Note: The Alislam Team assumes full responsibility for any errors or inaccuracies in this translation of the Friday Sermon.
Delivered on 13 June 1924
After reciting Tashahhud, Ta‘awwuz, and Surah al-Fatihah, His Holiness said:
From the time a person becomes a Muslim, or from the time he attains understanding, he affirms—or it is assumed that he affirms—that he believes in one God. And believing thus, he holds that besides the One God there is no other object of worship. He does not believe that there is any other god like Allah, nor does he think that Allah's attributes can be found in any other being, nor does he acknowledge that besides Allah there is any other being whom he must obey and submit to as he must obey and submit to Allah—and whom, in case of conflict with obedience to Allah, he should not abandon. Then he believes that worship should not be offered to anyone except Allah. That is, he reserves the utmost humility, the utmost obedience, and the utmost love exclusively for Allah.
What is worship? If someone stands up upon seeing another person, shows him respect and honour, vacates the central seat for him, brings food or some fine thing for his sake, or washes his hands for him—this is an expression of respect and honour. Similarly, what is prostration? It too is a method of expressing respect and honour. But our Shariah has permitted one method and forbidden another. It is permissible to go to receive someone or to see someone off. It is also permissible to place food before someone with one's own hands. It is also permissible to give someone a place of honour. Through all these means we may show respect and honour to someone, and may also declare that we regard him as honourable. But any act that amounts to prostration (sajdah) or bowing (ruku‘) towards anyone besides Allah has been forbidden.
What is the reason for this? It is that everything has its levels. Whatever mode humans, through their own nature, custom, or worldly influences, have deemed the highest expression of respect and honour, Allah has reserved that for Himself alone, and has not permitted it for anyone else—even if someone prostrates to another without regarding him as God, as Hindus do to their parents, calling it "touching the feet" (pairin hona). They do not prostrate because they consider their parents to be God, but rather regard them as human beings; yet at the same time they mean to convey that they show them the utmost humility and the utmost respect. And when such an act is performed for someone, it must be conceded that he has been placed on par with God, because the same utmost humility and respect cannot be shown to two beings of different rank. For this reason, prostration and bowing to anyone other than Allah has been forbidden. Otherwise, this act in itself is not shirk (associating partners with God). One cannot say that by prostrating before someone and bowing before him, a person has begun to regard him as God—bowing and prostration are not shirk in themselves. But since human beings, by their nature and custom, have made this the mode of the utmost humility, Allah has forbidden its expression towards anyone else.
From this we learn something about the nature of shirk: Allah does not wish that the utmost degree of anything be reserved for anyone besides Himself. Thus the definition of shirk emerges: in Allah's sight, shirk is that one's utmost attachment to anything—be it respect, love, deference, the acquisition of knowledge, or the attainment of anything else—should be directed towards someone other than Allah. Allah desires that in every matter, the ultimate connection be with Him alone. If He did not desire this, He would not have forbidden prostration and bowing to anyone else—for what divinity is involved in this act? It is merely a custom that human beings have adopted. If mankind had decided that prostration was a means of expressing hatred, and a thousand or two thousand years ago this mode had been used to express hatred, then prostrating to anyone else would never have been forbidden; and if it had been forbidden, it would have been forbidden merely as an undesirable act, not as shirk—for Islam also forbids improper expressions of hatred. So the cause of shirk here arose from human beings themselves: when they made this the means of expressing the utmost humility and servitude, Allah forbade its expression towards anyone besides Himself, saying, "Since you yourselves acknowledge that this is the mode of expressing the utmost humility and submission, reserve it for God alone; it should not be for anyone else."
From this we learn the point that what Allah forbids, and what constitutes shirk, is this: no kind of utmost attachment should be directed to anyone except Allah—whether that attachment be of love, honour, respect, or knowledge. For example, if someone believes that he can obtain the most knowledge from a particular person, or that he loves a particular person the most, then under Islamic law this is shirk. And just as a nation, if it decides that some matter is of the highest degree and attributes it to someone besides Allah, falls into shirk, so too an individual, if he decides some matter is of the highest degree and attributes it to someone besides Allah, commits shirk.
From this it is evident that, according to Islam, shirk is a very subtle matter. To regard anything as so exalted that the existence of Allah is no longer kept in view in relation to it, is shirk. For instance, take reliance (tawakkul): if someone says, "things will just work out somehow," this is shirk; or if he says, "this alone is the means of acquiring knowledge, and nothing else," this too is shirk. Indeed, even if someone relies solely upon a religious book, believing that it alone suffices for salvation, he too is a mushrik (one guilty of shirk)—because sufficiency belongs to Allah alone. He alone is such a Being whose knowledge can never come to an end. All other knowledge that comes from Allah comes for temporal needs, and is confined to those temporal needs.
The Holy Quran contains knowledge, but the Holy Prophet (peace and blessings of Allah be upon him) said that a certain glorification (tasbih) was revealed to him through revelation. If this too had already existed in the Holy Quran, what need was there for it to be revealed separately through revelation? From this we learn that there is knowledge besides that in the Holy Quran, and no one can encompass the knowledge of Allah. Yes, since Allah has said that the Holy Quran has been sent for this final age of the world, we believe that all the treasures for our needs have been enclosed within it. But to say that all of Allah's knowledge is confined within it—that is shirk. For our spiritual needs, everything is present in the Holy Quran; but Allah's knowledge is not limited to what is in the Holy Quran. Rather, Allah's knowledge is as He Himself has stated,
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ھُوَ ۚ اَلۡحَیُّ الۡقَیُّوۡمُ ۬ۚ لَا تَاۡخُذُہٗ سِنَۃٌ وَّلَا نَوۡمٌ ؕ لَہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ؕ مَنۡ ذَا الَّذِیۡ یَشۡفَعُ عِنۡدَہٗۤ اِلَّا بِاِذۡنِہٖ ؕ یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۚ وَلَا یُحِیۡطُوۡنَ بِشَیۡءٍ مِّنۡ عِلۡمِہٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ کُرۡسِیُّہُ السَّمٰوٰتِ وَالۡاَرۡضَ ۚ وَلَا یَـُٔوۡدُہٗ حِفۡظُہُمَا ۚ وَہُوَ الۡعَلِیُّ الۡعَظِیۡمُ ﴿۲۵۶﴾
(Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great.) [2:256]. In the Holy Quran it is "bima sha’a" (as much as He wills), not "‘ilmahu" (His knowledge)—because Allah says that no one can encompass anything of His knowledge except as much as Allah wills. From this it is evident that Allah retains knowledge with Himself. Thus the Quran states "bima sha’a," not "‘ilmahu."
So, to believe in every matter that nothing can equal Allah's attributes—this is Unity (Tauhid). To rely on means, believing that through them the work will be accomplished; to rely on human beings, believing that through such a person the work will be accomplished; to rely on the Quran, believing that all the needs of this world and the next are contained within it—all this, if taken to the point of excluding God, is shirk. Perfect Tauhid means that a person does not rest upon any being, but says, "I must go towards Allah; nothing beneath Allah can stop me." If he accepts a Messenger, it is only because the Messenger is the door of Allah through which he reaches Allah. If he accepts the Quran, it is only because it is the rope that draws one towards Allah. If he makes use of means, it is only because Allah has commanded their use.
Shaikh Abdul Qadir Jilani alluded to this point, which some people have failed to understand. He said, "I do not eat until Allah says to me, 'Swear by My Unity that you shall eat.'" This does not mean that Shaikh Abdul Qadir remained hungry, ready to starve himself, or that he wished to compel Allah to entreat him. Rather, the meaning of his words is: "I have no reliance even upon food, and I do not eat merely to stay alive, but because Allah has made food a means of life. If the Unity and Oneness of Allah did not permit me to eat, I would not eat." So his statement does not mean that he made Allah entreat him—for that would be disrespectful—but rather that his point was a subtle intellectual one: "Since Allah's Unity has permitted this, that I may eat, therefore I eat; if it did not permit it, I would never eat, and I would have no concern for food at all." Similarly, if the Unity of Allah did not permit the wearing of clothes, he would not wear them, and would say, "I have no concern even for clothing; I am not in need of clothing, but I am in need of Allah." In the same way, he would not use any other means either, if their use were contrary to the Unity of Allah. But since Allah has commanded and permitted their use, he uses them. As for his statement that Allah says to him, "Swear by My Unity," this is due to that special insight (‘irfan) which Allah grants to His chosen servants. When a person reaches the station of realising that Allah alone has given everything, then Allah's Unity converses with him. Such a person progresses, by degrees, to the station where, when he lifts a morsel of food to his mouth, it pricks his throat like a thorn. He wonders, "Can I not live without this?" At that moment he perceives that Allah comes and says, کُلُوۡا وَاشۡرَبُوۡا ہَنِیۡٓـًٔۢا بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿ۙ۲۰﴾ (‘Eat and drink in happiness because of what you used to do,) [52:20]. Upon hearing these words he understands that Allah's Unity is commanding him to eat; then he eats. Similarly, when he begins to put on clothing, he questions his own self: "Do you need clothing merely to cover your nakedness? And has the command, اَلَیۡسَ اللّٰہُ بِکَافٍ عَبۡدَہٗ ؕ وَیُخَوِّفُوۡنَکَ بِالَّذِیۡنَ مِنۡ دُوۡنِہٖ ؕ وَمَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ ہَادٍ ﴿ۚ۳۷﴾ (Is not Allah sufficient for His servant? And yet they would frighten thee with those beside Him. And he whom Allah adjudges astray — for him there is no guide.) [39:37], been abrogated?" Then he says, "I have no need of clothing; I am in need only of Allah." At that moment Allah speaks to him through the words, یٰبَنِیۡۤ اٰدَمَ خُذُوۡا زِیۡنَتَکُمۡ عِنۡدَ کُلِّ مَسۡجِدٍ وَّکُلُوۡا وَاشۡرَبُوۡا وَلَا تُسۡرِفُوۡا ۚ اِنَّہٗ لَا یُحِبُّ الۡمُسۡرِفِیۡنَ ﴿٪۳۲﴾ (O children of Adam! look to your adornment at every time and place of worship, and eat and drink but exceed not the bounds; surely, He does not love those who exceed the bounds.) [7:32], and he understands that Allah's Unity is telling him to wear clothing; then he wears it. In this way he fulfils every need of his.
The Promised Messiah (peace be upon him) used to relate an anecdote. He said there was a saintly man who used to go daily to take food to another saintly man who lived across a river. One day he fell ill. He said to his wife, "Today you cook the food, take it across the river to that saint, and feed him." She said, "How shall I cross the river?" He said, "Go to the river and say: 'O river, for the sake of such a person (giving his own name), who has never had relations with his wife, let me pass.'" She said, "But that is a lie—you have so many children, and you say you have never had relations!" He said, "What does that matter to you? Just say it as I have told you, and you will find a way across." She went and said it accordingly. Shortly afterward a boat came, and she crossed the river on it. After feeding the saint, she said, "I only learned the prayer for coming here—now what shall I do to cross back?" The saint said, "That is a simple matter. Go to the river and say: 'For the sake of this person (giving his own name), let me pass, who has never put a single morsel of food into his own mouth'"—even though he had just finished eating in front of her. She said, "But that is a lie!" He said, "What does that matter to you? Just say it as I have told you." She went and said it; a boat came, and she crossed over. On reaching home, she told her husband, "Today I have seen a prayer accepted through the words of two liars—what does this mean?" He said, "The matter is this: neither did I ever have relations with my wife for my own selfish sake, nor did that saint ever eat food for his own selfish pleasure. I maintained relations because Allah commanded it, and he ate because Allah commanded it. So the word 'never' does not mean that the act did not occur, but that personal desire and pleasure were not the motive behind it."
Perfect Tauhid, then, is when, having withdrawn pleasure from all things, only one pleasure remains. This does not mean that nothing tastes good any more, that salty food no longer tastes salty, or sweet food no longer tastes sweet. Rather, it means that a person eats everything because Allah has commanded it. Both purposes are thereby achieved: whoever eats with the intention that it is Allah's command also obtains pleasure, and whoever eats for his own selfish sake also obtains pleasure. Therefore I have always wondered at how much difference intention makes—so why do people not simply change their intention? If the intention is, "Allah has commanded this, so I do it," will there be no pleasure? There certainly will be. But the one who forms this intention gains a double benefit, for he will both enjoy his food and also be worshipping. Allah has said,
الَّذِیۡنَ یَذۡکُرُوۡنَ اللّٰہَ قِیٰمًا وَّقُعُوۡدًا وَّعَلٰی جُنُوۡبِہِمۡ وَیَتَفَکَّرُوۡنَ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ رَبَّنَا مَا خَلَقۡتَ ہٰذَا بَاطِلًا ۚ سُبۡحٰنَکَ فَقِنَا عَذَابَ النَّارِ ﴿۱۹۲﴾
(Those who remember Allah while standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth: “Our Lord, Thou hast not created this in vain; nay, Holy art Thou; save us, then, from the punishment of the Fire.) [3:192]. These are the three states of a human being, and being mindful of Allah in all three means that a person remembers Allah at all times. If he is standing, he remembers Allah; if he is sitting, he remembers Allah; if he is lying down, he remembers Allah. If this were taken to mean that he remains engaged in formal prayer at all times, then when would he do anything else? But this is impossible. Rather, if he does every act because Allah has commanded it, then whatever he does standing is worship, whatever he does sitting is worship, and if he lies down to sleep, that too is worship. If a merchant conducts his business with the intention that Allah has commanded him to earn a livelihood, then for this reason he will not suffer loss; rather, he will gain just as anyone else would. But because his intention has changed, his work becomes worship. Similarly, if someone sleeps with the intention that Allah has made the night for rest, then his whole night is counted as worship. This is the meaning of remembering Allah standing, sitting, and lying down, and this is perfect Tauhid—that no act remains a person's own.
This is also the meaning behind the saying of the Holy Prophet (peace and blessings of Allah be upon him): "Recite Bismillah-ir-Rahman-ir-Rahim before every task, otherwise that task will come to nothing." This too means: form the intention that "I am doing this for the sake of Allah"—otherwise what connection could the mere recitation of Bismillah have with the outcome of any task? Attention is drawn here to the correction of intention.
When a Muslim declares "La ilaha illallah, Muhammadur-Rasulullah" (There is no god but Allah, and Muhammad is His Messenger), it can be of no benefit to him unless Tauhid pervades all his actions—unless, in rising and sitting, walking and moving, eating and drinking, and dealing with wives and children, Tauhid alone remains before his eyes. Until then, no one can be a true believer.
Consider what the Holy Prophet (peace and blessings of Allah be upon him) declared, and see how all these matters become part of worship. He said that if a man feeds his wife a morsel of food with his own hand, this too is his worship. Now, in giving her the morsel, he himself indulges her and enjoys it—how then does this become worship? It is because he gives the morsel with the intention that Allah has commanded it, and therefore it becomes worship. Similarly, a person eats food and enjoys it, wears clothes and finds comfort—but if his intention is that these things are gifts from Allah, then it is counted as worship. It is recorded of the Holy Prophet (peace and blessings of Allah be upon him) that when it rained, he would let the rain fall on his body and into his mouth, saying, "Allah has sent this fresh blessing." This does not mean that Allah sent the rain directly from the Throne, but that Allah has bestowed a blessing, and it ought to be valued.
So if, for every blessing, it is said that Allah has given it, this is Tauhid. If this point is kept in view in every matter, then no one can ever become distant from Allah. People become distant from Allah for the sake of food and drink, or for comfort and ease; but one who thinks that everything comes from Allah—will he forget Allah, or will he remember Him at all times? Consider: if a friend sends someone food, while eating it he will remember the friend who sent it, or will he forget him? If someone brings clothes for another, while wearing them will he forget the giver, or remember him? Many people bring gifts, for example a prayer-mat, not so that the recipient will forget them, but so that they will be remembered. Similarly, if a person regards all things as gifts from Allah, he will remember Allah because of them, and will not forget Him—and this is Tauhid. In this way, everything becomes a mirror in which to see Allah. And when a mirror is placed before the eye, one's vision does not diminish, but increases. Those who wear spectacles do not do so to diminish their sight, but to improve it. Similarly, the things which a person uses, regarding them as blessings from Allah, become all the more a reminder of Allah. When such a person wears clothing, he remembers Allah all the more; when he enters a house, he draws nearer to Allah. These things display Allah to him just as a fine pair of spectacles shows a clearer and finer view to one of weak sight.
This is that perfect Tauhid which Islam demands of us, and for this very reason prostration and bowing to anyone besides Allah has been forbidden. Some people may wonder what difference it makes to Allah's greatness if someone bows before another. But this has been forbidden precisely so that a person's utmost attachment, of every kind, should be with Allah alone. When this is achieved in all worldly dealings, then perfect Tauhid is attained; and in this way, even while engaged in all manner of worldly affairs, a person continues to progress in the way of Allah and to attain spiritual stations. But if one abandons this Tauhid, then even if he wanders naked in the forests and fills his stomach with the leaves of trees, he will still not attain Tauhid. The Promised Messiah (peace be upon him) used to say that one's actions should conform to the principle: "Hands at work, and heart with the Friend."
So I draw the attention of my friends to this: you who recite the words of Tauhid, and insist that without them no one is a Muslim—examine your own deeds as well, and see whether, for every blessing that comes to you, you regard Allah as its final source or not. If you can make this a running principle in all your affairs, then this is true Tauhid; otherwise, merely uttering "La ilaha illallah" with the mouth is not Tauhid. And as long as one merely utters it with the mouth, it will avail him nothing. May Allah teach all of you true and perfect Tauhid, and save you from every kind of shirk. Allah declares that shirk shall not be forgiven—the reason being that the very things which were meant to remind one of Allah have instead become a barrier between him and Allah.
After Friday prayers today, a funeral prayer will be held. There is an Ahmadi Pathan here; a letter has come regarding his brother, informing us that he was killed in his own homeland. There were no other Ahmadis there, and the opposition to him was purely due to his being an Ahmadi. I shall therefore lead his funeral prayer.
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