Ulumuna

Journal of Islamic Studies Publish by State Islamic Institute Mataram

Vol. 20, No. 1, 2016, p. 53-73
Print ISSN: 1411-3457, Online ISSN: 2355-7648
available online athttp://ejurnal.iainmataram.ac.id/index.php/ulumuna

IBN ‘ARABĪ’S THOUGHT ON WA╩DAH

AL-WUJĬD AND ITS RELEVANCE
TO RELIGIOUS DIVERSITY
Umi Sumbulah
UIN Maulana Malik Ibrahim Malang
ummisumbulah@gmail.com

Abstract: This article explains the concept of wa╪dah al-wujūd and

its relevance to the diversity of religions and beliefs. The idea of
the unity of being developed by Ibn ʽArabī is an explanation about
the existence of every entity which prevails in the universe. It
means that nothing has essential substance except God. Therefore,
all things that exist in the universe, including the diversity of
religions and the pluralistic paths of faith, are rooted in God. The
diversity of God‟s laws occurs only due to the diversity of the
doctrines revealed to the different prophets and apostles. So, Ibn
ʽArabī, who has the typical philosophical thought of Sufism
manifested through wa╪dah al-wujūd, is considered as the supporter
of the idea about the unity of religions emphasizing the inner
aspect and the qualities of faith. This idea will tighten the
relationship among those who love each other "within" God.
Keywords: unity of being, religious diversity, wa╪dah al-wujūd, tajallī.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.793

53
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 54 Ulumuna, Vol. 20, No. 1 (Jun) 2016

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 (wa╪dah al-wujūd). Nevertheless, Ibn ʽArabī‟s thought led to
various groups calling themselves an observer and student of
these ideas. Henry Corbin had an important role in introducing
Islamic philosophy to the Western world. One of the topics in
Islamic philosophy explored by Corbin is the creativity of Ibn
„Arabi, a Sufi-philosophical figure in Andalusia (Islamic Spain
designation under Umayyad era 756-1031). The argument for
this is that because, according Chittick, Ibn ʽArabī is a thinker
who is very familiar with the Peripatetic philosophy, i.e. the
philosophy formulated by synthesis apocalyptic teachings of
Islam, Aristotelian and neoplatonism, both patterned Athenian
and Alexandrian. 1
The doctrine of wa╪dah al-wujūd that emphasizes on the sense
of unity of the existence of this nature is based on the view that
the reality of this nature is one, which then becomes the
guideline for reality. Thus, the realities are mere appearances
(tajallī) of the One, the essence of the original.2 Therefore, the
nature and all that is in it is only a shadow of the One who has
wujūd that is intrinsic, absolute, unlimited and infinite, that is
God. This is in accordance with the hadith qudsi: "I am at the
beginning was a hidden treasure, then I want to be known, so I
put myself being Me and through Me they also know Me."
Based on the belief in the unity of being, Ibn ʽArabī inspired
much thoughts that the real diversity or plurality of reality
(kathrah) looked almost single when rooted in God. With the
nature as a manifestation container (tajallī) ) of God, show the
diversity of nature and the effect is shown, but that diversity is
one because of the unity of being that manifests within it. Unity
is the manifestation of everything while diversity dwells within
its entities, which do not have their own existence. Therefore,
God in His unity is synonymous with the manifestation of

1Seyyed Hossein Nashr, Filsafat dan Spiritualitas, translated by Suharso

and Jamaluddin MZ. (Yogyakarta: CISS Press, 1995), 41.

2 Abū al-„Ala „Affīfī, Dirāsāt fī al-Tashawwuf al-Falsafī al-Islāmī (Mesir :

Dār al-H{adīth, 1987), 63-64.

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 55

everything, but He is not synonymous with everything or

diversity itself.3
In the discourse of Sufism, many concepts about the reality
of unity (al-wa╪dah), namely wa╪dah al-shuhūd (unity of
witnessing), wa╪dah al-wujūd (unity of being), wa╪dah al-ummah
(unity of people), and wa╪dah al-adyān (unity of religions),
emerge. A discussion of one single entity and many entities have
been started from the concept of wa╪dah al-wujūd. This then
became the notion of Ibn ʽArabī as a continuation of the idea of
al-hulul initiated by al-H{allāj. God cannot be understood except
by combining two properties opposite to Him, that is the
ultimate form of just one, al-H{a qq. Although his form is just
one, God appears to him (tajallī) in many forms that are not
limited to the nature. This paper aims to show that the idea of
the unity of being which was initiated by Ibn ʽArabī has
relevance to the religious diversities. This study is certainly
different from the previous studies, which rarely show this
teaching contribution to the efforts to create religious harmony
in the modern era.

Ibn ʽArabī ’s Life and Works

Ibn ʽArabī, whose full name is Abū ʿAbd al-Lāh
Muh}ammad ibn ʽAlī ibn Muh}ammad Ibn al-ʽArabī al-T}ā‟ī al-
H{ātimī, was born in Murcia, Andalusia (Spain), on 17 Ramadan
560 AH (July 28, 1165 CE). He is also commonly known as the
Grand Master (Shaykh al-Akbar) because his intellectual
influences and controversy among Islamic and Western thinkers.
The complexity of the life journey of Ibn „Arabī in general
can be seen in three stages. The first stage is preparation and
establishment of himself as a Sufi, which is characterized by
migration to Seville and Cordova because of his admiration for
the figure and thought of Ibn Rushd. He joined the Sufi group
at the age of 20 years, and his odyssey to North Africa to learn
Khal‟an Na‟layn by Ibn Qāsim, up to Almeria. The second stage
is improvement and stabilization of himself as a Sufi, which is

3 William C. Chittick, Imaginal Worlds: Ibn ʻArabī and the Problem of

Religious Diversity (Albany: State University of New York Press, 1994), 32.

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 56 Ulumuna, Vol. 20, No. 1 (Jun) 2016

marked by the course of the pilgrimage and compilation of the

book al-Futūh}ā t al-Makkiyyah, Tarjumān al-Ashwaq, and his
journey to Baghdad, Medina, Jerusalem and many others cities in
the Middle East. The third stage is maturity and steadiness of his
spiritual and intellectual life as a Sufi, which was characterized by
a move to Damascus, where he lived until his death on 22 Rabi‟'
al-Thanī 638 AH (16 November 1240 CE).4
Almost all scholars do not agree on the number of works of
Ibn ʽArabī. Some of his works are published while the others are
still in manuscripts (makht} ūt}āt). Affifi mentioned that Ibn
ʽArabī‟s works amounted to 251, based on writings that mention
Ibn ʽArabī himself. Brockleman mentioned 239 works.
„Abdurrah}mān Jami‟ pointed out 500 pieces. Whereas, Sha‟rani
mentioned that Ibn ʽArabī‟s works reached 400 pieces. 5
Regardless of the debate, the book Fūs}ūs al-H{ikam, al-Futūh}ā t al-
Makkiyyah and Tarjumān al-Ashwaq are among the works of Ibn
ʽArabī which has been the intense subject of study by Muslim
and Western thinkers. Therefore it is not an exaggeration to say
that Ibn ʽArabī was a very productive Sufi. He had a major
influence on the development of Sufism and the other Islamic
treasures, not just about Sufism but also theology, natural
sciences, psychology, and exegesis.

Muslim Debates on the Unity of Being (Wah}dah al-Wujūd)

Linguistically, the word wa╪dah al-wujūd, which is translated
as unity of being, is derived from the Arabic, namely wa╪dah
meaning 'one' or 'unified' and al-wujūd shall mean 'being'. Al-
wujūd uses isim ma„rifah which means concrete beings. In this
sense, al-wujūd is God. The word al-wujūd only belongs to Allah
and it is ascribed only to Him as wā jib al-wujūd and owner of all
existing beings. The word al-wujūd cannot be attached to a
creature, because the thing is temporary, and its form will
become extinct when the destruction of nature happens.

4 Harun Nasution, Filafat dan Mistisisme dalam Islam (Jakarta: Bula n

Bintang, 1983), 92.

5Ibid., 51.

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 55

The terminology of wa╪dah al-wujūd means the unity of being

(God) or the only beings is God. In terms of theologians and
Sufis, the form of beings is symbolic (majāzī), which is
temporary or lent beings. This is because beings of the creature
are not beings standing alone, but depending on the nature of
God. Therefore, the exact definition for wa╪dah al-wujūd is a
disclaimer all entities that exist apart from the nature of God.
This means purifying the oneness of God from the other beings. This
definition is presumably intended by the Sufis, which is the term
used by Nuruddin ar-Raniry called the term wujūdiyyah
muwah}h}idah.
The term "wujūd" used by Ibn 'Arabi refers to wujūd of God.
The only wujūd is wujūd of God; no entity other than his wujūd.
This means that nothing but God has no wujūd. Logically it can
be concluded that the word wujūd cannot be given to anything
other than God (mā siwā Allāh), nature and everything in it.
However, Ibn ʽArabī also uses this term to indicate any other
than God, but in a metaphorical sense to maintain that wujūd
belongs only to God. That which exists in nature is essentially a
form God lent him just as light belongs only to the sun, but was
lent to the inhabitants of the earth. The relationship between
God and nature are often depicted as resembling the
relationship between light and darkness. Because wujūd belongs
only to God, then its absence belongs to nature. Therefore, Ibn
'Arabi argues that wujūd is light, and its absence is darkness. The
term wujūd also used by Ibn ʽArabī to refer to God (existence
and finding), that there is no entity other than His wujūd. 6 Thus,
everything other than God has no wujūd. Ibn ʽArabī‟s idea of the
unity of being (wa╪dah al-wujūd ) cannot be separated from the
actual appearance of the concept of God (tajallī al-H{aqq), which
in its manifestation cannot be detached from creatures (al-khalq)
as a medium.
Tajallī concept as a pillar of doctrine of wa╪dah al-wujūd is
also synonymous with al-faydh (emanation, transmitting,
devolution), z}u hr (appearance) and tana> zul (decrease) and al-fath}

6 Kautsar Azhari Noer, Ibn „Arabi Wah}dah al-Wujūd dalam Perdebatan

(Jakarta: Paramadina, 1995), 42.

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 58 Ulumuna, Vol. 20, No. 1 (Jun) 2016

(opening). But Ibn ʽArabī distinguishes two types of sightings

(tajallī): first, the most holy emanation (al-faydh al-aqdas) is also
referred to as an essential emanation (al-tajallī al-dhātī or tajallī al-
gayb). Second, the emanation of the sacred (al-faydh al-muqaddas)
is commonly known as an existential manifestation (al-tajallī al-
wujūdī) or sensory manifestations (tajallī al-shuhūdī). 7
The first type of tajallī, before the second type, is only in the
order and not according to the logic of existential reality. This
stage is the initial stage that determines the appearance of God.
God does not reveal Himself to something else. The existence
of God is a substance that is absolute. Therefore, He cannot be
understood and imagined, for He is the One in terms of the
philosophy of Plotinus. 8 In more detail, Ibn ʽArabī in Risālah
Ah}adiyyah mentions that:
“... There is not anything unless He mastered His own, besides He
cannot master Him. Nothing will be able to see Him, whether apostle,
prophet, guardians and angels, though that is close to Him. Prophet is
Himself, His word is Himself, and His messenger is Himself. He sends
His word as a manifestation of His with Himself, of Himself, on His
own, without intermediaries or agents, in addition to Himself.”9

In the first type of tajallī, God is in the presence of pure,

absolute depths, there is only substance alone. According to Ibn
ʽArabī , God at the time of this level is not after, not before, not
above, not below, not far, not close, no how, no when. He is
now as it is, God's manifestation of his own, in isolation, must
wujūd his own because of his substance. He is timeless and One.
He is a backrest for everything else. God cannot be
communicated, also cannot be known. According to Affifi, tajallī
in this stage is a manifestation of the Essence of the One
absolutely to himself, that his form potentially shaped (bi al-
quwwah) and not actual (bi al-fi„li). 10 In other words, the oneness
of God is not tangible in nature that can be sensed. He is just a

7Ibid., 57.
8Harun Hadiwijono, Sari Sejarah Filsafat Barat I (Yogyakarta: Kanisius ,
1983), 28.
9 Titus Burckhardt, An Introduction to Sufi Doctrine (England: Thorsons,

1976), 28.
10Noer, Ibn „Arabi, 6.

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 55

reality of rational beings, called by Ibn ʽArabī as permanent

nature (al-a„yān al-thābit}ah). Permanence in the form of the
potential of this diversity will reveal the actual shape of the
second type of tajallī .
The second type is tajallī al-wujūdi, or al-faydh al-muqaddas, a
self-manifestation of the One, into forms of diversity. Tajallī at
this stage is the embodiment of the essence of permanent nature
(al-a„yān al-thābit}ah) as rational to the sensuous nature, in which
God reveals Himself in the diversity of forms that are not
limited in number, in the form of a concrete nature, and does
not only include the substances, but also the properties, actions
and events. 11 Thus, this type describes that God is in His
actuality. In this aspect, the notion of wa╪dah al-wujūd means that
there is an ontological relationship between God (al-H{ aqq) and
creatures (al-khalq).
Harun Nasution provides an interesting illustration on the
relationship between al-H{aqq and al-khalq that God wants to see
Himself outside Himself, and so He made the universe. 12 When
He wanted to see Himself, He saw the nature and objects that
exist in nature. Because in the everything, there is a divinity, and
God sees Himself. This creates the unity (wa╪dah). There are
many, but this one is actually the one; this is like a man who sees
himself in a mirror at which he looks a lot, but he actually is one.
The nature is a mirror for God and through the mirror God
shows and introduces His face. Meanwhile, God is mentioned as
a "stash hidden treasures" that cannot be known except through
the nature. Hiddenness results silence and loneliness, making al-
H{aqq longing for the unknown, and that He created the world,
so that He can be known and recognized.
In al-Futūh}ā t al-Makkiyyah, as cited by Kauthar Azhari Noer,
13 Ibn ʽArabī explains the issues of tajallī in the second phase

by asserting:
“...... Because it's nature becomes visible as a living, who hear, who saw,
who knows, who willed, powerful and talk. He (nature) work according
to His way, as it is said:" everything things work according to His ways

11Ibid., 43.
12 Nasution, Filsafat, 43.
13 Noer, Ibn al-Arabi, 47.

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 60 Ulumuna, Vol. 20, No. 1 (Jun) 2016

(Q. 17:84). Nature is his work, because it's nature becomes visible with
the properties of al-H{aqq. If you say something about nature, he is al-
H{aqq, you have to tell the truth, for God says: "... and God has
thrown". And if you say something about him, he is a creation (al-khalq)
you have to tell the truth, for God says: "... when you throw" (Q.8: 17).
Therefore he uncovered and covered, affirming and negating. So nature
is him and not him. He is unknown and known. And the most beautiful
names belong to God (Q.7: 180). While the appearance through that
names, while the names of perceiving Him (takhalluq) belong to
nature.”

From the above statement, it is understood that the real

God and nature are two faces of one nature, which is in terms of
the outside is called nature, and in terms of the mind is called
God. Thus, the natural wujūd is the essence ('ayn) wujūd of God
and God is the essence of nature. In this regard, Ibn ʽArabī
describes in his poem quoted by Mustafa Hilmi: 14
“Servant is God, God is the servant
for the sake of feeling, who mukallaf (burdened law),
If you say the servant, and he God
or you say God while He was given taklif.”

In another poem, Ibn ʽArabī also explained:

“In one aspect, al-H{aqq is al-khalq, think! on other aspects, God is not
al-khalq, then ponder!
Anyone who considers what I say, then the vision will not be blurred.
No one caught him, except those who are endowed with vision.
Combine and contrast, true nature is one. But He is that much, which is
fixed and not fixed.”

Carefulness and high imaginative ability is needed to

understand the doctrine of wa╪dah al-wujūd, especially regarding
the ontological relationship between God (al-H{aqq) and nature
(al-khalq) that finally is synonymized with pantheism. 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 Rahman15 also says that the
teachings of Ibn ʽArabī are a system entirely monistic and

14 Muhammad Must}afā Hilmī, al-H{ayāt al-Rūh}iyyah fi al-Islām (Mesir: al-

Hay‟at al-Mis}riyyah al-„Ammah al-Kitāb, 1984), 182.

15Fazlur Rahman, Islam (Chicago: The Chicago University Press, 1978).

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 16

pantheistic contrary to the teachings of Islamic orthodoxy. The

same view on this matter is given by Hamka 16 and Ahmad
Daudy.17
Proponents of this doctrine such as Seyyed Hossein Nasr,
Mir Valiuddin and Titus Burckhardt disagree that wa╪dah al-wujūd
is identified with pantheism. Nasr, for example, considers that
the term pantheism and monism cannot be used to equate with
wa╪dah al-wujūd. 18 This is because God, according to the
doctrine of Ibn ʽArabī, transcends nature, even as the nature and
level of its manifestation tajallī cannot be completely other than
God. This is in line with Nasr, Mir Valiuddin, 19 who assumes
that Sufism retains distinguishes between God and nature,
including humans. Sufism still maintains the transcendence of
God. Thus, implicitly Valiuddin denies allegations that Ibn
ʽArabī adopts pantheism. Titus Burckhardt 20 also does not agree
if the term pantheism equated with wa╪dah al-wujūd. Titus‟ reason
is that in this doctrine, God is still different and not comparable
with nature even though nature is His tajallī media and
impossible nature is "out" or by his side. Harun Nasution also
seem to mind if wa╪dah al-wujūd is classified as pantheism which
is clearly contrary to the teachings of Islam. 21
In fact, wa╪dah al-wujūd is one of the most important
concepts in tasawuf which has been recognized in Islamic
tradition. So far, many controversies toward the school of
thought is caused by societal misunderstanding which causes
tasawuf to be negatively seen and be accused of being apart of
Islamic teaching. Many scholars often equate wa╪dah al-wujūd
with pantheism, namely the existence of two (God and Nature)
conjoins into one. Evidence that wa╪dah al-wujūd is not

16 Hamka, Tasawuf Perkembangan dan Pemurniannya (Jakarta: Yayasan

Nurul Islam, 1984), 156.
17 Ahmad Daudy, Allah dan Manusia dalam Konsepsi Syekh Nurudin ar-

Raniry (Jakarta: Rajawali Press, 1983), 80.

18 Syed Hossein Nashr, Ideal and Reality of Islam (London: Onwin

Paperback, 1979), 137.

19Mir Valiuddin, The Qur'anic Sufism (Delhi: Motilaal Bannarsidas, 1981),

48.
20Burckhardt, An Introduction, 81.
21Nasution, Filafat, 92-95.

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62 Ulumuna, Vol. 20, No. 1 (Jun) 2016

pantheism has been proposed by scholars since the 12-17

century AD. Two works that explain these fully are Id}ah Maqs}ud
min Wa╪dah al-Wujūd by Abdul Gānī al-Nābulusī and Kifāyat al-
Muhtajīn ilā al-Muwah}h}idīn Mashrab Qā‟ilīn bi Wa╪dah al-Wujūd by
Abdurrauf ibn Ali al-Jāwī al-Fansūrī. In these two works, the
concept of wa╪dah al-wujūd as initiated by Ibn ʽArabī is not
synonymous with pantheism. Both these thinkers also oppose
pantheism, as it is considered not to have roots in the traditions
and teachings of Islam.
Thinkers‟ disagreement is understandable because, in fact, in
this doctrine there are still two wujūd, namely al-H{aqq and al-
khalq. That which actually has wujūd is al-H{aqq, while al-khalq
does not have a wujūd, because it is only a medium of the
immanence of God, whereas the true God was transcendent.
The process of sightings occurs at the level of the immanence of
God and not in His Essence. Therefore, there were originally
two wujūd (al-H{aqq and al-khalq) but appears in the same wujūd.
This is different from the pantheism which states that all (God
or creature) is immanent and transcendent.
At least, there are two reasons that can be understood in the
controversy of wa╪dah al-wujūd as being equated with pantheism.
First is the difference between the understanding of the sense of
pantheism used in the perspective of philosophy and Sufism. In
the perspective of philosophy, pantheism perceives that God is
immanent, God is nature and nature is God. This is different
from the perspective of Sufism, which sees God as remaining
transcendent and not immanent. God remains "outside" nature
and not "in" nature. Thus, viewed from the perspective of
philosophy, the doctrine of wa╪dah al-wujūd is identical to
pantheism, but when viewed from the perspective of Sufism,
this doctrine cannot be identified with pantheism. Second is the
controversy surrounding this doctrine, due to a
misunderstanding in its meaning. This is because the visits may
be only from the aspect of similarity (tashbīh) and the immanence
of God, by neglecting the sanctity (tanzīh) and His
transcendence. Even if it is returned to the Sufi doctrine, which
is seen is something that inner (inside) and not outside. Thus,
this nature is the essence of the transcendence of God, and not

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 16

from the side of his immanence. The position of al-H{a qq and al-
khalq can be linked to a tree and its shadow. Wujūd is actually a
tree, while the shadow is depends on (the) tree. Shadow is being
united with the tree because there can be no shadow without
tree.
By noticing the immanence and transcendence side of God,
the doctrine of wa╪dah al-wujūd is the highest expression of
monotheism. This doctrine recognized that God is really the
one, because no one other than the ultimate manifestation of
His wujūd exists. No wujūd of the essential, absolute, all-
encompassing wujūd, unless the form of God is the Absolute.
Thus the absolute manifestation of God sinks other wujūd.
Margaret Smith expresses his admiration for the teachings of
Ibn ʽArabī by translating the ideas that: “He is He and none
before or after him, no one above or below, not far away and do
not close, together and not separate, not how and not where. He
is one without unity and single without singleness. He is the sole
existence of the first and last single existence, the existence of a
single outer and inner sole existence. So there is no first or last,
outward or inward besides Him....”22 Although Smith's reviews
seem full of ambiguity, but still understand that God is the
ultimate manifestation of the transcendent, while only in the
aspect of immanence alone is a reflection and manifestation of
His wujūd in nature.
Ibn ʽArabī argues that humans are the only beings in which
the principle of Nur Muhammad is manifested by a very high
degree. Therefore, it is worth mentioning the caliph
(representative of God) and the image of God. Ibn ʽArabī said
that the being is one, but He has the appearance close to natural
form and its hidden side naming, have a divider called barzakh
which collects and separates between the inner and outer which
is called a perfect human being (insān kāmil).

22Margareth Smith, Mistikus Islam: Ujaran-ujaran dan Karyanya. Translated

by Ribut Wahyudi (Surabaya: Risalah Gusti, 2001), 149.

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64 Ulumuna, Vol. 20, No. 1 (Jun) 2016

The Unity of Being (Wah} dah al-Wujūd) and its Relevance

to Religious Diversity
Based on the belief that everything in nature essentially
shows God, then all roads in this world are also the way of God.
This means that any path taken by different humans will still
boils down to the One, namely God. William Chittick provides
an interesting illustration responding to Ibn ʽArabī‟s notion
about religious diversity. This idea has always returned to the
belief that everything is interconnected and dependent as well,
through the similarities between their roots in the reality of God,
as well as religious diversity. Diversity of this universe is the
manifestation of the names of God, in which His face is
reflected in His creation. Names of God in revelation are the
key to the door that gave the world of the unseen. Even religion
and belief are different, their goal is one, because God is a place
for everything tied to Him. Every human being recognizes and
believes in the power recognized authoritative truth. This does
not mean that the gods are false, because people worship what
they see as al-H{a qq (God) and is based on God's self-disclosure.
Thus all forms of faith are rooted in reality the truth. 23
The views of Ibn ʽArabī about religious diversity can be
found in the Chittick reviewabout the meaning of Sharia.24 For
Ibn ʽArabī, the term Shariah literally means path and is
translated as revealed religion, stating that all religions were
brought by all messengers of God, not merely in the form of
regulations, social and ritual. This can be seen in the expression
of Ibn ʽArabī, based on Q. 17:15:
As the truth of knowledge and mystery
Religion Revelation
Physically and spiritually
And the name of God
Which caused Him to be Existence

Ibn ʽArabī‟s thinking about the meaning of shariah, can also

be seen in his understanding of the Q. 1: 5-7, that “.... show us
the way: (1) the straight (right) and not (2) the way they are you

23Chittick, Imaginal, 283-284.

24Ibid., 219-220.

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 15

angry for, nor (3) those who you astray". One of the meanings
of the three roads above is the straight path (right), while two
other streets are straying road (one). Nevertheless, from a
certain perspective, all the roads are straight (right), because
every road stretched and comes from God, and always come
back to Him because He is the end of every street (Q.42: 53). All
roads are good, because there is no crime in being. 25
From Ibn ʽArabī‟s statement, it can be concluded that all
ways (religions) come from God despite the different Shari‟a
law. The difference is because God gave to the apostles, each of
whom is also different. In short, the way of God is the way in
which things go in leading to God. Religious belief that is
manifested in love makes every faith emphasize the quality of
the faith as the basis of its relationship with other religions. This
is because the real human relationship with God in the doctrine
wa╪dah al-wujūd understood that the emanation (tajallī) ) of God,
which is based on out of love and God's desire to be known and
recognized by his creatures, is actually the most important
messages. This should be always practiced by those who believe
in a life filled with this diversity. Even for Sufis, love poems can
reflect an experience that God is intact and coherent, which
fosters depth of experience and contains infinite qualitative
which can penetrate the boundaries of religious formalism for
upholding and deep inner meanings. 26
Al-Taftazānī understands the thoughts and ideas of Ibn
ʽArabī about the unity of religions as a consequence of the
doctrinal unity of being.27 Therefore, he gave a high appreciation
of the doctrine by stating that:
“My heart has been able to accept all forms and shapes; he is like a
pasture for a herd deer, convent for Christian monks, a temple for
idols, the Kaaba for the pilgrims, and the sheets Torah and the Qur'an.

25 William C. Chittick, The Sufi Path of Knowledge: Ibn Al-ʻArabi's

Metaphysics of Imagination (Albany, N.Y.: State University of New York Press,
1989), 164.
26Idries Shah, Mahkota Sufi: Menembus Dunia Ekstra Dimensi. Translated

by M. Hidayatullah and Roudlon (Surabaya: Risalah Gusti, 2000), 192-193.

27 Abu al-Wafā‟ al-Taftazāni, Al-Madkhal Ilā Tasawwuf al-Islāmī (Kairo:

Dār al-Thaqāfah li al-Tibāa‟ah wa al-Nashr, 1979), 204.

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66 Ulumuna, Vol. 20, No. 1 (Jun) 2016

I profess a religion of love, whichever way taken camels, religion and

my faith, this is a true religion.”

All different and diverse religions are connected with each

other in terms of the relationship and the meeting point and
unity as it comes from the One God. Thus, the religious
diversity comes from the same Essence, allowing one another to
fuse. The unification of religions is possible on esoteric aspect,
but not on the exoteric aspect. This can be achieved through a
dialogue, which could be an opportunity for the realization of a
tolerant understanding and living in peace. A genuine dialogue
will bring new hope to all religious communities. When people
do not have hope, then the dialogue will open up new
possibilities. Dialogue also provides the possibility of religious
communities to build a harmonious society based on the values
of truth, justice, love and freedom. Dialogue opens the room to
maintain and develop the right relationships between God,
human beings and the natural environment. Closing the path of
dialogue with running exclusively religious life will result in
conflict and hostility. Differences on religious forms are caused
by the interaction between God and the human response to
Him. Responses are based on the capacity and knowledge
suggesting that humans are free to choose religious beliefs and
attitudes that would be held accountable. In the context of
Indonesia‟s diversity, religious views on tolera nce and
inclusiveness need to be pursued and promoted. The majority of
Indonesian Muslims are known as polite and tolerant. This
could be good social capital for the creation of religions
harmony.
Efforts to articulate a theology of religious tolerance is badly
needed to create harmony among religious believers, which
sometimes is still very expensive for the Indonesian context.
Religious violence recently took place in various places in the
country, as if confirming the adage homo homini lupus (man is a
wolf to each other). 28 To avoid religious exclusivism, eac h
community of religious group is required to realize that
28 Paskalis Edwin Nyoman, ”Agama dan Kekerasan”, in Agama

Kekerasan: Membongkar Eksklusivisme ed. Armada Riyanto CM (Malang:

DIOMA, 2000), 135.

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 15

heterogeneity is the will of God. Religious diversity is not only a

sociological fact, but it is also the truth. Each religious
community should have awareness that the heterogeneity of
religion, race, ethnicity, and social class is a gift from God .
Grateful for God‟s grace means to treat His bounties and
blessings in fair and proportionate ways. Therefore, there is a
need for a complete and comprehensive understanding of the
teachings of their respective religions. This is necessary to
prevent the erosion of faith. In contrast, a deep awareness of
diversity should strengthen the faith and the quality of religions.
Maturation of faith is paramount needs to be done because
it is the main basis for the deeds of each person, as mentioned in
Q.38: 24 QS.41: 8 and Q.42: 26. Faith demands realization in the
form of positive work. Therefore, people who claim to have
faith but whose behavior is negative is not living up to his faith
correctly, is not living up to God's presence in every niche of
life, and does not understand the theological and sociological
nature of the function of religion itself. As an advocate of
pluralistic theology, Nurcholish Madjid explores further Ibn
Taymiyya‟s formulation about the idea of universal Islam. Citing
the Qur'an, 3: 83-85, Madjid stated that Islam is the submission,
obedience and surrendering of the universe to God. This
doctrine was brought by the prophets, which in essence is faith
in God Almighty, despite its socio -cultural manifestations of
historically different contexts. This faith must be based on a
conscious rejection of the god-worshiped false (pseudo-gods) in
the false belief systems. 29 The fact that society itself is divided
into various groups and communities in which they have their
own individual life may incite conflicts. They are expected to
accept the diversity by allowing others to have freedom and
opportunities to live according to their own religions and
beliefs.30

29 Nurcholis Madjid, “Dialog Agama-agama dalam Perspektif

Universalisme Islam,” in Passing Over: Melintas Batas Agama ed. Komaruddin
Hidayat and Ahmad Gaus, (Jakarta: Gramedia Pustaka Utama, 1999), 5-20.
30 Nurcholish Madjid, Pluralisme Agama di Indonesia (Bandung: Mizan,

1998), 62.

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68 Ulumuna, Vol. 20, No. 1 (Jun) 2016

Awareness of the diversity could be achieved by intensifying

the dialogue, sharing, communication and consultation among
all religious believers who do not only depart from the social
reality but also departs from the theology itself. Therefore,
Nurcholish Madjid, cited by Budhy-Munawar Rachman, 31
warned that pluralism is not only understood by saying that our
society is pluralistic, diverse, consisting of various races and
religions but it should be well-understood and implemented.
And, pluralism is part of a genuine affinity diversity in the bonds
of civility (genuine engagement of diversities within the bond of
civility). Therefore, expected theology of religions could explain
the theological reason why religion should go in interreligious
dialogue, in which it will be understood together with dialogue
partners. Therefore, theology of religions could explain the
theological reason why religion should go in interreligious
dialogue, in which it will be understood together with dialogue
partners. Ibn ʽArabī‟s idea of the unity of being indicates that
religious diversity is an integral part of God tajallī which can be
understood and accepted its existence through a proportional
understanding.
The Qur'an gives an appreciation that society consists of
various communities which have their own individual life. These
communities must accept the reality of diversity as an evidence
of being tolerant. They need to compete with each other in the
pursuit of virtue, because they will be collected by Allah to
obtain a final decision. The appreciation of pluralism is
illustrated in the Qur‟n, 16: 36, 13: 7, 35: 24 and 14: 4. God
wants His people diverse because diversity is part of the laws.
This was proved by the given choices that can be taken by
humans whether to believe or deny the truth of God (Q. 18: 29),
and the nature of God‟s love which is not limited to (Q. 5: 118).
The explanation of this commandment is contained in the
Qur‟an, 2: 148 regarding opportunity for every community to
compete in goodness. If this order is complied, it might help
directly solve the problem of religious pluralism.

31Budhy Munawar Rachman, Islam Pluralis: Wacana Kesetaraan Kaum

Beriman (Jakarta: Paramadina, 2001).

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 15

Seyyed Hossein Nasr and Frithjof Schuon argue that every

religion is basically formed by the formulation of faith and the
experience of faith. Islam requires a person to have faith (tawh}īd)
followed by the experience of faith (deeds). Meanwhile, the
Christian perspective holds that one must firstly have a new
experience of faith followed by the formulation of his faith. The
goal of the proponents of the pluralist theology of religion is not
a uniformity of shape, because the idea of religious pluralism
stands among a plurality of unrelated and monolithic unity.
Parallelism express the phenomenon of the God of many
religions, which means tolerate to each other way to God, or
many paths to salvation. According to Schuon, a mystic and
initiator of perennial philosophy, every religion in a pluralist
view is an expression of faith in the same God, by mapping the
area of religion in exoteric and esoteric aspects. 32 In the esoteric
level, each religion is different from other religions, but in
esoteric level they are in common.
This view of the unity of the religions is in line with the
Theo-centric approach in the Christian tradition of the modern
era. The Theo-centric approach considers that God is the center
of everything and therefore all religions walk around God. The
theory, that was initiated by John Hick 33 and developed by Paul
Tillich and Wilfred Cantwell Smith, uses the analogy of
astronomy, declaring that God is the center of the universe of
human faith, with all religions, including Christianity, serving
and surrounding Him. 34 It is also reinforced by a dialogical
approach, namely a view and the idea that Christianity should
recognize other religions as Christian development, and is the
result of dialogue and direct contact with other religions. This
idea was developed by Stanley Samartha and Raimundo
Panikkar, among others. Panikkar idea of the need to
understand other religions is not only meant as an understanding

32 Fritjof Schuon, The Transcendent Unity of Religions (Illinois: The

Theosophical Publishing House, 1993), 33.
33John H. Hick, Problems of Religious Pluralism (London: The Macmillan

Press LTD, 1988), 12.

34 Harold Coward, Pluralisme Tantangan Bagi Agama-Agama (Jakarta:

Kanisius, 1989), 59.

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 70 Ulumuna, Vol. 20, No. 1 (Jun) 2016

of the level of knowledge, but understanding in faith and

spiritual experience. 35 Awakening a profound awareness about
religious diversity is an expression of hum an knowledge and
belief of the power of God. It is the highest expression on
Oneness of God, embodied in a diversity of creatures, creed,
and religion. Realizing that the nature of beings belongs only to
God, then there is no place at all for the growth of religious
arrogance, because actually they are one and the same.
The idea of wa╪dah al-wujūd in the context of religious
relationships means that this concept originated from the
translation that virtually all religions have the same aims and
serve the same God. The difference is only the outward aspects,
namely performance and ordinances of worship to draw closer
to God. In this concept, there is no superiority or inferiority of
religion, because all religions come from the same source that is
God. Thus, the concept of tawh}īd “lā ilāha illā Allāh” has
profound implications for religious life. This concept universally
explains exactly how one views oneself, fellow human beings
and the natural surroundings in the context of its relationship
with the Absolute Reality (God). 36 For the Sufis, the word "god"
in the sentence lā ilāha illā is meaningful reality, so the shahada
means to be no actual reality except Allah. They understand that
only God is real and Absolut, while the other is relative. Thus, it
can be concluded that the universal truths in the teachings of
religions is the principle of monotheism which recognizes the
One God and the unity of the people, as described in Q. 21:92.
God cannot be understood except by combining two properties
opposite to Him, that the ultimate being is only one, namely al-
H{aqq. Although his being is just one, God appears to him (tajallī)
in many forms which are unlimited to nature, but also on beliefs
and of religions.
In the concept of wa╪dah al-wujūd, recognition and respect
for religious traditions and other beliefs as a similar tradition is
imperative. No religion is the "golden boy" with all its privilege.

35Raimundo Panikkar, Dialog Intra Religius (Yogyakarta: Kanisius, 1999).

36Fatimah Usman, Wa╪dah al-Adyān (Pluralisme Agama): Penemu dan Latar
Belakang Sosialnya dalam Tasawuf dan Kritis (Yogyakarta: Pustaka Pelajar,
2001), 203.

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 Umi Sumbulah, Ibn „Arabī‟s Thought on Wa╪dah al-Wujūd and its Relevance… 56

Every religious tradition and belief has the same position, and
therefore it has the same right to life. This idea is also confirmed
that the seriousness of religion should not be accompanied by
an arrogant attitude that assumes other religions as inferior and
false. Wa╪dah al-wujūd can also eliminate the boundaries and
barriers that hinder dialogue and transformation of universal
values of religions. Thus, it can be stated that wa╪dah al-wujūd is a
very fair concept because it upholds the principle of respect for
other religious people; there is no distance between one another,
presupposes the creation of religious climate that is open,
mutual learning, mutual acceptance, without the suspicious of
one group over another.

Conclusion
Ibn ʽArabī is the originator of the doctrine wa╪dah al-wujūd
that has sparked controversy and debate. However, this doctrine
also provides scientific and theological blessing that is needed in
the form of the Oneness of God that makes the diversity of
nature as a place of His immanence. This idea raises awareness
and theological insight that all things in the nature, including the
diversity of religions and beliefs, are the ways leading to God
where everything starts and ends. The reason for this is because
all realities that exist in the nature are essentially devoid of
intrinsic form and because the ultimate manifestation belongs to
God (la mawjūda illā Allāh). The diversity of natural reality exists
because God‟s love and desire are known and unknown.
Therefore, love is the inner aspect of the underlying human
relationship with God, and the religion of love is precisely what
Ibn „Arabi has promoted. With love, the boundaries of
esotericism of religions will lose. Thus, the adherents of religions
can do passing over to know God more deeply.

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