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Written and collected by Zia H Shah MD

Ibn Arabi (1165–1240), also known as Muhyiddin Ibn Arabi, was a prominent Andalusian Sufi mystic, philosopher, poet, and scholar. Born in Murcia, Spain, he spent his early years in Seville, a major center of Islamic culture and learning at the time. Throughout his life, Ibn Arabi traveled extensively across the Islamic world, including regions such as North Africa, the Middle East, and Anatolia, seeking knowledge and spiritual insight. ​Wikipedia+6Ibn Arabi Society+6Ibn Arabi Society+6Ibn Arabi Society+4Encyclopedia Britannica+4TheCollector+4

Ibn Arabi authored numerous works, with estimates suggesting he wrote around 850 pieces, of which approximately 700 are considered authentic and over 400 are still extant. His writings cover a wide array of subjects, including metaphysics, theology, poetry, and mysticism. Two of his most renowned works are “Al-Futūḥāt al-Makkiyya” (“The Meccan Revelations”), an extensive encyclopedia of spiritual knowledge, and “Fuṣūṣ al-Ḥikam” (“The Bezels of Wisdom”), which delves into the inner meanings of the wisdom of various prophets. ​WikipediaWikipedia, la enciclopedia libre+2Wikipédia, a enciclopédia livre+2Wikipedia, l’enciclopedia libera+2

Central to Ibn Arabi’s teachings is the concept of “Waḥdat al-Wujūd,” often translated as the “Unity of Being.” This doctrine posits that all existence is a manifestation of a single, unified reality, which is God. He believed that understanding this unity leads to a deeper comprehension of the relationship between the Creator and creation. ​fr.wikipedia.org

Ibn Arabi’s profound influence extends across the Islamic world, significantly shaping subsequent Islamic thought, particularly within Sufi traditions. His ideas have been both celebrated for their depth and criticized for their complexity and perceived esotericism. Nevertheless, his contributions have left an indelible mark on Islamic philosophy and mysticism. ​Wikipedia

Ibn Arabi distinguishes between two types of prophethood: “ordinary prophethood” and “legislative prophethood.” Ordinary prophethood, also referred to as “general” or “universal” prophethood (nubuwwa ‘āmma), pertains to the spiritual insights and divine knowledge granted to prophets and saints without introducing new religious laws or scriptures. This form of prophethood emphasizes inner enlightenment and personal connection with the Divine. In contrast, legislative prophethood (nubuwwa khāṣṣa) involves the delivery of new divine laws and is exemplified by prophets like Moses and Muhammad, who brought forth the Torah and the Quran, respectively. ​Hurqalya

Ibn Arabi posits that while legislative prophethood concluded with Prophet Muhammad, the essence of ordinary prophethood continues through the experiences of saints and mystics. These individuals, through profound spiritual practices, attain direct knowledge of God, embodying the ongoing presence of divine wisdom in the world. ​

This perspective underscores Ibn Arabi’s belief in the enduring accessibility of divine knowledge, asserting that the cessation of legislative prophethood does not preclude individuals from achieving profound spiritual realization and closeness to God.​

For Ibn Arabi legislative prophethood (nubuwwa tashri’iyya), which introduces new divine laws, and general or universal prophethood (nubuwwa ‘amma), characterized by spiritual enlightenment without the conveyance of new legal codes. He posits that while legislative prophethood concluded with Prophet Muhammad, general prophethood persists through the experiences of saints and mystics. This ongoing form of prophethood is integral to Ibn Arabi’s understanding of spiritual realization and the continuous accessibility of divine wisdom. ​

For Ibn Arabi, belief in this enduring general prophethood is essential, as it underscores the potential for individuals to attain profound spiritual insights and closeness to the Divine, even after the cessation of law-bearing prophethood. This perspective emphasizes the significance of personal spiritual experiences and the internalization of divine truths, which are central to his mystical teachings. ​

Conclusion

For Ibn Arabi, the general prophethood is the spiritual and mystic experiences of the saints. He deems such prophethood necessary for the enlightenment of the saints but he does not make belief in it essential for the rest of the Muslim ummah or humanity at large.