How Did Allah Create This Universe?

If we accept God, then the question is: how did God create this universe? This is a question that comes to mind. To the one who does not get it, he will say it is madness, why think about it needlessly? But for the person in whose mind the question has entered, it becomes a great trouble. He thinks, man does not have control over his own mind. No matter how much he tries to stop it, saying do not think this, he will think even more. This is the trouble of philosophers.

How Was It Created?

Now one concept is this, just as this table is, a carpenter made it. The carpenter is separate, the table is separate. But in this, one has to accept that there was some thing beforehand from which the table was made. Wood was there, right? From it the table was made. Therefore, among Hindus, one belief is that God is eternal and matter is also eternal. God made this thing from that matter. From matter He made this. It is the same clay. There is a basin of clay. The potter makes a dish from it, makes a pot from it, makes a pitcher from it. Clay is there beforehand, right? So matter is also eternal, God is also eternal, and from matter, God made these shapes. Right. This also became dualism, monotheism was finished.^¹

Philosophical Concepts of Monotheism and Pantheism

So the people who had a monotheistic mind, but got entangled in this issue, they proposed another form: that God Himself converted into this shape. How? Just as ice melts and becomes water. Where did the water come from? From ice. Now if someone asks where is the ice, brother, this very water is this very ice or not? You put this same water over fire, it became steam. Now you say where is the ice, where is the water? This very steam, this in reality is water, this very steam, this is ice. This is that pantheism, as it is called in English, that God Himself took the form of this universe. These are two philosophies.^²

The Nature of Polytheistic Exaggerations

What is this? This is the worst shirk (polytheism).^³ If it is the first form, then that human was declared as God. The one accepted as an avatar, did he become God or not? And in the second form, every single thing is God. This is also God, this is also God, stone is also God, tree is also God, everything is God. Because ice melted, so water was made. Whether that water is coming underground, whether that water is coming on top of the earth in the form of a river, or springs are running in the earth, water is the same ice that is lying on the mountains on the Himalayas. That same thing is melting, this something is being made. This is the second type of shirk in the Essence of God that remained in the world, pantheism and incarnation, or indwelling and consubstantiality. Understood?

The Divine Protection of the Muslim Nation against Shirk

Now I will present one thing to you. There is a very great favor of Allah upon this nation for which you should offer gratitude.^⁴ From this type of shirk, this nation, despite entering the fifteenth century, till now as a collective whole is safe. I have said as a collective whole. If some individuals, or the common people, or the ignorant, or the poets, or the reciters of praise say something in exaggeration, then that is a separate matter. But among Muslims, any authentic sect and its authentic beliefs, in them Praise be to Allah till today no such thing is included.

Comparing Devotion Across Traditions

When you compare this, right, what do you think, how much love did Christians have for Jesus? Compare this with the love that Muslims have had with the Prophet. The love of Christians will not equal one tenth. Despite this love, that we have ten times, a hundred times, a thousand times more love with the Prophet, but see that they made him the Son of God.^⁵ Has anyone here said this thing about the Prophet till today? This is a very big contrast, right? This in reality is exaggeration in devotion and love. So there is no lack of devotion and love here either, Praise be to Allah it is more than them, but Praise be to Allah, then Praise be to Allah, then Praise be to Allah, no one made a Son of God.^⁶

Contrast in Devotion and Divine Protection

Now I show you another contrast so that you thank Allah. What is the relation of Ali with the Prophet? Prophet and follower. Did people who call Ali God appear or not? Tell me, right. What is the reason that people calling Ali God were born, but a person calling Muhammad God was not born? Peace be upon him, and May Allah be pleased with him. It is a very important point, please reflect on it. Even though, where is the status of Ali, where is the status of the Prophet?

Even today you see, on the tongue of your common people the slogan is Ya Ali Madad (O Ali help me). Has anyone said Ya Muhammad Madad till today? This Ya Muhammad is useful only for writing work. Write it on the mosque so that it is known that this is the mosque of such a sect, the other person runs away from there himself. This is only for this purpose. Otherwise, where it comes to the real field, does anyone raise the slogan Ya Muhammad Madad? Is the status of Muhammad higher or Ali? So why was help not asked from him? I am placing these questions before you.

Finality of Prophethood as a Safeguard

Then this, that in the manner in which the Supreme Helper (Ghaus-e-Azam) is called upon, is Muhammad called upon? What is the relation? Ali is still a companion, the fourth caliph, the Prophet’s cousin, son-in-law. Ghaus-e-Azam, after all, does not have that relation. See, I connect its relation with the Finality of Prophethood.^⁷ Just as Allah has provided special protection to the Quran, similarly He has provided special protection to Muhammad, the Messenger of Allah.^⁸ This is special protection. Otherwise it could not happen. This is special protection of Allah. If corruption arises here, who will correct it?

The real reality of Jesus was told by the Prophet ahead. Chapter Maryam.^⁹ Did the Prophet come and explain the reality of Jesus or not? When Negus, may Allah have mercy on him, heard these verses from the tongue of Ja’far ibn Abi Talib, what did he say? Picking up a straw, By God, the status of Jesus described in these verses, Jesus is not even a straw more than this.^¹⁰ But if Muhammad, the Messenger of Allah, had been made the Son of God, or made God, then who would come for his correction?

Means of Preserving Scriptural and Prophetic Purity

Just as there is protection of the Holy Quran, similarly there is protection of Muhammad, the Messenger of Allah.^⁸ So how did protection happen? As much as the Holy Quran emphasized the humanity of the Prophet.^¹¹ O Prophet, keep telling them, tell them again and again that do not make me into something else, I am also a human being.^¹¹ Yes, revelation comes upon me, it does not come upon you. This is the difference.^¹¹ I am a Messenger, you are not. I will clarify this issue a bit more later. Right now just note this, that this protection, just as protection was given to the Quran, but for it there are means too, right? This system of memorization of the Quran, this became its means. This Tarawih in Ramadan, this became its means. In our countries, memorizers do not find mosques, they go searching around. And like an annual celebration of the Holy Quran takes place, every memorizer is refreshing his memory, memorizers are engaged with each other in refreshing. This is the means of Allah Almighty by which He preserved the Quran.^⁸

So the method by which protection was given to the Prophet, one method was the highlighting of the Prophet’s humanity in the Holy Quran.^¹¹ And second, that the Prophet himself prevented with such detail.^¹² This also you did not like, that when I come, you stand up.^¹³ Did you hear or not? You used to stop the companions.^¹³ From the tongue of one companion it slipped, Whatever Allah wills and whatever you will. Immediately interrupted: Have you made me a rival to God? Will is only His.^¹⁴

This stopping and checking, these are those things on the basis of which Allah granted protection. That which you said, Do not make my grave a center of gathering and celebration.^¹⁵ Did he say or not say? May Allah Almighty curse the Children of Israel that they made the graves of their prophets into fairgrounds.^¹⁶ All these are protections, these are safeguards, this nation is being warned that exaggeration in love and devotion like happened before, Do not commit excess in your religion, O People of the Book.^¹⁷ This is exaggeration of love, exaggeration of devotion, on the basis of which he was made the Son of God.^⁵ And if that had happened here, unknown how the Prophet would have been made equal to Allah. But the Quran itself, the Prophet himself took preventive steps for it, the manifestation of which we are seeing, that by the grace and mercy of Allah this nation till now as a collective whole is safe.

Scholars vs. Poets and Exaggeration

Of course, look, the talk of poets is different, and the talk of common people and preachers and reciters of praise is different. The thing I am denying is the talk of scholars. About poets, Allah Himself exposed them in the Holy Quran.^¹⁸ If they do not exaggerate, then color is not created in poetry. Then why call it poetry, call it prose, brother. Through exaggeration an effect is created in it. Those exaggerations our poets, our reciters of praise have done. And in it may Allah Almighty forgive them, they even used avatar-like words. The very one who was established on the Throne, became God and descended, he became Mustafa in Medina. Tell me, the belief about Ram Chandra, now what difference is left? Not a hair’s breadth of difference. Here people create other points. In the mosque of Medina, upon the pulpit, we saw an Arab without the letter Ain. What was understood? Removed Ain from Arab, what was formed? (Rab/Lord). This is point-creating.

Poetic License vs Authentic Scholarly Doctrine

Similarly, in our poetry some color of pantheism has also been created. He himself is the pot, himself the potter, himself the clay of the pot, himself the drinker, himself broke the pot and went his way. He himself is the pot, himself the clay from which the pot is made, himself the maker of the pot. Understanding? Words are very lovely, very delicious. A person comes into ecstasy once, but what is it? It is the same thing, right, that the same ice melted and became water.^² He himself is the pot, himself the potter, himself the clay of the pot, himself the drinker who fills wine in that pot and drinks too. He himself is clay, himself the maker, himself the pot, himself fills wine in it and drinks too, and himself breaks that pot and takes his way.

Now you clap your head on this and do whatever you want, but did its connection meet or not with that same pantheism?^² But is this the statement of some mufti, or is it the saying of someone among the leaders of religion, brother? Listen to the talk of poets, Allah Allah Khair.^¹⁸ There is no benefit in taking notice of these things very strictly either. The talk should be that which scholars are saying. Authentic beliefs should be those which are recorded in their books, talk should be about them. So these things, these misguidances came, but Praise be to Allah, then Praise be to Allah, that this is among the common people, among the ignorant, among poets, among reciters of praise, this is not present among the authentic scholars of any authentic religious sect.

Resolving the Debates: Humanity (Bashar) and Light (Noor)

However, one issue which is of Light (Noor) and Human (Bashar), that I may resolve a little bit today.^¹¹ You might think it is unsolvable. Just as I said that the saying of Imam Bukhari is also one hundred percent correct and Imam Abu Hanifa’s is also one hundred percent correct, proved or not? Similarly I say, those who call the Prophet human are also one hundred percent correct, those who call the Prophet light are also one hundred percent correct.^¹⁹

Dual Aspects of Human Existence

What is the meaning? Look, every human existence has two parts. I had explained something on the first day perhaps. One earthly existence, the animal being which is our animal part. One that Divine soul which was blown into it. When that soul was blown into Adam, then he became the one to whom angels prostrated.^²⁰ In two places in the Holy Quran, without a difference of a single dot, Surah Al-Hijr and Surah Sad: When I fully fashion him and blow into him from My soul, then fall down before him in prostration.^²⁰ For a deeper understanding of human origin, you can read the complete detailed creation story of Hazrat Adam A.S and explore the beginning of human lineage through Hazrat Eve (Amma Hawwa) on our site.

Our earthly existence is dark, and our spiritual existence is luminous.^²⁰ Its relation is with Allah. Understood the point? But we have buried this luminous existence of ours inside our earthly dark existence. And that luminous existence of Muhammad, the Messenger of Allah, peace be upon him, was dominant over his earthly existence to such a degree that that earthly existence is in the degree of non-existence. It cannot affect the Prophet, peace be upon him. It is the same earthly existence which we call self (nafs). Can the self dominate Muhammad, peace be upon him? The luminosity of the Prophet’s personality has encompassed the earthly existence of his personality. The darkness of our personality has extinguished, buried, hidden our luminosity. That is all the difference.

Call him light, correct, his luminosity is dominant.^¹⁹ This is the thing which the Prophet explained in this way: Look, with every human there is a devil.^²¹ Now some companion acted with great courage and asked, O Prophet, is it with you too? When it was said with every human, then you are a human too. When asked, is it with you too, you said, Yes, but I have made him Muslim.^²¹ The matter ended, there is no denial. He is subject to me, obedient to me, cannot cause me harm. He is present, correct, but came to the degree of not being present or not? This is the whole difference.

Scholarly Intent and Respectful Terminology

And I want to quote here a very great religious scholar of the Barelvi school of thought, Sahibzada, the name suddenly slipped from my mind, Faiz-ul-Hassan, may Allah Almighty overlook his mistakes and grant him forgiveness. You must have heard the name, right? He delivered a speech one day which I heard, and where was the speech delivered? In Sahiwal. There is a very famous square there, called Mahajreen Mosque, his speech was there, I heard it. His words were these: Do you people consider us fools? Do we not know Arabic? Have we not read the Quran in which it is written again and again that the Prophet is a human, the Prophet is a human?^¹¹ But in reality, we consider highlighting the Prophet’s humanity as disrespect.

Did you understand the point? Such a lovely point. He said, what is your father’s name? Abdul Rehman. Do you call him by saying Abdul Rehman? Father dear. Just now you heard those verses, Hazrat Ibrahim said to his polytheist father, O my dear father, O my dear father.^²² Very lovely translation made. Father dear, father dear. What name will they take? Your father has a name, you do not take the name. Why? Out of respect. For this reason, we in reality consider highlighting the Prophet’s humanity as disrespect, otherwise are we fools, do we not know Arabic, have we not read the Quran?^¹¹ We know that he is a human. Understood the point? How easily the issue gets resolved, provided the intention is to resolve it.

After all, he is the son of Aminah, son of Abdullah, grandson of Abdul Muttalib. Childhood passed upon him, boyhood passed upon him, youth came upon him, young adulthood came upon him, marriage he did, children he has. Who would be such a fool and idiot who will deny his humanity?^¹¹ But that the way it is described, it became a controversial issue, that rejection and altercation and pulling.

And in this also understand, the emphasis on “like you” (mithlukum) which some gentlemen give out of their monotheistic temperament that is inside them, may Allah Almighty make their temperament even firmer, but in it also exaggeration is done.^¹¹ Listen to a Hadith from me in which the Prophet denied “like you”.

The Prophetic Exception in Continuous Fasting

The Prophet used to forbid continuous fasting (Saum al-Wisal).^²³ He himself used to keep it. What is continuous fasting? Kept fast today. Did not break fast in the evening. That same fast is continuing all night. Continuing the next day too. Going till evening then opened it, so two days of continuous fast happened. Did not open the next day either, continued, so 72 hours of continuous fast happened. What is this? Continuous fast he himself kept, and stopped the companions.^²³

Someone among the companions plucked up courage, O Prophet, you yourself keep it, you stop us?^²³ He says: Who among you is like me? As for me, I spend the night near my Lord, He feeds me and gives me drink.^²³ Tell me, who is there who will claim this? These are special attributes of the Prophet. The Prophet himself says, You see only from the front, I see from behind too.^²⁴ Where did that likeness go? If you considered him completely like yourself, then you are in a great misconception.

There is the station of a Prophet, rank of a Prophet, special attributes of a Prophet. If you slept, then your sleep, your ablution broke, and if he slept so much, where did likeness go?^²⁵ Like in the sense that he is a human, from the race of Adam, there is no doubt in this, in this sense like is correct, Say, I am a human like you.^¹¹ But not in every respect. The biggest difference is this, that revelation is coming, went on Ascension (Mi’raj).^²⁶ Sitting in this world, he observes Paradise, it is shown, observation of Hell is shown, seeing the angel, these are things.^²⁷

And then special attributes, as I submitted, that you see from behind too.^²⁴ Your matter is this, that if you sleep, your ablution will not end.^²⁵ Balance all these things, then it will be known that you are a human too, one hundred percent correct, but your luminosity, you are a radiant lamp of guidance,^¹⁹ your blessed soul is dominant over your physical body in such a way as if it destroyed its darkness. In this sense if someone says embodiment of light, then I have no objection. This is the way of combining these things. It is nothing except unnecessary pulling.

Comparing Key Concepts in Islamic Thought

The Nature of Divine Attributes

Anyway, this first part ended, shirk in Essence. Now come to shirk in Attributes. I had submitted that this is a major scholarly issue and a slip occurs in it. What is the reason? Understand this basic point. Our language is very limited. It is our language which Allah made the means of His guidance, otherwise we would not understand anything, obvious, right? But there is limitation of our language. One manifestation of this limitation is this, that the words we use for Allah as an attribute, those same words we use for creatures as well.

Linguistic Sharing and Its Limits

Allah exists, we also exist. Allah is alive, we are also alive. Allah is All-Knowing (Aleem), so human is also knowledgeable, not just knowledgeable but very learned (Allamah).^²⁸ Is it not? This is a word of great exaggeration. Is human highly learned or not? Allah sees, is All-Seeing (Baseer), we are also seeing.^²⁸ Allah hears, is All-Hearing (Samee), we also hear.^²⁸ Allah possesses power, we also possess some. Hazrat Musa gave one punch, took out the life or not?^²⁹ There is something or the other. Allah wills, we also will. See, in willing that happened upon which the Prophet stopped, Whatever Allah wills and you will. Have you made me a rival to Allah?^¹⁴

Deception occurs due to the sharing of these words. Understood the point? Now in this, the formula I had submitted, if you note one down, all issues will be resolved. When we speak any word as an attribute for Allah, and speak that same word for anyone among creation, in creation everyone came: inanimate objects, animals, humans, saints, angels, prophets, messengers, all are creation, right? So for all creation, when we use a word as an attribute for Allah and use that same word for servants, then there are three differences in them which should remain in mind. Count and remember:

Three Core Distinctions Between Creator and Created

1. Allah’s Essence is eternal, has always been. Similarly, His attribute is also eternal, has always been. Creatures are originated, their attributes are also originated. Originated in comparison to eternal, that it was not there before, then it came to be. One difference.

2. Allah’s Essence is self-existent. No one else granted existence to Him, right? Allah’s existence is self-existent, intrinsic. Similarly, His attributes are intrinsic, not granted by anyone else. Whoever the creature may be, their existence is not intrinsic, it is granted. Allah gave, so existence was received. Similarly, their attributes are granted, not intrinsic. Two differences.

3. Allah’s Essence is absolute, unlimited. Similarly, His attributes are absolute, unlimited. Creature’s essence is limited, whoever it may be. Attribute is also limited.

Three differences: Intrinsic – Granted. Eternal – Originated. Unlimited – Limited. Keep these three differences in mind, then whichever attribute you now speak, these three things remain in mind. Understood the point?

Resolving the Issue of Ilm-e-Ghayb (Knowledge of Unseen)

Now apply this, then this issue of knowledge of the unseen (ilm-e-ghayb) will be resolved.^³⁰ This is also considered unsolvable. Whosever knowledge it may be: human, angel, saints, prophets, messengers, the Prophet’s, anyone’s, it is originated, not eternal; it is granted, not intrinsic; it is limited, not unlimited. Accept these three things, there will be no shirk. Drop any one of these, it becomes shirk. Understood the point?

Allah’s power is intrinsic, not granted.^³¹ In creation, whoever possesses power, it is granted, not intrinsic. Allah’s power is unlimited, meaning All-Powerful.^³¹ Whoever the creature may be, their power is limited. Allah’s power has been since He is, always has been. Always power has been too. And in creation power is originated. Keep all three things in front, there will be no shirk. If there is a lack of even one thing, shirk will happen.

Bring this onto all attributes. Allah’s life is intrinsic, ours is granted.^³² Life came, decree took it away. Coming was not in our control, nor going. Life is granted by Him, whenever He wants He can take it. Is Allah’s life like that too? Intrinsic, The Ever-Living.^³² Our life is limited. Otherwise too limited, death will come, perhaps end. Okay, death does not end it, we understand that it is our eternal, limited in this sense it is: if not gotten to eat then weakness, worked a little then fatigue, sleep is coming, drowsiness is coming too. And His life, The Ever-Living, The Sustainer, drowsiness does not overtake Him.^³² Life is intrinsic, unlimited, and eternal. Here life is granted, originated, and limited. All attributes.

Categorizing Unseen and Witnessed Realm

Keep this in mind, so now two issues I may resolve here. People who say the Prophet did not have knowledge of the unseen, and those who say he had, unfortunately both made separate definitions. The definition that those who deny made, according to it, in reality he did not have. They made this definition: that knowledge which is acquired by oneself. The knowledge granted by Allah, they say that is not unseen. So that they also accept, that every knowledge which the Prophet has is granted by Allah.^³⁰

In Sahiwal, I went through all these stages during my student days. There is a Maulana Manzoor Ahmad Shah Sahib in Sahiwal. I presented myself to him, I said, sir, what is this issue of knowledge of the unseen, explain it to me a bit. He took out a book of his, look sir, now we accept these things about the Prophet’s knowledge: the Prophet’s knowledge is originated, not eternal; the Prophet’s knowledge is limited, not unlimited; the Prophet’s knowledge is granted, not intrinsic. I said, if you accept these three things, then I have no quarrel with you.

What happens is, when they come in preaching, in sermonizing, then Knower of what was and what will be. Now words they will use. A preacher is an ordinary speaker, applause does not happen, slogans are not raised, warmth does not come in the gathering until he makes such exaggerations. But that thing written is present with them, that the Prophet’s knowledge is originated, not eternal; the Prophet’s knowledge is limited, not unlimited; the Prophet’s knowledge is granted, not intrinsic. After these three things, no largest Wahhabi and largest Ahl-e-Hadith also does not deny.

Remaining this thing, know that unseen (ghayb) and presence (shahadah), these in reality are words used in relation to ordinary humans.^³³ When it is said in the Quran, Knower of the unseen and the witnessed, Allah is knower of the unseen and what is visible or present,^³³ then tell me, is there any unseen for Allah? Is any thing unseen for Allah? Then why is it being said, Knower of the unseen and the witnessed? That is being said in relation to us. What is unseen for you, Allah knows that too, and what is before you, Allah knows that too. For Allah, everything is witnessed. Not a single particle of the heavens and earth is hidden from Him. Does existence of unseen apply to Allah?

So these words are used relatively in relation to us, and in relation to us the thing that is unseen, out of it a portion Allah gives to the Prophet, only then he became a Prophet.^³⁰ Saw the angel, angel is unseen for us.^²⁷ Showed Paradise or not, it is unseen for us or not?^²⁷ Observation of Hell was shown or not, for us that is unseen or not?^²⁷ The things that are unseen for us, out of their veils Allah lifts some, not all unseen.^³⁰ If knowledge of all unseen happens, then that will become shirk. Wherever the word ‘all’ came, shirk happened. When you are saying it is limited, not unlimited, then you cannot use the word ‘all’. But from the unseen some knowledge was given, only then he became a Prophet, otherwise what was the difference between me and the Prophet then?

Of course, whether it is knowledge of the unseen or knowledge of the present, scientific knowledge or knowledge of revelation, any knowledge it may be, note the words of Ayat al-Kursi: He knows. No one from creation can encompass anything of His knowledge except what He wills.^³² Now this matter is separate, who are we to decide? That sit and measure how much knowledge Allah gave to Ibrahim, can we measure? How much He gave to Jesus, can we know? So Ibrahim’s, Musa’s, Jesus’s we cannot measure, then where will we measure Muhammad’s, the Messenger of Allah? This is madness. This is the mistake that happens, who are we to decide? Allah gave to His Prophet what He gave, matter ended.

Will not say all. Said all, it will become shirk. Said intrinsic, it will become shirk. It is granted, what Allah gave, He gave.^³⁰ And did not give all. Gave as much as He willed.^³² It is originated, not eternal. Accept all three things, then there will be no trace of shirk. Remaining where on one side in the Quran there are those verses that no one knows the unseen of Allah, correct, there it is also present: He does not grant control over His unseen except to whom He wills among His messengers.^³⁰ Both these verses are of the Quran or not?

That is why in reality those who deny unseen for the Prophet say that a thing known by oneself is unseen. We say by oneself no thing is known to anyone, even knowledge of the present Allah gives us then it happens, so unseen is a very far away thing. These issues are very straightforward, needlessly we have made them complex. For God’s sake, untangle these issues and connect. Instead of cutting, think of connecting, that brother, in your own respective places you have made separate definitions, that is why you are quarreling. Otherwise both statements are correct.

Unity of Existence (Wahdat al-Wujud) vs. Pantheism

One issue is a bit more scholarly, I am getting worried that time is increasing. That issue is of Unity of Existence (Wahdat al-Wujud).^³⁴ Many of our Sufis are believers in Unity of Existence. And some of our people who object, they confuse Unity of Existence and Pantheism (Hama Ost), consider them one. Pantheism I have explained that it is the worst shirk.^² Unity of Existence is a different thing, it is a subtle point, ordinary people do not understand. In simplest words I explain to you.

Pantheistic Fallacy vs. Sufi Metaphysics

One theory is this, that God Himself took this form.^² All these things exist in reality, this is also present, this is also present, this is also present, and all this is God Himself. This is the worst shirk, shirk in Essence.^²

One opinion of people is this, that these are nothing at all. This is pure mirage. In a mirage what happens? You see water, right? Is water there? No. However much it says it is, it is not there at all. Only God is, these are not there at all. Look, there is a couplet: Everything that exists is illusion and thought, or like reflections in a mirror, or shadows. Everything in this universe is either illusion, or thought, or like a reflection in glass. You are standing here, appearing in the mirror, there too, but there is no one there. Or like a shadow. Shadow of a tree is falling on the ground, does it have any existence?

So one opinion is this. You disagree with it, call it madness, what foolishness you are talking, whatever you want you may say, do not call it shirk. They say the existing one is only one Essence of Allah.^³⁴ Truly existing, whatever is visible, this is not even existing. This will not be called shirk. Disagree with it, it is not necessary that you accept their statement. I am not saying that you must accept.

Wahdat ash-Shuhud (Unity of Witnessing)

Sheikh Ahmad Sirhindi, may Allah have mercy on him, explained it, what is the reality of this universe, through an example.^³⁵ His theory is called Unity of Witnessing (Wahdat ash-Shuhud), right?^³⁵ Unity of Witnessing, Unity of Existence. Shah Waliullah Dehlavi decided that between both there is a subtle difference, there is no difference, difference of expression.^³⁶

They give an example, look, take an example of a torch. What is a torch? There is a stick, on one end of it you tied cloth etc., poured oil and lit fire. A flame is lit, a single flame, right? They state, give it motion rapidly in a circle. You will see a circle of fire. Will it appear to the viewer or not? Is the circle actually present in reality? The point was proved, that it is not, but is visible. This, states Hazrat Mujaddid: Making the non-existent appear existent.^³⁵ This is Allah Almighty’s craftsmanship, creativity, that the thing which is not, He shows it, like you showed a circle, it is not there. This universe has no existence.

I will submit again, you disagree with it, do not accept it, leave it. These are issues of philosophy. But the question is, you will not call this shirk. Shirk is that when it is said this thing is also there and is God, this is also there and is God, stone is also there and is God. When it is said this is not there at all, only God is, then in reality that will not be called shirk. This is Unity of Existence (Wahdat al-Wujud), Unity of Being.^³⁴

Relative Existence vs Absolute Reality

Now if I explain it from another perspective, then I hope Allah Almighty will open it upon you. Look, our knowledge, Allah’s knowledge. Right. When you compare, what will you say? In comparison to Allah’s knowledge, our knowledge is not there at all.^³² Right. In comparison to Allah’s power, our power is zero.^³¹ In comparison to Allah’s will, our will is nothing. You cannot even will unless Allah wills,^³⁷ so what did it become? Dust.

These are the verses, right, the Hadith in which the Prophet taught the prayer of Istikharah, and the companions state that the Prophet taught us this prayer of Istikharah just as he taught the Quran.^³⁸ In it what are the words? O Allah, You possess power, I possess no power.^³⁸ If you go on apparent words, then this is contrary to fact. Did the Prophet not possess any knowledge? Here the Prophet is saying. Okay, if some other ordinary human says I do not know, does he not possess any knowledge? Something is there, right? But in comparison to Allah’s knowledge it is equal to non-existent.^³²

In the same way understand, in comparison to Allah’s existence, the existence of this universe is not there. Matter ended, issue became clear. Real existence is only Allah’s, this is relative, this is transient, always changing. Everything is changing, nothing has stability. What you were a moment ago, you are not that a moment later, you have changed. There is a continuity of yours that you think you are the same who was ten years ago. Are you the same? Have changed. Blood has completely changed, unknown how many times changed, skin has changed. So what was known is that whatever this is, is transient, temporary, mortal, equal to non-existent. True existence is only Allah’s.

This also in reality is the matter of that same shirk in existence. If we say Allah is also present, we are also present, what did this become? Shirk in existence. About this Ghalib said: Clear the dust of shirk in existence with the broom of ‘La’. If dust has fallen on your carpet, you brush it, right? If there is dust on the floor, clean it with a broom. Ghalib says that if in your heart this dust has come that you are also present and Allah is also present, then clean this dust with the broom of ‘La’ (No God), that this will become shirk in existence. We are not there, brother, what is our existence, what is our reality? Only Allah is.

That’s it, this is in reality. Again I will submit, whether someone accepts or not, calls it misguidance, calls it a lie, calls it madness, I will not quarrel. But you cannot call it shirk. Shirk is that pantheism, between this and that there is difference of earth and sky.^²

Shirk in Worship and Obedience

Now come to the last shirk: shirk in worship, or shirk in rights.^³⁹ For the rights of Allah, if we use one word, then what is that? Worship (Ibadah). I did not create jinn and humans except that they worship Me.^³⁹ Now if there is shirk in worship, then this will become the third type of shirk. What is meant by shirk in worship? Understand this.

Body and Soul of Worship

This I have explained before, what is called worship? Understand two parts of worship, just as one is my body, one is the soul in it. Soul is not visible, body is visible, but the whole existence of this body is from this soul. Okay, leave the soul, life. What thing is called life? Has anyone seen it till today? But it is this life which is sustaining this body. Similarly, worship has a body, has a life.

What is the body? Obedience to Allah. Complete servitude, servitude in all aspects, servitude at all times. This has been explained, right? And what is the soul? Love. Love of Allah.^⁴⁰

If obedience is done by compulsion, then that is not called worship. We used to obey the British, right, but did we do worship? Understood the point? Obedience we were doing, not worship. Worship is that obedience which is done being filled with love of some entity, at all times, completely, in all aspects.^⁴⁰

So what is the apparent body of worship? Obedience. And what is the soul? Love.^⁴⁰ Now according to both of these, what is monotheism, what is shirk, understand this. And these are those things which I had submitted that it is completely like algebra formulas.

Unconditional Obedience vs Conditional Human Authority

What is monotheism in obedience? That absolute authority obeyed is only Allah.^⁴¹ Right. All other obediences are subject to obedience to Allah.^⁴² There is no denial. Obey parents, but where parents command against Allah’s command, matter ended, obedience will not happen.^⁴³ Wife should obey husband, you obey those in authority, student obey teacher, follower obey spiritual guide.^⁴² But does the spiritual guide also have this right that he revokes any command of Allah? Places his command above any command of the Messenger?

Understood what the principle is? That absolute obedience, unconditional, unlimited, is for Allah.^⁴¹ How did the Prophet state this? There is no obedience to creation in disobedience to the Creator.^⁴⁴ There will be no obedience to anyone among creation in which disobedience to the Creator is becoming necessary.^⁴⁴ Where there is no command of Allah, you accept my command, this will not be shirk. Where there is a command of Allah, against it I give a command and you accept, then this will become shirk.^⁴⁴ Understood the point or not?

The Self (Nafs) as an Object of Worship

Now apply this. Make the application at a completely individual level first. What is Allah’s command? It is time for Fajr, pray. What is the self’s (nafs) command? Sleep. You obeyed the self. Who became the one you obeyed? The self. And was it in disobedience to Allah that you subjected to its command? So what did your self become? It became your god, object of worship.^⁴⁵ Or is there any error in this? Recognize this shirk a bit. Who will be saved now? Understood the point?

If that formula is correct, then this applied. Now there should be so much courage inside you, or think that there was an error in the formula. You can refer back, come again, see, the formula is correct. No creature. My self, is it creature or Creator? Creature. I obeyed my self in disobedience to my Creator. So who became the one I obeyed? The self. The one obeyed is the object of worship. Who became my object of worship? The self.^⁴⁵

This is what Maulana Rumi calls: My self is no less than Pharaoh, but he had resources, I do not have resources. My self is also no less than Pharaoh.

Frequently Asked Questions

What We Thought

The philosophical exploration of monotheism versus polytheism reveals how easily human language and devotion can slide into exaggeration if not anchored by clear principles. By systematically distinguishing between intrinsic divine attributes and granted human attributes, the boundaries of absolute monotheism remain firm. The ultimate protection against spiritual excess lies in maintaining complete obedience to the Creator while recognizing human limitations, ensuring that love and devotion never cross into deification.