An Endless Tajalli

A Historiography of Ibn Arabi

Ali Hussain

IntroductIon

It is perhaps safe to assume that any contemporary specialist

in Islams intellectual and mystical traditions is familiar with

Muhyiddin Ibn Arabi (11651240).1 This igures thought has proven to be a fecund intellectual soil for many Western spe-

cialists who authored biographies, expositions, commentar-

ies and works in other genres all revolving around his life and

writings. Over the past decades, the research surrounding this thinker has lourished as the overall understanding of medieval Islamic mysticism of these specialists has deepened and pub-

lished monographs in the genre have increased dramatically

in volume and range. Thus, whereas early works on Ibn Arabi presented either a generic overview of his thought or transla-

tions of the shorter treatises and poems, published monographs

today on the Shaykh range from detailed expositional works

on speciic concepts in his thought to comparative studies that engage Ibn Arabi in an intellectual dialogue with various philo-sophical trends in the modern world.

this study attempts to survey some of these major trends

and monographs published in the West on Ibn Arabi, particu-larly over the past three to four decades. These works include authoritative references like chitticks Sui Path, chodkiewiczs Seal or Addas Quest; detailed expositions like Haj Yousefs Time; comparative studies like Almonds Suism and, lastly, some novel literary appropriations of Ibn Arabis image, such as Meddebs Tombeau. However, before delving into the task at hand, it is worthwhile irst discussing a brief history of Ibn

1. Cf. Addas, Quest, 18, 287.

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94 Ali HussainArabi studies in the West prior to the period in focus in this survey.

Considerable efforts to explore Ibn Arabis writings by West-ern specialists can be traced back to the beginning of the 20th century. Nicholsons three major works Studies, The Mystics and the translation of Tarjuman al-Ashwaq collectively explore a wide array of themes and concepts prevalent in Ibn Arabis prose and poetry.2 Hortens Mystische Texte and nybergs Kleinere Schriften would continue nicholsons efforts, both offering Ger-man renditions of some of Ibn Arabis treatises and poetry. Meanwhile, Aynis La Quintessence, in a similar fashion to nicholsons The Mystics, presents an outline of Ibn Arabis key philosophical and metaphysical concepts.

In the mid-20th century, other trends were developed among Western specialists in their approach to Ibn Arabis thought and works. Palacios three works in Spanish: Abenmasarra, La Escatologia Musulmana and El Islam Cristianizado attempt to sit-uate Ibn Arabis thought within the larger history of Europes intellectual and philosophical traditions, Islamic and other-

wise. In the genre of translations, Burckhardts French rendi-tion of Fusus al-Hikam would inspire numerous later attempts

at translating this controversial and provocative work into

various Western languages. Also, Ralph Austins translation of Ibn Arabis hagiographical works, Ruh al-Quds and Al-Durra al-Fakhira, provided a unique insight into the latters percep-tion of his milieu as he offers criticism of institutional Suism in Eastern Islamdom and lamentation for its Western counterpart.

Worthy of mention in this regard also are works that explore

a speciic area of Ibn Arabis thought. Corbins LImagination cratrice, published in 1958, remains an authoritative reference

2. Studies speciically discusses the theme of al-Insan al-Kamil and its appropriation by later igures in the Akbari school, such as Abd al-Karim al-Jili; cf, Studies, 77. On the other hand, The Mystics and Nicholsons translation of Tarjuman al-Ashwaq both discuss Ibn Arabis poetry and the theme of love predominant in this genre of writings. Moreover, Nicholson debates in his translation of the Tarjuman the hostile position of another Western specialist, Reinhart Dozy, in regards to Ibn Arabis authorship of the Tarjuman; cf. Tarjuman al-Ashwaq, 9.

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95An Endless Tajalliamong todays specialists on Ibn Arabis cosmological concept known as the imaginal realm (alam al-khayal). Even though Corbins writing displays a striking Shiite bias, his relective exposition presents a novel, contextualized discussion of Ibn

Arabis ideas within the framework of Islamic Imamology.3 this Shiite appropriation of Ibn Arabi is also prevalent in Corbins other works, case in point being Histoire.

corbins works and the other endeavors mentioned above

roughly describe the topography of Western research on Ibn

Arabi in the irst half of the 20th century. Undoubtedly, these works inluenced the current trends in Ibn Arabi studies among Western specialists, which this survey aims to discuss. The study will begin by examining a diverse sample of crucial mon-

ographs that have been published roughly during the past three

decades. Due to the limited space allowed, the emphasis will be on monographs published in Western languages, primarily

English, with some brief mention of works in French, Spanish and German. These works are organized in various categories: expositions, translations, polemics, sources of inluence, biogra-phies, comparative endeavors, bibliographies and study guides,

posteriority and, lastly, contemporary contextualizations. This classiication should in turn aid in sketching an outline of what have been the major intellectual trends and genres of works

explored so far by specialists in their endeavor to approach Ibn

Arabis life and thought. A concluding section will then offer some thoughts, based

upon the main discussion, on some unexplored academic

directions where future research and studies on Ibn Arabi might proceed. These proposed directions include some areas of the Shaykhs thought that still require specialist attention: for example, new translations of certain works of Ibn Arabis; new endeavors to compare Ibn Arabis thought with other vari-ous intellectual or spiritual traditions; and lastly, new efforts

to increase the understanding and awareness of the various

3. This term is used often by Corbin in LImagination and other works, such as Histoire de la Philosophie Islamique, to refer to the devotion in Shiism to the twelve imams.

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96 Ali Hussainsociopolitical, religious and cultural contexts within which Ibn

Arabis life and work developed.

HISTORIOGRAPHICAl SURvEyBefore delving into examining the sample of works in this sec-tion, I should offer some cautionary remarks regarding this

studys limitations. First, the monographs discussed are in no way meant to be an exhaustive list of all the works pub-

lished on Ibn Arabi. Considering the tremendous amount of literary output available at the Muhyiddin Ibn Arabi Society (MIAS) alone,4 not to mention also the practically innumerable generic surveys on Islamic history, such as Hodgsons Venture5 or Schimmels Mystical Dimensions,6 that include some kind of mention, albeit en passant, of Ibn Arabi, it would clearly be an indomitable task to include all of these works in the ensu-

ing discussion. Thus, the survey at hand is representative of mostly English works, including some mention of monographs

in other key research languages, such as French, German and Spanish.

Secondly, the choice of categories provided for this

bibliographical survey is certainly not the only possible clas-

siication for the Shaykhs writings, which are rather dificult to categorize. This is mostly due to the fact that Ibn Arabis meta-physical and intellectual framework is somewhat intertwined

and organic, which means that a discussion on one topic

is bound to involve many other themes and concepts that is, exploring the theme of the perfect man (al-insan al-kamil) inevitably requires mentioning the notion of manifestations

(tajalliyat) and other concepts in the cosmo-ontological frame-work of unity of being (wahdat al-wujud). Although this prob-lem rarely presents itself in book-length monographs where the

author usually has enough space to fully explore a theme or a

4. At least 175 articles, aside from the book-length monographs.5. Hodgson, Venture, vol. 2, 226, 228, 232, 238244, 246, 314, 331,

367, 334335, 462, 464, 465.6. Schimmel, Mystical Dimensions, 263273, 279286.

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97An Endless Tajalli

topic, it arises often in shorter papers where an amalgamation

of Akbari themes are almost always discussed. Moreover, a reader familiar with Ibn Arabis thought will

note that while some of these categories and sub-categories

represent Ibn Arabis own motivations, such as prophetology and sainthood, others relect contemporary interests, such as feminism or universalism. Other categories still, such as episte-mology or ontology, represent mostly a personal choice and do

not necessarily relect Ibn Arabis own motivations. Again, this surveys choice of categorization relects mostly my own under-standing of Ibn Arabis corpus, and is merely one of many possible such classiications that inevitably vary according to various personal motivations and commitments.

lastly, the scope of this survey is limited to works on Ibn Arabi authored by Western academic specialists. However, one could consider extending this type of research to also include

monographs on Ibn Arabi authored by religious scholars, enthusiasts and academics from other regions in the world,

especially Islamdom.7 Incorporating these additional works into a survey such as this might reveal some new contexts

within which Ibn Arabis thought and image is being reshaped and appropriated.

ExPOSITIONSWorks that attempt to adumbrate and expound upon Ibn

Arabis thought and writings might very well be the most dif-icult set of monographs to classify. This is primarily due to the fact that many of the authors in this genre tend to incorpo-

rate numerous Akbari themes in their writings, which in turn

makes these monographs dificult to categorize. Nevertheless, a particular classiication was sought in order to sketch a coher-ent outline of those topics and concepts that have received the

7. In this regard, it is worthwhile referring to Kellers Sea. Keller is a shaykh in the Shadhiliyya tariqa and in this work he presents both a tra-ditionalist exposition on Ibn Arabis Weltanschauung and criticism of the Western academic appropriation of the latter.

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98 Ali Hussainmost extensive coverage from specialists and those that are rela-

tively understudied and still merit investigation.

General, comprehensive overviews

the most pivotal works in this regard are chitticks monu-

mental monographs: Sui Path (SPK) and Self-Disclosure (SDG). Aside from the detailed commentaries, extensive translation

of numerous segments from the Futuhat and comprehensive overview of Ibn Arabis thought, it is Chitticks sophisticated methodology of rendering Ibn Arabis works into English that is of utmost importance. The authors discussion on this issue, found in the respective introductions of SPK8 and SDG,9 reveals a crucial intellectual tension that inevitably faces any transla-

tor of Ibn Arabis works and those of other Muslim mystics. this contentious dilemma is essentially the desire to present a

coherent outline of the Shaykhs thought to the reader while

simultaneously transmitting the perplexing and paradoxical

incoherence inherent in many of these writings. Therefore, chitticks endeavors, more than just merely adumbrations of

Ibn Arabis thought, are most importantly a crucial insight into the academic sensitivity needed to approach and translate such

monumental and sophisticated works as those of Ibn Arabi and other Muslim mystics.

Sainthood

The theme of sainthood (walaya) inds extensive interest among Western specialists, chodkiewiczs Seal being perhaps the most

pivotal monograph in this regard. The author of this work does not just discuss Ibn Arabis views on sainthood or the con-troversial post of seal of saints (khatm al-walaya), but he also expounds upon the intellectual genealogy of this concept going

back to al-Hakim al-tirmidhi, the 9th-century Muslim mystic

8. Chittick, Sui Path, ixxx.9. Chittick, Self-Disclosure, xxxv.

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99An Endless Tajalli

who purportedly introduced this concept.10 thus, in this sense, Seal is not only an excellent resource for understanding Ibn

Arabis views on walaya, but also for situating his framework within the larger tradition of Islamic mysticism.

Prophetology

The most profound insight into Ibn Arabis perception of Gods sent messengers arguably occurs in his controversial and famed

work Fusus al-Hikam. Thus, in works like Nettlers Sui Metaphys-ics, one inds an extensive discussion on this very same topic precisely as it is expounded upon in the Fusus. Similarly, Aus-tins translation of this same work to be discussed below includes an introduction at the beginning of every chapter that

provides a crucial insight into Ibn Arabis vision and method-ology behind every prophetic igures esoteric realities and wis-doms, an approach which has been followed by other specialists,

namely Elmore in Quranic Wisdom. Aside from these works, there have also been quite a few efforts that discuss Ibn Arabis connection with and vision of speciic prophets. Thus, Glotons Jsus, Shah-Kazemis Jesus and Hakims the Spirit all discuss Ibn Arabis relationship with the igure of Christ. Meanwhile, Hirtensteins lunar view and Brotherhood of Milk expound upon Ibn Arabis association with two other prophetic igures, Adam and Abraham, respectively.

Love and mercy

Ibn Arabi, as Corbin relates, is to be considered a prominent igure in the cult of Fedeli dAmore.11 this hypothesis certainly inds ample evidence in the Shaykhs writings. Thus, Austins Meditations, Beneitos On the Divine love and Chitticks The Divine Roots all revolve around Ibn Arabis conviction that all forms and displays of love are in actuality manifes-

tations of an essential longing for union with the divine. Of

10. Chodkiewicz, Seal, 2732.11. Corbin, Alone/LImagination, 100101.

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100 Ali Hussaincourse, this theme is very much related to the larger cosmo-

ontological notion of breath of the merciful (nafas al-rahman) the underlying fabric and very livelihood of the cosmos. It is not surprising then to ind some of these same authors who dis-cussed Ibn Arabis views on love also expound upon his cosmo-logical and metaphysical conception of Mercy. Beneitos The Presence, Chitticks The Anthropology and works by other specialists, such as Haj Yousefs treasury, supplement and situ-

ate the discussion on love within the larger context of celestial

and ontological mercy.

Exoteric foundations

An emerging trend since the 1980s among specialists has been the motivation to explore some of the exoteric (zahir) founda-tions of Ibn Arabis thought, in order to balance the somewhat overemphasized esoteric (batin) aspect. The central work that in a sense ushered in this trend is chodkiewiczs Ocean. This intellectual excursion, much like the authors above-discussed

Seal, is a thorough and detailed work. Chodkiewicz explores Ibn Arabis exotericism by highlighting the seemingly Quranic organization of the latters magnum opus, Al-Futuhat al-Makkiyya (The Meccan Revelations).12 Although chodkiewicz is unique in his usage of such structural comparative methods in order to

explore Ibn Arabis exoteric foundations, other authors have nonetheless contributed considerably to this genre. Particularly, Winkels similar endeavor, Islam, is a discussion of Ibn Arabis remarkably rich, yet surprisingly scarcely explored, discourse on

Islamic law (iqh).

Ethics

Specialist works revolving around Ibn Arabis views on ethics usually take place under the heading of manners/etiquette

(adab). Knyshs Realms expounds upon and reveals Ibn Arabis rather contentious perspective on this topic through the latters

12. Chodkiewicz, Ocean, 5977.

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101An Endless Tajallicosmo-ontological foundations. Knysh explicates that although certain human acts and traits might be considered evil in this

lower realm (al-hayat al-dunya) where divine command (taklif) has jurisdiction, a more provocative reality presents itself in Ibn

Arabis eschatological views, whereby the essences of these very same actions and traits are revealed as being utterly good, since

in actuality they were naught but the acts and attributes of the

divine, the only real actor in a wujudi framework like Ibn Arabis.

Eschatology

continuing with the above-mentioned theme of end of times,

there have been various works that speciically explore Ibn Arabis eschatological views. For example, Morris The Mahdi discusses the intellectual treatment of this highly messianic ig-ure by Ibn Arabi as it occurs in Chapter 366 of the Futuhat.13 Similarly, chitticks Imaginal Worlds14 explores the themes of the minor hour, death of a human being/microcosm (al-saa al-sughra) and the major hour, death of the cosmos/macro-cosm (al-saa al-kubra) through the Akbari prism of the isthmus (alam al-barzakh) and the imaginal realm (alam al-khayal).

Feminism

A specialist familiar with Ibn Arabis writings most probably is aware of the novel and somewhat provocative feminist ele-

ments in the Shaykhs anthropic and deistic views. Hakims twofold perception and Shaikhs Sui Narratives are two of these crucial works that explore the various appropriations of

this gender-sensitive topic by Ibn Arabi in his various mon-ographs. Although both these authors discussions revolve around the central cosmic role of women as a particular mani-

festation of God, Hakim attempts to speciically give a brief out-line of the various roles a female subject plays in Ibn Arabis thought, while Shaikh is motivated instead to situate a critical

13. Morris, The Mahdi, 1.14. Chittick, Imaginal Worlds, 97113.

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102 Ali Hussainanalysis of this topic within the context of its appropriation by

other contemporary specialists, such as Nasr and Murata.15

Spiritual pedagogy

James Morris works have been pivotal in exploring the cen-

tral themes of moral discipline (tarbiya) and spiritual realization (tahqiq) in Ibn Arabis Weltanschauung. In The Relective Heart, communication and other expositions, Morris expounds

upon the quintessential motivation and intention underlying

Ibn Arabis works. Particularly, Morris reveals that the Shaykh did not necessarily intend for his magnum opus to be read purely as a philosophical treatise on cosmology or ontology. Rather, Ibn Arabis underlying premise and supposition is that any reader of his works would be very much engaged in the on going

process of tahqiq and tarbiya as relevant and pertaining to their own context and set of predispositions.

Ontology

various works have also expounded upon Ibn Arabis views regarding the beginning of existence on a microcosmic and

macrocosmic level. Hameen-Antillas Immutable Entities, Mesbahis the unity and Abadis Aspects all revolve around

different aspects of Ibn Arabis ontology, from both a cosmo-logical and anthropological perspective. like numerous other themes, this topic is explored within the larger metaphysical

notion of unity of being (wahdat al-wujud), of which Ibn Arabis thought is an example par excellence.

Epistemology

Ibn Arabis views on knowledge and knowing are inter-twined with the notion of gnosis (marifa) and the two narra-tions (ahadith), of questionable authenticity, often quoted by the Shaykh and other Muslim mystics: whomsoever knows

15. Shaikh, Sui Narratives, 203233.

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103An Endless Tajallihimself, knows his lord (man arafa nafsahu arafa rabbahu) and the purported saying of the divine: I was a hidden treasure and loved to be known. Therefore, I created the cosmos so that I may be known (kuntu kanzan makhiyyan, fa-ahbabtu an uraf, fa-khalaqtu al-khalqa li-kay uraf). These two statements are the basic framework underlying works like Houdards notes,

Kalins Knowing the Self and Abrahamovs theory, which

expound upon the human subjects search for knowledge and

the role of this anthropic voyage in the divines own love and

desire to witness Himself in the other.

Universalism

Ibn Arabis hearts acceptance of every form has been exten-sively discussed by Western specialists, especially those belong-

ing to the MIAS. The organizations original founder, Bulent Rauf, consistently emphasized this aspect of Ibn Arabis thought. The formers effort was continued in works like youngs Universal Nature and Towards a Universal Point of view, Twinchs Circle and Dadoos Religious Pluralism. It is worth mentioning also that specialists discussing this speciic topic usually tend to situate it in an overall contemporary con-

text. Thus, for example, one inds in yiangous The Globaliza-tion an attempt to explore some of the major philosophical

movements and shifts in history, such as the Enlightenment,

Existentialism, Modernism and post-Modernism, through the

prism of Ibn Arabis understanding of universalism and unity.

TRANSlATIONSthis genre of works, as the title insinuates, includes the various

renditions of Ibn Arabis works from the original Arabic into various Western languages mostly English, French, German and Spanish.

Fusus al-Hikam there have been at least four renditions of

this controversial work throughout the past few decades. Two notable English translations, the irst by Austin and the second

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104 Ali Hussainby Rauf the latter being in actuality a rendering of Hakkis own Ottoman Turkish version were published in the 1980s. In 2004, Dagli followed Austin and Raufs efforts with his own English transcription titled The Ringstones. As regards transla-tions in other Western languages, Gilis and Moulinets French renditions are the latest important contributions.

Al-Futuhat al-Makkiyya Although Ibn Arabis magnum opus has not received a comprehensive translation which is understandable considering its size and sophistication there have been nonetheless various efforts to expose a larger base of

readers to this monumental work. Worthy of mention in this regard is chodkiewiczs, chitticks, Morris and Grils master-

ful rendition, titled The Meccan Revelations, of selected excerpts from the Futuhat. Also noteworthy are the individual efforts by chittick, who translated two whole chapters, Shamash and

Hirtensteins collaborative effort to translate excerpts from the

Futuhats preface and the almost innumerable other renditions that are dispersed throughout expositional works on Akbari

thought.16

Other works in prose there have been numerous notable

efforts to translate Ibn Arabis various prose writings other than the Fusus or Futuhat. Worthy of mention are Elmores English rendition of Anqa Mughrib (The Fabulous Gryphon); Morris and al-Jerrahis translation of Ibn Arabis manual for spiritual pedagogy Kunh ma la budda li-l-murid minh (What is indispensa-ble for the Seeker); Austins previously-mentioned translation, Suis, of Ibn Arabis crucial hagiographical works Ruh al-Quds (The Holy Spirit) and Al-Durra al-Fakhira (The Glorious Pearl); Hirtensteins translation of Hilyat al-Abdal (The Four Pillars of Spiritual Transformation) and, jointly with Notcutt, translation of Mishkat al-Anwar (Divine Sayings); Taji-Faroukis translation of Al-Dawr al-Ala (A Prayer for Spiritual Elevation and Protec-tion); Jaffrays translation of Al-Ittihad al-Kawni (Treatise on Uniication); and numerous other similar endeavors.

16. Cf. the section on Expositions above.

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105An Endless TajalliPoetry Perhaps the most noteworthy effort in this regard is by Sells. This specialist has published numerous, critically ana-lyzed, translated selections from Ibn Arabis poetry. Notable among these are: Stations which includes some of the Shaykhs own verses and those of other mystics like rumi; translation

of Qif bi-l-Manazil (At the Way Stations, Stay) and other selec-tions from Tarjuman al-Ashwaq (Ardent Translator of Desires) such as the famed and controversial Gentle now, doves of

the thornberry and Moringa thicket! Aside from Sells efforts,

McAuleys recently published Ibn Arabis Mystical Poetics is probably the most substantial expositional work on Ibn Arabis collection of poetry, namely his Diwan. Incidentally, selec-tions from this same compendium of poetry have been trans-

lated and expounded upon by other specialists, such as Austin,

Hirtenstein and Deladrire.

POlEMICSthere have been a few key works published in the West that

explore the entrenched, longstanding tradition of polemics sur-

rounding Ibn Arabis thought and writings, especially in Islam-dom. Knyshs Ibn Arabi in the Later Islamic Tradition provides a detailed look into the defensive and detractive tracts surround-

ing the Shaykh that have been authored since his passing. What makes Knyshs endeavor particularly insightful is that the

author does not present an atomized or disconnected chrono-

logical recounting of these accounts; rather, a detailed investi-

gation is given whereby the reader can tell not only how Ibn

Arabis persona and thought were re-imagined by these various polemicists, but also how some of the cited accounts themselves

were whimsically appropriated to it their authors motivations and commitments. In this regard, this effort remains one of the most critical and comprehensive investigations into this histor-

ically charged aspect of Ibn Arabis works.Also worthy of mention is Homerins Ibn Arabi in the

Peoples Assembly. Whereas Knysh gives a broad, chronologi-cal outline of the polemical debate surrounding Ibn Arabi, Homerin explores closely one such event that took place

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106 Ali Hussainin 1970s Egypt and which revolved around the vote by the Peoples Assembly of Egypt (Majlis al-Shab al-Misri) to ban the publishing of Ibn Arabis entire works. Homerins exposition masterfully discusses how a controversy that initially began

with the motivation to publish Yahyas critical edition of the

Futuhat eventually developed into a full-scale national contro-versy revolving around freedom of the press and intellectual

rights. Most importantly of course, Ibn Arabi in the Peoples Assembly provides yet another crucial insight into the polemi-

cized and constantly re-appropriated image of Ibn Arabi in contemporary Islamdom.

lastly, Morris An Arab Machiavelli is an investigation into the subtle polemical strategies and methods by one of the

most famed Muslim historians and sociologists, Ibn Khaldun. Whereas most readers of the latters Al-Muqaddima (The Pro-legomena) would not perceive a visceral attack by the author against Suism, Morris reveals through close inspection vari-ous aspects of this occidental Muslim polymaths writings that

belie not simply his criticism of Islams mystical tradition, but

speciically his wish to reformulate Suism according to his own understanding of orthodoxy and moderation. Moreover, this enterprise of religious fervor occurs, as Morris shows, within the

context of Ibn Khalduns political vision and hope for a utopian

Muslim society.17

SOURCES OF INFlUENCEthis genre represents perhaps the most crucial yet least explored

area of research in Ibn Arabi studies. The works in this category investigate the possible sources of inluence on the greatest master that helped shape his intellectual Weltanschauung.

In a similar fashion to chodkiewiczs endeavor in Seal,18 Radtkes A Forerunner explores the possible inluence this 9th-century Muslim mystic had on Ibn Arabi, speciically in regards to the notion of seal of sainthood (khatm al-walaya). The fact

17. Morris, An Arab Machiavelli, 47.18. Cf. Expositions section above.

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107An Endless Tajallithat Ibn Arabi designated a lengthy section in the Futuhat to answering a list of approximately 150 questions posed by tirmidhi, who stipulated that only the seal of sainthood would

be able to correctly respond to these inquiries, further elevates

the importance of an intellectual connection between these

two pivotal Muslim mystics. The enigmatic connection between Ibn Arabi and another

paragon of Islamic mysticism comes out in full force in Addas

exposition Abu Madyan and Ibn Arabi. The seemingly tre-mendous inluence Abu Madyan has on Ibn Arabis thought, which is apparent in the formers extensive appearance in the

Futuhat, although the two igures never actually met, makes this endeavor by Addas a particularly insightful look into the

Sui saints (awliya) unique understanding of authenticity and the legitimacy to be found in the sayings of the pious prede-

cessors (al-salaf al-salih), a theme that in itself was explored by other specialists, such as Ernst in The Man. In much the same way as Addas, Ernst sought to highlight Ibn Arabis creative referencing and connection to yet another Muslim mystic and

pious predecessor, Bayazid al-Bistami.Knyshs short essay on Ibn Arabi in The Literature of Al-Anda-

lus presents an outline of the latters life in the Iberian Penin-sula and the literary tradition of that region within which his

thought developed and matured. Knysh discusses some of the central intellectual igures in Andalusia at the time, such as Ibn Qasi and Ibn Barrajan, who might have possibly inluenced Ibn Arabis views and writings.19 this in turn provides an insight into the possibly larger extent of inluence that al-Andalus intellectual milieu, extending back to igures like Ibn Masarra, might have had on Ibn Arabi.

In this regard, Palacios Abenmasarra and Morris Ibn Masarra both explore the thought and inluence of this controversial mystic/philosopher on the Iberian Peninsula and consequently Ibn Arabi himself. Meanwhile, Garridos various essays highlight a speciic area where Ibn Masarra could have inspired his Anda-lusian successor, namely in the esoteric branch of mysticism

19. Knysh, Ibn Arabi in The Literature of Al-Andalus, 337341.

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108 Ali Hussainknown as science of [properties of] the letters (ilm al-huruf ).

taking all these efforts into consideration, it is clear that

there has been considerable progress in situating Ibn Arabi within the larger intellectual heritage of the Iberian Peninsula. Extending this research further to include other central igures, such as Ibn tufayl or Ibn rushd alongside some of the major

inluences in Eastern Islamdom where Ibn Arabi resided in the second half of his life such as Rasail Ikhwan ahl al-safa (Treatises of the Brethren of Purity) or the works of al-Ghazali and al-Suhrawardi the martyr (al-maqtul), will make more clear and vivid the extent of the dialogue Ibn Arabi had with his environment and milieu.

BIOGRAPHIESrelated to the previous genre of works, there are also various

monographs that give a biographical outline of Ibn Arabis life, including his various travels and teachers. The most detailed and academically rigorous of these efforts is perhaps Addas

Quest. Aside from the actual contents of this work, the authors introduction is equally crucial in its discussion of the tremen-

dous bias present in the various medieval monographs that

were used as the literary references and sources for Quest. This hegemonic partiality seems to be primarily due to the fact that

many of the Muslim historians who authored biographical

accounts of Ibn Arabi were either defenders, detractors or disinterested spectators.20 Although Quest and Addas newer, shorter and more condensed biography, Voyage are not compre-hensive insights into Ibn Arabis intellectual dialogue with the various traditions of Western and Eastern Islamdom, they are

nonetheless groundbreaking efforts and quintessential starting

points for other specialists to continue this authors effort.Hirtensteins The Unlimited Merciier is a particularly novel,

contemporarily contextualized biography of the Greatest Mas-

ter. As the author explicates in the preamble, his intention was to provide an overview of Ibn Arabis life for the general, non-

20. Addas, Quest, 67.

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109An Endless Tajallispecialist reader.21 one would have to concur, after reading this monograph, that Hirtensteins motivation was accomplished

brilliantly. What grants The Unlimited Merciier its novel and captivating quality as a biographical narrative is the authors

consistency in bringing out the contemporary relevance of Ibn

Arabis thought by highlighting certain aspects of the latters life and the relevance of these events for the modern reader.22 therefore, if Quest is an authoritative reference for special-ists, then Hirtensteins endeavor is an excellent introductory

resource for general readers simply interested in an outline of

Ibn Arabis life and works.other crucial contributions to the genre of biographies in the

West have been the various works of Gerald Elmore. His three papers Early life, On the Road and Ibn al-Arabis Roots are groundbreaking in both their interrogation of assumed facts

about Ibn Arabis early life23 in the Iberian Peninsula and inves-tigation of the possible inluences of that regions various intel-lectual traditions on the development of the latters thought. In this sense, Elmores efforts, alongside Addas and Hirtensteins

biographical works, form a quintessential corpus that aids in

better understanding and situating Ibn Arabis life within the larger context of 12th/13th century Islamdom.

COMPARATIvE ENDEAvORSA genre of works that has received extensive attention by spe-

cialists are those that attempt to engage Ibn Arabi in a dialogue with other intellectual and mystical traditions, Islamic or other-

wise. These comparative endeavors are so diverse and numer-ous that each major category deserves a separate discussion:

Mystical Traditions Expositions that fall under this category

include on the one hand works like Kalins Ibn Arabi and

21. Hirtenstein, The Unlimited Merciier, ix.22. Ibid., 37, 402.23. Elmore, Early Life, 347. Especially challenging the purported

bourgeois status of Ibn Arabis family.

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110 Ali HussainMulla Sadra and ohlanders the relationship, which explore

the similarities and differences between Ibn Arabis thought and other mystical strands in the Islamic tradition, and on the

other hand works like Fentons The Hierarchy, lpez-Baralts Saint John of the Cross and Ibn Arabi and Almonds Divine needs, which compare Ibn Arabis thought with various mys-tical strands in the Judaeo-Christian religious traditions.

Oriental Traditions Perhaps the most crucial work in this regard is Izutsus Suism which seeks to compare Ibn Arabis cos-mological, ontological and anthropological outlook with the

Oriental Taoist mystical and philosophical tradition of lao Tzu. Aside from the actual comparison, which peculiarly occupies

less than 20 pages of the 400-page work, it is perhaps Izutsus remarkably lucid adumbration of Ibn Arabis thought which grants Suism its importance among the academic community. other notable works in this category include Muratas Chinese Gleams and Unity of Being, both of which explore the Chinese Muslim scholar liu Chihs endeavor to formulate an Islamic cultural framework that is rooted and intertwined with the vari-

ous Chinese intellectual traditions, case at point Confucianism.

Philosophy the specialist with perhaps the most pivotal con-

tributions to this category is Salman Bashier. Among his various works, Ibn Arabis Barzakh, Story and Standpoint eloquently host an intellectual dialogue between Ibn Arabi and various igures from Western philosophy, ranging from Plato to Rorty. Also, Almonds Suism compares Ibn Arabis understanding of logos with the post-Modernist philosophical school of decon-struction and the writings of its iconic founder and epigone

Jacques Derrida. Almond explores a series of novel comparisons between seemingly similar derridean and Akbarian notions,

such as diffrence and al-Haqq (The Real) or lcriture and scrip-ture. Thus, whereas most specialists endeavored a comparison between Ibn Arabi and pre-modern Western intellectual per-sonas, Almonds effort is unique in its attempt to engage the

Shaykh in a dialogue with a pivotal igure in 20th-century post-Modernist philosophy.

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111An Endless TajalliReligio Perennis In this perennialist school of ren Gunon

and Frithjof Schuon, numerous works have been published that attempt to bring out the common intellectual components in

the worlds major spiritual, religious and philosophical tradi-

tions. Shah-Kazemis Paths is a perfect example of such a work. this exposition hosts a dialogue about cosmology, ontology,

psychology and a slew of other philosophical topics between

three sages, each representative of his own respective world-

renowned spiritual tradition: the Muslim Ibn Arabi, Christian Meister Eckhart and Hindu Shankara. Whatever a critics opin-ion might be of a devotion that attempts, at all costs, to reveal

an inherent, transcendent harmony between all spiritual and

religious traditions, Paths and other works by perennialists rep-resent a unique attempt to bring Ibn Arabi into a discussion between the longstanding spiritual and mystical traditions of

the world.

BIBlIOGRAPHIES AND STUDy GUIDESThe masterful endeavor by yahya in the 1960s to present a bibliographic list of all the works authored by Ibn Arabi, his LHistoire et Classiication, was continued in the efforts of other specialists, such as notcutts A Handlist and Hirtensteins

Selected Major Works. Also, in this regard, the MIAS Archive Project represents a crucial development in updating yahyas classiication based upon a new analysis of manuscripts, mostly found in Turkey. Hirtensteins and Clarks indings should shed some light on how these manuscripts might reine specialists understanding of Ibn Arabis corpus.

lastly, there have also been efforts to develop pedagogi-cal manuals that instruct the reader on how to approach Ibn

Arabis works. Morris Rhetoric, How to Study, Harris Ibn Arabis al-Istilah and MacEwans Beginning a Study are examples of such endeavors.

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POSTERIORITyConsidering the tremendous amount of inluence Ibn Arabis writings and thought have had on Islamic mystical and intel-

lectual traditions, it is natural to ind many monographs authored on thinkers posterior to the Shaykh who propagated

and reformulated the latters works. The diverse endeavors by Western authors in this genre range from general overviews of

Ibn Arabis inluence and interpretation by his posteriors to dis-cussions on the formers fame in speciic regions of the world.

General Overview Morris two key studies, Ibn Arabi and his Interpreters and Except His Face are groundbreaking and authoritative surveys of various Muslim and non-Muslim inter-

pretations and reformulations of Ibn Arabis thought. Morris investigates on the one hand Muslim thinkers like al-Jili, al-

Qashani, and al-Jazairi, each of whom offered a personalized treatment of Ibn Arabi, and on the other hand non-Muslim specialists like Palacios, valsan and Ruspoli who translated vari-ous works of and about the Greatest Master.

Sadr al-Din al-Qunawi there have also been numerous works

revolving around this foremost disciple of Ibn Arabis, many of which have been published in the Journal of the Muhyiddin Ibn Arabi Society in a volume (JMIAS, vol. 49) specially dedicated to al-Qunawi. These works mostly revolve around this disciples contributions and inluence on the posterior propagation and spread of Ibn Arabis thought. Thus, Chitticks The last Will, The Central Point and Khalifas Al-Qunawis Discourse and other monographs all explore the tremendous role this disci-

ple had in propagating Akbari thought in various regions of

Islamdom.

Akbari school Aside from exploring al-Qunawis role in

spreading Ibn Arabis thought, there have also been efforts to expound upon the various contributions of other thinkers

who were themselves disciples of Ibn Arabi or al-Qunawi. Chit-ticks Jami on Divine love explores certain mystical themes

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113An Endless Tajalliin the works of a poet who, together with Iraqi, might both be considered as poets of the Akbari school par excellence. Grils translation of Kitab al-Inbah and Hirtensteins partial English translation of Ibn Sawdakins K. al-Wasail (I entrust to you a bequest), alongside Proitlichs full German rendition of the latter, both explore the theme of spiritual discipline (tarbiya) in the writings of these direct disciples of Ibn Arabi who accom-panied their teacher during his various travels. Also, Scatto-lins Key Concepts is a masterful translation of al-Farghanis introduction and commentary on Ibn al-Farids famed poem. This student of Ibn Arabis intellectual school offers an onto-logical narrative of the cosmos, thoroughly rooted in Akbari

thought, that provides an insight into the similarities between

Ibn Arabis and Ibn al-Farids respective worldviews.

Islamic Traditions A considerable number of monographs

have also been devoted to exploring the spread of the Shaykhs

thought in various Islamic intellectual and mystical traditions

all over Islamdom. For example, Godlas Molla Fanari and Misbah al-uns, tahralis A General outline and Kilis the

Ibn Arabi of the Ottomans all explore the spread of Akbari thought in Anatolia. On the other hand, liptons South Asian Heir and Stavigs Ibn Arabis inluence in Muslim India both explore the contemporaneous spread of Akbarism in the Asian

Subcontinent. McGregors Sanctity,24 chodkiewiczs diffusion, Holbrooks Ibn Arabi and Ottoman Dervish Traditions and Algars Relections speciically investigate Ibn Arabis inlu-ence on Sui paths/organizations (al-turuq al-suiyya). lastly, miscellaneous other works such as cornells Islamic Hermeti-

cism, Weismanns God and Perfect Man, Tamaris The alim and Benassas The Diffusion all explore the similar spread of Ibn Arabis thought in other regions and among various think-ers in Islamdom.

24. This is a particularly novel contemporary study that explores Ibn Arabis inluence on the tariqa Shadhiliyya in general and the Wafaiyya branch of this tariqa speciically.

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114 Ali HussainWestern Traditions Few works have also discussed the spread and inluence of Akbarism in the various occidental intellec-tual traditions of Europe and America. Frazees Ibn al-Arabi and Spanish Mysticism, El-Moors the occult tradition and

Morris Ibn Arabi and the Far West discuss these diverse appropriations and treatments of Ibn Arabi within the various Occidental traditions over the past nine centuries.

CONTEMPORARy CONTExTUAlIzATIONSAlthough this genre could be included in the initial section on

expositions, it is a rich area of research that merits its own sec-

tion. There have been tremendous contributions by Western specialists over the past few decades that do not merely com-

pare Ibn Arabi with contemporary thinkers, as discussed in the above section.25 rather, these diverse works range from those that investigate modern movements and thinkers that have

appropriated the greatest masters thought to those that repre-

sent an authors attempt to view their own experiences through

the prism of Ibn Arabis Weltanschauung.this personalized experiential exploration is clearly visible in

the works of various novelists and poets. Meddebs Tombeau is a colorful self-relection by an author who seeks to make sense of his own oriental and occidental lineage and heritage by

investigating his life experiences poetically through the prism

of both Ibn Arabis love poetry and Dantes affection for Bea-trice.26 One inds a similar approach in the writings of Gamal al-Ghitani, a famed contemporary Egyptian novelist. Al-Ghita-nis originality and Knyshs discussion in Sui Motifs of the formers Tajalliyat (Manifestations) both reveal a Sui-leaning author who was mesmerized by Ibn Arabi and Islamic mys-ticism in general and therefore attempted to explore his own

experiences and hardships through the latters life and works. Another crucial work in this genre is Taji-Faroukis Beshara

and Ibn Arabi. This historical study discusses the genesis of the

25. Cf. Comparative Endeavors section above.26. Meddeb, Tombeau.

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115An Endless TajalliMIAS and Beshara school going back to its epigone and founder, Bulent Rauf. However, this work is not merely a chronological adumbration of these two institutions intellectual and organi-

zational development; rather, Taji-Farouki masterfully explores the various 20th-century European sociopolitical, cultural, spiritual and intellectual dynamics and how those shaped the

motivations and commitments of rauf and others who estab-

lished this monumental paradigm for propagating, teaching

and researching Ibn Arabis thought in the West. The extraor-dinary success and importance of raufs efforts have seized the

attention of other scholars, most notably Jeffery-Street, who

authored another study on the history of the MIAS and Beshara school entitled Ibn Arabi and the Contemporary West.

Ibn Arabis thought has also been the subject of various surveys and discussions on contemporary thought philoso-phy, cosmology, psychology, etc. Perhaps the most prominent work in this regard is coates Ibn Arabi and Modern Thought, which explores modern theory in a wide array of topics ranging

from Webers sociological paradigms to Freudian psychology, all the while contemporaneously viewing these various themes

through Ibn Arabis works. Similarly, Haj yousefs Time attempts to view certain theories on cosmology and time in modern

physics, such as String Theory, through Ibn Arabis own view of the cosmos as logos (kalam al-haqq).27 the theme of time and the cosmos in Ibn Arabis thought was also investigated by the likes of dagli in the time and carroll in timelessness. More-over, these efforts in general are complemented by works like

Morris Contemporary Appeals and yiangous Human Poten-tial, both of which give a brief outline of Ibn Arabis overall contextual importance for the contemporary reader.

27. Intriguingly this seems to be only one of two works, the other being Burckhardts Cl Spirituelle de lAstrologie Musulmane, that expounds upon Ibn Arabis cosmology.

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116 Ali Hussain

CONClUSIONthis survey has discussed a sample of works authored by aca-

demic specialists on Ibn Arabi during the past thirty years. these range from book-length monographs to short papers and

essays, mostly published through the MIAS. By presenting a classiication of these works, this study has roughly sketched an outline of the major recent intellectual trends among Western

specialists in approaching Ibn Arabis thought and works. It is worthwhile at this point to note some of the intellec-

tual lacunae present in the academic understanding of Ibn

Arabis thought that this survey might reveal. In order to have an organized perspective on these gaps and possible new ave-

nues of research, a separate discussion on each of the genres

mentioned above might be a more eficient and comprehen-sive approach to this problem. As previously mentioned, the ensuing recommendations are based upon the surveyors own

research interests and understanding of the current research

surrounding Ibn Arabi in the West:

Expositions Ibn Arabis thought has certainly received exten-sive coverage by numerous specialists who adumbrated and

expounded upon various components of the formers works. nevertheless, there remain certain aspects of Akbari thought

that are very much understudied and deserve further atten-

tion. First, Ibn Arabis exoteric foundations, as discussed in chodkiewiczs Ocean and Winkels various works, need to be further explored and analyzed. This is especially crucial con-sidering the extensive, lengthy section in the Futuhat which Ibn Arabi dedicates to the esoteric secrets of iqh (jurisdic-tion). Second, it is worthwhile researching further the Shaykhs sophisticated etymology and linguistic approach. Although not mentioned in the above discussion, works like lorys The Sym-bolism are indeed a step in this direction, which needs further

attention and continuation.

Translations A brief overview of this discussed sample reveals

that the Shaykhs works have received extensive attention from

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117An Endless Tajallitranslators. Although Ibn Arabis magnum opus, as discussed, has indeed been rendered into various Western languages by

quite a few specialists, it remains, as a monumental literary work

of Islamic mysticism, deserving of further attention and long-

term vision for a comprehensive, contextualized transcription.

Polemics the sample of three works discussed in this section

reveal an intellectually rich area of research that is unfortu-

nately not given enough emphasis. Most of the discussions on the polemics surrounding Ibn Arabi are generally concerned with the central detractors like Ibn Taymiyya, al-Fasi, or Ibn al-Ahdal, and key apologetics like al-Jili, al-Fayruzabadi or al-Nab-ulusi. However, there are numerous other less known igures like al-Alusi and al-Aydarus who on the one hand had great respect and high regard for Ibn Arabi, while on the other hand were continuously struggling to keep novice students of reli-

gious knowledge (tullab al-ilm) and the lay populace (awamm) away from reading the formers works out of the fear of mis-

guidance and disorder (itna). Traces of these contentious moti-vations are predominantly visible in many of these works, and

the authors consequential attempts at conciliation often result

in creative and intriguing literary techniques that merit further

attention.

Sources of Inluence It is unfortunate that there is such a scar-city of works in this genre. This would be an especially intrigu-ing historical aspect to delve into considering the extensive

travels of the Shaykh all over Eastern and Western Islamdom. Moreover, certain key aspects of Ibn Arabis thought, such as his usage of science of letters (ilm al-huruf) and discussion in the beginning of the Futuhat, allude to signiicant occultic inluences on the Shaykh possibly by preceding Muslim eso-tericists, such as Ibn Qasi and Ibn Masarra or even igures from other, non-Islamic traditions. thus, it is worthwhile to explore these sources of inluence not as two, Occidental and Orien-tal, distinct strands, rather as an ongoing, possibly contentious,

intellectual dialogue that Ibn Arabi engaged in throughout his travels and interactions.

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118 Ali HussainBiographies It is clear from the preceding discussion that

there have been crucial biographies of Ibn Arabi by Western specialists. However, there still remain lacunae in the under-standing of how the Andalusian mystic its into the larger tradition and intellectual genealogy of the Iberian Peninsula. Although Elmores works have contributed tremendously in

this direction with regards to Ibn Arabis life in the Occident, extensive research is still needed to determine the inluences of the oriental traditions on the Shaykhs thought during the

latter half of his life, as well as the changes in his intellectual

motivations and commitments after his geographical transition

from one region to the other.

Comparative Endeavors Alongside the numerous exposi-

tional works on Ibn Arabis thought, comparative endeavors are perhaps the most extensively covered area of research. As discussed, numerous works have been authored that compare

Akbari thought with all sorts of spiritual, religious or philo-

sophic traditions. Perhaps the most intriguing igure in this regard is Corbin and his intellectual infatuation with Ibn Arabis leanings and inluences by Shiism. Considering the monumen-tal works Shiite thinkers like Mulla Sadra have contributed to Islamic mystical theosophy and the crucial impact Akbari

thought has had on these thinkers respective philosophies, it

is worthwhile extending the academic research and intellectual

dialogue between the various strands of Shii thought and Ibn Arabis writings and thought.

Bibliographies and Study Guides Any specialist in Ibn

Arabis thought ought to be familiar with the monumental philosophical framework, complex language and sophisti-

cated rhetoric utilized by the author in his works, most espe-

cially the Fusus and Futuhat. It is worthwhile continuing and combining the efforts mentioned in this section to develop a

comprehensive study guide for beginning readers who wish to

become acquainted with Ibn Arabis works. Without doubt, the tremendous number of monographs published on Ibn

Arabi in the West so far is a monumental and diverse corpus

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119An Endless Tajalliof works that can suficiently serve as a resource for such an endeavor.

Posteriority this has indeed been and remains a productive

area of research for Western specialists. However, the intellec-tual eflorescence of the European Renaissance and later move-ments in the Americas deserve further attention. Medieval thinkers like Thomas Aquinas or Raymond lull, modern igures like John locke and even post-modernist critical theorists such as Derrida and Foucault, have a monumental corpus of writings that might illuminate, through comparative studies, certain

aspects of Ibn Arabis thought and vice versa, thereby provid-ing an insight into the possible inluence of the latter upon the formers works.28

Contemporary Contextualizations clearly, this genre of

works continues to receive extensive literary emphasis from

todays specialists. What makes these various endeavors of con-temporarily contextualizing Ibn Arabis thought different from the previously discussed comparative expositions is, in each

case, the authors attempt to not merely compare the formers

works with modern thought, but rather to view the modern

world through the prism of Akbarism. This is truly an admira-ble intellectual and literary excursion. However, if a thorough investigation of Ibn Arabis sources of inluence and intellectual roots in 12th/13th-century Western and Eastern Islamdom were attempted, a higher perception of the Shaykhs contemporary

importance would be achieved whereby not only an intellec-

tual dialogue may be endeavored with his works and writings,

but more importantly perhaps a comprehension of the various

tools and hermeneutical processes that Ibn Arabi went through 28. The legitimacy of such an endeavor gains importance by the fact

that some of these same igures Locke and Aquinas have been shown to share some intellectual similarities with other Muslim thinkers, mainly al-Ghazali. Considering that the latter spent his entire life in Eastern Islam-dom while Ibn Arabi lived the irst half of his in the Iberian Peninsula, it is worthwhile investigating the possible dialogue these intellectuals might have had with Ibn Arabis works.

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120 Ali Hussainto simultaneously minimize the dissonance and maximize the

harmony between the various Islamic traditions theoretical

underpinnings and Islamdoms sociopolitical, cultural and reli-

gious dynamics at the time. This dialogue and discourse of Ibn Arabi with his milieu is the subtle, underlying essence of all his writings that remains to be investigated and interrogated by

specialists.As mentioned in the introduction, the purpose of this survey

is not to give a comprehensive list and classiication of all the contemporary academic works on Ibn Arabi or merely adum-brate the major intellectual trends followed by specialists in

approaching the Shaykhs works. Rather, the underlying pur-pose of this endeavor is to expose some yet unexplored areas

in Ibn Arabis thought that would hopefully provide specialists with both new academic directions with which to approach the

Greatest Shaykh and the enthusiasm to extend the temporal

and quantitative scope of this project. If both of these motiva-tions were even remotely achieved, then this endeavor might

indeed be considered a success.

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123An Endless Tajalli(2007): 116146.

Dagli, Caner. The Time of Science and the Sui Science of Time JMIAS 41 (2007): http://www.ibnarabisociety.org/articles/ time ofscience.html

Deladrire, Roger. The Diwan of Ibn Arabi JMIAS 15 (1994), 506.El-Moor, Jereer. The Occult Tradition of the Tarot in Tangency

with Ibn Arabis life and Teachings JMIAS 3132 (2002): http://www.ibnarabisociety.org/articlespdf/tarot1.pdf,http://www.ibnarabisociety.org/ articlespdf/tarot2.pdf

Elmore, Gerald. New Evidence on the Early life of Ibn al-Arabi Journal of the American Oriental Society 117 no. 2 (1997): 347349.

On the Road to Santarem: Ibn Arabis Conversion to the Path of Peace JMIAS 24 (1998), 120.

Poised Expectancy: Ibn al-Arabis Roots in Sharq al-Andalus Studia Islamica 90 (2000): 5166.

Quranic Wisdom, Prophetology, and Ibn al-Arabis Fusus al-Hikam JMIAS 42 (2007), 71111.

Ernst, Carl. The Man Without Attributes: Ibn Arabis Interpreta-tion of Abu yazid al-Bistami JMIAS 13 (1993), 118: http://www.ibnarabisociety.org/articles/abuyazid.html

Fenton, Paul. The Hierarchy of Saints in Jewish and Islamic Mysti-cism JMIAS 10 (1991), 1234.

Al-Ghitani, Gamal. Originality Under the Guardianship of Ibn Arabi JMIAS 23 (1998), 18.

Garrido, Pilar. Edicin crtica del K. jawass al-huruf de Ibn Masarra Grupo de investigacin Al-AndalusMaghreb Universidad de Cdiz (2007).

Gilis, Charles-Andr. Le Livre des Chatons des Sagesses. Beyrouth: Al-Bouraq, 1998.

Gloton, Maurice. Jsus le ils de Marie dans le Quran et selon lenseign-ment dIbn Arabi Isa ibn Maryam. Beyrouth: Albouraq, 2006.

Godlas, Alan. Molla Fanari and the Misbah al-Uns: The Commen-tator and The Perfect Man Uluslararasi Molla Fanari Symposium: www.ibnarabisociety.org/articlespdf/molla_fanari_by_godlas .pdf

Gril, Denis. The Kitab al-inbah of Abdallah Badr al-Habashi: an account of the spiritual teaching of Muhyiddin Ibn Arabi JMIAS 15 (1994), 136: http://www.ibnarabisociety.org/articles/habashi_text.html

Haj Yousef, Mohamed. Ibn Arabi: Time and Cosmology. New york: Routledge, 2008.

Ibn Arabi: The Treasury of Absolute Mercy JMIAS 48 (2010): 5572.

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124 Ali HussainHakim, Souad. Ibn Arabis Twofold Perception of Woman: Woman

as Human Being and Cosmic Principle JMIAS 39 (2006), 114: http://www.ibnarabisociety.org/articles/women.html

The Spirit and the Son of the Spirit: a reading of Jesus (Isa) according to Ibn Arabi JMIAS 31 (2002), 128: http://www.ibnarabisociety.org/articles/spirit.html

Hameen-Anttila, Jaakko. The Immutable Entities and Time JMIAS 39 (2006), 1532: http://www.ibnarabisociety.org/articles/immutable_entities.html

Harris, Rabia. Ibn Arabis al-Istilah al-Suiyyah: Translation of Sui terminology JMIAS 3 (1984), 2754.

Hirtenstein, Stephen. The Brotherhood of Milk: Perspectives of Knowledge in the Adamic clay JMIAS 33 (2002), 121: http://www.ibnarabisociety.org/articles/brotherhood.html

Ibn Arabis Bequest and two other passages from the Kitab al-Wasail by Ismail Ibn Sawdakin Newsletter of the Muhyid-din Ibn Arabi Society (1997): http://www.ibnarabisociety.org/ articles/ibnsawdakin.html

lunar view, Air-glow Blue: Ibn Arabis Conversations with the Prophet Adam JMIAS 16 (1994), 5168.

Manuscripts of Ibn Arabis Works: Some Preliminary Notes on al-Diwan al-kabir JMIAS 39 (2006), 111120: http://www.ibnarabisociety.org/articles/mssdiwan.html

Selected major works of Ibn Arabi in The Unlimited Merciier: The spiritual life and thought of Ibn Arabi. Oxford: Anqa Pub-lishing, 1999.

The Unlimited Merciier: The spiritual life and thought of Ibn Arabi. Oxford: Anqa Publishing, 1999.

Hodgson, Marshall. The Venture of Islam: Conscience and History in a World Civilization. Chicago: University of Chicago, 1974.

Holbrook, victoria Rowe. Ibn Arabi and Ottoman Dervish Tra-ditions: The Melami Supra-Order (Part One) JMIAS 9 (1991), 1835: http://www.ibnarabisociety.org/articles/melami1.html

Homerin, Emil. Ibn Arabi in the Peoples Assembly: Religion, Press, and Politics in Sadats Egypt Middle East Journal 40 No. 3 (1986): 462477.

Horten, Max. Mystische texte aus dem Islam. Drei gedichte des Arabi 1210. Bonn: A. Marcus und E. Weber, 1912.

Houdard, Dom Sylvester. Notes on the more than human saying: Unless you know yourself you cannot know God JMIAS 11 (1992), 110: http://www.ibnarabisociety.org/articles/ notesonsaying.html

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125An Endless TajalliIbn al-Arab, Muhammad. Book of the Quintessence of What is

Indispensable for the Spiritual Seeker, trans. James Morris (www.ibnarabisociety.org/articlespdf/sp_seeker.pdf)

Les Clefs dIbn Arabi: Commentaire intgral du kitab Fusus al-hikam, le livre des chatons des sagesses dIbn Arabi, trans. Philippe Moulinet (Beyrouth: Dar Albouraq, 2010).

Divine Sayings: 101 Hadith Qudsi: The Mishkat al-anwar of Ibn Arabi, trans. Stephen Hirtenstein and Martin Notcutt (Oxford: Anqa Publishing, 2010).

The Four Pillars of Spiritual Transformation: The Adornment of the Spiritually Transformed (Hilyat al-abdal), trans. Stephen Hirten-stein (Oxford: Anqa Publishing, 2009).

Ibn Arabi: The Bezels of Wisdom, trans. Ralph Austin (New Jersey: Paulist, 1980).

Ibn Arabis Book of the Fabulous Gryphon (Anqa al-Mughrib), trans. Gerald Elmore (JMIAS 25 (1999), 6187: http://www.ibnarabisociety.org/articles/anqamughrib.html)

Ibn Arabis Gentle Now, Doves of the Thornberry and Moringa Thicket (the eleventh poem from the Tarjuman al-Ashwaq), trans. Michael Sells (JMIAS 10 (1991)), 111.

Ismail Hakki Bursevis translation of and commentary on Fusus al-hikam by Muhyiddin Ibn Arabi, trans. Bulent Rauf (Oxford: Muhyiddin Ibn Arabi Society, 1986).

The Meccan Revelations, ed. Michel Chodkiewicz, trans. William Chittick and James Morris (Pir Publications, 2002).

A Prayer for Spiritual Elevation and Protection, trans. Suha Taji-Farouki (Oxford: Anqa Publishing, 2007).

Ringstones of Wisdom (Fusus al-Hikam), trans. Caner Dagli (Chi-cago: Kazi Publications, 2004).

Suis of Andalusia: Ibn Arabis The Ruh al-Quds and al-Durrat al-Fakhirah, trans. Ralph Austin (Roxburgh: Beshara Publica-tions, 1971).

Translation of an extract from the Preface to the Futuhat, trans. layla Shamash and Stephen Hirtenstein (JMIAS 4 (1985)), 46.

Translation of What the Student Needs: Ibn Arabis Ma La Budda Minhu Lil-Murid, trans. Tosun al-Jerrahi (JMIAS 5 (1986)), 2855.

two chapters from the Futuhat in Muhyiddin Ibn Arabi: A Commemorative Volume, ed. S. Hirtenstein and M. Tiernan. Shaftesbury, UK: Element Books, 1993: 90123.

The Universal Tree and the Four Birds, trans. Angela Jaffray (Oxford: Anqa Publishing, 2006).

At the Way Stations, Stay: Ibn Arabis Poem 18 (Qif bi

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126 Ali Hussainl-Manazil) from the Translation of Desires, trans. Michael Sells (JMIAS 18 (1995)), 5765.

Izutsu, Toshihiko. Suism and Taoism: A Comparative Study of Key Phil-osophical Concepts. los Angeles: University of California, 1983.

Jeffery-Street, Isobel. Ibn Arabi and the Contemporary West. Shefield, UK: Equinox Publishing, 2012.

al-Jerrahi, Tosun. Translation of What the Student Needs: Ibn Arabis Ma La Budda Minhu Lil-Murid JMIAS 5 (1986), 2855.

Kalin, Ibrahim. From the Temporal Time to the Eternal Now: Ibn al-Arabi and Mulla Sadra on Time JMIAS 41 (2007), 3162.

Knowing the Self and the Non-Self: Towards a Philosophy of non-Subjectivism JMIAS 43 (2008), 93106.

Keller, Nuh. Sea Without Shore. Maryland: Amana Publications, 2011.

Kili, Mahmud. The Ibn al-Arabi of the Ottomans, Abdullah Sala-haddin al-Ushshaqi 170582 JMIAS 26 (1999), 110120.

Khalifa, laila. Al-Qunawis Discourse: Inluences and differences with respect to Ibn Arabi, the case of al-Fukuk and al-Fusus JMIAS 49 (2011), 83106.

Knysh, Alexander. Ibn Arabi in The Literature of Al-Andalus. UK: Cambridge University, 2000, 331345.

Ibn Arabi in the Later Islamic Tradition: The Making of a Polemi-cal Image in Medieval Islam. New york: SUNy Press, 1999.

The Realms of Responsibility in Ibn Arabis al-Futuhat al- Makkiyya JMIAS 31 (2002), 8799: http://www.ibnarabisociety .org/articles/knyshresponsibility.html

Sui Motifs in Contemporary Arabic literature: The Case of Ibn Arabi Muslim World 86 (1996): 3349.

lipton, G.A. Muhibb Allah Ilahabadi: South Asian Heir to Ibn Arabi JMIAS 45 (2009), 89119.

lpez-Baralt, luce. Saint John of the Cross and Ibn Arabi: The Heart or Qalb as the translucid and Ever-changing Mirror of

God JMIAS 28 (2000), 5790.lory, Pierre. The Symbolism of letters and language in the Work

of Ibn Arabi JMIAS 23 (1998), 3242.MacEwan, Richard. Beginning a study of the work of Ibn Arabi

JMIAS 1 (1982), 2025.McAuley, Denis. Ibn Arabis Mystical Poetics. Oxford: Oxford Uni-

versity Press, 2012.McGregor, Richard. Sanctity and Mysticism in Medieval Egypt: The

Wafa Sui Order and The Legacy of Ibn Arabi. New york: SUNy Press, 2004.

Mesbahi, Mohamed. The Unity of Existence between the Ontological

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127An Endless Tajalliand Henological in Ibn Arabi JMIAS 37 (2005), 5166.

Meddeb, Abderwahab. Tombeau of Ibn Arabi and White Traverses. New york: Fordham University, 2010.

Morris, James. An Arab Machiavelli?: Rhetoric, Philosophy and Politics in Ibn Khalduns Critique of Suism Proceedings of Harvard Ibn Khaldun Conference (2003), 149.

Communication and Spiritual Pedagogy: Exploring the Meth-ods of Investigation (tahqiq) in classical Islamic thought in Time, Space and Motion in Islam. Washington: Islamic Thought and Science Institute, 2003.

Contemporary Appeals of Ibn Arabis Thought JMIAS 48 (2010), 7396.

Except His Face: The Political and Aesthetic Dimensions of Ibn Arabis legacy JMIAS 23 (1998), 113.

How to Study the Futuhat: Ibn Arabis Own Advice in Muhyiddin Ibn Arabi: A Commemorative Volume, ed. S. Hirten-stein and M. Tiernan. Shaftesbury, UK: Element Books, 1993, 7389.

Ibn Arabi and his Interpreters Journal of the American Orien-tal Society vol. 106 (1986): 539551, 733756. vol. 107 (1987): 101119.

Ibn Arabi in the Far West: visible and Invisible Inluences JMIAS 29 (2001), 87122.

Ibn Masarra: A Reconsideration of the Primary Sources. the Mahdi and His Helpers in Ibn Arabi: The Meccan Revela-

tions. New york: Pir, 2002. The Relective Heart: Discovering Spiritual Intelligence in Ibn

Arabis Meccan Illuminations. louisville: Fons vitae, 2005. Rhetoric and Realization in Ibn Arabi: How Can We Commu-

nicate His Meanings Today? The Proceedings of the International Conference on Ibn Arabi and the World Today (2002): http://www.ibnarabisociety.org/articles/spiritualpractice.html

Murata, Sachiko. Chinese Gleams of Sui Light: Wang Tai-yus Great Learning of the Pure and Real and Liu Chihs Displaying the Con-cealment of the Real Realm. New york: SUNy Press, 2000.

The Unity of Being in liu Chihs Islamic Neoconfucian-ism JMIAS 36 (2004), 3958: http://www.ibnarabisociety.org/ articles/islamicneoconfucianism.html

Nettler, Ronald. Sui Metaphysics and Quranic Prophets: Ibn Arabis Thought and Method in the Fusus al-Hikam. Cambridge: Islamic Texts Society, 2003.

Nicholson, Reynold. The Mystics of Islam. london: G. Bell and Sons, 1914.

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128 Ali Hussain Studies in Islamic Mysticism. Cambridge: The University Press, 1921. The Tarjuman al-ashwaq, a collection of mystical odes, by

Muhyiddin ibn al-Arabi. london: Royal Asiatic Society, 1911.Notcutt, Martin. Ibn Arabi: A Handlist of Printed Materials: Parts I

and II JMIAS 34 (1984,1985), I:5564, II:6574.Nyberg, H.S. Kleinere Schriften des Ibn al-Arabi. leiden: E.J. Brill, 1919.Ohlander, Eric. Between Historiography, Hagiography and Polemic:

The Relationship between Abu Hafs Umar al-Suhrawardi and Ibn Arabi JMIAS 34 (2003), 5982.

Proitlich, Manfred. Die Terminologie Ibn Arabis Im Kitab Wasail As-Sail Des Ibn Saudakin: Text, Ubersetzung Und Analyse. Ger-many: K. Schwarz, 1973.

Radtke, Bernd. A Forerunner of Ibn Arabi: Hakim Tirmidhi on Sainthood JMIAS 8 (1989), 4249: http://www.ibnarabisociety .org/articles/hakimtirmidhi.html

Rauf, Bulent. Concerning the Universality of Ibn Arabi JMIAS 4 (1985), 13: http://www.ibnarbisociety.org/articles/universality _ibnarabi.html

Scattolin, Giuseppe. The Key Concepts of al-Farghanis Commen-tary on Ibn al-Farids Sui Poem, al-Taiyyat al-Kubra JMIAS 39 (2006), 3383.

Schimmel, Annemarie. Mystical Dimensions of Islam. North Caro-lina: University of North Carolina, 1975.

Sells, Michael. Stations of Desire: Love Elegies from Ibn Arabi and New Poems. Jerusalem: Ibis Editions, 2000.

Shah-Kazemi, reza. Jesus in the Quran: Selfhood and Compas-sion: An Akbari Perspective JMIAS 29 (2001), 5776: http://www.ibnarabisociety.org/articles/rezashah.html

Paths to Transcendence According to Shankara, Ibn Arabi and Meister Eckhart. Bloomington: World Wisdom, 2006.

Shaikh, Sadiyya. Sui Narratives of Intimacy: Ibn Arabi, Gender, and Sexuality. North Carolina: University of North Carolina, 2012.

Shamash, layla and Stephen Hirtenstein. Translation of an extract from the Preface to the Futuhat JMIAS 4 (1985), 46.

Stavig, Gopal. Ibn Arabis inluence in Muslim India JMIAS 45 (2009), 121132.

Tahrali, Mustafa. A General Outline of the Inluence of Ibn Arabi on the ottoman Era JMIAS 26 (1999): http://www.ibnarabisociety .org/articles/ottomanera.html

Taji-Farouki, Suha. Beshara and Ibn Arabi: A Movement of Sui Spirituality in the Modern World. Oxford: Anqa Publishing, 2007.

Tamari, Steve. The alim as Public Intellectual: Abd al-Ghani al-nabulusi as a Scholar-Activist JMIAS 48 (2010), 121140.

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129An Endless TajalliTwinch, Cecilia. The Circle of Inclusion JMIAS 40 (2006), 89100.Weismann, Itzchak. God and the Perfect Man in the Experience of

Abd al-Qadir al-Jazairi JMIAS 30 (2001), 5572.Winkel, Eric. Islam and the Living Law: The Ibn al-Arabi Approach.

USA: Oxford University Press, 1996. yahya, Osman. LHistoire et Classiication de lOeuvre dIbn Arabi.

France: Institut Franais de Damas, 1964.yiangou, Nikos. Ibn Arabi, Human Potential and the Postmodern

Self JMIAS 50 (2011), 97116.yiangou, Peter. The Globalization of Consciousness JMIAS 44

(2008), 3952.young, Peter. Ibn Arabi: towards a universal point of view MIAS

Symposium (1999): http://www.ibnarabisociety.org/articles/pyoung.html

universal nature JMIAS 6 (1987), 2132.

Works not mentioned within the text of the survey

this section is an extended reference list for works that were not

mentioned in the survey, yet are nevertheless crucial monographs

that amply represent the classiication discussed above. It should also be noted that this extended bibliography is presented and

organized topically according to the categories of the classiication. Also, any subcategories marked with an asterisk (*) signify genres that were altogether left out of the survey due to limitations of

space and scope.

Expositions

General comprehensive surveys

Aii, Abul Ela. The Mystical Philosophy of Muhyid Din-Ibnul Arabi. New york: AMS Press, 1974.

Al-Attas, Mohammad. Prolegomena to the Metaphysics of Islam: An exposition of the fundamental elements of the worldview of Islam. Kuala lumpur: International Institute of Islamic Thought and Civilization (ISTAC), 1995.

Chittick, William. Ibn Arabi: Heir to the Prophets. Oxford: One-world, 2007.

Corbin, Henry. History of Islamic Philosophy. New york: Kegan Paul International, 1962.

Husaini, Abdul Qadir. The Pantheistic Monism of Ibn al-Arabi. lahore: Sh. Muhammad Ashraf, 1970.

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130 Ali Hussainlandau, Rom. The Philosophy of Ibn Arabi. london: Allen & Unwin,

1959.Nasr, S. Hossein. Three Muslim Sages: Avicenna, Suhrawardi, Ibn

Arabi. New york: Caravan Books, 1964. Radtke, Bernd. Neue Kritische Gange: zu Stand und Aufgaben der Suik-

forschung. Utrecht: Houtsma Stichling, 2005.Sainthood

Abadi, Avraham. The Seal of Saints: A Prophet and an Heir JMIAS 11 (1992), 2337.

Beneito, Pablo. The Time of Deeds and the Time of Spiritual Know-ledge: The past and future of gnosis and sainthood in Ibn Arabis Kitab al-Isfar JMIAS 50 (2011), 3444.

Elmore, Gerald. The Uwaysi Spirit of Autodidactic Sainthood as the Breath of the Merciful JMIAS 28 (2000), 3556.

Hakim, Souad. The Way of Walaya (Sainthood or Friendship of God) JMIAS 18 (1995), 2340: http://www.ibnarabisociety.org/articles/wayofwalaya.html

Hirtenstein, Stephen. Universal and Divine Sainthood JMIAS 4 (1985), 723.

Houdard, Dom Sylvester. The Golden Bricks of Ibn Arabi JMIAS 8 (1989), 5058.

Prophetology

Singh, D.E. An onto-epistemological model: Adam-Muhammad as the traditional symbols of humanitys all-comprehending epis-

temic potential Muslim World 94 no. 2 (2004), 275302.Love and mercy

Addas, Claude. The experience and doctrine of love in Ibn Arabi JMIAS 32 (2002), 2544: http://www.ibnarabisociety.org/articles/addas1.html

Austin, Ralph. The lady Nizam an Image of love and Know-ledge JMIAS 7 (1988), 3548: http://www.ibnarabisociety.org/articles/nizam.html

On Knowing the Station of love JMIAS 8 (1989), 14: http://www.ibnarabisociety.org/articles/poemsfutuhat78.html

Beneito, Pablo. The Servant of the loving One: On the Adoption of the character traits of al-Wadud JMIAS 32 (2002), 124: http://www.ibnarabisociety.org/articles/alwadud.html

Gloton, Maurice. The Quranic Inspiration of Ibn Arabis vocabulary of love: Etymological links and Doctrinal Development JMIAS 27 (2000), 3752: http://www.ibnarbisociety.org/articles/gloton vocabulary.html

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131An Endless TajalliGril, Denis. love letters to the Kaba: A presentation of Ibn

Arabis Taj al-Rasail JMIAS 17 (1995), 4054: http://www.ibnarabisociety.org/articles/tajalrasail.html

Halpern, Manfred. Rediscovering Ibn Arabis path to Wisdom, Compassionate love and Justice in Contrast with Our Other Three Choices of life JMIAS 29 (2001), 4556.

Hirtenstein, Stephen. Muhyiddin Ibn Arabi: The Treasure of Com-passion Beshara Magazine 12 (1990): http://www.ibnarabisociety .org/articles/treasureofcompassion.html

Morris, James. Ibn Arabis Short Course on love JMIAS 50 (2011), 122.

Shamash, layla. The Cosmology of Compassion or Macrocosm in the Microcosm JMIAS 28 (2000), 1834.

Exoteric Foundations

Gril, Denis. Hadith in the work of Ibn Arabi: the uninterrupted chain of prophecy JMIAS 50 (2011), 4576.

Winkel, Eric. Ibn Arabis Fiqh: Three Cases from the Futuhat JMIAS 13 (1993), 5474: http://www.ibnarabisociety.org/articles/ ibnarabiiqh.html

Ethics

Addas, Claude. The Paradox of the Duty of Perfection in the Doctrine of Ibn Arabi JMIAS 15 (1994), 3749: http://www.ibnarabisociety.org/articles/dutyofperfection.html

Gril, Denis. Adab and Revelation: One of the Foundations of the Hermeneutics of Ibn Arabi in Muhyiddin Ibn Arabi: A Com-memorative Volume, ed. S. Hirtenstein and M. Tiernan. Shaftes-bury, UK: Element Books, 1993, 228263.

Hall, Elton. Ibn Arabi and the Perfectibility of Man JMIAS 16 (1994), 6981.

Morris, James. Freedoms and Responsibilities: Ibn Arabi and the Political Dimension of Spiritual Realization, Part I JMIAS 38 (2005), 122: http://dcollectionsbc.edu/R/?func=collections -result&collection_id=1685

Seeking Gods Face: Ibn Arabi on Right Action and Theo-phanic vision Parts 1 and 2, JMIAS 16, 17 (19941995), 1:138, 2:139.

Rundgren, Frithiof. On the Dignity of Man JMIAS 6 (1987), 720: http://www.ibnarabisociety.org/articles/dignityofman.html

Eschatology

Atlagh, Ryad. Paradoxes of a Mausoleum JMIAS 22 (1997), 124.

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132 Ali HussainChodkiewicz, Michel. The Banner of Praise in Praise, ed. S. Hirten-

stein. Oxford: MIAS, 1997, 4558: http://www.ibnarabisociety.org/articles/bannerofpraise.html

Gilis, Charles-Andr. La Prire sur le dfunt (salat al-janaza): dans lenseignement dIbn Arab. Beyrouth: Albouraq, 2001.

Morris, James. Ibn Arabis Messianic Secret: From the Mahdi to the Imamate of Every Soul JMIAS 30 (2001), 118.

Seeing Past the Shadows: Ibn Arabis Divine Comedy JMIAS 12 (1992), 5069.

Feminism

Austin, Ralph. The Feminine Dimension in Ibn Arabis Thought JMIAS 2 (1984), 514.

Murata, Sachiko. Women of light in Suism A journal of Tradi-tion and Modernity 12 (2003): http://www.ibnarabisociety.org/ articles/womenolight.html

Spiritual Pedagogy

Austin, Ralph. Aspects of Mystical Prayer in Ibn Arabis Thought in Prayer & Contemplation, ed. S. Hirtenstein. Oxford: MIAS, 1993, 617.

Cass, Aaron. Stillness, Motion, and the non-existence of the Trav-eller in The Journey of the Heart, ed. J. Mercer. Oxford: MIAS, 1996, 2540.

Haizovic, Reid. Arif The Illuminated as Tekke and city of God Within us JMIAS 34 (2003), 83101.

Hakim, Souad. Invocation and Illumination according to Ibn Arabi in Prayer & Contemplation, ed. S. Hirtenstein. Oxford: MIAS, 1993, 1841.

Khalifa, laila. Ibn Arab: linitation la futuwwa: illuminations, con-qutes, tasawwuf et prophtie. Beyrouth: Albouraq, 2001.

Morris, James. Ibn Arabis Esotericism: The Problem of Spiritual Authority Studia Islamica lxxI (1990