Conception of subjective God In Ibn-al-Arabî: The doctrine of God which is believed in and its position in the theory of the unity of the being

God is being envisaged as a being which is continuously connected with the universe and the man in Ibn-al-Arabî's teaching. This continuous connection between microcosm and macrocosm which are always subsequent (hâdith) since the beginning and eternal God will permanently continue/continues and manifests itself under various forms and relations. The above-mentioned connection shows itself in relations between being (wujûd) and becoming (kawn/genesis), existent (mawjûd) and non-existent (ʻadam), unity and plurality, threeness (thalâsiyya) and singleness/individuality (fardiyya), the self (ʻayn) and the other (gayr), the creator and the created, divinity and one which god manifests himself on/in it (maʻlûh), the lord and the servant, that which is worshipped and the worshipper, the knower and the known, and similar forms and relations. As it is seen, this continuous connection displays epistemological, ontological, cosmological, theological, and metaphysical character. Subjective god conception in Ibn-al-Arabî's teaching confronts us with the doctrine of God which is believed in (al-ilâh al-muʻtaqad). According to this doctrine, it is not possible that the universe as a whole and the human beings –they may or may not be conscious- be incoherent with the god -even for an instant- in terms of human's permanent essence (al-ayn al-thabit), his divine name, his being which is gathering (all divine names in the) becoming (al-kawn al-jamiʻ), his singleness/individuality (fardiyya), and his special aspect (wajh khâss). As a central point in the theory of the unity of the being (al-wahdat al-wujûd), subjective god conception is being inquired at this work concerning various above-cited aspects.