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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.
Wajd and Wujud can be better understood in terms of tawhid as well. Tawhid (or doctrine of Oneness of God) is described as a beginning and wujud as an end, with wajd being an intermediary between the two. Abu 'Ali ad-Daqqaq further explains: "Tawhīd entails the encompassing of the servant. Ecstasy (wajd) entails the immersion of the servant.
Wahdat al-Wujud [ edit ] Wahdat al-Wajud (Arabic: وحدة الوجود Persian: وحدت وجود) meaning the "unity of being" is a Sufi philosophy emphasizing that "there is no true existence except the Ultimate Truth (God)", that is, that the only truth within the universe is God, and that all things exist within God only.
Ibn 'Arabi is known for being the first person to explicitly delineate the concept of "wahdat al-wujud" ("Unity of Being"), a monist doctrine which claimed that all things in the universe are manifestations of a singular "reality". Ibn 'Arabi equated this "reality" with the entity he described as "the Absolute Being" ("al-wujud al-mutlaq").
Wahdat ul-wujud (the Unity of All Things) is a concept sometimes described as pantheism or panentheistic. [57] It is primarily associated with the Asharite Sufi scholar Ibn Arabi. Some Sufi Orders, notably the Bektashis [58] and the Universal Sufi movement, adhere to similar panentheistic beliefs.
Ibn Arabi had formulated the most advanced formulation of the Tawhid wajudi (Wahdat al-Wujud) doctrine, a fundamental Sufist doctrine. In the Sufi interpretation of the doctrine the face of God is seen everywhere, but that does not mean that everything that exists is an aspect of Divine unity. [ 11 ]
Niyazi Misri,adopted the views of the famous Sufi Ibn Arabi who is the founder of the Sufi Wahdat ul-Wujud school (Unity of Being) [7] but did not write a systematic work on this subject. However, he processed this view deeply in his prose and poems.
Wahdat-ul-shuhud (apparentism, or unity of witness), on the other hand, holds that any experience of unity between God and the created world is only in the mind of the believer and that God and his creation are entirely separate. It is the state where there is no difference between God and human being who is trying to achieve a particular state ...