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Papers by claude addas
The experience and doctrine of love in Ibn Arabî by Claude Addas "By God, I feel so much love tha... more The experience and doctrine of love in Ibn Arabî by Claude Addas "By God, I feel so much love that it seems as though the skies would be rent asunder, the stars fall and the mountains move away if I burdened them with it: such is my experience of love…" If I attributed this quotation to Rûmî or to Ruzbehân Baqlî, no one would be surprised: they are both unanimously acknowledged to be among the most illustrious representatives of the "way of love" which is at the heart of the mystical tradition of Islam. But it is from the Futûhât, the work whose "impassive and icy tone" Massignon denounced, that this cry from an inflamed heart issues. Massignon had read all of it; no doubt he knew this passage, but even if his sight rested on it for a few moments, he probably saw nothing more than a literary device. For him, Ibn Arabî was only a dry, haughty dialectician and nothing ever succeeded in persuading him to reexamine this opinion which he had held since his youth. Admittedly, the author of the Fusûs is also that of the Turjumân al-ashwâq; but is this collection of poems anything other than a hapax in the arid expanse of a gigantic corpus of abstractions? Corbin took pains to demonstrate that it was nothing of the sort. Was he understood? In any case, one can see that in recent works Ibn Arabî is always put forward as the representative of a kind of speculative mysticism within Islam which is contrasted with the kind of mysticism most famously exemplified by Rûmî. One of his translators, whom one might have hoped was better informed, recently accused him of "metaphysical imperialism". An excellent American researcher, William Chittick, has devoted two scholarly monographs to Rumi and Ibn Arabî. It is significant that the first is entitled "The Sufi Path of Love" and the second "The Sufi Path of Knowledge", respectively. Without denying that there are considerable differences of emphasis between the Mathnavî and the Futûhât, one can see in these dichotomies the echo of age-old controversies which are no strangers to the world of Latin Christianity. Which faculty plays the essential role in the itinerarium in deum? Is it the will, in which love originates, or the intellect, in which knowledge originates? Several decades ago, moreover, lively debates took place over the correct interpretation of a saying that Guillaume de Saint-Thierry had taken from Saint Gregory the Great: amor ipse intellectus est. Among specialists of the Flemish mysticism of the Rhineland-and initially among the very authors who made this powerful mediaeval movement famousthere are numerous controversies between the partisans of a fairly suspect "mysticism of the Essence" (Wesenmystik), and those of a more reassuring "Nuptial mysticism" (Braumystik). In the seventeenth century, the "abstract school"-that of Benoît de Canfield or the young Bérulle-raised many concerns. When the work of Eckhart surfaced at the end of the nineteenth century, after a long period underground, it provoked comments-initially among his Dominican brothers-which are astonishingly similar to those often reserved for Ibn Arabî. Is there any point in comparing the Treatises and Sermons of Thuringien with the Canticle of the Sun or the writings of Angèle de Foligno? In Ibn Arabî's case, his writings convince us that it is irrelevant to place the way of love and the way of knowledge in opposition. Moreover, his works should be read without any preconceived ideas; Massignon's undisguised sympathy for Hallaj, whose "martyrdom", to use his expression, strongly evokes the Passion is easily understandable as is, in a more general way, the sympathy of some Western specialists for Muslim mystics in whom they detect
The Legacy of Muslim Spain, 1992
Essentiellement biographique, le propos de ce travail est de restituer l'itineraire spirituel... more Essentiellement biographique, le propos de ce travail est de restituer l'itineraire spirituel et intellectuel du grand soufi Muhyi l-din Ibn Arabi (ob. 638 1240) en le situant autant que possible dans le contexte religieux et historique de l'epoque. Ne a Murcie en 1165, Ibn Arabi meurt a Damas en 1240 apres avoir passe la majeure partie de sa vie a sillonner l'occident musulman d'abord, puis l'orient. Sa destinee s'inscrit donc a l'un des moments les plus dramatiques de l'histoire du monde musulman : en Occident, ou Ibn Arabi passe les quarante premieres annees de sa vie, la reconquista gagne chaque jour du terrain ; en Orient, ou il emigra ensuite, les croisades se succedent et le peril mongol se rapproche. Par un depouillage minutieux des sources internes et des sources externes, ce travail tente non seulement de retracer la vie d'Ibn Arabi de maniere chronologique et evenementielle mais egalement d'en mieux eclairer et ordonner les moments ...
1. Home Land 2. Vocation 3. Election 4. Ibn 'Arabi and the Savants of Andalusia 5. God's ... more 1. Home Land 2. Vocation 3. Election 4. Ibn 'Arabi and the Savants of Andalusia 5. God's Vast Earth 6. Fez 7. Farewells 8. The Great Pilgrimage 9. 'Counsel My Servants' 10. Damascus, 'Refuge of the Prophets' Conclusion Appendix I: Chronological table of Ibn 'Arabi's life Appendix II: Ibn 'Arabi and his links with the various Sufi currents in the Muslim West Appendix III: The teachers in traditional religious disciplines frequented by Ibn 'Arabi in the Muslim West Appendix IV: The men of letters frequented by Ibn 'Arabi in the Muslim West Appendix V: The four 'silsila's of the 'khirqa akbariyya' Bibliography Index of Names Glossary and Index of Technical Terms.
El Azufre Rojo, 2017
Estes últimos decênios viram multiplicarem-se publicações sobre Ibn ʿArabī e sua escola: traduçõ... more Estes últimos decênios viram multiplicarem-se publicações sobre Ibn ʿArabī e sua escola: traduções e ensaios sucedem-se numa cadência acelerada e a doutrina de Ibn ʿArabī é comentada, analisada, dissecada, com maior ou menor felicidade conforme o caso. É necessário constatar, todavia, que nenhum trabalho de envergadura foi efetuado até aqui sobre a obra poética de Ibn ʿArabī em seu conjunto. Certamente, a partir de 1911, Nicholson publicou em Londres a edição e tradução do Tarğumān al-ašwāq e, mais recentemente, alguns especialistas não temeram aventurar-se no Dīwān de Ibn ʿArabī impresso em Būlāq. Mas, sob o olhar do que resta a decifrar, estas temerárias incursões representam bem pouco. Elas não permitem, de qualquer forma, apreender o lugar eminente que ocupa a poesia na obra de Ibn ʿArabī e menos ainda compreender o papel maior que lhe é atribuído como suporte doutrinal. Não tenho, é claro, a pretensão de preencher esta lacuna; meu propósito é, mais modestamente, fazer uma bre...
Horizons Maghrébins - Le droit à la mémoire, 2004
Cet article resume la vie du saint andalou Ibn 'Arabi, destine initialement a la carriere mil... more Cet article resume la vie du saint andalou Ibn 'Arabi, destine initialement a la carriere militaire. Il le fait a partir des indications donnees par le saint lui-meme dans diverses œuvres. On lit, au travers des epreuves rencontrees, parfois meme la detresse, le cheminement spirituel de ce mystique originaire de Murcie. Celui-ci a connu des experiences de retour (tawba) et d'illuminations (futuhât) avant de rencontrer ses maitres. Il se rendit d'abord au Maghreb, a plusieurs reprises, avant de rejoindre la Mecque, ville dans laquelle il ecrivit son ouvrage principal.
Al-Qanṭara
La richesse et la complexité de la terminologie se rapportant aux diverses modalités qui encadren... more La richesse et la complexité de la terminologie se rapportant aux diverses modalités qui encadrent la « transmission du savoir » dans le monde musulman 1 illustrent les efforts déployés au fil des siècles par les oulémas, les « détenteurs du savoir » tous domaines confondus,
Aragon Vive Su Historia Actas De Las Ii Jornadas Internacionales De Cultura Islamica Teruel 1988 1990 Isbn 84 404 8059 8 Pags 91 100, 1990
JMIAS 66, 2019
Ibn Arabi and the Interpretation of the Law
jmias, 2019
Important works on Ibn Hazm and, more generally, on Zāhirisma legal school of which he was the ma... more Important works on Ibn Hazm and, more generally, on Zāhirisma legal school of which he was the major representative in Andalusia-have emerged over the last fifteen years. 1 All tackle, in a more or less thorough way, depending on the case, the thorny question of the 'Zāhirism of Ibn ʿArabī'-or what is presumed as suchand refer to the influence that the author of the Muhallā may have exercised on him in the domain of fiqh, in the broadest sense. This academic debate-which dates back to 1884, when Goldziher's famous study on Zāhirism was first published 2-is indisputably fruitful: pointing out borrowings between authors of different eras,
El Azufre Rojo
La poesía no contradice en absoluto a la teología. Llegaría a decir que la poesía es una teología... more La poesía no contradice en absoluto a la teología. Llegaría a decir que la poesía es una teología que viene de Dios.Petrarca, Cartas familiares, X, 4, trad. de A. MichelCiertos prejuicios son persistentes. Y esto es lo que ocurre con la idea, por cierto ampliamente difundida entre los islamólogos, según la cual Ibn ʿArabī estaría en las antípodas de Rūmī: mientras que este último es considerado como el paradigma de la “Vía del amor” de la tradición mística en tierrasdel Islam, se admite unánimemente que Ibn ʿArabī personifica la corriente simétricamente inversa en el seno de la misma tradición, la “Vía del conocimiento”, en su aspecto más imponente, y también el más austero. Y asimismo, uno es un poeta, un hombre de corazón, y el otro un metafísico, un doctrinario despojado de toda sensibilidad... [...]Es por ejemplo harto frecuente -y numerosas publicaciones, incluso las más recientes, así lo testimonian- la costumbre de oponer el rigor casi matemático de la dialéctica de Ibn ʿArab...
Al-Qantara, 2020
"Entre musalsal et silsila, une frontière ténue: Le cas de la muṣāfaḥa et de la mushābaka On the ... more "Entre musalsal et silsila, une frontière ténue: Le cas de la muṣāfaḥa et de la mushābaka On the Thin Frontier between musalsal and silsila: The Rites of muṣāfaḥa and mushābaka"
À propos de deux ouvrages attribués à Ibn ‘Arabî : le K. al-mabâdî wa l-ghâyât li ma‘ânî l-hurûf... more À propos de deux ouvrages attribués à Ibn ‘Arabî :
le K. al-mabâdî wa l-ghâyât li ma‘ânî l-hurûf
et le K. mâhiyyat al-qalb
Ibn Arabî et la fonction du langage poétique
Le precieux inventaire etabli par M. Osman Yahia dans son Histoire et classification de I'ceuvre ... more Le precieux inventaire etabli par M. Osman Yahia dans son Histoire et classification de I'ceuvre d'Ibn 'Arabi est devenu, depuis sa publication a Damas en 1964, un instrument de travail indispensable pour tous les specialistes du Shaykh al-Akbar. Inevitablement, cependant, bien des enigmes relatives a l'immense bi-bliographie akbarienne n'ont pas encore trouve leurs solutions; un examen plus approfondi des textes, la decouverte de nouveaux manuscrits conduisent parfois, d'autre part, a reviser l'attribution ou la datation de certaines oeuvres (1). Le pro-bleme que nous abordons ici est d'une autre nature. Osman Yahia consacre dans son Repertoire (tome I, p. 190, R.G. 101) une notice laconique au Diwdn al-Ma'arif, dont il signale trois manuscrits, se bornant, comme indication sur le contenu, a la seule mention: , poesies ,. La notice suivante (pp. 190-191, R.G. 102) est consacree au Diwcn al-Shaykh al-Akbar: sous ce ti-tre sont recenses de nombreux manuscrits-mais tous incomplets, precise 0. Yahia-ainsi qu'une edition imprimee a Bulaq en 1271/1855 qui n'est en fait qu'une reproduction d'une edition lithographique publiee, sans date, a Bombay. La question , qui vient immediatement a l'esprit, celle du rapport entre ces deux diwdn-s, n'est pas posee. Nous voudrions l'examiner et apporter quelques elements de re-ponse a partir d'une analyse des manuscrits du Diwdn al-Ma'drif. Les comparai-sons entre ce dernier et le Diwdn imprime nous ont &et considerablement facili-tees par un article recent de M. Roger Deladriere (2) qui identifie l'origine de (1) A titre d'exemples, signalons le caractere evidemment apocryphe duQabs al-anwdr (R.G. 559) (voir la note de JJ. Witkam, Arabica, 1979, I, p. 101); le Shajarat al-kawn (R.G. 666) doit etre restitue a son veritable auteur, 'Abd al-Salam b. Ahmad b. Ghanim al-Maqdisi (cf. memoire de D.E.A. de M. Younes Alaoui Mdaghir, Sorbonne nouvelle, 1990); le Tahdhib al-akhldq (R.G. 745) doit pareillement etre rendu a Yahya b. 'Adi (voir l'article de
The experience and doctrine of love in Ibn Arabî by Claude Addas "By God, I feel so much love tha... more The experience and doctrine of love in Ibn Arabî by Claude Addas "By God, I feel so much love that it seems as though the skies would be rent asunder, the stars fall and the mountains move away if I burdened them with it: such is my experience of love…" If I attributed this quotation to Rûmî or to Ruzbehân Baqlî, no one would be surprised: they are both unanimously acknowledged to be among the most illustrious representatives of the "way of love" which is at the heart of the mystical tradition of Islam. But it is from the Futûhât, the work whose "impassive and icy tone" Massignon denounced, that this cry from an inflamed heart issues. Massignon had read all of it; no doubt he knew this passage, but even if his sight rested on it for a few moments, he probably saw nothing more than a literary device. For him, Ibn Arabî was only a dry, haughty dialectician and nothing ever succeeded in persuading him to reexamine this opinion which he had held since his youth. Admittedly, the author of the Fusûs is also that of the Turjumân al-ashwâq; but is this collection of poems anything other than a hapax in the arid expanse of a gigantic corpus of abstractions? Corbin took pains to demonstrate that it was nothing of the sort. Was he understood? In any case, one can see that in recent works Ibn Arabî is always put forward as the representative of a kind of speculative mysticism within Islam which is contrasted with the kind of mysticism most famously exemplified by Rûmî. One of his translators, whom one might have hoped was better informed, recently accused him of "metaphysical imperialism". An excellent American researcher, William Chittick, has devoted two scholarly monographs to Rumi and Ibn Arabî. It is significant that the first is entitled "The Sufi Path of Love" and the second "The Sufi Path of Knowledge", respectively. Without denying that there are considerable differences of emphasis between the Mathnavî and the Futûhât, one can see in these dichotomies the echo of age-old controversies which are no strangers to the world of Latin Christianity. Which faculty plays the essential role in the itinerarium in deum? Is it the will, in which love originates, or the intellect, in which knowledge originates? Several decades ago, moreover, lively debates took place over the correct interpretation of a saying that Guillaume de Saint-Thierry had taken from Saint Gregory the Great: amor ipse intellectus est. Among specialists of the Flemish mysticism of the Rhineland-and initially among the very authors who made this powerful mediaeval movement famousthere are numerous controversies between the partisans of a fairly suspect "mysticism of the Essence" (Wesenmystik), and those of a more reassuring "Nuptial mysticism" (Braumystik). In the seventeenth century, the "abstract school"-that of Benoît de Canfield or the young Bérulle-raised many concerns. When the work of Eckhart surfaced at the end of the nineteenth century, after a long period underground, it provoked comments-initially among his Dominican brothers-which are astonishingly similar to those often reserved for Ibn Arabî. Is there any point in comparing the Treatises and Sermons of Thuringien with the Canticle of the Sun or the writings of Angèle de Foligno? In Ibn Arabî's case, his writings convince us that it is irrelevant to place the way of love and the way of knowledge in opposition. Moreover, his works should be read without any preconceived ideas; Massignon's undisguised sympathy for Hallaj, whose "martyrdom", to use his expression, strongly evokes the Passion is easily understandable as is, in a more general way, the sympathy of some Western specialists for Muslim mystics in whom they detect
The Legacy of Muslim Spain, 1992
Essentiellement biographique, le propos de ce travail est de restituer l'itineraire spirituel... more Essentiellement biographique, le propos de ce travail est de restituer l'itineraire spirituel et intellectuel du grand soufi Muhyi l-din Ibn Arabi (ob. 638 1240) en le situant autant que possible dans le contexte religieux et historique de l'epoque. Ne a Murcie en 1165, Ibn Arabi meurt a Damas en 1240 apres avoir passe la majeure partie de sa vie a sillonner l'occident musulman d'abord, puis l'orient. Sa destinee s'inscrit donc a l'un des moments les plus dramatiques de l'histoire du monde musulman : en Occident, ou Ibn Arabi passe les quarante premieres annees de sa vie, la reconquista gagne chaque jour du terrain ; en Orient, ou il emigra ensuite, les croisades se succedent et le peril mongol se rapproche. Par un depouillage minutieux des sources internes et des sources externes, ce travail tente non seulement de retracer la vie d'Ibn Arabi de maniere chronologique et evenementielle mais egalement d'en mieux eclairer et ordonner les moments ...
1. Home Land 2. Vocation 3. Election 4. Ibn 'Arabi and the Savants of Andalusia 5. God's ... more 1. Home Land 2. Vocation 3. Election 4. Ibn 'Arabi and the Savants of Andalusia 5. God's Vast Earth 6. Fez 7. Farewells 8. The Great Pilgrimage 9. 'Counsel My Servants' 10. Damascus, 'Refuge of the Prophets' Conclusion Appendix I: Chronological table of Ibn 'Arabi's life Appendix II: Ibn 'Arabi and his links with the various Sufi currents in the Muslim West Appendix III: The teachers in traditional religious disciplines frequented by Ibn 'Arabi in the Muslim West Appendix IV: The men of letters frequented by Ibn 'Arabi in the Muslim West Appendix V: The four 'silsila's of the 'khirqa akbariyya' Bibliography Index of Names Glossary and Index of Technical Terms.
El Azufre Rojo, 2017
Estes últimos decênios viram multiplicarem-se publicações sobre Ibn ʿArabī e sua escola: traduçõ... more Estes últimos decênios viram multiplicarem-se publicações sobre Ibn ʿArabī e sua escola: traduções e ensaios sucedem-se numa cadência acelerada e a doutrina de Ibn ʿArabī é comentada, analisada, dissecada, com maior ou menor felicidade conforme o caso. É necessário constatar, todavia, que nenhum trabalho de envergadura foi efetuado até aqui sobre a obra poética de Ibn ʿArabī em seu conjunto. Certamente, a partir de 1911, Nicholson publicou em Londres a edição e tradução do Tarğumān al-ašwāq e, mais recentemente, alguns especialistas não temeram aventurar-se no Dīwān de Ibn ʿArabī impresso em Būlāq. Mas, sob o olhar do que resta a decifrar, estas temerárias incursões representam bem pouco. Elas não permitem, de qualquer forma, apreender o lugar eminente que ocupa a poesia na obra de Ibn ʿArabī e menos ainda compreender o papel maior que lhe é atribuído como suporte doutrinal. Não tenho, é claro, a pretensão de preencher esta lacuna; meu propósito é, mais modestamente, fazer uma bre...
Horizons Maghrébins - Le droit à la mémoire, 2004
Cet article resume la vie du saint andalou Ibn 'Arabi, destine initialement a la carriere mil... more Cet article resume la vie du saint andalou Ibn 'Arabi, destine initialement a la carriere militaire. Il le fait a partir des indications donnees par le saint lui-meme dans diverses œuvres. On lit, au travers des epreuves rencontrees, parfois meme la detresse, le cheminement spirituel de ce mystique originaire de Murcie. Celui-ci a connu des experiences de retour (tawba) et d'illuminations (futuhât) avant de rencontrer ses maitres. Il se rendit d'abord au Maghreb, a plusieurs reprises, avant de rejoindre la Mecque, ville dans laquelle il ecrivit son ouvrage principal.
Al-Qanṭara
La richesse et la complexité de la terminologie se rapportant aux diverses modalités qui encadren... more La richesse et la complexité de la terminologie se rapportant aux diverses modalités qui encadrent la « transmission du savoir » dans le monde musulman 1 illustrent les efforts déployés au fil des siècles par les oulémas, les « détenteurs du savoir » tous domaines confondus,
Aragon Vive Su Historia Actas De Las Ii Jornadas Internacionales De Cultura Islamica Teruel 1988 1990 Isbn 84 404 8059 8 Pags 91 100, 1990
JMIAS 66, 2019
Ibn Arabi and the Interpretation of the Law
jmias, 2019
Important works on Ibn Hazm and, more generally, on Zāhirisma legal school of which he was the ma... more Important works on Ibn Hazm and, more generally, on Zāhirisma legal school of which he was the major representative in Andalusia-have emerged over the last fifteen years. 1 All tackle, in a more or less thorough way, depending on the case, the thorny question of the 'Zāhirism of Ibn ʿArabī'-or what is presumed as suchand refer to the influence that the author of the Muhallā may have exercised on him in the domain of fiqh, in the broadest sense. This academic debate-which dates back to 1884, when Goldziher's famous study on Zāhirism was first published 2-is indisputably fruitful: pointing out borrowings between authors of different eras,
El Azufre Rojo
La poesía no contradice en absoluto a la teología. Llegaría a decir que la poesía es una teología... more La poesía no contradice en absoluto a la teología. Llegaría a decir que la poesía es una teología que viene de Dios.Petrarca, Cartas familiares, X, 4, trad. de A. MichelCiertos prejuicios son persistentes. Y esto es lo que ocurre con la idea, por cierto ampliamente difundida entre los islamólogos, según la cual Ibn ʿArabī estaría en las antípodas de Rūmī: mientras que este último es considerado como el paradigma de la “Vía del amor” de la tradición mística en tierrasdel Islam, se admite unánimemente que Ibn ʿArabī personifica la corriente simétricamente inversa en el seno de la misma tradición, la “Vía del conocimiento”, en su aspecto más imponente, y también el más austero. Y asimismo, uno es un poeta, un hombre de corazón, y el otro un metafísico, un doctrinario despojado de toda sensibilidad... [...]Es por ejemplo harto frecuente -y numerosas publicaciones, incluso las más recientes, así lo testimonian- la costumbre de oponer el rigor casi matemático de la dialéctica de Ibn ʿArab...
Al-Qantara, 2020
"Entre musalsal et silsila, une frontière ténue: Le cas de la muṣāfaḥa et de la mushābaka On the ... more "Entre musalsal et silsila, une frontière ténue: Le cas de la muṣāfaḥa et de la mushābaka On the Thin Frontier between musalsal and silsila: The Rites of muṣāfaḥa and mushābaka"
À propos de deux ouvrages attribués à Ibn ‘Arabî : le K. al-mabâdî wa l-ghâyât li ma‘ânî l-hurûf... more À propos de deux ouvrages attribués à Ibn ‘Arabî :
le K. al-mabâdî wa l-ghâyât li ma‘ânî l-hurûf
et le K. mâhiyyat al-qalb
Ibn Arabî et la fonction du langage poétique
Le precieux inventaire etabli par M. Osman Yahia dans son Histoire et classification de I'ceuvre ... more Le precieux inventaire etabli par M. Osman Yahia dans son Histoire et classification de I'ceuvre d'Ibn 'Arabi est devenu, depuis sa publication a Damas en 1964, un instrument de travail indispensable pour tous les specialistes du Shaykh al-Akbar. Inevitablement, cependant, bien des enigmes relatives a l'immense bi-bliographie akbarienne n'ont pas encore trouve leurs solutions; un examen plus approfondi des textes, la decouverte de nouveaux manuscrits conduisent parfois, d'autre part, a reviser l'attribution ou la datation de certaines oeuvres (1). Le pro-bleme que nous abordons ici est d'une autre nature. Osman Yahia consacre dans son Repertoire (tome I, p. 190, R.G. 101) une notice laconique au Diwdn al-Ma'arif, dont il signale trois manuscrits, se bornant, comme indication sur le contenu, a la seule mention: , poesies ,. La notice suivante (pp. 190-191, R.G. 102) est consacree au Diwcn al-Shaykh al-Akbar: sous ce ti-tre sont recenses de nombreux manuscrits-mais tous incomplets, precise 0. Yahia-ainsi qu'une edition imprimee a Bulaq en 1271/1855 qui n'est en fait qu'une reproduction d'une edition lithographique publiee, sans date, a Bombay. La question , qui vient immediatement a l'esprit, celle du rapport entre ces deux diwdn-s, n'est pas posee. Nous voudrions l'examiner et apporter quelques elements de re-ponse a partir d'une analyse des manuscrits du Diwdn al-Ma'drif. Les comparai-sons entre ce dernier et le Diwdn imprime nous ont &et considerablement facili-tees par un article recent de M. Roger Deladriere (2) qui identifie l'origine de (1) A titre d'exemples, signalons le caractere evidemment apocryphe duQabs al-anwdr (R.G. 559) (voir la note de JJ. Witkam, Arabica, 1979, I, p. 101); le Shajarat al-kawn (R.G. 666) doit etre restitue a son veritable auteur, 'Abd al-Salam b. Ahmad b. Ghanim al-Maqdisi (cf. memoire de D.E.A. de M. Younes Alaoui Mdaghir, Sorbonne nouvelle, 1990); le Tahdhib al-akhldq (R.G. 745) doit pareillement etre rendu a Yahya b. 'Adi (voir l'article de
دار توبقال, 2018
traduction en arabe de La Maison muhammadienne
Alhambra, 2021
traduction en suedois de Ibn Arabî et le voyage sans retour
Traduction turque de La Maison muhammadienne
Gallimard, 1989
Parution : 03-03-1989 «Sceau des saints», «Sultan des gnostiques», Ibn 'Arabī est pour le soufism... more Parution : 03-03-1989 «Sceau des saints», «Sultan des gnostiques», Ibn 'Arabī est pour le soufisme depuis huit siècles une référence doctrinale majeure et la source d'un influx spirituel qui n'est pas à ce jour épuisé. Ce métaphysicien visionnaire qu'on a surnommé Al-Shaykh al-Akbar, «le plus grand des Maîtres», n'est pas, cependant, un homme sans racine, sans histoire, sans patrie : son oeuvre n'est pas séparable de sa viedes étapes de son expérience intérieure mais aussi de la longue errance qui, d'ouest en est, lui fit traverser un monde musulman menacé, en Occident par La Reconquista, en Orient par les croisades. Ses compagnons ne sont pas des comparses, ni ses contemporains de simples figurants. Les lieux où il séjourna, les événements qu'il vécut sont beaucoup plus que les détails anecdotiques du décor de sa quête. Or le lecteur qui souhaitait avoir accès à une biographie d'Ibn 'Arabī n'avait le choix jusqu'ici qu'entre des travaux occidentaux lacunaires et souvent inexacts et les notices assez fantaisistes de chroniqueurs arabes trop accueillantes aux mirabilia apocryphes ou aux pieuses calomnies selon leurs partis pris. Appuyé à la fois sur une minutieuse analyse des écrits du Shaykh al-Akbar lui-même et sur le dépouillement d'une vaste documentation arabe ou persane, le livre de Claude Addas est la première tentative de reconstitution méthodique d'un double itinéraire : celui qui conduit Ibn 'Arabī de son Andalousie natale à Damas, où il finira sa vie ; et celui du «Voyage Nocturne» qui, par les chemins de l'ascèse et de la prière, le mène au point ultime où se révèle l'Un sans second.
Editions Tasnîm, 2021
traduction du kitâb nasab al-khirqa