Salam Isn't the concept of unity of existence based on the principle that everything totally depends on Allah (s.w.t) ? that everything comes from Allah? that everything is created and guided by Allah? I don't think the concept of Wahdatul Wujud asserts that there is a resemblance between The Creator and the creation. I think it asserts that everything is in need of Allah, whereas Allah needs nothings.

Visit count: 29    Category: Theoretical Ethics and Mysticism         
In the Name of Allah, the Merciful, the Beneficent Throughout the history of mysticism, and in particular after ibn Arabi, there have been detailed discussions and different explanations concerning transcendental Unity (wahda al-wujud): some have interpreted it to mean wahda al-Shuhud (unity of witnessing). One of the best-known commentaries is this: There is only one reference for the reality of “existence”, and in each place it has manifested itself in a certain way. All that we conceive as “existents” in this world are in fact theophanies of God. This means: universal phenomena are not God, yet they are not apart from God either. They are merely [a part of] His acts Because it is very difficult to comprehend this reality without the vision of the heart,[intuition], distinguished men of Suffi [denomination] have tried to use parables to make [the minds of] those who are screened [from comprehending the notion] move closer to [grasping the idea]. The most famous of these is the parable of “the sea and waves”. The wave is nothing except that it is the reality of the sea. It is the water that has turned into waves. Similar other parables are “the snow and snowmen”, “the clay and clay pots”, all being “one, wahid” reality. The reality of the clay, the water, and the snow has become manifest in various types. Another widely used parable is “man’s soul, nafs”. We possess a reality, to which we refer as “I”. We recognize this in ourselves as “I am a unified reality”. Yet, this very “I” has distinct subjective considerations (or names), such as the spirit, ruh, the soul, nafs, the body, jism, the intellect, aql, the mind, dhihn, etc. This is because of the “absoluteness” inherent in “I”; that is, in spite of its “oneness” it is present in all the ranks and stations: in the mind, in the body, in the spirit, in intellect, in soul, and …. The next points [of consideration]: a)It is true that “I” shows up in all the above mentioned levels, as for example we point to our bodies and say “I”, and [assert the expression] “I knew it”, while it is the intellect that knows something. Likewise, we say, “I remember”, but it is the faculty of memory that remembers things. But none of the above-mentioned levels is the real entity of “I”, which is beyond all these forces and signs that are [per se] limited and not made up of other forces. “I” includes all. For example, “comprehension” is not same as “memory”, and the memory is distinguished from “the qalb, the heart”, which is [itself] distinct from “the soul, nafs”. We conscientiously recognize this: “I am beyond all these things.” Therefore, “I” has two stages of: (1) diffusing through all forces, psychic and bodily, and, here, it is with them all although it is not limited to individual forces, (2) and of being free from them all. At this stage, “I” is not any one of these, because we consciously and essentially comprehend that we exist even if all our powers - spiritual and corporeal - make a departure. These forces are merely our aides. We can conceive of our own selves without [being in] need of the body or even in need of mental power or memory, and … Likewise God, the Almighty, the High, who is the Reality of “existence”, is on the one hand, present throughout the world [of being]: all manifestations - tokens of His glory and Might we know of in the world of creation - derive their realities from Him, and other than Him is not anything but “non-existence” and “nothingness”. (And He does not [become] limited to any particular manifestation). On the other hand, in His essence He is free from all these. The former rank is called tashbih, similarity” (because [according to Suffis] God, the Mighty and High, manifests His names and attributes in men as well as in the manifestations - [that is, His attributes can be likened to those of men and the creatures]. The second rank is “tanzih, incomparability” [that is, God’s attributes are in no way similar to those of the creatures]. Here, only His Essence is present. It should be mentioned that these two positions are not separate from each other, that is, while God the Exalted has the first rank, He has the second one as well. In respect of His act, fi’l, although He is manifest in material and supra-material entities through His Names and Attributes, in respect of His Essence, where no one is allowed, He is all alone. A tradition says, “[When there was nothing to be known, when there was nothing to be created, when there was nothing to be heard] God was [the Real Existent,] as He is now. Conclusion: In the Name of Allah, the All-beneficent, the All-Merciful Say, ‘He is Allah, the One Allah is the All-embracing He neither begat, nor was begotten, nor has He any equal.’


Feedback Team for Q&A website in AhlulBayt (a.s) Portal

The opinions expressed in this text do not necessarily reflect those of the publisher

Comment Text