ʿAbd al-Karīm al-Jīlī (767–826 AH / 1365–1424 CE)

ʿAbd al-Karīm ibn Ibrāhīm al-Jīlī, also known as al-Jīlānī, was born in Gīlān in Iraq and is traditionally regarded as a descendant of Shaykh ʿAbd al-Qādir al-Jīlānī. He lived a life marked by extensive travel, and he passed away in Zabīd, Yemen.

Al-Jīlī constructs his metaphysical system and his interpretation of religious doctrines upon an emphasis on absolute transcendence (tanzīh) and divine unity (tawḥīd). In his view, nothing possesses real existence except God. All things and created entities are merely signs pointing toward Him. Within this framework, the perfection of manifestation in the cosmos is realized in the figure of the Prophet Muḥammad, whom he designates as al-Insān al-Kāmil (the Perfect Man).

He elaborates this doctrine in his book al-Insān al-Kāmil, where he writes in Chapter 63, entitled “On the Various Religions and Forms of Worship and the Essence of All States and Spiritual Stations,” that God created all existent beings solely for His worship. They are inherently and naturally disposed toward this purpose. Thus, nothing in existence fails to worship God through its state, speech, action, essence, and attributes. Everything in creation is obedient to God, as indicated in the Qur’anic verse where the heavens and the earth respond: “We come willingly” (Qur’an 41:11). The heavens and the earth here refer to their inhabitants.

In the same context, he cites the verse: “I did not create jinn and humankind except that they may worship Me” (Qur’an 51:56). This meaning, he argues, is only coherent if it is understood that all creation worships God in reality, even if forms differ. Otherwise, the purpose of creation would be rendered void, which is impossible in relation to the divine. God also states: “We did not create the heavens and the earth and all that is between them in play” (Qur’an 21:16).

He further supports this interpretation with the Prophetic saying: “Each is facilitated for what he was created for,” meaning that jinn and humans are created for worship and are accordingly enabled toward it.

Al-Jīlī then proceeds to classify religious orientations, stating that among humanity are those who worship the four natural elements—heat, cold, dryness, and moisture; others worship the seven celestial bodies; others worship light and darkness; others worship fire; and some abandon worship altogether. He also mentions the Brahmins, Jews, Christians, and Muslims, stating that these constitute ten major religious groupings, in addition to idol worshippers, whom he regards as unbelievers. These, he argues, represent the foundational religious orientations of humanity.

He then concludes that all these groups are, in reality, worshippers of God as He ought to be worshipped, for God created them for Himself, not for their own sake. Through them, the realities of the divine names and attributes become manifest, and God is disclosed within all religious forms through His essence. Thus, all communities are engaged in worship of Him.

Al-Jīlī further develops this argument by asserting that all religions are, in essence, expressions of divine worship, each according to its own mode. He then discusses the concept of tawḥīd (divine unity) within each religious tradition, concluding with Christianity. He writes that Christians are closer than most other communities to the truth, though they remain below the Muḥammadans. This is because they sought God through Jesus, Mary, and the Holy Spirit, affirming divine transcendence while also affirming manifestation. However, by restricting divinity to these three, they fall short of full monotheism, though they remain closer to it than many other communities. For, in his view, whoever witnesses God in the human form possesses a more complete vision than those who perceive Him in other created forms. As for the Muslims, they are described as “the best nation brought forth for mankind.”

He concludes his treatment of religious belief by stating that no living being exists except that it worships God—either in a restricted form through a manifestation, or in absolute terms. Whoever worships Him in absolute terms is a true monotheist, while whoever worships Him through a specific form is, in his terminology, a polytheist. Yet all are, in reality, servants of God, since truth is present within all things. From the perspective of divine essence, God necessarily manifests in all forms, and every manifestation entails a form of worship.

After enumerating the religions known in his time, he reiterates: “All these groups are worshippers of God as He ought to be worshipped.” He maintains that even non-revealed religions are, in essence, worshipping God, though according to differing modes, since all creation exists only for worship. Through worship, the realities of divine names and attributes are revealed, and God is manifested across all levels of existence. His mercy thus encompasses all things, flowing from the all-encompassing divine presence. He interprets Qur’anic references such as “And He has subjected to you whatever is in the heavens and whatever is in the earth, all from Him” as evidence of this universal manifestation.

Within this framework, human beings are understood as free in their worship only in appearance, for whatever they worship is ultimately rooted in divine reality. God is present in every atom of existence and manifests in all things and directions. Thus, even when one worships celestial bodies, one is, in reality, worshipping God, since these bodies are themselves manifestations of divine action. He identifies the seven planets—sun, moon, Jupiter, Saturn, Mars, Venus, and Mercury—as each corresponding to a divine attribute.

Regarding revealed religions, he affirms that all prophets were sent to their peoples with absolute truth.