Born in the Spanish township of Murcia on 17th of Rama??n 561 AH (27th or 28 July 1165 AD) with respectable family roots of Ban? ?ayy, this unique mystic of Islam, Mu?ammad ibn ‘Al? ibn Mu?ammad ibn al-‘Arab? al-??’? al-??tm? is universally known as al-Shaykh al-Akbar (The Greatest Master).

Youth Age

His father, ‘Ali ibn Mu?ammad served in the Army of Ibn Mardan?sh, and later when Ibn Mardan?sh died in 1172 AD, he swiftly shifted his allegiance to the Almohad Sultan, Ab? Ya’q?b Y?suf I, and became one of his military advisers. While still a lad of eight years the family of Ibn ‘Arab? left Murcia and took Seville for their home. In Stephen Hirtenstein’s words: “Ibn ‘Arab? spent his youth age in the most advanced city of that time, an atmosphere steeped in the most important ideas — philosophical, scientific and religious — of his day. For the young Ibn ‘Arab?, twelfth century Seville was no doubt the equivalent of today’s London, Paris and New York” (Hirtenstein 36).

Education

Ibn ‘Arab?’s dogmatic and intellectual training began in the cultural and civilized centre of Muslim Spain as Seville was known in 578 AH. Most of his teachers mentioned in the ij?za wrote to King al-Mu?affar were the ‘ulam?’ of the Almohad era and some of them also held the official posts of Q??? or Kha??b (Addas 97). He was just a young boy when his father sent him to the renowned jurist Ab? Bakr ibn Khalaf to study Qur'an. Ibn ‘Arab? learnt the recitation of the Qur'an from the book of Al-K?f? in the seven different readings (qir?’?t). The same work was also transmitted to him by another muqr?, ‘Abd al-Ra?m?n ibn Gh?lib ibn al-Sharr?t (Addas 44). At the age of ten, he was well-versed in the Qira’?t; afterwards he learned the sciences of ?ad?th and Fiqh from the famous scholars of the time. He studied ?adith and S?ra with the mu?addith ‘Abd al-Ra?m?n al-Suhayl?, who taught him all of his works. He also attended lectures of Q??? Ibn Zark?n, who transmitted to him Kit?b al-Taqa??? of Al-Sh??ib? and issued him an Ij?za (permission of transmission to others.)Later he studied under ‘Abd al-?aqq al-Azd? al-Ishbil? his works on ?ad?th; these are A?k?m al-Kubr?, al-Wu??? and al-?ughr?. In addition to his own works, he also transmitted to Ibn ‘Arab? the writings of the famous ??hir? scholar, Ibn ?azm al-Andalus? (Addas 45). The complete list of his teachers and masters can be found in a scholarly certificate Ij?za given to Sultan al-Ashraf al-Mu?affar, in this document Ibn Arab? mentioned 70 of his teachers and masters (Ibn ‘Arabi, “Ij?za li Malik al-Mu?affar” 7).

The Sufi Path

Ibn ‘Arab? was about sixteen when he went into seclusion. He himself never explicitly mentioned the reasons behind it. Yet the following factors are worth considering:There goes a story, heard after 150 years of his death, Ibn ‘Arab? was at a dinner party which rounded off with wine. As he took the wine cup to his lips, he heard a voice: “O Mu?ammad, it was not for this that you were created!” (Addas 36). This gave him an urge to quit worldly pursuits and to embark upon the search of God.Another important cause of this retreat was a vision of the three great Prophets, Jesus, Moses and Mu?ammad. Ibn ‘Arab? says: “When I turned to this path, it was accomplished through a dream-vision (mubashshira) under the guidance of Jesus, Moses and Mu?ammad. In it, Jesus urged him to take to asceticism (Zuhd), Moses divulged to him that he would get to the infused knowledge called “al-‘ilm al-ludunn?” and the Prophet Mu?ammad advised him to follow him step by step; “Hold fast to me and you will be safe!” (Addas 41).As a consequence of this retreat and the spiritual insights granted to him, two things seem to have happened: firstly, he began to study Qur'an and ?ad?th and secondly, Ibn ‘Arab? was sent by his father to meet the great philosopher Ibn Rushd (Averroes, 1126-98). The meeting was very significant in the sense that Ibn ‘Arab? answered his questions in ‘Yes’ and ‘No;’ and Ibn Rushd declared: “I myself was of the opinion that such a thing (i.e. spiritual knowledge without learning) is possible, but never met anyone who had experienced it” (OY: II, 372).

Spiritual Masters

Ibn ‘Arab?’s contact with spiritual masters began in Seville. At that time the pursuit of the spiritual life normally involved keeping company with many different masters instead of only one master. Ibn ‘Arab? has described brief biographies of his masters in his book R?? al-Quds. Al-‘Uryab? of ‘Ulya was one of those masters who visited Seville nearly in 1184, and Ibn ‘Arab? met him at that stage of his life when he had already embarked on the Path. One can call al-‘Uryab? as his first teacher (al-murshad al-awwal), a relationship which is always of significance in Sufism. Shaykh al ‘Uryab? had reached the high spiritual state of total servitude (‘ub?diyya), which in Ibn ‘Arab?’s eyes surpass all others. Later on meetings with his Shaykh transformed Ibn ‘Arab?’s life so quickly that he wrote in Fut???t: “While our Shaykh al-‘Uryab? was ‘Isaw? at the end of his life. I was ‘Isaw? at the beginning of my life on this path. I was then taken to the states of M?saw? sun illumination. Then I was taken to H?d, and after that to all the Prophets, there after I was taken to Mu?ammad. That was the order for me in this path” (OY: III, 361-2). Some of his masters are:1. Ab? al-Abb?s al-‘Uryab?2. Ab? al-?ajj?j al-Shubarbul?3. Ab? Ya’q?b Y?suf al-K?m?4. Ab? Ya?y? al-?anh?j?5. Ab? ‘Abd All?h Ibn Qass?m6. Ab? ‘Abd All?h al-Sharaf?7. Ab? ‘Abb?s al-Kashsh?b8. Ab? ‘Imr?n al-M?rtul?9. ??li? al-‘Adaw?10. ‘Abd al-‘Aziz al-Mahdaw?11. ‘Abd All?h al-Mawr?r?12. Ab? Madyan al-GhawthDetail about his masters and their relationship with Ibn ‘Arab? can be found in R?? al-Quds, Durrat al-F?khira and Fut???t al-Makkiyya.

Meetings with Khi?r

Factually speaking, Shaykh al-‘Uryab? initiated Ibn ‘Arab?’s contact with Khi?r in Seville, when he was only a youth. Ibn ‘Arab? says: “I met Khi?r in Q?s al-haniyya in Seville, and he said to me: “Accept what the Shaykh says!” I immediately turned to the Shaykh [‘Uryab?] and before I spoke he said: “O Mu?ammad, does that mean that every time you contradict me, I will have to ask Khi?r to instruct you in submission to the masters?” I replied: “Master, was that person Khi?r?” He answered: “Yes!” (I, 331; Addas 63). That was his first meeting with Khi?r. Later Ibn ‘Arab? met Khi?r several times. In 1193 at the age of 28 Ibn ‘Arab? visited Tunis and the main intention behind this visit was to meet with the great disciples of Ab? Madyan, notably ‘Abd al-‘Aziz al-Mahdaw? and Ab? Mu?ammad ‘Abdall?h al-Kin?n?. He stayed there for less than a year during which he realized the station of pure servant-hood and the Muhammadian inheritance. On return from Tunis, he met Khi?r for the second time; it happened when he was returning from Tunis by boat, on a lunar night he saw a man walking on the water towards him. On reaching the boat, Khi?r stood on the sea and showed him that his feet were still dry. After that Khi?r conversed with Ibn ‘Arab? in a language which is peculiar to him (OY: III, 182).On reaching Andalusia in late 590 AH, Ibn ‘Arab? had his third meeting with Khi?r, this time Khi?r performed a miracle to provide evidence to a companion of Ibn ‘Arab? who denies the existence of miracles. A common feature of all these meetings with Khi?r was that they took place in the presence of a high rank spiritual master initiating Ibn ‘Arab? into the knowledge of Divine mysteries.

Great Vision in Cordoba

In the year 586, Ibn ‘Arab? had a rare vision in Cordoba, in which he met all the Prophets from the time of Adam to Mu?ammad in their spiritual reality. H?d spoke to him and explained him the reason for their gathering. We can trace what H?d told him in R?? al-Quds when Ab? Mu?ammad Makhl?f al-Qab?’ili — a saint of Cordoba — died, the Prophet H?d said: “We came to visit Ab? Mu?ammad Makhl?f al-Qab?’ili” (Ibn ‘Arab?, “R?h al-Quds” 116). According to a tradition among the direct disciples of Ibn ‘Arab?, H?d explained that the real reason for their gathering was to welcome him (Ibn ‘Arab?) as the Seal of Muhammadan Sainthood (khatm al-wil?ya al-mu?ammadiyya), the supreme heir (Addas 76).Stephen Hartenstein writes in Unlimited Mercifier: “It is from his return from Tunis, we find the first evidence of Ibn ‘Arab? beginning to write; later in 1194, he wrote one of his first major works, Mash?hid al-Asr?r al-Qudusiyya (Contemplation of the Holy Mysteries) for the companions of al-Mahdaw? and perhaps around the same time, in a space of four days, also composed the voluminous Tadb?r?t al-Il?hiyya (Divine Governance) in Mawr?r (Moron ) for Shaykh Ab? Mu?ammad al-Mawr?r?” (Hirtenstein 91).

Ibn 'Arab? in Fez

The next five years were a time when Ibn ‘Arab? entered into a different world. Having been brought up under the instruction and guidance of various spiritual masters of the West, he now came into his own as a Muhammadan heir. As from this point the real genius of Ibn ‘Arab? began to emerge and he became universal. Shortly after his return to Andalusia from North Africa in 1194 AD, Ibn ‘Arab?’s father died and within a few months his mother also died. Now the responsibility of the upbringing of his two young sisters fell upon his shoulders. His cousin came to him with the request that he should take up his wordly duties, and give up the spiritual life (Hirtenstein 110). It was a time of great uncertainty for Seville because of War. The third Sultan, Ab? Y?suf Ya’q?b al Man??r offered him a job but Ibn ‘Arab? refused both the job and an offer to marry off his sisters and within days he left Seville heading toward Fez, where they settled.In Fez Ibn ‘Arab? met two men of remarkable spirituality, one of them was a sufi Pillar (awt?d), his name was Ibn Ja’d?n and the second one known as al-Ashall (literally, “the withered” for the reason that he had a withered hand) who was the Pole (qu?b) of his time. It was a happy period of his life, where he could utterly dedicate himself to spiritual work. In Fez in 593 AH, he entered a new degree of vision in the form of light. In that vision, when he was leading a Prayer in the al-Azhar Mosque, he saw a light which was more visible than what was in front of him, he says:“I lost the sense of behind [or front]. I no longer had a back or the nape of a neck. While the vision lasted, I had no sense of direction, as if I had been completely spherical (dimensionless).” (II, 486)

The Mi'r?j

This light vision is a kind of foretaste of his great journey of light; in 594 AH at the age of 33, Ibn ‘Arab? was taken on one of the most extraordinary journeys of all: the ascension (al-mi’r?j). Ibn ‘Arab? wrote a book named Kit?b al-Isr? (Book of the Night Journey) immediately after this spiritual experience. Some sections of Fut???t and Ris?lat al-Anw?r (Epistle of Light) also elaborate the hidden meaning of these ascensions. It is quite interesting that Ibn ‘Arab?’s (the Muhammadan heir) ascension is an exact and faithful replication of the Prophet Muhammad's ascension; while the Prophet’s ascension took place bodily, his ascension was a dream, vision of a heart or the vision of forms. These divine events are determining the way forward for his ultimate role as the Seal of Muhmmadian Sainthood. Ibn ‘Arab? tells us that in 594 AH, in Fez Allah laid bare to him its true import and showed him the signs of his function. In al-Fut???t al-Makkiyya Chapter 43 starts with an open claim to the Seal of Muhammadian Sainthood, he says:I am the Seal of Sainthood without any doubt,by virtue of the inheritance of the Hashimite,along with the Messiah (OY: IV, 71; Elmore, “Islamic Sainthood” 56).These lines have no possible room for doubt: Ibn ‘Arab? is identifying himself categorically and explicitly with the Muhammadan Seal like Jesus.

A Lifetime Friend

In Fez 594 AH, ‘Abdall?h Badr al-Habshi first met Ibn ‘Arab? and for the rest of his life became a soulemate and a faithful friend, accepting Ibn ‘Arab? as his master and guide. Al-Shaykh al-Akbar said about him in Fut???t:“[He is a man] of unadulterated clarity, a pure light, he is a ?abash? named ‘Abdall?h, and like a full moon (badr) without eclipse. He acknowledges each person’s right and renders it to him; he assigns to each his right, without going further. He has attained the degree of true discrimination. He was purified at the time of fusion like pure gold. His word is true, his promise sincere” (OY: I, 72; Hirtenstein 123).In the year 595 AH Ibn ‘Arab? returned to the Iberian Peninsula for the last time and it seems he had two intentions: to introduce al-Habash? to his friends and masters and to depart finally from the land of his birth. In December 595 AH, Ibn ‘Arab? was in Cordoba, at the funeral of Ibn Rushd, whom once he met some 18 years earlier. When the coffin was loaded upon a beast of burden, his works were placed upon the other side to counterbalance it. Ibn ‘Arab? said the following verse on that day:Here the master, there his works —Would that I know if his hopes have been fulfilled!From Cordoba they travelled to Granada and met with ‘Abdall?h al-Mawr?r? and Ab? Mu?ammad al-Shakk?z. From Granada to Murcia, the town of his birth and stayed with an old friend Ab? Ahmed Ibn Saydab?n, a famous disciple of Ab? Madyan who at the time of their meeting was evidently going through a period of fatra or suspension. They travelled again to Almeria, where they spent the month of Ramadan in 595 AH and Ibn ‘Arab? wrote Maw?qi‘ al-Nuj?m over a period of eleven nights. Perhaps in Almeria also, he started writing ‘Anq?’ Mughrib where full explanation about the Seal of Saints can be found.These were his last days in the West, where he started visiting his masters for the last time, and he collected his writings and ensured that he must at least have a single copy of all of his works as now he was departing toward the East forever. When he left Andalusia for the last time he appeared to have a vision of his future destiny at the shores of the Mediterranean as he later told his stepson ?adr al-d?n al-Q?naw?:“I turned towards God with total concentration and in a state of contemplation and vigilance that was perfect: God then showed me all of my future states, both internal and external, right through to the end of my days. I saw that your father, Is??q ibn Mu?ammad, would be my companion and you as well” (Hirtenstein 127).In the year 597 AH/1200 AD, he was in Morocco and took his final leave from his master Y?suf al-K?m?, who was living in the village of Salé at that time. This shows that he had finally completed his training under the teachers of his early years and was now ready to go to a new world. On his way to Marrakesh of that year he entered the Station of Proximity (maq?m al-qurba).“I entered this station in the month of Mu?arram in 597 AH In joy I began to explore it, but on finding absolutely no one else in it, I felt anxiety at the solitude. Although I was realized in [this station], but I still did not know its name” (II, 261).Later Ibn ‘Arab? finds Ab? ‘Abd al-Ra?m?n al-Sulam? in it and he told Ibn ‘Arab? that this station is called, the station of proximity (maq?m al-qurba) (Hirtenstein 128).

Voyage to Center of Earth

Having left behind all the traces of his past, Ibn ‘Arab? began his long journey to the East from Marrakesh where he had a marvellous vision of the Divine Throne. In that vision, he saw the treasures beneath the Throne and the beautiful birds flying about within them. One bird greeted Ibn ‘Arab?, saying that he should take him as his companion to the East. This companion was Mu?ammad al-Ha???r of Fez. He started travelling with his friends towards the East. After visiting the tombs of his uncle Ya?y? and Ab? Madyan in ‘Ubb?d near Tlemcen, he stopped at Bij?ya (Bougie) during Rama??n and saw a remarkable dream about the secrets of letters and stars. He saw himself united like the union in marriage with all the stars of heavens, after the stars the letters were given his union, and he united with all of them (Ibn ‘Arab?, “Kit?b al-B?’” 10-11). This dream was later interpreted as the great Divine knowledge which was bestowed upon Ibn ‘Arab?.His next stop was Tunis 598 AH where he happened to see Syakh ‘Abd al-‘Aziz al-Mahdaw? whom he had met about six year ago. At the same time he continued writing works like Insh?’ al-Daw?’ir for his friend al-?abash?. Resuming his travels, he arrived in Cairo in 598 AH/1202 AD where he met his childhood friends, the two brothers, ‘Abdall?h Muhammad al-Khayy?t and Ab? al-Abb?s A?mad al-?arr?r? and stayed at their house in the month of Rama??n. That was a period of great devastation, terrible famine and plague for Egypt. Perhaps the death of his companion Mu?ammad al-Ha???r was due to this plague. Ibn ‘Arab? saw this devastation with his own eyes and a passage of R?h al-Quds tells us that when people made light of All?h’s statutes He imposes the strictures of His Law upon them (y?suf 240).Ibn ‘Arab? resumed travelling toward Palestine, and his route took him to all the major burial places of the great Prophets: Hebron, where Abraham and other Prophets are buried; Jerusalem, the city of David and the later Prophets; and then Mad?na, the final resting place of Muhammad.

Pilgrim at Makkah

At the end of his long journey he finally arrived at Makkah, the mother of all cities, in 598 AH (July 1202 AD). The Makkan period of Ibn ‘Arab?’s life can be viewed as the fulcrum of his earthly existence; he spent 36 years of his life in the West and the upcoming 36 years in the East, with about 3 years in Makkah in between. This three year period both connects and differentiates the two halves of his life. It was in Makkah that he started writing the very best of his works Al-Fut???t al-Makkiyya, It was in Makkah that his status as Seal of Muhammadian sainthood was confirmed in the glorious vision of the Prophet; it was in Makkah that he had the dream of the two bricks and his encounter with the Ka‘ba; (Hirtenstein 148) it was in Makkah that the love of women was first evoked in his heart by the beautiful Ni??m, (Hirtenstein, 149) who became the personification of wisdom and beauty. It was in Makkah that he first savoured the pleasures of married life, marrying and becoming a father. His first wife was F??ima bint Y?nus and their first son Mu?ammad ‘Im?duddin was probably born in Makkah (Hirtenstein 150). Again it was in Makkah that he produced the very best of his works, like the first chapters of Fut???t, the R?? al-Quds, the T?j al-Ras?’il, the ?ilyat al-Abd?l and a collections of had?th quds? named “Mishkat al-Anw?r”. It is also worth mentioning that in Makkah he met some of the eminent scholars of ?ad?th of his time. Amongst them was Ab? Shuj?’ ??hir bin Rustam, father of the beautiful Ni??m and Y?nus ibn Ya?y? al-??shim?, who had been a pupil of the great ‘Abd al-Q?dir al-J?l?n? in Baghdad. He not only introduced Ibn ‘Arab? to the Prophetic tradition but also transmitted to him the teachings of the most famous saint in Egypt in the ninth century, Dh?’l-N?n al-Mi?r?. Y?nus ibn Ya?y? also invested him in front of the Ka‘ba with the Khirqa (Mantle) of ‘Abd al-Q?dir al-J?l?n?. (Ibn ‘Arab?, “Nasab al-Khirqa”; Elmore “Mantle of Initiation” 1-33). It is believed that after wearing this Khirqa Ibn ‘Arab? formally joined the Qadriyya Tra?qa.

Visions at Ka'ba

Apart from all this, several visions were granted to him in Makkah. The first took place at night during his circumambulations of the Ka‘ba when he met a young beautiful girl Qurrat al-‘Ayn (Hirtenstein 148). In the second vision, during his circumambulations of the Ka‘ba, he met the mysterious figure who had appeared at the beginning of his ascension and here at Makkah. He said to Ibn ‘Arab?, you should circumambulate in my footstep and observe me in the light of my moon, so that you may take from my constitution that which you write in your book and transmit to your readers (OY: I, 218). The third vision also occurs at Ka‘ba in a spiritual conversation with the ?aram and the Zamzam stream; Ka‘ba ordered him to circumambulate it and the Zamzam told him to drink this pure water but a soft refusal made Ka‘ba angry and he took revenge on a cold and rainy night in the year 600 AH. Shaykh heard the voice of Ka‘ba loud and clear; later in a meditation God taught him the lesson and to express this gratitude Ibn ‘Arab? composed a collection of letters in rhymed prose, entitled the T?j al-Ras?’il, in homage to the Ka‘ba. The next vision is also related to Ka‘ba, in the year 599 AH in Makkah Ibn ‘Arab? saw a dream which confirms once again his accession to the office of the Seal of the Muhammadian Sainthood. He saw two bricks — one of Gold and the other of Silver — were missing from two rows of the wall of Ka‘ba. He says: “In the mean time I was observing that, standing there, I feel without doubt that I was these two bricks and these two bricks were me . And perhaps it is through me that God has sealed sainthood” (Addas 213). In the year 599 AH during circumambulating the Ka‘ba, he encountered the son of Caliph H?r?n al-Rash?d, who had been dead for four centuries and was famous for choosing Saturday for work to gather food for rest of the week. Ibn ‘Arab? asked him: “Who are you?” He replied: “I am al-Sabt? ibn H?r?n al-Rash?d.” Later Ibn ‘Arab? asked him: “What was the reason of choosing Saturday for work?” He replied: “As God has made this universe in six days from Sunday to Friday, and he rested on Saturday(This is refuted by the Quranic verse "We created the heavens and the earth and all that is between them in six days, nor did any sense of weariness touch Us" (50:38)), so I, as His servant worked on Saturday and devoted myself to worshipping Lord for the rest of the week.” In another glorious vision at Ka‘ba Ibn ‘Arab? saw his forefathers and asked one of them his time, he replied he had been dead around forty thousand years ago. Finally, at Ka‘ba, behind the wall of Hanbalites, Ibn ‘Arab? was granted the privilege of being able to join a meeting of the seven Abd?l (Addas 216).

Counsel my Servants

The message was clear and it was from God; in a passage of Kitab al-Mubashshir?t Ibn ‘Arab? admits that one evening in Makkah he experienced a brief spell of despondency on the face of his disciples, he thought of leaving all counselling, abandon men to their fate and to devote his future efforts to himself alone as those who truly enter the Path are rare. On the same night, he saw himself in dream facing God on the Day of Judgment. In that dream, He said: “I was standing in front of my Lord, head lowered and fearing that He would punish me for my short comings but he said to me: “Servant of Mine, fear nothing! All I ask of you is that you should counsel My servants” (Addas 218). Faithful to this assurance he would spend the rest of his life giving advice to people from all walks of life, direct disciples, religious authorities and political rulers. This vision probably occurred in the year 600 AH at Makkah, as the very first page of the R?? al-Quds, written following this revelational order mentions it vividly. According to Osman Yahia; Ibn ‘Arab? produced 50 of his works after this Divine order, some of which are short epistles of less than 10 pages but all of these are rooted in the Divine order: “Counsel My servants.”

Journeys to the North

Ibn Arab?’s life, spanning between 600 to 617 AH is full of journeys, he frequently kept crossing and re-crossing Syria, Palestine, Anatolia, Egypt, Iraq and the ?ij?z, yet this physical activity stood in no way in his spiritual pursuits and obligations. The two dimension activity had indeed the same spiritual provenance and was motivated by the sublime purpose of higher life unrelated to egocentricity. The year 600 AH witnessed a meeting between Ibn Arabi and Shaykh Majdudd?n Is??q ibn Y?suf, a native of Malatya and a man of great standing at the Seljuk court. This time Ibn ‘Arab? was travelling north; first they visited the city of Mu?ammad and in 601 AH they entered Baghdad. This visit besides other benefits offered him a chance to meet the direct disciples of Shaykh ‘Abd al-Q?dir J?l?n?. Shaykh al-Akbar stayed there only for 12 days because he wanted to visit Mosul to see his friend ‘Al? ibn ‘Abdall?h ibn J?mi’, a disciple of Qa??b al-B?n. There he spent the month of Rama?an and composed Tanazzul?t al-Maw?iliyya, Kit?b al-Jal?l wa’l-Jam?l and Kunh m? l? Budda lil-Mur?dMinhu (Hirtenstein 176). Here he was invested with the khirqa of Khi?r , transmitted to him by ‘Al? ibn ‘Abdall?h ibn J?mi’. Later the group travelled north and arrived at Malatya, Majdudd?n’s hometown and then to Konya. In Konya Ibn ‘Arab? met with Aw?adudd?n ?am?d Kirm?n?, who became his friend like Majdudd?n. He transmitted to Ibn ‘Arab? teachings and stories of the many great spiritual masters of the East. Over the next 20 years Ibn ‘Arab? and Kirm?n? remained close friends and companions (Hirtenstein 179).After spending 9 months in Konya, he returned to Malatya where Kayk?’?s, one of the Kaykhusraw’s sons, had been made ruler of Malatya. Majdudd?n was appointed as his tutor and Ibn ‘Arab? also became involved in the young prince’s education.

Return to South

In the year 602 AH he visited Jerusalem, Makkah and Egypt. It was his first time that he passed through Syria, visiting Aleppo and Damascus. In Jerusalem, he continued writing, and 5 more works were completed. These are: Kit?b al-B?’, Ish?r?t al-Qur'an. In May 602 AH he visited Hebron, where he wrote Kit?b al-Yaq?n at Masj?d al-Yaq?n near the tomb of Ibr?h?m (Y?suf 307). The following year he headed toward Cairo, staying there with his old Andalusian friends , including Ab? al-‘Abb?s al-?arr?r, his brother Mu?ammad al-Khayy?t and ‘Abdall?h al-Mawr?r?. In Cairo R?? al-Quds and Kit?b Ayy?m al-Sha’n were read again before Ibn ‘Arab?, with the reader this time being a young man named Ism?’il ibn Sawdak?n al-N?r? (Y?suf 309). Like Badr al-?abash?, Ibn Sawdak?n attached himself to Ibn ‘Arab? forever. He left value-oriented commentaries on the works of Ibn ‘Arab? notably Mash?hid al-Asr?r, Kit?b al-Isr?’ and the Kit?b al-Tajalliy?t. His house in Aleppo was often used for the reading of Ibn ‘Arab?’s works over the next 40 years (Y?suf 311).Later in 604 AH he returned to Makkah where he continued to study and write, spending his time with his friend Ab? Shuj? bin Rustem and family, including the beautiful Ni??m (II, 376; Hirtenstein 181). The next 4 to 5 years of Ibn ‘Arab?’s life were spent in these lands and he also kept travelling and holding the reading sessions of his works in his own presence.

Baghdad, City of the Saints

In the year 608 we find him in Baghdad with his friend Majdudd?n Is??q and there he met the famous historian Ibn al-Dubayth? and his disciple Ibn al-Najj?r. In Baghdad, he had a terrifying vision regarding the Divine deception (makr), In which he saw the gates of heaven open and the treasures of Divine deception fell like rain on everyone. He awoke terrified and looked for a way of being safe from these deceptions. The only safe way he found is by knowing the balance of the Divine law.According to Osman Yahia in Baghdad Ibn ‘Arab? met with the famous Sufi Shih?budd?n Suharward? (d. 632), author of the ‘Aw?rif al-ma’?rif who was personal advisor to Caliph al-N??ir. In this meeting, they stayed together for a while, with lowered heads and departed without exchanging a single word. Later Ibn ‘Arab? said about Suharward?: “He is impregnated with the Sunna from tip to toe” and Suharward? said about Ibn ‘Arab?: “He is an ocean of essential truths (ba?r al-?aq?iq).

Tarjum?n al-Ashw?q

In the year 611 he was again in Makkah, where his friend Ab? Shuj? had died two years before. Ibn ‘Arab? performed ?ajj and started compilation of his most famous poetic work the Tarjum?n al-Ashw?q. After ?ajj Ibn ‘Arab? left Makkah, travelling north towards the Roman lands, probably Konya or Malatya and in the year 610/611 he returned to Aleppo. In Aleppo this work caused uproar and consternation in certain quarters, since he came under the blame of writing erotic verses under the cover of poetic allusions. The jurists from Allepo severely criticized the claim that this poetry was a mystical or expresses Divine realities, which made his disciples very upset. Later on the request of his two disciples, Ibn Sawdak?n and Badr al-?abash? he wrote a commentary on these poems by the title of “Dhakh?’ir al-A’l?q” in a great hurry. It was completed in Anatolia in 612. When the jurists heard this commentary, they felt sorry for unjustly exposing Ibn ‘Arab? to scathing criticism (Y?suf 335).

In Sivas and Malatya

The period of extensive travelling came to an end and for the next few years he seems to have made his home in the Seljuk Kingdom. In the year 612 AH, at Sivas he had a vision anticipating Kayk?’?s victory at Antioch over the Franks. He wrote a poem in which he enlightened the Sultan of the vision and his future victory. Later Ibn ‘Arab? returned to Malatya and according to Stephen Hartenstein he met Bah?’udd?n Walad, father of the famous Persian Poet Jallaludd?n R?m?. the famous Persian poet of that time. Little R?m? was with his father and after the meeting when Bah?’udd?n left with his son tagging along behind him, Shaykh al-Akbar said: “What an extraordinary sight, a sea followed by an ocean!” (Hirtenstein 188).His reading and writings continued in Malatya, where in 615 AH, we find hearings of R?? al-Quds, finalization of The Tarjum?n al-Ashw?q and compilation of a short epistle on the technical terms of Sufism: the I??il?h?t al-??fiyya. The year 617 was the year of mourning for him as he lost one of his best friends Majdudd?n Is??q, Ibn ‘Arab? took charge of the upbringing of the young ?adrudd?n and married the widow as it was necessary according to the customs of the time. (Hirtenstein 189). Lastly his close companion and valet, friend and fellow, traveller on the way of God Badr al-?abash? died.

Damascus, the last days

After criss-crossing the east for a period of 20 years Ibn ‘Arab? now decided to settle in Syria and spent the last 17 years of his life in Damascus, the city was already known quite well to him, he had several contacts with leading notables there. He was greeted in Damascus as a spiritual master and a spacious house was provided to him by the Grand Qadi of the town Ibn Zak?. In Damascus, he devoted himself to writing and teaching to fulfil the commandment of his Lord: “Counsel My servants.” The first thing he did was to collect and disseminate the works which had already been written, copies were made and reading sessions took place in his house. Kit?b al-Tajalliy?t was one of these first books to record such a certificate (sima‘) in the presence of his disciple Ibn Sawdak?n. In the year 621 AH eight more works bore these hearing certificates, among these were: Kit?b al-Yaq?n, Al-Maqsid al-Asmá, Kit?b al-M?m wal-W?w wal-Nun, Maf?t?h al-Ghay?b and Kit?b al-?aqq. At the same time, Ibn ‘Arab? devoted his attention to complete the lengthy Fut???t, many volumes of this book came into being in this period.During this period of his life, he imparted direct instructions to many of his disciples including ?adrudd?n al-Q?naw?. He brought up alongside Ibn ‘Arab? own family in Malatya and after the death of his real father Q?naw? joined Shaykh al-Akbar in Damascus. He accompanied and served Kirm?n? on his travels in Egypt, Hijaz and Iran. In his private collection ?adrudd?n wrote that he had studied 10 works of Ibn ‘Arab? under him and later Ibn ‘Arab? gave him a certificate to freely relate them on his authority. He studied and discussed with Ibn ‘Arab? no less than 40 works, including the whole text of Fut???t in 20 volumes.

Visions at Damascus

Ibn ‘Arab? had several visions of Mu?ammad at Damascus. In 624 AH he had been told by the Messenger of Allah that angles are superior to men. In the same year, he had another discussion with Mu?ammad, this time Mu?ammad replied to him regarding the resurrection of animals: “Animals will not be resurrected on the Day of Judgement.” (I, 527; Addas 275) In the third vision he was ordered by the Prophet to write a poem in favour of al-An??r. In this vision Ibn ‘Arab? was informed that his mother was from al-An??r’s tribe (I, 267). In the fourth vision, at the end of Mu?arram 627 AH the Prophet came to him once again and handed him the book Fu??? al-?ikam (The Bezels of Wisdoms). Ibn ‘Arab? started writing this book with all the purity of his intentions and his deepest aspirations. He said: “I state nothing that has not been projected toward me; I write nothing except what has been inspired in me. I am not a Prophet nor a Messenger but simply an inheritor; and I labour for my future life” (Ibn ‘Arab?, “Fu??? al-?ikam” 47). In the same year just over two months after receiving the book of the Fu??? he had a vision of Divine Ipseity, it’s exterior and interior which he had not seen before in any of his witnessings.

The Fut???t al-Makkiyya

In 629 AH the first draft of al-Fut???t al-Makkiyya was completed. The book has hundreds of manuscript in various libraries of the world, the most important of them is the manuscript of Konya, written by its author. This book had taken the best part of his thirty years and Ibn ‘Arab? dedicated it to his eldest son, ‘Im?dudd?n Mu?ammad. It contains 560 chapters of esoteric knowledge and is truly the encyclopaedia of Islamic Sufism. The book is divided into six sections and these are:13. Spiritual Knowledge (al-ma‘?rif)14. Spiritual Behaviour (al-ma‘l?m?t)15. Spiritual States (al-a?w?l)16. Spiritual Abodes (al-man?zil)17. Spiritual Encounters (al-mun?zal?t)18. Spiritual Stations (al-maq?m?t)Chapter 559 contains the mysteries and secrets of all the chapters of the book, so we can say that it is like a summary of the whole Fut???t. In the 48th chapter of the Fut?h?t, he says that the content of the message and the form of its presentation have been determined by Divine Inspiration.Three years later in 632 AH, on the first of Mu?arram, Ibn ‘Arab? embarked on a second draft of the Fut???t; this he explained, included a number of additions and a number of deletions as compared with the previous draft. This revision completed in the year 636 (Addas 286). After completion of this 2nd draft, he started teaching it to his disciples. Dr. Osman Yahia has mentioned hundreds of these hearings or public readings that occur between the year 633 AH and 638 AH. These hearings show that the Fut???t was a primary document of his concepts and was widespread in his life in comparison with the Fu??? al-Hikam, which has only one Sam?’ given to only ?adrudd?n al-Q?naw?.

Death

Finally on 22 Rab?‘ al-Th?n? 638 AH at the age of seventy-five, Ibn ‘Arab?’s terrestrial life came to an end. He was present at the house of Qa?? Ibn Zak? at the time of death, Jam?ludd?n ibn ‘Abd al-Kh?liq, ‘Im?d Ibn Na???s and his son ‘Im?dudd?n performed his funeral rites. He was buried in the family tomb of the Ban? Zak? in the small beautiful district of ??li?iyya at Jabal Q?siy?n.

Some 800 works are attributed to Ibn Arabi, although only some have been authenticated. Recent research suggests that over 100 of his works have survived in manuscript form, although most printed versions have not yet been critically edited and include many errors. Ibn Arabi (560-638/1165-1240)

• The Ringstones of Wisdom (also translated as The Bezels of Wisdom), or Fusus al-Hikam.
• The Meccan Illuminations (Al-Fut???t al-Makkiyya), his largest work in 37 volumes originally and published in 4 or 8 volumes in modern times, discussing a wide range of topics from mystical philosophy to Sufi practices and records of his dreams/visions.
• The D?w?n, his collection of poetry spanning five volumes, mostly unedited. The printed versions available are based on only one volume of the original work.
• The Holy Spirit in the Counselling of the Soul (R?? al-quds), a treatise on the soul which includes a summary of his experience from different spiritual masters in the Maghrib. Part of this has been translated as Sufis of Andalusia, reminiscences and spiritual anecdotes about many interesting people whom he met in al-Andalus.
• Contemplation of the Holy Mysteries (Mash?hid al-Asr?r[1]), probably his first major work consisting of fourteen visions and dialogues with God.
• Divine Sayings (Mishk?t al-Anw?r[2]), an important collection made by Ibn 'Arab? of 101 had?th quds?
• The Book of Annihilation in Contemplation (K. al-Fan?' fi'l-Mush?hada), a short treatise on the meaning of mystical annihilation (fana).
• Devotional Prayers (Awr?d[3]), a widely read collection of fourteen prayers for each day and night of the week.
• Journey to the Lord of Power (Ris?lat al-Anw?r), a detailed technical manual and roadmap for the "journey without distance".
• The Book of God's Days (Ayy?m al-Sha'n), a work on the nature of time and the different kinds of days experienced by gnostics
• The Fabulous Gryphon of the West (Unq?' Mughrib), a book on the meaning of sainthood and its culmination in Jesus and the Mahd?
• The Universal Tree and the Four Birds (al-Ittih?d al-Kawn?[4]), a poetic book on the Complete Human and the four principles of existence
• Prayer for Spiritual Elevation and Protection (al-Dawr al-A'l?[5]), a short prayer which is still widely used in the Muslim world
• The Interpreter of Desires (Tarjum?n al-Ashw?q) love poetry (ghazals) which, in response to critics, Ibn Arabi republished with a commentary explaining the meaning of the poetic symbols.
• Divine Governance of the Human Kingdom (At-Tadbidrat al-ilahiyyah fi islah al-mamlakat al-insaniyyah).
• The Four Pillars of Spiritual Transformation (Hilyat al-abd?l[6]), a short work on the essentials of the spiritual Path

There have been many exceptional commentaries on Ibn 'Arab?'s Fu??? al-?ikam: the first, al-Fuk?k, was written by his stepson and heir, ?adr al-D?n al-Qunaw?, who had studied the book with Ibn 'Arab?; the second by Qunaw?'s student, Mu'ayyad al-D?n al-Jand?, which was the first line-by-line commentary; the third by Jand?'s student, Daw?d al-Qaysar?, which became very influential in the Persian-speaking world. There were many others, in the Ottoman world (e.g. 'Abdullah al-Bosnaw?), the Arab world (e.g. 'Abd al-Ghan? al-Nabulus?) and the Persian world (e.g. Haydar ?mol?). It is estimated that there are over fifty commentaries on the Fu???, most of which only exist in manuscript form. The more famous (such as Qunaw?'s Fuk?k) have been printed in recent years in Iran. A recent English translation of Ibn 'Arab?'s own summary of the Fu???, Naqsh al-Fu??? (The Imprint or Pattern of the Fusus) as well a commentary on this work by 'Abd al-Ra?m?n J?m?, Naqd al-Nu??? f? Shar? Naqsh al-Fu??? (1459), by William Chittick was published in Volume 1 of the Journal of the Muhyiddin Ibn 'Arabi Society (1982).

The Fu??? was first critically edited in Arabic by 'Af?f? (1946). The first English translation was done in partial form by Angela Culme-Seymour from the French translation of Titus Burckhardt as Wisdom of the Prophets (1975), and the first full translation was by Ralph Austin as Bezels of Wisdom (1980). There is also a complete French translation by Charles-Andre Gilis, entitled Le livre des chatons des sagesses (1997). The only major commentary to have been translated into English so far is entitled Ismail Hakki Bursevi's translation and commentary on Fusus al-hikam by Muhyiddin Ibn 'Arabi, translated from Ottoman Turkish by Bulent Rauf in 4 volumes (1985—1991).

In Urdu, the most widespread and authentic translation was made by Bahr-ul-uloom Hazrat Muhammad Abdul Qadeer Siddiqi Qadri Hasrat, the former Dean and Professor of Theology of the Osmania University, Hyderabad. It is due to this reason that his translation is in the curriculum of Punjab University. Maulvi Abdul Qadeer Siddiqui has made an interpretive translation and explained the terms and grammar while clarifying the Shaikh's opinions.

Sources

• As of [|oldid=380294912}} this edit], this article uses content from "A Concise biography of Ibn 'Arabi", which is licensed in a way that permits reuse under the Creative Commons Attribution-ShareAlike 3.0 Unported License and the GFDL. All relevant terms must be followed.

Citations

Bibliography

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