What Does It Mean That Creation Is Akin to Non-Existence?
Answered by Shaykh Faraz Rabbani
Question
When scholars describe creation as “akin to non-existence,” do they mean that creation is real, but its reality is only through Allah, and that only Allah has true, independent existence?
Answer
In the Name of Allah, Most Merciful and Compassionate.
Your understanding is sound. This is the position of the Ash‘ari and Maturidi schools, and it is affirmed by the great scholars of the spiritual path.
Theologians state this clearly: Allah Most High alone has necessary existence (wajib al-wujud). His being is from Himself, eternal, and independent. Everything else has possible existence (mumkin al-wujud), equally able to exist or not exist.
Creation as Possible Being
For anything possible, existence and non-existence are equal. Only a Predominator (Murajjih) brings it into being. That Predominator is Allah Most High, who creates and sustains all things at every moment.
The world in its entirety is “originated in time, for it consists of substances and accidents.” [Hafiz al-Din al-Nasafi, ‘Umdat al-‘Itiqad]
The Pre-eternal stands apart from it: “Non-existence is impossible for the Pre-eternal.” [Akmal al-Din al-Babarti, Sharh ‘Umdat al-‘Itiqad]
The Perishingness of Created Things
The Quran says it directly: “Everything is perishing except His Countenance. His is the rule, and unto Him do you return.” [Quran 28:88; Keller, The Quran Beheld]
Perishing (halik) is the present condition of every created thing, not a future event.
And Allah Most High says: “O mankind: it is you who are in utter need of Allah, and Allah is the Far Exalted above Need for Any, the All-laudable of bounty.” [Quran 35:15; Keller, The Quran Beheld]
Another Angle
The masters of the spiritual path say the same from another angle. Shaykh Nuh Keller writes that the world is pure act, while Allah Most High is pure Being.
He then quotes his spiritual guide, Shaykh Abd al-Rahman al-Shaghouri, as explaining that created things “never even catch the scent of true Being. Rather, Allah is One, without any partner… while the entire world is merely His action.” [Keller, Sea Without Shore]
The world has two faces: outward, where things are affirmed; and inward, where they stand absolutely indigent before Him. It is “outwardly creation, inwardly command.” [Keller, Sea Without Shore]
The Wisdom of the Great Knowers of Allah
Imam Junayd (Allah have mercy on him) defined the path itself as “Separating the Beginninglessly Eternal from that which originates in time.” [Qushayri, al-Risala]
His student, Abu Muhammad al-Jariri (Allah have mercy on him), put it more sharply: “Nothing originating in time (hadath) ever met with anything beginninglessly eternal (qidam), save it was reduced to nothingness, and the Origin remained.” [Qushayri, al-Risala]
This is the meaning of annihilation (fana). It is not the end of the soul. Rather, it is when the heart becomes heedless of what is contingent, in the presence of the One who is Necessary.
Not a Denial of Creation, but an Affirmation of Its Utter Dependence
This does not deny the reality of creation. The world is real. You are real. Your worship and your responsibility are real.
This understanding helps us avoid treating created things as if they stand on their own. It reminds the heart to turn to the Real (al-Haqq), Allah Most High.
Darkness and the Light of Allah
Ibn Ata’illah (Allah have mercy on him) gives the corrective its sharpest form: “The entire universe is darkness; it is only made radiant by the manifestation of the Real (al-Haqq) within it.” [Ibn Ata’illah, al-Hikam]
He poses the same insight as a question to every seeker: “How should a heart be illumined whose mirror but reflects created things?” [Ibn Ata’illah, al-Hikam] The heart’s mirror reflects what it turns toward. Turned to the Real, it shines.
Real Existence — Borrowed Light
The world is like a mirror. It does not have its own light. It only reflects the Light of the heavens and the earth.
Allah Most High says:
“Allah is the Light of the heavens and earth:
The likeness of His light in hearts guided by these verses is as a great niche in which is a brilliant lamp, the lamp compassed in crystal of brightest glass, the glass as if a surpassing shining star, lit from a tree overflowing with blessings, an olive tree in the whole day’s sun, not merely from east or west, whose oil is almost resplendent with light while yet untouched by fire:
Hearts of Light upon ever-increasing Light:
Allah but guides to His light whom He wills; And Allah strikes similitudes for men; And Allah knows everything full well.” [Quran 24:35; Keller, The Quran Beheld]
Realizing Your Existence As Borrowed Light
When the heart realizes its existence is borrowed light, it stops seeking from what perishes what only the Eternal can give. It no longer measures itself by what comes and goes, and it does not grieve over what is taken away.
Today’s success is a gift on loan. Today’s setback is also a loan. Both will pass. What remains is how you respond to them, and the Face of your Lord who gave them.
The Practical Steps To Awakening To Reality
The practical step is to turn directly to Allah. Allah Most High says: “And when My servants ask you of Me, truly I am near; I answer the prayer of the suppliant when he calls on Me.” [Quran 2:186; Keller, The Quran Beheld]
Remembrance (dhikr) opens the heart to that nearness — Imam Abu Ali al-Daqqaq (Allah have mercy on him) called remembrance “the proclamation of sainthood (wilaya).” [Qushayri, al-Risala]
May Allah Most High lift your gaze to His Light, and grant your heart presence and nearness to Him.
And Allah knows best.
[Shaykh] Faraz Rabbani
Related
- I Am Near: Understanding and Living the Reality of Allah’s Closeness — Recommended Course
- How Does Allah’s Nearness Relate to Hope in Islam?
- Drawing Closer to Allah – Shaykh Abdal Hakim Murad
- How Can I Seek Closeness to Allah When I Feel Unworthy?
- Reality of Closeness to Allah – Shaykh Faraz Rabbani
- How Do I Grow Closer to Allah?
Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance.
Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan.
In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era.
Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs.
Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School,” published by White Thread Press in 2004, which is a significant contribution to Islamic literature.
His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse.
Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide.
