 Ibn ‘Arabî (1165–1240) can be considered the greatest of all Muslim philosophers, provided we understand philosophy in the broad, modern sense and not simply as the discipline of falsafa, whose outstanding representatives are Avicenna and, many would say, Mullâ Sadrâ. Salman Bashier (2012) has even argued that “the story of Islamic philosophy” depicts an initial rationalistic phase and culminates with an “illuminative phase” best represented by Ibn ‘Arabî. Most Western scholarship and much of the later Islamic tradition have classified Ibn ‘Arabî as a “Sufi”, though he himself did not; his works cover the whole gamut of Islamic sciences, not least Koran commentary, Hadith (sayings of Muhammad), jurisprudence, principles of jurisprudence, theology, philosophy, and mysticism. Unlike al-Ghazâlî, whose range of work is similar to his, he did not usually write in specific genres, but tended rather to integrate and synthesize the sciences in the context of thematic works, ranging in length from one or two folios to several thousand pages. Nor did he depart from the highest level of discourse, or repeat himself in different works. The later Sufi tradition called him al-Shaykh al-Akbar, the Greatest Master, a title that was understood to mean that no one else has been or will be able to unpack the multi-layered significance of the sources of the Islamic tradition with such detail and profundity.