It has been said. All these are flowers gathered from the branch of ru'yet (the vision of the One, i.e., seeing Allah, Who is the One). In these, with regard to the One, there is nothing indicating tawhid (the oneness of God) of existence. The one who divided the matter of the unity of existence (wahdat al-wujud) into chapters, sections, and even further subheadings, and codified it like the sciences of morphology and grammar, is Shaykh Muhyiddin Arabi. Indeed, he even reserved for himself some intricate maʿrifa (gnoses, experiential knowledge of God) found among these topics, and said: The Seal of Prophethood takes some sciences and maʿrifa from hātem (the seal) of walāya (sainthood). By this, he means himself with the Seal of Muhammadan Walāya. The commentators, in the context of explaining this sentence, have said: If the Sultan takes something from his treasurer, what is diminished from him? (Mektubat, I, 287)
In this ḥāl (spiritual state), the Real (al-Ḥaqq, i.e., Allah) is as He is at this very moment. He is exalted above undergoing any change in His Essence, attributes, or names through the events in the universe. He remains ever-abiding in the state of mutlaq (absoluteness), and does not incline from the loftiness of necessity (wujūb) to the lowness of possibility (imkān).
The (true) meaning of all these views is that things are non-existent (maʿdūm), and He alone is existent. The intent behind the (ecstatic utterance) Ene'l-Ḥaqq (I am the Real!) of Husayn Mansur Hallaj, which is of the type called shatahāt (ecstatic utterances), is not "I am the Real, I have united (ittihād) with Him." For this statement would be kufr (disbelief) and would require the killing of its author. Rather, the meaning of this statement is: I am non-existent (maʿdūm); the One Who is existent (mawjūd) is that Real (al-Ḥaqq). (Mektubat, II, 72)
Shatahāt (ecstatic utterances) occur among the Sufis through inspirations (wāridāt) that come in states of intoxication (sukr) and absence (ghayba). Intoxication that arises for a permissible reason must remain within the limits defined by the conditions set out in the books of jurisprudence (fiqh).