The MIAS Blog: News and Views about Ibn Arabi
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A critical edition of the text of Ibn al-ʿArabī’s Diwān, edited by ʿAbd al-ʿAzīz Sulṭān al-Manṣūb, has been published by Ninawa, Damascus, Syria; in five hardback volumes.
On June 23, Pir Press launched Volume 3 of The Openings Revealed in Makkah, Books 5 & 6 of the English translation by Eric Winkel of al-Futuhat al-Makkiyah.
In The Translator of Desires, Michael Sells presents the first complete English translation of the Tarjumān al-Ashwaq since the 1911 translation by R.A. Nicholson, together with the Arabic text.
A translation into French of a work by Ibn ‘Arabi about his spiritual ascension (mi‘râj), which also draws on the commentary of his companion, Ibn Sawdakîn.
We have learned of the death of Shaykh Mahmud Ghurab in Cairo on 31st January 2021. His books in Arabic brought the life and work of Ibn ‘Arabi within reach of a broad public.
Understanding the weakness of the human being – and lowliness, needfulness, the human being’s search for its survival, and the need for its Creator.
Fitzroy Morrissey’s book details how ‘Abd al-Karim al-Jili expanded on this key subject in Ibn ‘Arabi’s writing.
Michel Chodkiewicz contributed immensely to the knowledge of Ibn Arabi in our time. We publish here the opening of Denis Gril’s obituary from Volume 67 of the Society Journal.
James Morris puts in context a quotation from Ibn ‘Arabi on discovering and deepening Compassion.
The Metaphysics of Ibn al-ʿArabī in the Muqaddimat al-Qayṣarī, edited by Mukhtar H. Ali, has been published by Brill in Hardback and E-Book editions on 18 June 2020.
New translation of Fusûs al-Hikam into French
Ibn ‘Arabî – Les chatons des sagesses et les demeures des paroles (Fusûs al-Hikam), translated from the Arabic by Paul Ballanfat. Éditions de l’Éclat, France, 2020.
This complete translation of the Fusûs al-Hikam into French is the first to be based on the manuscript copied out by Sadr al-dīn Qunawī, reviewed and signed by by Ibn ‘Arabî himself.
‘Évite de te lier par un dogme particulier et de te dissimuler tout le reste car tu perdrais un grand bien, et, plus encore, t’échapperait le savoir de l’ordre tel qu’il est. Sois en toi-meme une matière pour toutes les semblances des croyances, car le dieu, Très-Haut, est trop vaste et trop sublime pour qu’un dogme le renferme plutôt qu’un autre. Il a dit en effet: “Où que vous vous tourniez il y a le visage de Dieu” (Cor., 2:115), or, il n’a pas mentionné un “où” distinct d’un autre “où”, mais il a mentionné que s’y trouve le visage de Dieu, car le visage d’une chose est sa vérité.’ (From the Word of Hud, p. 151)
Paul Ballanfat, is a lecturer in Turkish and Persian studies at Jean Moulin Lyon 3 University, France.