William Chittick: Caminho Conhecimento
[...] For Ibn Arabi, Being is in no sense ambiguous or questionable, though our understanding of Being is something else again. Being is that which truly is, while everything else dwells in fog and haziness. Hence, when we say that something— anything other that God—“exists,” we have to hesitate a little in saying so. The statement is ambiguous, for just as a thing pertains to existence, so also it lies in the grasp of existence’s opposite, nonexistence (adam). Every existent thing is at one and the same time He (Being) and Not He (not-being, absolute nothingness). Only God is Being without qualification, without hesitation, without doubt.
God is sheer Being, utter Plenitude, pure Consciousness. Any given entity in the cosmos is at best a dim reflection of some of these qualities. Ibn Arabi commonly employs the term “existent” (mawjud) to refer to the existing things, a term which, through its derivative grammatical form, suggests the derivative nature of the existence that is ascribed to the things. As will become clear when we discuss the “immutable entities” (al-ayan al-thabita), this ascription of existence to the things is in any case a mode of speaking more than a strict description of the actual situation. In fact, existence is but the reflected brilliance of Being, and there is only a single Being, God Himself.
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