Relevant bibliographies by topics / Ibn al-`Arabåi,1165-1240

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Academic literature on the topic 'Ibn al-`Arabåi,1165-1240'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Ibn al-`Arabåi,1165-1240"

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Koca, Ozgur. "Whitehead and Ibn Arabi (1165-1240)." Process Studies 44, no. 2 (2015): 270–81. http://dx.doi.org/10.5840/process201544218.

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Yıldırım, Assist Prof Dr Kazım. "Ibn-Ul-Arabi's Cultural Environment that Influenced Him." European Journal of Multidisciplinary Studies 5, no. 1 (2017): 165. http://dx.doi.org/10.26417/ejms.v5i1.p165-169.

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The cultural environment of Ibn al-Arabi is in Andalusia, Spain today. There, on the one hand, Sufism, on the other hand, thinks like Ibn Bacce (Death.1138), Ibn Tufeyl (Death186), Ibn Rushd (Death.1198) and the knowledge and philosophy inherited by scholars, . Ibn al-Arabi (1165-1240), that was the effect of all this; But more mystic (mystic) circles came out of the way. This work, written by Ibn al-Arabi's works (especially Futuhati Mekkiye), also contains a very small number of other relevant sources.
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Bozkurt, Birgül. "Muhyiddin İbn Arabî ve Abdulhak İbn Seb‘in’in Vahdet Anlayışlarının Mukayesesi." Journal of The Near East University Islamic Research Center 6, no. 2 (2020): 311–68. http://dx.doi.org/10.32955/neu.istem.2020.6.2.01.

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In this article, the idea of unity of two great Andalusian thinkers Muhyiddin Ibn Arabî (d.1240) and Abdulhaq Ibn Sab‘în (d. 1270) were compared. Ibn Arabî was born in 1165 Ibn Sab‘în was also born in 1217 in Murcia. Ibn Sab‘în was influenced by Ibn Arabî in numerous issues, both two thinkers growing up in the same cultural environment. Ibn Arabî and Ibn Sab‘în defended the idea of unity in their philosophy but they were separated in the content of this understanding. While Ibn Arabî’s thought of unity was named as “wahdat al-wujûd” (unity of being), Ibn Sab‘în called his thought of unity as “wahdat al-mutlaqa” (absolute unity). Ibn Arabî’s thought of wahdat al-wujûd has a more comprehensive and profound feature, Ibn Sab‘în’s thought of wahdat al-mutlaqa has a modest structure. In Ibn Arabî’s thought Allah (God) is manifested in beings with his attributes and names. The realization of this manifestation takes place at various levels. On the contrary the formation and manifestation of beings does not exist in Ibn Sab‘în. He accepts only Allah as being and contributes the truth only to Allah. Ibn Sab‘în took Ibn Arabî’s thought to an advanced level with his notion of wahdat al-mutlaqa.
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Yunis, Leandra. "Samatradução: a audição tradutória." Tradterm 33 (June 12, 2019): 141–59. http://dx.doi.org/10.11606/issn.2317-9511.v33i0p141-159.

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No presente artigo a autora comenta algumas operações tradutórias do método experimental desenvolvido em sua prática com a tradução direta do persa de alguns poemas místicos. Com base na teoria da imaginação de Ibn Arabi (1165-1240) e na doutrina da audição mística de Alghazali (1058-1111), propõe-se a adaptação de alguns procedimentos místicos para fins tradutórios. A reescrita de um gazal do mestre sufi Jalal Uddin Rumi (1207-1273) serve de fio condutor para demonstrar como seria a “audição tradutória” pelo método intuitivo.
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Teixeira, Faustino. "O sufismo e a acolhida da diversidade religiosa." Revista Pistis Praxis 7, no. 1 (2015): 45. http://dx.doi.org/10.7213/revistapistispraxis.07.001.ds02.

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Um dos mais admiráveis traços da tradição mística islâmica, conhecida como sufismo (tasawwuf), é sua abertura inter-religiosa. O que mais encanta os que se acercam dessa tradição é o toque de interioridade, a fragrância de cortesia e a delicadeza espiritual. Exemplos significativos dessa abertura podem ser vislumbrados desde o século IX, com místicos como al-Hallâj, executado em Bagdá no ano de 922. Esse espírito de abertura irradia-se por outros grandes pensadores dessa tradição como Ibn ‘Arabi de Murcia (1165-1240) e Jalâl-od-Dîn Rûmî (1207-1273). As diversificadas crenças do universo são percebidas, com alegria, como palavras vinculadas ao hálito do Todo Misericordioso. São como ramos de uma única Fonte.
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 Nasyrov, I. R. "IBN ‘ATA’ ALLAH AL-ISKANDARI AND HIS SUFI APHORISMS (KITAB AL-HIKAM)." Islam in the modern world 14, no. 3 (2018): 73–92. http://dx.doi.org/10.22311/2074-1529-2018-14-3-73-92.

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The present article is devoted to the study of famous Egyptian Islamic mystic (Sufi ) Ibn ‘Aṭā’ Allāh al-Iskandarī’s views in the context of Ibn ‘Arabi’s teaching of “wahdat al-wujud” (the Unity of Being). Ibn ‘Ata’ Allah al-Iskandari (d. 709/1309) was third great shaykh of the Sufi order of the Shadhiliyya, founded by Abu al-Hasan al-Shadhili (d. 656/1258). Ibn ‘Ata’ Allah wrote works on Sufi sm that had become a part of classical Sufi legacy. His ‘Kitab al-Hikam’ (The Book of Wisdoms), a small collection of Sufi aphorisms, is considered to be genuine masterpiece. He played also the important role in the establishment of institutional framework of the Sufi order of the Shadhiliyya in Egypt. So, the spiritual legacy of him is embodied both in his disciples and in his books.The aim of this article is to explore the infl uence of the Ibn ‘Arabi’s ideas on Shadhiliyya tradition, especially on Ibn ‘Ata’ Allah al-Iskandari’s thought. The famous medieval Islamic thinker Ibn ‘Arabi (1165–1240) was one of the most infl uential Islamic thinkers. His intellectual talents and his deep infl uence on Muslim thought are indisputable. There is no doubt that Ibn ‘Ata’ Allah was familiar with Ibn ‘Arabi’s doctrines. The author considers that some ideas and theories that had become a part of Ibn ‘Arabi’s philosophy afterwards entered into early Shadhili tradition before Ibn ‘Ata’ Allah and were gradually transformed in accordance with sober form of Sufi sm. According to the author’s viewpoint, several factors forced the Shadhili shaykhs to reject metaphysical doctrines of Ibn ‘Arabi and preferred doctrines of sober form of Sufi sm, like teaching of the prominent Muslim theologian, philosopher and mystic al-Gazali (1058–1111).
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Hoffman, Valerie J. "Annihilation in the Messenger of God: The Development of a Sufi Practice." International Journal of Middle East Studies 31, no. 3 (1999): 351–69. http://dx.doi.org/10.1017/s0020743800055471.

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Scholars have long noted that the Prophet Muhammad assumed increasing importance in Sufi thought and practice over the centuries. For Sufis, belief in Muhammad's perfection often went beyond the standard affirmation of his immunity from error, and sometimes went so far as the assertions of the Spanish Arab Qadi ʿIyad (d. 1149/50) that Muhammad had assumed all the qualities embodied in the Ninety-nine Beautiful Names of God. Belief in Muhammad as a primordial cosmic light of divine origin is documented as early as the 8th to 9th centuries, and reached its fullest exposition in the works of Ibn ʿArabi (1165-1240) and his successors. Popular devotion to the Prophet in the form of poetry in his honor and celebrations of his birthday is documented at least as early as the 13th century.
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Broadbent, Christine. "Celestial Magic as the ‘Love Path’: The Spiritual Cosmology of Ibn ‘Arabi." Culture and Cosmos 19, no. 1 and 2 (2015): 145–66. http://dx.doi.org/10.46472/cc.01219.0217.

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Nature’s secrets can be approached in a variety of ways and this paper explores celestial magic as the ‘path of love’ via the Sufi teachings of Muhyiddin Ibn al-Arabi (1165–1240 CE). Given the honorary title of ‘the greatest master’, al-Shaykh al-Akbar, he occupies a special place in the Sufi tradition, because his writings are by far the most extensive contribution to Islamic mystical philosophy. His terminology and works have become a main point of reference for most Sufi orders, partly due to the historical circumstances explored below. His teachings continue to be widely studied, and a range of contemporary Sufi schools, like Beshara in Scotland and Karnak in Northern Australia, have introduced westerners to the study, work, invocation and meditation of the Sufi path as passed down by Ibn ‘Arabi.1 This paper explores his use of astrological symbolism to illustrate Sufi cosmology, as for example, his ‘orientations to spirit’, which are a different way of viewing the ‘quadruplicities’. In Mystical Astrology According to Ibn ‘Arabi, translator and author Titus Burckhardt (1908–1984) calls attention to what Ibn ‘Arabi calls the ‘contemplative penetration of cosmic atmosphere’. Mystical correspondences, including ‘eternal prototypes’ and designated prophets, are linked to planets, like the symbolic chain he draws between the moon and Adam’s prophetic role as the ‘mirror’ of divinity.2 This may beg the question of an overlap between the mystical and the magical, yet any such engagement depends on cultural norms and social context for its nomenclature. Celestial ‘magic’, explored as an imaginative engagement with the cosmos for the production of knowledge, allows the Sufi ‘love path’, to be considered. Further, Tasawwuf, the mystical path of Sufism, is suggestive for the sociological discourse on the ‘magical subject’ and for the question that frames this paper: namely, what are the implications for our ways of knowing?
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Knysh, Alexander. "Tasting, Drinking and Quenching Thirst: From Mystical Experience to Mystical Gnoseology." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (2020): 37–43. http://dx.doi.org/10.31250/1238-5018-2020-26-2-37-43.

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The Sufi term “tasting” (dhawq) and its semantic cognates “drinking” (shirb / shurb) and “quenching of thirst” (riyy) appear frequently in the Sufi writings of the ninth — eleventh centuries AD to denote a mystical experience of the true reality of God and the divine creation. Originally referring primarily to the mystic's psychological or somatic state (hal), in later Sufi literature and oral teachings, especially in the writings of Ibn al‑‘Arabi (560—638 / 1165—1240), these concepts acquire metaphysical and cosmological connotations and are construed as being shared by both God and his elect servants, that is, Sufi “gnostics” (‘arifun bi‑Allah). Consequently, they become an important part of not just the Sufi cosmology, but also of Sufi gnoseology conceived by later Sufis as the only true knowledge about the Divine Absolute and its manifestation in the entities and phenomena of the material universe. This semantic shift reflects the wider process of Sufism's transformation from a mystical psychology to a mystical philosophy with its distinctive psychology, epistemology, cosmology and soteriology.
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Syofrianisda, Syofrianisda, and M. Arrafie Abduh. "Corak dan Pengaruh Tasawuf Al-Ghazali Dalam Islam." Jurnal Ushuluddin 25, no. 1 (2017): 69. http://dx.doi.org/10.24014/jush.v25i1.2559.

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Salah seorang tokoh cendekiawan muslim yang berhasil mengkompromikan dan mengintegrasikan antara tasawuf dengan syari’at menjadi konstruksi yang sangat memuaskan kalangan syar’i dan kalangan sufi adalah Imam al-Ghazali (1058-1111), melalui karya monumentalnya Ihyā’ Ulūm al-Dīn menawarkan sufisme yang dinamis dan kreatif dengan melihat kehidupan sebagai proses untuk mencapai penyempurnaan diri yang harus dilalui melalui aktivitas yang kreatif. Kitab Ihyā’ Ulūm al-Dīn mendapat sambutan antusias dari kalangan Islam, karena al- Ghazali mengelaborasi tasawuf dalam al-Qur’an dan Sunnah, sehingga Mir Valiuddin menulis disertasinya, The Qur`anic Sufism (Sufisme dalam al-Qur`an). Ia menyuguhkan konsep cinta (mahabbah), tauhīd (monoteisme), makhafah (takut) dan ma’rifah (pengetahuan). Di antara tokoh sufi terbesar yang terpengaruh oleh al-Ghazali ialah Muhyiddin Ibn Arabi (1165-1240) tentang perwujudan Tuhan secara keseluruhan alam nyata dan alam ghaib, kemudian al- Sya’rani (w.973/1585) salah seorang pengikut tarekat Syadziliyah (didirikan oleh al-Syadzili, w.656/1258) tentang akhlak bahwa hidup yang baik terletak pada pengabdian terhadap orang lain. Di samping itu, karya-karya al-Ghazali juga mempengaruhi penulis Kristen terbesar pada abad pertengahan, yaitu St. Thomas Aquinas (1225-1274) tentang konsep Beatic Vision. Penulis generasi Kristen selanjutnya yang dapat dijumpai adanya dampak al-Ghazali adalah mistikus Perancis Pascal (1623-1662) tentang intuisi, yaitu hanya hati yang sadar akan Tuhan dan dapat memperoleh pengalaman langsung tentang Tuhan, bukan pikiran.
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Dissertations / Theses on the topic "Ibn al-`Arabåi,1165-1240"

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Dhanidina, Adil S. "Experiencing Tawḥīd : ibn 'Arabī and the power of imagination". Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82699.

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This thesis will examine how the Islamic concept of tawḥid ("monotheism") was understood, and perhaps more importantly, experienced by the 12th/13th Sufi, Ibn 'Arabi (1165-1240), also known as al-Shaykh al-Akbar ("The Greatest Master"). It has been argued that tawḥid is not simply a belief but also an operation, that is to say, a continual process whereby the literal meaning of tawḥid ("asserting oneness") is upheld. This understanding of tawḥid implies a certain dualism which for Ibn 'Arabi is a reflection of the two perspectives which express God's oneness, namely, tanzih ("transcendence"), which literally means "declaring something to be pure and free of something else," and tashbih ("immanence"), of which the literal meaning is "declaring something to be similar to something else." As can be seen, tanzih and tashbih are mutually contradictory and thus present tawḥid as a paradox. However, for Ibn 'Arabi, it is essential to not ignore any one perspective in favor of the other. For him, the paradox can and must be reconciled through the power of khayal, or imagination, which alone has the ability to combine opposites and thus, bridge the gap between tanzih and tashbih , thereby allowing for the experience of tawḥid .
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Nurasiah. "Muḥyī al-Dīn Ibn al-Arabī and Sharīah". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21246.

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This thesis examines the views held by Muh&dotbelow;yi al-Din Ibn al-`Arabi on shari`ah, based for the most part on his magnum opus, al-Futuh&dotbelow;at al-Makkiyyah. It explores his attitude towards the shari`ah as practical religious law and his teachings concerning its sources and interpretation. Despite being misunderstood on account of his s&dotbelow;ufi background and his well-known criticism of the fuqaha' Ibn al-`Arabi's teaching, in fact, advocated a strict and consistent orientation to the shari`ah. This thesis shows how, on the one hand, his criticism of the jurists was due to their inability to achieve the high standards that he set for interpreting the law, and how, on the other, his s&dotbelow;ufi beliefs complemented, rather than weakened, the foundations of the shari`ah. It is clear that the principle underlying his approach to the shari`ah's application was his belief in its being a manifestation of God's mercy. He demonstrates this by pointing to the direct sources of God's law, accepting differences in legal opinion and seeking as much as possible the deeper spiritual and universal meaning of God's intentions in the law.
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Abdel, Aal Ahmed. "L'art islamique et le soufisme : étude sur les fondements esthétiques chez le maître Soufi : Ibn Arabi : 1165-1240." Bordeaux 3, 1987. http://www.theses.fr/1987BOR30034.

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L’objet essentiel de cette thèse est l'analyse du problème des images en islam. Nous avons considéré l'interdiction religieuse des images d'êtres vivants dans les hadiths du prophète Muhammad comme notre meilleur accès a l'étude de l'esthétique de l'art islamique. On sait que le monothéisme est le fond de la religion en islam, ce monothéisme, en dernier ressort, est une vision de l'homme, du monde et de dieu. Cette vision est celle qui a entrainé l'art islamique à dépasser le relatif vers l'absolu, l'immédiat vers le conceptuel. Or, l'esthétique de cet art allait se baser sur le conceptuel et l'imaginal, beaucoup plus que sur les données immédiates de la nature. Nous avons expliqué qu'une vraie appréciation de la vocation de l'art islamique vers l'abstrait et les formes stylisées, est une chose inséparable d'une profonde compréhension des principes spirituels de l'islam. Notamment, la société islamique à travers le moyen-âge a bien compris l'interdiction des images comme une question de dogme. L’auteur de cette thèse ne discute pas l'esthétique de l'art islamique à partir de son jugement personnel, mais à partir de la situation de l'image en islam, et à partir de la conception musulmane sur l'art. Pour réaliser ce but, nous avons choisi le grand maitre soufi, ibn arabi 1165-1240, qui a assimile l'expérience des cinq siècles de l'islam spirituel qui l'ont précédé. A travers la pensée d'ibn arabi, nous avons étudié la réalité de l'art islamique dans trois expressions : 1) abstraction et stylisation,2) arabesque,3) calligraphie. Selon cette étude, nous avons démontré qu'ibn arabi n'est pas seulement un grand soufi, mais un esthète et un critique d'art. Même les grands fondements de l'esthétique de l'art musulman se trouvent traites dans ses écrits tout en étant des enseignements doctrinaux. En outre, ibn arabi nous présente une explication originale et profonde pour le "problème des images", fondée sur ce qu'il appelle "le monde de l'imagination". Ce nouveau portrait d'ibn arabi nous assure que les fondements esthétiques et l'art musulman sont bien lies a la métaphysique musulmane<br>The main subject of this thesis is an analysis of the "problems of pictures in Islam". We have considered Prophet Muhammad’s hadiths that prohibit pictures of living creatures as the best access to the aesthetics of Islamic art. Monotheism is the essence of religion in Islam. It is a vision of man, world, and god. This vision has led Islamic art to surpass the relative to the absolute, the immediate to the conceptual. Hence, the aesthetics of Islamic art depend on the conceptual and the imaginal, more than on the imitation of given appearance of nature. We have explained that there is no true appreciation of abstraction and stylized forms, without a deep comprehension of spiritual principles of Islam. The Islamic society of middle-ages has understood the banning of pictures of living creatures as a question of faith. The author of this thesis doesn't discuss the aesthetics of Islamic art from a personal angle; discusses them in regard to the situation of pictures in Islam, and the impact of the conception of man, world, and god, in the mystical experience of Islam, whose teachings are based on the coran, and the tradition of prophet Muhammad. Among the soufis, we have chosen the thoughts of the great master ibn arabi 1165-1240, who had assimilated the experience of five centuries of spiritual Islam. Through ibn arabi, we have studied the reality of Islamic art, in three expressions:1) abstraction and stylization,2) arabesque,3) calligraphy. By this study, we have proved that ibn arabi isn't only a great soufi, but also an aesthete and a critic of art, who has presented to us a deep explanation of the problem of pictures in Islam, through the "world of imagination". This a new portrait of the great Islamic saint ibn arabi; accordingly to it, the aesthetics of Islamic art find its main fundaments in Islamic metaphysics
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Saidi, Mustapha. "Ibn Arabi's Sufi and poetic experiences (through his collection of mystical poems Tarjuman al-Ashwaq)." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2270_1183723387.

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<p>This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the &quot<br>unity of being&quot<br>(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.</p> <p><br /> In the analytical study I explore the poems &quot<br>Tarjuman al Ashwaq&quot<br>of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine &quot<br>the unity of being.&quot<br></p>
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Addas, Claude. "Essai de biographie du Shaykh Al-Akbar Muhyi i-Din Ibn Arabi (OB. 638 1240)." Paris 1, 1987. http://www.theses.fr/1987PA010666.

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Essentiellement biographique, le propos de ce travail est de restituer l'itinéraire spirituel et intellectuel du grand soufi Muhyi l-din Ibn Arabi (ob. 638 1240) en le situant autant que possible dans le contexte religieux et historique de l'époque. Né à Murcie en 1165, Ibn Arabi meurt à Damas en 1240 après avoir passé la majeure partie de sa vie à sillonner l'occident musulman d'abord, puis l'orient. Sa destinée s'inscrit donc à l'un des moments les plus dramatiques de l'histoire du monde musulman : en Occident, ou Ibn Arabi passe les quarante premières années de sa vie, la reconquista gagne chaque jour du terrain ; en Orient, ou il émigra ensuite, les croisades se succèdent et le péril mongol se rapproche. Par un dépouillage minutieux des sources internes et des sources externes, ce travail tente non seulement de retracer la vie d'Ibn Arabi de manière chronologique et évènementielle mais également d'en mieux éclairer et ordonner les moments privilégiés, les étapes spirituelles marquantes et, d'autre part, de situer cette destinée exceptionnelle dans l'époque et la société qui en constituent le cadre<br>The aim of this biographical work is to reconstruct the spiritual and intellectual itinerary of the famous sufi Muhyi al-din Ibn Arabi (d. 638 1240) by placing it, as much as possible, in the religious and historical context of his time. Ibn 'Arabi was born in Murcia (Spain) in 1165 and died in Damascus in 1240, after having spent most of his life travelling throughout the Islamic world, first in the Maghreb and then in its eastern regions. Thus his destiny was to participate in one of the most dramatic periods in the history of the Muslim world: in the west, where Ibn Arabi spent the first forty years of his life, the reconquista was constantly gaining new ground ; in the Islamic east, to which he emigrated, the crusades were continuing and the Mongols hordes were approaching. This study, based on the detailed examination of both Ibn 'Arabi's own voluminous writings and external sources, does more than simply retrace the chronology and external events of his life. It also attempts to outline and clarify the critical moments, the decisive spiritual stages of his life, while at the same time relating that extraordinary destiny to the society in which it was situated
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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.

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This study is a comparison of the philosophical systems composed by the Indian philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE). The primary thesis found in this study is that the conceptual systems constructed by Sankara and Ibn Arabi are not perfectly new creations derived from the core of their mystical realizations. Rather, they contain fundamental pre-existing principles, concepts, and teachings that are expanded upon and placed within a systematic philosophy or theology that is intended to lead others to a state of realization. A selection of these presuppositions are extracted from within each of these thinkers’ philosophical systems and employed as structural indicators. Similarities are highlighted, yet the differences between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems, lead us to the conclusion that the two mystics inhabited different conceptual space.<br>iv, 195 leaves ; 29 cm
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Benato, Sandra Regina. "O coração do si mesmo : identidade essencial no pensamento de Ibn 'Arabi / Sandra R. Benato ; orientador, Jamil Inrahim Iskandar." reponame:Biblioteca Digital de Teses e Dissertações da PUC_PR, 2008. http://www.biblioteca.pucpr.br/tede/tde_busca/arquivo.php?codArquivo=971.

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Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2008<br>Bibliografia: f. 116-120<br>A obra de Ibn 'Arabi (1165DC), conhecido por al-Sheikh al-Akbar, o Mestre Maior, bem como sua pessoa, constituem um marco no pensamento místico muçulmano. Sua intensa experiência metafísica aliada a uma extrema plástica no cuidado das palavras e um profun<br>The works of Ibn 'Arabi (1165AD) known as, Al-Sheikh Al-Akbar, the Greatest of the Masters, as well as his own person, are a reference in the mystical Muslim thought. His intense metaphysical experience added to his extremely pliable use of Arabic words a
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Arnel, Iskandar. "The concept of the perfect man in the thought of Ibn 'Arabī and Muhammad Iqbal : a comparative study." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27925.

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This thesis deals with the concept of the Perfect Man in the thought of both Ibn 'Arabi (560/1165-638/1240) and Iqbal (1877-1938). The concepts of these two figures are analytically compared by way of their views of wujud, the evolutionary process of human being, qada' and qadar, and the classifications of the Perfect Man. In Ibn 'Arabi's system, these concepts are based on wahdah al-wujud and, in Iqbal's system, on his philosophy of Khudi. Although Iqbal criticized many aspects of Ibn 'Arabi's thought, this thesis will show that their concepts of the Perfect Man are quite similar, and that Iqbal was influenced in a number of important ways by Ibn 'Arabi.
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9

Flaquer, García Jaume. "Jésus dans la prophétologie d'Ibn 'Arabî." Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5025.

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Jésus est un maître « vivant » ayant un rapport personnel très particulier avec Ibn ´Arabî. Il est « son premier maître » spirituel et le responsable de sa « conversion » et de son entrée dans la Voie. Plus encore, l’auteur découvre au cours d’une vision qu’il est l’ « égal, le fils et l’ami » de Jésus. La filiation est due à l’héritage spirituel et l’égalité au fait que les deux partagent la fonction de Sceau de la sainteté. Jésus possède l’aspect général et universel de cette fonction et Ibn ´Arabî scelle la sainteté particulière de Muhammad. Cela établit une relation de fraternité entre ces trois personnages. Chaque prophète est, pour Ibn ´Arabî, une manifestation visible d’un aspect divin alors que Muhammad est la synthèse de toutes les manifestations. Jésus est la « corporalisation » du Souffle du Miséricordieux déposé en Marie par l’ange Gabriel. Ce fait détermine toute la vie de Jésus —y compris son séjour dans le ciel de Mercure—, ses pouvoirs miraculeux, ses caractéristiques spirituelles et son être intime dual : humain et angélique. Il est une « Parole provenant de Lui » qui doit revenir à Lui. Jésus est ainsi le paradigme de toute la création qui est en voyage et en mouvement perpétuel. Ibn ´Arabî reconnaît en Jésus une manifestation de Dieu mais non pas dans le sens d’une Présence ou d’une « inhabitation », mais dans le sens d’un miroir qui reflète l’image divine en lui<br>Jesus is a living master who has a very particular and personal relationship with Ibn ´Arabî. He was Ibn ‘Arabî’s first spiritual master and the main cause of his conversion and of his entrance into the Path. Moreover, Ibn ‘Arabî discovers through a vision, that he is “similar to, and also a son and friend” of Jesus. This sonship is due to his spiritual inheritance. The likeness comes from the fact that they two share the function of "the Seal of Sainthood". Jesus owns the general and universal aspect of this function, while Ibn ´Arabî seals the particular sainthood of Muhammad. This fact establishes a fraternal relationship between these three characters. Every prophet is, according to Ibn ´Arabî, a visible manifestation of a divine aspect. Muhammad is the synthesis of all manifestations. Jesus is the “embodiment” of the Merciful Breath deposited on Mary by the angel Gabriel. This event determines the life of Jesus —including the fact of his indwelling in Mercurio’s heaven— his miraculous powers, his spiritual characteristics and his dual being: Human and angelic. He is a Word that comes from God and has to return to Him. This is how Jesus is converted into a paradigm of all creation which is unceasingly on a perpetual journey. Ibn ´Arabî acknowledges in Jesus a Divine manifestation, but not in the sense of a Presence or an “indwelling” but in the sense of a mirror that reflects the divine image
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10

Abdelouahed, Houriya. "Le langage et le visuel : contribution à l'étude de la fonction du visuel dans le langage au travers du texte d'Ibn 'Arabi." Paris 7, 1993. http://www.theses.fr/1993PA070017.

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Books on the topic "Ibn al-`Arabåi,1165-1240"

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Elmore, Gerald T. Islamic sainthood in the fullness of time: Ibn al-ʻArabī's Book of the fabulous gryphon. Brill, 1999.

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Ibn ʻArabī: Buzurg ʻālim-i ʻirfān-i naẓarī mutavaffī bih sāl-i 638 Q. = Ibn Arabi (1165-1240), the supreme master of Islamic theoretical gnosis. Vizārat-i Farhang va Irshād-i Islāmī, Sāzmān-i Chāp va Intishārāt, 2002.

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Ibn ʻArabī: Buzurg ʻālim-i ʻirfān-i naẓarī mutavaffī bih sāl-i 638 Q. = Ibn Arabi (1165-1240), the supreme master of Islamic theoretical gnosis. Vizārat-i Farhang va Irshād-i Islāmī, Sāzmān-i Chāp va Intishārāt, 2002.

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Ibn ʻArabī: Buzurg ʻālim-i ʻirfān-i naẓarī mutavaffī bih sāl-i 638 Q. = Ibn Arabi (1165-1240), the supreme master of Islamic theoretical gnosis. Vizārat-i Farhang va Irshād-i Islāmī, Sāzmān-i Chāp va Intishārāt, 2002.

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Sufi narratives of intimacy: Ibn 'Arabī, gender, and sexuality. University of North Carolina Press, 2012.

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Henry, Corbin. Alone with the alone: Creative imagination in the Ṣūfism of Ibn ʻArabī. Princeton University Press, 1998.

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Rethinking Ibn 'Arabi. Oxford University Press, Incorporated, 2018.

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The Philosophy of Ibn 'Arabi. Routledge, 2007.

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(Editor), Michael Tiernan, Ibn Al-Arabi (Editor), and Stephen Hirtenstein (Editor), eds. Muhyiddin Ibn Arabi A.D. 1165-1240: A Commemorative Volume. Lilian Barber Press, 1993.

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Ibn Arabi (Makers of the Muslim World). Oneworld Publications, 2005.

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Book chapters on the topic "Ibn al-`Arabåi,1165-1240"

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"Ibn Arabi (1165-1240)." In Voces de la mística I. Herder, 2011. http://dx.doi.org/10.2307/j.ctvt9k0wh.13.

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"I Ibn Arabi (1165–1240) – Andalusian philosopher." In Volume 19, Tome VII: Kierkegaard Bibliography. Routledge, 2017. http://dx.doi.org/10.4324/9781315157429-5.

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"Muhyi al-Din ibn al-‘Arabi (1165– 1240): [Melancholic Dove]." In Baghdad. Harvard University Press, 2013. http://dx.doi.org/10.4159/harvard.9780674726482.c97.

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"Muhyi al-Din ibn al-‘Arabi (1165– 1240): [The Most Beloved City]." In Baghdad. Harvard University Press, 2013. http://dx.doi.org/10.4159/harvard.9780674726482.c98.

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Ebstein, Michael. "Human Action, Godʼs Will: Further Thoughts on the Divine Command (amr) in the Teachings of Muḥyī al-Dīn Ibn al-ʿArabī (560–638/1165–1240)." In Intellectual Interactions in the Islamic World. I.B. Tauris, 2020. http://dx.doi.org/10.5040/9781838604899.ch-007.

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