Ibn ‘Arabi in the Later Islamic Tradition

IBN ‘ARABI IN THE LATER ISLAMIC TRADITION – Sample Book

Contents

•  
• Ibn Ara bi Through the Eyes of an Admirer: al-Qari al-Baghdadi’s “Al-Durr al-thamin”         133
• THE METAPHYSICAL ARGUMENT REVISITED: AL-TAFTAZANI 141
• Historical and Intellectual Background 141
• Al-Taftazanfs Refutation of Ibn Ara bi        146
• The Metaphysical Argument 154
• The Problem of”Pharaoh’s Faith” 158
• Conclusion 161
• IBN ARABI IN THE MUSLIM WEST: A PROPHET IN HIS
• OWN LAND? 167
• Ibn Ara bi in Western Islamic Historiography        167
• lbn Arabi Through the Eyes oflbn al-Khatima 169
• lbn al-Khatib The Vizier 172
• lbn al-Khatib on Love Mysticism 176
• Ibn Arabi in  Rawdat al-ta ri f        179
• Ibn Khaldun and Islamic Mysticism 184
• lbn Khaldun on Monistic Philosophy 189
• Ibn Khaldun and the People of tajalli 190
• Conclusion 197
• EGYPT: THE POLEMIC CONTINUES 201
• Ibn ‘Arabi in Mamluk Cairo 202
• Al-Bukhari versus al-Bisati: A Public Dispute over lbn
• Ara bi’s Unbelief        204
• Al-BiqaTs “Destruction” of Monistic Philosophy 209
• Conclusion 222
• IBN ‘ARABI IN YEMEN 225
• Yemeni Society in the Later Middle Period 225

INTRODUCTION – IBN ‘ARABI IN THE LATER ISLAMIC TRADITION

Few personages of Islamic intellectual history enjoy the fame of Muhyi ‘l-din Muhammad Ibn ‘Ali Ibn al-‘Arabi, or simply Ibn ‘Arabi (560-638 A.H./1165-1240 c.E.), as he was known in the Muslim East. Fewer still are as controversial a.s this outstanding exponent -of Is­lamic mysticism. Already in his lifetime and especially after his death, Ibn ‘Arabi’s mystical ideas became a stumbling block for Muslim scholars who have tried to find a key to the “Ibn ‘Arabi enigma” ever since.

 In the process, they have often clashed over the meaning of Ibn ‘Arabi’s breathtaking insights into the mysteries of the cosmos, the Islamic Scripture, and religious faith. Today, as be­fore, Ibn ‘Arabi’s legacy continues to bewilder his readers, both Muslims and non-Muslims alike. Although his vast work has been analyzed in dozens of academic monographs and in hundreds of ar­ticles, Ibn ‘Arabi still poses a major intellectual challenge to his in­vestigators.

More significantly, an aura of mystery and controversy that has enveloped his name over the last seven centuries has at­tracted to him not only academics but also a broad no specialist audience in the Muslim countries and in the West.1 In the Muslim world, Ibn ‘Arabi’s abiding importance is attested by a vast body of polemical literature around his name. It is not surprising: from the 7th A.H/13th c.E. centuries onward practically every Muslim thinker of note took it upon himself to define his position vis-a-vis the controversial Sufi master.

‘The present book, however, i,s not a study of Ibn ‘Arabi per se. His doctrines have been analyzed in scores of scholarly dissertations, some of which will be surveyed further on.2 It is not my intention to augment or to correct the conclusions reached by my predecessors, who have furnished an accurate, if not always impartial, summary of Ibo ‘Arabis ideas. My purpose here is to examine the perception

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