibn 'Arabî's spiritual teaching. It mentions some 290 works and seventy of his teachers. It consists of 117 sections devoted to individuals called 'Abd Allah. their Seal. this is Ibn 'Arabî's own catalogue of the 248 works that he had written prior to this date.Written in 1218 (615) in Malatya in answer to a request from a dear friend and companion. and explains the realisation of these characteristics in terms of the Divine Names. it comprises twenty-seven chapters. The work is a meditation on the meaning of the spiritual journey in general and the journeys of the prophets in particular. Fusus al-Hikam (RG 150) Settings of the Wisdoms Written some time after a vision of the Prophet in 1229 (627) in Damascus. and in accord with his (the Prophet's) order that it be written. The twenty-seven prophets. probably in Damascus. Kitab al-Isfar (RG 307) (The Unveiling of the Effects of Journeying) The date and place of composition are not known. each dedicated to the spiritual meaning and wisdom of a particular prophet. Ijaza lil-Malik al-Muzaffar (RG 269) Certificate for King al-Muzaffar Written in 1234 (632) in Damascus for the Ayyubid ruler of the city. King Ashraf alMuzaffar. Fihrist al-mu'allafat (RG 142) Catalogue of Works Written in 1229/1230 (627) in Damascus for Sadruddin al-Qunawi. Kitab al-'Abadilah (RG 2) The Book of the Servants of God Written sometime before 1229 (626). It consists of 199 brief definitions of the most important expressions in common use amongst the people of God. in this world and the next. and represent all the different communities of humankind. Apparently the work conforms to a hadith that man possesses 117 characteristics. Kitab Nasab al-khirqa .
including inspired commentaries on each Sura of the Quran. explanations of Hadith. It also includes the initiations that he gave to others. but probably 1236 (633) in Damascus. written for private recitation and meditation. this vast collection of poems was apparently intended to contain all the poetry he had written. although they were probably composed over several years. There are detailed expositions of every facet of the spintual life. based on a different manuscript. It describes his own spiritual affiliation and how he came to the Way. Awrad al-usbu (RG 64) Prayers for the Week The date and place of composition are not known. seems to be a collection drawn up in chronological order by one of his close disciples or family. . Al-Diwan al-kabîr (RG 102) The Great Diwan Written over a period of many years and seemingly not completed until 1237 (634) in Damascus. and it was evidently intended as a kind of "spiritual resume" of Islam. Of the many different prayers attributed to Ibn 'Arabî and still widely used today. cosmology and metaphysics. 1999. include an introduction describing the vision that led to his writing poetry. The printed edition. begun in Mecca in 1202 following a vision of the Youth. entitled Dîwan al-ma'arif. It consists of 560 chapters in six sections.(RG 530) The Line of the Mantle of Initiation The date and place of composition are uncertain. A second version in thirty-seven volumes was completed in 1238 (636). Al-Futuhat al-Makkiyya (RG 135) Meccan Illuminations His magnum opus. most of those mentioned being women. They are organised for each day and night of the week. and can be found in various differing manuscripts. and a dedication to Badr al-Habashî. covering the whole 560-year period from the beginning of the Islamic era to his own birth. these are perhaps the best known. jurisprudence. and completed in its first version of twenty manuscript volumes in December 1231 (629). making a total of fourteen. © Stephen Hirstenstein. Some.
psychology. in which he summarized briefly the main discussions of the Fusûs itself. Tarjuman al-ashwaq ("The Interpreter of Yearnings") This short collection of love poetry was inspired by his meeting during his first pilgrimage to Mecca with Nizam. then in the Journal of the Ibn 'Arabi Society (1982). His best known works are: Fusûs al-hikam ("The Ringstones of Wisdom") Considered to be the quintessence of Ibn 'Arabi's spiritual teaching. He later wrote a long commentary on the poems to prove to one of his critics that they deal with spiritual truths and not profane love. introduced and translated by William Chittick. and the significance of the differing messages of various prophets. (pdf 156KB) . William Chittick's translation of about one-sixth of Jamî's work was first published in Sophia Perennis (1975)." This work was written over a twenty-year period as Ibn 'Arabi travelled in the Near East. the beautiful and gifted daughter of a great scholar from Isfahan. Ibn 'Arabi also wrote a work called Naqsh al-fusûs (the "Imprint" or "Pattern of the Fusûs"). written in the year 863/1459 incorporated the text of Ibn 'Arabi's summary. the sciences embraced by each of the ninety-nine names of God.The Writings of Ibn 'Arabi Ibn 'Arabi began to write books at about the age of 27. Abd al-Rahman Jamî's work. and jurisprudence. and is attested to by the more than one hundred commentaries written upon it. It was the first of Ibn 'Arabi's works to be translated into English. Topics include the inner meanings of the Islamic rituals. the nature of cosmic hierarchy. each dedicated to the spiritual meaning and wisdom of a particular prophet. it comprises twenty-seven chapters. the works by Ibn 'Arabi which are extant today number between 75 and 100. the spiritual and ontological meaning of the letters of the Arabic alphabet. the stations of travellers on the journey to God and in God. Fusûs al-Hikam Ibn 'Arabi's own Summary of the Fusûs. Al-Futûhât al-makkiyya ("The Meccan Openings") "This is a vast compendium of metaphysics. and had his own commentary in a mix of Arabic and Persian. Based on the titles in two lists that he left. cosmology. and revised in a second recension during the time he lived in Damascus. However. it can be said that Ibn 'Arabi wrote about 300 works. Some of these are very long. spiritual anthropology. Over the centuries Ibn 'Arabi's students held this book in the highest esteem and wrote over one hundred commentaries on it. The importance of Ibn 'Arabi's Fusûs al-hikam as the quintessence of his writings and thought and a major source of his influence is well-known. and continued to do this for the rest of his life. and some are short. Naqd al-nusûs fi sharh naqsh al-fusûs.
2002). This includes a translation of key sections of the complex Introduction (muqaddima) to the Futûhât al-Makkiya. 730/1329 or 736/1335-6). Two other commentaries were written by 'Abd alRazzâq al-Kâshâni (d. The first was Sadr al-Dîn al-Qûnawî (d. Gracia López Anguita. Ibn al-'Arabi's son-in-law. Among these. Volume 1. by Michel Chodkiewicz. written by James Morris. rendered into English by Bulent Rauf with the help of Rosemary Brass and Hugh Tollemache. Vol.The Chapter Headings of The Fusûs by William Chittick. given the misgivings which this element of Islamic cosmology can give rise to and the negative connotations which accompany it. who studied the Fusûs with al-Jandi. 1988. ed. Futûhât al-Makkiyya Introduction to The Meccan Revelations. It is perhaps stating the obvious to say that. This article is also available in Swedish (Hur Man Studerar Futûhât : Ibn 'Arabis Egna Råd).A Commemorative Volume. This is the Introduction to The Meccan Revelations. These translations first appeared in Muhyiddin Ibn 'Arabi . Tiernan. Extract from Fusûs alHikam. Although this is the introduction to a specific work. S. 1984. translation from the Arabic into Ottoman Turkish with commentary. Shaftesbury. This is a study of the significance of the chapter headings of the Fusûs as understood by four major commentators on the work. 673/1274). all the elements of creation constitute a theophany. Published by the Muhyiddin Ibn 'Arabi Society. and Dâwûd al-Qaysari (d. However. At his behest his disciple Mu'ayyid al-Din al-Jandi composed one of the earliest and most extensive commentaries on the Fusûs itself. William Chittick and James Morris (Pir Publications Inc. introduced and translated by William Chittick. From the Journal of the Muhyiddin Ibn 'Arabi Society. and the author of al-Fukûk. it gives a valuable overview of the Futuhat alMakkiyya and to publications about it in French and English. chief disciple. two of the central ideas of Ibn al-'Arabi's spiritual universe stand out: the 'Oneness of Being' (wahdat al-wujud) and 'Perfect Man' (al-insan al-kamil). This volume consists of the English portions of a bi-lingual book originally published in Paris. who studied it with al-Kâshâni. from an Akbarian perspective. Element Books. Hirtenstein and M. (pdf 188KB) Extract from the Fusûs al-Hikam "The calling by revelation of the Brides of Absoluteness in the places of absoluteness of the Wisdoms of the bezels" and "Of the Divine Wisdom (al hikmat al ilâhiyyah) in the Word of Adam". 751/1350). The study of the figure of the genie or jinn in Ibn 'Arabī's Futūhāt reveals both the network of connections between the genie and other . This is the full text of Chapter 317 (Concerning The True Knowledge of the Waystation of Trial and its Blessings) and Chapter 339 (Concerning the True Knowledge of a Waystation in which the Shari'a kneels before the Reality. seeking Replenishment). Two Chapters from the Futuhat. a commentary on the central themes of each chapter of the Fusûs. The chapters deal with several themes. II. foremost interpreter. How to Study the Futûhât: Ibn 'Arabi's Own Advice by James Morris. it is worth recalling in the case of the genies. (pdf 108KB) On the Inner Knowledge of Spirits Made of an Igneous Mixture: Chapter 9 of the Futūhāt al-Makkiyya. 1993.
One of Ibn 'Arabis most extensive and widely influential discussions of the Imagination/Barzakh. The Mahdi and His Helpers . . This seminal paper demonstrated in a new way the intimate connection between the Qur'an and the writings of Ibn 'Arabi. in all its humanly relevant dimensions. reflects both the typical features of his distinctive approach to the Koran and hadith and the full range of his metaphysical-theological teachings and practical spiritual concerns. Michel Chodkiewicz. On Knowing the Station of Love: Poems from the 78th Chapter of the Futūhāt AlMakkiyyah. The primary focus of Chapter 366 of the Futûhât is the distinctive set of spiritual qualities and capacities marking this particular spiritual stage (manzil)--characteristics which Ibn 'Arabi finds symbolized in the various hadith concerning the eschatological role of the Mahdi and his "Helpers" or "Ministers. begin with descriptions of Gehenna and the "Fires" and other torments of its residents (chapters 61-62) and conclude with the stages of redemption and eventual bliss of souls who have reached the Gardens of paradise (chapters 64-65). James Morris. Themes in this paper were later developed by Michel Chodkiewicz in An Ocean Without Shore – Ibn Arabi. Le Vaisseau de pierre. by Ralph Austin.Chapter 367 of the Futûhât (pdf 368KB). by showing how the 114 chapters of the section of the Futûhât (called the fasl al-manāzil) correspond to Surahs of the Qur'an in sequence on a one-to-one basis. 1993. 17:1) and the revelatory vision in which it culminated (Kor. A seminal essay on the place of poetry in the work of Ibn 'Arabi. James Morris. James Morris. The same paper is available in French. Ibn 'Arabi on the Barzakh . The Book. The Futuhat Makkiyya: Some Unresolved Enigmas. The initial indications in the Koran and hadith concerning the Prophet's Ascension (mi'raj) or nocturnal voyage (isra'. who have already reached the "end of time. Diwān and Tarjumān al-ashwāq The Ship of Stone by Claude Addas." The Spiritual Ascension: Ibn 'Arabî and the Mi'râj . 53:1-18) subsequently gave rise to a vast body of interpretations among the many later traditions of Islamic thought and spirituality. at Kor. whose arrangement follows the traditional ordering of the symbolic "events" and "places" of the Resurrection mentioned in Islamic scriptures. Ibn 'Arabi's personal adaptation of that material." but which he insists are already realized by those saints (awliya') who have attained this degree of spiritual realization. Translations of five poems. Those chapters. It exposes an underlying structure to the Futûhât never previously described in public commentaries. and the Law. in at least four separate longer narratives. which makes untennable common scholarly characterisations of it as a disorderly encyclopedia of bookish knowledge or a heterogeneous collection of passages juxtaposed simply as a result of the caprices of inspiration. was in the set of five eschatological chapters (61-65) within the long opening section of the Futûhât. New York.elements of his cosmological system and the different levels of interpretation of this concept.Chapter 366 of the Futûhât (pdf 296KB).Chapter 63 of the Futûhât (pdf 160KB).
". Apart from the the Fusūs al-hikam and Al-Futūhāt al-makkīyah. Every spiritual path. which in each moment must give up a manifestation of ultimate reality (a manifestation symbolized by the beloved) in order to receive a new manifestation. Of the principal extant works of Ibn al-'Arabī. the 'Anqā' mughrib is one of the halfdozen or so earliest. Ibn 'Arabi's "Gentle Now. perhaps because of its subject matter. Aaron Cass For Ibn 'Arabi poetry is the expression of an intensive and prolonged contemplation of God and nothing else. by Denis Gril.the journey is the constant movement and transformation (taqallub) of the heart. "O marvel! a garden amidst fires! My heart has become capable of every form. The images are the images of primordial forms (not archetypes. Ibn 'Arabi is describing in the Tarjuman al-Ashwaq the manner proper to contemplation of Reality. through lights and shadows. Ibn al-'Arabī's Book of the Fabulous Gryphon ('Anqā' Mughrib).. This is an important survey of this very important book. On Majesty and Beauty . translated by Rabia Terri Harris. A dīwān being by definition a collection of poems which have been sanctioned by the writer. by Gerald Elmore. "Written in the space of one day in April/May 1205 (601) in Mosul. Yet when a detailed inventory is made. success and danger. the meaning of the Seal of the Saints. such as the Futūhāt. one would expect to find in the Shaykh al-Akbar's the pieces of verse that can be read in his major works. and because of the complexity of its language. it turns out that less than a tenth of his known output is to be found in the Dīwān. Doves of the Thornberry and Moringa Thicket"." Ibn 'Arabi's Poem 18 (Qif bi l-Manâzil) From the Translation of Desires. Other books The Journey through the Circles of Inner Being according to Ibn 'Arabî’s Mawâqi' alnujûm. Michael Sells. in fact. and its manuscript appears to be the oldest surviving text of any book by the Shaykh.The Dīwān of Ibn 'Arabi by Roger Deladrière. Selections from Ibn 'Arabi's Tarjumān al-ashwāq (Translation of Desires).'Arabī's other books... by Michaels Sells. “The twilight of the stars”. which contains what is surely the most-quoted passage in Ibn 'Arabi's works. which are the synthetic product of a collusion between a speculation that the world is real and the conjecture of a higher reality) the modes in which the divine wisdom clothes itself before its descent into the realm of thought. starting from the corporeal and ordinary being and extending to the spiritual and sanctified being is..The Kitâb Al-Jalâl Wa-l Jamâl of Muhyiddin Ibn 'Arabi. An introduction to and translation of Poem 11 from the Translation of Desires." The Ransom and the Ruin. The 475 large format pages of the Boulaq edition correspond to a selection of more than 800 pieces of verse. four poems translated by Michael Sells. In Mawâqi' al-nujûm. happiness and sadness. Ibn 'Arabî tells us about this progressive journey. a whole life’s journey. the 'Anqā' seems to have been commented upon by Arab writers more times than almost any of Ibn al. it discusses various Quranic verses in terms of two apparently .
.So I decided to mention in this section some of what I have seen in dreams that involves a benefit for others and points out for them the means for reaching the Good. (pdf 156KB) Among the shorter treasures his more famous works have sometimes overshadowed is ibn 'Arabi's remarkable book of spiritual aphorisms. Some Dreams of Ibn 'Arabî pdf. (pdf 192KB)." This translation first appeared in Volume VIII of the Journal."Leave yourself and come!"." Love Letters to the Ka'ba. Ibn 'Arabi addresses eight love letters to the Ka'ba.. The Crown of Epistles and the Path to Intercessions. translated by Stephen Hirtenstein and Layla Shamash. and what was said to Bayazid alBastami . 'Abdallah Badr alHabashi. However it records what al-Habashi says he heard Ibn 'Arabi say. James Morris. translated by James Morris.opposing aspects. either what that person sees or what is shown to them. since there is no need to mention what only concerns myself. This contains all the variations that Arabic literature .. In this book. Translated by Stephen Hirtenstein. Although at first sight it may seem like a defense of the spiritual way against the attacks of rationalists and dogmatic theologians. A presentation of Ibn 'Arabi's Tâj al-Rasâ'il. These concern servanthood. I entrust to you a bequest Three passages from the Kitab al-Was'il by Isma'il Ibn Sawdakîn. and answers he received. These short sayings are meant to function as a probing mirror of one’s spiritual conscience. and beautiful Raiment (rîsh). and may be trusted as a faithful account. A partial translation of Adab al-Murîd. examining the authenticity and proper integration of each reader's states and stations. whose title alludes to a famous hadith where the Prophet explains that these "'good tidings. translated by Denis Gril. We have sent down upon you a Vestment (libâs) to cover your shameful parts. Written towards the end of Ibn 'Arabi's life. retreat. and the Robe of God-fearing (libâs al-taqwâ) . The Kitab al-inbah of 'Abdallah Badr al-Habashi. Kitâb al-fâna' fi-l mushâhadah. alluding to the third aspect which integrates them.are the dream of the muslim. the "Book of Spiritual Advice" (Kitâb al-Nasâ'ih). (pdf 68KB) Ibn al-'Arabi's Testament on the Mantle of Initiation (al-Khirqah) translated by Gerald Elmore. Its central topic is the path of mystical unveiling which leads to the contemplation of God. it turns out to be a set of indications and exhortations for those on the path to undergo the spiritual death (fanâ') and be realised in contemplation. Book of the Quintessence of What is Indispensable for the Spiritual Seeker. beloved friend and student.that is best." (pdf 300KB) Introducing Ibn 'Arabî's "Book of Spiritual Advice". in which he recorded things he asked Ibn 'Arabi about.. These are four of the eighteen dreams recorded in the Shaykh's short "Epistle of Good Tidings" (Risâlat alMubashshirât). Denis Gril. In one sense the Kitâb al-inbâh is not by Muhyiddin Ibn 'Arabi. this short work expands from the Quranic verse: "O Children of Adam. James Morris.' . which is one of the parts of prophecy. for it was written by his companion of twenty-three years. Majesty and Beauty. the balance of Perfection.
from God. The theme of movement and transformation runs through all of Ibn 'Arabi's works. such as The lordly voyage of the All-Merciful from the Cloud to the Throne. and our complete dependence on Him. It is an excellent introduction to the book. After an initial chapter discussing "the three voyages" – to God. Part cosmology. its seventeen chapters deny categorization. The Mishkat al-Anwar consists of 101 hadîth qudsi collected by Muhyiddin Ibn 'Arabi. This collection is a selection and an arrangement. which reports His welcome to the people of Paradise. An Introduction to Ibn 'Arabi's Mishkat al-Anwar. combined with similar descriptions from another work. though oh so sacred. Denis Gril introduces a treatise. part spiritual vademecum. . Ibn 'Arabi's Rûh al-Quds is wellknown through the Sufis of Andalusia. and with God – subsequent chapters are given titles characterizing the specific voyage dealt with. "Unveiling from the Effects of the Voyages". for a being made of stone.has to offer on the theme of love. This article is the first study of the Rûh al-Quds as a whole. which expresses God's complete independence of us. or the voyage of origination. These sayings are full of mercy and generosity. In some cases only part of a long hadîth is given. part Qur'anic exegesis (tafsîr) and stories of the prophets (qisas al-anbiyâ'). An Introduction to the Kitâb al-isfâr 'an natâ'ij al-asfâr. Angela Jaffray. Three Dimensions of the Rûh by Huzayfa Mangera. and the voyage of the vision in the signs and the esoteric significations (Muhammad's mir'âj). There is a broad progression from the first hadîth. the voyage of creation and command. situated in an intermediate world between the human and the divine. and brings out the context in which those memorable biographies were set. as rich as it is difficult. and a long hadîth may be broken up into short sections. which must take its place beside the Tarjumân al-Ashwâq and the chapter on Love in the Futûhât. to the last hadîth. which includes the extraordinary pen-pictures which make up the middle part of the book. the voyage of the Qur'an. This is an unusual love. It has few of Ibn 'Arabi's own words in it.
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