Muhyiddin Abu Abdullah Muhammad ibn Ali al-Andalousi ( Arabic: محي الدين محمد ابن علي ابن محمد ابن عربي الحاتمي الطائي الأن July 28, 1165 , Murcia - November 10, 1240 , Damascus ) - Islamic theologian from Muslim Spain , the largest representative and theorist of Sufism . He received the nickname "the greatest teacher" ( al-shaykh al-akbar ) [4] .
| Muhyiddin ibn Arabi | |
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| Arab. محي الدين ابن عربي | |
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| Birth name | Muhammad Ibn Ali Ibn Muhammad Ibn Arabi |
| Nickname | The greatest teacher ( al-shaykh al-akbar ) |
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| Religion | , and |
| Father | Ali ibn Muhammad ibn Arabi |
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Ibn Arabi developed the doctrine of the unity of being ( wahdat al-wujud ), denying the differences between God and the world. Critics ( Ibn Taymiyyah and others) saw pantheism in this teaching, supporters - true monotheism ( tawheed ). He upheld the concept of a perfect person ( al-insan al-kamil ).
Ibn al-Arabi traveled a lot, his trips and impressions usually had a mystical Sufi interpretation. According to his stories, he met with Khizir three times .
He left about 800 works [5] (the list of works compiled by Egyptian scholar Osman Yahya includes 856 works, of which 550 have survived to date in 2917 manuscripts; other authors are revising it downward - Lebanese scholar Muhammad Abd al-Rahman al-Marashli totals about 400 authentic works).
Content
Biography
His full name: Abu Abdullah Muhammad ibn Ali ibn Muhammad ibn Arabi al-Hatimi at-Tai al-Andalusi, he also wore the honorary nickname (lacab) Muhididin (“reviver of faith”). Ibn Arabi was born into a noble Arab family in the city of Murcia , while the sultans of Almoravida ruled in Andalusia . He was surrounded by noble nobles, ascetics and ascetics. Ibn Arabi received a good education in Seville (Ishbilia), which becomes the capital and cultural center of the Almohad dynasty.
In 1172, as a result of the reconquest, Muslims suffered a severe defeat. He gives up the career of an official and prepares for the spiritual path. In 1180, he met in Cordoba with Ibn Rushd (Averroes). Finally, he becomes a Sufi in 1184, and al-Uribi becomes his teacher. In the process of Sufi practice, he meets with many people - reputable scholars and theologians, as well as wandering ascetics and ecstasy practitioners.
In 1193, he left Andalusia and embarked on a journey through Maghrib (North Africa). From this moment, his journeys filled with mystical experiences begin, during which he meets Khizir three times . A reflection of this period of life can be found in his work “The Holy Spirit” and in the treatise “Meccan Revelations”. In Tunisia, he meets with Abu Madyan , an outstanding Sufi teacher of the time.
After returning to Andalusia, he again goes to Maghrib, and from 1195 to 1197 he lives in Fez , where he communicates with numerous scholars, mystics and Sufis. At this time, the Arab possessions in Andalusia were threatened by capture from the Castilian king Alfonso VIII , serious disputes arise in Fez about the meaning of being, and a number of revelations come to Ibn Arabi. He has many students and followers for whom he writes numerous instructions.
Then he refuses to offer a position on the part of the Maghreb Sultan and returns again to Andalusia, Murcia and Granada, attending also a Sufi school in Almeria . Then he is already preparing for the Hajj , and in 1200 he leaves Andalusia forever, having moved to Marrakesh .
In Marrakesh, he is visited by a revelation in which he turned into a bird soaring around the Divine Throne, and is instructed to go to the Hajj , taking Muhammad al-Hassar, a scientist from Fes , as his companion. He goes to Fes, then to Bejaia and then to Tunisia, meeting again with Abu Madjan .
In 1202 he headed to Mecca , where he got through Alexandria and Cairo , where at that time, after several crop failures, a terrible famine arose. On the way to Mecca, he visits Jerusalem and Hebron , visits the graves of the Prophets, from where he goes to Medina, and in the same year he ends up in Mecca.
In Mecca, he begins work on the “Meccan Revelations,” which become the work of his life. Then he has many students, the number of which increases even more during his subsequent travels. Then in Mecca, he met with the Seljuk nobleman Majaddin al-Rumi, with whom he maintained a strong friendship until his death, and then traveled with his caravan to Baghdad and Konya.
In 1205 he headed to Baghdad .
In 1207 he again headed to Egypt and made another trip to Mecca.
Then he goes to the Seljuk capital - the city of Konya . His visit has a great influence on Sufism in Persia and even in India.
Since 1223 he lived in Damascus , where he died in 1240 [4] .
Criticism
Ibn Khaldun , devoting Sufism to an entire chapter in his work “ Mukaddima, ” mentions Ibn Arabi: “Representatives of Sufis and Mutakallim have gone far in the issue of revelation and in what is beyond consciousness. And many of them came to pantheism and the uniqueness of being , as we pointed out. They expressed their views in texts, like al-Kharavi in their book “al-Makamat”; they were followed by Ibn Arabi and Ibn Sabin , as well as Ibn al-Afif , Ibn al-Farid and al-Najm al-Israili in their poems ” [6] . However, the Ottoman caliph Selim I during his trip to Egypt visited the grave of Ibn Arabi and the fatwa of Sheikhul-Islam Ibn Kemal justified him, also, by order of the caliph Yavuz Selim, a mosque was built over the grave of Ibn Arabi in Damascus in Damascus . After this, the ideas of Ibn Arabi found fertile ground in the Ottoman state for distribution. [7] [8]
Publications in Russian
- Meccan revelations (al-Futuhat al-makkiyya). Introduction and translations by A. D. Knysh. SPb .: Center "Petersburg Oriental Studies", 1995. - ISBN 5-85803-040-8 . It contains translations of the works “Image of circles covering the likeness of man to the Creator and the created world”, “Tangles for the one who is preparing to jump in” and fragments of the treatise “Meccan revelations” .
- Instructions to the seeker of God. Translation and comments by A. V. Smirnov. - In: Medieval Arabic Philosophy: Problems and Solutions. M .: "Oriental literature", 1998, p. 296-338.
- Gems of wisdom. Translation by V. A. Smirnov. Publisher: Beirut, 1980; Russian - In the book: A. Smirnov, The Great Sheikh of Sufism (the experience of a paradigm analysis of the philosophy of Ibn Arabi). M., 1993, p. 145-321.
Notes
- ↑ 1 2 German National Library , Berlin State Library , Bavarian State Library , etc. Record # 1049514602 // General Normative Control (GND) - 2012—2016.
- ↑ http://www.poemhunter.com/poem/listen-o-dearly-beloved/
- ↑ http://www.britannica.com/EBchecked/topic/295765/Islamic-world/26925/The-Almohad-dynasty
- ↑ 1 2 Meccan Revelations - World Digital Library . World Digital Library . Date of treatment July 14, 2013. Archived July 15, 2013.
- ↑ Ibn Arabi. Favorites. T. 1. - M., 2014 .-- p. 17.
- ↑ Ibn Khaldun. Mukaddima. Part 6. Chapter on Sufism: Ibn Khaldun. The Muqaddimah. Chapter 6. The science of Sufism
- ↑ Iii. Tarikata Period
- ↑ Ziyarat Caliph Selim Yavuz to Ibn Arabi - Ottoman Empire
Literature
- Ali-zade, A. A. Ibn Arabi // Islamic Encyclopedic Dictionary . - M .: Ansar , 2007.
- Vorobyov D.A. Time-eternity in the teachings of al-Khallaj and Ibn Arabi. Historical and Philosophical Yearbook — 2000. M., 2001. 366-377.
- Gogiberidze G. M. Islamic explanatory dictionary. - Rostov n / a : Phoenix, 2009 .-- 266 p. - (Dictionaries). - 3000 copies. - ISBN 978-5-222-15934-7 .
- Knysh A.D. Worldview of Ibn Arabi. // Religions of the world, 1984.M., 1984.
- Newby G. A Brief Encyclopedia of Islam = A Concise Encyclopedia of Islam / Per. with English .. - M .: Fair-press, 2007 .-- 384 p. - 3000 copies. - ISBN 978-5-8183-1080-0 .
- Smirnov A.V. The Great Sheikh of Sufism (the experience of a paradigm analysis of the philosophy of Ibn Arabi). Moscow, Science (publishing company "Eastern Literature"), 1993.
- Smirnov A.V. Philosophy of Nicholas of Cusa and Ibn Arabi: two types of rationalization of mysticism // God, man, society in traditional cultures of the East. - M., Nauka, 1993, p. 156-175.
- Smirnov A.V. The Way to Truth: Ibn Arabi and Nikolai Berdyaev (on two types of mystical philosophizing) // Parallels (Russia - East - West). Almanac of philosophical comparative studies, Issue 1. - Philos. Society of the USSR, M., 1991, pp. 109-143; reprinted in: Christians and Muslims: problems of dialogue. Reader (compiled by A. Zhuravsky). M .: BBI, 2000, p. 424-434.
- Smirnov A.V. Foundations of ethics in the philosophy of Ibn Arabi (instead of Introduction) // Medieval Arabian philosophy: problems and solutions. M., Oriental literature, 1998, p. 296-319
- Etin A. Prophetic standards in Islamic and Christian spirituality according to the works of Ibn Arabi and the Master Eckhart // Pages. 2004. No. 9: 2. S. 205-225.
- Ibn Arabi // New Philosophical Encyclopedia : in 4 volumes / prev. scientific ed. Council V. S. Styopin . - 2nd ed., Rev. and add. - M .: Thought , 2010 .-- 2816 p.
Links
- Abdulaeva, Indira The Great Sheikh of Sufism Ibn al-Arabi . Assalam.ru. Date of treatment July 21, 2013. Archived July 26, 2013.
- Bibikova O.P. Ibn Arabi . Around the world . Date of treatment July 25, 2014.