Hadrat Shiblî ‘rahmatullâhi ‘alaih’ [247-334, in Baghdâd] states: I studied with four hundred teachers and learned four thousand hadîth-i-sherîfs from them. Of all these hadîths, I chose one and adapted myself to it, leaving the others aside. For I saw that it would suffice for me to attain salvation and eternal happiness and that it embraced all sorts of advice. The hadîth-i sherîf I choose is this: Our Prophet ‘sall-Allâhu alaihi wa sallam’ says to a Sahâbî: “Work for the world as much as (you will need for)the length of time you will spend here! Work for the Hereafter as much as (it will be necessary for)your endless stay there! Obey Allâhu ta’âlâ as well as you need to! Commit sins as much as you will endure (the punishment you will be given for them in) Hell!”

There are two beings: the mumkin and the Wâjib. If only the mumkin existed, or if Wâjib al-wujûd did not exist, nothing would exist. For this reason, the mumkin could not come into existence or go on being by itself. If some power had not affected it, it would have always remained in nonexistence and could not have come into existence. Since a mumkin could not create itself; it could not, naturally, create other mumkins, either. That which has created the mumkin has to be Wâjib al-wujûd. The existence of the ’âlam shows that a creator who created it out of nothing exists. So, the Unique Creator of all that are mumkin, the creatures, is the only Wâjib al-wujûd without being hâdith or mumkin, but always existent and qadîm (eternal). ‘Wâjib al-wujûd’ means that its existence is not from something else but from itself, that is, it is always self-existent and is not created by someone else. If this were not so, then it would have to be a creature (mumkin and hâdith) created by someone else. And this is contrary to what is deduced above. Persian ‘Khudâ’ (used as a name for Allah) means ‘always self-existent, eternal.’