The Doctrine of Wahdatul Wujud

The doctrine of Wahdatul Wujud has been a subject of extensive discussion among Islamic scholars and Sufi mystics for centuries. Rooted in the Quranic concept of Tawheed (Oneness of Allah), it posits that all existence is a manifestation of the Divine.

This paper examines the origins, interpretations, and theological implications of Wahdatul Wujud through the works of major Sufi scholars, emphasizing its significance in both classical and contemporary Islamic thought.

The idea of Wahdatul Wujud became prominent in the 13th century through Sheikh Ibn Arabi, who systematized mystical experiences into philosophical and theological concepts. However, traces of this doctrine can be found in earlier Islamic teachings, particularly in the works of early Sufis such as Bayazid Bastami, Junayd Baghdadi, and Al-Hallaj.

• Bayazid Bastami (d. 874 CE):

Expressed the idea of Divine Unity through ecstatic utterances, famously declaring “Glory be to Me! How great is My Majesty!” indicating a complete dissolution of self in Divine Reality.

• Al-Hallaj (d. 922 CE):

Proclaimed Ana al-Haqq (“I am the Truth”), which was misinterpreted by many as blasphemy, though he meant that his self had been annihilated, leaving only the Divine Presence.

• Junayd Baghdadi (d. 910 CE):

Advocated for a balance between outward religious adherence (Shariah) and inward mystical experience, laying the foundation for Ibn Arabi’s later works.

The doctrine of Wahdatul Wujud is based on the understanding that Allah’s existence (Wujud) is absolute, while all other existences are contingent, deriving their being from Him.

Sheikh Muhyiddin Ibn Arabi (d. 1240) is considered the foremost advocate of Wahdatul Wujud. He writes:

“He (Allah) is the essence of all things… He manifests in the form of creation, but in reality, He remains One” (Fusus al-Hikam, p. 111).

Ibn Arabi clarifies that the multiplicity we perceive is an illusion; in truth, there is only one reality—Allah.

In Al-Insan al-Kamil (“The Perfect Man”), Al-Jili (d. 1408) elaborates on Ibn Arabi’s thought, explaining that creation is a reflection of Divine Attributes (Asma wa Sifat). He states:

“Creation and the Creator are not separate. Creation is simply the form in which Allah manifests Himself” (Al-Insan al-Kamil, p. 41).

“It has been mentioned that the existence of Allah’s essence is manifested in the appearance of creations” (Al-Insan al-Kamil, p. 41).

“Allah Ta’ala says to His close servant:
—O My beloved! Approach Me to the extent that you see Me visibly! I have already approached you with My essence! O beloved! In what you taste, taste Me! In food, eat Me! O beloved! In all that is perceived, perceive Me! In what is touched, touch Me! In what you wear, wear Me!” (Al-Insan al-Kamil, p. 70).

“The reality of what is termed as creation (Khalq) and Creator (Haqq) is none other than Him (Allah)” (Al-Insan al-Kamil, p. 5).

“Allah’s creation is like an ice block, and Allah is like the water within it. When the ice melts, its name and form disappear, and it becomes known only as water. Ice is merely a form of water; in reality, there is no separate entity called ice—it is just water appearing as ice” (Al-Insan al-Kamil, p. 51).

He likens this to the transformation of water into ice, where the underlying substance remains unchanged.

Several other scholars reinforce this doctrine:

• Imam Abu Hasan Al-Shadhili (Rahimahullah):

“We have not seen anyone in the creation. Is there anyone in existence other than Allah?” (Iqazul Himam, p. 44).

• Imam Muhammad Ibn Fadlallah (Rahimahullah):

“Existence (Wujud) is one; only its manifestations differ” (Ath-Thuhfatul Mursal, p. 1).

“Indeed, Haqq Subhanahu wa Ta’ala alone is existence (Wujud). That existence has no shape, no boundaries, and no restrictions. However, that existence has manifested in forms, boundaries, and limitations. Despite this manifestation, it has not changed from its original nature. It remains as it was. Wujud (existence) is one, but the manifestations are many. That Wujud exists truly and intimately within all creations. No creation, even an atom, is separate from that Wujud” (Ath-Thuhfatul Mursal, p. 1).

“Indeed, all creations, in terms of existence (Wujud), are none other than Haqq Ta’ala. However, in terms of their apparent distinction as creation, they appear separate from Haqq Ta’ala. The difference is only comparative. In reality, everything is Haqq Ta’ala” (Ath-Thuhfatul Mursal, p. 4).

• Shaykh Abu al-Abbas Ahmad Ibn Muhammad Ibn al-Mahdi Ibn Ajibah (Rahimahullah):

“What appears in forms is nothing but Allah’s absolute essence (Dhat al-Aliyya)” (Mi'raj al-Tashawwuq ila Haqa’iq al-Tasawwuf, p. 57).

• Imam Abdul Ghani al-Nabulsi (Rahimahullah):

“When Prophet Adam (A. S.) manifested outwardly and appeared in the true form of Bathiniyyah—inward being, hidden by his outward appearance,—Iblis (la'anatullahi alayhi) failed to understand the essence of Adam (A. S.). He did not recognize that Adam (A. S.) was, in reality, the image of the Divine” (Al-Fathur Rabbani, p. 208).

“Both (the creation and the Creator) are not two separate entities. They are, in reality, one” (Hukm Shath al-Waliyy, p. 196).

• Imam Kashani (Rahimahullah):

“Everything visible to the eye is none other than Haqq Ta’ala. However, the illusion (Kayal) that veils it is what makes it appear as creation. This is because Haqq is hidden behind the form of creation” (Sharh Fusus al-Hikam, p. 152).

• Imam Dawood Al-Qaysari (Rahimahullah):

“What we perceive as creation is merely an illusionary veil over the truth of Allah’s existence” (Sharh Fusus al-Hikam, p. 152).

“What is seen is Haqq Ta’ala. That is, we perceive Him in all creations. 'Creation' is a relative term. That is why it is called creation. In linguistic terms, 'Al-Khalq' means falsehood” (Sharh Fusus al-Hikam lil Qaysari, Volume 1, p. 365).

• Imam Shaykh al-Islam al-Sayyid Mustafa al-Arusi (Rahimahullah):

“All creations exist only through Allah’s essence. He is the creation, and the creation is Him” (Hashiyat al-Arusi, Volume 20, p. 2).

1. Relationship Between the Creator and Creation

The doctrine implies that human beings and all of creation are not separate from Allah. This challenges conventional dualistic views and calls for a deeper understanding of Tawheed (Oneness of Allah).

2. Impact on Sufi Practice

• Dhikr: Remembrance of Allah becomes a means of realizing Divine Unity.

• Fana: The annihilation of the self leads to the realization that there is only Allah.

• Ihsan: A state of worshipping Allah as if one sees Him, leading to spiritual enlightenment.

3. Misinterpretation by Extremist Groups

Some esoteric sects have misinterpreted Wahdatul Wujud to justify beliefs that contradict mainstream Islamic theology, leading to confusion about its true meaning.

4. Clarifications by Sufi Scholars

Scholars like Imam Al-Ghazali and Shah Waliullah sought to present Wahdatul Wujud in a way that aligns with Sunni theology, emphasizing that it refers to Allah’s encompassing presence rather than an ontological identity between Allah and creation.

In contemporary times, Wahdatul Wujud continues to influence Islamic thought:

• Spiritual Awakening: Many Sufi orders still emphasize Wahdatul Wujud as a means of attaining higher spiritual realization.

• Interfaith Dialogue: The idea of Divine Unity has been used to foster discussions between Islamic mysticism and other religious traditions.

• Islamic Psychology: Scholars in Islamic psychology integrate Wahdatul Wujud into discussions on consciousness and self-realization.

The doctrine of Wahdatul Wujud provides a profound insight into the nature of existence and deepens one’s connection to the Divine. Through the works of scholars like Ibn Arabi, Al‑Jili, and others, this concept continues to inspire seekers of truth. While it remains a topic of theological debate, it undeniably enriches Islamic spirituality by reinforcing the idea that all existence is a sacred manifestation of Allah.