Abstract
Ibn ‘Arabī was born in Islamic Spain in the middle of the twelfth century, and he died in Damascus in 1240. His most famous contemporary among Muslim philosophers was Averroes, whom he met in his youth, but unlike Averroes, he remained unknown in the West until the present century. Within the Islamic world itself, he was arguably the most influential Muslim philosopher of the past seven hundred years. If he is not normally classified as a philosopher, this is because Islamic “philosophy” (falsafa) tends to be defined as a school of thought that builds upon Plato, Aristotle, Plotinus, and other Greek thinkers. As such, it is distinguished from two other schools of thought—Kalâm (dogmatic theology) and theoretical Sufism (‘irfân) — both of which cover much of the same intellectual ground, but with different presuppositions and methodologies.
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Reference
al-Futtûhcit al-Makkiyya, Vol. IV, Cairo, 1911, p. 384, line 33. For the sentence in its context, see W. C. Chittick, The Self-Disclosure of God: Principles of Mn al-’Arabi’s Cosmology, Albany: State University of New York Press, 1998, pp. 323–24.
See Chittick, The Sufi Path of Knowledge: Mn al-’Arabi’s Metaphysics of Imagination, Albany: State University of New York Press, 1989, Chapter 20.
Futühät II309.13; Chittick, Self-Disclosure, p. 333.
Futühät IV 410.30; Chittick, Self-Disclosure, p. 45.
Which is not to imply that Ibn ?Arabi denies the theological dogma of creation ex nihilo, simply that he interprets it in ways that are philosophically sophisticated. See, for example, Chittick, Sufi Path of Knowledge, pp. 84–85.
Self-Disclosure, p. 20.
Futühät IV 337.29; Chittick, Self-Disclosure, pp. 333–34.
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Chittick, W.C. (2003). The in-between: Reflections on the Soul in the Teachings of Ibn ‘Arabi. In: Tymieniecka, AT. (eds) The Passions of the Soul in the Metamorphosis of Becoming. Islamic Philosophy and Occidental Phenomenology in Dialogue, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-0229-4_3
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