Ibn Arabi (Muhammad ibn Ali al-Ta’i al-Andalusi)

The Brotherhood of Religions and the Dignity of the Human Being

Muhyiddin Ibn Arabi (558–638 AH / 1165–1240 CE) is widely regarded as the most influential philosopher of Sufism in Islam who spoke with remarkable boldness and depth about the unity and brotherhood of religions. He devoted extensive writings and interpretations to this idea, embracing it explicitly. His life, however, was marked by hardship: he underwent difficult experiences in al-Andalus, Mosul, Baghdad, Aleppo, and Mecca, where he encountered significant resistance. Eventually, he settled in Damascus, choosing its gardens as his final refuge, where he spread his spiritual vision and teachings.

Although he found a degree of acceptance in the Levant, his reformist ideas also faced strong opposition. Numerous works were written declaring him heretical. The prominent scholar Ibn Hajar al-Asqalani famously remarked: “If Ibn Arabi’s book Fusus al-Hikam is not disbelief, then nothing in this world is disbelief.”

Several major jurists accused him of heresy, including Al-Dhahabi, Taqi al-Din al-Subki, and Siraj al-Din al-Bulqini. Others, such as Zayn al-Din al-Iraqi, described his teachings as deviation and pantheism, while Izz al-Din ibn Abd al-Salam harshly criticized him, accusing him of holding problematic theological views. Similar critiques were voiced by Ibn Kathir and Ibn Hajar al-Haytami.

On the other hand, many scholars rose in his defense, writing extensively about his virtues and spiritual rank. Among them were Jalal al-Din al-Suyuti and Abd al-Wahhab al-Sha’rani. As a result, Ibn Arabi became a deeply polarizing figure, described by some as “the Greatest Master” and by others as “the greatest heretic.”

A significant part of his later recognition is attributed to Selim I, who, upon entering Syria, ordered the restoration of Ibn Arabi’s tomb and the construction of a grand mosque around it in 924 AH. Today, his shrine in Damascus is one of the most visited landmarks in the city and a center for ongoing Sufi gatherings.

His Vision of Religious Brotherhood

The idea of the unity and brotherhood of religions is central to all of Ibn Arabi’s writings. He approached it from multiple perspectives, all rooted in his firm belief in the dignity of the human being as God’s project on earth. He maintained that wherever a person turns—east or west—they are ultimately oriented toward God, and that all paths lead to Him.

According to Ibn Arabi, prophets form a single family and a unified mission. Though their times, places, languages, and rituals differ, they all serve the same ultimate truth: that God is the spirit, source, and governor of the universe. Since everything unfolds according to divine will, this unity demands respect for all religions, prophets, and sages as manifestations of that will.

He further develops this idea through the concept of abrogation in religious law. While acknowledging that certain rulings are superseded over time, he argues that earlier laws are not invalidated in essence but rather integrated and fulfilled within later revelations. This reflects a dynamic understanding of divine law without diminishing its perfection.

Unity of Belief and Diversity of Forms

Ibn Arabi famously stated:

“There is no one in the world who is not on a straight path.”

He explains that every individual forms an understanding of God based on their own perception. Thus, people do not truly perceive God as He is, but rather as reflected through their own inner constructs. He warns against rigid adherence to a single creed that excludes others, arguing that such limitation deprives one of a broader and deeper truth. For him, God is too vast to be confined within any single doctrinal framework.

This vision is beautifully expressed in his celebrated poem:

My heart has become capable of every form:

It is a pasture for gazelles and a monastery for monks,

A temple for idols and the Kaaba of the pilgrim,

The tablets of the Torah and the book of the Quran.

I follow the religion of love—wherever its path leads,

For love is my religion and my faith.

He also stated:

“You will not attain true religion until you honor all creation.”

The Nature of Worship and Divine Intention

Ibn Arabi argued that all acts of worship, regardless of their outward forms, are ultimately directed toward God. Even when people worship different symbols or forms, their intention is, at its deepest level, oriented toward the divine reality. What matters is not the external form, but the ultimate مقصد (goal) toward which the worshipper is directed.

His View of the Afterlife

In interpreting descriptions of punishment in the afterlife, Ibn Arabi presents a strikingly different view. He suggests that even those in Hell ultimately arrive at a form of divine mercy. After the completion of justice, suffering transforms into a state of peace appropriate to those within it. Thus, divine mercy ultimately encompasses all beings.

Six Foundational Principles

Ibn Arabi summarizes his theological outlook in six key principles:

Kindness toward all creation, believers and non-believers alike, inwardly and outwardly.

God does not intend the annihilation of disbelievers, but their continued existence within divine wisdom.

Divine mercy encompasses all things.

God provides sustenance in this world even to those who deny Him.

Worldly suffering serves as purification, similar to illness for believers.

Even the gravest sinners—and those who have done no good—may ultimately be saved through divine mercy.

Foundations of Religious Brotherhood in Sufism

Ibn Arabi’s thought reflects broader Sufi principles that support religious harmony:

Unity of Being: Ultimate reality belongs only to God; the world is a manifestation of that reality.

Divine Love: Creation flows from divine love and remains enveloped in it.

Divine Lordship: God governs all beings and their paths.

Determinism: Human actions unfold within divine will.

Contentment: Acceptance of all aspects of existence as expressions of divine wisdom.