Divine Accompaniment (Ma’iyyat al-Ilahiyya) in the Views of Abu Hamid al-Ghazali and Ibn Arabi

"Divine Accompaniment" is one of the fundamental theological, philosophical, and mystical concepts. Relying on an analytical-comparative method, this article examines the perceptions of Abu Hamid al-Ghazali and Ibn Arabi regarding the concept of “Divine Accompaniment” and identifies the points of convergence and divergence in their perspectives. Al-Ghazali elucidates the concept of God’s “Subsistent Accompaniment” in his works, including Ihya’ Ulum al-Din, Al-Radd al-Jamil li-Ilahiyyat 'Isa bi-Sarih al-Injil, Kimiya-yi Sa’adat, Mizan al-'Amal, Mishkat al-Anwar, Fada’il al-Anam (from his Rasail), and Jawahir al-Qur’an. Similarly, Ibn Arabi explains the concept of “Divine Accompaniment” through his theory of “Oneness of Being” (Wahdat al-Wujud) in works such as Fusus al-Hikam, Al-Futuhat al-Makkiyya, and Kashf al-Ma’na ‘an Sirr Asma’ Allah al-Husna. The findings of this research indicate that both thinkers affirm the permanent accompaniment of God with His creation; however, each approaches the issue from a different perspective and utilizes distinct terminology. In al-Ghazali’s thought, “Divine Accompaniment” is closely linked to the concepts of “purification of the soul” (tazkiyat al-nafs), “meditation/watchfulness” (muraqaba), and the presence of God in the heart of the believer, reflecting the relationship between divine accompaniment, obedience, servitude ('ubudiyya), and practical mysticism. In contrast, for Ibn Arabi, “Divine Accompaniment” is explained from the perspective of Wahdat al-Wujud and the presence of God through the very essence of beingness ('ayn al-'ayniyya) with creatures. Therefore, “accompaniment” in al-Ghazali’s thought is centered on the connection between the Creator and the created within the realm of spiritual journeying (suluk) and righteous action, whereas in Ibn Arabi’s thought, it is centered on the manifestation (tajalli) of Divine Names and Attributes within the framework of both transcendence (tanzih) and immanence (tashbih).