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	Muhyiddin Ibn 'Arabi Society - Muyhiddin Ibn 'Arabi 1165-1240 (Site not responding. Last check: 2007-10-17)
		Ibn 'Arabi's spiritual attainments were evident from an early age, and he was renowned for his great visionary capacity as well as being a superlative teacher.
		Ibn 'Arabi shows how Man, in perfection, is the complete image of this reality and how those who truly know their essential self, know God.
		Ibn 'Arabi: towards a universal point of view, by Peter Young, was given at the Symposium in 1999, in which the necessity for a new paradigm for the generality of mankind is proposed.
	www.ibnarabisociety.org /IbnArabi.html (3353 words)

	Ibn Arabi - Wikipedia, the free encyclopedia
		Ibn Arabi wrote at least 300 works, ranging from minor treatises to the huge 37-volume Meccan Illuminations (al-Futuhat al-Makkiyya) and the quintessence of his teachings, The Bezels of Wisdom (Fusus al-hikam).
		One example is where Ibn Arabi said, "Al-`Abdu Rabbun Warrabbu `Abdun" meaning The slave (human) is the Lord/God and the Lord/God is the slave (human)." Sufis claim that such statements were always considered to be the most elevated exposition of mystical thought in Islam, and therefore unsuitable for the untrained mind.
		Ibn Arabi has also said, "Al-Rabbu Rabbun Fa in tanazzal, wal abdu abdun fa in tarakka" (Lord is Lord however low He comes down and a slave is a slave however high in status he goes up).
	en.wikipedia.org /wiki/Ibn_Arabi (1212 words)

	Ibn al-Arabi, Muhyi ad-Din Muhammad bin Ali al-Hatimi at-Tai - HighBeam Encyclopedia (Site not responding. Last check: 2007-10-17)
		IBN AL-ARABI, MUHYI AD-DIN MUHAMMAD BIN ALI AL-HATIMI AT-TAI [Ibn al-Arabi, Muhyi ad-Din Muhammad bin Ali al-Hatimi at-Tai], 1165-1240, a Muslim Sufi mystic b.
		Ibn al-Arabi viewed the knowledge acquired through reason or through mystic states as inferior to that coming from God and acquired through a profound mystic training.
		Ibn Arabi viewed human spiritual progress as a series of three journeys, away from, toward, and within the Divine.
	www.encyclopedia.com /doc/1E1-ibnala1ra.html (249 words)

	Words Without Borders -> Of the Tree and its Four Birds (Site not responding. Last check: 2007-10-17)
		Ibn ‘Arabi’s cosmology sometimes seems as detailed as the Universe whose ontology it addresses; at other times he demolishes all secondary consideration in a totalizing affirmation of the indivisible and unconditionable One, and these two halves of his vision do not exclude each other but are essentially the same, and cannot be halved.
		What after Ibn ‘Arabi’s death came to be called the doctrine of the Unity of Being was not, however, some ultimate ingenuity of exegesis but the result of profound self-experience, and when you read one of his books you encounter in some measure the extraordinary and unaccountable individual who experienced it.
		Amid all the beauty and allusiveness of Ibn ‘Arabi’s dialogue with the Tree and its Birds, I would especially point out the extraordinary peroration of the Crow, which is in part a reproach to spiritual types who in their height and fullness disdain the created world of bodies and limitation and night.
	www.wordswithoutborders.org /article.php?lab=Zabor (1547 words)

	Ibn Arabi Sufi physics
		Ibn Arabi (born in Spain in 1165 a.D.) died in Damascus in 1240.
		For Ibn 'Arabi, on the contrary, prophetic revelation is the strongest and most solid yet he believes we need both rational investigation and unveiling to have complete knowing of that which the Prophet reveals to us.
		Ibn Arabi remarks that 'the mystery of qadar is one of the highest knowledges, which God grants only to (a small number of) men who are privileged with a perfect mystical intuition'.
	www.valdostamuseum.org /hamsmith/Sufiphysics.html (3384 words)

	Anqa Publishing - Ibn Arabi, Sufism, Ibn 'Arabi (Site not responding. Last check: 2007-10-17)
		Known as the Greatest Master, Ibn 'Arabi is unquestionably one of the most profound and remarkable figures in the history of world spirituality.
		Ibn 'Arabi has been revered and studied in the Islamic world for 800 years, but has gone largely unnoticed across the rest of the planet, perhaps because he wrote in Arabic and because his works were often considered to be only for the spiritual elite.
		Translations of Ibn 'Arabi's works into European languages have come slowly, but this is now changing as more and more scholars in the West begin to discover him, and to glimpse his importance for today's world.
	www.ibn-arabi.com (285 words)

	Ibn Arabi
		Ibn 'Arabi was above all the disciple of Khidr {an invisible master}...
		Of this the biography of Ibn 'Arabi, who frequented all the masters of his day and welcomed their teachings, offers living proof.
		Ibn `Arabi was born in southeastern Spain in 1165 C.E. In addition to being a mystic, he was also a theologian.
	members.tripod.com /~chippit/ibn_arabi3.html (298 words)

	Ibn Arabi - Fons Vitae publishing; The Reflective Heart: Discovering Spiritual Intelligence in Ibn Arabi's 'Meccan ...
		This work is the fruit of a remarkable synthesis between scholarly erudition of the highest caliber and a fundamental orientation towards the spiritual import of Ibn 'Arabi's teachings, engaging both the academic and the mystic, the scholar and the seeker.
		After introducing Ibn 'Arabi's own distinctive rhetoric in the Futûhât and its multi-leveled intentions, we begin with the initial stages of the spiritual (and physical) quest and 'journeying', culminating in the attainment of contemplative 'quietude' (sukûn).
		The Seal of the Saints: Prophethood and Sainthood in the Doctrine of Ibn ‘Arabi, Michel Chodkiewicz
	www.fonsvitae.com /ibnarabiheart.html (1156 words)

	Refuting Nuh Ha Mim Keller
		Ibn Arabi uses it to mean “to write as a divine decree that is bound to be fulfilled so nothing other than Allah could or ever will be worshipped.
		Ibn Arabi discusses the story of the Calf that Samiri made and called the Children of Israel to worship.
		Ibn Arabi is claiming that Musa admitted that the Calf was indeed a god because it was a place where God made tajalli i.e.
	nuh.faithweb.com /issues/ibn_arabi.htm (1666 words)

	Ibn al-`Arabî
		Ibn `Arabî considered Jesus the “Seal of Universal Sanctity.” He himself, at least in certain passages, claimed to be the “Seal of the Particular, Muhammadan Sanctity,” so his early encounter with Jesus certainly suggests something about how he understood his own calling.
		In sum, for Ibn `Arabî tahqîq is a term that designates the station of those who have achieved, by divine grace and solicitude (`inâya), the full possibilities of human knowledge and existence.
		Ibn `Arabî constantly returns to this issue of the status of created things, because it is the crux of our own existential situation.
	www.cis-ca.org /voices/a/ibnarabi_mn.htm (9672 words)

	Ibne Arabi, RA (Site not responding. Last check: 2007-10-17)
		Muhammed Ibn 'Ali Ibn Arabi, R.A. Muhammed Ibn 'Ali Ibn 'Arabi, RA was born in southern Spain in 1165 AD (560AH).
		Ibn 'Arabi grew up in an atmosphere steeped in the most important ideas - scientific, religious and philosophical - of his day.
		By the time he left Spain in 1200 at the age of 35, never to return, Ibn 'Arabi was already renowned as a spiritual master, and his knowledge and state were of an extremely high order.
	www.ajmerikhawaja.com /ibnearabira.html (768 words)

	Muhyiddin Ibn Arabi Society
		From the Kitab al-Wasâ'il by Isma'il Ibn Sawdakîn, in which someone who was the companion and student of Ibn 'Arabi for more than 30 years recorded things he had asked the Shaykh, and Ibn 'Arabi's responses.
		Ibn Sawdakin wrote commentaries on a number of Ibn 'Arabi's works, but these questions and answers bring us the voice of the Shaykh among his close friends.
		Sadr al-Din was in the eyes of later generations Ibn 'Arabi's closest and most outstanding disciple, and made an incalculable contribution to the diffusion and subsequent understanding of Ibn 'Arabi's works.
	www.ibnarabisociety.org (907 words)

	Universality and Ibn 'Arabi - Bulent Rauf
		Ibn Arabi’s perception of the Unity of Existence is of that sort of an Existence where the One and Only Existence includes and comprises a whole with all its ramifications.
		Ibn Arabi’s conception of the Unity of Existence is that there is a Unique Existence with Universal ramifications.
		This, then, is a further aspect of Ibn Arabi’s universality in that all is the result, the cause and the state of love.
	www.beshara.org /reading/universality.html (798 words)

	Muhyi al-Din Ibn al-Arabi Biography \| Encyclopedia of World Biography
		Ibn al-Arabi was from Murcia, of a family which prided itself on ancient Arabian lineage.
		The book is Ibn al-Arabi's summary of the teachings of the 28 persons recognized by the Moslems as prophets, from Adam to Mohammed, the author claiming that it was dictated to him in a dream by the prophet Mohammed himself.
		Ibn al-Arabi's importance for Islamic mysticism lies in the fact that he was a speculative thinker of the highest order, albeit diffuse and difficult to understand.
	www.bookrags.com /biography/muhyi-al-din-ibn-al-arabi (533 words)

	Ibn Arabi's Logos Doctrine
		Ibn Arabi shows the definite influence of Philo in his doctrine of the Logos; many of his descriptive terms are identical [Affifi, Mystical Philosophy, pp.91- 2].
		In Ibn Arabi's teaching, each prophet is called a logos but not the Logos, which latter term refers to the spiritual principle or Reality of Mohammed.
		Ibn Arabi calls everything a Logos - a "word" of God - inasmuch as it participates in the universal principle of reason and Life, but prophets and saints are distinguished because they manifest the activities and perfections of the universal Logos Mohammed to a perfect degree.
	www.kheper.net /topics/Islamic_esotericism/Ibn_Arabi-Logos.htm (974 words)

	Shaykh ibn Arabi
		Ibn `Arabi said in the beginning of his `Aqida that that text is his final belief and that every reader of this `Aqida is responsible to convey it on his behalf, which al-hamdulillah we have done.
		Ibn Taymiyya is quoted in his Fatawa as being asked repeatedly about "the verdict of Islam concerning Ibn `Arabi who asserted Oneness of Being," and other similar questions.
		At times, his discussions about Ibn `Arabi depend, as he puts it, on "whether these are his actual words" while at other times he attacks him outright on the basis of these unverified assumptions, or himself levels specific accusations against the Shaykh.
	www.sunnah.org /history/Scholars/ibn_arabi.htm (3824 words)

	Ibn al-'Arabi, Muhyi al-Din (1164-1240)
		Ibn al-'Arabi was a mystic who drew on the writings of Sufis, Islamic theologians and philosophers in order to elaborate a complex theosophical system akin to that of Plotinus.
		Although Ibn al-'Arabi was primarily a mystic who believed that he possessed superior divinely-bestowed knowledge, his work is of interest to the philosopher because of the way in which he used philosophical terminology in an attempt to explain his inner experience.
		Although Ibn al-'Arabi has often been labelled a pantheist, he was far too subtle a thinker to have subscribed to the doctrine that God is everything and everything is God (see Pantheism).
	www.muslimphilosophy.com /ip/rep/H022.htm (2854 words)

	Book on Ibn Arabi published in Iran (Site not responding. Last check: 2007-10-17)
		Ibn Arabi is considered to be perhaps the greatest Sufi philosopher.
		He was the most prolific of all Sufi writers, having composed an immense volume of works in his lifetime in both prose and verse, influencing philosophical and mystical thought, not only in the Muslim world, but also in Christian Europe.
		Born in 1165 CE in Murcia, in Moorish Spain, Ibn Arabi could trace his ancestry back to ancient Arabia.
	www.mehrnews.ir /en/NewsDetail.aspx?NewsID=350563 (170 words)

	Alienshift, MARS, Alternative 3, UFO, Alien, Pole Shift, Time Travel
		Muhyiddin Ibn 'Arabi is unquestionably one of the most profound and remarkable figures in the history of world spirituality.
		Ibn 'Arabi's writings are founded on a totally harmonious vision of Reality, integrating all apparent differences without destroying their truths.
		Ibn 'Arabi began to study the Quran and Hadith in earnest, and soon came under the instruction of his first spiritual master, al-'Uryani.
	www.alienshift.com /id140.html (930 words)

	Ibn Arabi translations (Site not responding. Last check: 2007-10-17)
		In these global times it is a curious and pertinent fact that the life and writings of Muhyiddin Ibn 'Arabi, which since the twelfth century have incalculably influenced the metaphysical structure of much Oriental thought and practice, still remain relatively unknown and undiscussed in the Western theoretical architecture of the twenty-first century.
		Ibn 'Arabi's remarks on causality, time, contingency, necessity, epistemology, ontology, ethics and aesthetics alone would entice even the most wary of modernity's intellectual authorities.
		Ibn 'Arabi and Modern Thought deals with the findings of just some of these authorities - modern philosophy, social science and psychology - in an open discourse between the ancient and the modern, the traditional and the scientific, the industrial and the personal.
	www.flwi.ugent.be /cie/CIE/ibn_arabi_1.htm (1328 words)

	Ibn 'Arabi and the Mystical Journey
		For a beginner seeking to grasp the figure of Ibn 'Arabi, the experience is like seeking to grasp the wind or a mist or the traces of his teacher Khidhr.
		Yet, Ibn ‘Arabi (Shaykh al-akbar) will remind us strongly that, in retreat, we are to focus on this world -- "the place of responsibility, trial (or testing) and works." (27) Elsewhere Ibn ‘Arabi teaches that all created things have their haqq (truth) and this truth/nature has a normative dimension.
		Ibn ‘Arabi’s first comments introduce three modes of knowing and the "worlds" that are known from each set of operations.
	www.unc.edu /depts/sufilit/AL-ARABI.htm (7146 words)

	Sufis, Philosophers, and Nanak by Sanderson Beck (Site not responding. Last check: 2007-10-17)
		Ibn 'Arabi called Muhammad the Logos of God, and he identified all true prophets with this universal person who is cosmic, prophetic, and mystical.
		Ibn Hazm observed that those who worked for this end were joyful and free of cares, even when they underwent unpleasant tests, because of the hope that the end of their life would bring what they sought.
		Ibn Hazm encapsulated the whole of virtue in the saying of the prophet Muhammad on the golden rule - "Do as you would be done by."5 From the prophet's forbidding of all anger Ibn Hazm inferred that the soul should turn away from greed and lust while upholding justice.
	www.san.beck.org /GPJ7-Sufis.html (16668 words)

	The Mystic Tide
		Ibn Arabi was, and never ceased to be, the disciple of an invisible master, a mysterious prophet figure...
		Ibn Arabi was above all the disciple of Khidr...
		'Ibn Arabi was to die in Damascus in 1240, exactly sixteen years before the capture of Baghdad by the Mongols announced the end of a world.'* Later, when the Ottoman sultan Selim II took Syria, he built a lavish tomb upon his grave on the Qasiyun mountain which overshadows Damascus from the west.
	www.shunya.net /Text/Islam/MysticTide.htm (4160 words)

	Ibn al'Arabi: Sufi mysticism and pantheism. (Site not responding. Last check: 2007-10-17)
		Ibn al-'Arabi was born in Murcia, Spain, in AH 560 [AD 1165].
		One source of Ibn al-'Arabi's panentheism is Sufism, which seeks to efface the self in mystical union with God.
		However, Ibn al-'Arabi believed that God had a transcendental as well as an immanent aspect.
	members.aol.com /heraklit1/ibnarabi.htm (703 words)

	ibn Arabi - Texts Overview
		Shaykh Muhyi al-Din Ibn `Arabi And The Diversity of Beliefs
		Ibn `Arabi on The Selves, The Horizons and The Cosmos
		A: accomplishment of His purpose: Ibn `Arabi believes that God's purpose is to have knowledge of Himself.
	www.livingislam.org /i/index.html (1054 words)

	Muhyiddin Ibn 'Arabi: My heart has become capable of every form
		Ibn al-Arabi: Bezels of Wisdom (Classics of Western Spirituality), by Muhyiddin Ibn Arabi / Edited by R. Austin
		Ibn Arabi and the Voyage of No Return, by Claude Addas
		Ibn 'Arabi is describing the state of formlessness, of not attempting to box in reality with your preconceived notions.
	www.poetry-chaikhana.com /I/IbnArabiMuhy/Myhearthasbe.htm (412 words)

	Shaykh Muhyi al-Din Ibn ‘Arabi
		Muhammad ibn ‘Ali ibn Muhammad ibn al-‘Arabi, Abu Bakr Muhyi al-Din al-Hatimi al-Ta’i al-Andalusi al-Mursi al-Dimashqi, known as Ibn ‘Arabi to differentiate him from Abu Bakr Ibn al-‘Arabi the Maliki jurist.
		Similarly al-Qari admitted in one of his fatwas against Ibn ‘Arabi and his works: “The safest course in Religion concerning the person of Ibn ‘Arabi is silence, as the scholars differed about him.”
		The late scholar of Damascus Shaykh Mahmud al-Rankusi similarly affirmed that Ibn Taymiyya answered questions about Ibn ‘Arabi without confirming them against his actual writings, and that the sharp temper of the former further complicated his attitude towards the Shaykh.
	www.sunnah.org /aqida/gh/ibnarabi/ibnarabi.htm (2430 words)

	Shaykh Muhyi al-Din Ibn `Arabi
		Muhammad ibn 'Ali ibn Muhammad ibn al-'Arabi, Abu Bakr Muhyi al-Din al-Hatimi al-Ta'i al-Andalusi al-Mursi al-Dimashqi, known as Ibn 'Arabi to differentiate him from Abu Bakr Ibn al-'Arabi the Maliki jurist.
		The name of Ibn 'Arabi remains associated with controversy because of those who criticized him severely for the work attributed to him under the title Fusus al-Hikam ("The Precious Stones of the Wisdoms").
		Ibn 'Ata' Allah in Lata'if al-Minan (1:84-98) flatly rejects this and showed that there is consensus among the Sufis that al-Khidr is alive.
	www.livingislam.org /n/iarabi_e.html (9890 words)

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