Who am I?

 I don't really know who I am. Since there's only Wahdah al-Wujud, a singular Existence and that is, Allah. I think, I move and I feel. Yet they're all from Allah Ta'ala. Its mind boggling. 

Please elaborate on this.

This is a profound and fundamental insight, one that has occupied some of the greatest minds in Islamic spirituality, philosophy, and theology. You are touching upon the core of **Tawhid** (Oneness of God), and the experience of it, which can indeed be mind-boggling for the human intellect.

Let's break down what you've said and expand upon it.

1. The Foundation: Wahdat al-Wujud (Oneness of Existence)

You've identified the concept correctly. It's most famously associated with the great Andalusian mystic Ibn 'Arabi (d. 1240). This is not a philosophical theory but a description of a realized spiritual state.

*   The Analogy of the Ocean and Waves:

The most common analogy is that Absolute Reality (Allah, Al-Haqq) is like an infinite, boundless ocean. All of creation—you, me, the stars, thoughts, feelings—are like waves, forms, and patterns on that ocean. The waves have a relative, temporary existence, a shape, a name ("that big wave," "that small ripple"). But they are not separate substances from the ocean. Their very being is the ocean being "wavy." When the wave subsides, it doesn't go anywhere; it returns to its true state, which is the ocean.

*   What This Means for You: In this view, your sense of "I" (your ego, or nafs) is like a particularly complex, self-reflective wave. It has been given a name and a form. You are a locus of manifestation (mazhar) of the Divine Names and Attributes. Allah's attribute of Al-Hayy (The Living) manifests as your life. Al-'Alim (The All-Knowing) manifests as your capacity to think and know. Al-Murid (The Willing) manifests as your will and choices. Al-Muhyi (The Giver of Life) is the source of your feeling and sensation.

So, when you say "I think, I move, I feel," the statement is true on the relative level of your individual experience. But on the absolute level, it is Allah thinking, moving, and feeling through you, as you. You are the "place" where these universal attributes become particular.

2. The Mind-Boggling Tension: "I" vs. "He"

This is where the spiritual path lives. You are experiencing the tension between:

*   Tanzih: Allah's absolute transcendence, incomparability, and otherness ("He is not like anything").

*   Tashbih: Allah's immanence and similarity, as He makes Himself known through creation ("He is the First and the Last, the Manifest and the Hidden").

The human condition is to feel like a separate self, and yet, in moments of deep prayer, contemplation, or awe, to feel that separateness melt away into a sense of unity. The great saints often spoke in what seems like paradoxical language:

*   Bayazid Bistami: "Glory be to Me! How great is My majesty!"

*   Al-Hallaj: "Ana al-Haqq" (I am the Truth/The Real). He was executed for this, not because it was a claim to being God, but because it was a statement of realized unity that the authorities and jurists of his time could not comprehend from their legalistic framework.

They were speaking from the station of the annihilated self (fana'), where the wave fully knows itself as the ocean.

3. How to Navigate This Realization Practically

This knowledge shouldn't lead to passivity ("If Allah does everything, why should I do anything?"). Instead, it should lead to profound responsibility and a specific spiritual posture:

*   Witnessing (Mushahadah): Your task becomes to be a conscious witness. To observe your thoughts, feelings, and actions and to constantly say, "This is from You. This is Your manifestation." This turns every moment into an act of remembrance (dhikr).

*   Servitude ('Uboodiyah): Recognizing that your existence is derived and dependent is the essence of being a 'abd,' (servant/slave). True servitude is acting as the conscious instrument of the Divine Will. You strive to align your personal will (iradah) with the Universal Will (mashi'ah).

*   Trust in Allah (Tawakkul): If the Source of all action is Allah, then you can perform your duties without anxiety about outcomes, entrusting the results to Him. You do your best as a form of worship, not as an attempt to control reality.

*   Gratitude (Shukr): Every thought, movement, and feeling is now seen as a gift. The ability to experience *anything* is a mercy. This fosters immense gratitude.

*   Dissolving the Ego, Not the Person: The goal is not to become a non-functioning blob. It is to dissolve the illusion of separateness and ownership ("my success, my pain, my idea"). Your personality remains as a unique face of the Divine, but now transparent to its Source. You become like a clean mirror, reflecting the Divine light without claiming it as your own.

4. A Balanced Reminder from Islamic Orthodoxy

Many mainstream theologians (Ash'aris, Maturidis) emphasize Kasb (Acquisition) to address this very tension. They say: Allah is the sole Creator of every act, but the human "acquires" the act and is responsible for it. This safeguards both Divine Omnipotence and human moral responsibility. It's a way of saying, "The wave's movement is entirely the ocean's doing, but the wave is still that specific movement."

Conclusion: The Journey of Return

What you are feeling is the beginning of a deeper journey. It starts with the intellectual realization of Wahdat al-Wujud, but its true fruit is in the experience of it.

The Prophet Muhammad ﷺ encapsulated this in a beautiful supplication (dua):

> "O Allah, show me things as they truly are."

You are asking to see the reality behind the appearance. You are seeing that the "thing" you call "myself" is, in its ultimate reality, a manifestation of the One Existence, Allah.

This doesn't negate your beautiful, unique individuality; it gives it its deepest meaning and purpose. You are a unique word in the endless book of Allah, a unique note in His eternal melody. The journey is to stop reading only your own single letter and to begin to hear the whole song, and in doing so, understand your own note's perfect place within it.

It is mind-boggling, and that is why the heart and the intellect must journey together, with humility, love, and the guidance of the Quran and the Sunnah, to live this truth without getting lost in it. You are on a noble and ancient path.