Allah, the Almighty, explicitly spoke of the word ‘wujood’ 814 in the Qur’an; He said:

{…will find Allah Forgiving and Merciful}, [an-Nisâ’ 4:110]

{…they would have found Allah Accepting of repentance and Merciful}, [an-Nisâ’ 4:64]


{…but finds Allah before Him…} [an-Noor 24:39]

أَطْلَقَ اللهُ عَزَّ وَجَلَّ ِفي القُرْآنِ اسْمَ الوُجُودِ صَريحًا فِي مَوَاضِعَ، فَقَالَ "يَجِدِ اللَّهَ غَفُورًا رَحِيمًا"، "لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا"، "وَوَجَدَ اللَّهَ عِنْدَهُ"

‘Wujood’ is a word for the attainment of the reality of a matter; it refers to three meanings:

الْوُجُودُ اسْمٌ لِلظَّفَرِ بِحَقِيقَةِ الشَّيْءِ، وَهُوَ اسْمٌ لِثَلَاثَةِ مَعَانٍ.

The first is the attainment of the ladunni knowledge 815 that concludes the demonstrative knowledge 816 by the authentic Divine disclosure to you. 817

أَوَّلُهَا وُجُودُ عِلْمٍ لَدُنِّيِّ، يَقْطَعُ عُلُومَ الشَّوَاهِدِ فِي صِحَّةِ مُكَاشَفَةِ الْحَقِّ إِيَّاكَ.

The second is the real attainment of the Real, a type of attainment that is independent of the signposts. 818

وَالثَّانِي وُجُودُ الْحَقِّ وُجُودَ عَيْنٍ، مُنْقَطِعًا عَنْ مَسَاغِ الْإِشَارَةِ.

The third is the attainment of the station of the fading of the attainment by submersion into the antecedence. 819

وَالثَّالِثُ: وُجُودُ مَقَامِ اضْمِحْلَالِ رَسْمِ الْوُجُودِ فِيهِ بِالِاسْتِغْرَاقِ فِي الْأَوَّلِيَّةِ.

814 The word is a verbal noun that comes from the root, ‘wajada’ (found). It is about finding God or the actualization at the end of the journey. It is more than reaching Him. This would be wuṣool (arrival) and waṣl (connection). In Madârij, Imam Ibn al-Qayyim gives a telling parable of wujood. He mentions a man who set out (qaṣada) to get a treasure, and he traveled (salaka) the right path to it until he arrived (waṣala), but if he were able to possess it and take it back home only then we can say that he attained (wajada) his treasure. Wujood shares the same root with wajd (ecstasy) that was discussed in Station 66. However, wujood is higher and more established than wajd according to the sheikh and the majority.
815 The source of this knowledge is God Himself, Who bestows it on the heart of the knower.
816 Not that it will revoke it, but it will make it fade in comparison.
817 The demonstrative knowledge is based on evidences. This knowledge comes from the Lord; it is compelling and irresistible, and it is a result of spiritual disclosure experienced by the sight of the heart. This refers to the experiential faith, which is higher than faith by persuasion.
818 Because it is like eyesight, so the signposts are not needed anymore by someone who has reached his or her destination.
819 Now your attainment of the Real is overwhelmed by your submersion into His antecedence after your soul has travelled back to the time when all these creatures did not exist, and only Allah existed, so you capture that moment and you let it subsume you; then you will not be seeing an ‘attainer’ and an ‘attained,’ but only the One, the Eternal, the Real. All of this, as we explained, is in the realm of mental conceptions.

Manâzil as-Sâirin


Shaykhul-Islam Abu Isma‘il Abdullah ibn Muhammad al-Ansari al-Harawi (396-481H)

Translation and Footnotes


Hatem al-Haj