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Journal articles on the topic 'Ibn Arabi'

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Published: 4 June 2021
Last updated: 25 April 2022

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1

Oaks Takacs, Axel M. "Rethinking Ibn ‘Arabi." Islam and Christian–Muslim Relations 30, no. 1 (November 5, 2018): 105–11. http://dx.doi.org/10.1080/09596410.2018.1541618.

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2

Dr. Sadia Noreen and 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, no. 1 (January 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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3

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 (June 30, 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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4

Noer, Kautsar Azhari. "Kebutuhan Untuk Mempromosikan Irfan Dalam Sufisme Perkotaan." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 1 (April 12, 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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5

Sedgwick, Mark. "Ibn ‘Arabi and the Contemporary West: Beshara and the Ibn ‘Arabi Society." Islam and Christian–Muslim Relations 25, no. 3 (February 12, 2014): 389–90. http://dx.doi.org/10.1080/09596410.2014.880628.

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6

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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7

Kholil, Ahmad. "MANUSIA DI MUKA CERMIN IBN ARABI: Memahami Hakikat Manusia Dengan Kacamata Ibn Arabi." El-HARAKAH (TERAKREDITASI) 8, no. 3 (January 9, 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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8

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 (December 11, 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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9

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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10

KAVAL, Musa. "İbn Arabi Ontoloji'sinde İnsan Metaforları." Journal of Turkish Studies 10, Volume 10 Issue 14 (January 1, 2015): 433. http://dx.doi.org/10.7827/turkishstudies.8917.

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11

Mukhlis, M. "Legalitas Agama Menurut Ibn ‘Arabi." Al-Jami'ah: Journal of Islamic Studies 43, no. 2 (November 30, 2005): 455. http://dx.doi.org/10.14421/ajis.2005.432.455-474.

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In connection with the issues of religious pluralism, it is often that people have improper opinion on Ibn ‘Arabi. This article shows the thought of this prominent figure in religious pluralism, especially his concept in the parameter of religion, which he conceived in the construct of al-amr al-takwini and al-amr al-taklifi. In adition, the writer discusses Ibn ‘Arabi’s view on the superiority of Muhammad’s Islam among other religions, in spite of his pluralistic ideas.
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12

Ridwan, Abdul Mukit. "IBN ‘ARABI; EPISTEMOLOGI DAN KONTROVERSI." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 2, no. 01 (February 10, 2016): 88–113. http://dx.doi.org/10.54625/elfurqania.v2i01.1421.

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Perbincangan tentang tasawuf, sufi dan para pemukanya memang tidak pernah menemukan kata usai dan selesai. Karena ia mempunyai jangkauan meluas, akar mendalam yang harus benar-benar di perhatikan secara seksama oleh mereka yang ingin membahasnya. Terutama jika perbincangan tersebut berkaitan dengan salah satu pemuka tasawuf semacam Muhyiddin Ibn ‘Arabi> yang sudah tidak diragukan lagi otoritas dan kapasitas keilmuannya baik di Barat maupun di Timur. Di Timur, ia dikenal sebagai pemuka tasawuf yang jujur dalam perkataan dan menepatinya dengan tindakan dalam samudera rahasia ketuhanan. Sedangkan di Barat ia dikenal sebagai tabib yang dapat mengobati penyakit ganas Barat dengan ilmu dan pengetahuannya. Namun betapapun kekayaan wawasan, ilmu dan pengetahuan yang dimilikinya, popularitasnya sebagai hamba yang begitu mencintai Tuhannya, terdapat beberapa sisi beliau yang harus segera dibahas tuntaskan karena menyangkut akidah dan agama. Yaitu seperti sangkaan bahwa beliau adalah pendiri agama cinta, penganut pluralisme, tokoh dalam transendent unity of religions serta pegiat paham wihdat al-wuju>d. Oleh sebab itu, penulis mengajukan judul, Ibn ‘Arabi>: epistemology dan kontroversi, agar dapat membahas tuntaskan masalah diatas. Metode yang penulis tempuh adalah library research dengan mengetengahkan pribadi Ibn ‘Arabi> dalam ratusan karya dan tulisannya untuk menjelaskan dan menuntaskan dugaan-dugaan dimaksud sehingga tuntas dan selesai. Semoga Allah memberi Taufiq dan kepada-Nya penulis pasrahkan segalanya.
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13

Faizin, Muhammad. "Hermeneutika Sufistik-Filosofis: Penafsiran Ibn 'Arabi atas Kisah Nabi Musa dan Nabi Khidir dalam QS.Al-Kahfi 60-82." Jurnal Ilmiah Mahasiswa Raushan Fikr 10, no. 1 (July 2, 2021): 14–34. http://dx.doi.org/10.24090/jimrf.v10i1.4637.

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Artikel ini mendedah kisah Nabi Musa dan Nabi Khidir yang termaktub dalam Qs.Al-Kahfi 60-82. Lazim diketahui bahwa kisah tersebut menceritakan persistiwa-peristiwa yang bersifat mistis dan suprarasional yang dialami oleh Nabi Musa ketika berguru kepada Nabi Khidir. Namun dalam artikel ini, kajian tentang kisah Nabi Musa dan Khidir menjadi lebih menarik karena -dengan menggunakan pendekatan deskriptif analitis- penulis mencoba menguak kisah tersebut melalui perepsektif Ibnu ‘Arabi yang tertuang dalam kitab tafsirnya; Tafsir Ibn ‘Arabi. Sebagaimana kita ketahui bahwa tafsir Ibn ‘Arabi tersebut oleh Husain al-Zahabi dikategorikan sebagai tafsir sufi naz}ari, yaitu tafsir yang dibangun untuk memperkuat dan mempromosikan teori-teori filsafat dan mistik yang dianut oleh mufasir. Walhasil, penafsiran Ibn ‘Arabi terkait kisah tersebut berbeda jauh dengan mainstream tafsir yang sudah ada. Dalam artian, Ibn ‘Arabi membawa penafsirannya atas kisah tersbeut masuk kedalam diskursus sufistik-filosofis. Sebab, dalam kisah tersebut Ibn ‘Arabi tidak menafsirkannya sebagai perjalanan manusia secara jasmaniah (wadak) akan tetapi ditafsirkan secara simbolis-alegoris, yakni sebuah perjalanan ruhaniah, yang dalam hal ini Nabi Musa ditafsirkan sebagai kalbu (hati) yang ingin mencapai maqam kamal atau makrifat kepada Allah melalui bimbingan Nabi Khidir yang ditafsirkan sebagai akal suci (al-‘aql al-qudsi).
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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 (May 19, 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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15

AB, Zuherni. "TAFSIR ISYARI DALAM CORAK PENAFSIRAN IBNU ‘ARABI." Jurnal Ilmiah Al-Mu'ashirah 13, no. 2 (November 29, 2017): 131. http://dx.doi.org/10.22373/jim.v13i2.2247.

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The teachings of Sufism is a heresy that led to the decline of Muslims. But the reality proves that al-Quran as a guide to human life not only speaks to the human intellect alone, but also to his heart. If the Koran is only understood through reason, there will be a spiritual drought in the Shari'ah. If the Koran is only understood through a careful approach course there will be inbalance in shari'ah. The mystics with a popular interpretation to the term interpretation isyari try to capture the messages of God in Sufi words (isyari). One among many is traveller Sufi Ibn 'Arabi. Ibn 'Arabi tried to understand the word of God as a whole and integral. In addition, he also includes figures who gave birth to the Sufi teachings are considered controversial in the history of intellectual Islam thatis wahdat al-wujud (Existence in Unity). With the known mode of interpretation of Ibn 'Arabi, it can also be shown that the method used in Ibn' Arabi in interpreting the Koran and how the validity of the teachings of Ibn 'Arabi as a result of the interpretation of the Koran.
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16

Bahri, Media Zainul. "Ibn ‘Arabi and the Transcendental Unity of Religions." Al-Jami'ah: Journal of Islamic Studies 50, no. 2 (December 27, 2012): 461. http://dx.doi.org/10.14421/ajis.2012.502.461-483.

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<p>This essay describes Ibn ‘Arabi’s comprehensive views, captured in his important Futuhat and Fusus, on the concept of wahdat al-adyan, the discrepancy of beliefs, and the Shari’ah as well as its juncture and its unity. Elaborated explanation in this paper is expected to result in a true understanding of this crucial issue, particularly the concept of religious pluralism in the discourse of Islamic studies. Ibn Arabi’ extensively discusses religion in the sense of the “ideal” versus “historical” or “esoteric” versus “the exoteric”. Ibn ‘Arabi concludes that the absolute unity of religions may only occur within spiritual, ideal, or transcendental realm (or “esoteric”), which is beyond the formal form of religions. Hence, the transcendental unity of religions cannot be found in the formal form of religions nor in the shari’ah.</p><p>[Artikel ini mengulas pandangan Ibn ‘Arabi’ mengenai wahdat al-adyan seperti dijelaskan dalam dua bukunya; Futuhat dan Fusus, dan perbedaan dan kesamaan antara iman dan shariah. Diharapkan diskusi artikel ini berkontribusi dalam kajian pluralisme, utamanya dalam disiplin studi Islam. Dalam diskusinya, Ibn Arabi’ menjelaskan perbedaan ‘ideal’ dan ‘historikal’ atau antara ‘esoterik’ dan ‘eksoterik’. Ibn ‘Arabi berpendapat bahwa kemanunggalan agama-agama dapat dicapai melalui spiritualitas, ideal, atau dimensi transcendental (esoterik) yang ada di luar tampilan formal agama-agama. Dengan kata lain, kemanunggalan tersebut tidak akan ditemukan pada shari’ah.]</p>
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17

Ali, Younis Sulaiman, and Sideeq Batal Huran. "The Metaphor Between Ibn Al-Farid And Ibn Arabi." Journal of AlMaarif University College 32, no. 4 (October 31, 2021): 147–62. http://dx.doi.org/10.51345/.v32i4.419.g248.

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Through this research marked (the metaphor between Ibn al-Farid and Ibn al-Arabi is a comparative study), we seek to trace the aesthetics of the Badi'ah metaphor for poets and to find out how well it is employed by poets. As I dealt with this from two aspects of my theory through a preface in which I dealt with the definition of metaphor for the ancients and modernists, and two researches dealt in the first section with the style of embodiment among poets, and in the second section I dealt with the method of diagnosis among poets. Through these two studies, the expected results of the research were reached in the conclusion. The researcher found among the two poets a model for their approach, method, style and artistic features, and they formulated their poetry with their charming pen, so their poems came to be a piece of art at the top of beauty and splendor that reflected the beauty of mystical poetry.
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18

Yarosh, O. A. "The concept of "Detailed People" in the treatise of Ismail Khakki Bursevі "Lubbu-l-lubb": before meals about the reception of the idea of Ibn-Arabi at the middle of Turkic Sufis." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 85–94. http://dx.doi.org/10.32420/2004.31-32.1538.

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This work is devoted to the consideration of key aspects of the philosophical work of Ismail Hakki Bursev, a prominent Turkish Sufi thinker, adherent of the Talaquat Halvatiya. The figure of Ismail Hakki Bursay is of particular importance in the context of his work, the purpose of which was the translation and commentary of the works of the prominent Sufi thinker, Mohdtsin Ibn-Arabi, the "Great Sheikh" of the Sufi tradition. In this way, Bursev tried to acquaint Ibn-Arabi with a wider audience, primarily Turkic. However, Bursev did not dwell solely on translations and commentary, but created his own doctrine based on the creative reception of the Ibn-Arabi teachings.
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19

Lipton, G. A. "Ibn ‘Arabi and the Contemporary West." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 140–44. http://dx.doi.org/10.35632/ajis.v31i4.1079.

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Although the thought of the Andalusian Sufi Muhyi al-Din ibn ‘Arabi (d.1240) has become increasingly popular in the West during the last century,only very recently has there been any attempt to analyze his contemporary reception.Isobel Jeffery-Street’s recent study on Ibn ‘Arabi in the West – withits dual focus on the Beshara School “for the study of esoteric education” andthe Muhyiddin Ibn ‘Arabi Society – offers a fecund starting place for suchanalysis, since these interrelated institutions have been two of the most significantsources for the growing Western recognition of Ibn ‘Arabi over thelast thirty years.Ibn ‘Arabi’s eclectic, unitive metaphysics has a long-standing and popularcorrelation with the so-called doctrine of waḥdat al-wujūd (the Unity of Existence[or Being]), although he never used such particular phraseology.1Nevertheless,the book’s conceptual lynchpin and that of the Beshara School itselfis formed around this idea, which the author blithely reifies as central to Ibn‘Arabi’s “complex Neo-Platonic Gnostic system” (p. 6, n. 13). As if directlyreflecting the variegated discourses from which Beshara emerged during the1970s, this study combines rather antiquated categorizations of “Oriental Sufism”(p. 6) with New Age rhetoric of global spiritual revival. Accordingly,Jeffery-Street aims ...
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Hakima, Fatemeh, Naser Moheseni Nia, Mohammad Shafi Saffari, and Syed Esmail Ghafelehbashi. "From the Mystical Unity to the Pantheism (Oneness of Existence)." Journal of Politics and Law 9, no. 2 (March 31, 2016): 64. http://dx.doi.org/10.5539/jpl.v9n2p64.

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<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>
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21

Holilulloh, Andi, Sugeng Sugiyono, and Zamzam Afandi. "Taisir al-Nahw al-‘Arabi: The Analysis of Mahdi al-Makhzumi’s Thoughts in the Reform of Nahwu/Taisir al-Nahw al-‘Arabi: Analisis Pemikiran Mahdi al-Makhzumi dalam Pembaruan Nahwu." Arabiyatuna : Jurnal Bahasa Arab 5, no. 1 (May 7, 2021): 95. http://dx.doi.org/10.29240/jba.v5i1.2102.

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The study of classical nahwu is considered too difficult and also makes it more difficult for the learners to learn. The critics to classical nahwu began to come from the Middle Ages to modern because it was considered to be full of Greek philosophy and logic so that Al-Makhzumi attempted to reform the nahwu. This article aims to further examine Al-Makhzumi's thoughts in his theory of Taisir al-Nahwi al-‘Arabi and the update of Nahwu. This research uses a qualitative method applied in library research. The results of this study indicate that Al-Makhzumi saw a language through a descriptive method until he created the theory of taisir an-nahwi al-‘Arabi with the aim of making the study of nahwu easier and more suitable to the context of learners’ needs today. According to Al-Makhzumi, there are eight basic principles used in the taisir an-nahwi al-‘Arabi theory, they are: (1) refusing the theory of ‘amil, (2) systematic rearrangement of chapters and topics of nahwu study, (3) consolidating Arabic phonology and Arabic morphology in Arabic syntax, (4) supporting speaking proficiency is the basis of Ibn Madha's nahwu critique method, (5) redefining some of Arabic syntax chapters, (6) removing branches and unnecessary chapters of nahwu such as removing i'rab mahalli and taqdiri, (7) perfecting the chapters deemed necessary to be perfected, and (8) consolidating ma’ani aspects in the arabic syntax written on asalib at-ta’bir. This theory is produced by Al-Makhzumi from several sources, including: Imam Khalil ibn Ahmad al-Farahidi, school of Kufah (Imam al-Farra’), Ibn Madha', and Ibrahim Mushtafa.
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Arif, Syamsuddin. "Ibn ‘Arabi and The Ambiguous Verses of the Quran: Beyond The Letter and Pure Reason." DINIKA : Academic Journal of Islamic Studies 4, no. 2 (December 22, 2019): 225. http://dx.doi.org/10.22515/dinika.v4i2.1711.

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This article attempts to clarify this issue and explain Ibn ‘Arabi’s interpretive method, particularly in dealing with the so-called ‘ambiguous verses’ (ayat mutashabihat)of the Holy Quran, on the basis of meticulous reading of several relevant chapters of his kitab al-Futuhat al-Makkiyyah(‘Meccan Illuminations’) and other treatises. The discussion reveals Ibn ‘Arabi’s approach to Quranic interpretation which rests on the assumption that all the possible meanings that the Arabic language allows for any given word or group of words in the Quran are valid, and that rejection of any one of these meanings would imply limiting God’s knowledge and inappropriately saying that God was unaware of the various ways in which His Word could be interpreted. In contrast to the theologians (Mutakallimun)and philosophers (Falasifah), Ibn ‘Arabi rejects rational interpretation (ta’wil ‘aqli)outright. If reason finds the ambiguous verses of the Quran unacceptable, this only proves its own imperfection and failure to comprehend, not the necessity of interpretation. While he insists that one’s reading of the Quran must conform to the Arabic language as spoken by its original recipient, Ibn ‘Arabi more often than not offers surprising and highly original interpretations that seek to unveil the mystical treasures hidden in the text.
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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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Mufid, Fathul. "Kritik Epistemologis Tafsir Ishari Ibn ‘Arabi." HERMENEUTIK 14, no. 1 (January 31, 2020): 001. http://dx.doi.org/10.21043/hermeneutik.v14i1.6837.

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Mehmet, BAYRAKDAR. "COSMOLOGICAL RELATIVITY OF IBN AL-'ARABİ." Ankara Üniversitesi İlahiyat Fakültesi Dergisi 28, no. 1 (1987): 1. http://dx.doi.org/10.1501/ilhfak_0000000700.

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Adam, Syahrul. "KEMAJEMUKAN AGAMA MENURUT IBN AL-‘ARABI." Jurnal THEOLOGIA 23, no. 2 (August 24, 2017): 468. http://dx.doi.org/10.21580/teo.2012.23.2.1679.

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<p align="justify"><em>Ibn al-'Arabi&gt;</em><em> considers that religious pluralism is inevitable necessities. His opinion is actually rooted in his main Sufi he achieved </em><em>wah}dat al-wuju&gt;d</em><em>. With such diversity, it is not necessary to the claims of truth (truth claim) on a particular religion. All religions should live together in harmony for the worship of the same God, who is called by different names attributed to differences in the perception of God as well as differences in appearance (tajalli) of God. The understanding of causality religious diversity will make believers can appreciate the existence differences.</em><em></em></p><p><em>Ibn al-‘Arabī</em> <em> menganggap bahwa keberagaman agama merupakan suatu keniscayaan yang tak terelakkan. Pendapatnya tersebut sebenarnya berakar dari konsep utama pemikiran sufistik yang dicapainya yakni </em><em>wah}dat al-wuju&gt;d</em><em>. Dengan keragaman tersebut, maka tidak diperlukan adanya klaim-klaim kebenaran (truth claim) pada agama tertentu. Semua agama yang ada harus hidup harmonis sebab sama-sama melakukan penyembahan kepada Tuhan yang sama, yang disebut dengan nama-nama berbeda disebabkan adanya perbedaan persepsi terhadap Tuhan dan juga perbedaan penampakan (</em><em>tajalli&gt;</em><em>) Tuhan. Pemahaman terhadap kausalitas keberagaman agama akan membuat penganut agama dapat menghargai perbedaan yang ada.</em></p>
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PUERTA VÍLCHEZ, José M. "Estética y teoría de la sensibilidad en el pensamiento andalusí." Revista Española de Filosofía Medieval 6 (October 1, 1999): 105. http://dx.doi.org/10.21071/refime.v6i.9664.

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Understanding Aesthetics in it's etymological meaning as the "science of the perception" makes any study of the theory of the sensibility essential to understand a given aesthetics. Moreover, theories of sensibility and knowledge in Arabic and Islamic classical culture, have hardly been probed in it's aesthetic dimension. As a result of this, the spread of conceptualizations about Arabic and Islamic aesthetics has, in many cases, sunk in a sea of imprecisions and prejudgements. In the following pages, we present an approximation of these topics through works of greats thinkers from Al-Andalus such as Ibn Hazm, Ibn Bayya, Ibn Tufayl, Ibn Rusd, Hazim al-Qartayanni, Ibn 'Arabi and Ibn Jaldun, in whose works we appreciate a clear, though diverse, intention of constituting a cognizant and percipient human subject, ethically and aesthetically defined, across psychologies and concepts that we will also discover in the construction of Aesthetics in the West.
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Mistar, Jatim. "Surga Dan Neraka dalam Interpretasi Ibn ‘Arabi." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 6, no. 01 (February 29, 2020): 52–73. http://dx.doi.org/10.54625/elfurqania.v6i01.3776.

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The nature of heaven and hell basically still has several interpretations. Therefore the author will review thoroughly about the verses of heaven and hell, namely the tala'ah of the verses of heaven and hell from the perspective of Ibn 'Arabi> focused on Ibn' Arabi's interpretation of QS al-Ra'd verse 35 and al-A ' la> verses 12-13 about the meaning of heaven and hell with library research, as for the method of analyzing data researchers using descriptive analytical. The purpose of this study is to find out Ibn‘Arabi's interpretation of the meaning of heaven and hell. As a result of this research, Ibn ‘Arabi> said, heaven is a home of pleasure that is all eternal in it. Heaven is filled with food, drinks, weddings, clothes, fragrances, melodious singing and beaming faces with scenes filled with angels and surrounded by the shade of trees and clear flowing rivers. Whereas Hell according to Ibn ‘Arabi> is a place where in it is still accompanied by the love of Allah SWT. Like the pleasure or happiness that is likened to a person who dreams in his sleep, only his sleep does not change the place where he is, that is, remain in hell. Keywords: Heaven, Hell, Interpretation, Ibn Arabi
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Huda, Syamsul, and Iqbal Hamdan Habibi. "Wahdat Al-Wujūd, Pesantren, and Religious Moderation Model in Indonesia." Religió: Jurnal Studi Agama-agama 11, no. 2 (September 18, 2021): 203–22. http://dx.doi.org/10.15642/religio.v11i2.1759.

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This article is based on a research on religious moderation in Pesantren (Islamic Boarding School) reviewed from the perspective of Ibn Arabi. It focuses on the violation of belief and religious freedom (KKB) in Indonesia, with its intensity through coercion and subjective judgement against other beliefs and sects. This study aims to relate wahdat al-wujūd, the concept of Ibn Arabi, with religious moderation concept in pesantren. This study found that (1) the concept of wahdat al-wujūd has philosophically constructed moderate mental and mindset; (2) pesantrens are able to instill the concept of religious moderation into students through their educational system; and (3) through wahdat al-wujūd Ibn Arabi proposes unifying concept and the nature of human being supporting the existence of religious moderation.
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Ali, Nabil Syed. "Review of Isobel Jeffery-Street, Ibn ‘Arabi and the Contemporary West: Beshara and the Ibn ‘Arabi Society." Contemporary Islam 8, no. 3 (December 14, 2012): 311–13. http://dx.doi.org/10.1007/s11562-012-0238-3.

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31

Gobillot, Genevieve, and Addas (Claude). "Ibn 'Arabi et le voyage sans retour." Studia Islamica, no. 86 (1997): 193. http://dx.doi.org/10.2307/1595826.

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Haq, Sansan Ziaul. "HERMENEUTIKA SUFISTIK: TELAAH EPISTEMOLOGI TAKWIL IBN ‘ARABI." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 4, no. 1 (July 27, 2019): 1–25. http://dx.doi.org/10.32505/tibyan.v4i1.890.

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The validity of Ibn ‘Arabi’s ta’wil is much debated by experts, as is ishari interpretationin general. Some academics regard it as a deconstructive interpretation which subdues the Qur'anic text to mystical-gnostic teachings. But not a few argue that his mystical interpretation is in harmony with the principle of textuality. This article will discuss the epistemological construction of Ibn ‘Arabi’ ta’wil through an analysis of the hermeneutical assumptions he introduced. By using hermeneutic and sufistic psychology approaches, this qualitative research concludes that the ta’wil practiced by Ibn ‘Arabi is a dialectical process between text and psychic-spiritual context, thus capturing various meanings in the Holy Text as a reflection of multi-dimensional reality. This kind of interpretation is literal because it imparts textual meaning, andat the same time spiritual because it also reaches inner unveiling.
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Karamustafa, Ahmet T. "Rethinking Ibn ‘Arabi By Gregory A. Lipton." Journal of Islamic Studies 32, no. 1 (December 20, 2020): 121–23. http://dx.doi.org/10.1093/jis/etaa036.

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34

Morris, James W. "Book Reviews : Impressive Study of Ibn 'Arabi." Expository Times 111, no. 11 (August 2000): 395. http://dx.doi.org/10.1177/001452460011101126.

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Haq, Sansan Ziaul. "HERMENEUTIKA SUFISTIK: TELAAH EPISTEMOLOGI TAKWIL IBN ‘ARABI." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 1 (July 27, 2019): 1–25. http://dx.doi.org/10.32505/at-tibyan.v4i1.890.

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The validity of Ibn ‘Arabi’s ta’wil is much debated by experts, as is ishari interpretationin general. Some academics regard it as a deconstructive interpretation which subdues the Qur'anic text to mystical-gnostic teachings. But not a few argue that his mystical interpretation is in harmony with the principle of textuality. This article will discuss the epistemological construction of Ibn ‘Arabi’ ta’wil through an analysis of the hermeneutical assumptions he introduced. By using hermeneutic and sufistic psychology approaches, this qualitative research concludes that the ta’wil practiced by Ibn ‘Arabi is a dialectical process between text and psychic-spiritual context, thus capturing various meanings in the Holy Text as a reflection of multi-dimensional reality. This kind of interpretation is literal because it imparts textual meaning, andat the same time spiritual because it also reaches inner unveiling.
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Barghouti, Dia. "Ibn ‘Arabi and the Shadhiliya of Tunisia." Performance Research 26, no. 4 (May 19, 2021): 11–17. http://dx.doi.org/10.1080/13528165.2021.2005942.

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Munji, Ahmad, and Semih Çeyhan. "Ibn ‘Arabi’s Influence on Ottoman Sufism in Üftade’s Views." Walisongo: Jurnal Penelitian Sosial Keagamaan 26, no. 2 (December 3, 2018): 269. http://dx.doi.org/10.21580/ws.26.2.3178.

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<p>As a great figure, Ibn ‘Arabi’s thoughts greatly influenced the Sufis who came after him. In fact, some researchers in the field of Sufism say that there are new characteristics that have emerged in the history of Sufism after Ibn ‘Arabi, namely philosophical Sufism. The same influence can also be found in the tradition of Sufism thought on Ottoman, one of them is Üftade. In his work entitled <em>Vâkıât</em>, Üftade mentions Ibn ‘Arabi’s name more than 40 times in various topics of discussion. For example, Üftade claimed that he had met Ibn ‘Arabi several times in his dreams, Ibn ‘Arabi’s level of <em>wilāyah</em> and so on. By using the content analysis method, this paper tried to see how the Üftade’s view of Ibn ‘Arabi’s thoughts actually was, his works and his level of <em>wilāyah</em> among other Sufi figures.</p>
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Fahmi, Saiful. "Metode Penafsiran Ibn al-‘Arabî dalam Ahkâm al-Qur’ân." MUTAWATIR 3, no. 2 (September 9, 2015): 248. http://dx.doi.org/10.15642/mutawatir.2013.3.2.248-265.

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This paper will explain the concept of ontological Ibn al-‘Arabi of interpretation, the general idea of the book <em>Ah</em><em>kâm al-Qur’ân</em> that includes methods, patterns, sources of interpretation, interpretation elements and characteristics that distinguish it from the interpreters other. Ontological view regarding the interpretation that was never a logical consequence of the importance of the final carry was critical of the existing interpretation of the results so far, so it is legitimate to question whether <em>Ah</em><em>kâm al-Qur’ân</em> is still relevant to the demands of his time or not? Whether in it there is coercion-coercion and preconceptions-ideological Ibn al-‘Arabî or not? Given, <em>Ah</em><em>kâm al-Qur’ân</em> is reproduced in the 5th century AH, where the fight discourse between the schools of thought Islam was at its height. While Ibn al-‘Arabi is an intellectual who embrace genuine Mâlikî School, so it brought the prejudice that he is stuck in an ideological reason
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Saad, Suadi. "MENGGEMPUR TASAWUF HETERODOKS." ALQALAM 23, no. 2 (August 31, 2006): 188. http://dx.doi.org/10.32678/alqalam.v23i2.1492.

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Ajaran wahdat al-wujud (yang dibawa oleh Ibn 'Arabi) membawa konsekwensi bahwa subyek dari semua predikat adalah Tuhan, bahkan sekalipun subyek itu nyata-nyata berbeda, manusia atau non-manusia. Tuhan adalah imanen sekaligus transenden. Sekalipun demikian, doktrin tersebut terus mendominasi spekulasi sufi selama empat ratus tahun sehingga Ahmad Sirhindi menjadikan konsep-konsep dasar serta konsekuensi moral dan keagamaannya sebagai sasaran kritik tajam, dan memunculkan teosofi yang sejajar, yakni, yang dikenal dengan Wahdat al-suhud.Sirhindi melihat bahwa keyakinan akan Wujud Tunggal tidaklah obyektif. Ia adalah sebuah fenomena subyektif Bukti kesubyektifannya terletak pada munculnya ide itu sendiri. Sirhindi bersikap kritis terhadap aspek-aspek tertentu dari ajaran Ibn 'Arabi, tetapi kritik tersebut tidak menghalanginya untuk mengapresiasi kontribusi Ibn 'Arabi terhadap tasawuf secara keseluruhan.Berbagai ''gempuran" yang dilancarkan terhadap Wahdatul Wujud - corak tasawuf yang oleh sebagian ulama dianggap heterodoks - tidak lain adalah upaya purifikasi tasawuf yang ontologis-filosofis menuju kepada tasawuf yang lebih sufistik dan yang tidak mengabaikan syariat.
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Abd Rasyid, Nurhayati. "THE CONCEPT OF AL-WIHDATUL WUJUD IBNU ARABI (A Sufistic Philosophical Study)." HUNAFA: Jurnal Studia Islamika 17, no. 1 (June 18, 2020): 72–87. http://dx.doi.org/10.24239/jsi.v17i1.582.68-83.

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This paper discusses the concept of Al-Wahdatul Wujud Ibnu Arabi. Ibnu Arabi is a well-known philosof in Islam and he was born in Sapin on 570 hijriah. His philosophical concept and sufistic thought is mostly influenced by Ibn Rushd's and Ibn Sina's philosophy. Ibu Arabi argues that everything in nature has the essence of being" Al-Farabi's philosophy, with the concept of emission (emanation) philosophy Folotinus, "which says that the “One” is everywhere and\ there is no where as a cause. Ibnu Arabi uses the term absolute (al-wujud al-mutlaq) or universal form (al-wujud al Kully) to show reality of the ultimate humans life. Absolute is not limited to any particular form, but is common to all forms of life. Absolute is also understood in the sense of not being in all forms but forms that transcend all the human beings.
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Muzairi, Muzairi, and Novian Widiadharma. "The Doctrine of Logos Within Ibn ‘Arabi Mystical Philosophy." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, no. 2 (May 20, 2018): 155. http://dx.doi.org/10.14421/esensia.v18i2.1478.

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There are no less than twenty-two terms which Ibn ‘Arabi uses to designate what one might call a Mohammedan Logos. References to these terms, with explanations, will be given later. The reason, why we find Ibn‘Arabi using such a large collection of terms for one thing, is twofold. In the first place, it is due to the fact that he derived his material from so many divergent sources, preserving, so far as possible, the terminology of each source. Here, e.g., he is using terms borrowed from Sufis, scholastic theologians, Neo-platonists, the Qur’an and so on. Secondly, his pantheism enables him to use the name of anything for the One Reality which is the ultimate ground of all things. The terms to below refer to different aspects of the One Reality which is now regarded as the Logos.[Tidak kurang dari sekitar 22 istilah yang digunakan oleh Ibn ‘Arabi untuk merujuk apa yang disebut sebagai “logos Muhammad”. Beberapa referensi bagi istilah tersebut dengan penjelasannya akan dijelaskan berikutnya. Terdapat dua alasan utama yang menjadikan Ibn ‘Araby menggunakan puluhan istilah untuk menyebut hal yang sama. Pertama, dikarenakan adanya fakta bahwa ia mengambil seluruh material dari berbagai macam sumber dan sebisa mungkin mempertahankan istilah dari masing-masing sumber. Dalam hal ini, ia meminjam istilah dari kelompok sufi, teolog skolastik, neo-platonis, al-Qur ’an dan yang lainnya. Kedua, panteisme-nya memungkinkan untuk memakai beragam nama sesuatu bagi satu realitas yang menjadi pusat dari segala sesuatu. Istilah-istilah yang begitu banyak merupakan aspek-aspek yang berbeda dari Realitas Yang Satu yang kini dipandang sebagai Logos.]
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42

Jeffrey, Isobel. "The Contemporary Influences of Muhyiddin Ibn ‘Arabi in the West: The Beshara School and the Muhyiddin Ibn ‘Arabi Society." Comparative Islamic Studies 1, no. 1 (February 4, 2007): 43–68. http://dx.doi.org/10.1558/cis.v1i1.43.

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In the past 150 years or so, there has been a notable expansion of influence and diffusion of Eastern religious ideas into a Western setting where they have been adopted and adapted to suit this new context. At the outset this happened principally with Hindu and Buddhist teachings but more recently there has been a subtle infusion of Islamic influence especially through Sufi belief and practices. A prime example of this has been through the teachings of the twelfth century Andalusian Muslim mystic, Muhyiddin Ibn ‘Arabi. How his teachings have been filtering into and adapted for a Western audience through a selected group of admirers has been the focus of my recent doctoral thesis. This article will commence with a discussion of the broad contextual framework that was required for the study, followed by a summary of the highlights of the research and its outcomes.
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Jeffrey, Isobel. "The Contemporary Influences of Muhyiddin Ibn ?Arabi in the West: The Beshara School and the Muhyiddin Ibn ?Arabi Society." Comparative Islamic Studies 1, no. 1 (June 2005): 43–68. http://dx.doi.org/10.1558/cist.2005.1.1.43.

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44

Hakiki, Kiki Muhamad. "Insan Kamil dalam Perspektif Syaikh Abd al-Karim al-Jili." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 2 (December 30, 2018): 175–86. http://dx.doi.org/10.15575/jw.v3i2.2287.

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The study of Insan Kamil (the perfect man) is one of the important themes in the world of Sufism. One of the evidence that could be peculiarly noted is the written books of Sufism. Of those books that specifically concern into this theme is Abd al-Karim al-Jili with his prominent work Al-Insan Al-Kamil fi Ma'rifat al-Awakhir wa al-Awa'il. In his text, the outlook of Insan Kamil is different from the other studies, such as in the works of Ibn 'Arabi, Al-Hallaj, Al-Suhrawardi, and At-Tirmidhi. Although Al-Jili is not a pioneer of the study of Insan Kamil, his concept, which is different from its predecessors, is more comprehensive. As a comparative study of predecessor notion, the work of Ibn 'Arabi is taken as an example of Al-Jili modification. Based on the simple and brief readings, it can be found that the concept of Insan Kamil initiated by al-Jili is a theological notion, and Insan Kamil initiated by Ibn 'Arabi philosophical patterned.
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Naeim, Fauzi. "Metaphysics of Nothingness: Heidegger, Ibn ‘Arabi and Nagarjuna." Journal of KATHA 15, no. 1 (December 30, 2019): 89–115. http://dx.doi.org/10.22452/katha.vol15no1.5.

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46

Morris, James W., and Claude Addas. "Ibn 'Arabi, ou la quete du soufre rouge." Studia Islamica, no. 70 (1989): 185. http://dx.doi.org/10.2307/1595684.

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PUERTA VILCHES, José M. "Yusuf en el universo imaginario de Ibn Arabi." Revista Española de Filosofía Medieval 11 (January 1, 2004): 197. http://dx.doi.org/10.21071/refime.v11i.9231.

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The figure of Yusuf(Joseph) plays a leading role in Ibn Arabi's works as a paradigm of beauty, lord ofthe world of symbols and prophet in the broad fields of Imagination. This article follows him from the youth works of al-Shaykh al-Akbar, up to de texts of his years. In it, we can see how concepts in his books are gradually richer, and can appreciate the remarkable paralellism between Yusuf's coranic image and the mystic from Murcia himself.
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48

Elfi. "PEMIKIRAN KETUHAN IBN ‘ARABI DAN PENDEKATAN AGAMA-AGAMA." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 18, no. 1 (April 22, 2019): 22–33. http://dx.doi.org/10.15548/tajdid.v18i1.127.

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Konsep wahdatul wujud masih belum sepenuhnya diterima di kalangan umat Islam. Satusisi menyebut wahdatul wujud sudah keluar dari Islam namun sisi lain menggambarkan wahdatulwujud sebagai bentuk kesempurnaan hubungan manusia dengan Tuhan. Ibnu Arabi sebagai pencetuskonsep ini adalah seorang yang sufi yang taat. Walaupun konsepnya tentang wahdatul wujud agaksusah dicerna karena pendekatannya yang menekankan aspek esoteric, bukan eksoterik, namunsebenarnya ia tidak bermaksud untuk itu. Ia menginginkan bagaimana rasanya seorang hamba bisaberdekatan sedekat mungkin bahkan menyatu dengan Sang Pencipta, bisa juga dirasakan hambayang lain. Pengalaman inilah menurutnya, pengalaman dan pengetahuan tertinggi tentang Tuhan.Pendekatan yang menekankan aspek esoterik ini agaknya bisa dijadikan salah satu model pendekatandalam memahami agama-agama.
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TEISSIER, H. "Ibn Arabi et Saint Jean de la Croix." Studies in Spirituality 1 (January 1, 1991): 109–20. http://dx.doi.org/10.2143/sis.1.0.2014715.

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Mansur, M. "Ibn ‘Arabi’s View on Love." HIKMATUNA : Journal for Integrative Islamic Studies 3, no. 1 (January 23, 2018): 135. http://dx.doi.org/10.28918/hikmatuna.v3i1.1054.

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Scholars seem to have been interested in the world of Sufism since long time ago. Some of them have begun to study about Sufism deeply, and the results are different; some of them have gotten objective one but unfortunately, some have been mistaken. Ibn ‘Arabi is one of the prominent Sufis whom they put as the object study. He is indeed controversial for his statements. However many Sufis entitled him as the great master, “Syaikh Al-Akbar”, the title which never been given to any Sufis after him and before him. Recently his thought has been regarded carrying on it the idea of pantheism, transcendentalism, and even pluralism. Some scholars use his oft-quoted ode which contains that he followed “religion of love”, “…Adinu Bidin Al Hub Anna Tawajjahat Rakayibuhu Fal Hubbu Dini Wa Imani…”, to back up their concept. According to them no matter what religion it is, as long as it stands on love, those religions lead to the same summit. And this would have to be revised for Ibn ‘Arabi never meant that. Based on the case mentioned above, the writer tries to study Ibn ‘Arabi’s thought especially about his view on love to find out whether that accusation on him true or false. To get better result in his study, the writer collects some data which are related to this study which consist of Ibn ‘Arabi’s works and some other commentaries on him written by some scholars. Later, those data will be analyzed using integrated methods i.e.; descriptive method, analytical method, and critical method. The writer concludes some important points which have to be noticed well. That Ibn ‘Arabi’s entire concepts are based on his wahdatul wujud includes his concept of love. As well as his wahdatul wujud, his view on love doesn’t stand for any idea of pantheist nor transcendentalist, nor even pluralist. According to him, Allah SWT is the source of all love which evokes another love that he divided into four divisions. And then he discussed that love is such fitrah of poverty (al iftiqar) toward Allah SWT which exists in the deepest of human soul, and it is beauty which make people love Allah SWT because He Almighty is beautiful. Further, Ibn ‘Arabi stated emphatically that he followed “religion of love” which refers to religion (al din) based on love brought by Muhammad SAW for Allah SWT loves Him SAW. Finally, the writer comes to a conclusion that to love Allah SWT is to love His Almighty Messenger, Muhammad SAW, because it is the essence of loving Him Almighty. And to love Muhammad SAW is to follow his orders and to stay away from his prohibitions which are written in his laws (syari’at) which determined by Allah SWT. Thus, what Ibn ‘Arabi and other Sufis as such Al Ghazali suggested in their works.
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