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Ibn 'Arabi's contemporaries
The following, arranged in approximate chronological order, is by no means an exhaustive list. It is intended as a brief overview of some of the most influential thinkers, writers and mystics of the twelfth and thirteenth centuries.
The original door-knockers from the Great
Mosque of Seville
In the Muslim world: the west
(Spain and North Africa)
Abu Madyan (1115–98)
Probably the most influential of the Sufi masters in the West, he studied
in Fez and lived most of his adult life in Bejaia. Among his many disciples
were several masters and companions of Ibn 'Arabi. His teaching centred
on "sobriety", where the fullest emphasis is put upon contemplative
practice without any divorce from social responsibility.
Ibn
Rushd (1126–98)
Famous in the medieval West under the name of Averroes, Ibn Rushd was
Qadi in his hometown of Cordoba for many years and enjoyed the patronage
of the Almohad sultan. A great scholar of Quran and the natural sciences,
including physics, medicine, biology and astronomy, he is chiefly remembered
as a theologian and philosopher. His great commentary on Aristotle was
a major influence on European theologians like Albertus Magnus and Thomas
Aquinas. Many of his works have been preserved only in Latin and Hebrew
translations. For more on Ibn Rushd and other Islamic philosophers, have
a look at: Islamic Philosophy
Online
Abu al-Hasan 'Ali al-Shadhili (1196–1258)
Originally from Morocco, he was trained by pupils of Abu Madyan and became
one of the most celebrated mystical teachers of his day. Facing opposition
from the theologians, he took up residence in Egypt, where he won great
renown. The formation of the Shadhili brotherhood by his disciples led
to the dissemination of his teachings throughout North Africa. His prayers
and poems are still popular in many circles to this day.
Ibn Sab'in (1217–1270)
A native of Murcia like Ibn 'Arabi, he was known as a Sufi and one of
the last peripatetic thinkers of the Islamic West. He was author of several
works, including a famous reply to philosophical questions posed by the
Holy Roman Emperor, Frederick II (1194–1250). Despite a life full
of controversy and persecution, he had several devoted disciples, including
the poet al-Shushtari, and died in Mecca.
In the Muslim world: the east
(Iran, Iraq, Anatolia, Levant)
'Abd al-Qadir al-Jilani (1077–1166)Of Persian origin, he came to prominence at the age of 50, when he started teaching in Baghdad. He had many celebrated pupils, including those whom Ibn 'Arabi met in Mecca and Baghdad. The extraordinary power to transform people's hearts and minds, which he manifested, has made him the most universally popular saint, and the Qadiri tariqa is one of the most widespread Sufi orders. His tomb, over which the Ottoman Sultan Suleiman had a beautiful dome built in 1535, is one of the most frequented sanctuaries in Baghdad.
Shihabuddin Yahya al-Suhrawardi (1153–91)
Born in Iran, he taught in Anatolia at the court of the Seljuk sultan
and then moved to Aleppo, where he was granted patronage by King Zahir,
a son of Saladin. He wrote several works on the metaphysics of illumination.
His combining of Greek, Zoroastrian and Muslim thought, however, provoked
such a severe reaction that he was condemned to death (hence his epithet,
"the executed one", al-Maqtul).
Shihabuddin Abu Hafs 'Umar al-Suhrawardi (1145–1234)
Originally from Iran, he established himself in Baghdad, under the patronage
of the caliph, and was instrumental in the formation of the futuwwa movement,
which was the basis of the later Sufi orders. One of the great teaching
masters, who developed the methods of his uncle Abu Najib al-Suhrawardi,
Abu Hafs wrote 'Awarif al-ma'arif (The Benefits of Gnosis), one
of the most popular treatises on Sufism. Many of the later followers of
Ibn 'Arabi's teaching had an affiliation with the Suhrawardi order.
Najmuddin Kubra (1145–1221)
From his teachings stem many of the eastern orders. Born in Khwarizm in
Iran, he spent several years in Egypt and the Levant before returning
to his native town. He trained a number of remarkable men, including the
close friend of Sadruddin al-Qunawi and companion of Ibn 'Arabi, Sa'duddin
Hamuya.
Fariduddin 'Attar (dates uncertain, died c.1220)
Born in Nishapur, this Persian mystical poet was trained by a disciple
of Najmuddin Kubra and spent some 40 years collecting the poems and prose
writings of other Sufis. Author of about 40 works, he is best remembered
for the Tadhkirat al-awliya' (Lives of the Saints) and the famous
poem, Mantiq al-tair (Conference of the Birds).
Sharafuddin 'Umar Ibn al-Farid (1181–1235)
Born in Cairo of Syrian parentage, he is one of the great poets of Sufism.
He spent many years travelling and undergoing retreats, and is thought
to have associated with Ibn 'Arabi and his circle in Damascus. His Diwan
is one of the most original in Arabic literature, and includes the Ta'iyya
al-kubra (The Poem of the Way), an ode describing a whole range of
mystical experiences, which had a profound influence on Sadruddin al-Qunawi.
Sadruddin al-Qunawi (1209–74)
Heir and stepson of Ibn 'Arabi, he was the greatest transmitter of his
teachings. His life coincided with the heyday of the Seljuks. Born into
an aristocratic family, possibly of royal blood, he spent most of his
life in Konya, apart from brief periods in Syria, Iran and Egypt. In addition
to being a Sufi master, he was also head of the religious establishment
(shaykh al-islam) and the foremost authority on Hadith. Author of many
works, he is best remembered for making the teachings of Ibn 'Arabi accessible
throughout the oriental world.
Jalaluddin Rumi (1207–73)
Born in Balkh (Afghanistan), he came to Anatolia with his father and lived
in Konya, becoming close friends with Sadruddin. His mystical genius was
kindled into flame by his meeting with Shams-i-Tabrizi in 1244, and he
devoted his life to celebrating the Divine Love which he found within
Shams. His long poem, the Mathnawi, contains some of the most
exquisite mystical verse ever written. The order which follows his teachings
is known as the Mevlevi (or Mawlawi), taking its name from the title given
in respect to Rumi, Mawlana ("our Master").
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Our shaykh Abu Madyan in the Maghrib had abandoned his occupation, and sat with God according to whatever God might reveal to him. He took an unusual path with God in sitting like that, as he used to reject nothing that was thus bestowed upon him
Ibn 'Arabi
Part of the Great Mosque in Harran,Syria, one
of the oldest universities in the Arab world
Abu al-Badr reported to us that our shaykh 'Abd al-Qadir [al-Jilani] said: "The year comes to me when it begins and tells me what will be, and then it happens; likewise the month, the week and the day."
Futuhat al-Makkiyya
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