This excerpt is taken from the treatise compiled by Sheikh Abu Omar Abdul Aziz Al-Nuristani and other Ahl al-Hadith scholars, "Dr. Israr Sahib's Theory of Wahdat al-Wujud and Its Shariah Ruling" .
The Messenger of Allah ﷺ said:
Islam began in a state of poverty and estrangement, and then such a state will return. So glad tidings for the poor and estranged people.
Reference: Sahih Muslim:145
Thus, when Islam began, it was unfamiliar due to its specific beliefs, and the Companions, may Allah be pleased with them, remained strangers in the entire society. Today, Islam stands exactly at the same point. Instead of divine Islam, the popular interpretation of Islam prevails among the majority of Muslims; our connection with the Book and Sunnah has been broken. The majority of Muslims have been buried under the rubble of un-Islamic ideologies. Tawhid is the fundamental and most important belief of Islam, meaning Allah Almighty is free from any kind of partnership in His essence, attributes, and commands. Today, the majority of those who claim Islam have abandoned the Tawhid of Allah and have fallen into polytheism and disbelief. One of the main reasons for the spread of polytheism and disbelief is the philosophy of Wahdat al-Wujud by Muhyiddin Ibn Arabi. Because of this, the doors of atheism were opened in Islam; baseless incidents of spiritual unveiling and miracles attempted to attack the foundations of Islam. The knowledge of the Quran and Sunnah was called outward knowledge, and knowledge and scholars were mocked. In the name of Tariqah, a new religion was fabricated in opposition to Shariah. The tendency to belittle Shariah and consider it inferior to Tariqah became common. Fabricated subject hadiths created doubt in the doctrine of Tawhid.
Imam Ibn Taymiyyah, may Allah have mercy on him, says:
[فمن اضرها على الاسلام الفرقه القائلة بوحدة الوجود]
Among all the false schools of thought present in Islam, the one that has caused the greatest harm to Islam is [Ibn Arabi's concept] of Wahdat al-Wujud (Unity of Existence).
Reference: Bughiyat al-Murtad fi al-Radd 'ala al-Mutafalsifah wa al-Qaramitah wa al-Batiniyyah [Ibn Taymiyyah] p. 4
The Messenger of Allah ﷺ gave glad tidings to those foreign people who will raise the word of Tawhid amidst the storms of disbelief and polytheism. And praise be to Allah, the scholars of every era have refuted these false ideologies. Especially when Imam Ibn Taymiyyah, may Allah have mercy on him, and his distinguished student Imam Ibn Qayyim, may Allah have mercy on him, realized that Ibn Arabi's personality had become a cause of fitnah for many scholars, and they had accepted disbelief like Wahdat al-Wujud because of Ibn Arabi, they not only refuted Wahdat al-Wujud but also proved Ibn Arabi to be misguided. This is the same approach of Sheikh Muhammad bin Abdul Wahhab, may Allah have mercy on him, and the scholars who follow his methodology.
It is regrettable that many claimants of monotheism in Pakistan and India are also involved in the disbelief of Wahdat al-Wujud.
Syed Abul Hasan Ali Nadwi writes:
This is an issue whose impact after the time of Ibn Arabi was so widespread, indeed global, that it can be said that ninety percent of Sufis, philosophers, and poets either accepted it or, being influenced by it, became its sympathizers.
Reference: Tareekh Dawat wa Azeemat, Vol. 4, p. 275
The polytheistic beliefs of Sufism were also considered Islamic because they are attributed to those who are recognized here as the luminaries of the Ummah. If these polytheistic ideas are separated from these personalities, there is no shortage of people who deny these ideas. However, when these ideas are presented in the name of these personalities, many claimants of monotheism also begin to support these false ideas by resorting to very weak interpretations. Therefore, today, engaging in a literary jihad against these ideas is an urgent need of the time. So that those who, due to the splendid Islamic achievements of these luminaries, consider their affiliation as a connection to the Salaf tree and regard them as examples for Muslims, become aware that under their guise, polytheism has misled many in society. Hence, until Wahdat al-Wujud is refuted with scholarly facts, the theory of monotheism cannot be properly protected in the present era.
Under the same spirit of goodwill, I sent the writings of Dr. Israr Ahmed (who is a strong proponent of the scholarly and spiritual status of Ibn Arabi in the present era) based on Wahdat al-Wujud to the service of the true scholars so that the new generation may be saved from adopting this polytheistic ideology, which is found in many Sufis in the name of religion. Whereas the pure teachings of the Book and Sunnah have no connection with it. The institution established by Dr. Israr Ahmed, Anjuman Khuddam Quran Sindh Karachi, is publishing the selected curriculum of the study of the Holy Quran, Part Six, in which the polytheistic belief of Wahdat al-Wujud is openly expressed. Similarly, Israr Sahib’s audio, videos, CDs, cassettes, and the promotion and publication of the book of Tafsir Surah Al-Hadid are being done by Maktaba Khuddam al-Quran Lahore, in which the blasphemous belief of Wahdat al-Wujud is present.
Alhamdulillah, the esteemed scholars have thoroughly refuted the writings of Dr. Israr Ahmed. They have exposed Dr. Israr's theory and proven that it has no connection with the Book and Sunnah. Therefore, those who believe in this doctrine should repent before Allah and, by becoming acquainted with the concept of Tawheed, improve their fate.
It is worth mentioning that on Monday, November 17, 2008, some friends from our side visited Dr. Israr Ahmed Sahib’s son, Akif Saeed Sahib, and handed over the responses of the scholars to him so that he could present this writing to his father in the best possible manner. Perhaps he would reconsider and bring about goodness and forgiveness for himself and for those companions who, only because these views are associated with Dr. Sahib, cannot declare them false. Since Dr. Sahib’s invitation was generally towards understanding the Quran and the call to monotheism, and this invitation led many Muslims from polytheism, innovations, and superstitions towards monotheism, his companions, among whom there are many righteous people, appeared most deserving of being warned against this extremely destructive ideology. Especially since it has also been included in the curriculum of Tanzeem-e-Islami. Furthermore, the explanation and elaboration of this is present in Dr. Sahib’s Tafseer of Surah Al-Hadid. Then, love and respect for the personality prevent many of them from declaring this belief as polytheism. Even if they consider it polytheism, they say that this is Dr. Sahib’s philosophy, not a belief. We waited for almost a year and kept praying for Dr. Sahib’s reconsideration until Allah’s decree arrived and he departed from this world.
My questionnaire and the answers of the scholars are being presented for the service of the readers. I pray to Allah Almighty that the writings of Ibn Arabi and those influenced by him who believe in Wahdat al-Wujud become so discredited that there remains no possibility of any sound-minded person being misled by being influenced by these books.
Dr. Israr Ahmed Sahib is a well-known Quranic commentator in Pakistan. A large circle of Muslims benefits from his Quranic lessons. Dr. Sahib explained the exegesis of Surah Al-Hadid, and his associate Hafiz Khalid Mahmood Khizr Sahib published this exegesis with the help of cassettes. The published exegesis is titled Umm al-Musabbihat, that is,
Reference: A Brief Explanation of Surah Al-Hadid [by: Dr. Israr Ahmed. Compiled by: Hafiz Khalid Mahmood Khizr - Maktaba Khuddam al-Quran Lahore, 36 Model Town Lahore, Phone: First Edition June 2005, with a preface by Dr. Israr Sahib himself]
. In the exegesis of Surah Al-Hadid, while explaining [هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِن], he denied that the universe is Allah Himself, and at the same time denied that this universe is other than Allah. This means that in terms of essence, even pigs, dogs, Iblis, and Pharaoh are not other than Allah [may Allah forbid]. Referring to Ibn Arabi, Dr. Israr Sahib accepted this theory and himself considered these issues to be extremely difficult and permitted that if you wish, you may regard Wahdat al-Wujud (Unity of Existence) and Wahdat al-Wujud (Unity of Being) as a mental disorder, but do not call it disbelief or polytheism.
Reference: p. 61
It is requested that while guiding Muslims, please clarify whether the philosophy stated by Dr. Israr Ahmed Sahib is disbelief and polytheism or not? May Allah Almighty reward you with goodness. (Ameen)
What is the relationship between the Creator and the creation, i.e., the universe? While explaining this philosophy, Dr. Israr Ahmed Sahib rejects the following views:
① Hindu philosophy which considers both the Creator and matter as eternal.
② Some people consider Allah Almighty, matter, and soul all three as eternal.
Some people have explained this connection as follows: Allah Almighty Himself has taken the form of the universe. Just as ice melts and becomes water, according to this theory, this universe itself is God. What could be a greater polytheism than this? This is the theory of pantheism.
Reference: Page:52
After rejecting these philosophies, he presented the theory of Wahdat al-Wujud (Unity of Existence). Here are some excerpts from what Dr. Israr explained to clarify Wahdat al-Wujud:Its best interpretation has been given by Manazir Ahsan Gilani in his book Al-Din Al-Qayyim:
Understand the relationship between the Creator and the creation like this: imagine a concept of something in your mind. Suppose you have seen the Taj Mahal. Now bring the concept of the Taj Mahal into your mind. This concept in your mind exists with your attention. As long as your attention remains on it, this concept will remain in your mind. As soon as the attention is withdrawn, it will cease to exist. It will be gone. This mental creation of yours—you are beneath it, above it, the first and the last. It has no independent existence of its own. The true existence is yours. This is a concept you have created within your mind. The relationship between the universe and the Creator is exactly the same. This universe is not a separate entity; in other words, it has no independent existence of its own.
Now, Sheikh Ahmad Sirhindi gave another interpretation of this unity of existence that this universe appears to us, but in reality, it does not exist. There is only one existence, and that is the existence of Allah. He gave the example that if you take a piece of wood, tie a cloth at one end, pour oil on it, and light it with a matchstick, then you have a torch in your hand. If you move it rapidly in a circle, the observer will see a circle of fire, while in reality, the circle does not exist.
Although some say it exists, it does not.
Existence is only of that one flame; the rest is seen due to motion, which in fact does not exist. This is called:
كل ما في الكون وهم او خيال
او عكوس في المرايا او ظلال
That is, whatever is visible in this universe is not real; its reality is only an illusion and imagination, or it is just like shadows or like a reflection in a mirror.
Existence belongs to the thing of which it is a reflection. The reflection itself has no existence, so the only true existence is that of Allah Almighty. This is the theory of Wahdat al-Shuhud. In this, one must accept that this universe, which appears to exist, does not possess true existence. As Ghalib says:
Do not be deceived by existence today, Asad
The entire world is a circle of imagination
There is another interpretation of Wahdat al-Wujud given by Ibn Arabi, which is much more subtle because there is a very fine difference between Pantheism and Ibn Arabi’s theory of Wahdat al-Wujud, which is not easy for the common person to grasp. Ibn Arabi’s theory is that the existence of the Creator and the universe is one and the same. In terms of essence, the universe is the very existence of Allah Almighty. But where determination (specificity) occurs, it becomes other than that.
Sheikh Ahmad Sirhindi is the great reviver of the eleventh century Hijri, while Shah Waliullah Muhaddith Dehlvi is the great reviver of the twelfth century Hijri. There is approximately a hundred-year difference between them. Shah Waliullah Dehlvi's decision in this regard is that the theory of Wahdat al-Wujud by Ibn Arabi and the theory of Wahdat ash-Shuhud by Sheikh Ahmad Sirhindi differ only in interpretation. In reality, there is no difference. And Shah Sahib himself described it as Tawhid al-Wujudi (Unity of Existence). That is, the true existence is one and it belongs to Allah, but wherever something attains a separate identity, it is other than Allah, it is not God. However, the essence of existence holds a common value between the Creator and the creation. This is the theory of Wahdat al-Wujud and Wahdat ash-Shuhud, which Shah Waliullah described as Tawhid al-Wujudi. Its interpretation is لا معبود الا اللہ and at a higher level لا مقصود الا اللہ، لا مطلوب الا اللہ and لا محبوب الا اللہ. Further above, its interpretation is made as لا موجود الا اللہ. That is, except for Allah, there is no true existence of anyone else; true existence belongs only to Allah. However, just as the waves formed on the surface of the ocean appear separate but in reality are part of the ocean, similarly, the existence of the Creator and creation is common in essence. But when an existence becomes definite and takes a form, it becomes other than the Creator. From here, this thing separates from the All-Encompassing.
Reference: Page:55
After that, Dr. Israr Sahib expresses his stance on Wahdat al-Wujud as follows:
I have already stated about Sheikh Ibn Arabi that as far as his opinion regarding the reality and essence of existence is concerned, I agree with it and my doctrine is the same.
Reference: Page: 91
This series is the manifestation of Allah Almighty's command "Kun" (Be). What is "Kun"? It is speech, a word, and speech is an attribute of the speaker. Thus, the letter "Min" (from) is an attribute of Allah, and the unanimous decision of the theologians about attributes is that ،،لا عین ولا غیر،،. The logical conclusion of this is that this universe is neither the essence of Allah nor other than Him. And this is exactly what Sheikh Ibn Arabi is saying: [من وجه عين و من وجه آخر غیر] that in one respect they are the same, and in another respect they are different. There is unity in the essence of existence, but wherever determination occurs and the existence of different things is accepted, then they are other than Allah. This is the doctrine of Ibn Arabi, and this is my own interpretation of this issue.
Reference: Page: 94
Then he writes: But the reality is the interpretation of Wahdat al-Wujud, which Sheikh Ibn Arabi himself has given, meaning Wahdat al-Wujud is Wahm-e-Aust, and there is a subtle difference between Wahm-e-Aust and Wahdat al-Wujud. If this is not taken into account, it is very dangerous. Even a little carelessness can lead a person into disbelief and polytheism. Therefore, this path is very dangerous. Moreover, initially, very few people reach this level. Then, even if someone does reach it, it is very difficult for them to digest this realization.
I remember Sultan Bahu's couplet:
جان پھلن تے آئی ہوا
The fact is that when a person experiences the feeling of Wahdat al-Wujud (Unity of Existence), he feels a state within himself that is not easy to control or to keep his personality in its place. Then either he becomes like what happened to Mansur al-Hallaj and Sarmad, who proclaimed the slogan "Ana al-Haqq" (I am the Truth), or another very beautiful state occurs, which Sheikh Saadi has described in very beautiful words:
آن را که خبر شد خبرش نیامد
Meaning, the one who reaches this point will no longer be well.
That is, he will become silent because there is danger in speaking; there is fear.
Reference: Page:80
Now I request you, for the sake of Allah, to clarify the true religion and provide guidance regarding what Dr. Israr Ahmed wrote about Munazzar Ahsan Gilani, Sheikh Ahmed Sirhindi, Ibn Arabi, and Shah Waliullah Muhaddith Dehlvi, and about the stance Dr. Sahib took on Wahdat al-Wujud (Unity of Existence). Is it a philosophy of disbelief and polytheism or not? Dr. Israr Sahib also mentioned in this Tafseer that Ibn Taymiyyah, may Allah have mercy on him, was standing on the pulpit giving a speech, and while refuting those people, he descended step by step and said that Allah descends just as I have descended. If indeed this was Ibn Taymiyyah’s stance, then in which book did he express this belief? Please answer so that you may be rewarded by Allah!
