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etween god and the universe is still actively debated both among sufis and between sufis and non sufi muslims waḥdat al wujūd unity of existence edit main article wahdat al wujūd further information incarnation the mystical thinker and theologian abu saeed mubarak makhzoomi discussed the concept of waḥdat al wujūd in his book tohfa mursala 2 however the sufi saint who discussed the ideology of sufi metaphysics to the greatest depth is ibn arabi 3 he employed the term wujud to refer to god as the necessary being he also attributed the term to everything other than god but insisted that wujud does not belong to the things found in the cosmos in any real sense rather the things borrow wujud from god much as the earth borrows light from the sun the issue is how wujūd can rightfully be attributed to the things also called entities aʿyān from the perspective of tanzih ibn arabi declared that wujūd belongs to god alone and in his famous phrase the things have never smelt a whiff of wujud from the point of view of tashbih anthropomorphism he affirmed that all things are wujūd s self disclosure tajalli or self manifestation ẓohur in sum all things are he not he howa lāhowa which is to say that they are both god and not god both wujud and not wujud 4 in his book fusus al hikam 5 6 ibn e arabi states that wujūd is the unknowable and inaccessible ground of everything that exists god alone is true wujūd while all things dwell in nonexistence so also wujūd alone is nondelimited muṭlaq while everything else is constrained confined and constricted wujūd is the absolute infinite nondelimited reality of god while all others remain relative finite and delimited ibn arabi s doctrine of waḥdat al wujūd focuses on the esoteric batin reality of creatures instead of exoteric zahir dimension of reality therefore he interprets that wujud is the one and unique reality from which all reality derives the external world of sensible objects is but a fleeting shadow of the real al haqq god god alone is the all embracing and eternal reality whatever exists is the shadow tajalli of the real and is not independent of god this is summed up in ibn arabi s own words glory to him who created all things being himself their very essence ainuha 7 to call wujud or real being one is to speak of the unity of the essence in other terms it is to say that being light in itself is nondelimited mutlaq that is infinity and absolute undefined and indefinable indistinct and indistinguishable in contrast everything other than being every existent thing mawjûd is distinct defined and limited muqayyad the real is incomparable and transcendent but it discloses itself tajallî in all things so it is also similar and immanent it possesses such utter nondelimitation that it is not delimited by nondelimitation god possesses nondelimited being but no delimitation prevents him from delimitation on the contrary he possesses all delimitations so he is nondelimited delimitation 4 8 on the highest level wujūd is the absolute and nondelimited reality of god the necessary being wājib al wujūd that cannot not exist in this sense wujūd designates the essence of god or of the real dhāt al ḥaqq the only reality that is real in every respect on lower levels wujūd is the underlying substance of everything other than god māsiwāallāh which is how ibn arabi and others define the cosmos or universe al ʿālam hence in a secondary meaning the term wujūd is used as shorthand to refer to the whole cosmos to everything that exists it can also be employed to refer to the existence of each and every thing that is found in the universe 9 god s names or attributes on the other hand are the relationships which can be discerned between the essence and the cosmos they are known to god because he knows every object of knowledge but they are not existent entities or ontological qualities for this would imply plurality in the godhead 3 8 ibn arabî used the term effusion fayd to denote the act of creation his writings contain expressions which show different stages of creation a distinction merely logical and not actual the following gives details about his vision of creation in three stages the most holy effusion al fayd al aqdas the holy effusion al fayd al muqaddas and the perpetual effusion al fayd al mustamirr 10 waḥdat al wujūd spread through the teachings of the sufis like qunyawi jandi tilimsani qayshari jami etc 11 the noted scholar muhibullah allahabadi strongly supported the doctrine 12 sachal sarmast and bulleh shah two sufi poets from present day pakistan were also ardent followers of waḥdat al wujūd it is also associated with the hamah ust persian meaning he is the only one philosophy in south asia tashkīk edit tashkīk or gradation 13 is closely associated with the sadrian interpretation 14 of waḥdat al wujūd according to this school the reality and existence are identical which means existence is one but graded in intensity this methodology was given a name of tashkik al wujud and it thus explains that there is gradation of existence that stand in a vast hierarchical chain of being marāṭib al wujūd from floor farsh to divine throne ʿarsh but the wujūd of each existent māhīyya is nothing but a grade of the single reality of wujūd whose source is god the absolute being al wujūd al mutlaq what differentiates the wujūd of different existents is nothing but wujūd in different degrees of strength and weakness the universe is nothing but different degrees of strengths and weaknesses of wujūd ranging from intense degree of wujūd of arch angelic realities to the dim wujūd of lowly dust from which adam was made 15 opposition to wahdat al wujud edit sufi metaphysics has been a subject to criticism by most non sufis in al andalus where most of the muslim scholars were either zahirites or malikites preferring the ash arite creed sufi metaphysics was considered blasphemy and its practitioners blacklisted 16 followers of the ash arite creed in the east were often suspicious of sufism as well most often citing sufi metaphysics as well 16 ibn arabi was influenced by al ghazali who himself was a strong supporter of the ash arite creed opposition within sufism edit as a doctrine waḥdat al wujūd was also not without controversy or opposition within the sufi community some members of which responded to its conceptual emergence by formulating rival doctrines one example was waḥdat al shuhūd which was formulated by ala al dawla simnani 1261 1336 and would go on to attract many followers in india including ahmed sirhindi 1564 1624 who provided some of the most widely accepted formulations of this doctrine in the indian sub continent 11 17 sirhindi wrote that one should discern the existence of the universe from the absolute and that the absolute does not exist because of existence but because of his essence 18 response to criticism edit some later sufis such as shah waliullah dehlawi 1703 1762 tried to reconcile the doctrines of waḥdat al wujūd unity of being of ibn arabi and waḥdat al shuhūd unity in conscience of sirhindi by downplaying the differences between the two as being based more on terminology than substance 19 sufis in the 19th century such as pir meher ali shah and syed waheed ashraf meanwhile noted that the two concepts only differ in that wahdat al wujud states that god and the universe aren t identical 20 21 accusations of pantheism edit part of a series on ibn arabi akbarism ibn arabi mosque konya manuscript muhyiddin ibn arabi society mystical theories ibn arabi and theoretical mysticism al insan al kamil the complete human al a yan al thabita de the fixed entities al maratib al sab a ar the seven grades related articles wahdat al wujud wahdat al shuhud ar teachers ibn asakir d 571 1176 abu tahir al silafi d 576 1180 ibn bashkuwal d 578 1183 abd al haqq al ishbili ar d 581 1185 abu zayd al suhayli d 581 1185 abu madyan d 594 1197 ibn rushd averroes d 595 1198 ibn al jawzi d 597 1201 ibn abi jamra ar d 599 1202 al qasim ibn asakir ar d 600 1203 jamal al din b al harastani ar d 614 1217 ibn malik d 672 1274 students baha al din ghazi b al adil i d 613 1216 ibn al farid d 632 1235 zakiy al din al birzali ar d 636 1239 shams al din al khuwayyi ar d 637 1239 ibn al dubaythi d 637 1239 ibn al najjar d 643 1245 diya al din al maqdisi d 643 1245 sa d al din al hamawi d 650 1252 sadr al din al qunawi d 672 1273 baybars d 676 1277 admirers and defenders fakhr al din al razi d 606 1209 shihab al din umar al suhrawardi d 632 1234 ibn al zamalkani ar d 651 1253 al baydawi d 685 1286 al qashani d 730 1329 badr al dīn ibn jamaʿah d 733 1333 al safadi d 764 1363 haydar amuli d after 787 1385 al sharif al jurjani d 816 1413 siraj al din al makhzumi d 885 1480 abd al rahman al jāmī d 898 1492 jalal al din al dawani d 907 1501 al suyuti d 911 1505 zakariyya al ansari d 926 1520 ibn kamal pasha d 940 1534 al sha rani d 973 1565 ebussuud efendi d 982 1574 ibn hajar al haytami d 974 1567 abd al ra uf al munawi d 1032 1622 ahmad al maqqari d 1041 1631 mulla sadra d 1050 1640 kâtip çelebi d 1067 1657 ibn al imad al hanbali d 1089 1679 niyazi misri d 1105 1694 isma il haqqi al brusawi d 1137 1725 abd al ghani al nabulsi d 1143 1731 mustafa al bakri ar d 1162 1749 hamid al imadi d 1171 1758 murtada al zabidi d 1205 1791 ibn abidin d 1252 1836 jamal al din al qasimi d 1332 1914 badr al din al hasani ar d 1354 1935 meher ali shah d 1356 1937 ashraf ali thanwi d 1362 1943 al kawthari d 1371 1951 gibril fouad haddad nuh ha mim keller seyyed hossein nasr critics and opponents ibn taymiyya d 728 1328 ala al dawla simnani d 736 1336 al taftazani d 793 1390 ibn khaldun d 808 1405 wali al din al iraqi d 826 1423 taqi al din al fasi d 832 1429 ala al din al bukhari d 841 1437 ibn hajar al asqalani d 852 1449 ibn imam al kamiliyya ar d 874 1470 burhan al din al biqa i d 885 1480 shams al din al sakhawi d 902 1497 ibn iyas d 930 1524 mulla ali al qari d 1014 1606 ahmad sirhindi d 1034 1624 ex critics izz al din ibn abd al salam d 660 1262 taqi al din al subki d 756 1355 siraj al din al bulqini d 805 1405 al shawkani d 1250 1834 neutrals al nawawi d 676 1277 al dhahabi d 748 1347 sharaf al din al munawi ar d 871 1466 notable works al futuhat al makkiyya fusus al hikam ar tarjumān al ashwāq anqa mughrib books about ibn arabi tanbih al ghabi bi tabri at ibn arabi tanbih al uqul ala tanzih al sufiyya category media islam portal saints portal v t e the term wahdat al wujud as a critical mystical notion was ascribed to ibn arabi for the first time in the polemics of ibn taymiyya d 1328 22 23 24 25 even though he did not employ it in his writings 26 27 28 29 30 31 it is highly controversial among the wahhabi and salafi sects of islam 32 33 they accused ibn arabi of holding pantheist or monist views incompatible with islam s pure monotheism 34 35 36 37 38 however according to a number of scholars including al sha rani d 573 1565 and abd al ra uf al munawi d 1031 1621 the books of ibn arabi have been altered and distorted by some anonymous apostates and heretics and therefore many sayings and beliefs were attributed to him which are not true to what he actually wrote 39 40 proponents of waḥdat al wujūd such as abd al ghani al nabulsi abd al ra uf b ali al fansuri seyyed hossein nasr mir valiuddin de and titus burckhardt disagree that waḥdat al wujūd is identified with pantheism nasr for example considers the term pantheism and monism as not equivalent to waḥdat al wujūd 41 42 ideas similar to pantheism existed since the early stages of islam jahm clarification needed writes that god is in heaven on earth and in every place there is no place where he is not and he is in everything neither contiguous nor separated a position attacked by ahmad ibn hanbal clarification needed 43 wahdat al mawjud edit this section has multiple issues please help improve it or discuss these issues on the talk page learn how and when to remove these messages this section provides insufficient context for those unfamiliar with the subject please help improve the article by providing more context for the reader august 2017 learn how and when to remove this message this section relies on a single source please help improve this section by adding citations to reliable sources unsourced material may be challenged and removed find sources sufi metaphysics news newspapers books scholar jstor april 2017 learn how and when to remove this message learn how and when to remove this message in islamic philosophy wahdat al mawjud is the concept of the intrinsic unity of all created things the concept can be viewed as analogous or related to pantheism insofar as it does not account for any separation between the divine and the material world 44 origin edit some believe that wahdat al mawjud originates from greek philosophy such as heraclitus assertion that god is day and night winter and summer many and little solid and liquid 44 relation to wahdat al wujud edit it is sometimes viewed as the opposite of wahdat al wujud which frames god as the only true reality and the material universe as an illusion emanating from god it is sometimes described as the concept that existence moves towards spiritual oneness but remains plural under this understanding human beings can become al insān al kāmil achieve perfection and attain the wisdom of god citation needed others assert that wahdat al wujud and wahdat al mawjud are identical 44 al hallaj edit some associate the concept with mansur al hallaj s statement anā al haqq i am the truth 44 sheikh siti jenar edit sheikh siti jenar or sunan lemah abang is according to the babad tanah jawi history of the land of java manuscripts one of the nine wali sanga nine saints to whom indonesian legend attributes the establishment of islam as the dominant religion among the javanese his teaching of manunggaling kawula gusti union of man and god gained opposition from wali sanga and the sultanate of demak see also edit abu saeed mubarak makhzoomi ahmad ibn hanbal muslim scholar jurist and theologian 780 855 al akbariyya sufi school aqeedah emanationism god speaks the theme of creation and its purpose 1955 book by meher baba god s throne in islam jahm bin safwan islamic theologian c 696 c 745 ce illuminationist philosophy sheikh bedreddin mystic and revolutionary 1359 1420 shirk islam sufi cosmology sufi salafi relations sultan bahoo universal mind univocity of being advaita vedanta anal haq aham brahmasmi references edit arts tressy ed 2014 oxford arabic dictionary oxford oxford university press isbn 9780199580330 tohfa mursala by abu saeed mubarak makhzoomi yanabi com archived from the original on 18 may 2016 1 2 ibn al arabi muhyi al din 1164 1240 www muslimphilosophy com 1 2 imaginal worlds william chiittick 1994 pg 53 ibn arabi fasus al hikam pdf ibn e arabi fasus al hikam a history of muslim philosophy pg 409 1 2 chittick william 24 february 2020 ibn â arabã in zalta edward n ed the stanford encyclopedia of philosophy metaphysics 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