Sufi metaphysics

Short description: Part of Sufi Islamic philosophy

This article may be too technical for most readers to understand. Please help improve it to make it understandable to non-experts, without removing the technical details. (May 2016) (Learn how and when to remove this template message)

|

Part of a series on Islam
Sufism

Ideas

* Abdal
* Al-Insān al-Kāmil
* Baqaa
* Dervish
* Dhawq
* Fakir
* Fanaa
* Haal
* Haqiqa
* Ihsan
* Irfan
* Ishq
* Karamat
* Kashf
* Lataif
* Manzil
* Ma'rifa
* Nafs
* Nūr
* Qalandar
* Qutb
* Silsila
* Sufi cosmology
* Sufi metaphysics
* Sufi philosophy
* Sufi poetry
* Sufi psychology
* Salik
* Tazkiah
* Wali
* Yaqeen

Practices

* Anasheed
* Dhikr
* Haḍra
* Muraqabah
* Qawwali
* Sama
* Whirling
* Ziyarat

Sufi orders

* Akbari
* Alians
* Ashrafia
* Azeemia
* Ba 'Alawi
* Bayrami
* Bektashi
* Burhaniyya
* Chishti
* Fultali
* Galibi
* Gulshani
* Haqqani Anjuman
* Hurufi
* Idrisi
* Issawiyya
* Jelveti
* Jerrahi
* Khalidi
* İskenderpaşa
* İsmailağa
* Khalwati
* Kubrawi
* Madari
* Maizbhandari
* Meivazhi
* Malamati
* Mevlevi
* Mouridi
* Noorbakshia
* Naqshbandi
* Naqshbandi Haqqani
* Nasuhi
* Ni'matullāhī
* Nuqtavi
* Qadiri
* Qalandari
* Rifa`i
* Safavi
* Saifia
* Salihiyya
* Senussi
* Shadhili
* Shattari
* Suhrawardi
* Sunbuli
* Sülaymaniyya
* Tijani
* Ussaki
* Uwaisi
* Zahedi
* Zikris

List of sufis

* Notable early
* Notable modern
* Singers

Topics in Sufism

* Tawhid
* Sharia
* Tariqa
* Haqiqa
* Ma'rifa
* Art
* History
* Music
* Shrines

* v
* t
* e

Part of a series on

Islam

Beliefs

* Oneness of God
* Prophets
* Revealed books

* Angels
* Predestination

* Day of Resurrection

Practices

* Profession of faith
* Prayer

* Alms-giving
* Fasting
* Pilgrimage

Texts and sciences

* Quran
* Tafsir
* Sunnah (Hadith, Sirah)
* Aqidah (creed)
* Theology
* Sharia (law)
* Fiqh (jurisprudence)
* Qisas Al-Anbiya

History

* Timeline
* Muhammad

* Ahl al-Bayt
* Sahabah
* Rashidun

* Caliphate
* Imamate
* Spread of Islam

* Succession to Muhammad

Denominations and branches

* Sunni
* Salafiya
* Wahhabi
* Modernism
* Shia
* Ismaili
* Zaidiyyah
* Alawites
* Druze
* Kharijites
* Sufism
* Orders
* Theological branches

Culture and society

* Academics
* Animals
* Art
* Calendar
* Children
* Demographics
* Denominations
* Economics
* Education
* Exorcism
* Feminism
* Festivals
* Finance
* LGBT
* Madrasa
* Moral teachings
* Mosque
* Mysticism
* Philosophy
* Poetry
* Politics
* Proselytizing
* Science
* Slavery
* Social welfare
* Women

Related topics

* Abrogation in Islam
* Criticism of Islam
* Muhammad
* Quran
* Islam and other religions
* Islamism
* Islam and violence
* Islamophobia

* Glossary

* v
* t
* e

In Islamic philosophy, Sufi metaphysics is centered on the concept of وحدة, waḥdah, 'unity' or توحيد, tawhid. Two main Sufi philosophies prevail on this topic. Wahdat al-wujūd literally means "the Unity of Existence" or "the Unity of Being."[1] Wujūd, meaning "existence" or "presence", here refers to God. On the other hand, waḥdat al-shuhūd, meaning "Apparentism" or "Monotheism of Witness", holds that God and his creation are entirely separate.

Some scholars have claimed that the difference between the two philosophies differ only in semantics and that the entire debate is merely a collection of "verbal controversies" which have come about because of ambiguous language. However, the concept of the relationship between God and the universe is still actively debated both among Sufis and between Sufis and non-Sufi Muslims.

Some scholars believe that Sufi mystics possess the ability to levitate or spiritually fly. They also hold beliefs in phenomena such as teleportation across space and the capacity to transcend the normal flow of time. They claim this is shown in the night journey of the holy prophet. Sufis claim their rituals like whirling enable them to possess these great abilities.

## Contents

* 1 Waḥdat al-wujūd (unity of existence)
* 1.1 Tashkīk
* 2 Opposition to wahdat al-wujud
* 2.1 Opposition within Sufism
* 2.2 Response to criticism
* 2.3 Accusations of pantheism
* 3 Wahdat al-mawjud
* 3.1 Origin
* 3.2 Relation to wahdat al wujud
* 3.3 Al Hallaj
* 3.4 Sheikh Siti Jenar
* 4 See also
* 5 References
* 6 Further reading
* 7 External links

## Waḥdat al-wujūd (unity of existence)

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

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

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] However, it is important to note that Ibn Arabi was influenced by Al Ghazali, who himself was a strong supporter of the Ash'arite creed.

### Opposition within Sufism

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

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

Template:Ibn Arabi 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

This section has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template 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 template message)

|

This section relies largely or entirely on a single source. Please help improve this article by introducing citations to additional sources.
Find sources: "Sufi metaphysics" – news · newspapers · books · scholar · JSTOR (April 2017)

|

(Learn how and when to remove this template 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

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

Others assert that wahdat al-wujud and wahdat al-mawjud are identical.[44]

### Al Hallaj

Some associate the concept with Mansur al Hallaj's statement "Anā al-Haqq" (I am the Truth).[44]

### Sheikh Siti Jenar

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

* Abu Saeed Mubarak Makhzoomi
* Al Akbariyya (Sufi school)
* Aqeedah
* Emanationism
* God Speaks: The Theme of Creation and Its Purpose - Religious book by Meher Baba
* God's throne in Islam
* Biography:Jahm bin Safwan - Islamic theologian (c.696–c.745 CE)
* Illuminationist philosophy
* Shirk (Islam)
* Sufi cosmology
* Sufi-Salafi relations
* Sultan Bahoo
* Universal mind
* Univocity of being
* Advaita Vedanta
* Anal Haq
* Aham Brahmasmi

## References

1. ↑ Arts, Tressy, ed (2014). Oxford Arabic Dictionary. Oxford: Oxford University Press. ISBN 9780199580330.
2. ↑ Tohfa Mursala by Abu Saeed Mubarak Makhzoomi. yanabi.com. http://www.yanabi.com/index.php?/topic/376532-tohfa-mursala-sharif-lectures-by-khawaja-ghulam-qutab-din-faridi-dba/.
3. ↑ 3.0 3.1 "Ibn al-'Arabi, Muhyi al-Din (1164-1240)". http://www.muslimphilosophy.com/ip/rep/H022.htm.
4. ↑ 4.0 4.1 Imaginal worlds, William Chiittick (1994), pg.53
5. ↑ Ibn Arabi. Fasus-al-Hikam. http://www.sufi.ir/books/download/english/ibn-arabi-en/fusus-al-hikam-en.pdf.
6. ↑ Ibn-e-Arabi. Fasus-al-Hikam. https://bewley.virtualave.net/fusus.html.
7. ↑ "A History of Muslim Philosophy, pg. 409.". http://www.muslimphilosophy.com/hmp/chp20.doc.
8. ↑ 8.0 8.1 Chittick, William (24 February 2020). "Ibn â€˜ArabÃ®". in Zalta, Edward N.. The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. https://plato.stanford.edu/archives/spr2020/entries/ibn-arabi/.
9. ↑ Imaginal worlds, William Chiittick(1994), pg.15
10. ↑ "Unity of Being in Ibn Arabi". 26 December 2019. https://ibnarabisociety.org/unity-of-being-in-ibn-arabi-souad-hakim/.
11. ↑ 11.0 11.1 Seyyed Hossein Nasr, Islamic Philosophy from Its Origin to the Present(2006), pg76
12. ↑ Hadi, Nabi (1995). "MuhhibbullahIlahabadi, Shaikh". Dictionary of Indo-Persian Literature. Abhinav Publications. p. 427. ISBN 978-81-7017-311-3. https://books.google.com/books?id=qjJmzdJFOHwC&pg=PA427. Retrieved 2014-11-10.
13. ↑ Moris, Zailan (5 November 2013). tashkik. Routledge. ISBN 9781136858598. https://books.google.com/books?id=3WwAAgAAQBAJ&q=tashkik&pg=PA93.
14. ↑ "index". http://www.muslimphilosophy.com/ip/rep/H027.html.
15. ↑ Seyyed Hossein Nasr, Islamic Philosophy from Its Origin to the Present, pg 78
16. ↑ 16.0 16.1 Alexander D. Knysh, Ibn Arabi in the Later Islamic Tradition. Pg. 169. State University of New York Press: Albany, 1999.
17. ↑ 'Tasawwuf' book in Urdu by Syed Waheed Ashraf
18. ↑ MaktoobatRabbaniyah
19. ↑ G. N. Jalbani, The Teachings of Shah Waliyullah of Delhi, pg98
20. ↑ TehqiqulHaq fi KalamatulHaq a book by PirMeher Ali Shah
21. ↑ 'Tasawwuf' a book in Urdu by Syed Waheed Ashraf
22. ↑ Poetry and Mysticism in Islam: The Heritage of Rumi. Cambridge University Press. 1994. p. 70. ISBN 9780521454766. https://books.google.com/books?id=wnB4fkhAPMIC.
23. ↑ Ibrahim M. Abu-Rabi' (2008). Spiritual Dimensions of Bediuzzaman Said Nursi's Risale-I Nur. SUNY Press. p. 295. ISBN 9780791474747. https://books.google.com/books?id=IbUr3icV9-4C. "the name of Ibn 'Arabi appears often in Nursi's work in connection with the doctrine of wahdat al-wujud, a doctrine to be avoided in his view. While this phrase tends to be linked with Ibn 'Arabi's name by both his supporters and detractors, it has to be approached with great caution."
24. ↑ William C. Chittick. "Wahdat al-Wujud in India". Stony Brook University. https://iphras.ru/uplfile/smirnov/ishraq/3/4chitt.pdf. "In itself, waḥdat al-wujūd does not designate any specific doctrine. Over history, it came to have a variety of meanings depending on who was using it. Certainly, when it came to be controversial, Ibn ʿArabī’s name was usually mentioned. Nonetheless, there is no doctrine that he or any of his early followers called waḥdat al-wujūd."
25. ↑ "Wujud". The Institute of Ismaili Studies. https://www.iis.ac.uk/taxonomy/term/23321. "Ibn al–‘Arabi (d. 638/1240) is regarded as the father of the concept of wahdat al–wujud (the unity of being)."
26. ↑ William C. Chittick (2012). In Search of the Lost Heart: Explorations in Islamic Thought. SUNY Press. p. 73. ISBN 9781438439358. https://books.google.com/books?id=3hfR_Er8dKMC. "But Ibn al-'Arabi himself, so far as is known, never employed the term wahdat al-wujud in his enormous corpus of writings,“ even though he frequently discussed wujud and the fact that it can be described as possessing the attribute of oneness or unity..."
27. ↑ David Lee (2015). "Peter G. Riddell (Foreword)". Contextualization of Sufi Spirituality in Seventeenth- and Eighteenth-Century China: The Role of Liu Zhi (c.1662-c.1730). Wipf and Stock Publishers. p. 45. ISBN 9781498225229. https://books.google.com/books?id=qBTsCgAAQBAJ. "The history of the term wahdat al-wujud is summarized by Chittick: The term is not found in the writings of Ibn al-'Arabi."
28. ↑ Poetry and Mysticism in Islam: The Heritage of Rumi. Cambridge University Press. 1994. p. 81. ISBN 9780521454766. https://books.google.com/books?id=wnB4fkhAPMIC. "But Ibn al-'Arabī never employs the term wahdat al-wujūd, while Qūnawi only mentions it in passing."
29. ↑ "Ibn 'Arabî (Stanford Encyclopedia of Philosophy)". https://plato.stanford.edu/entries/ibn-arabi/#WahAlWuj. "Ibn ‘Arabî has typically been called the founder of the doctrine of wahdat al-wujûd, the Oneness of Being or the Unity of Existence, but this is misleading, for he never uses the expression."
30. ↑ "Oneness of Being (waḥdat al-wujūd)". 15 December 2019. https://ibnarabisociety.org/oneness-of-being-wahdat-al-wujud-aladdin-bakri/. "There is broad agreement amongst Ibn ʿArabī specialists that he did not use the term waḥdat al-wujūd (Oneness of Being or Unity of Existence) in his own writings, and hence did not employ this expression in his Sufi philosophical doctrine. The first to have used it, several decades after the death of Ibn ʿArabī in the late 7th century and early 8th century of the Hijri calendar, was Ibn Taymiyya, who employed the term negatively, as a critique and condemnation."
31. ↑ "Ibn 'Arabî (Stanford Encyclopedia of Philosophy)". https://plato.stanford.edu/entries/ibn-arabi/#WahAlWuj. "The first author to say that Ibn ‘Arabî believed in wahdat al-wujûd seems to have been the Hanbalite polemicist Ibn Taymiyya (d. 1328), who called it worse than unbelief."
32. ↑ "Martyrdom of al-Hallaj and Unity of the Existence: the Condemners and the Commenders". International Journal of Islamic Thought (IJIT). p. 106. http://www.ukm.my/ijit/wp-content/uploads/2016/01/10-Yusri-Mohd-Ramli-IJIT-Vol-3-2013.pdf. "Wahdat al-wujud is a very most polemical topic discussed in the world of Islamic Tasawwuf or Sufism since 2nd century of Islamic history. This issue continued to be debated from time to time until today."
33. ↑ "Ibn ʽArabī's thought on waḥdat al-wujud and its relevance to religious diversity". State Islamic Institute Mataram. p. 30. https://core.ac.uk/download/pdf/80816732.pdf. "THE HISTORY of the development of Islamic thought was tinged by the controversy of Sufi philosophical thinking developed by Ibn ʽArabī, a prime exponent of the doctrine of the unity of being (waḥdat al-wujūd)."
34. ↑ Roger S. Gottlieb (2006). The Oxford Handbook of Religion and Ecology. Oxford University Press. p. 210. ISBN 9780199727698. https://books.google.com/books?id=xpZoAgAAQBAJ.
35. ↑ "Ibn ʽArabī's thought on waḥdat al-wujud and its relevance to religious diversity". State Islamic Institute Mataram. pp. 60–61. https://core.ac.uk/download/pdf/80816732.pdf. "Many Muslim scholars judge Ibn ʽArabī as a pantheist. A.E. Affifi, for example, considers him a pantheist, and views this type of sufism as perfect pantheism. Fazlur Rahman also says that the teachings of Ibn ʽArabī are a system entirely monistic and pantheistic contrary to the teachings of Islamic orthodoxy. The same view on this matter is given by Hamka and Ahmad Daudy."
36. ↑ Richard Foltz (2003). Worldviews, Religion, and the Environment: A Global Anthology. Cengage Learning. p. 360. ISBN 9780534596071. https://books.google.com/books?id=9hEqAQAAMAAJ.
37. ↑ International Association for the History of Religions, Vrije Universiteit Amsterdam; Instituut voor Godsdienstwetenschap, University of Leeds (1987). Science of Religion. 12. Institute for the Study of Religion, Free University [and] Department of Theology and Religious Studies, University of Leeds. p. 81. https://books.google.com/books?id=_DkeAAAAIAAJ. "Wahdat al-wujud, "unity of being" is applied to Ibn 'Arabi's (560/1165-638/1240) mystical doctrine, which became a target of severe criticism from the orthodoxy."
38. ↑ Indian Institute of Islamic Studies (1982). Studies in Islam: Quarterly Journal of the Indian Institute of Islamic Studies. 19. p. 233. https://books.google.com/books?id=r9MXAAAAIAAJ. "His mystical theories not only came to be supported by a large following, but also became a target of severe criticism from the orthodoxy (ulamā - i zāhir), for whom their expounder was an heretic and an apostate."
39. ↑ Muhyiddin Ibn'Arabi (1165-1240 A.D.): A Volume of Translations and Studies Commemorating the 750th Anniversary of His Life and Work. Element Books Ltd. 1993. p. 311. ISBN 9781852303952. https://books.google.com/books?id=8yQqAQAAMAAJ.
40. ↑ "حكم من يدعي إجماع أهل السنة على تكفير الإمام محيي الدين بن العربي" (in ar). https://www.dar-alifta.org/ar/ViewFatwa.aspx?ID=14254.
41. ↑ "Ibn ʽArabī's thought on waḥdat al-wujud and its relevance to religious diversity". State Islamic Institute Mataram. pp. 61–62. https://core.ac.uk/download/pdf/80816732.pdf.
42. ↑ Farzin Vahdat (2015). Islamic Ethos and the Specter of Modernity. Anthem Press. p. 209. ISBN 9781783084388. https://books.google.com/books?id=6Lg1DgAAQBAJ. "Nasr thus rejects an interpretation of the ontological doctrines of wahdat al-wujud (unity of existence) in which human status can be elevated by the symbolic journey towards the Divine realm: “The pantheistic accusations against the Sufis are doubly false because, first of all, pantheism is a philosophical system, whereas Muhyi al-Din [Ibn 'Arabi] and others like him never claimed to follow or create any “system” whatsoever; and secondly, because pantheism implies a substantial continuity between God and the Universe [including humans], whereas the Shaikh [Ibn al-'Arabi] would be the first to claim God's absolute transcendence over every category, including that of substance.” Running into difficulties in his interpretation of the notion of “unity of existence” Nasr further wrote that wahdat al-wujud is neither pantheism, nor panentheism, nor existential monism..."
43. ↑ Morris S. Seale Muslim Theology A study of Origins with Reference to the Church Fathers Great Russel Street, London 1964 p. 62
44. ↑ 44.0 44.1 44.2 44.3 Ramli, Yusri Mohammed (June 2013). "Martyrdom of al Hallaj and the Unity of Existence: Condemners and Commenders". International Journal of Islamic Thought 3: 106–112. doi:10.24035/ijit.03.2013.010. http://www.ukm.my/ijit/wp-content/uploads/2016/01/10-Yusri-Mohd-Ramli-IJIT-Vol-3-2013.pdf.

## Further reading

* A, Yaşar Ocak. (1992) Osmanli Imparatorluğunda Marjinal Sufilik: Kalenderiler (XIV-XVII yüzyillar). Ankara: TTK..

## External links

* http://www.hbvdergisi.gazi.edu.tr/index.php/TKHBVD/article/view/890
* http://www.ukm.my/ijit/wp-content/uploads/2016/01/10-Yusri-Mohd-Ramli-IJIT-Vol-3-2013.pdf

Template:Sufism terminology

* v
* t
* e

Philosophy

Branches

| Traditional|

* Metaphysics
* Ontology
* Epistemology
* Logic
* Ethics
* Aesthetics

|

Philosophy of|

* Action
* Art
* Culture
* Design
* Music
* Film
* Business
* Color
* Cosmos
* Dialogue
* Education
* Environment
* Futility
* Happiness
* Healthcare
* History
* Human nature
* Humor
* Feminism
* Language
* Life
* Literature
* Mathematics
* Mind
* Pain
* Psychology
* Philosophy of psychiatry
* Philosophy of perception
* Philosophy
* Religion
* Science
* Physics
* Chemistry
* Biology
* Geography
* Sexuality
* Social science
* Culture
* Economics
* Justice
* Law
* Politics
* Society
* Space and time
* Sport
* Technology
* Artificial intelligence
* Computer science
* Engineering
* Information
* War

Schools of thought

| By era|

* Ancient
* Western
* Medieval
* Renaissance
* Early modern
* Modern
* Contemporary

|

Ancient|

| Chinese|

* Agriculturalism
* Confucianism
* Legalism
* Logicians
* Mohism
* Chinese naturalism
* Neotaoism
* Taoism
* Yangism
* Chan

|

[[Philosophy:Ancient Greek philosopGreco-Hellenistic philosophy|Roman]] |

* Aristotelianism
* Atomism
* Cynicism
* Cyrenaics
* Eleatics
* Eretrian school
* Epicureanism
* Hermeneutics
* Ionian
* Ephesian
* Milesian
* Megarian school
* Neoplatonism
* Peripatetic
* Platonism
* Pluralism
* Presocratic
* Pyrrhonism
* Pythagoreanism
* Neopythagoreanism
* Sophistic
* Stoicism

Indian|

* Hindu
* Samkhya
* Nyaya
* Vaisheshika
* Yoga
* Mīmāṃsā
* Ājīvika
* Ajñana
* Cārvāka
* Jain
* Anekantavada
* Syādvāda
* Buddhist
* Śūnyatā
* Madhyamaka
* Yogacara
* Sautrāntika
* Svatantrika

Persian|

* Mazdakism
* Mithraism
* Zoroastrianism
* Zurvanism

Medieval|

| European|

* Christian
* Augustinianism
* Scholasticism
* Thomism
* Scotism
* Occamism
* Renaissance humanism

|

East Asian|

* Korean Confucianism
* Edo neo-Confucianism
* Neo-Confucianism

Indian|

* Vedanta
* Acintya bheda abheda
* Advaita
* Bhedabheda
* Dvaita
* Nimbarka Sampradaya
* Shuddhadvaita
* Vishishtadvaita
* Navya-Nyāya

Islamic|

* Averroism
* Avicennism
* Illuminationism
* ʿIlm al-Kalām
* Sufi

Jewish|

* Judeo-Islamic

Modern|

| People|

* Cartesianism
* Kantianism
* Neo-Kantianism
* Hegelianism
* Marxism
* Spinozism

|

* Anarchism
* Classical Realism
* Liberalism
* Collectivism
* Conservatism
* Determinism
* Dualism
* Empiricism
* Existentialism
* Foundationalism
* Historicism
* Holism
* Humanism
* Anti-
* Idealism
* Absolute
* British
* German
* Objective
* Subjective
* Transcendental
* Individualism
* Kokugaku
* Materialism
* Modernism
* Monism
* Naturalism
* Natural law
* Nihilism
* New Confucianism
* Neo-scholasticism
* Pragmatism
* Phenomenology
* Positivism
* Reductionism
* Rationalism
* Social contract
* Socialism
* Transcendentalism
* Utilitarianism

Contemporary|

| Analytic|

* Applied ethics
* Analytic feminism
* Analytical Marxism
* Communitarianism
* Consequentialism
* Critical rationalism
* Experimental philosophy
* Falsificationism
* Foundationalism / Coherentism
* Generative linguistics
* Internalism and externalism
* Logical positivism
* Legal positivism
* Normative ethics
* Meta-ethics
* Moral realism
* Quinean naturalism
* Ordinary language philosophy
* Postanalytic philosophy
* Quietism
* Rawlsian
* Reformed epistemology
* Systemics
* Scientism
* Scientific realism
* Scientific skepticism
* Transactionalism
* Contemporary utilitarianism
* Vienna Circle
* Wittgensteinian

|

Continental|

* Critical theory
* Deconstruction
* Existentialism
* Feminist
* Frankfurt School
* New Historicism
* Hermeneutics
* Neo-Marxism
* Phenomenology
* Posthumanism
* Postmodernism
* Post-structuralism
* Social constructionism
* Structuralism
* Western Marxism

Other|

* Kyoto School
* Objectivism
* Postcritique
* Russian cosmism
* more...

Positions

| Aesthetics|

* Formalism
* Institutionalism
* Aesthetic response

|

Ethics|

* Consequentialism
* Deontology
* Virtue

Free will|

* Compatibilism
* Determinism
* Hard
* Incompatibilism
* Hard
* Libertarianism

Metaphysics|

* Atomism
* Dualism
* Monism
* Naturalism

Epistemology|

* Constructivism
* Empiricism
* Idealism
* Particularism
* Fideism
* Rationalism
* /Nihilism-->
* Solipsism

Mind|

* Behaviorism
* Emergentism
* Eliminativism
* Epiphenomenalism
* Functionalism
* Objectivism
* Subjectivism

Normativity|

* Absolutism
* Particularism
* Relativism
* Nihilism
* Skepticism
* Universalism

Ontology|

* Action
* Event
* Process

Reality|

* Anti-realism
* Conceptualism
* Idealism
* Materialism
* Naturalism
* Nominalism
* Physicalism
* Realism

* By region
* Related lists
* Miscellaneous

| By region|

* African
* Ethiopian
* Amerindian
* Aztec
* Eastern
* Chinese
* Egyptian
* Indian
* Indonesian
* Iranian
* Japanese
* Korean
* Pakistani
* Vietnamese
* Western
* American
* Australian
* British
* Czech
* Danish
* French
* German
* Greek
* Italian
* Polish
* Romanian
* Russian
* Slovene
* Spanish
* Turkish

|

Lists|

* Outline
* Index
* Years
* Problems
* Schools
* Glossary
* Philosophers
* Movements
* Publications

Miscellaneous|

* Natural law
* Sage
* Theoretical philosophy / Practical philosophy
* Women in philosophy

* Portal
* Category
* Book

0.00

(0 votes)

Original source: https://en.wikipedia.org/wiki/Sufi metaphysics. Read more

|

Retrieved from "https://handwiki.org/wiki/index.php?title=Philosophy:Sufi_metaphysics&oldid=4011317"
*[v]: View this template
*[t]: Discuss this template
*[e]: Edit this template