THE RELATIONSHIP BETWEEN MUHYIDDIN IBN ARABI AND SADREDDIN AL-KONEVI
Dr.
Hüdaverdi Adam
Sadruddin Ebu’l-Meâlî Ishâk Muhammed Yûsuf Ali El-Konevî, who lived between the years 1210-1274 AD/606-673 AH was one of the refined characters taught by Muhyiddin Ibn al-'Arabi (also known as Sheikh Akbar) who closely effected Anatolian culture and thought. This is why when Sadreddin Konevi is mentioned or talked about, it becomes necessary to mention Muhyiddin Ibn al-'Arabi. In Turkey however, the research or work on Sadreddin Konevi and Ibn al-'Arabi does not discuss them in all aspects but is rather limited and basic. In this study we will try to look at the relationship of Sadreddin Konevi and Muhyiddin Arabi in two ways.
1- Social and human
2- Intellectual
Sadreddin Konevi wanted to continue his company on earth with Muhyiddin Ibn al-'Arabi even after his death, when he died in 672 at the age of 60 his will was to be buried next to his teacher, but his final wish could not be fulfilled.[1] Many sources which consider the Sadreddin Konevi and Ibn al-'Arabi relationship in the social and human aspect; rationally consider Ibn al-'Arabi's marriage with Sadreddin Konevi's widow mother. Before discussing this subject, I think we should take a look at the first hand sources that consider this issue.
According to Jâmî who has read Konevi's book , entitled “Nefahât al -Ilâhiyye” Muhyiddin Ibn Arabi, when in Konya, married with Sadreddin Konevi's mother after the death of his father and Sheikh Sadreddin was brought up (educated) under Ibn al-'Arabi's care[2] There are also sources that tell us about the issue relying only on narrations. In one of these narrations, for example, it is said that Konevi's mother was a female slave (câriye) of the Sultan who was freed by him and married to Ibn Arabi. It is said that the câriye and her son Konevi were brought to Ibn al-'Arabi along with many gifts.[3]
In the same source however, as though to deny this story it is said that Ibn Arabi on his arrival in Anatolia and settlement in Malatya marries Sadreddin Konevi's widow mother after he becomes an orphan.[4] In all these narrations it is emphasised that Konevi was close to Ibn Arabi and in those days was educated by him. Unfortunately this friendship between Arabi and Konevi has not completely been accepted by history. Because Arabi's first arrival in Anatolia is between 602 AH / 1205-1206 AD. On this journey Arabi stopped by in Konya.[5]
During this journey Ibn Arabi passed through Duneysir, and went as far to cities such as[6] Erzurum, Sivas, Malatya and Old Urfa (Harran).[7] He completed his book titled "Risaletul-Envâr" during his stay in Konya.[8] Arabi, who was 41 years old of his age at the time of his stay in Konya met with somebody who was described to be an Iranian and was understood to be one of "Abdâl"(The people of perfection) , and was said that his name was "Sakîtu'r-Refref Ibn Sakîti'l-Ars".[9]
This was when Sadreddin Konevi had not been born yet. Therefore it was not possible for him to have been an orphan and for Arabi to have married his widowed mother. After that for the second time again Ibn Arabi was seen in some cities in Anatolia around 608 AH / 1211-12 AD. As Ibn Arabi says that in northern Anatolia the river Firat was iced and that he saw people and animals walk on the iced river.[10]
According to his story it is possible to forecast that he was in the cities situated along the Firat river in Anatolia between December 1211 or January (at the latest February) 1212.[11]
Whereas some sources tell us that his first journey to Konya was in 607 AH / 1210 AD and give details about it.[12] According to the information given here, Ibn Arabi's reputation reaches the Sultan of Seljuk Keykavus the first , and the sultan welcomes him personally with a large group. Sultan Keykavus who wants him to stay in Konya, orders his men to give him a grand house. Ibn Arabi accepts this gift. But after living there for a while he gives the house to a beggar for the sake of Allah and says "All I have is this house".[13]
Living a comparatively calm life at the time, didn't stop him from writing the books titled "Meshahid al-Asrâr al-Kudsiyye”, “Matâliu al-Anvâri al-Ilâhiyye” and “Risaletu al-Anvâr fî mâ Yemnehu Sâhibu al-Huluvveti min al-Asrâr" in 607 AH / 1210 AD.[14] In his spare times he gathered with his students who wanted to benefit from his knowledge.[15]
As we consider both stories, Konevi who was born in 606 AH must have been two or maximum 4-5 years old at the time. According to this, the date of Konevi's father's death could be after 615 AH / 1219 AD.[16]
In that case what is the basis of the relationship between Arabi and Konevi? Also are there any metaphorical effects in this narration? According to people who say "yes" to this ; because of the metaphorical elements hidden behind mythological narrations in “Manâkyb” books, sometimes the stories are interpreted in different ways and the sources implying the date of Konevi's father's death is put aside and the significance of the relationship between Konevi and Arabi is investigated.[17]
If Konevi did take lessons from Ibn Arabi and was his student, when and how was this done? We cannot say he took lessons in 602 AH / 1205-1206 AD, the year we believe him to be in Konya, since Konevi was born in 606 AH / 1210 AD. We cannot believe he was Ibn Arabi's student the second time that he was in Konya which was in 608 AH / 1211-1212 AD because he was only 2 years old.
The most probable possibility is that Konevi was given the lesson in 614 AH / 1217-1218 AD when Ibn Arabi was last in Malatya in Anatolia. Ibn Arabi who came to Malatya in 614 AH / 1217-1218 AD[18] was also in Malatya in 615 AH / 1218-1219 AD.
As he had written to Izzeddin Keykavus from Malatya, who was the ruler of Anatolia at the time.[19] As pointed out previously, Ibn Arabi had written a long letter to Sultan Keykavus who had consulted him on the matter of the treatment toward the Christians living in a neighbouring country, and he mentions this letter in is book titled “Muhadaratu’l-Ebrar” In his letter he advises the sultan as a father would his son[20]
Some sources state that Ibn Arabi wrote to Keykavus in 1215 AD. According to these sources Ibn Arabi who comes to Anatolia in December 1215 AD finds that Keykavus has left for the siege of Antakya. Ibn Arabi who spends the month of Ramadan in Sivas and occupies himself with works to help in becoming victorious in the war, one evening in his dream sees that Keykavus has won the war and that he has invaded Antakya. From there he crosses to Malatya and writes a letter to Keykavus about the good news of Antakya's conquest. The conquest of Antakya becomes a reality in Ramadan (the time of feast) after 20 days of Ibn Arabi's dream.[21]
During the time of his stay in Malatya, Imadeddin Bermeki put together his book which was called "Tercümânu'l-Envâr" and presented it to Ibn Arabi. Arabi gave permission to the copying of this book and others.[22]
Likewise, it does not seem possible for Konevi to have benefited from Ibn Arabi during his stay in Malatya in 615 AH / 1219 AD, because his last visit to this city was not until after the year 615 AH and the farfetched possibility 617 AH. It would not be correct to think that a child who was eight or ten at the most to benefit from a genius like Ibn Arabi.[23] In that case, how, where and when did Sadreddin Konevi benefit from Ibn Arabi? There is an interesting situation here that attracts our attention.
Ibn Arabi has also given place to the history of his life in his book titled "al-Futûhât al-Makkiyyah", he has mentioned his students, teachers, the people he met, the events he came across and the places he went to in detail and he even gives the names of his students, he however never mentions Sadreddin Konevi who is said to have been his greatest and most well known student. It is also strange that Konevi does not mention this in his own books either.
But there is no doubt that their relationship was at the level of a father and son's. For Konevi used the expression father (valid) during a sema dance.[24] Therefore all the strong possibilities should be used when coming to the conclusion of Konevi being a student of Ibn Arabi.
Konevi may have been sent to Ibn Arabi when he was fifteen or older. At the time Ibn Arabi was in Halep and Damascus.[25] During 620 AH / 1223 AD when Ibn Arabi was sixty years old, he had settled in Damascus for good and had stayed there until his death.[26]
The strongest possibility is that Sadreddin Konevi came to Arabi for education as well as to improve his sûfî knowledge and it is possible that he came to Ibn Arabi alone and it is again possible that he stayed there until the year 638 AH / 1240 AD, the year in which his teacher died.[27] Sadreddin Konevi who should have been around thirty years of age at the time[28], stayed in Egypt for a while.[29]
He communication between Konevi and Arabi continues after Arabi's death as well. Sadreddin Konevi returns to Konya in 652 AH / 1254 AD[30], and tells us that he saw and talked to Sheikh Ibn Arabi in his dream.[31] Sadreddin Konevi who died in 673 AH, as though to register his respect for his Sheikh, willed to be buried beside his grave, but his will could not be fulfilled[32], instead he was buried in the garden of a mosque in Konya which was named after him.
In the first part of the study we considered the relationship of Sadreddin Konevi and Ibn Arabi in the aspect of humanity and we considered that it would be beneficial to discuss in this chapter the thoughts of Konevi that were affected by Ibn Arabi.
As all the other students Konevi, of course, was also influenced by Ibn Arabi's visions and ideas. But again, of course, like all the other students he had some different ideas and thoughts to his teacher’s. We can clearly see this in his book titled “I'câz a'l-Beyân” which is known as “Tafsîru'l-Fatiha”. Konevi wrote this book to explain some secrets of fatiha.[33] To begin with he explained that he would not follow Cedel (the persisting in disputation), Niza (struggle, dispute, controversy), Kalam methodically and that he would not follow the path of philosophy.[34]; In this book he put forward his different thoughts and ideas to his teacher's[35] by saying "I didn't want to quote neither my Sheikh Ibn Arabi nor anybody else."[36]
One of the areas which Sadreddin Konevi is affected by Ibn Arabi is the subject of the names (attributes) of Allah, Sadreddin Konevi as well as Ibn Arabi share the idea that Allah cannot be known as Allah but can only be known by Allah's names and attributions. And so they should be known. But the knowledge of these secrets can only be understood by discoverers who are known as sûfis. The names of Allah can only be known through discovery.
So Ibn Arabi as well as Sadreddin Konevi opposed the understanding of distraction and cancellation of the names of Allah. In this respect they defend the idea of al-Ahl as-Sunna (The people of Sunna) and oppose the understanding of Mu'tazilites which cancels the names of Allah. But they stress the idea of discovery to acquire the knowledge of the names of Allah.
Therefore it is understood that the names of Allah are known, whereas Allah is not known personally. Divine names and attributions of Allah are revealed, but there are also attributions and names which are not revealed and they are about the news of Shari’ah and levels of intellect. They are attributed to Allah with this knowledge by mankind.[37]
It is clearly seen that Sadreddin Konevi is under the influence of Ibn Arabi on the subject of the names and attributions of Allah. Because according to him Allah has got endless names and attributions as proof of everything. According to him attributing names to Allah means that Allah only appears in objects through those names.[38] Ibn Arabi says almost the same things in “Fusûs al -Hikam.”[39] Whereas somewhere else he emphasises that everything (objects) is the words of Allah[40] and accepts everything to be the names of Allah.[41]
According to Sadreddin Konevi however one thinks Allah remains as Allah. Which means all the methods that have been tried towards knowing Allah, reaching Allah look impossible. Therefore it is impossible to know Allah as a personal concept.[42] Sadreddin Konevi as though expressing the idea of Ibn Arabi who says "Allah can only be known by Allah. "[43] says the following:[44]
· Whoever knows Allah as “Wâhid” hasn’t been able to know Allah
· Whoever knows Allah as Allah hasn’t been able to know Allah
· Whoever knows Allah by proofs, verses and witnesses hasn’t been able to know Allah
· Whoever knows Allah according to a certain description hasn’t been able to know Allah
· Whoever knows Allah according to the condition and situation of his “nafs” (soul, spirit) and personality hasn’t been able to know Allah
· Whoever knows Allah by prayers, knowledge and deeds, again, hasn’t been able to know Allah
· Whoever uses his knowledge of Allah only to follow those matters he wishes and disregards those he doesn’t, again, hasn’t been able to know Allah
· Whoever tasted the food of consumption and considered and considered Allah as a goal, again, hasn’t been able to know Allah
· Whoever has the knowledge of Allah and has built it on necessity, again, hasn’t been able to know Allah.
Because according to Ibn Arabi Allah isn't an entity.[45] And he criticises Abû Hâmid al-Ghazali by saying "ideologically he has talked about Allah's personality in “al-maznûn bihi alâ gayri ehlihi” and his other books. He could not prove any of his theories and therefore has made a mistake. Ebu Hamid and similar thinkers have come to the peak of ignorance."[46]
It is not correct to ask "What is it?" about Allah. Because Allah doesn't have an entity. Asking the quality is not correct as Allah hasn't got quality either. By saying “there is no other Allah but Allah” (lâ ilâhe illâ Allah) we say we only know Allah. But we cannot know Allah in reality. Therefore thinking about Allah is not correct, because reality of Allah is unfathomable - not understandable. Therefore philosophers stay away from the subject of describing the entity of Allah. However ( the idea of ) Allah cannot be controlled. And Allah doesn't fit into any description. Contemplation is only possible with Allah's actions and living creatures.[47]
According to Ibn Arabi who stressed his thoughts in various[48] ways, Allah is not comprehensible.[49] The intellect which is also created by Allah cannot judge Allah.[50] Although there are various concepts of Allah they have all got the same goal,[51] and because of all this, the knowledge of Allah is not by proof but by discovery.[52] We should look for Ibn Arabi's criticism[53] of Ghazali in Arabi's moral disregard of Allah's entity and personality.[54]
The concept of “The Divine effusion” (fayd) (or abundance) and emergence of things from God (sudûr) (or creation) is another important area where Konevi is affected by Ibn Arabi. Because according to Konevi Allah is one and can create (sudûr) things that are one. And this thing that is one which is in abundance according to it[55] is the single being created (sudûr) by Allah.[56] According to Konevi who absolutely rejects erasing the dualism of Allah-universe, believes that the universe is not endless because it comes out from (sudûr) Allah and becomes an entity.[57] According to Konevi " The cosmos became an entity by the power of Allah. The cosmos is not endless at all, otherwise it would have been as endless as Allah. And hence, like Allah, it's own entity would be considered necessary (Vucûd-u bizzat-necessary being)). Therefore the position of the cosmos is considered to be between Allah and pure non-existence.[58]
The first divine concept in creation is appreciation. Ibn Arabi by saying 'appreciation towards the creatures is just like an engineer who is planning in his mind and putting them down on paper.'[59] 'Possibilities which were not there during the time of existence, will come out afterwards.
If they had come from Allah (just like a piece from a whole), then they would be from an entity, as they are beings themselves. They would have been endless and (just) like a part of Allah. We are not in this cosmos.',[60] is accepting that the cosmos is created by Allah, and that it's not the same as Allah.
There is another subject which Sadreddin Konevi is affected by Ibn Arabi and that is the subject of Perfect man (al-Insân al-Kâmil). If we take al-Insân al-Kâmil (perfect man) as at the level of Sufism and Metaphysical human being[61], it can be understood that the system of Sufysm is the ideal way to becoming close to Allah. The ones who reach this level are Prophets and Evliyaullahs.(saints, friends of Allah)[62]
Although the concept of perfect man originally belonged to Ibn Arabi[63], it has been often taken and researched in detail by Konevi. According to him everything comes into existence in al-Insân al-Kâmil because he is a collecting sum.[64] Sadreddin Konevi considers himself as “al-Insân al-Kâmil” and he explains it as: ' One day something happened to me and in this event I saw Allah. This event became an event which gathered all the events and ranks. My Sheikh (Ibn Arabi) was with me at the time.'[65]
According to Ibn Arabi who considers the cosmos as macro human[66]: Mankind is a micro cosmos and Allah created mankind as the existence which sums up the reality of mankind itself.[67] and again, Allah created mankind like a copy of Allah[68] and gave him knowledge of Allah's names and attributes. Therefore mankind has got a higher degree than angels. Here the form “Alâ sûretihi” (copy of Him) refers to the form of Adam, and Allah created Adam in the form of Adam. This doesn't mean that Allah created Adam in the form of Allah.[69]
According to Ibn Arabi[70] and one of his best deciples Konevi, one can imagine all beings as a tree and the essence of this tree consists of the soul of the Prophet Muhammed (may peace be upon him) and the aim of mankind is to become close to Allah.[71]
Another area where Sadreddin Konevi is affected by Ibn Arabi is the subject of intellect, because according to Sadreddin Konevi Allah cannot be comprehensible by intellect and it is not possible to reach Allah through intellect. Because trying to know Allah through rational consideration (nazar) will only cause puzzlement.[72]
Sadreddin Konevi doesn't completely deny or reject human intellect but he doesn't believe that it can comprehend it's creator either. Ibn Arabi tries to explain his thoughts as follows: '[73] Intellectual knowledge which comes from wit varies according to the owner of the ideas. Therefore their views on the same subject are different. Whereas the narrations of prophets, awliyâs and others who have brought news from Allah have all been the same.[74] Ibn Arabi gives the following criteria:
· There are disagreements amongst philosophers but agreements amongst Prophets.[75]
· Intellect is inadequate.[76]
· Discovery is needed to know Allah, not proof.[77]
· Comparison should be avoided on the subject of divinity.[78]
· Divine wisdom is the truth not intelligence.[79]
· There is no doubt in “Sufistic Knowledge”.[80]
· Science of pleasure is greater than the science of message.[81]
We can see that Sadreddin Konevi repeats the same statements in a different style.
In this short study we tried to show
the similar views and the connection of Ibn Arabi and Sadreddin
Konevi. The conclusion we tried to get across is, that, although
it is said that Ibn Arabi was married to Sadreddin Konevi's
mother, there still isn't solid proof. It can be said that
Sadreddin Konevi, took lessons from Ibn Arabi who at the time was
in Damascus and Halep. Although Sadreddin Konevi put forward many
original ideas in the field of philosophy, we can see that he has
been closely influenced by Ibn Arabi in his most important
thoughts.
[1]Sharânî, Tabakât al- Kübra (Cairo, 1229) 1/273
[2] .Abdurahman al-Jâmî, Nafahât al-Uns, (Tahran-1337) 455; Lâmiî, Tercüme-i Nafahât al-Uns, (Istanbul-1279) 632-633
[3] Cemaleddin Nuri-Musa Sadri, Manâkyb, Waraq,1; Nihat Keklik, Sadreddin Konevi'nin felsefesinde Allah, kainat ve Ynsan, (Istanbul, 1967) 12
[4] Ibid., same place
[5] Ibn Arabi was in Anatolia at exactly between August 1205-July 1206. He came to Konya in September 1205. Muhyiddin Ybnü’l-Arabi, Hayaty ve Çevresi (Muhyiddin Ibn al-Arabi, His Life and Environment) by Nihat Keklik, (Istanbul-1966), 151-152
[6] Ibn Arabi, al-Futûhât al-Makkiyyah, 2/17
[7] Ibn Arabi al-Futûhât al-Makkiyyah, 2/9
[8] Nihat Keklik states that Brockelmann's incorrect in his statement that this book was written in 606 AH/1200 AD Muhyiddin Ybnü'l-Arabi, Hayaty ve Çevresi (Muhyiddin Ibn al-Arabi, His Life and Environment ) by Nihat Keklik, (Istanbul-1966), 152
[9] Ybn Arabi, al-Futûhât al-Makkiyyah, 2/16, 3/255, Muhyiddin Ibn al-Arabi by N. Keklik,153
[10] Ybn Arabi, al-Futûhât al-Makkiyyah, 3/508
[11] Nihat Keklik, Muhyiddin Ibn al-Arabi 160
[12] Miguel Asin Palacious, Ibn Arabi (Arabic translation by Abdurrahman Bedevi), 66, 1979
[13] Ybn Arabi, al-Futûhât al-Makkiyyah, 1/9
[14] Miguel Asin Palacious, Ibn Arabi, 66
[15] Asin Palacious, Ibn Arabi, 167
[16] Nihat Keklik, Sadreddin Konevi, 12
[17] Nihat Keklik, S.Konevî, 13
[18] Nihat Keklik, Muhyiddin Ibn al-Arabi, 164
[19] Ibn Arabi, al-Futûhât al-Makkiyyah, 4/585 (Egypt 1282); Nihat Keklik, Muhyiddin Ibn al-Arabi, 164
[20] Ibn Arabi, al-Futûhât al-Makkiyyah, 4/710, Muhâdarât al-Abrâr, 2/195; Asin Palacious, Ibn Arabi 70-71
[21] Asin Palacious, Ibn Arabi, 77
[22] Nihat Keklik, Sadreddin Konevi, 164
[23] Nihat Keklik, Sadreddin Konevi, 13
[24] Nihat Keklik, Sadreddin Konevi, 13
[25] Nihat Keklik, S. Konevî, 13
[26] Asin Palacious, Ibn al-Arabi, 85
[27] Nihat Keklik, Sadreddin Konevi, 13
[28] Sadreddin Konevi, Nafahât al-Ilâhiyye (Library of Yusuf A?a, in Konya-Turkey) No: 5468, Waraq, 68; Nihat Keklik, Sadreddin Konevi, 15
[29] Sadreddin Konevi, Nafahât al-Ilâhiyye, Waraq, 366
[30] N.Keklik, Sadreddin Konevi, 15
[31] Sadreddin Konevi, Nafahât al-Ilahiyye, Waraq, 67; Jâmî, Nafahât al-Uns, 556
[32] Sharânî, Tabakât al-Kubrâ, (Cairo, 1229) 1/273
[33] Sadreddin al-Konevi, I'câz al-Beyân, (Haydarabad, 1310) 10
[34] Konevi, I'câz al-Beyân, 10
[35] Nihat Keklik, Sadreddin Konevi, 20
[36] Konevi, I'câz al-Beyân, 86
[37] Konevi, Nafahât, Waraq, 65 b; Ibn Arabi, Inshau'd-Dawâir, Waraq,160
[38] Konevi, An.Nusûs, Waraq, 15b
[39] Ibn Arabi, Fusûs al-Hikem, (Turkish translation by N. Gençosman), 32; Istanbul-1952
[40] Ybn Arabi, al-Futûhât al-Makkiyyah, 3/318 (Cairo, 1269)
[41] Ybn Arabi, al-Futûhât al-Makkiyyah, 2/337
[42] Nihat Keklik, Sadreddin Konevi, 79
[43] Ibn Arabi, al-Futûhât al-Makkiyyah, 1/714 (Cairo, 1269)
[44] Konevi, Nafahât, Waraq, 54b, (Library of Yusuf A?a in Konya-Turkey)
[45] Ibn Arabi, al-Futûhât, 4/192
[46] Ibn Arabi, al-Futûhât, 3/516
[47] Ibn Arabi, Inshau’d-Dawâir, Waraq 160b
[48] Ibn Arabi, al-Futûhât, 2/236, 355
[49] Ibn Arabi, al-Futûhât, 2/597
[50] Ibn Arabi, al-Futûhât, 2/609
[51] Ibn Arabi, al-Futûhât, 1/464, 2/236, 3/436
[52] Ibn Arabi, al-Futûhât, 2/578
[53] Ibn Arabi, al-Futûhât al-Makkiyyah, 3/516
[54] Ibn Arabi, al-Futûhât, 2/431, 619; 3/100
[55] Konevi, Miftâh al-Ghayb, Waraq 13b
[56] According to Konevi “General creation is the only creation created by Allah” [N.Keklik, S.Konevi, 81]
[57] Nihat Keklik, S. Konevî, 86
[58] Konevi, Sharhu Hadîs al-Arbaîn, Waraq 67a
[59] Ibn Arabi, al-Futûhât al-Makkiyyah,, 2/69
[60] Kitâb Al-Khalyk, Waraq 62a, N. Keklik, S. Konevî, 91
[61] Nihat Keklik, S. Konevî, 135 (545 numbered footnote)
[62] Nihat Keklik, S. Konevi, 138
[63] Nihat Keklik, S. Konevi, 130, 138
[64] Konevi, Nafahât, Waraq 86a
[65] Konevi, Nafahât, Waraq 60b
[66] Ibn Arabi, al-Futûhât al-Makkiyyah, 2/137
[67] Ibn Arabi, al-Futûhât, 2/167
[68] Ibn Arabi, al-Futûhât, 2/156, 396
[69] Ibn Arabi, al-Futûhât, 2/117, 137
[70] Ibn Arabi, al-Bulgha wa’l-Hikmeh, Waraq 172a, Nihat Keklik, S. Konevi, 139
[71] Nihat Keklik, S. Konevi, 138
[72] Konevi, I’câz Al-Beyân,Waraq 68b, Sharhu Asmâ al-Hüsnâ, Waraq 100b
[73] Ibn Arabi, al-Futûhât al-Makkiyyah, 2/605
[74] Ibn Arabi, al-Futûhât, 1/371
[75] Ibn Arabi, al-Futûhât, 4/232
[76] Ibn Arabi, al-Futûhât, 2/672
[77] Ibn Arabi, al-Futûhât, 2/578
[78] Ibn Arabi, al-Futûhât, 2/562
[79] Ibn Arabi, al-Futûhât, 2/461
[80] Ibn Arabi, al-Futûhât al-Makkiyyah, 2/524
[81] Ibn Arabi, al-Futûhât, 2/484
