Wujūd
Understanding of Existence/Tawhid in Sufism
Wujūd
Understanding of Existence/Tawhid in Sufism
It is known that most Sufis adopt the view of “waḥdat al-wujūd” and some adopt the understanding of “waḥdat al-shuhūd”. The view of waḥdat al-wujūd, which can be expressed as “knowing existence as one; realizing that there is no existence other than Allah and His manifestations”, was first systematically formulated by Muḥyiddīn Ibn al-ʿArabī. Waḥdat al-shuhūd, especially emphasized by Imām Rabbānī, is defined as “a spiritual state in which everything is perceived as Allah and His manifestations, and at a certain point, nothing else can be seen.” After passing through this phase, the Sufi begins to see God and creation as distinct beings.
Wujūd
Wujūd
Waḥdat al-Wujūd
The concept of waḥdat al-wujūd in Sufism was comprehensively established in the first half of the 7th (13th) century by Muḥyiddīn Ibn al-ʿArabī. His influence has continued uninterruptedly to this day. The view, which was embraced by earlier Sufis, including Imām al-Ghazālī, was systematized by Ibn al-ʿArabī’s students and followers and passed down to later generations, especially through works like *Fuṣūṣ al-Ḥikam*. Due to his title “al-Shaykh al-Akbar”, the school formed around his ideas was named “Akbariyya”. His teachings also influenced the Shia seminaries of Iran.Wujūd
Wujūd
Examples
The principle of waḥdat al-wujūd is often summarized as: 'There is only one true existence, and that is Allah.' Therefore, the relationship between the Creator and the creation must be accurately positioned. Sufis provide various analogies for this. One of them is the 'Sun and its rays'. In this analogy, the Sun is the sole existence, and the rays, which vanish when clouds intervene, are contingent, thus considered non-existent on their own. Another analogy is the 'seed and tree'. All the branches, leaves, and fruits come from a single origin—the seed. The tree’s being depends entirely on the seed and cannot exist without it. The diversity and multiplicity we observe in the world are temporary and ultimately trace back to a singular essence.
Wujūd
Wujūd
Illumination (Ishrāq)
The concept of 'ishrāq', referring to enlightenment through intuitive knowledge (kashf), was elaborated in the work *Ḥikmat al-Ishrāq* by Shihāb al-Dīn Suhrawardī al-Maqtūl (d. 587/1191). He was reportedly inspired by Imām al-Ghazālī, who, interpreting the verse 'Allah is the Light of the heavens and the earth' (al-Nūr 24:35) along with prophetic traditions and earlier Sufi statements, built a metaphysical system based on the notion of divine light. His book *Mishkāt al-Anwār* further explains this. According to him, Allah is the supreme and ultimate light, and all spiritual, material, and physical beings are reflections of that light. Many leading scholars and Sufis embraced this understanding. Ibn al-ʿArabī’s worldview heavily incorporates Illuminationist philosophy.
Wujūd
Wujūd
