(Adapted from the book Shirk ke Chaur Darwazay by Abu Hamza Abdul Khaliq Siddiqi and Hafiz Mahmood al-Khudri)
(( وَمَا يُسَمُّونَهُ الْفَتَاة في اللهِ ... وَهَذِهِ الْمَرْتَبَةُ هِيَ مَرْتَبَةُ وَحَدَةِ الشُّهُودِ ... وَهِيَ كُفْرٌ بِاللَّهِ ... ))
The philosophy of Wahdat al-Shuhud is commonly interpreted as Fana fi Allah (annihilation in God). It is explained that the servant forgets his own self-awareness, becomes heedless of his own will and emotions, and begins to perceive himself as a manifestation of one of Allah’s attributes or a place of the manifestation of His names, showing complete helplessness before the Divine Will.
This state is not permanent; rather, after passing through several difficult spiritual stages, it is experienced only momentarily. This level is termed “Wahdat al-Shuhud”, a concept derived from the materialistic and false philosophies of Hindu Brahmins and Buddhist monks. Accepting this belief expels one from the fold of Islam and is considered disbelief in Allah. Sadly, many Sufi-minded individuals who identify as Muslims have also fallen prey to this fitnah.
گنج بخش فیض عالم مظہر نور خدا
ناقصاں را پیر کامل کاملاں را رہنما
This verse reflects the very essence of the Wahdat al-Shuhud philosophy.
In truth, the objective behind the development of the three concepts — Wahdat al-Wujud, Wahdat al-Shuhud, and Hulul (indwelling) — was to erase the distinction between the Creator and creation, and between the worshipper and the Worshipped, which hinders the desire for divinity (dhawq-e-khudai).
(( وَمَا يَزَالُ عَبْدِى يَتَقَرَّبُ ... كُنتُ سَمُعَهُ الَّذِي يَسْمَعُ بِهِ ... ))
They argue that this Hadith implies a servant becomes identical with Allah. However, the correct interpretation is as follows:
Ibn Daqiq al-‘Id states in Sharh Arba’in Nawawiyyah (p. 46):
“This is a sign of Allah’s friendship. The meaning is that he neither hears, nor acts, nor walks towards anything except that which is permitted by the Shariah.”
(( لَئِن سَأَلَنِي لأُعْطِيَنَّهُ ... ))
Imam Ibn al-Jawzi has mentioned these three interpretations in Daf‘ Shubah al-Tashbih (p. 73).
If one claims that the limbs of saints are divine, this event would imply God punishing and pulling the hair of another god, which is an absolutely absurd and invalid conclusion.
◈ The Philosophy of Wahdat al-Shuhud
Among the causes promoting shirk (polytheism) in our society, the philosophy of Wahdat al-Shuhud (Unity of Witnessing) also plays a significant role. Its reality has been described by Sayyid Rashid Rida Misri Papele in Tafsir al-Manar (10/239) in the following words:(( وَمَا يُسَمُّونَهُ الْفَتَاة في اللهِ ... وَهَذِهِ الْمَرْتَبَةُ هِيَ مَرْتَبَةُ وَحَدَةِ الشُّهُودِ ... وَهِيَ كُفْرٌ بِاللَّهِ ... ))
The philosophy of Wahdat al-Shuhud is commonly interpreted as Fana fi Allah (annihilation in God). It is explained that the servant forgets his own self-awareness, becomes heedless of his own will and emotions, and begins to perceive himself as a manifestation of one of Allah’s attributes or a place of the manifestation of His names, showing complete helplessness before the Divine Will.
This state is not permanent; rather, after passing through several difficult spiritual stages, it is experienced only momentarily. This level is termed “Wahdat al-Shuhud”, a concept derived from the materialistic and false philosophies of Hindu Brahmins and Buddhist monks. Accepting this belief expels one from the fold of Islam and is considered disbelief in Allah. Sadly, many Sufi-minded individuals who identify as Muslims have also fallen prey to this fitnah.
❀ Example from Contemporary Sufi Belief
Even today, at the main gate of the shrine of Ali Hujwiri (رحمه الله), the following couplet is inscribed:گنج بخش فیض عالم مظہر نور خدا
ناقصاں را پیر کامل کاملاں را رہنما
This verse reflects the very essence of the Wahdat al-Shuhud philosophy.
✿ Historical Roots of the Philosophy
It is said that this doctrine was introduced by Shaykh ‘Ala al-Dawla Simnani (d. 736 AH) in opposition to Ibn Arabi’s concept of Wahdat al-Wujud and was elevated by Mujaddid Alf Sani Sirhindi in the subcontinent. However, in reality, this philosophy existed from the very beginning in all Sufi orders. Notable promoters include:- Abu Isma'il al-Harawi (d. 281 AH)
- Ali Hujwiri (d. 465 AH), who in Kashf al-Mahjub quotes Bayazid Bastami saying:
(( سُبْحَانِى مَا أَعْظَمُ شَأْنِي. ))
“Glory be to me! How great is my status!”
In truth, the objective behind the development of the three concepts — Wahdat al-Wujud, Wahdat al-Shuhud, and Hulul (indwelling) — was to erase the distinction between the Creator and creation, and between the worshipper and the Worshipped, which hinders the desire for divinity (dhawq-e-khudai).
✔ A Doubt and Its Clarification
Supporters of Wahdat al-Shuhud attempt to validate their belief through the following Hadith Qudsi found in Sahih Bukhari:(( وَمَا يَزَالُ عَبْدِى يَتَقَرَّبُ ... كُنتُ سَمُعَهُ الَّذِي يَسْمَعُ بِهِ ... ))
They argue that this Hadith implies a servant becomes identical with Allah. However, the correct interpretation is as follows:
➊ True Meaning of the Hadith
When a servant is deeply absorbed in worship and reaches the level of being beloved to Allah, all his inner and outer faculties become compliant with the Shariah. He only sees, hears, and acts according to Allah’s will.Ibn Daqiq al-‘Id states in Sharh Arba’in Nawawiyyah (p. 46):
“This is a sign of Allah’s friendship. The meaning is that he neither hears, nor acts, nor walks towards anything except that which is permitted by the Shariah.”
➋ Figurative Usage
This could also be metaphorical, as in: “I become his hearing and sight”, meaning the servant treasures obedience to Allah as dearly as his own faculties.➌ Immediate Fulfillment of Needs
Another interpretation is that Allah fulfills his every righteous objective instantly, just as a person uses his own limbs to fulfill his goals. This is supported by the remainder of the Hadith:(( لَئِن سَأَلَنِي لأُعْطِيَنَّهُ ... ))
Imam Ibn al-Jawzi has mentioned these three interpretations in Daf‘ Shubah al-Tashbih (p. 73).
⚠ Refutation Through Reason and Revelation
➍ If Allah were to become the limbs of His saints:
Then considering the millions of saints who lived over 1400 years, it would necessitate countless parts and pieces of Allah, which is an utterly false and rejected notion.➎ Incident of Prophet Musa (عليه السلام):
When Prophet Musa went to Mount Tur and left Harun (عليه السلام) in charge, the people began worshipping the calf, despite Harun’s warnings. Upon return, Musa became angry, threw the tablets, and seized Harun by the hair.If one claims that the limbs of saints are divine, this event would imply God punishing and pulling the hair of another god, which is an absolutely absurd and invalid conclusion.
