vujūd-ʿadam (ayn al-vujūd; ayn al-vujūdih; eys; vujūd khārij ʿan dhawātinā; vujūd kabīr; vujūd muṭlaq; vujūd ṣaghīr)
In the language of this community, that is, the Sufis, what is meant by ʿadam (nonexistence) and fanāʾ (fanāʾ; annihilation in God) is the disappearance of evil instruments and base qualities so that beautiful attributes may be attained. It is not the absence of meaning in the presence of the instrument of desire (i.e., it is the complete elimination of the inner forces that give rise to evil qualities; if these forces are not eliminated, the state of fanāʾ does not occur). (Hujwīrī, 37)
the soul of the great vujūd
this, then, is the lesser vujūd
If He were not, He would never say
vujūd-ʿadam 1221 I am Qadir
my vujūd does not veil You
neither nonexistence nor resurrection
if I think broadly and greatly
my essence belongs to the Pre-eternal
and manifestation is toward the new
Allah is the only Pre-eternal
He has no defect whatsoever
a captive in His palm
so what does this mean
I am a worthless being
upon my vujūd
now there is no night like my night
nor any light like my light
(Futūḥāt, 1, 168)
From my existence to my nonexistence
From my nonexistence to my existence
Vujūd (existence) and ʿadam (nonexistence) consist in affirming or negating the very essence (ʿayn) of a thing. When the essence of a thing is established or absent, it is possible for it to be described by both ʿadam and vujūd. This occurs through a nisba (relation) and attribution. For example, Zayd, whose essence exists, may be present in the market and absent at home.
If ʿadam and vujūd were among the attributes pertaining to the existent, like black and white, it would be muḥāl (impossible) for the existent to be described by both at the same time. Just as when something is black, it is not white, so too, when it is nonexistent, it is not existent. However, it is possible for the existent to be described by both ʿadam and vujūd at the same time. With the essence being established, there is an ʿadam that is a relative vujūd. When this is possible, it cannot be a quality that subsists only with something that can be conceived (maʿqūl) or with something that can be perceived by the senses (maḥsūs). Rather, it is established in terms of absolute relations and attributions, like east, west, right, left, front, and back. This attribute cannot be given to vujūd before vujūd (before existence, before coming into being).
How is it possible for a thing, while being described by vujūd in a certain world or relation (i.e., as existent), to be nonexistent in its essence; or, while being described by ʿadam in a certain relation, to find vujūd in its essence? In response, we say: Yes, everything other than Allah has four levels of existence (vujūdda as existence). As for Him, He has three levels of relative existence. The first level is the vujūd of the thing in its essence (its being). This, in relation to the knowledge of the Real (al-Ḥaqq) concerning originated things, is the second level. The second level is the vujūd of the thing in knowledge. This, in relation to Allah's knowledge, is the first level. The third level is the existence of the thing in expression.