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Books on the topic 'Ibn Arabi'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 April 2022

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1

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

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

Ibn 'Arabi: Vida y enseñanzas del gran místico andalusí. Barcelona: Editorial Kairós, 2011.

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12

Dobie, Robert J. Logos & revelation: Ibn 'Arabi, Meister Eckhart, and mystical hermeneutics. Washington, D.C: Catholic University of America Press, 2010.

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13

Suyono, Yusuf. Wahdat al-wujud Ibn 'Arabi dan pengaruhnya di Nusantara. [Semarang]: Balai Penelitian, IAIN Walisongo Semarang, 1996.

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14

Smirnov, A. V. Velikiĭ sheĭkh sufizma: Opyt paradigmalʹnogo analiza filosofii Ibn Arabi. Moskva: "Nauka", 1993.

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15

Dobie, Robert J. Logos & revelation: Ibn 'Arabi, Meister Eckhart, and mystical hermeneutics. Washington, D.C: Catholic University of America Press, 2010.

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16

Logos & revelation: Ibn 'Arabi, Meister Eckhart, and mystical hermeneutics. Washington, D.C: Catholic University of America Press, 2010.

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17

Dobie, Robert J. Logos and revelation: Ibn 'Arabi, Meister Eckhart, and mystical hermeneutics. Washington, D.C: Catholic University of America Press, 2009.

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18

Winkel, Eric. Islam and the living law: The Ibn al-Arabi approach. 2nd ed. Oxford: Oxford University Press, 2000.

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19

Islam and the living law: The Ibn al-Arabi approach. Karachi: Oxford University Press, 1997.

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20

Shah-Kazemi, Reza. Paths to transcendence: According to Shankara, Ibn Arabi, and Meister Eckhart. Bloomington, Ind: World Wisdom, 2006.

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21

The story of Islamic philosophy: Ibn Tufayl, Ibn al-'Arabi, and others on the limit between naturalism and traditionalism. Albany, N.Y: State University of New York Press, 2011.

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22

Encuentro Internacional para el Diálogo entre las Tradiciones Espirituales. (2003 Córdoba, Spain). El viaje interior entre Oriente y Occidente: La actualidad del pensamiento de Ibn 'Arabi. Madrid: Mandala Ediciones, 2007.

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23

Pinilla, Ramón Mujica. El collar de la paloma del alma: Amor sagrado y amor profano en la enseñanza de Ibn Hazm y de Ibn Arabi. Madrid: Hiperión, 1990.

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24

El lenguaje de las alusiones: Amor, compasión y belleza en el sufismo de Ibn Arabi. Murcia: Editora Regional de Murcia, 2005.

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25

Sufi aesthetics: Beauty, love, and the human form in the writings of Ibn 'Arabi and 'Iraqi. Columbia, S.C: University of South Carolina Press, 2011.

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26

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

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27

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. Tihrān: Vizārat-i Farhang va Irshād-i Islāmī, Sāzmān-i Chāp va Intishārāt, 2002.

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28

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. Tihrān: Vizārat-i Farhang va Irshād-i Islāmī, Sāzmān-i Chāp va Intishārāt, 2002.

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29

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. Tihrān: Vizārat-i Farhang va Irshād-i Islāmī, Sāzmān-i Chāp va Intishārāt, 2002.

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30

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

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31

Ibn al-Arabi on the mysteries of bearing witness to the oneness of God and prophethood of Muhammad. : Great Books of the Islamic World, 2002.

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32

Ibn Arabi. Kazi Pubns Inc, 1996.

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33

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

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34

Lipton, Gregory A. Rethinking Ibn 'Arabi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190684501.001.0001.

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For over a century, Euro-American scholars and esotericists alike have heralded the thirteenth-century Spanish mystic Ibn ‘Arabi (d. 1240) as the premodern Sufi theorist of inclusive religious universalism who claimed all contemporaneous religions as equally valid beyond the religio-political divide of medieval exclusivism. Rethinking Ibn ‘Arabi calls into question this Western image of Ibn ‘Arabi and throws into relief how his discourse is inseparably intertwined with the absolutist vision of his own religious milieu—that is, the triumphant claim that Islam fulfilled, superseded, and therefore abrogated all previously revealed religions. By exploring how Ibn ‘Arabi’s ideas have been read, appropriated, and universalized within the regnant interpretative field of Perennial Philosophy in the study of Sufism, Rethinking Ibn ‘Arabi theorizes Ibn ‘Arabi’s own absolutist conception of universalism in juxtaposition to his contemporary universalist reception. The contours that surface through this comparative analysis trace the discursive practices that inform Ibn ‘Arabi’s Western reception back to eighteenth- and nineteenth-century conceptions of “authentic” religion where European ethnoracial superiority is wielded against a Semitic Other—both Jewish and Muslim. Rethinking Ibn ‘Arabi thus argues that in ironically similar ways to Ibn ‘Arabi’s medieval absolutism, contemporary Western universalist constructions of religious authenticity contain buried orders of politics concealing supersessionist models of exclusivism.
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35

Arabi, Al Emam Ebn. Prayers of Ibn Arabi. CreateSpace Independent Publishing Platform, 2014.

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36

Yousef, Mohamed Haj. Ibn 'Arabi - Time and Cosmology. Routledge, 2011.

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37

Coates, Peter. Ibn 'Arabi and Modern Thought. Anqa Publishing, 2002.

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38

Landau, Rom. The Philosophy of Ibn 'Arabi. Routledge, 2013. http://dx.doi.org/10.4324/9780203706756.

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39

The Philosophy of Ibn 'Arabi. Routledge, 2007.

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40

Nazariyat al-marifah bayna Ibn Rushd wa-Ibn Arabi. Dar al-Wafa li-Dunya al-Tibaah wa-al-Nashr, 2000.

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41

Ibn Arabi: The Tree of Being. Archetype, 2005.

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42

Yahya, Uthman. Mu'allafat Ibn Arabi: Tarikhuha wa-tasnifuha. Dar al-Hidayah, 1992.

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43

Khamisi, Said. Nazariyat al-marifah inda Ibn Arabi. Dar al-Fajr lil-Nashr wa-al-Tawzi, 2001.

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44

Muhyiddin Ibn Arabi: A Commemorative Volume. Element Books, 1993.

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45

Chittick, William C. Ibn 'Arabi: Heir to the Prophets. Oneworld Publications, 2012.

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46

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

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47

Ibn Arabi (Makers of the Muslim World). Oneworld Publications, 2007.

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48

Lipton, Gregory A. Ibn ‘Arabi and the Metaphysics of Race. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190684501.003.0005.

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This chapter reveals a buried order of politics underneath the Perennialist cosmology of religious universalism ironically constituted through long-held European discursive strategies of racial exclusion. Through a detailed comparison of Frithjof Schuon’s discursive practices with that of nineteenth-century Aryanist discourse, this chapter argues that although Schuon claims to recognize the universal validity of all religions beyond the limits of exoteric exclusivity, his work consistently presents as self-evident the metaphysical superiority of an Indo-European spiritual typology over that of the Semitic. Here, Ibn ‘Arabi’s “Semitic” propensity for subjectivism is understood as lacking the enlightened objectivity necessary to consistently discern the transcendent formlessness of essential truth from religious particularism. The extent to which Ibn ‘Arabi is thus decoupled from so-called Semitic subjectivism is the extent to which he is claimed to be an enlightened representative of Islam and authentic purveyor of the universal core of all religions—the religio perennis.
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49

Meddeb, Abdelwahab. Tombeau of Ibn Arabi and White Traverses. Fordham University Press, 2022. http://dx.doi.org/10.1515/9780823293414.

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50

Manheim, Ralph, and Henry Corbin. Creative Imagination in the Sufism of Ibn Arabi. Princeton University Press, 2014.

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