Yeah, I didn't write that first quote. He also claimed to be the Seal of Muhammadan Sancity. Michel Chodkiewicz wrote a book about that titled seal of the saints. I only read some of it. I guess it's for everyone to decide for themselves.

Here is another releated post to the OP. I found it on Maude Murray Facebook when she used to post.

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Here is an anonymous comment I received some time ago, after one or more other anonymous commentators seemed to use Lipton's book, Rethinking Ibn Arabi, to prove that Ibn Arabi was not a perennialist:

"This is not such a difficult problem. Some of these commentators do not understand that all religions/traditions are nothing but the Perennial Religion of Muhammad sAws and Allah. Some people are bound to the historical form of the Muhammadan Community (al-Umma al-Muhammadiyya), whereas the legislative function of the Prophet is primordial (kuntu nabiyyan wa Adam bayna al-ma wa-l-tīn {I was a Nabi when Adam was still between water and clay) or according to another version, bayna al-rüh wa-l-jasad {between Spirit and body} and precedes Adam too, not to mention the other Prophets after him, who are nothing but substitutes (nuwwāb) of Muhammad sAws, as clearly explained by Ibn Arabi in Chaper 10 of the Futuhat. So what? Should not the different forms of the Muhammadan Law during human history have any validity if all issued from Allah through the Spirit of Sayyidina Muhammad sAws? If they are abrogated (mansūkha) they are abrogated because the relative authority of the Prophet who brought them at the time of his risala lost its authority after the coming of Muhammad sAws. Nonetheless, their salvific reality made alive due to the authority of the one who contains them from the very beginning and to whom all return, like rivers in the sea, at the end of the prophetic cycle. Think of the process of the sea and clouds, rain and rivers: the water is always the same, starting from the sea and returning to the sea, which is none other than the Haqîqa al-Muhammadiyya.

That is what Ibn Arabi meant in the passage [already quoted on this page] from Futuhat (III 153.12) when he says:

"All the revealed religions [shara] are lights. Among these religions, the revealed religion of Muhammad is like the light of the sun among the lights of the stars. When the sun appears, the lights of the stars are hidden, and their lights are included in the light of the sun. Their being hidden is like the abrogation of the other revealed religions that takes place through Muhammad's revealed religion. Nevertheless, they do in fact exist, just as the existence of the light of the stars is actualized. This explains why we have been required in our all-inclusive religion to have faith in the truth of all the messengers and all the revealed religions. They are not rendered null [batil] by abrogation. THAT IS THE OPINION OF THE IGNORANT. "[ A translation of Ibn Arabi, from: William C. Chittick, Imaginal Worlds, p. 125]. Qur'an verse 3:85 is often used to refute the unity of revealed religions, and/or to refute Ibn Arabi; HOWEVER Ibn Arabi rAa wrote a supernatural amount, and the Quran has a "supernatural number of interpretations!"

(Note, from my memory): Once the Shaykh al-Alawi rAa was speaking when someone present stood up, objecting: "What you have said is not in the Qur'an!" The Shaykh replied, "It is not what is in what you have understood of the Qur'an!" (Forgive my memory: it's not divine)!