Ibn ʿArabī is often presented in an ahistorical and achronistic fashion with little mention of the intellectual milieu from which he was raised, – and nothing much of ‘their’ thought is discussed, nor its impact on Ibn ʿArabī’s thought. This is evident in his reframing of ijtihād as an individual process of spiritual refinement, as opposed to a methodical process of ratiocination, which leads him to develop a distinctively personalist theory of legal pluralism that transcends the limitations of school conformity. 456/1064) certainly influenced Ibn ʿArabī’s legal doctrine, the Shaykh’s jurisprudence remains markedly original in that it is ultimately rooted in an overarching metaphysical doctrine. An analysis of his legal epistemology would situate him within the “Scripturalist” stream of legal theorists, commonly associated with the Zāhirī school. This paper provides an exhaustive overview of his sophisticated legal doctrine in terms of his legal methodology and substantive law. 638/1240) continues to receive much attention within the academe as a preeminent Sufi philosopher, his jurisprudence, by contrast, rarely elicits the same degree of attention, despite the prominent mention of the Sharīʿa throughout his works. The symbolism of precious stones, as it is the case for the Jewish and Christian contexts, appears moreover in Islamic sources as closely related to the idea of language, as we intend to show in this article. Numerous examples are to be found in Sufi literature, including in the works of two of its most important authorities, al-Ghazālī (d. Their symbolism is used in particular in the Islamic esoteric literature, exerting in this way a strong influence on Western Hermetic and Alchemical doctrines. Precious stones appear likewise in the title of a number of Islamic literary and religious texts, and some of these texts have been even structured according to the gemstones’ names. Yet in Islamic literature, this symbolism already occurs in its two main sources, the Quran and the sayings of the prophet Muḥammad. While several specialists of Judaism and Christianity analyzed this symbolism in the context of the Old and New Testaments, as in the Jewish and Christian exegetical literature, its presence and nature in the Islamic sources so far did not gain the attention of the scholarly world. The recourse to the symbolism of precious stones is attested in different religious contexts.
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