Relevant bibliographies by topics / Ibn Arabi

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Academic literature on the topic 'Ibn Arabi'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 June 2025

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Journal articles on the topic "Ibn Arabi"

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Oaks Takacs, Axel M. "Rethinking Ibn ‘Arabi." Islam and Christian–Muslim Relations 30, no. 1 (2018): 105–11. http://dx.doi.org/10.1080/09596410.2018.1541618.

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Dr. Sadia Noreen та Dr. Hafiz Muhammad Ishaq. "قاضی ابن العربی کا احکام القرآن میں منہج و اسلوب ایک تحقیقی جائزہ". International Research Journal on Islamic Studies (IRJIS) 4, № 1 (2022): 83–96. http://dx.doi.org/10.54262/irjis.04.01.u07.

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Tafsīr ahkaam ul_Qura’n is an excellent commentary of Abu Bakr ibn al-Arabi. Qadi ibn al-Arabi was the great scholar and master of Maliki Jurisprudence. The ahkaam ul_Qura’n is called jurisprudential commentaries. In these tafaseers, only those verses of the Qur’an which deal with jurisprudential issues are interpreted. Ahkaam ul-Qur’an is a comprehensive commentary of the Holy which is written in the Arabic language. Tafsīr Ahkaam ul-Qur’an has a great influence on the Maliki tafsiri literature because it was the first Tafsīri work by Maliki Jurisprudence after the Ahkaam ul-Qur’an by Imam Shafi’i. Ibn al-Arabi gives verses of the Holy Qur’an and then chapter names. Qadi ibn al-Arabi has adopted the old style of tafsir. He brings those verses in which jurisprudence problems were discussed. It is observed in Ahkaam-Qur’an that “Qadi ibn al-Arabi” is a great defender of Malki jurisprudence, but he brings the views of the other three schools of thought and rejects the verdict of other jurisprudence scholars. At many palaces, he brings the Hadiths with different asnad in the favored of Malki school of thought.
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Taufiqurrahman, Taufiqurrahman. "The Divinity Cosmological Model of Ibn al-'Arabi: The Relations between Mystical and Logic." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 5, no. 1 (2021): 57. http://dx.doi.org/10.30983/fuaduna.v5i1.4164.

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<p>This article analyzes the cosmological model of the divinity of Ibn al-‘Arabi based on relations between mystical and logic. This research is a literature review with a descriptive analytics method. In this case, it reveals and describes as it is Ibn al-‘Arabi’s cosmological model of the divine, then analyzed and interpreted to obtain the proper data. This research finds that Ibn al-‘Arabi’s cosmological model of divine relevant to the times and is a thought that brings humans to the ‘presence’ of God. Ibn al-‘Arabi’s cosmological model of the divine is not only transcendental theological but also mysticism in character. This study is important since it reveals much deeper about the cosmological model of the divinity of Ibn al-‘Arabi. Although research on Ibn al-‘Arabi has been widely carried out including on Ibn al-‘Arabi’s divine cosmology, however, re-examining the model contained in Ibn al-‘Arabi’s divine cosmology has the potential to rediscover new reinterpretations, so that this research can be used as a foundation in the study of Islamic thought.</p><p> </p><p><em><span>Artikel ini menganalisis tentang model kosmologi ketuhanan Ibn al-‘Arabi yang berpijak pada jalinan antara mistis dan nalar. Penelitian ini adalah kajian kepustakaan, dengan metode deskriptif analitis. Dalam hal ini mengungkapkan dan menggambarkan secara apa adanya tentang model kosmologi ketuhanan Ibn al-‘Arabi, selanjutnya dianalisis dan dilakukan interpretasi sehingga ditemukan data yang diinginkan. Penelitian ini menemukan bahwa model kosmologi ketuhanan Ibn al-‘Arabi masih dan sangat relevan dengan zaman serta merupakan pemikiran yang membawa manusia akan ‘kehadiran’ Tuhan. Sebab model kosmologi ketuhanan Ibn al-‘Arabi tidak hanya bersifat teologis transendental semata, melainkan juga bercorak tasawuf. Penelitian ini penting karena menguak tentang model kosmologi ketuhanan Ibn al-‘Arabi secara mendalam. Walaupun penelitian tentang Ibn al-‘Arabi telah banyak dilakukan termasuk tentang kosmologi ketuhanan Ibn al-‘Arabi, namun meneliti kembali model yang terkandung dalam kosmologi ketuhanan Ibn al-‘Arabi berpotensi menemukan kembali reinterpretasi baru, sehingga penelitian ini dapat dijadikan landasan dalam kajian pemikiran Islam.</span></em></p>
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Noer, Kautsar Azhari. "Kebutuhan Untuk Mempromosikan Irfan Dalam Sufisme Perkotaan." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 1 (2020): 72–93. http://dx.doi.org/10.15408/ushuluna.v1i1.15153.

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Kata irfan dalam Persia yang berarti tasawuf. Dalam bahasa Arab yang berarti al-Ma'rifah. Irfan yang dimaksud adalah bentuk tasawuf Ibn Arabi dan sering disebut sebagai tasawuf filosofis (al tashawuf al falsafi). Jika merujuk pada tasawuf Ibn Arabi, maka konsep teori ini mendukung penuh wahdat al-wujud Ibn Arabi. Dan makna ma'rifah (dalam bahasa Arab) menjadi sinonim dari makna irfan. Wahdat al-wujud dalam pemahaman Sunni sebagai tasawuf filosofis yang bersandar dengan Al-Qur'an. Menurut Ibn Arabi tidak ada tasawuf tanpa Al-Qur'an. Bagaimana pemhaman ini jika diimplementasikan pada masa sekarang yang modern? Tulisan ini akan menjelaskan mengenai konsep tasawuf Ibn Arabi (Irfan) dalam masyarakat perkotaan. Yang pertama kali diseut dengan istilah Urban Sufism
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Sedgwick, Mark. "Ibn ‘Arabi and the Contemporary West: Beshara and the Ibn ‘Arabi Society." Islam and Christian–Muslim Relations 25, no. 3 (2014): 389–90. http://dx.doi.org/10.1080/09596410.2014.880628.

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Elsayed, Hanan. "Tombeau d'Ibn Arabi: « It is Ibn Arabi speaking »." Expressions maghrébines 16, no. 2 (2017): 117–33. http://dx.doi.org/10.1353/exp.2017.0022.

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Kholil, Ahmad. "MANUSIA DI MUKA CERMIN IBN ARABI: Memahami Hakikat Manusia Dengan Kacamata Ibn Arabi." El-HARAKAH (TERAKREDITASI) 8, no. 3 (2008): 373. http://dx.doi.org/10.18860/el.v8i3.4607.

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<p class="Bodytext20">Although the essence of human being has been questioned long times ago, there are many conceptual answers toward that question. Thus it is common if human beings, as social and individual creatures may try to question it to find new answers. The answer is mainly obtained by contemplating one's self based on the existing concept or reflecting one's self using an individual spiritual experience. The understanding to the essence of human beings described in this writing is based on the concept given by al-Syaikh al-Akbar ibn Arabi who is philosophical as well as sufistic. Who is a man? A man is "God" in its tajalli perfect form in the universe. Therefore, a man is not perfect when he cannot show God's characteristics. Ibn Arabi says, "one of this characteristics is to become a responsible leader either for himself or others".</p><p class="Bodytext20"> </p><p class="Bodytext20">Meskipun esensi manusia telah dipertanyakan sejak lama, ada banyak jawaban konseptual untuk pertanyaan itu. Jadi, adalah hal yang biasa jika manusia, karena makhluk sosial dan individu dapat mencoba menanyainya untuk menemukan jawaban baru. Jawabannya terutama diperoleh dengan merenungkan diri seseorang berdasarkan konsep yang ada atau mencerminkan diri seseorang dengan menggunakan pengalaman spiritual individu. Pemahaman terhadap esensi manusia yang digambarkan dalam tulisan ini didasarkan pada konsep yang diberikan oleh al-Syaikh al-Akbar ibn Arabi yang filosofis sekaligus sufistik. Siapa pria Seorang pria adalah "Tuhan" dalam bentuk tajalli yang sempurna di alam semesta. Karena itu, seorang pria tidak sempurna saat dia tidak bisa menunjukkan sifat Tuhan. Ibn Arabi mengatakan, "salah satu karakteristik ini adalah menjadi pemimpin yang bertanggung jawab baik untuk dirinya sendiri maupun orang lain".</p>
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Santos, Delano De Jesus Silva. "Ibn Arabi e a Unidade do Ser (Wahdat al-Wujud): mística islâmica e diálogo inter-religioso." Reflexão 42, no. 1 (2017): 17. http://dx.doi.org/10.24220/2447-6803v42n1a3864.

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O presente artigo tem como objetivo analisar o pensamento de Ibn Arabi a partir da doutrina da Unidade do Ser (Wahdat al-Wujud). A doutrina discorre, principalmente, sobre a relação entre Deus e a criação na perspectiva da mística islâmica. Através da doutrina da Unidade do Ser, Ibn Arabi procura harmonizar a unidade de Deus, única Realidade existente, com a multiplicidade do universo, que é a manifestação desta Realidade. O artigo apresenta, inicialmente, a importância do sufismo como um caminho místico, e uma breve biografia de Ibn Arabi pontuando alguns eventos importantes de sua trajetória mística. Em um segundo momento, a doutrina da Unidade do Ser é abordada de acordo com alguns intérpretes do pensamento de Ibn Arabi. Para aprofundar o tema da Unidade, o artigo faz uma exposição de alguns capítulos de Engastes da Sabedoria (Fusus al-Hikam) de Ibn Arabi. O texto aponta, ainda, para elementos filosóficos na doutrina da Unidade do Ser que servem para reflexões sobre o diálogo inter-religioso na atualidade.
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Nasyrov, Ilshat Rashitovich. "Ibn ‘Arabi and Religious Tolerance." Philosophy of Religion: Analytic Researches 4, no. 1 (2019): 104–27. http://dx.doi.org/10.21146/2587-683x-2020-4-1-104-127.

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KAVAL, Musa. "İbn Arabi Ontoloji'sinde İnsan Metaforları." Journal of Turkish Studies 10, Volume 10 Issue 14 (2015): 433. http://dx.doi.org/10.7827/turkishstudies.8917.

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Dissertations / Theses on the topic "Ibn Arabi"

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Jeffery, Isobel Jane. "The contemporary influences of Muhyiddin Ibn #Arabi in the West : the Beshara School and the Muhyiddin Ibn #Arabi Society." Thesis, University of Exeter, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272997.

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Waldenmaier, Jacob. "Mapping embodied theological space in Ibn 'Arabi and Ramanuja." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.553067.

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This comparative theology argues for three epistemological nodes across which the theologies ofIbn 'Arabi and Ramanuja can be accurately related: the Internal, External, and Hidden. The mapping is justified by its derivation from the human being's experience as a body, which distinguishes imagination, sensation, and mystery. This proposed 'Embodied Theological Space' (ETS) is explored and contrasted across two theological systems. Ibn 'Arabi, the Andalusian Sufi, develops a theory of the imagination capable of answering many problems of philosophy because the imagination is God's primary vehicle for revelation, with the world as a sensory field and God's transcendence as the hidden reality behind all that is. The Tamil Vaishnava Ramanuja articulates a triadic layering of reality, the highest degree of which is Brahman, followed by cit (mind) and acit (non-mind, or non-conscious entities), all of which are likened to composites of one body. Examining the way in which cit is related to Brahman, and the role of acit in that relationship, elucidates how Ramanuja's system can be mapped in theological space. The systems ofIbn 'Arabi and Ramanuja are then mapped together in theological space over the embodied nodes Internal, External, and Hidden. With this mapping, differences in detail can be correlated across common dimensions because the categories emerge from embodied human experience. This triadic model is offered as a helpful framework for comparative theology that may be applicable not only in comparative but also in multi disciplinary settings, since it can relate different types and contexts of revelation, religious experience, and doctrine. The comparative theological project ultimately constructs a theological ontology from the triadic epistemology.
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Abdelkhalek, Saliha Osama Farid. "Being, reification and ritual : the esoteric paradigm of Ibn Arabi." Thesis, University of Exeter, 2018. http://hdl.handle.net/10871/34518.

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Despite being a key notion in the examination of the process of human objectification, reification has not received sufficient attention in recent years, especially in the study of religion. Building on Axel Honneth’s analysis, I examine the concept of reification within a Sufi context, more precisely, within the esoteric paradigm of Ibn ‘Arabī’s oneness of being (waḥdat al-wujūd). I contend that the root of reification, not only lies in the forgetfulness of the origin of cognition in recognition, as Honneth argued, but also in the forgetfulness of the origin of recognition in pure consciousness, i.e. the oneness of being. I argue that since the problem of reification consists of the loss of the primacy of our non-discursive dimension over the discursive one, the solution must lie in the rectification of that order. This can only be brought about through mystical experience, in which a momentary suspension of thought occurs, and our identity as part and parcel of the continuum of consciousness is disclosed. Hence, I argue for the necessity of the preparation for mystical experience through ritual practice, as it moves us from discursive to non-discursive states of being. Through physical activity, our sense of embodiment is increased, shifting us from a ‘thinking’ to a ‘sensory’ mode, which paradoxically detaches us from our identification with the physical body. Using phenomenological methods and knowledge by presence theories, I examine Ibn ‘Arabī’s esoteric approach to the ritual practice of purification, prayer and fasting. I maintain that the essence of ritual is the disclosure of one’s ontological poverty, which within the paradigm of the oneness of being (waḥdat al-wujūd), must also amount to the phenomenal self-differentiation of the divine. Thus, I conclude that the root of the problem of reification essentially lies in accounts of selfhood.
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Castro, Ana Carolina Pinheiro e. "Os engastes das sabedorias. A metafísica do real em Ibn\'Arabi." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8159/tde-15052015-095747/.

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A obra de Ibn Arab (1165 d.C. /560 H.) é bastante extensa, compreendendo cerca de 400 títulos, dos quais Kitb fu½½ al-¬ikam (O livro dos engastes das sabedorias) destaca-se como um dos principais escritos no qual o autor apresenta sua concepção metafísica, de forma mais sistematizada, como sua teoria dos nomes divinos através dos quais a essência do real procede, manifestando todos os existentes, assim como trata, de maneira aprofundada, do significado dos profetas e das sabedorias por eles transmitidas, propondo uma conotação totalmente metafísica para o profético. A profecia assume, nessa obra, uma importância fundamental, ela é apresentada como a condição de possibilidade da existência determinada, assim como também a condição de possibilidade do conhecimento da essência do real, ou seja, a condição de possibilidade de conhecer a realidade primeira. É interessante notar ainda a riqueza e a complexidade discursiva, na qual vida e obra encontram-se implicadas nesse processo de existenciação, de modo que tanto o autor quanto sua obra recebem estatutos muito significativos e particulares referentes ao sistema metafísico apresentado. Servindo-se da filosofia, da teologia e da mística arabo-islâmicas, oferecendo, com isso, um pensamento, embora complexo, de alcance universal que reconhece todos os profetas do ciclo histórico e as diversas tradições reveladas, a hermenêutica de Ibn Arab evidencia-se em muito original, promovendo um diálogo criativo e conciliador entre diversas culturas, permanecendo, até os dias de hoje, profundamente rico, inovador e inspirador para as mais diversas culturas e domínios do pensamento.<br>The work of Ibn \'Arab (1165 AD / H. 560) is quite extensive, comprising about 400 titles, of which Kitb fu½½ al-¬ikam (The Book of the bezels of wisdom) stands out as one of the major writings in which the author presents his metaphysical conception in a more systematic way as his theory of divine names, by which the essence of real conceives, showing all as he deeply addresses, the meaning of the prophets and the wisdom transmitted by them, proposing an entirely metaphysical connotation for the prophetic. On this work, the prophecy itself assumes a fundamental importance. It is presented as the condition of possibility of determined existence, as well as the condition of possibility of knowledge of the essence of real, i.e.: the condition of possibility of knowing the first reality. It is quite interesting to notice the richness and discursive complexity, in which life and the paper are implied in this existence process, so that both the author and his work receive very significant and specific status relating to the metaphysical system presented. Making use of philosophy, theology and the Arab-Islamic mysticism, offering thereby a thought, though complex, universal reach that recognizes all the prophets of the historical cycle and several revealed traditions, the hermeneutic of Ibn \'Arab evidences itself as being very original, promoting a creative and conciliatory dialogue among several cultures and remaining until this day, deeply rich, innovative and inspiring for several cultures and thought domains.
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Rahmati, Fateme. "Der Mensch als Spiegelbild Gottes in der Mystik Ibn ʻArabīs". Wiesbaden Harrassowitz, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2928492&prov=M&dok_var=1&dok_ext=htm.

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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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Addas, Claude. "Essai de biographie du Shaykh al-Akbar Muhyi l-Din Ibn Arabi, ob. 638/1240." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb376021066.

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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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DaCrema, Norma. "TRANSCENDING THE FEMININE: NEGOTIATING GENDER IN THE MYSTICISM OF IBN AL-‘ARABĪ AND FRANCIS OF ASSISI." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/313501.

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Religion<br>Ph.D.<br>Explorations of how "the feminine" functions in the systematic mystical theology of Ibn al-ʿArabī (1165-1240) begin, in English, with Reynold Nicholson's early 20th century analysis of Tarjumān al-Ashwāq and extend through the work of dozens of scholars since then, most notably Henry Corbin, Toshihiko Izutsu, William Chittick, Sachiko Murata and Sa'diyya Shaikh. (Of course, one could argue that such studies in Arabic reach back as far as his foremost disciple al-Qunawi, and his foremost critic, Ibn Tamiyya. St. Francis of Assisi (1181-1226) shares with the Shaykh a general historical context as well as a famously passionate devotion to mystical practice as a strategy for achieving proximity to God. He, too, has engendered scholarly interest in his attitude toward women and the feminine as intrinsic to making that ascent, and not just among his earliest hagiographers, but through hundreds of interpreters since, most recently André Vauchez and Jacques Dalarun. Yet, despite generations of scholarship on that point, a comparative study of these two mystics has yet to be published. "Transcending the Feminine: Negotiations of Gender in the Mysticism of Ibn al-ʿArabī and Francis of Assisi" endeavors to fill that gap, and in so doing to unpack the distinctive aspects of the saint's and the Shaykh's mystical approaches, demonstrating intersections as well as departure points. Instrumental to that task are the conclusions of feminist scholars focusing on either man, but also--because the question of the feminine is so intimately associated in mystical texts with physical and spiritual desire--such an endeavor is relevant to the psychoanalytical approach to medieval religious texts, one made possible by Sigmund Freud and particularly Jacques Lacan, and then expanded upon by Luce Irigaray and Amy Hollywood. The pathway linking Francis and Ibn al-ʿArabī traverses their mysticisms, their use of metaphorical language, their specific constructions of gender, theologically and poetically, and their surprisingly complementary strategies for underscoring how the physical body emerges as crucial to the mystical ascent. Accordingly, this dissertation navigates the intriguing space in between the two--that is, in Ibn al-ʿArabī's phrasing, the barzakh where the ultimate priorities of one virtually touch those of the other, yet in a way that preserves their contradictions.<br>Temple University--Theses
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Johansson, Kiviaho Tilda. "Sufism ur ett genusperspektiv : En innehållsanalys av Muhuiddin Ibn ’Arabis och Abu-Hamid Muhammad al-Ghazalis texter." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-374853.

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There are many negative preconceptions about Islam and especially how Islam affects men and women. Women are often described to be subjugated by Islam. Sufism is Islamic mysticism and has been described as one way to give women the same opportunities as men. This thesis examines and compares how men and women are portrayed in texts written by two prominent Sufi mystics, Muhuiddin Ibn ’Arabi and Abu-Hamid Muhammad al-Ghazali. To achieve this, I have analyzed one text of each author with a qualitative content analysis. Then I have compared the results to see if there are any differences or similarities in their way of describing men and women. The theory that has been used is Yvonne Hirdman’s gender theory. The aim of the thesis is to come to a greater understanding of whether Ibn ‘Arabi and al-Ghazali increase or decrease differences between men and women in their writings. Hirdmans gender theory says that by increasing differences between men and women it negatively affects gender equality. The aim is also to examine if they support the subjugation of women. The analysis shows that al-Ghazalis writings contribute to increase differences between men and women and he also supports the subjugation of women in his text. The majority of Ibn ‘Arabis writings does not describe men and women in a way that increases differences between men and women or subjugates women.
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Books on the topic "Ibn Arabi"

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al-ʻArabī, Ibn, and Abrar Ahmed Shahi. Rasa'il Ibn Arabi. Dar ut Tazkeer, 2008.

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Jeffery-Street, Isobel. Ibn Arabi and the contemporary West: Beshara and the Ibn Arabi Society. Equinox Pub. Ltd., 2010.

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Ibn Arabi and the contemporary West: Beshara and the Ibn Arabi Society. Equinox Pub. Ltd., 2010.

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Jeffery-Street, Isobel. Ibn Arabi and the contemporary West: Beshara and the Ibn Arabi Society. Equinox Pub. Ltd., 2010.

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Zayas, Rodrigo de. Ibn 'Arabi ou le Maitre d'amour. Atlantica, 1998.

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Palacios, Miguel Asín. Amor humano, amor divino: Ibn Arabi. Ediciones El Almendro, 1990.

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Siregar, H. A. Rivay. Tasawuf falsafati Ibn Arabi: Laporan penelitian. IAIN Sumatera Utara, 1999.

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Palacios, Miguel Asin. Amor humano, amor diio: Ibn Arabi. El Almendro, 1990.

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Tombeau of Ibn Arabi: And, White traverses. Fordham University Press, 2010.

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Meddeb, Abdelwahab. Tombeau of Ibn Arabi: And, White traverses. Fordham University Press, 2010.

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Book chapters on the topic "Ibn Arabi"

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Halligan, Fredrica R. "Ibn al-‘Arabi." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_315.

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Pilard, Nathalie, Fredrica R. Halligan, Paul Larson, et al. "Ibn al-‘Arabi." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_315.

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Halligan, Fredrica R. "Ibn al-‘Arabi." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_315.

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Qureshi, Jawad Anwar. "Ibn ‘Arabi and the Akbarī tradition." In Routledge Handbook on Sufism. Routledge, 2020. http://dx.doi.org/10.4324/9781315175348-8.

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Sharify-Funk, Meena. "Ibn al-‘Arabi and the Virtues of “Holy Envy” in Islam." In Learning from Other Religious Traditions. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-76108-4_3.

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Sassine, Marie Antonios. "The Phenomenology of the Creative Imagination: Philo of Alexandria and Ibn ‘Arabi." In The Cosmos and the Creative Imagination. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-21792-5_7.

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Hirtenstein, Stephen. "Human Dignity and Divine Chivalry: Rights, Respect, and Toleration According to Ibn ‘Arabi." In Secularization, Desecularization, and Toleration. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54046-3_3.

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Chittick, William C. "The in-between: Reflections on the Soul in the Teachings of Ibn ‘Arabi." In The Passions of the Soul in the Metamorphosis of Becoming. Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0229-4_3.

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Shahzad, Qaiser. "Being, God, and Creation in Eriugena and Ibn ‘Arabi : An Akbarian Reading of the Periphyseon." In Instrumenta Patristica et Mediaevalia. Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.ipm-eb.1.102068.

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Mesbahi, Mohamed. "Ibn ‘Arabi. De l’interférence entre deux systèmes d’imagination: le système philosophique et le système gnostique." In Rencontres de Philosophie Médiévale. Brepols Publishers, 2006. http://dx.doi.org/10.1484/m.rpm-eb.3.2895.

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Conference papers on the topic "Ibn Arabi"

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Baycar, Hamdullah. "Creating a Nation through Heritage: Emiratization of the Coffee Pot (Dallah)." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2020. http://dx.doi.org/10.29117/quarfe.2020.0257.

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Coffee plays a significant role in today’s Arab culture, and it has long been considered one of the main aspects of Arab history, culture, heritage, and hospitality. It has even been recognized by UNESCO, which added Arabic coffee to its Intangible Cultural Heritage List following the application by several Gulf countries. This study explores the nation-building process of the United Arab Emirates (UAE) through its heritage, with specific reference to the coffee pot (dallah). The UAE forms its national identity (the Emirati identity) by deriving it from a broader identity (that is, being Arab) and defining it to a regional identity (Khaleeji). Moving from a regional to a national identity is intended to unite the seven emirates under one standard identity, but at the same time contain common characteristic features and solidarity with Khaleej and other Arabs. Slight differences to strengthen the desired national (Emirati) identity and differentiate the UAE from the neighbors will be enough in creating national heritage. This study examines how the UAE attempts to create its own heritage, one that is common among its seven emirates, to unite them under one identity. The coffee pot, however, has common features with other Arab and Khaleeji countries, as can be clearly seen from the map. Meanwhile, the process is still in progress, and to date, no consensus has been achieved.
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Guettaoui, Amel, and Ouafi Hadja. "Women’s participation in political life in the Arab states." In Development of legal systems in Russia and foreign countries: problems of theory and practice. Publishing Center RIOR, 2021. http://dx.doi.org/10.29039/02061-6-93-105.

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The level of political representation of women in different legislative bodies around the world varies greatly. The women in the Arab world, is that as in other areas of the world, have throughout history experienced discrimination and have been subject to restriction of their freedoms and rights. Many of these practices and limitations are based on cultural and emanate from tradition and not from religion as many people supposed, these main constraints that create an obstacle towards women’s rights and liberties are reflected in the participation of women in political life. Although there are differences between the countries, the Arab region in general is noted for the low participation of women in politics. Universal suffrage has become common in most countries, but there are still some Arab women who are denied such rights.&#x0D; There have been many highly respected female leaders in Arab history, such as Shajar al-Durr (13th century) in Egypt, Queen Orpha (d. 1090) in Yemen. In the modern era there have also been examples of female leadership in Arab countries. However, in Arabic-speaking countries no woman has ever been head of state, although many Arabs remarked on the presence of women such as Jehan Al Sadat, the wife of Anwar El Sadat in Egypt, and Wassila Bourguiba, the wife of Habib Bourguiba in Tunisia, who have strongly influenced their husbands in their dealings with matters of state. Many Arab countries allow women to vote in national elections. The first female Member of Parliament in the Arab world was Rawya Ateya, who was elected in Egypt in 1957. Some countries granted the female franchise in their constitutions following independence, while some extended the franchise to women in later constitutional amendments.
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Elkilany, Elsayed Abdelwahed. "Arabic Language Topics in Al Arab Qatari Newspaper: A Study in Journalistic Treatment Patterns." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2020. http://dx.doi.org/10.29117/quarfe.2020.0252.

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The purpose of this research is to explore the patterns of journalistic treatments for issues of Arab Language in Al Arab Qatari newspaper during the year of 2017. It also seeks to understand the degree to which this journalistic behavior enhances Qatar National identity. The importance of this research, which is funded by Qatar National Research Fund, No. UREP21-095-5-009 is to test the relationship between journalistic practices in relation to coverage of Arabic language issues and national identity. As interdisciplinary research combining Arabic language and journalism studies, its data were gathered by students of Arabic and Mass Communication Departments. The study adopted the descriptive and analytical approach to explore a sample of 841 publications that covered 10 linguistic forms including folk literature, translation, sermon, thought, novel, narration, poetry, story, drama and others as well as 6 editorial forms including investigative report, news report, dialogue, news, article, feature story and others. We analyze both the editorial content and the layout treatment. The results showed a statistical significance in the use of different editorial forms to demonstrate the Arabic language topics in Al Arab Qatari newspaper as well as the use of different layout techniques such as positioning, size, headline style and the accompanying visual elements. Future studies can compare the influence of different journalistic practices on national identity.
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Khaled, Salma Mawfek, Iman Amro, Lina Bader, et al. "Depression-anxiety in Adult Population of Qatar during the First Year of COVID-19." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2021. http://dx.doi.org/10.29117/quarfe.2021.0177.

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There is limited data from Arabic-speaking countries on risk factors for depression and anxiety during the COVID-19 pandemic. Country-specific data is necessary given differences in culture, demographics, and COVID-19 infection and mortality rates. This study intended to identify the factors associated with symptoms of depression-anxiety in the adult population of Qatar during the first year of the COVID-19 pandemic. We conducted a cross-sectional online survey in Qatar between July and December 2020 after Qatar’s first COVID-19 wave and before the beginning of the second wave. Depression-anxiety was defined as a cut-off of 20 or higher on the PHQ-ADS scale. Of 1138 participants, 71.05% were female, 69.0% Arabs, and 70.0% Non-Qataris. 77 % were &lt; 40 years (the median age in Qatar is 32 years). In a fully-adjusted model, six variables were significantly associated with PHQ-ADS; Arab ethnicity (OR=1.67, p=0.026), never married (OR=1.69, p &lt; 0.015), prior psychiatric history (OR=1.80, p=0.009), Social Media induced worries (OR=1.72, p=0.003), history of COVID-19 (OR=1.76, p=0.039), loneliness (OR=1.91, p &lt; 0.001), and lower levels of religiosity (OR=0.96, p=0.039). The potential risk factors identified may assist with anxiety and depression prevention in future COVID-19 waves, similar national events and assist with early intervention to treat sufferers.
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Traifeh, Hanadi, Raad Bin Tareaf, and Christoph Meinel. "E- Learning Experiences from the Arab World." In 2nd International Conference on Advanced Research in Education. Acavent, 2019. http://dx.doi.org/10.33422/2nd.educationconf.2019.11.791.

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Although most Arab countries offer free public education, the majority of their educational systems do not prepare students for the labour market or equip them with the skills needed to compete in today’s global society. Teaching methods and techniques do not encourage critical and analytical thinking, and are still teacher-centred instead of being designed with intentional focus on students and learners. E-learning technologies have the potential to address most of these challenges. For example, digital technologies can make education more efficient, scalable and accessible. And with the wide spread of the internet in the region, an increased adoption of e-learning has been witnessed among Arab students and life-long learners. To assess the current state of the e-learning sphere in the Arab world, we conducted a survey to learn more about the digital learning experiences of Arab students. In this paper, we report our findings. Most of the 200 participants who responded to our survey hold a bachelor degree and higher, and claimed to spend more than 4 hours online. However, only 19.5% of all participants have enrolled in an Arabic e-learning program or MOOC, and 70% still prefer to take their courses in English. We also assess the different factors Arab learners take into consideration when joining an online course, and also explore the reasons that lead 80% of participants not to join any online courses. Our observations show that adoption of digital learning in the Arab world is very low but has significant potential for growth. The paper concludes with recommendations on how to spread digital learning in the region.
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Filip, Schneider. "Etnografický obraz Arabov v Byzancii 10. storočia." In Orientalia antiqua nova XXI. Západočeská univerzita v Plzni, 2021. http://dx.doi.org/10.24132/zcu.2021.10392-97-119.

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Roman historians developed a tradition of placing ethno graphic information into their works. The “Other” was an everyday reality of the Roman state. With its expansion more nations came into its orbit and thus to the attention of its writers. Arabs were among many others whom the Romans confronted. The position of the Arabs changed rapidly since the emergence of Islam in the 7th century. From a peripheral nation they became the major superpower in the East. The Roman/Byzantine perception did change due to various factors, such as the emergence of new religion as well as military expansion of the newly founded Arab state. It was in this period when ethnographic tradition under went a major transformation. Ethnography was in decline with snippets of information throughout literary works instead of vast descriptions of the “Other” as known in antiquity. Merging the snippets, however, a more coher ent image may occur. The aim of this paper is to look on the ethnographic information about Arabs in three literary works of the 10th century Byzantium – the Taktika, De administran do imperio and History of Leo the Deacon. Arabs will be analysed under the scope of elements that affected Byzantine perception on them – religion, military, and ethnic stereotypes. With the analysis I intend not only to gain a more coherent picture about the ethnographic perception of the Arabs in Byzantium, but also the differ ence of the perception among its various social classes.
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Adnani, Ikram. "Political change and the crisis of the nation state in the Arab world." In REFORM AND POLITICAL CHANGE. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdiconfrpc.pp26-33.

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The Political Change” is one of the concepts which are rooted in the Arab Intellectual Farbric.Recently, it was related to The National State crisis in the Arabic World,especially it had various manifestations such as the weaknesses of the Institutes and the Organs of the the State and its deficit to assert its authority in the all the State( Syria, Lybia, Somalia), its tripping to the State building and conscrate its legimitacy (Egypt) as well as cristallizing a common identity in order to attract higher Loyalty (Liban). The situation in the Arab world, after years of movement, threatens the existence of certain States and also the regimes that have led them to achieve this deteriorating situation, as well as the future of a democratic and unitary State in the context of the current political violence. This study therefore attempts to approach the national state crisis in the Arab world by using anumber of sociological data and some concepts of political anthropology to understand the political and social changes that have affected the Arab world, assuming that the Arab State is experiencing a real crisis and that various political changes, primarily democratic mobility, have not been possible. ""The Arab Spring"" from being transferred to the status of the modern State, the State of institutions based on full citizenship and the guarantee of rights and freedoms. The national State is supposed to be a neutral State, and it must not belong to a particular organ or to the control of a specific party. It is a State for all citizens with different religious, racial and ethnic views. Any change in this equation would be a prelude to an internal explosion among the various components of society, particularly by the most affected groups.
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Al-Malk, Afnan, Jean-Francois Maystadt, and Maurizio Zanardi. "The Gravity of Distance: Evidence from a Trade Embargo." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2021. http://dx.doi.org/10.29117/quarfe.2021.0171.

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On June 5, 2017, an airspace blockade was imposed on the State of Qatar by four of its neighbors: Saudi Arabia, Bahrain, United Arab Emirates, and Egypt. We study the exogenous increase in air transportation costs with non-blockading countries to examine the effect of increased travel distance on bilateral trade. Based on a gravity model estimated with a Poisson pseudo-maximum likelihood, we find a distance elasticity of trade between -0.3 and -0.5. Our findings revise downwards cross-sectional estimates of the distance elasticity of trade and confirm more recent estimates exploiting similar time-varying shocks to distance.
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Alzeer, Daliyah Hesham, and Hend Al-Khalifa. "Towards an Understanding of Arab Women Researchers Contribution in Arabic NLP." In ArabWIC 2021: The 7th Annual International Conference on Arab Women in Computing in Conjunction with the 2nd Forum of Women in Research, Sharjah, UAE. ACM, 2021. http://dx.doi.org/10.1145/3485557.3485573.

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Gader, A. M. A., H. Bahakim, S. Malaika, and F. A. Jabbar. "HAEMOSTATIC PARAMETERS IN VARIOUS ETHNIC GROUPS IN SAUDI ARABIA." In XIth International Congress on Thrombosis and Haemostasis. Schattauer GmbH, 1987. http://dx.doi.org/10.1055/s-0038-1644869.

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Geographical and racial differences in the incidence of thrcmbo-embolisn could be related to basic dissimilaritiesin the haemostatic system in different ethnic groups. However reliable comparative population studies in haemostatic parameters is lacking. The large expatriate ccmnunity in Saudi Arabia offers such a chance.Subjects tested were all healthy blood donors (aged 20-50 years) and were classified on the basis of ethnic origininto three categories (1) Arabs n=750, (2) Westerns (Americans and Europeans) n=400, and (3) S.E. Asians (Filipinos) n=570. The measurements done included PT, PTT, TT, Reptilase time, Plasma fibrinogen, AT III, Plasminogen, F.VIII:C, FX, α-2 Antiplasmin and Platelet aggregation in response to ADP (20.0, 2.0, 1.0, 0.5 &amp; 0.25 uM), Collagen, Arachidonic acid, Adrenaline and Ristocetin (1.5, 1.2 &amp; 1.0 mg/ml).There were no significant ethnic differences in the measured plasmatic clotting tests. This contrasts the finding of many smaller studies. Besides no significant ethnic differences were noted in platelet aggregation response to high doses of ADP (20 uM) or Ristocetin (1.5 mg/ml) and to Collagen. However, 45% of the S.E. Asians displayed abnormally inhibited responses to Adrenaline when compared to Arabs (34%) and Westerns (35.2%). Asians also displayed more inhibited responses to lower doses of ADP (2.0 &amp; 1.0 uM) . On the other hand, S.E. Asians showed the lowest incidence of inhibited Arachidonic acid responses (9%) when compared to Arabs (24%) and Westerns (26%) . Similar racial differences were noted in response to low doses of Ristocetin (1.2 &amp; 1.0 mg%) where Arabs and Asians showed high incidence of abnormally reduced responses (26-28%) when compared to Westerns (15%). No evidence of enhanced aggregation could be detected in Westerns. Changes of climate and/or dietary habits could be important factors influencing the haemostatic system in such a way that reduces ethnic dissimilarities.
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Reports on the topic "Ibn Arabi"

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Solmirano, Carina, and Pieter D. Wezeman. Military Spending and Arms Procurement in the Gulf States. Stockholm International Peace Research Institute, 2010. http://dx.doi.org/10.55163/lpyq8137.

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In September 2010 it was reported that Saudi Arabia had sought the US Government’s permission to purchase large numbers of combat aircraft and helicopters from US companies. This was just the latest indication that Saudi Arabia is planning a new arms-purchasing spree similar to that in the 1990s, raising questions about the possible impacts of military build-ups in the Gulf region, which includes both Iran and Iraq alongside the Arab states of the Gulf. Transparency is poor in most of the Gulf region. This SIPRI Fact Sheet combines data on known military spending and recent and planned arms imports in the Gulf states: Bahrain, Iran, Iraq, Kuwait, Oman, Qatar, Saudi Arabia and the United Arab Emirates.
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Research Institute (IFPRI), International Food Policy. Beyond Arab Awakening: Policies and investments for poverty reduction and food security [in Arabic]. International Food Policy Research Institute, 2012. http://dx.doi.org/10.2499/9780896295469.

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Wezeman, Pieter, and Alexandra Kuimova. Military Spending and Arms Imports by Iran, Saudi Arabia, Qatar and the UAE. Stockholm International Peace Research Institute, 2019. http://dx.doi.org/10.55163/zapt6109.

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Tense relations between Iran, Qatar, Saudi Arabia and the United Arab Emirates (UAE) are a major cause for concern regarding stability, security and peace in the Gulf region and in the Middle East more generally. These states seek to play a major role in the Middle East and use arms as a key tool in the pursuit of this aim. To illustrate the importance given to military capability in these four states, this fact sheet provides a concise overview of trends and patterns of military expenditure and of arms imports—the main source of modern major arms for these states—in the period 1994–2018.
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Stewart, Dorathy A., Helmut P. Dudel, and Larry J. Levitt. Solar Radiation in Saudi Arabia. Defense Technical Information Center, 1993. http://dx.doi.org/10.21236/ada269970.

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AlRomaih, Yousef. Juvenile delinquency in Saudi Arabia. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.5302.

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AlGhamdi, Abeer. Saudi Arabia Energy Report. King Abdullah Petroleum Studies and Research Center, 2020. http://dx.doi.org/10.30573/ks--2020-dp25.

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Saudi Arabia is one of the world’s leading oil producers and exporters. It has the second-largest proven crude oil reserves after Venezuela. Saudi Arabia’s oil reserves have made it one of the most significant players in the global oil market. The country also possesses vast reserves of natural gas and, in 2018, had the sixth-largest reserves of natural gas, just below the United States.
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Hasanov, Fakhri J., Jeyhun Mikayilov, Moayad Al-Rassasi, Mohammed Al-Abdullah, Fred Joutz, and Muhammad Javid. Modeling Sectoral Employment in Saudi Arabia. King Abdullah Petroleum Studies and Research Center, 2020. http://dx.doi.org/10.30573/ks--2020-dp09.

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Hegghammer, Thomas. The Failure of Jihad in Saudi Arabia. Defense Technical Information Center, 2010. http://dx.doi.org/10.21236/ada515098.

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Megahed, Nagwa. Gender equality in university education in Egypt [Arabic]. Population Council, 2015. http://dx.doi.org/10.31899/pgy9.1088.

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Al-Sulaiti, Nasser. Causes of Terrorism in Arab World. Defense Technical Information Center, 2003. http://dx.doi.org/10.21236/ada420080.

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