The Position of Allah in the Divine Self-Manifestation in the Thought of Oneness of Being (Wahdah al-Wujud)-with Special Reference to Kashani and Jilt-

Abstract

Yasushi TONAGA, The Position of Allah in the Divine Self-Manifestation in the Thought of Oneness of Being (Wahdah al-Wujud)—with Special Reference to Kashani and Jili—: Ibn 'Arabkl first formulated the theory of Oneness of Being (Wahdah al-Wujud). His theory was later developed into several versions by his direct and indirect disciples, who are called “the School of Oneness of Being”. Kashani (d. ca. 735/1334-35) and Jili (d. ca. 832/1428) are two of them.Kashani divided the process of the divine self-manifestation into five stages as follows: (1) ahadiyah (realm of absolute oneness), (2) wahidiyah (realm of relative oneness), (3) 'alam al-jabarut (world of spirits), (4) 'alam al-malakut (intermediate world), and (5) 'alam al-mulk (phenomenal world). Ahadiyah is the realm of the exclusive essence of the One, while wahidiyah is that of integration of all the names and attributes of God. Regarding Allah as the mediator between the essence of the One and the created world of the many, Kashani located the position of Allah in the level of wahidiyah.Almost a century later, Jill divided the same process into six stages as follows: (1) uluhiyah (divinity), (2) ahadiyah, (3) wahidiyah, (4) rahmaniyah (Compassionateness), (5) rububiyah (Lordship), and (6) maliklyah (Kingship). Emphasizing the supremacy of Allah, Jill located the position of Allah not in wahidiyah, but in uluhiyah which stands above ahadiyah.In order to understand the historical change of the position of Allah between Kashani and Jili, one should take into account ‘Ala’ al-Dawlah Simnani (d. 736/1336) who, belonging to “the School of Oneness of Witness (Wahdah al-Shuhud)”, criticized Kashani based on his conviction that Allah is the highest. I point out that Jill's thought would result from the reaction against Simnani from within the School of Oneness of Being.