Commentaries and translations of Fusus al-Hikam

Commentaries and translations of Fuṣūṣ al-Ḥikam

There have been many commentaries on Ibn 'Arabī's Fuṣūṣ al-Ḥikam: the first, al-Fukūk, was written by his stepson and heir, Ṣadr al-Dīn al-Qunawī, who had studied the book with Ibn 'Arabī; the second by Qunawī's student, Mu'ayyad al-Dīn al-Jandi, which was the first line-by-line commentary; the third by Jandī's student, Dawūd al-Qaysarī, which became very influential in the Persian-speaking world. There were many others, in the Ottoman world (e.g. 'Abdullah al-Bosnawī), the Arab world (e.g. 'Abd al-Ghanī al-Nabulusī) and the Persian world (e.g. Haydar Āmolī). It is estimated that there are over fifty commentaries on the Fuṣūṣ, most of which only exist in manuscript form. The more famous (such as Qunawī's Fukūk) have been printed in recent years in Iran. A recent English translation of Ibn 'Arabī's own summary of the Fuṣūṣ, Naqsh al-Fuṣūṣ (The Imprint or Pattern of the Fusus) as well a commentary on this work by 'Abd al-Raḥmān Jāmī, Naqd al-Nuṣūṣ fī Sharḥ Naqsh al-Fuṣūṣ (1459), by William Chittick was published in Volume 1 of the Journal of the Muhyiddin Ibn 'Arabi Society (1982).[17]

 The Fuṣūṣ was first critically edited in Arabic by 'Afīfī (1946). The first English translation was done in partial form by Angela Culme-Seymour[18] from the French translation of Titus Burckhardt as Wisdom of the Prophets (1975),[19] and the first full translation was by Ralph Austin as Bezels of Wisdom (1980).[20] There is also a complete French translation by Charles-Andre Gilis, entitled Le livre des chatons des sagesses (1997). The only major commentary to have been translated into English so far is entitled Ismail Hakki Bursevi's translation and commentary on Fusus al-hikam by Muhyiddin Ibn 'Arabi, translated from Ottoman Turkish by Bulent Rauf in 4 volumes (1985–1991).

In Urdu, the most widespread and authentic translation was made by Bahr-ul-uloom Hazrat Muhammad Abdul Qadeer Siddiqi Qadri Hasrat, the former Dean and Professor of Theology of the Osmania University, Hyderabad. It is due to this reason that his translation is in the curriculum of Punjab University. Maulvi Abdul Qadeer Siddiqui has made an interpretive translation and explained the terms and grammar while clarifying the Shaikh's opinions.

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ولأجل تفادي الملل والفتور يجب على الذاكر ترويض نفسه مع اختيار الوقت المناسب للذكر، وأفضل وقت للذكر هو الفترة الواقعة من بعد صلاة الفجر إلى صلاة الضحى، ففي هذا الوقت تكون النفس مهيأة والجسد مستعداً، علماً أن حال المؤمن الذاكر وصفه الشاعر المؤمن بقوله:

إِذَا مَرِضْنَا تَدَاوَيْنا بِذِكْرِكِمُ

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