Selected major works of Ibn 'Arabi

Appendix 1 of The Unlimited Mercifier

Ibn 'Arabi wrote at least 350 works, ranging from the enormous Futuhat al Makkiyya,
which fills thousands of pages of Arabic, to innumerable small treatises no more than
a few pages long. The folloowing selection has been made from what could be
considered to be his major works, and may give the non-specialist an overview of the
subject matter. It has been done on the basis of what is most often mentioned in his
own writing and is commonly available in printed form, but it must be borne in mind
that it is by no means exhaustive. The two-volume classification of works compiled
by Osman Yahyia in 1964, Histoire et Classification de l'Oeuvre d'Ibn 'Arabi,was the
first, and to date the only, attaempt to assess the extent of Ibn 'Arabi's writings,but
lack of time and resources meant that this inventory was necessarily full of
ommissions.

The present selection is arranged under short titles and in approximate chronological
order, although some of the works took many yyears to write and some were
rewritten.

Mashahid al-asrar al-qudsiyya

(RG 432) Contemplations of the Holy Mysteries

Written in 1194 (590) in Andalusia, on returning from his first visit to Tunis, and
dedicated to the disciples of Shaykh 'Abd al-'Azîz al-Mahdawl and to his paternal
cousin, 'Alî b. al-'Arabî. It describes a succession of fourteen contemplations in the
form of dialogues with God and epiphanic visions.

Al-Tadbirat al-ilahiyya

(RG 716) Divine Government

Written in the space of four days, this work was probably first composed before the
Mashahid but reworked later. While staying with Shaykh al-Mawrûrî in Moron
(Andalusia), he wrote this work as an answer to the former's request that he should
explain the real meaning of secular politics in terms of the Sufi exposition of the
government of the human empire (i.e. the microcosm which summarises the
macrocosm).

Kitab al-Isra'

(RG 313) The Book of the Night-Journey

One of the most important early works, written after his great visionary experience in
Fez in 1198 (594). It describes in rhymed prose his mystical ascension, meeting the
spiritual realities of the prophets in the seven heavens and being brought to the fullest
realisation of his own reality.
Mawaqi' al-nujum

(RG 443) Settings of the Stars

Written in eleven days at Almeria in July 1199 (Ramadan 595), for his companion
and disciple Badr al-Habashî. Said to be the book that explains what all spiritual
masters need to teach, it describes the three degrees of surrender (islam), faith (iman)
and true goodness (ihsan), according to three levels of realisation. It includes a
detailed discussion of how all the faculties and members of man participate in Divine
praise.

'Anqa' Mughrib

(RG 30) The Fabulous Gryphon of the West

Probably the last of the Andalusian works, written around 1199 (595) during his final
year in Spain. It describes in rhymed prose the meaning of the station of the Mahdi
and the Seal of the Saints, and the rank of the Muhammadian reality, and was
intended as a companion volume to the Tadbîrat.

Insha' al-dawa'ir

(RG 289) The Description of the Encompassing Circles

Written in 1201 (598) in Tunis for both Badr al-Habashî and al-Mahdawî, just before
leaving the West for Mecca. It describes the fundamentals of his metaphysics,
discussing existence and non-existence, manifestation and non-manifestation, and the
rank of the human being in the world, using diagrams and tables.

Mishkat al-anwar

(RG 480) The Niche of Lights

Composed throughout the year 1202/3 (599) in Mecca. It comprises a collection of

101 hadith qudsi (divine sayings) in three parts: 40 traditions with a full chain of
transmission back to God, 40 divine sayings without a chain of transmission, and 21
others. The work itself conforms to the tradition that recommends the practice of
preserving 40 hadiths for the community.

Hilyat al-Abdal

(RG 237) The Adornment of the Substitutes

Written in 1203 (599) in the space of an hour during a visit to Ta'if, for Badr al-
Habashî. It describes the four corner-stones of the Way: seclusion, silence, hunger and
wakefulness, how these appear in physical terms as a kind of abstinence, and how
they are in their spiritual reality as conditions of the heart of the servant.

Ruh al-quds

(RG 639) The Epistle of the Spirit of Holiness

Written in 1203 (600) in Mecca for Shaykh al-Mahdawî it is one of the best sources
for our knowledge of Ibn 'Arabî's life in Andalusia and the people he knew. It
contains three sections: a complaint about the lack of comprehension of many people
practicing the Sufi Way, a series of biographical sketches of some fifty-five Sufis in
the West and a discussion of difficulties and obstacles encountered on the Way.

Taj al-rasa'il

(RG 736) The Crown of Epistles

Written in 1203 (600) in Mecca, it consists of eight love letters composed for the
Ka'ba, each one corresponding to a theophany of a Divine Name which appeared in
the course of the ritual circumambulations.

Kitab al-Alif, Kitab al-Ba', Kitab al-Ya', etc.

(RG 26) The Book of the Letter A [or Oneness], etc.

A series of short works, using an alphabetical numbering system, begun in Jerusalem

in 1204 (601) and composed over three years or more. They discuss a range of
different Divine principles such as Oneness (ahadiyya),Compassion (rahma) and
Light (nûr).

Tanazzulat al-Mawsiliyya

(RG 761) Descents of Revelation at Mosul

Written in April 1205 (601) in Mosul, it describes the esoteric secrets of the acts of
worship in terms of ablution and prayer, and how each phase of this everyday ritual is
imbued with meaning.

Kitab al-Jalal wa'l-Jamal

(RG 168) The Book of Majesty and Beauty

Written in the space of one day in April/May 1205 (601) in Mosul, it discusses
various Quranic verses in terms of two apparently opposing aspects, Majesty and
Beauty, alluding to the third aspect which integrates them, the balance of Perfection.

Kitab Kunh ma la budda lil-murid minhu

(RG 352) What is Essential for the Seeker

Also written in April/May 1205 (601) in Mosul, it outlines the essential practices for
someone embarking on the spiritual Way, in terms of holding fast to the Unity of
God, having faith in what the Messengers have brought, practicing dhikr, finding a
true spiritual teacher, etc.

Risalat al-Anwar

(RG 33) Treatise of Lights

Written in 1205 (602) in Konya in answer to a request from a friend and companion
that he should explain the journey of ascension to the Lord of Power and return to the
creatures~ It describes the spiritual quest in terms of a non-stop ascension through the
various levels of existence and knowledge, leading to the level of human perfection.

Isharat al-Qur'an fi 'alam al-insan

(RG 303) (Allusions of Quran in the Human World)

Written in Jerusalem in 1206 (602), it was conceived as a companion volume to the

Tanazzulat al-Mawsiliyya. Far more than a simple presentation of Quranic passages,
this is an extended meditation on each Sura of the Book.

Kitab Ayyam al-sha'n

(RG 67) The Days of God's Work

Composed sometime around or before 1207 (603), this work is a meditation on the
structure of Time and the ways in which the hours and days of the week interrelate. It
is founded on the Quranic verse "Every day God is at work".

Kitab al-Tajalliyat

(RG 738) The Book of Theophanies

Written sometime before 1209 (606) in Aleppo, it describes a series of theophanic

visions on subjects such as Perfection, Generosity and Compassion, based on insights
into the second Sura of the Quran. These visions often involve dialogues with
deceased saints such as Hallaj, Junayd or Sahl al-Tustarî. The purpose of the work is
to instruct the seeker on events that might occur in his journey.

Kitab al-Fana' fî'l-mushahada

(RG 125) The Book of Annihilation in Contemplation

Written in Baghdad, probably during his second stay there in 1212 (608). It is an
extended meditation on the ninety-eighth Sura, describing the experience of mystical
vision and the difference between people of real knowledge and people of intellect.

Tarjuman al-ashwaq

(RG 767) Interpreter of Ardent Desires

Compiled in 1215 (Ramadan 611) in Mecca, although written over a longer period,
with a subsequent commentary composed later in the same year in Aleppo. It
comprises sixty-one love-poems dedicated to the person of Nizam, alluding to the real
secrets of mystical love and prophetic inheritance.

Istilahat al-sufiyya

(RG ) Sufi Technical Terms

Written in 1218 (615) in Malatya in answer to a request from a dear friend and
companion. It consists of 199 brief definitions of the most important expressions in
common use amongst the people of God.

Kitab al-Isfar

(RG 307) (The Unveiling of the Effects of Journeying)

The date and place of composition are not known. The work is a meditation on the
meaning of the spiritual journey in general and the journeys of the prophets in
particular. These journeys are without end, in this world and the next, and are
described as "a reminder of what is within you and in your possession that you have
forgotten".

Kitab al-'Abadilah

(RG 2) The Book of the Servants of God

Written sometime before 1229 (626), probably in Damascus. It consists of 117

sections devoted to individuals called 'Abd Allah, each of whom is described as being
the "son" of a particular Divine Name and of a prophet. Apparently the work
conforms to a hadith that man possesses 117 characteristics, and explains the
realisation of these characteristics in terms of the Divine Names.

Fusus al-Hikam

(RG 150) Settings of the Wisdoms

Written some time after a vision of the Prophet in 1229 (627) in Damascus, and in
accord with his (the Prophet's) order that it be written. Considered to be the
quintessence of Ibn 'Arabî's spiritual teaching, it comprises twenty-seven chapters,
each dedicated to the spiritual meaning and wisdom of a particular prophet. The
twenty-seven prophets, beginning with Adam and ending with Muhammad, are like
the settings of a ring, holding the jewel-stone of Wisdom, and represent all the
different communities of humankind, under the spiritual jurisdiction of Muhammad,
their Seal.

Fihrist al-mu'allafat

(RG 142) Catalogue of Works

Written in 1229/1230 (627) in Damascus for Sadruddin al-Qunawi, this is Ibn 'Arabî's
own catalogue of the 248 works that he had written prior to this date.

Ijaza lil-Malik al-Muzaffar

(RG 269) Certificate for King al-Muzaffar

Written in 1234 (632) in Damascus for the Ayyubid ruler of the city, King Ashraf al-
Muzaffar. It mentions some 290 works and seventy of his teachers.

Kitab Nasab al-khirqa

(RG 530) The Line of the Mantle of Initiation

The date and place of composition are uncertain, but probably 1236 (633) in
Damascus. It describes his own spiritual affiliation and how he came to the Way. It
also includes the initiations that he gave to others, most of those mentioned being
women.

Awrad al-usbu

(RG 64) Prayers for the Week

The date and place of composition are not known, although they were probably
composed over several years. Of the many different prayers attributed to Ibn 'Arabî
and still widely used today, these are perhaps the best known. They are organised for
each day and night of the week, making a total of fourteen, written for private
recitation and meditation.

Al-Diwan al-kabîr

(RG 102) The Great Diwan

Written over a period of many years and seemingly not completed until 1237 (634) in
Damascus, this vast collection of poems was apparently intended to contain all the
poetry he had written, and can be found in various differing manuscripts. Some,
entitled Dîwan al-ma'arif, include an introduction describing the vision that led to his
writing poetry, and a dedication to Badr al-Habashî. The printed edition, based on a
different manuscript, seems to be a collection drawn up in chronological order by one
of his close disciples or family.

Al-Futuhat al-Makkiyya

(RG 135) Meccan Illuminations

His magnum opus, begun in Mecca in 1202 following a vision of the Youth, and
completed in its first version of twenty manuscript volumes in December 1231 (629).
A second version in thirty-seven volumes was completed in 1238 (636). It consists of
560 chapters in six sections, and it was evidently intended as a kind of "spiritual
resume" of Islam, covering the whole 560-year period from the beginning of the
Islamic era to his own birth. There are detailed expositions of every facet of the
spintual life, including inspired commentaries on each Sura of the Quran,
explanations of Hadith, jurisprudence, cosmology and metaphysics.

© Stephen Hirstenstein, 1999.

The Writings of Ibn 'Arabi
Ibn 'Arabi began to write books at about the age of 27, and continued to do this for the
rest of his life. Based on the titles in two lists that he left, it can be said that Ibn 'Arabi
wrote about 300 works. However, the works by Ibn 'Arabi which are extant today
number between 75 and 100. Some of these are very long, and some are short.

His best known works are:

Fusûs al-hikam ("The Ringstones of Wisdom")

Considered to be the quintessence of Ibn 'Arabi's spiritual teaching, it comprises

twenty-seven chapters, each dedicated to the spiritual meaning and wisdom of a
particular prophet. Over the centuries Ibn 'Arabi's students held this book in the
highest esteem and wrote over one hundred commentaries on it.

Al-Futûhât al-makkiyya ("The Meccan Openings")

"This is a vast compendium of metaphysics, cosmology, spiritual anthropology,

psychology, and jurisprudence. Topics include the inner meanings of the Islamic
rituals, the stations of travellers on the journey to God and in God, the nature of
cosmic hierarchy, the spiritual and ontological meaning of the letters of the Arabic
alphabet, the sciences embraced by each of the ninety-nine names of God, and the
significance of the differing messages of various prophets." This work was written
over a twenty-year period as Ibn 'Arabi travelled in the Near East, and revised in a
second recension during the time he lived in Damascus.

Tarjuman al-ashwaq ("The Interpreter of Yearnings")

This short collection of love poetry was inspired by his meeting during his first
pilgrimage to Mecca with Nizam, the beautiful and gifted daughter of a great scholar
from Isfahan. He later wrote a long commentary on the poems to prove to one of his
critics that they deal with spiritual truths and not profane love. It was the first of Ibn
'Arabi's works to be translated into English.

Fusûs al-Hikam

Ibn 'Arabi's own Summary of the Fusûs, introduced and translated by William
Chittick. The importance of Ibn 'Arabi's Fusûs al-hikam as the quintessence of his
writings and thought and a major source of his influence is well-known, and is
attested to by the more than one hundred commentaries written upon it. Ibn 'Arabi
also wrote a work called Naqsh al-fusûs (the "Imprint" or "Pattern of the Fusûs"), in
which he summarized briefly the main discussions of the Fusûs itself. Abd al-Rahman
Jamî's work, Naqd al-nusûs fi sharh naqsh al-fusûs, written in the year 863/1459
incorporated the text of Ibn 'Arabi's summary, and had his own commentary in a mix
of Arabic and Persian. William Chittick's translation of about one-sixth of Jamî's work
was first published in Sophia Perennis (1975), then in the Journal of the Ibn 'Arabi
Society (1982). (pdf 156KB)
The Chapter Headings of The Fusûs by William Chittick. This is a study of the
significance of the chapter headings of the Fusûs as understood by four major
commentators on the work. The first was Sadr al-Dîn al-Qûnawî (d. 673/1274), Ibn
al-'Arabi's son-in-law, chief disciple, foremost interpreter, and the author of al-Fukûk,
a commentary on the central themes of each chapter of the Fusûs. At his behest his
disciple Mu'ayyid al-Din al-Jandi composed one of the earliest and most extensive
commentaries on the Fusûs itself. Two other commentaries were written by 'Abd al-
Razzâq al-Kâshâni (d. 730/1329 or 736/1335-6), who studied the Fusûs with al-Jandi,
and Dâwûd al-Qaysari (d. 751/1350), who studied it with al-Kâshâni. From the
Journal of the Muhyiddin Ibn 'Arabi Society, Vol. II, 1984. (pdf 188KB)

Extract from the Fusûs al-Hikam "The calling by revelation of the Brides of
Absoluteness in the places of absoluteness of the Wisdoms of the bezels" and "Of the
Divine Wisdom (al hikmat al ilâhiyyah) in the Word of Adam". Extract from Fusûs al-
Hikam, Volume 1, translation from the Arabic into Ottoman Turkish with
commentary, rendered into English by Bulent Rauf with the help of Rosemary Brass
and Hugh Tollemache. Published by the Muhyiddin Ibn 'Arabi Society.

Futûhât al-Makkiyya

Introduction to The Meccan Revelations, written by James Morris. This is the

Introduction to The Meccan Revelations, by Michel Chodkiewicz, William Chittick
and James Morris (Pir Publications Inc, 2002). This volume consists of the English
portions of a bi-lingual book originally published in Paris, 1988. Although this is the
introduction to a specific work, it gives a valuable overview of the Futuhat al-
Makkiyya and to publications about it in French and English.

How to Study the Futûhât: Ibn 'Arabi's Own Advice by James Morris. This includes a
translation of key sections of the complex Introduction (muqaddima) to the Futûhât
al-Makkiya. This article is also available in Swedish (Hur Man Studerar Futûhât : Ibn
'Arabis Egna Råd).

Two Chapters from the Futuhat, introduced and translated by William Chittick. This
is the full text of Chapter 317 (Concerning The True Knowledge of the Waystation of
Trial and its Blessings) and Chapter 339 (Concerning the True Knowledge of a
Waystation in which the Shari'a kneels before the Reality, seeking Replenishment).
The chapters deal with several themes. Among these, two of the central ideas of Ibn
al-'Arabi's spiritual universe stand out: the 'Oneness of Being' (wahdat al-wujud) and
'Perfect Man' (al-insan al-kamil). These translations first appeared in Muhyiddin Ibn
'Arabi - A Commemorative Volume, ed. S. Hirtenstein and M. Tiernan, Element
Books, Shaftesbury, 1993. (pdf 108KB)

On the Inner Knowledge of Spirits Made of an Igneous Mixture: Chapter 9 of the

Futūhāt al-Makkiyya, Gracia López Anguita. It is perhaps stating the obvious to say
that, from an Akbarian perspective, all the elements of creation constitute a
theophany. However, it is worth recalling in the case of the genies, given the
misgivings which this element of Islamic cosmology can give rise to and the negative
connotations which accompany it. The study of the figure of the genie or jinn in Ibn
'Arabī's Futūhāt reveals both the network of connections between the genie and other
elements of his cosmological system and the different levels of interpretation of this
concept.

Ibn 'Arabi on the Barzakh - Chapter 63 of the Futûhât (pdf 160KB), James Morris.
One of Ibn 'Arabis most extensive and widely influential discussions of the
Imagination/Barzakh, in all its humanly relevant dimensions, was in the set of five
eschatological chapters (61-65) within the long opening section of the Futûhât. Those
chapters, whose arrangement follows the traditional ordering of the symbolic "events"
and "places" of the Resurrection mentioned in Islamic scriptures, begin with
descriptions of Gehenna and the "Fires" and other torments of its residents (chapters
61-62) and conclude with the stages of redemption and eventual bliss of souls who
have reached the Gardens of paradise (chapters 64-65).

The Mahdi and His Helpers - Chapter 366 of the Futûhât (pdf 296KB), James Morris.
The primary focus of Chapter 366 of the Futûhât is the distinctive set of spiritual
qualities and capacities marking this particular spiritual stage (manzil)--characteristics
which Ibn 'Arabi finds symbolized in the various hadith concerning the eschatological
role of the Mahdi and his "Helpers" or "Ministers," but which he insists are already
realized by those saints (awliya') who have attained this degree of spiritual realization,
who have already reached the "end of time."

The Spiritual Ascension: Ibn 'Arabî and the Mi'râj - Chapter 367 of the Futûhât (pdf
368KB), James Morris. The initial indications in the Koran and hadith concerning the
Prophet's Ascension (mi'raj) or nocturnal voyage (isra', at Kor. 17:1) and the
revelatory vision in which it culminated (Kor. 53:1-18) subsequently gave rise to a
vast body of interpretations among the many later traditions of Islamic thought and
spirituality. Ibn 'Arabi's personal adaptation of that material, in at least four separate
longer narratives, reflects both the typical features of his distinctive approach to the
Koran and hadith and the full range of his metaphysical-theological teachings and
practical spiritual concerns.

The Futuhat Makkiyya: Some Unresolved Enigmas, Michel Chodkiewicz. This

seminal paper demonstrated in a new way the intimate connection between the Qur'an
and the writings of Ibn 'Arabi, by showing how the 114 chapters of the section of the
Futûhât (called the fasl al-manāzil) correspond to Surahs of the Qur'an in sequence on
a one-to-one basis. It exposes an underlying structure to the Futûhât never previously
described in public commentaries, which makes untennable common scholarly
characterisations of it as a disorderly encyclopedia of bookish knowledge or a
heterogeneous collection of passages juxtaposed simply as a result of the caprices of
inspiration. Themes in this paper were later developed by Michel Chodkiewicz in An
Ocean Without Shore – Ibn Arabi, The Book, and the Law, New York, 1993.

On Knowing the Station of Love: Poems from the 78th Chapter of the Futūhāt Al-
Makkiyyah, by Ralph Austin. Translations of five poems.

Diwān and Tarjumān al-ashwāq

The Ship of Stone by Claude Addas. A seminal essay on the place of poetry in the
work of Ibn 'Arabi. The same paper is available in French, Le Vaisseau de pierre.
The Dīwān of Ibn 'Arabi by Roger Deladrière. The 475 large format pages of the
Boulaq edition correspond to a selection of more than 800 pieces of verse. A dīwān
being by definition a collection of poems which have been sanctioned by the writer,
one would expect to find in the Shaykh al-Akbar's the pieces of verse that can be read
in his major works, such as the Futūhāt. Yet when a detailed inventory is made, it
turns out that less than a tenth of his known output is to be found in the Dīwān. This is
an important survey of this very important book.

Selections from Ibn 'Arabi's Tarjumān al-ashwāq (Translation of Desires), four

poems translated by Michael Sells.

Ibn 'Arabi's "Gentle Now, Doves of the Thornberry and Moringa Thicket", by
Michaels Sells. An introduction to and translation of Poem 11 from the Translation of
Desires, which contains what is surely the most-quoted passage in Ibn 'Arabi's works,
"O marvel! a garden amidst fires! My heart has become capable of every form..."

Ibn 'Arabi's Poem 18 (Qif bi l-Manâzil) From the Translation of Desires, Michael
Sells. "...the journey is the constant movement and transformation (taqallub) of the
heart, which in each moment must give up a manifestation of ultimate reality (a
manifestation symbolized by the beloved) in order to receive a new manifestation."

The Ransom and the Ruin, Aaron Cass

For Ibn 'Arabi poetry is the expression of an intensive and prolonged contemplation of
God and nothing else. Ibn 'Arabi is describing in the Tarjuman al-Ashwaq the manner
proper to contemplation of Reality. The images are the images of primordial forms
(not archetypes, which are the synthetic product of a collusion between a speculation
that the world is real and the conjecture of a higher reality) the modes in which the
divine wisdom clothes itself before its descent into the realm of thought.

Other books

The Journey through the Circles of Inner Being according to Ibn 'Arabî’s Mawâqi' al-
nujûm, by Denis Gril. Every spiritual path, starting from the corporeal and ordinary
being and extending to the spiritual and sanctified being is, in fact, a whole life’s
journey. In Mawâqi' al-nujûm, “The twilight of the stars”, Ibn 'Arabî tells us about
this progressive journey, through lights and shadows, happiness and sadness, success
and danger.

Ibn al-'Arabī's Book of the Fabulous Gryphon ('Anqā' Mughrib), by Gerald Elmore.
Of the principal extant works of Ibn al-'Arabī, the 'Anqā' mughrib is one of the half-
dozen or so earliest, and its manuscript appears to be the oldest surviving text of any
book by the Shaykh. Apart from the the Fusūs al-hikam and Al-Futūhāt al-makkīyah,
the 'Anqā' seems to have been commented upon by Arab writers more times than
almost any of Ibn al- 'Arabī's other books, perhaps because of its subject matter, the
meaning of the Seal of the Saints, and because of the complexity of its language.

On Majesty and Beauty - The Kitâb Al-Jalâl Wa-l Jamâl of Muhyiddin Ibn 'Arabi,
translated by Rabia Terri Harris. "Written in the space of one day in April/May 1205
(601) in Mosul, it discusses various Quranic verses in terms of two apparently
opposing aspects, Majesty and Beauty, alluding to the third aspect which integrates
them, the balance of Perfection." This translation first appeared in Volume VIII of the
Journal. (pdf 68KB)

Ibn al-'Arabi's Testament on the Mantle of Initiation (al-Khirqah) translated by Gerald

Elmore. Written towards the end of Ibn 'Arabi's life, this short work expands from the
Quranic verse: "O Children of Adam, We have sent down upon you a Vestment
(libâs) to cover your shameful parts, and beautiful Raiment (rîsh); and the Robe of
God-fearing (libâs al-taqwâ) - that is best." (pdf 300KB)

Introducing Ibn 'Arabî's "Book of Spiritual Advice", James Morris. (pdf 156KB)
Among the shorter treasures his more famous works have sometimes overshadowed is
ibn 'Arabi's remarkable book of spiritual aphorisms, the "Book of Spiritual Advice"
(Kitâb al-Nasâ'ih). These short sayings are meant to function as a probing mirror of
one’s spiritual conscience, examining the authenticity and proper integration of each
reader's states and stations.

Book of the Quintessence of What is Indispensable for the Spiritual Seeker, James
Morris. (pdf 192KB). A partial translation of Adab al-Murîd.

Kitâb al-fâna' fi-l mushâhadah, translated by Stephen Hirtenstein and Layla Shamash.
Its central topic is the path of mystical unveiling which leads to the contemplation of
God. Although at first sight it may seem like a defense of the spiritual way against the
attacks of rationalists and dogmatic theologians, it turns out to be a set of indications
and exhortations for those on the path to undergo the spiritual death (fanâ') and be
realised in contemplation.

The Kitab al-inbah of 'Abdallah Badr al-Habashi, translated by Denis Gril. In one
sense the Kitâb al-inbâh is not by Muhyiddin Ibn 'Arabi, for it was written by his
companion of twenty-three years, beloved friend and student, 'Abdallah Badr al-
Habashi. However it records what al-Habashi says he heard Ibn 'Arabi say, and may
be trusted as a faithful account.

I entrust to you a bequest Three passages from the Kitab al-Was'il by Isma'il Ibn
Sawdakîn, in which he recorded things he asked Ibn 'Arabi about, and answers he
received. These concern servanthood, retreat, and what was said to Bayazid al-
Bastami - "Leave yourself and come!". Translated by Stephen Hirtenstein.

Some Dreams of Ibn 'Arabî pdf, translated by James Morris. These are four of the
eighteen dreams recorded in the Shaykh's short "Epistle of Good Tidings" (Risâlat al-
Mubashshirât), whose title alludes to a famous hadith where the Prophet explains that
these "'good tidings...are the dream of the muslim, either what that person sees or
what is shown to them, which is one of the parts of prophecy.' ...So I decided to
mention in this section some of what I have seen in dreams that involves a benefit for
others and points out for them the means for reaching the Good, since there is no need
to mention what only concerns myself."

Love Letters to the Ka'ba. A presentation of Ibn 'Arabi's Tâj al-Rasâ'il, Denis Gril. In
this book, The Crown of Epistles and the Path to Intercessions, Ibn 'Arabi addresses
eight love letters to the Ka'ba. This contains all the variations that Arabic literature
has to offer on the theme of love. This is an unusual love, for a being made of stone,
though oh so sacred, situated in an intermediate world between the human and the
divine. Denis Gril introduces a treatise, as rich as it is difficult, which must take its
place beside the Tarjumân al-Ashwâq and the chapter on Love in the Futûhât.

Three Dimensions of the Rûh by Huzayfa Mangera. Ibn 'Arabi's Rûh al-Quds is well-
known through the Sufis of Andalusia, which includes the extraordinary pen-pictures
which make up the middle part of the book, combined with similar descriptions from
another work. This article is the first study of the Rûh al-Quds as a whole, and brings
out the context in which those memorable biographies were set. It is an excellent
introduction to the book.

"Unveiling from the Effects of the Voyages". Angela Jaffray. An Introduction to the
Kitâb al-isfâr 'an natâ'ij al-asfâr. The theme of movement and transformation runs
through all of Ibn 'Arabi's works. Part cosmology, part Qur'anic exegesis (tafsîr) and
stories of the prophets (qisas al-anbiyâ'), part spiritual vademecum, its seventeen
chapters deny categorization. After an initial chapter discussing "the three voyages" –
to God, from God, and with God – subsequent chapters are given titles characterizing
the specific voyage dealt with, such as The lordly voyage of the All-Merciful from the
Cloud to the Throne; the voyage of creation and command, or the voyage of
origination; the voyage of the Qur'an; and the voyage of the vision in the signs and the
esoteric significations (Muhammad's mir'âj).

An Introduction to Ibn 'Arabi's Mishkat al-Anwar. The Mishkat al-Anwar consists of

101 hadîth qudsi collected by Muhyiddin Ibn 'Arabi. It has few of Ibn 'Arabi's own
words in it. This collection is a selection and an arrangement. In some cases only part
of a long hadîth is given, and a long hadîth may be broken up into short sections.
There is a broad progression from the first hadîth, which expresses God's complete
independence of us, and our complete dependence on Him, to the last hadîth, which
reports His welcome to the people of Paradise. These sayings are full of mercy and
generosity.