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Major ideas in Sufi metaphysics have surrounded the concept of ''waḥdah'' meaning "unity",or in Arabic ''tawhid''. Two main Sufi philosophies prevail on this controversial topic. ''waḥdat al-wujūd'' literally means the "Unity of Existence" or "Unity of Being". On the other hand, ''waḥdat ash-shuhūd'', meaning "Apparentism" or "Unity of Witness", holds that God and his creation are entirely separate. Some Islamic reformers 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. == Waḥdat al-Wujūd (Unity of Essence)== The philosophy of Wahdat al-Wujud was first ever prevailed by Husayn ibn Ali in his book Mirat-ul-Arifeen which he wrote in response to the question of his son Zayn al-Abidin about the explanation of Surah Al-Fatiha.In this book, he interpreted the ideology of Wahat al-wujud for the first time in the most comprehensive way. After that, the mystical thinker and theologian Abu Saeed Mubarak Makhzoomi discussed this concept in his book called Tohfa Mursala. An Andalusian Sufi saint Ibn Sabin〔S.H. Nasr (2006), ''Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy'', State University of New York Press, p. 156〕 is also known to employ this term in his writings. But the Sufi saint who is most characterized in discussing the ideology of Sufi metaphysics in deepest details is Ibn Arabi.〔(Ibn al-'Arabi, Muhyi al-Din (1164–1240) )〕 He employs the term wujud to refer to God as the Necessary Being. He also attributes the term to everything other than God, but he insists 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 borrow 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 declares 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 tasbih, he affirms 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 other than God, both wujud and other than wujud.〔Imaginal worlds, William Chiittick (1994), pg.53〕 In his book Fasus –al-Hikam, 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".〔(【引用サイトリンク】title=Tauheed, Shams-ul-Fuqra )〕 Ibn Arabi’s doctrine of wahdat ul wujud focuses on the esoteric (batin) reality of creatures instead of exoteric (zahir) dimension of reality.〔 Therefore he interprets that wujud is one and unique reality from which all reality derives. The external world of sensible objects is but a fleeting shadow of the Real( al- Haq),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)" 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, infinite 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" 〔 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.〔Imaginal worlds, William Chiittick(1994), pg.15〕 God's 'names' (asmāʾ) or 'attributes'(ṣifāt), 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.〔 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).〔(Souad Hakim – Unity of Being in Ibn 'Arabî )〕 Waḥdat al-wujūd spread through the teachings of the Sufis like Qunyawi, Jandi, Tilimsani, Qayshari, Jami etc.〔Seyyed Hossein Nasr, Islamic Philosophy from Its Origin to the Present(2006), pg76〕 The noted scholar Muhibullah Allahabadi strongly supported the doctrine. Sachal Sarmast and Bulleh Shah two Sufi poets from India, 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. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Sufi metaphysics」の詳細全文を読む スポンサード リンク
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