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Breadcrumb Home. Search results. Search Search. West Africa has the lowest literacy rates in the world. This report calculates the scale of the literacy crisis in West Africa, and explores what should be done about it. Our seeds: lessons from the drought 15 December Farmer seed systems and community seed banks provide an important safety net for cash-strapped, vulnerable people. They also help small-scale farmers manage climate risk. Supporting them is an adaptation opportunity that is currently being missed. Forced from home: climate-fuelled displacement 2 December Climate-fuelled disasters were the number one driver of internal displacement over the last decade — forcing an estimated 20 million people a year from their homes. While no one is immune, it is overwhelmingly poor countries that are most at risk. Areva in Niger: who is benefiting from the uranium? No one is safe from coronavirus until everyone is 12 June This report describes some of the work that Oxfam International has done so far around the world in response to the coronavirus pandemic. Three months into the crisis, we have reached over 4. Extreme hunger on the rise in Yemen, one year from end of ceasefire 2 October Over a third of the Yemeni population are facing extreme hunger, with rates of child malnutrition amongst the highest in the world. One year on from the expiration of the temporary peace agreement, Oxfam in Yemen is calling on all sides of the conflict to strive for a sustainable and inclusive peace, and for cuts to the international aid effort to be reversed. Oxfam water and hygiene expert Carlos Calderon has landed in Fiji, where Oxfam is gearing up its aid efforts following the complete destruction left by Cyclone Winston. Evidence of threats to civilians escaping from Mosul offensive 22 October People escaping the village of Hawd, 50km south of Mosul, have told Oxfam that a high number of civilians were injured during the offensive to retake the village earlier this week. Waking up from the hangover of Copenhagen op-ed 14 December For the past year we have all operated under the hangover of Copenhagen: the disappointment, suspicion, scepticism and disorientation. And while there was so much more that could have been accomplished at Cancun, the other side of these talks is a better place to be. Filter by tag - Show all climate change conflict EU inequality poverty hunger European Union humanitarian aid refugees COVID aid World Bank food security Yemen 97 food crisis

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Out of the works attributed to him, some are authentic while over are still extant. His cosmological teachings became the dominant worldview in many parts of the Muslim world. Ibn 'Arabi is known for being the first person to explicitly delineate the concept of ' Wahdat ul-Wujud ' 'Unity of Being' , a monist doctrine which claimed that all things in the universe are manifestations of a singular 'reality'. Ibn 'Arabi equated this 'reality' with the entity he described as 'the Absolute Being' ' al-wujud al-mutlaq '. He married Maryam, a woman from an influential family, \[ 1 \] when he was still a young adult and lived in Andalusia. Maryam also shared his aspiration to follow the Sufi path, as quoted by Austin in Sufis of Andalusia :. He ask me whether I was aspiring to the Way, to which I replied that I was, but that I did not know by what means to arrive at it. He then told me that I would come to it through five things: trust, certainty, patience, resolution and veracity. I myself have never seen one with that degree of mystical experience. Ibn 'Arabi studied under many scholars of his time, many of them were mentioned in the ijaza permission to teach and transmit written to King al-Muzaffar Baha' al-Din Ghazi \[ Note 1 \] son of al-'Adil I the Ayyubid , \[ 16 \] \[ 17 \] among the most prominent of whom are the following: \[ 18 \] \[ 19 \] \[ 20 \]. Among his most eminent students are the following: \[ 28 \] \[ 29 \]. His father, on noticing a change in him, had mentioned this to philosopher and judge, Ibn Rushd Averroes , \[ 35 \] 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. Ibn Arabi left Andalusia for the first time at age 36 and arrived at Tunis in His father died soon after Ibn Arabi arrived at Seville. When his mother died some months later he left Andalusia for the second time and travelled with his two sisters to Fez, Morocco in After visiting some places in the Maghreb , he left Tunisia in and arrived for the Hajj 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. 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. After leaving Andalusia for the last time at the age of 33 AD and wandering in the Islamic world for about 25 years, at the age of 58 Ibn Arabi chose Damascus as his final home and dedicated his life for teaching and writing. After his death, Ibn Arabi's teachings quickly spread throughout the Islamic world. His writings were not limited to 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. Others scholars in his time like al-Munawi , Ibn 'Imad al-Hanbali and al-Fayruzabadi all praised Ibn Arabi as 'A righteous friend of Allah and faithful scholar of knowledge', 'the absolute mujtahid independent thinker without doubt' and 'the imam of the people of shari'a both in knowledge and in legacy, the educator of the people of the way in practice and in knowledge, and the shaykh of the shaykhs of the people of truth though spiritual experience 'dhawq' and understanding'. Although Ibn Arabi stated on more than one occasion that he did not blindly follow any one of the schools of Islamic jurisprudence , he was responsible for copying and preserving books of the Zahirite or literalist school, to which there is fierce debate whether or not Ibn Arabi followed that school. On this elevation the Prophet stood, and a man whom I did not know, approached him; they embraced each other so violently that they seemed to interpenetrate and become one person. Great brightness concealed them from the eyes of the people. One of my shaykhs, whom I questioned, informed me that this man is an authority in the field of science of Hadeeth. 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. Ibn Arabi believed that one may see God in the mirror of Muhammad. He maintained that Muhammad was the best proof of God and, by knowing Muhammad, one knows God. Ibn Arabi also described Adam, Noah, Abraham, Moses, Jesus, and all other prophets and various Anbiya' Allah Muslim messengers as perfect men, but never tires of attributing lordship, inspirational source, and highest rank to Muhammad. The reaction of Ibn 'Abd as-Salam , a Muslim scholar respected by both Ibn Arabi's supporters and detractors, has been of note due to disputes over whether he himself was a supporter or detractor. He was known by the title of Sultan al-'Ulama, the Sultan of scholars, was a famous mujtahid , Ash'ari theologian, jurist and the leading Shafi'i authority of his generation. Ibn Taymiyyah 's report was based on the authority of two reliable transmitters, Abu Bakr b. Salar and Ibn Daqiq al-'Id. According to it, Ibn 'Abd al-Salam declared Ibn 'Arabi 'a master of evil' and 'a disgusting man', who 'professed the eternity of the world and did not proscribe fornication. Both al-Safadi and al-Dhahabi insisted that they read the story recorded in Ibn Sayyid al-Nas 's own hand. And yet, their versions vary. Both variants describe Ibn Daqiq al-'Id's astonishment at his teacher's sharp critique of the acclaimed wali , which caused him to ask for proof of Ibn 'Arabi's lies. Ibn 'Abd al-Salam obliged by the following reply in al-Safadi's recension : \[ 65 \] 'He used to deny \[the possibility\] of marriage between human beings and the jinn , since, according to him, the jinn are subtle spirits, whereas human beings are solid bodies, hence the two cannot unite. Later on, however, he claimed that he had married a woman from the jinnfolk, who stayed with him for a while, then hit him with a camel's bone and injured him. He used to show us the scar on his face which, by that time, had closed. Then it so happened that I made her angry and she hit me with a bone that caused this scar, whereupon she departed and I have never seen her again since. Despite minor variations in their accounts, all of them cite the same source: lbn 'Abd al-Salam's unnamed servant or student. Suddenly, the servant recalled that Ibn 'Abd al-Salam had promised to reveal to him the identity of the supreme saint of the epoch, the 'Pole of the Age'. The question caught Ibn 'Abd al-Salam off guard. He paused hesitantly for a moment, then pointed in the direction of Ibn 'Arabi, saying: 'He is the Pole! Ibn 'Abd al-Salam ignored this remark and simply repeated his reply. However, as a public figure, Ibn 'Abd al-Salam was careful to conceal his genuine opinion of the controversial Sufi in order to 'preserve the outward aspect of the religious law'. In so doing, he, according to al-Fayruzabadi, shrewdly avoided an inevitable confrontation with the 'jurists,' who viewed Ibn 'Arabi as a heretic. The importance of Ibn 'Abd al-Salam's ambiguous evaluation of Ibn Arabi for the subsequent polemic is further attested by the detailed treatment of this story in al-Fasi's massive biographical dictionary, 'The Precious Necklace' al-'lqd al-thamin. A bitter critic of Ibn 'Arabi's monistic views, al-Fasi rejected the Sufi version of the story as sheer fabrication. Yet, as a scrupulous muhaddith , he tried to justify his position through the methods current in hadith criticism: \[ 71 \] 'I have a strong suspicion that this story was invented by the extremist Sufis who were infatuated with Ibn 'Arabi. Thereupon the story gained wide diffusion until it reached some trustworthy people, who accepted it in good faith My suspicion regarding the authenticity of this story has grown stronger because of the unfounded supposition that Ibn 'Abd al-Salam's praise of Ibn 'Arabi had occurred simultaneously with his censure of him. Ibn 'Abd al-Salam's statement that he censured Ibn 'Arabi out of concern for the shari'a inescapably implies that Ibn 'Arabi enjoyed a high rank in the same moment as Ibn 'Abd al-Salam was censuring him. Such a blunder could not have happened to any reliable religious scholar, let alone to someone as knowledgeable and righteous as Ibn 'Abd al-Salam. Anyone who suspects him of this makes a mistake and commits a sin \[by holding him responsible for\] mutually contradictory statements One may try to explain Ibn 'Abd al-Salam's praise of Ibn 'Arabi, if it indeed took place, by the fact that \[Ibn 'Abd al-Salam\] was hesitating between praise and censure, because at the time he spoke Ibn 'Arabi's state had changed for the better. If so, there is no contradiction in Ibn 'Abd al-Salam's words. Were we to admit that the praise really occurred, it was nevertheless abrogated by Ibn Daqiq al-'Id's report concerning lbn 'Abd al-Salam's \[later\] condemnation of lbn 'Arabi. This cannot be otherwise because he Only then he came to Cairo to study the Shafi'i madhhab and other sciences under Ibn 'Abd al-Salam's guidance. His departure could only take place after , by which time Ibn 'Arabi had already been dead. Now, Ibn 'Abd al-Salam's praise, as the story itself testifies, occurred when Ibn 'Arabi was still alive. For did he not point to \[Ibn 'Arabi\], when that individual \[the servant\] asked him about the Pole or the \[greatest\] saint of the age? His best-known book, entitled ' al-Futuhat al-Makkiyya ' The Meccan Victories or Illuminations which begins with a statement of doctrine belief about which al-Safadi d. It consists of the doctrine of Abu al-Hasan al-Ash'ari without any difference deviation whatsoever. Some works are attributed to Ibn Arabi, although only some have been authenticated. Recent research suggests that over of his works have survived in manuscript form, although most printed versions have not yet been critically edited and include many errors. The second draft, the more widely circulated version, was bequeathed to his disciple, Sadr al-Din al-Qunawi. Later in , Ibn al-Arabi Foundation in Pakistan published the Urdu translation, including the new critical of Arabic edition. The first English translation was done in partial form by Angela Culme-Seymour \[ 89 \] from the French translation of Titus Burckhardt as Wisdom of the Prophets , \[ 90 \] and the first full translation was by Ralph Austin as Bezels of Wisdom 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 — 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. A new edition of the translation was published in with brief annotations throughout the book for the benefit of contemporary Urdu reader. As of 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. All relevant terms must be followed. Contents move to sidebar hide. Article Talk. Read Edit View history. Tools Tools. Download as PDF Printable version. In other projects. Wikimedia Commons Wikiquote Wikisource. Sufi scholar and philosopher — Not to be confused with Abu Bakr ibn al-Arabi. It has been suggested that Ibn Arabi and theoretical mysticism be merged into this article. Discuss Proposed since April Sufi orders. List of sufis. Notable early Notable modern Singers. Topics in Sufism. Early life \[ edit \]. Family \[ edit \]. Teachers \[ edit \]. Mystical theories. Ibn 'Asakir d. Baha' al-Din Ghazi b. Admirers and defenders. Fakhr al-Din al-Razi d. Critics and opponents. Ibn Taymiyya d. Al-Nawawi d. Notable works. Students \[ edit \]. The First Vision \[ edit \]. Pilgrimage to Mecca \[ edit \]. Journey north \[ edit \]. Return south \[ edit \]. Final years \[ edit \]. Death \[ edit \]. Legacy \[ edit \]. Islamic law \[ edit \]. Reaction \[ edit \]. Creed \[ edit \]. Works \[ edit \]. Main article: Meccan Revelations. Diagram of Jannat Futuhat al-Makkiyya, c. Diagram showing world, heaven, hell and barzakh Futuhat al-Makkiyya, c. In fiction \[ edit \]. Main article: İbn-i Arabi fictional character. Notes \[ edit \]. Among many members of this clan, Muhammad b. See also \[ edit \]. References \[ edit \]. Sources \[ edit \]. Citations \[ edit \]. In Zalta, Edward N. Stanford Encyclopedia of Philosophy. Retrieved 19 July New York: Caravan Books. ISBN Creative Imagination in the Sufism of Ibn Arabi. Princeton University Press. Cambridge: Islamic Texts Society. The Muhyiddin Ibn Arabi Society. Independently Published. Retrieved 28 February Encyclopedia Britannica. Oxford: Anqa Publishing. Like many Andalusians, he came of mixed parentage: his father's name indicates an Arab family, which had probably emigrated to Andalusia in the early years of the Arab conquest, while his mother seems to have come from a Berber family September New Leaf Distributing Company. Knysh SUNY Press. As-Sunnah Foundation of America. Archived from the original on 21 Oct Lebanon : Dar al-Kutub al-'Ilmiyya. Ahmad Shams al-Din ed. Jordan : Yazouri Group for Publication and Distribution. Cairo , Egypt: Kenouz for Publishing and Distribution. Explained by Ahmad Hasan Bassaj ed. Journal of the American Oriental Society. JSTOR University of California Press. Retrieved 11 February Retrieved Qandara: Mediterranean Heritage. Retrieved December 14, Taken from Modernist Islam A Sourcebook, pg. Edited by Charles Kurzman. Muhammad in History, Thought, and Culture. January The Muslim World. Washington, D. For Ibn Arabi, the Logos or 'Universal Man' was a mediating link between individual human beings and the divine essence. Encyclopaedia of Islam. IX San-Sze New ed. Leiden, Netherlands: Brill. Mizan, vol. Translated by Gibril Fouad Haddad. As-Sunna Foundation of America. Zulfiqar Ayub. Khalili Collections. Archived from the original on Austin rev. OCLC Fusus al-Hikam. Ibn al-Arabi Foundation. The Daily Telegraph. February 3, Retrieved 12 June Retrieved 5 August Bibliography \[ edit \]. Books by Ibn Arabi \[ edit \]. In Arabic \[ edit \]. In English \[ edit \]. Books about Ibn 'Arabi \[ edit \]. External links \[ edit \]. Wikimedia Commons has media related to Ibn Arabi. Al-Hasan al-Basri d. Al-Darani d. Ruwaym d. Salah al-Din al-Ayyubi d. Arabic literature. Namara inscription Pre-Islamic Arabic inscriptions. National literatures of Arab states. Islamic philosophy. Philosophers by century CE. Muslim scholars of the Zahiri School. Dawud al-Zahiri founder of the school; d. Authority control databases. MusicBrainz KulturNav. Trove Deutsche Biographie. Categories : Ibn Arabi births deaths 12th-century Arabic-language poets 13th-century Arabic-language poets Zahiris Asharis People from Murcia Philosophers from al-Andalus Islamic philosophers Sufi poets Sufi mystics Sufi saints Sufis from al-Andalus Arabs from al-Andalus 13th-century writers from al-Andalus 12th-century writers from al-Andalus. Hidden categories: CS1 Arabic-language sources ar Webarchive template wayback links CS1 maint: numeric names: authors list Articles with short description Short description is different from Wikidata Articles to be merged from April All articles to be merged Articles containing Arabic-language text Pages using infobox philosopher with unknown parameters Articles with hCards All self-contradictory articles Self-contradictory articles from February Articles with imported Creative Commons Attribution-ShareAlike 3. Medieval philosophy 12th century philosophy 13th century philosophy. Middle Eastern philosophy Islamic philosophy. Founder of Akbariyya. Arabic name. List of sufis Notable early Notable modern Singers. Islam portal. Part of a series on. Teachers Ibn 'Asakir d. Students Baha' al-Din Ghazi b. Admirers and defenders Fakhr al-Din al-Razi d. Critics and opponents Ibn Taymiyya d. Ex-critics 'Izz al-Din ibn 'Abd al-Salam d. Neutrals Al-Nawawi d. Old Namara inscription Pre-Islamic Arabic inscriptions.

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