Then, beyond this, that existence is identified with the existence of every being. For him, there are not two existences, one necessary and the other contingent; nor is one the Creator and the other the created. Rather, necessary existence itself is identical with contingent existence itself, despite the multiplicity of levels. For him, these levels are the fixed entities in nonexistence, as alleged by those who say that the nonexistent is a thing. Undoubtedly, anyone who regards the nonexistent as a thing with a fixed reality outside the mind holds a false position.

Those people, however, say that the Creator has given these entities a created existence. Ibn ‘Arabī says instead: His very existence emanated upon them. They therefore depend upon Him in respect of His existence, while He depends upon their fixed reality. Hence his words:

“He worships me, and I worship Him;
He praises me, and I praise Him.”

For this reason, the imposition of obligations is impossible in his view, since obligations must be imposed by one party upon another: one commands, and the other is commanded. Thus, the imposition of obligations is impossible.

The same point is illustrated, with respect to speech and hearing, by the words of the Prophet, may Allah bless him and grant him peace:

“Allah has pardoned my community for what they say within themselves, so long as they do not utter it or act upon it.”

Since the one speaking here is himself the one spoken to, he made this an analogy for the Lord’s existence. In his view, every utterance in existence is His speech, and He is both the speaker and the listener.

Hence he says:

“If you say, ‘A servant,’ then he is dead.”

Elsewhere, I saw it in his own handwriting: