The aim of this contribution is to highlight al-\u120az\u101l\u12b\u2019s account of itti\u1e25\u101d or \u201cunion\u201d with God; to this purpose, we have traced and examined, within his works, the various passages dedicated to the subject. This analysis shows that al-\u120az\u101l\u12b, although critical of the doctrine of itti\u1e25\u101d understood in the literal sense, accepts it in a metaphorical way, interpreting it as the state of obliteration of the self ( fan\u101\u2019) in the divine uniqueness (taw\u1e25\u12bd). Even though he defines taw\u1e25\u12bd, in its highest sense, as \u201cnot seeing in existence but One\u201d, the terminological and content analysis of the \u121azalian passages clearly shows, in our opinion, that he does not adhere to the monism inherent in the so-called wa\u1e25dat al-wuj\u16bd; on the contrary he strongly supports the monotheistic paradigm. The assertion that God is the only real existent \u2013 to be understood in Avicennan terms as the only necessarily existent \u2013, does not imply in fact that creatures are deprived of their own substantial reality and is therefore consistent with the statement that everything has God as its sole creator. In this sense, the \u121azalian need to point out that the \u201cabsorption\u201d of the Sufi into God is not itti\u1e25\u101d but taw\u1e25\u12bd is not a mere terminological issue or an instrumental attempt to make \u201corthodox\u201d an \u201cheterodox\u201d doctrine, but it is the proper expression of the true meaning of that \u201cabsorption\u201d, and it\u2019s no coincidence that it corresponds to the foundation of Islam: monotheism
