Sort order. Jan 29, Elizabeth L'Abate rated it it was amazing. I don't always agree with the author, but he writes SO beautifully himself, as a writer and student of Sufi waysI was in often awe at some of his sentences, and had to slowly savor them, letting the Word become flesh View 1 comment. Jun 30, M. Naveed rated it liked it. Although English language have a glittery bulk of Ibn Arabi's themes and ideas but when it comes to his life and times in a sequential way she starts to fade.
In fact the events of this extraordinary man's life are no less important than his ideas but sometimes are keys to understand his certain ecstatic lunges and intellectual properties in his writings.
The production of his major lyrical masterpiece Tarjuman Al-Ashwaq or Interpreter of Desires and then,rather, reluctant apology of it is a good Although English language have a glittery bulk of Ibn Arabi's themes and ideas but when it comes to his life and times in a sequential way she starts to fade.
The production of his major lyrical masterpiece Tarjuman Al-Ashwaq or Interpreter of Desires and then,rather, reluctant apology of it is a good example for judging the overwhelmness and strains of external events upon the auther. Today we are in a good position to understand more better the intrinsic implications and porfound effects of external events on human behavior and thought perhaps we are living in the age of constant events.
Stephen Hirtenstein brings the chief events and major thoughts of this formidable man to the general reader in a chronological order and precise way. The book covers more than sixty years of eventful lifespan in four divided parts and fifteen vividly written chapters. The author filled the book with pictures of various historical and geographical locations,maps and samples of hand writings relating to Ibn Arabi to a careful reader the effort provides good tools for contemplating on the life and thoughts of this everlasting genius whose importance is almost omnipresent.
In Chittick's words: Claude Addas's Ibn 'Arabi is a fine overview of his life and teaching but is not as "reader-friendly" as Hirtenstein's. Mar 11, Hans Harmakaputra rated it liked it. This book gives good introduction to Ibn 'Arabi's life and works. Unfortunately, it is not as clear as Chittick when it comes to the introduction to Ibn 'Arabi's thoughts.
Recommended for those who interested in constructing Ibn 'Arabi's life-span. Sep 22, Theodora rated it really liked it Shelves: books07 , islam , eros , unveiling , cosmologythanatology.
The Unlimited Mercifier - The Spiritual Life and Thought of Ibn 'Arabi
Ibn Arabi rocks! Maren rated it it was amazing Oct 09, Eva Cristo rated it really liked it Dec 16, E L rated it really liked it Mar 03, Beema Noel rated it it was amazing Jan 30, Hind Rifai rated it really liked it Aug 19, Abrar Shahi rated it liked it May 27, Rasikh rated it it was amazing May 06, Jauharah Jauhari rated it it was amazing Feb 22, Aaron Vlek rated it it was amazing Aug 30, Abulhayat rated it liked it Apr 18, Zachary rated it liked it May 24, Dan Sparks rated it it was amazing Oct 28, Known as the "Greatest Master" al-Shaykh al-Akbar , he led an extraordinary inner and outer life.
He travelled huge distances, from his native Spain to Syria and Turkey, writing over books on the mystical path. His whole life was dedicated to exposing, at the deepest level, the primordial Unity underlying all human and natural existence, and the true degree of human dignity. After his death, Ibn Arabi's teachings quickly spread throughout the Islamic world. His writings were not limited to the Muslim elites, but made their way into other ranks of society through the widespread reach of the Sufi orders.
Arabi's work also popularly spread through works in Persian, Turkish, and Urdu. Many popular poets were trained in the Sufi orders and were inspired by Arabi's concepts. Ibn Arabi's paternal ancestry was from the Arabian tribe of Tayy ,  and his maternal ancestry was North African Berber. His family then relocated from Murcia to Seville.
As a young man Ibn Arabi became secretary to the governor of Seville. He married Maryam from an influential family. Ibn Arabi writes that as a child he preferred playing with his friends to spending time on religious education.
He had his first vision of God in his teens and later wrote of the experience as "the differentiation of the universal reality comprised by that look". Later he had several more visions of Jesus and called him his "first guide to the path of God". His father, on noticing a change in him, had mentioned this to philosopher and judge, Ibn Rushd Averroes ,  who asked to meet Ibn Arabi. Ibn Arabi said that from this first meeting, he had learned to perceive a distinction between formal knowledge of rational thought and the unveiling insights into the nature of things.
He then adopted Sufism and dedicated his life to the spiritual path.
The Unlimited Mercifier by Stephen Hirtenstein - Book - Read Online
Ibn Arabi left Spain for the first time at age 36 and arrived at Tunis in After a year in Tunisia, he returned to Andalusia in His father died soon after Ibn Arabi arrived at Seville. When his mother died some months later he left Spain for the second time and travelled with his two sisters to Fez, Morocco in This time Ibn Arabi was travelling north; first they visited Medina and in they entered Baghdad. It was his first time that he passed through Syria, visiting Aleppo and Damascus.
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The next four to five years of Ibn Arabi's life were spent in these lands and he also kept travelling and holding the reading sessions of his works in his own presence. Although Ibn Arabi stated on more than one occasion that he did not prefer any one of the schools of Islamic jurisprudence , he was responsible for copying and preserving books of the Zahirite or literalist school, to which he has been ironically and erroneously ascribed.
Ibn Arabi did delve into specific details at times, and was known for his view that religiously binding consensus could only serve as a source of sacred law if it was the consensus of the first generation of Muslims who had witnessed revelation directly. Taking an idea already common within Sufi culture, Ibn Arabi applied deep analysis and reflection on the concept of a perfect human and one's pursuit in fulfilling this goal.
In developing his explanation of the perfect being, Ibn Arabi first discusses the issue of oneness through the metaphor of the mirror. In this philosophical metaphor, Ibn Arabi compares an object being reflected in countless mirrors to the relationship between God and his creatures. God's essence is seen in the existent human being, as God is the object and human beings the mirrors.
Meaning two things; that since humans are mere reflections of God there can be no distinction or separation between the two and, without God the creatures would be non-existent. When an individual understands that there is no separation between human and God they begin on the path of ultimate oneness. The one who decides to walk in this oneness pursues the true reality and responds to God's longing to be known. The search within for this reality of oneness causes one to be reunited with God, as well as, improve self-consciousness. The perfect human, through this developed self-consciousness and self-realization, prompts divine self-manifestation.
This causes the perfect human to be of both divine and earthly origin. Ibn Arabi metaphorically calls him an Isthmus. Being an Isthmus between heaven and Earth, the perfect human fulfills God's desire to be known. God's presence can be realized through him by others. Ibn Arabi expressed that through self manifestation one acquires divine knowledge, which he called the primordial spirit of Muhammad and all its perfection. Ibn Arabi details that the perfect human is of the cosmos to the divine and conveys the divine spirit to the cosmos.
Ibn Arabi further explained the perfect man concept using at least twenty-two different descriptions and various aspects when considering the Logos. Ibn Arabi believed Muhammad to be the primary perfect man who exemplifies the morality of God. Ibn Arabi believed that God's attributes and names are manifested in this world, with the most complete and perfect display of these divine attributes and names seen in Muhammad.