Ibn Al Arabi

Jalal al-Din al-Suyuti (c. 1445–1505) was an Egyptian polymath of Persian heritage, recognized as a leading scholar of the 10th Islamic century. His expertise spanned a vast array of fields, including hadith, Quranic exegesis, jurisprudence, theology, linguistics, and history, leading to his esteemed title of Shaykh al-Islam. Al-Suyuti was exceptionally prolific, authoring approximately one thousand works, making him one of the most prolific writers in Islamic literature. He was a leading authority in the Shafi'i school of law and a Sufi of the Shadhili order.

Born in Cairo, al-Suyuti's early life involved growing up in an orphanage after his father's death. He dedicated himself to learning, mastering numerous sciences under around 150 sheikhs and traveling extensively. He began teaching jurisprudence at a young age and later became a head master of Hadith. However, he eventually withdrew from public life and teaching, seeking solitude and focusing on his extensive writing, rejecting worldly offers and gifts. Despite facing accusations of plagiarism, which were later dropped, his most notable intellectual defense was of Ibn Arabi against criticisms from his own teacher, Burhan al-Din al-Biqa'i.

Al-Suyuti held a critical view of speculative theology (kalam) and logic in Islamic sciences, advocating for strict submission. He identified with the Ash'ari creed and believed that one dies saved if the call to Islam has not reached them. He claimed the status of an affiliated mujtahid and asserted his profound knowledge, particularly in hadith and Arabic language, though this led to criticism for perceived arrogance. He defended Sufis, distinguishing true practitioners from extremists and innovators, and argued for the validity of certain chains of transmission within Sufism, such as Hasan al-Basri receiving narrations directly from Ali ibn Abi Talib.

A significant aspect of al-Suyuti's intellectual engagement was his defense of the controversial Sufi mystic Ibn Arabi. He penned a response to his teacher Burhan al-Din al-Biqa'i's work that accused Ibn Arabi of apostasy. Al-Suyuti argued that Ibn Arabi was a Friend of Allah (Wali) and that his writings required a sophisticated understanding of Sufi terminology, making them unsuitable for those without proper grounding. He cited respected scholars who held positive views of Ibn Arabi to support his position, highlighting his commitment to defending figures within the mystical tradition.

Al-Suyuti's output was immense, with approximately one thousand works attributed to him, solidifying his reputation as one of the most prolific authors in Islamic history. His biographical dictionary, Bughyat al-Wuʻāh, offers valuable insights into early Arabic philology. He was recognized as the leading authority of his time within the Shafi'i school of thought. His scholarly claims, including reaching the level of renowned Imams like Sheikh Siraj al-Din al-Bulqini in fiqh and Hafiz Ibn Hajar Al-Asqalani in hadith, were met with both admiration and criticism, with al-Suyuti asserting his statements were truthful and intended for the benefit of others.

“Do not ever come back to us with a gift, for in truth Allah has put an end to all such needs for us.”

“I did not mean that I was similar to one of the Four Imams, but only that I was an affiliated mujtahid (mujtahid muntasib). For, when I reached the level of tarjih or distinguishing the best fatwa inside the school, I did not contravene Al-Nawawi's tarjih. And, when I reached the level of ijtihad mutlaq, I did not contravene Al-Shafi'i's school.”

“When I went on hajj, I drank Zamzam Water water for several matters. Among them was that I reach the level of Sheikh Siraj al-Din al-Bulqini in fiqh, and in hadith, that of Hafiz Ibn Hajar Al-Asqalani.'”

“There is no one in our time, on the face of the earth, from East to West, more knowledgeable than me in Hadith and the Arabic language, save Al-Khidr or the Pole of saints or some other wali - none of whom do I include into my statement - and Allah knows best.”

“I have looked at the matters which the Imams of Shariah have criticized in Sufis, and I did not see a single true Sufi holding such positions. Rather, they are held by the people of innovation and the extremists who have claimed for themselves the title of Sufi while in reality they are not.'”