The Essence of the Concept of Wahdat Al-Wujud in Muhyiddin Ibn Arabi's Sufism: An Analysis Based on the “Risalat Al-Wujudiyya”

1. INTRODUCTION

The thinker, known as the founder of the doctrine of the unity and singularity of existence – “Wahdat al-Wujud” (Oneness of Existence) was revered by his followers as the “Great Sheikh” and the “Son of Plato.” Muhyiddin Muhammad Bin Ali Bin Muhammad Ibn Arabi (b.d. 1165-1240) was the first in Sufism to widely disseminate this theory through his philosophical views. He considers Allah to be the heart of all beings and of the faithful servant, and sees nothing in the world except truth and reality. He emphasizes that the Arif (knower) sees everything in Him, for He is the vessel that encompasses all things.”¹ Ibn Arabi interprets the philosophical theory of “Wahdat al-Wujud” (Oneness of Existence) based on his own unique style. “One of the works that comprehensively and systematically studied the category of existence and most perfectly described its views on this issue is “Risalat Al-Wujudiyya” (“Existential Message”).² The classification of Ibn Arabi's works shows that along with giving a general definition of existence, he also analyzes nature, man, society, and spiritual existence, which are its manifestations. This can be evident from: “Our words are intended for those who have the determination and generosity in the demand for knowledge and the demand for self-awareness, for those who embody in their hearts the desire and demand to reach Allah.”³ It follows that when a person first understands or knows oneself, only then does one comprehend the essence and recognize Allah.

In the study of Existential Message, it was determined that the ideas of Ibn Arabi regarding existence have been analyzed by both European and Asian scholars to varying extents. W.C.Chittick examines Ibn Arabi’s concepts of ultimate reality (Allah), the realm of divine names, the spiritual and metaphysical worlds, and the material world.⁴ H. Corbin substantiates the ideas of Sufi ontology, the imaginal world (ʿālam al-mithāl), and the understanding of existence through spiritual experience,⁵ moreover, T. Izutsu compares Ibn Arabi’s views on oneness, self-annihilation, and existence with those of Laozi.⁶ Similarly M.A.Palacios philosophically analyzes Ibn Arabi’s views on the one God, highlighting their similarities to Christian mysticism.⁷ In his work, E. Winkel analyzes Ibn Arabi’s concept of existence as a dynamic process of knowing, in which truth is unveiled to an individual through spiritual experience,⁸ and Mohamed Haj Yousef interprets Ibn Arabi’s concept of time as a creative notion that integrates philosophical, mystical, and Sufi ideas.⁹

Considering the aforementioned scholarly conclusions, the article examines the concept of Wahdat al-Wujud (Oneness of Existence, ) in Ibn Arabi’s teachings from an academic perspective, highlighting its significance within Sufi philosophy. The distinctions between Wahdat al-Wujud (Oneness of Existence, ), Wahdat al-Shuhūd (the unity of witnessing, وحدة الشهود), and other Sufi traditions are analyzed, along with a comparative study of the ideas of Tustari, Khojagi Ahmad Kosani, and other scholars, identifying both differences and similarities. Furthermore, the compatibility or divergence of Ibn Arabi’s metaphysical views with Islamic creed is assessed based on the Qur’ān and Hadīth. Finally, the impact of his ontological perspectives on contemporary Sufi practices, spiritual development, and ethical transformation is critically evaluated.

2. Ibn Arabi’s Portrayal of Those Who Grasp the Treatise’s Essence

Ibn Arabi answer to those sho understand his treatise essence by saying, “This conversation of ours is with those who see nothing but Allah. To those who see other than Allah, we have neither question nor answer, because he sees nothing but what he sees.”¹⁰ Thus, the Sufi thinker states that the treatise was written for those who have delved into esoteric knowledge and grasped its essence. Ibn Arabi composed this treatise not for the general public, but for the select few, more specifically for the adherents and followers of his teachings. Nevertheless, the work serves as a valuable source for those interested in philosophy and Sufism. After traditionally praising Allah and the Prophet, Ibn Arabi explains that the purpose of writing the treatise is to elucidate the meaning and essence of the Prophet's hadīth: “Whoever knows himself knows his God.”¹¹ The Sufi extols the creator with His essential attributes that indicate His uniqueness, and endeavors to reveal Allah’s essential qualities by distinctly employing words with similar meanings, such as “wahdaniyat” (Divine Oneness), and “fardaniyat” (Singular). This is to assert that “Praise be to Allah, before wahdaniyat (Divine Oneness) there was no precedence other than Himself, and after fardaniyat there is no posteriority other than Himself.”¹²

According to Ibn Arabi, Allah, is the One without wahdaniyat (Divine Oneness), and he is the fard (unique) without fardaniyat (Singular). He is composed of neither name nor that which is named. He is the First without beginning and the Last without end. “Manifest without externality and Hidden without internality. That is, He is the essence of the letters of Initial, He is the essence of the letters of the End, He is the essence of the letters of “Batin” (Unseen) He is the essence of the letters of “Zahir” (Visible). Even if these letters do not transform into His essence, or if His essence transforms into these letters, there is none other than Him who is the Zahir (Visible), the Batin (Unseen), the Zahir (Visible,) or the Batin (Unseen).”¹³ Allah's absolute oneness is not dependent on the external (Zahir) or internal (Batin) world; rather, it signifies that He is the essence of all things from the beginning to the end.

Tafrīd means “isolation” or “setting apart” in Arabic and represents the highest degree of Allah’s oneness (tawhid) in Sufism. This word is derived from the root “fard” (unique). The basis of this concept is the following hadīth: Rasulullah (a.s) said:

The Mufarrids (Devout individual) have overtaken. They said, “Who are the Mufarrids (Devout individual), O Rasulillah!” He said: “Men and women who remember Allah much.”¹⁴ In other accounts, it is said: “They are those who have immersed themselves deeply in the remembrance of Allah, and this remembrance has lifted their burdens, and they will arrive lightly on the doomsday.”¹⁵ In books of Aqida, the terms “wahdaniyat” (Divine Oneness) and “fardaniyat” are used as synonyms. “Wahdaniyat” (Divine Oneness, ) is used in reference to essence, while “fardaniyat” (Singularity, ) is used in reference to attributes. Allah the almighty is “muvahhad” (Monotheis, توَحِيد ) in His essence, meaning He is alone, and He is “munfarid” (singular, منفرد) in His attributes, meaning He is the only one.

3. The Sufi and Gnostic Analysis of the Question of Existence and Non-Existence by the Sufi Thinker

Since ancient times, people have contemplated nature and society, humanity and individuals, observing the phenomena and events occurring around them and their changes. Some things exist but later disappear, while others that were absent earlier emerge later. Yesterday, we might have been unaware of the existence of something, but today we discover that it truly exists. Based on these observations, people have developed concepts and views about existence, being, and non-being.

According to the Sufi thinker, “His hijab (Barrier) is His wahdaniyat (Divine Oneness). No hijab (Barrier), other than His own can conceal Him. His existence is also His wahdaniyat (Divine Oneness), by which He remains “satr” (hidden) without being confined to any “mood” (“how” or “what kind”). Neither a prophet, nor a perfect saint, nor a close angel (mursal) can see Him except for Himself. His own prophet is He, His rasul is Himself, His own treatise, and His own kalam (Speech). He sent Himself to Himself through Himself, without any intermediary and without any cause. There is no difference between the sender, the sent, and the recipient. The existence of the letters “sana” (Praise,) is nothing other than His existence. He has neither “sana” (Praise), nor name, nor anything named”¹⁶.

In Hujwiri’s teachings, there are two types of “hijab” (Barrier): The first is called the “rayniy hijab” (The Veil of Rust, الرَّيْنُ الحِجَابُ), (We seek refuge in Allah Himself from its appearance). The second is called “ghayni hijab” (Veil of heedlessness) The sooner this occurs, the better.

Rayniy ul Hijab – The Veil of Rust This barrier signifies the spiritual corruption and moral decay of the heart, which result in estrangement from God. Such sins permeate a person’s heart to the extent that they become incapable of perceiving the truth. For this reason, Hujwiri draws a parallel between the concept of hijab and sin, emphasizing that one must seek refuge in God to be protected from this veil.

Ghayniy Hijab – The Veil of Heedlessness This veil arises from negligence or inattentiveness in the remembrance of God. In Sufism, such heedlessness is referred to as ghaflah (spiritual inattentiveness, غفلة). Unlike rayniy hijab, this state is often temporary. According to Hujwiri, the sooner one becomes aware of it, the better, as it allows the individual to recognize their lapse and return swiftly to the divine presence.

“The explanation of the first is that in this case, the servant’s essence becomes the hijab (Barrier), of the Haq), in other words, Haq and batil become indistinguishable to him. The explanation of the second is that here the servant's qualities become a hijab (Barrier), to the Haq, and the servant, immersing themselves wholly with their entire being, seeks the Haq), and flees from botil (Falsehood).”¹⁷

The hijab is not a physical entity, but a connection. Therefore, Makhdumi Azam, a theorist of the Naqshbandi order, says, “You yourself are the hijab. You stand between the Haq and yourself; that is, if you become mortal (or transient), you will reach the Haq ).”^`8

Taalluq hijabastu behosili,

Chuzi bandha bigselivosili¹⁹

Meaning: If you break the bands, you will be a vosil (you follow the truth)

Therefore, the Prophet Muhammad said, “I know my God ²⁰ through my God.” Ibn Arabi writes: When the Prophet Muhammad said, “I understood my God through my God,” he was alluding to the meaning: “You are not you, but you are He who exists without you. They point to the meaning: You are not you, but you are He who was without you. He is not within you, nor outside you. You are neither inside Him nor outside Him. At the same time, your existence and qualities cannot be independent of Him (Allah), meaning they cannot be self-sufficient. Certainly, you did not exist, and you will not exist. You are neither a sound nor an existence. You are He, and He is you, without any imperfections. If you have understood your own existence, you have also understood Allah. If this is not the case, then you have not comprehended anything.”²¹ From this, it can be understood that a human being does not exist independently but rather exists solely by the will of Allah. Allah is the Absolute Being, neither within creation nor outside of it, and He transcends the limitations of space and time. This perspective aligns with Ibn Arabi’s concept of Wahdatul Wujud, in which both human existence and the entire cosmos are perceived as manifestations of the Divine.

In Sufism, the concepts of fana (annihilation of the self) and faniyyah (impermanence) refer to annihilation and transience, signifying the temporary nature of existence and the dissolution of the self. In fano, negative traits or qualities are transcended and cease to exist. In the state of fano, the seeker recognizes the source of their actions as being in Allah. In this state, the seeker attains the closest proximity to Allah.

Ibn Arabi, in his explanation of existence, asserts that only his own teachings are correct, rejecting the methods and approaches used by earlier Sufi orders in understanding the self, which compel us to reflect critically. The Sufi thinker emphasizes that expressions and terms such as “fana” (the annihilation of the self) and “fana al-fana” used in Sufi orders are incorrect and believes that interpreting them as valid may lead to one of the greatest sins in Islam.That is, many mystics believe that there are two paths to understanding Allah: the fana of existence and the fana of fana. This is an obvious mistake. Indeed, understanding Allah does not require the fana of existence, nor the fano of fana. Since it does not possess existence, it cannot possess fana either. Indeed, fano occurs after the stability of existence. Only if you understand yourself as being without existence and fana, will you truly understand Allah. If this is not the case, then everything else is void.²²

The term ‘fana’ essentially signifies the liberation of the sufi from the transient concerns of worldly life, spiritual and moral purification, and the complete and wholehearted fulfillment of the divine command. In Ibn Arabi's philosophy of understanding existence, the central idea is the realization of the self, where every manifestation of being attains unity with the human being. Every plurality expresses unity. To claim the existence of another entity apart from this is a sin, namely, shirk (Idolatry).

“Understanding Allah by linking Him to existence or to the fana of fana directly establishes shirk (Idolatry), because when you link the understanding of Allah to existence and the fana of fana, it becomes something other than Allah and separate from His essence. This is indeed clear shirk (Idolatry). The Prophet Muhammad said, “Whoever knows himself, knows his God.” He did not say, whoever knows fana, knows their God. The permanence of something other than the self (i.e., another entity) nullifies fana. Whatever is not suitable for permanence, is also unsuitable for fana.”²³

4. Wajib al-Wujud (Necessary Existence) and Mumkin al-Wujud (Possible Existence) in the Interpretation of Ibn Arabi

“Existence is a non-existent thing. A non-existent thing cannot be an existent thing. He (Allah) is neither ephemeral (temporary) nor eternal, it is neither existent nor non-existent. You are the primordial moment, the eternal moment, and the non-existence before existing in the ancient moment. Allah is the existence of the primordial, the existence of the eternal, and the existence of the ancient. And indeed, He exists without the existence of eternity past, without the existence of eternity future, and without the existence of the ancient. If this were not the case, “Wahdahu la shariyka lahu” (“He is One, without any partner”) It could not have been. His ‘Wahdahu la sharika lahu’ is obligatory (wājib). If He were to have a “partner,” that partner would have to exist by its own essence, not by the existence of Allah. And it would no longer be in need of Him, and it would become a second God. Such a thing is impossible (i.e., absolutely inconceivable).”²⁴ In his treatise, Ibn Arabi establishes the absolute existence and oneness of Allah, presenting both Sufi and philosophical arguments that affirm divine unity as a logical necessity. According to him, existence is a relative concept, and true existence belongs solely to Allah. Human existence is temporary and is only realized through divine manifestation. From the perspective of Tawhīd (the oneness of God), Allah cannot have any partners. For this reason, the phrase “Wahdahu la sharika lahu” (He is One, without a partner) is interpreted in the text as a fundamental principle of existence.

The existence of the Wojib al-Wujud (Necessary Existence), whose existence is intrinsic, is Allah. The existence of the Mumkin al-Wujud (Possible Existence) is dependent on the Wojib al-Wujud (Necessary Existence); that is, it does not exist by itself, but exists at a certain time and ceases to exist at another time. This existence, nature, and the beings, objects, and substances within it are considered as such. Existence consists of substance (jahwar) and accident (araz). An accident (araz) is dependent on substance (jahwar) for its existence. The essence of His being consists of five parts: prime matter, form, body, intellect, and soul. Prime matter is considered the substance into which form (image) moves or transfers. Ibn Arabi rejects the concept of “Illat al-wujud” (“the cause of existence”) in philosophy and replaces it with his own teaching of “Qayyumiyyat al-Haqq” (“the indivisible eternity of Allah”). According to his belief, every being is itself the “Qayyumiyyat al-Illat” (“the eternal cause”). “All of these are eternal and are related to the essence of Allah’s eternity, specifically the “Qayyumiyyat al-Illat” (the eternal cause).”²⁵ From this, it can be understood that according to Ibn Arabi’s teachings, existence is the self-existent power of the Haq. The eternity of Allah necessitates the eternity of existence. In turn, this rejects the philosophers view that existence emanates from the “aql al-awwal” (first intellect). 

5. Different Approaches to Ibn Arabi's Teachings on Existence

Ibn Arabi elucidates a theory within Islamic metaphysics concerning the two fundamental types of existence—real existence and metaphorical existence—delineating their nature and distinction.

1. The true, eternal, and imperishable existence.

Imperishable (Sarmadiy) signifies constant and eternal. The true, eternal, and perpetual existence is the existence of Allah, the Glorious and Exalted.

2. Accidental, metaphorical, and transient existence.

“Al-araz” is an Arabic term that signifies appearance or manifestation. In philosophy, it refers to the concept of “accidents.”²⁶

This forms part of his doctrine, which explains the absolute nature of Allah and the limited nature of created existence. He defines real existence as eternal and independent, while describing metaphorical existence as transient and contingent.

“Fony (transitory) means temporary. Occasional, metaphorical, and transient existence refers to something that is perceptible, present on the surface, but not fundamentally real – a temporary form of being. Such an existence pertains to created entities. Every creation, every being, has its own inherent reality”.

According to Ibn Arabi, “Allah has no partner, no equal, and nothing can compare to Him. Anyone who perceives anything alongside, apart from, or within Allah sees that thing as dependent on Allah's lordship (Rububiyyah). In doing so, they associate that thing with Allah's sovereignty. Anyone who claims that something exists independently of Allah, or that it stands by itself, or is transient in its own essence or fana, has not experienced the true understanding of self-awareness. If someone says that there is existence apart from Allah, exists without cause, or that fana is linked to fana, they commit shirk (Idolatry) upon shirk (Idolatry). They do not understand their own essence; in fact, they are a polytheist. They neither understand Allah nor their own self.”²⁷ These statements by the scholar point to a severe form of shirk. Whoever perceives existence as independent of Allah or understands fana (annihilation) in relation to another fana commits shirk upon shirk.

“In his Risala-ye Faniyya (Treatise on Fana (Annihilation)), Makhdoom-e-Azam calls attention to the transience of the world and all that it contains, emphasizing that human life is also finite and measured. Therefore, he advises not to place excessive love on this world, but rather to focus on performing good deeds for the eternal abode, the Hereafter.”²⁸ The central idea of the work encompasses a Sufi worldview, an attitude toward the material world, and preparation for the Hereafter. Makhdoom-i Azam contrasts material life with spiritual life, reminding that human existence is finite and measured. He emphasizes the transient nature of worldly life, warns against excessive attachment to the material world, and asserts that the ultimate purpose of life is not merely the pursuit of worldly pleasures and material wealth.

According to Islamic belief, Allah created existence from the realm of non-existence, or in other words, brought it into being from nothingness. Therefore, everything we know, see, touch, or think about exists in reality, meaning that heaven and hell, spirits and angels, jin²⁹ (genie), and Satan, the material world, the spiritual realm, the world of malakut (Spiritual Realm), and the world of lahūt (Divine Realm) all exist in reality. Adam, or the realm of non-existence, is something that no being other than the Divine can fully comprehend. Ibn Arabi explains that this duality, the distinction between Adam (non-existence) and Wujud (existence), is inseparable. If they are considered separate, it would contradict wahdat (Oneness), the concept that the essence of Allah is unified. In religious terminology, this would constitute shirk (Idolatry), which is regarded as one of the gravest sins in the Qur’ān and stands in opposition to tawhid (monotheism). Rejecting tawhīd (monotheism) would be a denial of the shahada, the declaration of faith in Islam: “La ilaha illallah” (“There is no god but Allah”). According to Ibn Arabi’s doctrine, since there is no existence apart from Allah, “every multiplicity is rooted in wahdat,” meaning all apparent plurality is ultimately based on the singularity of Allah’s essence. Ibn Arabi states that the esoteric meanings of the Hadīths point to the correctness of the teaching he is presenting.

“Abu Huraira reported Allah's Messenger as saying: “Allah, the Exalted and Glorious, said: The son of Adam displeases Me by abusing Dahr (time), whereas I am Dahr - I alternate the night and the day.”³⁰

Ibn Arabi analyzes fana as follows:

Whoever thinks of themselves as other than Allah, know that they are not other than Allah. However, you cannot comprehend this. You do not realize that you are seeing Him. When this secret is unveiled to you, you will know that you are not outside of Allah. And know that you are the purpose itself. You do not need fana. You have always been and will continue to be, even without it. As we mentioned earlier, you will see that all of His attributes are your attributes, unquestionably, His outward is your outward, His inward is your inward, His beginning is your beginning, and His end is your end. And you will further see that the many are without becoming Him, and He is without becoming you, yet His attributes and His essence are you.³¹

Ibn Arabi quotes from his own poem, which aligns with these conclusions, saying: “I said...”³².

قلت:

ظننت ظنونا  بأنك  أنت                و ما أن تكون و لا قط كنت

فإن أنت  أنت فإنك رب                 وثاني اثنين دع   ما ظننت

فلا  فرق بين  وجوديكما                فما بان عنك و لا عنه بنت

فإن قلت جهلا بأنك غيره              خشنت وإن زال جهلك لنت

فوصلك هجروهجرك وصل            و بعدك قرب  بهذا  حسنت

دع العقل وافهم بنورانكشاف            لئلا يفوتك ما عنه صنت

ولا   تشرك  مع   الله   شيئا             لئلا   تهون   وبالشرك  هنت

The meaning is:

You think of yourself as You,

“Thinking of yourself as “You” is a mistake.

You are not “You,” You are the Allah,

Do not think of “duality,” even.

In your essence, there is no difference,

You are not separate from Him, nor is He from you.

If you are ignorant and say, “I am different,”

“Your ignorance will not depart, as you continue with such words.

Union is separation, and separation is union,

If you knew, your distance is, in truth, closeness.

Leave aside intellect, understand with the light of unveiling,

Illuminate the night with its description.

Do not associate anything with Allah,

Shirk is a great sin, if you knew it clearly.”³³

6. Ibn Arabi’s Commentary on the Qur'anic Verses

The Qur’ān states: “And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face. His is the judgement, and to Him you will be returned.”³⁴ “There is no existence other than Him. There is no being besides Him. If there were another, it would be doomed to destruction. Only all creatures on the face of the earth are perishable”³⁵, “The Owner of Glory and Honor, the Lord, is the Only One who is eternal,”³⁶ There is nothing other than Him.

Ibn Arabi asserts, “And if you ask, Allah Almighty says in His words: “Vision cannot grasp Him, but He grasps all vision. He is the Subtle, the All-Aware” (Allah created the eyes to perceive the objects of this world. They perform their function, nothing more. They are incapable of doing anything beyond their capacity.)”³⁷ You are contradicting this verse, where is the truth in what you are saying? The answer is: “What we have said so far is the meaning of Vision cannot grasp Him, but He grasps all vision, meaning that there is no one in existence and no eye that can perceive Him. If there were something other than Him, it would be able to perceive Him. Allah, the Blessed and Exalted, with His verse Vision cannot grasp Him reminds us that there is nothing but Him. This means that He cannot be perceived by anything other than Himself. On the contrary, He perceives Himself, and only He, His essence, perceives, no one else. There is no eye except His essence. Whoever says, “They (the eyes) cannot perceive Him because they are created (new), and the created cannot perceive the eternal, does not understand his own reality. There is nothing and no eyes other than Him. He perceives His own essence without any perception or essence other than Himself.”³⁸

Ibn Arabi analyzes the concept of unity (wahdaniyat) not only through the science of Hadith but also through Qur’anic verses. “The verse of the As-Saaffat³⁹ إِنَّ إِلَهَكُمْ لَوَاحِدٌ (لا إله إلا الله “There is no deity but Allah.”) لا إله إلا هو (“There is no deity other than Him.”), لا وجود لغيره (“There is no existence other than Him”) and لا إله إلا إياه (“There is no deity other than Him Himself.”) He brings forth the meanings.”⁴⁰ He explains the concept of Wahdaniyyah (Divine Oneness) by referring to Qur’ānic verses, particularly the phrase “La ilaha illallah” in Surah As-Saffat and similar expressions. He emphasizes the absolute oneness of Allah and asserts that no eternal existence exists apart from Him. Najmuddin al-Kubra states: “The beginning of the Greatest Name is from Allah, for the Name of Allah is the essence that embodies all attributes of beauty (jamal) and majesty (jalal).”⁴¹

Furthermore, every existing thing, every form of existence, comes from Allah; without Him, nothing can exist or be perceived. The “Wahdat al-Wujud” theory presented in this treatise differs from the official theological views or the concepts of the Mashsha'iyyun regarding existence, and it resonates with the existentialist philosophy of life in modern times, where the reflection and manifestation of the divine existence can be found in life, especially in the perfection of the individual human being, and in the divine presence (tajalli) manifesting in the heart of the seeker.

Ibn Arabi states, “If you ask again, If I say, I am Allah, “would this be what Allah has said?” The answer is: “No, for you have not yet reached Him. Only when you reach Him will you understand what He has said, say what He has said, and see what He has seen.”⁴²

From this phrase, one may assert that the existence of all things is not with their own existence, but with your existence. “Through these hints, do not doubt that Allah is a created being, and let others not fall into this misconception either. Some of the knowers say, The Sufi is not created.” This happens after the unveiling of the ultimate meaning, when all doubts and suspicions vanish. These words apply to those whose insight extends beyond the common understanding. If someone’s insight is limited, these words will not apply to them, for such insights cannot be confined to ordinary perceptions.⁴³

A human being, by virtue of existence, is always striving to understand their own nature. They constantly ponder questions like “Who am I?”, “Where did I come from and where am I going?,” “What is my purpose in life?,” contemplating issues related to the world and themselves, or reflecting on the nature of existence and its essence, seeking answers to these questions. Each individual follows a unique path in this regard, as Ibn Arabi said: “إن الطرق إلي الله على عدد أنفاس الخلائق” “The paths to Allah are as numerous as human beings.”⁴⁴

7. Examples from the Qudsi Hadīth regarding the non-existence of anything besides Allah

Ibn Arabi states that, unlike the Ash’aris, philosophers, and Mu’tazilites, the Sufis beliefs about “ru’ya-tul-Lah” (“seeing Allah,” spiritual and esoteric perception of Allah in Sufism) are in agreement. Additionally, Ibn Arabi includes “Tajdidul A’raz” (“the changing of accidents”) as part of the views of the Sufis, which are essentially very similar to those of the Ash'aris.⁴⁵ He compares the views of the Ash’aris on this matter with his own thoughts within the Sufi framework, highlighting the similarities between them: “The Ash’aris say that the entire existence is a single substance (Jawhar). We say that the essence is one. They also say: “It differentiates in accidents (A’raz).” We say: “It multiplies in form and size.” They say: “Anything that does not exist, either goes to something else, or exists in another's accidents (A’raz), or in another's attributes. “You can say it however you wish.”⁴⁶

“Accident (from Latin accidentis – incidental, partial) is a philosophical term that reflects the temporary characteristics of things that do not affect the essential nature of the changing entity. This concept first appears in Aristotle's works “Metaphysics” and “Physics.”⁴⁷

The concept of “dhat” in Sufism corresponds to “substance” in modern dialectics, and the concept of “tajalli” aligns with “accident” in the philosophical traditions of Greece, India, and China, where they represent the fundamental principle of all existence. The concept of substance means substrate – the underlying concrete foundation. According to Aristotle's doctrine, substance is the essence, the real foundation of all things, and existence cannot be explained without the term “substance.” Aristotle writes in “Categories”: “Without primary substance, nothing else could exist.” Primary substance is unchanging.”⁴⁸

“The famous Sufi Sahl al-Tustari (d. 896) introduced three types of tajalli: the manifestation of the divine essence (tajalli az-zat), divine revelation (mukashafa), the manifestation of divine attributes in their own qualities (tajalli sifat az-zat), or the radiance of light (maudi an-nur), and the manifestation of divine judgment (tajalli hukm az-zat), or the future life.”⁴⁹

The method of understanding the relationship between the Divine and existence proposed by Ibn Arabi later became widely known as “Wahdat al-Wujud” (Unity of Existence). This doctrine caused a great deal of controversy among philosophers and mystics, and continues to generate debates even today. Its prominence has led to various interpretations, as each Sufi order or philosophical school has studied it and understood it in its own way, leading to further disputes and controversies.

8. “Anal Haq” and “Subhaniy” are Gnostic Concepts

A person does not merely exist in this world but also understands himself, knows the world in which he lives, and affects it; he assimilates and changes both the world and himself, participating in spiritual creativity. In this, a person primarily seeks to know his own existence and cares for his being. It is important for him to realize his contradictory role in the total system of existence and to sense and feel his responsibility and accountability before both his own being and the being of the world. The light of the Absolute existence is highly perceptive. The objects are like different glass vessels. These vessels have different colors. It is these colors that create a veil between them and the Haq. In other words, the light of the Haq does not manifest in its own color but in the color of the vessel. The light of the Haq is free from the qualities of the color we perceive and feel. Therefore, if the vessel is white, it appears white; if red, it appears red. Allah, the Exalted and the Most Sacred, is the Unique Being who is free from form, qualities, color, and shape. Ibn Arabi analyzes the issue of wujud and hijab as follows: “Previously, we mentioned that His hijab is His wahdaniyat and fardaniyat. Therefore, when the seeker reaches the truth, it is appropriate for him to say “Anal Haqq” (“I am the Allah”) or for some to say “Subhani” (“Glory be to me”). The one who reaches the presence of the Truth sees that Allah’s attributes are His attributes, and Allah’s essence is His essence, and his own essence and attributes are neither inwardly nor outwardly separate from Allah. He understands that he is neither annihilated in Allah nor eternal in Allah. He also sees that he has not found his own existence, because his existence is not permanent, and he realizes that his own self is the Self of the Truth, and his existence is the existence of the Allah.”⁵⁰

If someone were to ask: “We have understood union without union, but what is closeness without closeness, and distance without distance?” You would answer: “Indeed, you are in the moments of closeness and distance. Apart from that, you are nothing. You will not be a knower (arif) until you realize that you are He. When you reach Allah, that is, when you understand the essence of “knowledge” (irfan) and realize that you are He, you will know that you did not know this before, whether you are He or someone else. When knowledge (irfan) is acquired, you will know that you have understood Allah, not with yourself, but with Allah.”⁵¹

Ibn Arabi explains this as follows: “You do not know whether your name is Mahmood or if you are named Mahmood. In reality, the name and the named are one and the same. So, you thought your name was Muhammad, and only later did you come to realize you are Mahmood. Yet, your essence remained eternal. When you recognized your Mahmoodness, both the name Muhammad and the designation of Mahmood were lifted. (The name Muhammad only applies when you are in the state of passing away. Passing away (fana) occurs only when any existence other than His is established. Whoever affirms an existence other than Him has committed shirk against Allah, the Blessed and Exalted).⁵² In this, nothing is deficient in Mahmood, and Muhammad did not perish in Mahmood. It neither entered him nor exited him. Mahmood did not become Muhammad. When Mahmood realized his Mahmoodness, he understood himself, not with Muhammad, but with himself, because Muhammad did not exist. How can something that does not exist be understood as if it exists?⁵³ From this, it follows that the knower (arif) and the known (ma’roof) are the same, the means (waseel) and the attained (mawsul) are the same, the seer (ra’i) and the seen (mar’iy) are the same. The knower is His attribute, the known is His essence. The means is His attribute, the attained is His essence. The seer is His attribute, the seen is His essence. Likewise, the attribute and the attributed are one and the same.” These conclusions from the writings of Ibn Arabi have become famous expressions. In other words, the mystic’s expression “مارا با نص کار است نه به فص” (“We need ‘nass,’ not ‘fass”) (i.e., “We do not need Ibn Arabi’s Fusūs (the unity of ‘fass’), but we need the nass, i.e., the Qur’ān”) or the idea that “if I were in Ibn Arabi’s time, I would have taken him beyond the level of wahdat al-wujud” gives a great evaluation of Ibn Arabi’s works and personality.⁵⁴

9. Conclusion

Ibn Arabi analyzes existence and non-existence, explaining that nothing other than Allah is capable of knowing the reality of the non-being (adam), and that existence and non-existence are inseparable. From a philosophical standpoint, the Sufi’s view on existence and non-existence asserts that in existence, nothing exists apart from Allah, and all that exists emanates from Him. At the same time, He Himself does not reside in any thing, and only He can truly comprehend Himself.

Ibn Arabi rejects the philosophical concept of illat al-wujud (the cause of existence) and replaces it with his concept of Qayyumiyyat al-Haq (the indestructible eternity of the Divine).

According to Ibn Arabi, in fana (annihilation), one should not consider oneself separate from Allah, for in reality, one is nothing other than Allah. However, this realization can only occur through a spiritual unveiling. Furthermore, Ibn Arabi includes the Ash'ari doctrine of Tajdid al-A’raz (the transformation of accidents) in his system, demonstrating the close alignment of Sufi thought with Ash'ari theology.

In conclusion, Ibn Arabi's theory remained a highly influential and contentious doctrine in the Islamic world for nearly five centuries, up until the time of Imam Rabbani (divine). Despite various religious and Sufi schools offering responses and alternative ideas, the Naqshbandi order, with its theory of Wahdat al-Shuhud (the unity of witnessing), responded appropriately, highlighting the place of Ibn Arabi's teachings in the development of Sufi thought.

Conflict of Interest

The manuscript author has absolutely no financial or non-financial conflict of interest regarding the subject matter or material discussed in this manuscript.

Data Availability Statement

The data associated with this study will be provided by the corresponding author upon request.

Funding Details

The author did not receive funding from any source or agency.