Ibn-e-Arabi states that " wujūd is the unknowable and inaccessible ground of everything that exists.God alone is true wujūd, while all things dwell in nonexistence, so also wujūd alone is nondelimited (muṭlaq), while everything else is constrained, confined, and constricted.The following gives details about his vision of creation in three stages: the Most Holy Effusion (al-fayd al-aqdas), the Holy Effusion (al-fayd al-muqaddas) and the Perpetual Effusion (al-fayd al-mustamirr).Sachal Sarmast and Bulleh Shah two Sufi poets from India, were also ardent followers of Waḥdat al-wujūd. On the other hand, waḥdat ash-shuhūd, meaning "Apparentism" or "Monotheism of Witness", holds that God and his creation are entirely separate. waḥdat al-wujūd literally means the "Unity of Existence" or "Unity of Being" but better translation would be Monotheism of Existence. existence) here refers to Allah's Wujud - implication is Wahdat/Tawheed Of Wujud Of Allah.It is also associated with the Hamah Ust (Persian meaning "He is the only one") philosophy in South Asia. According to this school, the reality and existence are identical which means existence is one but graded in intensity.
The universe is nothing but different degrees of strengths and weaknesses of wujūd, ranging from intense degree of wujūd of arch-angelic realities, to the dim wujūd of lowly dust from which Adam was made.
"God possesses Nondelimited Being, but no delimitation prevents Him from delimitation.
On the contrary, He possesses all delimitations, so He is nondelimited delimitation" On the highest level, wujūd is the absolute and nondelimited reality of God, the "Necessary Being" (wājib al-wujūd) that cannot not exist.
He employs the term wujud to refer to God as the Necessary Being.
He also attributes the term to everything other than God, but he insists that wujud does not belong to the things found in the cosmos in any real sense.