This treatise, with a focus on the primary works of Ibn Sina and Ibn Arabi and their commentators, utilizes a descriptive-analytical and comparative method to examine the metaphysical and active presence of God in the world from the perspectives of these two thinkers. By "metaphysical presence of God in the world," the ontological relationship between God and the world is meant, while "active presence of God in the world" refers to the role that God plays in the world. Regarding the issue of God's metaphysical presence in the world, Ibn Sina opposes the essential presence of God within the world, as he does not accept the existential union between God and the world. From his viewpoint, God's metaphysical presence in the world is one of sustaining presence (ḥuḍūr qayyūmī), meaning that God is the cause of existence and necessity for the world. Although one might expect Ibn Arabi, as a proponent of the doctrine of the unity of existence (waḥdat al-wujūd), to believe in the essential presence of God in the world, this study reveals that, according to Ibn Arabi, the essence (dhāt) of God in itself does not have a presence in the world. However, the manifested essence of God is present in every being in the cosmos. On the matter of God's active presence in the world, Ibn Sina, through his explanation of the dynamic roles of the souls (nufūs) and celestial spheres (aflāk), aims to present a certain openness and dynamism in God's activity within the world. Ibn Arabi, drawing on various teachings, particularly the doctrines of the Divine Names (asmā’) and immutable entities (aʿyān thābita), as well as the concepts of divine unity in actions (tawḥīd afʿālī) and the "special face" (wajh khāṣṣ), demonstrates that God, in addition to the means established within the world, directly contributes to the occurrence of phenomena and the unfolding of events, guiding them toward specific outcomes intended by the divine will. A comparison between Ibn Sina and Ibn Arabi reveals that in the matter of metaphysical presence, Ibn Sina rejects the essential presence of God within the world, while Ibn Arabi, in one sense, denies and in another sense affirms it. Ibn Sina speaks of God’s sustaining presence, whereas Ibn Arabi refers to the presence of God’s manifested essence. Furthermore, a comparison of their views on God's active presence shows a striking similarity in the role of divine knowledge in the affairs of the world, with the distinction that Ibn Sina emphasizes God's role through a hierarchical chain of causes, whereas Ibn Arabi, while acknowledging this chain, places particular emphasis on God's direct intervention in worldly matters.