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Summary: An expository not a deconstructive work
Review: Chittick allows Ibn Arabi to speak for himself without attemptiong to fit him within a philosophical paradigm like other authors (Nicholson, Affifi). This itself is a landmark step in oriental studies.
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Summary: The Best Work on Ibn Arabi's Non-Dualistic Cosmology to Date
Review: Ibn Arabi is not easy reading. By far the best and most comprehensive book to date is this one -- perhaps Chittick's most important work yet. SPK is primarily a collection of translations from various sections of Ibn Arabi's greatest work, the Meccan Revelations, and is structured more as an anthology. Chittick puts in his own commentary here and there which helps decode the complexity of some of the passages. But for the most part, he allows Ibn Arabi to speak for himself. Although the book is long, you don't have to read all of it. Chittick is not arguing a thesis, but presenting Ibn Arabi's view on a variety of subjects which are fundamentally rooted in a non-dualistic cosmology where only Allah 'is'. You can read just the introduction of the work (where Chittick gives a bare-bones sketch of the Shaikh's worldview) and then start plugging away from the various passages at your own convenience. In my opinion, SPK is better than Chittick's more recent THE SELF DISCLOSURE OF GOD which is too technical and requires quite a bit of familiarity with Ibn Arabi in particular and sufism in general.
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Summary: A wonderful book to read
Review: This is a great book for any one who is interested in true no nonsense spiritualism. Ibne Arabi as always proves himself a true master of this path. I would like to mention a couple of points which has left me confused as to the real position of this great master. He puts a great deal of emphasis on the fact that a true "traveler" is always mindful of the " Sacred Laws" of Islam and never for a moment undermines them. One might ask the question as to what is "Sacred Laws" and what are the sources of them. Quran rarely mentions anything about the Laws in a detailed fashion and those hadiths left from Prophet are uncertain , and more importantly there has never been much agreement about what the Sacred Laws are among the jurisprudence. Four canonical schools among the jurisprudence were established , at the expense of other schools, due to the fact that there was almost a chaos due to many schools of Law each with their own version of "Sacred Laws". So it seems that "Sacred Law" is more or less in the eye of the beholder and very much " relative". Moreover it is very confusing that Ibne Arabi should accept the very notion of " four cannonical" schools of law randomly picked by the ruler of the time. An indication that Ibne Arabi perhaps avoided any topic which would have brought him face to face with the political powers of his time. The second confusing aspect of Ibne Arabi is his almost total silence in regards to socio-political aspect of Islam and Islamic society. He never touches upon the early history of Islam and the shortcoming of the "Companions" of the Prophet as though he either sees no problem with that history at all or he is afraid of a backlash. It is unlikely that a man like Ibne Arabi would give a blank check and a money back guaranty entry to heaven to Mohammad's companions irrespective of their socio-political behavior. Why is it so important that we put the companions of the prophet under a microscope? It is because their behavior is particularly relevant to all moslems since according to a hadith attributed to Muhammad " my companion are like stars, any which one one follows is lead to truth". Does Ibne Arabi accept this hadith? How does he , or better yet Prophet Muhammad himself, justify the turmoil and killings and political injustice which was exercised by companions after Mohammed's death? Moslems rarely touch upon this aspect of their history and almost never discuss it and Ibne Arabi, unfortunatly, seems to fall under the same category.
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