Shaykh al-Akbar Ibn Arabi رحمه الله to some is a Great Wali, to some an apostate SubhānAllāh.
Imām al-Suyūṭī wrote a defence of the respected Shaykh-

The Scholars past and present have differed concerning Ibn `Arabi, one group considering him a friend of Allah (wali) —

and they are correct — such as Ibn `Ata’ Allah al-Sakandari and `Afif al-Din al-Yafi`i, another considering him a heretic — such as a large number of the Jurists — while others expressed doubts concerning him, among them al-Dhahabi in al-Mizan. Two opposed verdicts are reported

from Shaykh `Izz al-Din Ibn `Abd al-Salam, one attacking him, and one describing him as the Spiritual Pole (al-Qutb). What reconciles them is indicated by Shaykh Taj al-Din Ibn `Ata’ Allah in Lata’if al-Minan, namely, that Shaykh `Izz al-Din at the beginning acted in the fashion

of jurists in passing quick judgment on the Sufis. When Shaykh Abu al-Hasan al-Shadhili went to pilgrimage and returned, he came to Shaykh `Izz al-Din before entering his own house and conveyed to him the salam of the Prophet (s). After that, Shaykh `Izz al-Din humbled himself

and began to sit in al-Shadhili’s gatherings…. Our teacher, Shaykh al-Islam, the last remnant of the mujtahids, Sharaf al-Din al-Munawi replied, concerning Ibn `Arabi, that silence was safest. And this is the stance that befits every truly Godwary person who fears for himself.

For my part, the last word concerning Ibn `Arabi — and this is accepted neither by his contemporary admirers nor by his detractors — is that he be considered a wali but reading his books is forbidden. He himself is related as saying, “We [Sufis] are a people whose books are

forbidden to read.” This is because the Sufis, by convention, use a technical terminology known only to them and by which they refer to meanings in a way different from common usage. Therefore, whoever takes their language according to its outward meanings, both commits kufr and

charges others with kufr (kafara wa-kaffara). Al-Ghazali stipulated something similar in one of his books and said, “It [the discourse of Sufis] is somewhat the same as with the ambiguities of the Qur’an and the Sunna. Whoever understands them literally commits apostasy and its

its actual meaning is other than what is commonly known. So, in the cases of the verses dealing with the Divine Face, Hands, Eye, Establishment over the Throne, etc.: whoever understands them according to commonly known meanings has definitely committed apostasy.”

Al-Suyuti, Tanbih al-Ghabi fi Tanzih Ibn `Arabi [Warning Imbeciles About the Innocence of Ibn `Arabi], p. 17-21.