Fusoos ul Hikam

“A term paper submitted to the Department of History, University of Peshawar in partial

fulfillment for the requirement of HIST-318”.

Submitted by: Muhammad Bilal

Class: 6th Semester

Roll No: 15

Submitted to: Dr. Altaf Qadir

Department of History

University of Peshawar
S.NO Table of Contents P.NO

Introduction
1. Definition of Being..................................................................................................................... 1
2. Concept of Wahdat al-Wujud.....................................................................................................1
3. Idea of Ibn SINA about Wahdat ul Wujud..................................................................................2
4. Idea of Ma’ruf Al-Karkhi about Wahdat ul Wujud.....................................................................2
5. Idea of Abu Hamid Al-Ghazali about Wahdat ul Wujud.............................................................3
6. History of Wahdāt al -Wujūd’s Appearance...............................................................................3
7. Philosophy of Wujud three level................................................................................................3
8. Emergence of Sufis in 7th Century.............................................................................................. 4
9. God manifestation in the Cosmos..............................................................................................4
10. Four level of Sufism..................................................................................................................5
11. Diversity of Being Comes from One.........................................................................................5
12.Philosophy of Wujudul Mutlaq................................................................................................ 6
13. Conclusion............................................................................................................................... 7
14. References............................................................................................................................... 8
15. Bibliography............................................................................................................................. 9
Introduction
Sheikh Muhiddin Muhammad Ibn Ali, or so-called Ibn Arabi was born in Spain (570 H/1165 AD), he came
from the tribe of al-Thay, an Arabic family of al- Hatimi, in general he came from a pious family and his
parents himself was a Sufi who had a wandering habit. At the age of 8 years old he had wandered to
Lisabon, to study religion with a pious ulama (Islamic scholar) named Sheikh Abu Bakr bin Khallaf, this is
where he studied various disciplines such as: Theology, Ulumul Qur’an, Hadith, Islamic Law (Fiqhi) and
others.

As an adult he began traveling in the footsteps of his father, in several countries such as: Sevilla as a
meeting place for Sufis and settled there for 30 years, After that he moved again to Cordova to study
with one of the famous philosophers In the West, Ibn Rushd and several years later he moved again to
Morocco, Tunisia, Egypt, Jerusalem, Mecca, Hijaz, Aleppo, Asia Minor and finally settled in Damascus as a
haven and at the same time exhale the last breath in 638 H/1240 AD.

From the experience of Ibn Arabi, it was apparently influenced by philosophical and Sufistic
thoughts such as Ibn Rushd’s philosophy, Ibn Sina’s philosophy with the concept “that
everything in nature has the essence of being”

Al-Farabi’s philosophy, with the concept of emission (emanation) philosophy of Folotinus,

“which says that the “One” is everywhere and there is no where as a cause “. Meanwhile,
Sufism is influenced by Al-Hallaj’s thoughts with the concept of Hulul, Abu Yasid al-Bustami’s
Ittihad, and Imam Al-Gazali with the concept of Ma’rifah.
1. Definition of Being
Before the author outlines the concept of al-Wihdatul form Ibn Arabi, the author first put forward the
notion of al-Wihdatul form, or called the unity of form (pantheism), the word “form” (being al-wujud)
and the words God, are “absolute forms (Allah Huwa al-Wujud, al-haaq)”. In terms of form there are two
meanings namely; form as a concept that means the idea of “being” or the existence of a form that has a
basic meaning (bil ma’na al-masdari) or it can mean having a form, namely existing (subsistence) or living
(subsists) (wujud bi ma’na maujud)1.

So the term absolute form ( al-wujud al-mutlaq) or universal form (al-wujud al-Kully) this concept is used
by Ibn Arabi in showing a reality which is the peak of all that exists, besides that the term existence is
identical to absolute, then in this term there are four meanings in existence as follows: Absolute in the
sense that form is not limited to any particular form, but is common to all forms, second, absolute in the
sense of not being in all forms but forms that transcend all. Third, absolute as a meaning that is not a
cause “illat of all things, meaning a direct cause, and this is called the self-subsisting and the absolute
free. Fourth, ordinary form that indicates as absolute to what is called reality”.

Thus, what is meant in the concept of being, is an absolute unity, in essence the form is a
universal substance of the whole being, in a source that comes from one form that is absolute,
namely the form of God. As Ibn Arabi stated if it was not because of the penetration of God
through its forms, in all existence, then this world might not have existed, just as if it were not
universal realities that could be understood (al Haqa’iq al Ma’qulq al Kulliyyah) then of course
there will be no (ahkam) predictions about external objects2.

2. Concept of Wahdat al-Wujud

The concept of Wahdat al-Wujud is one of the teachings that was sparked by Ibn Arabi and inspired by
the teachings of Ibn Taymiyyah. The concept of Wahdat al-Wujud is one of the concepts that must be
understood within the framework of Sufism, because Ibn Arabi himself was a Sufi.

Simply stated, Wahdat al-Wujud is a concept that states that everything in this universe is in possession
of the essence of being which is the Creator's Khaliq form. According to Ibn Arabi, the essence of being is
a form of Khaliq itself, because the form of Khaliq is united with all other forms. Here the Khaliq form is
manifested in all the forms in the universe. Therefore, in essence Khaliq’s form with the natural form is
similar. Khaliq’s form can be found in the form of nature, Khaliq’s form is integrated with the form of
nature.

According to Ibn Arabi, the universe was not created from nothing because the form of the universe was
already in the form of God, and God did not have a beginning. Ibn Arabi also stated that the main
purpose of man is the union with the Creator, this union is possible because there is no difference
between abid (who worship) and Ma’bud 3.

Ibn Arabi stated that although the form of God and the form of nature are the same, but this one form
has the appearance and hiddenness. That is what then separates man from union with God. This
unification can be done by way of Sufism so that ultimately God is the ultimate goal of everything.

1
The teachings of Ibn Arabi are then often identified with the teachings of pantheism that considers that
God and nature are one entity. Pantheism states that nature and God are one form. God’s form is
manifested in nature.

However, the teachings of Ibn Arabi were later considered to be teachings that deviated from the
mainstream of Islam. The concept that states that Khaliq and Beings are essentially the same is one of
the main objections to the teachings of Ibn Arabi.

In the attributes of Allah, it is explained that Allah has the character of Mukhalafatu (Ta’ala) Lil Hawaditsi
that means that Allah cannot be similar to His creature so that it is impossible that Khaliq will be the
same as a creature. In addition, the concept that the universe was not created from nothing is also one
of the main points of Ibn Arabi’s teachings that are deemed incompatible with Islamic teachings as
expressed in the Qur’an Al An'am verse 101 which translation is: He (Allah) created the heavens and the
earth4.

3. Idea of Ibn SINA about Wahdat ul Wujud

Ibn Sina (died 1027 AD), in the philosophy of his being, everything he had was divided into three levels
as follows: (1) Obligatory Being, the essence which must have a form. Here the essence cannot be
separated from being; both are the same and one. This essence does not start from nothing, and then
come into being, but it is obligatory and must be in existence forever. Ibn Sina further divided Wajibul
Wujud into Wajibul Wujud bi dzati and compulsory al-wujud bi ghairihi. The first category is the one with
His being because of His essence alone, it is impossible if it is assumed not to exist. The second category
is existence that is related to the existence of something other than its essence, (2) Mumkin al- wujud,
an essence that may have a form and may also be intangible. In other words, if it is assumed to not exist
or is assumed to exist, then it is not impossible, may or may not exist. Mumkin al-wujud if seen in terms
of its essence, it does not have to exist and it does not have to be non-existent because it is called
Mumkinal- wujud bi dzati. It can also be seen from the other side so that it is called Mumkin al- wujud bi
dzatihi and Wajib al-wujud bi ghairihi. Mumkin type includes everything that exists, other than Allah, (3)
Mumtani’ al-wujud, essence that cannot have form, as it is now also other cosmos besides this existing
cosmos5.

4. Idea of Ma’ruf Al-Karkhi about Wahdat ul Wujud

Ma’ruf Al-Karkhi (d. 200/815), a famous Sufi in Baghdad who lived four centuries before Shaykh Sheikh
Ibn Arabi, is considered the first to express the creed with the words “There is nothing in existence
except Allah”, Abu al -Abbas Qassab (4th/10th century) expresses similar words: “There is nothing in the
two worlds except my Lord, everything that exists (wantjudat) everything except His form is nothing
(ma`ddm)”. Whereas Al-Qunawi uses the term Wahdatul Wujud to show that the oneness of God does
not prevent the appearance of diversity. Although One in His Substance or in relation to His tanzih, the
form is many in its appearance or in its relationship in His tasybih6.

2
5. Idea of Abu Hamid Al-Ghazali about Wahdat ul Wujud
Abu Hamid Al- Ghazali (d. 505 H / 1111 AD), 20 in one of his works stated “something that is true to the
truth is Allah SWT, just as the true light is Allah SWT”, “There is no being except Allah and His face, with
that too, then everything perishes except His face in an eternal manner” The figure who would be most
instrumental in popularizing the term Wahdatul Wujud is Taqi al-Din Ibnu Taimiyyah (w.728 H / 1328
AD), he was a strong critic of Sheikh Ibn Arabi and his followers, from the time of Ibn Taimiyyah onwards,
the term Wahdatul Wujud is generally used to show all the doctrines taught by Sheikh Ibn Arabi and his
followers. The definition of Wahdatul Wujud according to Ibnu Taimiyah is different from the
understanding of Wahdatul Wujud of Shaykh Ibn Arabi. According to Ibn Taimiyyah Wahdatul Wujud is
the equation of God with nature, the difference with Sheikh Ibn Arab is that he does not see the aspects
of tanzih in the same teachings, he only sees from the side of Tasybih in the teachings of Sheikh Ibn
Arabi. Though both aspects (tanzih and tasybih) are combined into one in the teachings of Sheikh Ibn
Arabi7.

6. History of Wahdāt al -Wujūd’s Appearance

The doctrine of Wahdāt al-Wujūd is always associated with Ibn ʻArabiī, because he is considered to be its
founder. Although the Wahdāt al-Wujūd doctrine is related to the Ibn ʻArabi, doctrines that are roughly
the same or similar to it have been taught by several Sufis long before Ibn ʻArabi. The Ibn`Arabī himself
never used the term Wahdāt al-Wujūd, considered to be the founder of Wahdāt al- Wujūd because of his
teaching which contained the theory of ideas about Wahdāt al-Wujūd.

Long before the development of Islamic mysticism (tasawwūf), classical philosophers had first talked
about The One, wājib al Wujūd (God), pluralism or dualism of the relationship between God and nature.
Al-Kindî (died 873 CE), according to him God is only one, and there is nothing like God. God Almighty,
apart from God all means a lot8. God is perfect wujûd and not proceeded by other wujûd. 23 His form
does not end, while the other wujûd is due to His wujûd. The essence of God is true wujûd (al-Haqq) is
the only reason, not the origin does not exist then came into being. He is always impossible not to exist,
He is always there and always will be. Therefore, God is perfect wujûd that is not preceded by other
wujûd, does not end His wujûd and there is no wujûd except with Him.

7. Philosophy of Wujud three level

wujûd philosophy, was divided into three levels as follows: (1) Obligatory al-wujûd, the essence that
must have wujûd. Here the essence cannot be separated from wujûd; both are the same and one. This
essence does not begin from nothing, then manifests, but it Is obligatory and must be in existence
forever. Furthermore, Ibn Sina divided compulsory al-wujûd into compulsory al-wujûd bi dzati and
compulsory al-wujûd bi ghairihi the first category is that His wujûd by reason of His essence alone is
impossible if it is assumed to be absent. The second category is wujûd that is related to the cause of
something other than its essence, (2) Mumkin al-wujûd, the essence that may have wujûd and may also
be intangible. In other words, if it is assumed to be absent or presumed to exist, then it is not impossible,
that is, may or may not exist 9. Mumkin al-wujûd if viewed in terms of its essence, it does not have to be
there and it must not be absent because it is called mumkinal-wujûd bi dzatî. It can also be seen from

3
the other side so that it is called mumkin al-wujûd bi dzatihi and obligatory al-wujûd bi ghairihi. Mumkin
type includes everything that exists, other than Allah, (3) Mumtani’al-wujûd, and the essence that
cannot have wujûd, as it is now also other cosmos besides this existing cosmos.

Only God has the Absolute Wujûd, absolutely, while everything else has a dual nature. God as the first
cause, He is free material, One, and Single in all things. It has no genus and deference, two mandatory
elements of a definition, therefore there is no definition for it, only names. Immaterial, He is pure good,
because only in the material the source of all shortcomings lies evil10.

God is beloved and a lover, who is liked and who likes, He is the highest Beauty because there is no
Beauty that is higher than being a pure intellect, far from all flaws. The existence of all beings can be
justified as proof of the existence of God. God is the efficient cause of nature, not preceded by time. In
other words, the relationship between cause and effect and from any of these causes, their coming will
come to God as a Cause, acting in nature that moves continuously in its existing form, as a cause of itself
or needed by others11.

8. Emergence of Sufis in 7th Century

The development of Islamic mysticism in the early 7 th century, namely the emergence of Sufis who
devoted themselves to the sanctity of life (warā`), perseverance of worship (khusy’`) and contemplation
(fikr) of the state of man and his relationship with his God, they discovering worldly splendor, such as
Hasan Al-Basri (d.728) with his concepts of Khaûf and Raja`, and one of the unforgettable ascetic female
figures to this day, namely Rābi’ah Al-‘Adawiyyah (d.801), she was the first time to introduce the concept
of divine love as the main joint for religious life, one time, she was asked about whether she loved God
or hated Satan, Rabiah also replied “my love for God has filled all my heart, so that there is no room for
love anymore or hate other than Him”12.

9. God manifestation in the Cosmos

Wahdatul Wujud is God’s Manifestation in the Cosmos. According to Shaykh Ibn Arabi, the existence of
all these is only one and the form of being is ‘ain the form of Khaliq. There is no difference between the
two in terms of nature. This was concluded in his statement: “Subhana man khalaqal asya’a wahua
‘ainuhu.” “Glory be to God who created all things and He is an ‘ain.” According to Sheikh Ibn Arabi, the
form of nature is ‘ain the form of Allah and Allah is the nature of nature. There is no difference between
the qadim being called Khaliq and the new being called creature.

If between Khaliq and beings are one form, why do you see two? Sheikh Ibn Arabi replied: why humans
do not look at it from one face, they see that both are Haq from one face and beings from the other face.
If they look with one in ‘ain, or both are two faces for the essence of one, they will know that the
substance is one without number and does not separate13.

Next Sheikh ibn Arabi explained the relationship between God and nature. According to him, this world
is the shadow of God, the realm of the tajalli and mazhar (appearance) of God. When Allah created this
Nature, he also gave God attributes to everything. Nature is like a blurry mirror and like a lifeless body.
Therefore, Allah created man to clarify the mirror. Nature is an appearance of asma, and a continuous

4
nature of God. Without nature, His nature and asma lose their meaning and are always in the form of
substances that live in His absolute fortune, which are unknown to anyone14.

10. Four level of Sufism

Indeed, in Sufism there are four levels, namely: Shari’a, Tariqa, Hakikat, and Makrifat. Sheikh Ibn Arabi
explains the four levels as follows: At the lower level (Shari’a) there is the formula: 'Yours and mine’.
Namely, the law that guarantees individual rights and ethical relations between humans. At the level of
riyadloh (Tariqa) there is a formula: ‘Mine is yours and yours is mine’. Dervishes are expected to treat
one another like brothers. At the level of Hakikat (essence) the formula is: ‘There is no mine and no
yours’. Advanced Sufis realize that all comes from God, and they only carry the mandate, and they have
nothing. At the level of gnosis (makrifat): ‘There is no me and no you’. At this level, the individual has
acknowledged that everything is God, that there is nothing and that no one is separated from God. What
is true at one level may not be true at another level15.

11. Diversity of Being Comes from One

According to Ibn Arabi that there is only one reality in existence, we see this reality from two different
angles, the first “we understand the Haqq (real) which is seen as a phenomenal of all essences. Whereas
the second Khalaq which is the manifestation of the essence (appearance)” the two views above suggest
that God created everything in the universe is two real categories, visible and there is something that is
relative or (supernatural) but both have the same essence that is the essence comes from Khaliq (God).
So, one of the many is only a name for two subjective aspects of one reality, so it is a real unity but a
variety in empiricism (Empirical diversity).

Because of this limitation of human thought and human non-existence in summing up the whole as a
whole, we see it as a plurality of diversity in the form of each characteristic. Ibn Arabi expressed his
feelings after he saw the phenomenon of nature and creatures as a whole by using Theological Logic,
meaning that Ibn Arabi using his mind could not be separated from the control of the omnipotence of
God, that between one and many relationships cannot be separated from the values of the Divine16.

12.Philosophy of Wujudul Mutlaq

Basically, according to Ibn Sina, divinity is revolved around the philosophy of existence, that the nature of
something depends on its form (existence), and each thing in nature which has only been determined by
its condition and lies in the content of form, however, then God is absolute form which is the origin of all
things.

In “pantheism that is far away or the essence of God there is everything that exists, that whatever forms
exist depend on the form of God so that Wahdat al- Wujud is not a substance or substance unit, because
the existence other than God is only a mere shadow of the form of mutlaq. To better understand deeply
about the absolute form of God or called absolute unity, it is essential that the form is only one that is
Allah, while the other form is the one form of God that is emitted through tajally so that everything that
shines emanates. “The existence of everything is essentially no different from one form so that the form
is only one and always one it is called mutlaq unity”. Ibn Sabi revealed that “the source of all that exists is

5
the origin of all beings in the past, present and future”. This means that the mutlaq can be seen in the
relative with an immanent foundation that is spritual17.

Actually this concept is sourced from the Qur’an, especially surah al -Hadid verse 3 and surah al-Qahsys
verse 88 which explains that “He is the First and the Last, the Ascendent and the Intimate, and He is, of
all things, Knowing.” The view of the verse is interpreted through a philosophical approach, in this case
the theory of Emanation, especially neo platonism, the notion of the beginning, the end, the saint and
the inner shows that everything in this virtual world is a reflection of God’s nature as an absolute being.

In the philosophical view, a theory emerges that explains the “Wajibul Wujud” and “Mungkinul Wujud”
through the concept of “matter and form” (objects and forms) that what is meant to exist is the
existence of God, whichh is Indeed obligatory, whereas possible forms are objects and the form, as
revealed by Imam Al-Gazali that “the obligatory form is Allah who no longer created it and the base of
everything that is eternal, while all the worlds outside Himself (Allah) with all its secrets and oddities are
called possible forms, because he is experiencing change, which has a beginning and an end, and
submitting to God as the sole substance mandatory being”18.

In a hadith Kudsi expressed as follows: “I am a hidden gift that I do not know, so I created creatures so
that by knowing me” 24 “This hadith is described by Ibn Arabi that what God intended in the creation of
creatures in general and humans in particular is so that he can see and know himself in a form of his
qualities and names”. Then appear in a form that is in harmony with his existence so that He (Allah) is
also revealed from a hidden gift that what is in God has been revealed after he created his creature19.

6
13. Conclusion
In the concept of “al-Wihdatul Wujud” (Unity of Being), Ibn Arabi is a combination of Philosophy and
Sufistic views. Besides that, Ibn Arabi used many metaphorical analogies by describing the existence of
God in every creature in the universe, therefore whatever form, both in the sky and in the earth, each
has an essence that is immanent or in nature deity. According to Ibn Arabi that the creation of nature is a
series of processes on the form of Allah, as the source of all that is “al-Ada or Wajibul Wujud” that God is
true as a source of mutlaq, while the possibility of the Existence is a form of all emanations that are
derived from God or often referred to as Sunnahtu-Allah. In his studies, Ibn Araba used the theory of
Lauhud and Nashut, this theory is the view of Al-Hallaj which explains that God has two attributes that
are mahmudah and mazmumah means that in God there is compassion as in al-Asma Al-Husnah,
whereas humans are part God “Al-Wihdatul Wujud” is essentially the One God Form, everything in this
virtual world is his, so He said in his Word “We are from Him (Allah) will return to Him (Allah)”.

7
14. References
1
Ibni Arabi, The Bezels of Wisdom (New York: Paulist press, 1980), 156.
2
Ibide, 172.
3
Ibide, 177.
4
Mulana Abdul Qadir Siddique, Fusoos ul Hikam (Lahore: Urdu Bzar, Mumtaz Academy, 1998), 87.
5
Ibide, 98.
6
Ibide, 101.
7
Ibide, 112.
8
Shah Abul Hasan Zaid Faruqi, Wahdatul Wujud (India: Dehli, Abul Khair Academy), 54.
9
Ibide, 60.
10
Ibide, 66.
11
Molvi Hafiz Muhammad Barkatullah, Fasoos ul Hikam (Lucknow, Mumtaz Academy, 1982), 114.
12
Ibide, 134.
13
Ibide, 137.
14
Abu Bakr, Sejarah Filsafat Islam (Jakarta: Cv Ramdhani, 1991), 211.
15
Ibide, 223.
16
Ibide, 230.
17
M.A. Choudhury, The Tawhidi Methodological worldview: A transdisciplinary study of Islamic
Economics (London, Oxford University press, 2019), 98.
18
Ibide, 108.
19
Ibide, 119.

8
15. Bibliography
Arabi, Ibni. The Bezels of Wisdom. New York: Paulist press, 1980.

Bakr, Abu. Sejarah Filsafat Islam. Jakarta: Cv Ramdhani, 1991.

Barkatullah, Molvi Hafiz Muhammad. Fasoos ul Hikam. Lucknow, Mumtaz Academy, 1982.

Choudhury, M.A. The Tawhidi Methodological worldview: A transdisciplinary study of Islamic Economics.
London, Oxford University press, 2019.

Faruqi, Shah Abul Hasan Zaid. Wahdatul Wujud. India: Dehli, Abul Khair Academy.

Siddique, Mulana Abdul Qadir. Fusoos ul Hikam. Lahore: Urdu Bzar, Mumtaz Academy, 1998.