Ibn Arabi

Moheddine Ibn Al 'Arabi ( ) or Mohyiddn Abu Bakr Mohammad Ibn Ali Ibn al' Arabi al-Hatim, better known by his single name Ibn Al 'Arabi (born 7 August 1165 in Murcia , in the country of al-Andalus , and died in 1240 in Damascus ), but also known as Shaykh al-Akbar "(" greatest master "in Arabic). Ibn Arabi was the first Muslim philosopher to formalize the Sufi tradition, and also a theologian, jurist, poet , metaphysician and teacher of Arabic-Andalusian taawuff , author of 846 books. Some believe that his work would have influenced Dante . In Islamic esotericism, it is considered the "seal of holiness."

His life

In 1179 , at the age of 14, he met the philosopher Averroes has Cordoba. who was a friend of his father and himself a Sufi these uncles. Ibn 'Arabi formed itself in various forms of Islamic Sciences. He gained considerable knowledge by reading different masters.

In 1196 in Fez , aged 31, he has the revelation of the seal of the Muhammadan sainthood. He said he got the Gems of wisdom from a stroke, awakened one night by Muhammad. Wisdom is represented by a stone whose shape represents the tradition, so that the stone is the same for all, it is shaped differently in different forms prophetic dictated to Abraham , Jesus or Mohammed.

In 1203 , he began Illuminations of Mecca. In Mecca , he wrote his major metaphysical work: Illuminations of Mecca (or: Meccan Illuminations: Futht al-Makkiy). He describes the spiritual and metaphysical aspects of Sufism. Combining an extreme rigor in the design and visionary work, this book is to Ibn 'Arabi's nickname son of Plato.

In 1223 he moved to Damascus where he died in 1240.

His thought

The work of Ibn 'Arabi is the summit of Islamic esotericism. It marks a milestone in the history of this current. After him, it is a doctrine formulated and complex, the most comprehensive systematic sum of esotericism Muslim and one of the vertices of the universal esoteric. Some Western thinkers ( Guenon , Schuon ) see it as a privileged expression of the "philosophia perennis". According to Roger Deladrire, Ibn 'Arabi is the author of "theological work, mystical and metaphysical greater than any man has ever achieved" .

The huge work - 846 books listed by O. Yahia, in his "History and classification of the work of Ibn 'Arabi" - deals with all Islamic religious sciences, those of the Sharia Law or exoteric ( Qur'an , Sunnah or Tradition of Muhammad , right), those of Haqiqa or metaphysical and esoteric truth, and that of the tariqa , that is to say, the spiritual path leading to the initiation and "execution" of Truth. " Henry Corbin considers him "one of the greatest visionaries Theosophists of all time. The work is difficult at first, because, despite its immense scope, it is often written in very concise and elliptical style that calls for comment.

For Ibn 'Arabi, the mystic way is neither rational nor irrational: the spirit escapes the boundaries of the area. Unlike philosophy, it is outside the realm of reason. Thus, contrary to the division drawn by Averroes between faith and reason, the depth of Ibn 'Arabi is located in the encounter between intelligence, love and knowledge. Ibn 'Arabi is intellectually in the tradition of Al-Hallaj, he cites numerous occasions: he believed that the true foundations of faith are in the knowledge of the science of letters ( 'Ilm al-hurf ). He said the science of the Quran in letters at the top of the suras, a design that current doctrinal Islam, denies vehemently. Also the work of Ibn 'Arabi she remains marginalized even today by the Islamic orthodoxy.

The "Hidden Treasure"

This refers to the hadith (Muhammad's sentence) that God said: "I was a hidden treasure and I liked The "Wahdat al wujud"

The theory of Wahdat al-wujud (Unity of Being ) was first systematized by his disciple and son- Sadr al-Din al-Qunawi.

Ibn 'Arabi did not expressly state this formula, but has hinted in several pieces of his work, including "Futht" and "al-fusus Hikam" that "the reality of Being is one" (al-Haqiqat wujud Wahid), and that God is Being in the absolute sense, the real Being, the Necessary Being (among philosophers ) which determines all subordinate beings and contingent, and is conditioned by any other being. The concept of "Wahdat al-wujud" in Ibn 'Arabi is emphatic that the interpretation of the hyperbolic and uniqueness ( tawhid ), a pillar of Islam.

The Divine Names

In Ibn 'Arabi, God is not known in its essential reality (Huwa, Allah ), but known through His divine names. Thus, all gifts from God to pour out towards the creation through the divine names. It is essentially divine mercy that God lavishes on his creatures through many names such as "the Merciful (ar-Rahman)," The Fair "(al-adl)," Forgiveness "(al-Ghaffar), etc. . On the other hand, the divine names are reflected in the creation, they do not incorporate it. The theme of the mirror of creation in which God is reflected through His divine names intervenes to prohibit any assimilation of the divine essence with the essence of creation. Henry Corbin talks about such theomonism. One could say that, unlike pantheism which naturalizes God and absorbs into immanence, the theomonism of Ibn 'Arabi deified nature while preserving the transcendence of God and its uniqueness. As for man, his special and privileged place in creation is because it is the only creature in her summarizing all the divine names.

The Creative Imagination

The imagination in Ibn 'Arabi plays a role, and Henry Corbin was the first commentator of Ibn 'Arabi to speak at length in his book-reference (See below: Bibliography) The Creative Imagination in the Sufism of Ibn Arabi. This book is a reading-oriented phenomenological philosophy to explore a central theme, never studied so far. This theme is imagination that led to the invention of several related terms such as "imaginal" and "imaginal world" or mundus imaginalis.

For H. Corbin, the doctrine of Ibn 'Arabi, described Theosophy (Divine Wisdom) or hermeneutics of prophecy, based on a concept which is the theophany , God's presence, or its manifestation in the phenomenal world, and here the imagination plays a decisive role in the perception of this deal in things divine. It is an imagination "creative" in that he who sees God, sees in him created the science of the divinity incarnate in the world. Everything is interpreted in the light of the theophany whose imagination is the organ of perception. H. Corbin said: "The imagination is essentially active member of the theophany, because it is the body of creation and that creation is essentially theophany" (The creative imagination, p. 148). H. Corbin puts the heart at the center of this creativity, because it is the only body capable of withstanding the transmutation of its sudden change and constant: "The heart is the home where the energy is concentrated spiritual creator, ie theophanic say, while imagination is the organ "(Ibid., p. 83).

From this point of view, H. Corbin place imagination at the center of all creation and cogitation. There is no knowledge , or revelation , or of interpretation , moreover, without the imagination that is, above all, creativity.

The Perfect Man

The man in Ibn 'Arabi is the perfect image creation completed: "Who created you, then shaped and formed smoothly? He fashioned you in whatever Form He wills" ( Koran , Sura 82, verse 7-8). The external image of man resembles to some extent in the world and its macrocosmic dimensions. His inner faculties (the intellect, imagination, etc..) Have a similarity with the higher spheres. This similarity outside and inside is constantly mentioned in several chapters of Futht and Mawaqit al-Nujm (the setting of the stars) and al-Tadbrt Ilhiyya (Provisions divine). Before Ibn 'Arabi, several philosophers, such as the Brothers of Purity ( Ikhwan al-Safa ) and Avicenna (Ibn Sina), systematized in their metaphysics the human face of the universe and the cosmological aspect of man.

Ibn 'Arabi meant by the man a high and distinguished, that of the perfect man. Human perfection is related to the divine image that provides the esoteric secrets to act on the creature. In addition, the presence of man in the creature contributes to the perfection of his image. The perfect man is distinguished from the ordinary man (Ibn 'Arabi says the human-animal, because of anatomical and physiological similarity) through the appropriation of the Divine Names in which the creative will and command of the world. In addition, The Perfect Man is distinguished by the energy or spiritual aspiration (Arabic: himma) which is its instrument of creation. It represents, in human animals, manual side in its products and its provisions.

Besides belonging to the spiritual entity, the perfect man is also distinguished by the estate or the lieutenant (Khilafa). It is well vicar (khalifa) and successor (n'ib) in that it controls all of the names and being an abridged copy of cosmic reality and metaphysics. This verse teaches us this truth: "And He taught Adam all names "(Koran, Sura 2, verse 31).

If God has called a "hidden treasure" is that He is hidden behind the form of the perfect man and is manifested by his theophany in this perfect form. Being the epiphanic place, the perfect man knows himself knows his Lord and who appears in it, unlike the animal man who knows the higher realities through cosmic evidence and signs erected in the world. Meditation of these signs does not exceed at it the only speculative effort. The perfect man contemplates rather these signs it and extract the pearls of the treasure hidden in his soul. It thus combines meditation and contemplation. This effort culminates in contemplation of the experience of different modalities of Presence (Hadarat) divine. The universal or perfect man is one who reaches the threshold of "Total Presence" (al-al-Hadarat jm'iyah) that encompasses all other forms of presence and summarizes, updating and integrating an existential point of view the infinite qualities that the divine names contain the principled standpoint .

His influence

The influence of Ibn 'Arabi in the history of Islamic spirituality is huge. It includes not only the school of Ibn 'Arabi himself, but extends to many Sufi brotherhoods such as Shadhiliyya the Khalwatiya the Mawlawiya (the famous Whirling Dervishes ), the Chichtiya , still alive today ' hui. Beyond Sufism, the works of Ibn 'Arabi were pondered and discussed by many Theosophists and mystics of obedience Persian Shia. Osman Yahia has identified 130 reviews of the only Persian Fusus. Later still, its influence will extend still occur when the junction of this school with Ishraq of Sohrawardi and theosophy Shiite holy Imams ( Haydar Amoli , Ibn Abi Jomhuri , Molla Sadra Shirazi ).

Despite a large number of followers and supporters both prestigious Sunni as Shiites , it was the object of heavy criticism throughout history, from the exoteric theologians (see Ibn Taymiyyah ). He influenced all of turuq Islamic esotericism, and is connected directly or directly, as a seal, Holiness to each silsilah orthodox Islam.

Notes

Bibliography

Works of Ibn 'Arabi

It is the Spaniard Miguel Asin Palacios that we owe the discovery of the works of Ibn 'Arabi, and Louis Massignon and Henry Corbin. Thanks to these three scholars that the teaching of the Master of Murcia was able to make themselves known in the West.

• List of books of Ibn 'Arabi in Arabic (Complete)
• The book of extinction in the Contemplation (Kitab al-fana f l-mushhada), 1984
• The Treaty of Love, ch. 178 of Al al-Futht Makkiya, Illuminations of Mecca), trans. Maurice Gloton, Albin Michel, coll. "Spirituality Living, 1986
• The Treaty Unit Awhad al-Din Balyan, wrongly attributed to Ibn 'Arabi (see Wikisource)
• Journey to the Lord of Power. Manuel Sufi Meditation (Treaty on the lights in the secrets given to those who undertake retirement. Risalat-ul-anwar al-Sahib fima yumnah Halva min al-Asrar), trans. (1987) from the trans. year., Pocket, 1994.
• The Illuminations of Mecca (The Book of Spiritual Meccan Conquests) (Al-al-Futht Makkiyya, 1203-1238), trans. Partial Michel Chodkiewicz (1988), Albin Michel , coll. "Spirituality Living, 2008, 353 p.
• The book of wisdom kittens (Kitab al-fusus hikam), in a full translation, Editor AL-Buraq, 1999. Available in another version: The Wisdom of the Prophets , trans. partial, Albin Michel, coll. "Spirituality Living, 1974, repr. 2008.
• The Alchemy of Happiness perfect, ch. 167 of the Illuminations of Mecca, Berg International, 1981 ISBN 2-900269-17-2
• The interpreter of longings (Tardjumn Ashwaq al-), trans. Mr. Gloton, Albin Michel, coll. "Spirituality Living, 1996. Available in another translation, in part: The Song of longing, translated by Sami Ali, ed. Sindbad, Paris, 2006 ( ISBN 2742765027 ).
• The World Tree, Paris, 1982.
• Production circles (Kitab insha 'ad al-daw'ir ihtiyya Edition) Nyberg Arabic text, translation and introduction Paul Fenton and Maurice Gloton, Shine Publishing, 1996.
• the book of the tree and four birds (Risalat al-Ittihad al-Kawn), trans. D. Grill, The Two Oceans, 1984.
• The Perfect Harmony of Ibn Arabi, Albin Michel, 2001. With calligraphy of Hassan Massoudy
• Prayer Day Friday: from chapter 69 of Al-Makkiya Futht al, eds. al-Bustani, Paris, 1994 ( ISBN 291085602X )
• The thirty-six certificates of Quranic unity, ed. al-Bustani, Paris, 1994 ( ISBN 2910856011 )
• The Master of Love, illustrations Nja Mahdaoui , text by Rodrigo de Zayas - ed. Albin Michel.
• The unveiling of the effects of travel (Kitab al-Isfara year nat'ij al-Asfar) edition of the Arabic text, translation, introduction and notes by Denis Gril, Shine Publishing, 1994, online text
• The wonderful life of Dhu-l-Nun the Egyptian (al-Durra al Kawkab Manaqib Dhi f l-Nun al-Misri), translated by Roger Deladrire, ed. Sindbad, Paris, 1994 ( ISBN 2727401575 )
• The profession of faith (al-Tadhkirat khaw), translated by Roger Deladrire, ed. Sindbad, Paris, 1995 ( ISBN 2727401964 )
• Sufis of Andalusia, translated by RWJ Austin, ed. Sindbad, Paris, 1995 ( ISBN 2727401551 )
• The book of divine contemplations (Kitab al-Asrar Mashhid the qudsiyya wa Matali 'al-Anwar al-ilhiyya), translated by Stphane Ruspoli, ed. Sindbad, Paris, 1999 ( ISBN 2742723935 )
• From death to resurrection, translated by Maurice Gloton, ed. Buraq, Paris 2009 ( ISBN 9782841613618 )
• The secret names of God, translated by Pablo Beneito, ed. Buraq, Paris 2010 ( ISBN 9782841611874 )

In Ibn 'Arabi and his works

• (In) The Muhyiddin Ibn 'Arabi Society has published a number of works available in PDF

http://www.ibnarabisociety.org.uk/index.html

• Claude Addas,
  • Ibn Arabi and no return, ed. du Seuil, Paris, 1996, collection "Point-Wisdom."
  • Ibn Arabi and the quest red sulfur, Paris, Gallimard, Collection "Library of the Humanities," 1989.
• Henry Corbin , Creative Imagination in the Sufism of Ibn Arabi, Paris, Flammarion, 1958; Aubier-Flammarion, 1993.
• Titus Burckhardt , Key Spiritual Astrology Muslim Mohyiddin after Ibn 'Arabi, Milan, ed. Arch, Library of the Unicorn, 1974.
• William Chittick,
  • (In) The Sufi Path of Knowledge. Ibn al-Arabi's Metaphysics of Imagination, New York, SUNY Press, 1989.
  • (In) Imaginal Worlds. Ibn al-Arabi and the Problem of Religious Diversity, SUNY Press, 1994.
  • (In) The Self-Disclosure of God: Principles of Ibn al-Arabi's Cosmology, SUNY Press, 1997.
• Michel Chodkiewicz,
  • The seal of the saints. Prophecy and sainthood in the doctrine of Ibn Arabi, Paris, Gallimard, nrf, "Library of the Humanities, 1986.
  • An ocean without shore. Ibn Arabi, the Book and the Law, Book of the twentieth ^century, Paris, ed. Seuil, 1992.
• Stephen Hirtenstein,
  • (In) The unlimited mercifier: The Spiritual Life and Thought of Ibn Arabi, Oxford, Anqa publishers; Ashland, White Cloud Press, 1999
  • (In) Prayer and Contemplation: The Spiritual Foundations of Life According To Ibn Arabi, ed. by Stephen Hirtenstein, Oxford - San Francisco, Muhyiddin Ibn Arabi Society, vol.14, 1993.
• Toshihiko Izutsu, Oneness of existence and perpetual creation in Islamic mysticism, translated from English by Marie-Charlotte Grandry, Paris, Two Oceans, 1980.
• Charles-Andre Gilis,
  • The doctrine of initiatory pilgrimage, ed. al-Bustani, Paris, 1994 ( ISBN 2910856003 )
  • Further studies on the Caliphate, ed. al-Bustani, Paris, 1995 ( ISBN 2910856038 )
• Osman Yahia
  • History and classification of the work of Ibn Arabi, 2 vols., Damascus, French Institute, 1964; Arabic translation by Muhammad Ahmad al-Tayyib, Cairo, ed. Agency Egyptian General Book, 2001.
  • "Ibn 'Arabi", Encyclopaedia Universalis, vol. 11, Paris, 1996, p. 869-871.

See also

Related articles

• Sufism

External Links

• (In) Biography of Imam Ibn Al 'Arabi's Al-Shaykh Jibril Haddad
• (As) Ibn Arabi in MS
• (In) A site dedicated to Ibn'Arabi: Ibn'Arabi Society
• (En) Explanation and defense of the doctrine of Wahdat ul wujud

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