Say: He Is the One God: God the Eternal, the Uncaused Cause of all being

G. Takbir: Allâhu Akbar

(Allâh (Swt) Is The Most Great)

The first Verses of Sûrah Al-Muddaththir that belongs to the earliest period of revelation of the Noble Qur’ân are as follows:

“O Thou [in thy solitude] enfolded!

Arise and warn!

And thy Sustainer’s Greatness glorify! (74:1-3)

The Holy Prophet (SAWS), to whom the Divine Revelation was first addressed, received the command to convey the message of the Divine Revelation to people through these earliest Verses. The command to proclaim the Greatness of ALLÂH (SWT) in the world came to the Prophet (SAWS) who secluded himself from the outside world. It was emphasized that he (SAWS) was not alone, that the time had come to get out of the feeling of loneliness. At the first period, when solitude endeared itself to the Prophet (SAWS), the aim was to call out to him (SAWS) individually, to rouse and awaken his inner world. But now it was time to call out to everyone around. He (SAWS) was to warn the humankind that was in sleep, to remind people that they are all travellers. He (SAWS) was to guide humankind that is an honourable traveller of life on the way going to ALLÂH (SWT). He (SAWS) had to arise to action. Without arising to action, he (SAWS) would not have been able to make others to arise to action. It was not for himself that he (SAWS) had to arise. He (SAWS) was to arise and send such a voice to this vault of heavens that would make the whole of humankind arise. Because his (SAWS) Lord (SWT) Has Commanded “Warn!”.

The broad masses had plunged in the sleep of heedlessness. Those who were awake had got on the back of those who were asleep. They had impoverished those who were asleep. Therefore those who were awake did not want those who were next to them to wake up. Waking them up could become more dangerous than waking up the most dangerous snake. Because doing it could attract the anger of those who had made their sluggishness a means of livelihood. How would those who did not even abide the individuals’ wakefulness endure that others should be woken up and warned? In such an environment, to warn was the most difficult task in the world. In order to bear this heavy burden, one needed strength at the knees, clearness of the eyes, and a command to the heart. That command came down from above the seven heavens:

“Arise and warn!”

ALLÂH (SWT), Who Is the Owner of this command Is also the Owner of man. He (SWT) Is the One Who Gave the command and Who Created man. If He (SWT) Who Created man Has Commanded “arise and warn!”, He (SWT) Has Given the strength to arise and warn, too. Who could know better than Him (SWT) the capacity of man whom He (SWT) Created? Is not it true that He (SWT) burdens not a person beyond his scope? Is not it true that if He (SWT) Lays a burden on a person, He (SWT) also Bestows the strength, energy and endurance to bear it? Is it possible that the command “arise and warn!” is given, but the address of the infinite source of power is not shown? The following Verse shows the address of the infinite source of power: “Lord (SWT)”. That source is not remote. That source is not strange. That source is “Lord (SWT)” Who Encompasses the whole existence with His Mercy and Compassion. “The Lord of the ‘Âlamîn (worlds)”. And “the Lord of the ‘Âlamîn” Who Sent Down His Divine Revelation onto the valley in the middle of the Faran mountains, Made him whom He Taught through the Divine Revelation, i.e. the Prophet Muhammad (SAWS), become “Mercy for the ‘Âlamîn”. To become Mercy for the ‘Âlamîn such a heart was needed that would bear the burden of the ‘Âlamîn. Such a heart that would bear the burden that the mountains cannot endure…

The command which shows the Source of Power came to that heart: Wa Rabbuka fa kabbir!

That command found its most beautiful expression in the statement of ALLÂH’s Messenger (SAWS): ALLÂHu Akbar!

Being in the superlative form, this expression means “ALLÂH (SWT) Is the Most Great”. It expresses that ALLÂH (SWT) Is the Most High in the whole existence. He (SWT) Is the Highest Sovereign of the hierarchy of the existence, the Ruler of rulers, the Only Owner of the Supreme Sovereignty. It is not possible to describe either the quantity or the quality of His Greatness. But, again, He (SWT) Is the Most Great of all and everything. It is impossible to conceive or to imagine anything that is greater than Him (SWT). The Greatness of ALLÂH (SWT) Is not such that could be measured, calculated, compared and made known. On the contrary, it is such Greatness that is beyond compare and that is inconceivable. Just as the poet says, He (SWT) Is Great in such a way that everything our conception of “great” is made up of fails to express anything beside His Greatness. Every great thing that can be conceived is finite, but His Greatness is infinite. Beside His Greatness whatever is great becomes very small.

“You Are Great in such a manner that suits Your Greatness!

Beside You becomes greatness very small”!

According to the view that construes Akbar as an adjective and makes it equal to Kabir, the meaning of ALLÂHu Akbar is “ALLÂH (SWT) Is Great”. The Attribute Kibriyâ, which comes from the same root, expresses both His Personal-Self and Existential Perfection. This Attribute can be used for none but ALLÂH (SWT). Signifying glory, honour, fame, greatness and majesty, it indicates the absolute sublimity and unattainability. As a matter of fact, Al-Kibr, which is the word’s root, is the opposite of As-Sughr which means “small”. ALLÂH’s Messenger (SAWS), according to some narrations, introduced takbir in form of ALLÂHu Akbar KABÎRA. The usage of the form ALLÂHu Akbar KABÎRA bears in itself the stress on the affix of definiteness that is in Al-akbar. And this, again, expresses the Absolute Greatness and Majesty of ALLÂH (SWT). *45

1. Takbir is to know the Greatness of ALLÂH (SWT): ALLÂHu Akbar is takbir in words. But takbir is not only composed of takbir in words. As a matter of fact, there is no truth that is confined only to word in a mind educated by the Divine Revelation. Moreover, in the Verse 3 of Sûrah Al-Muddaththir it is not commanded just to read, express, utter something, but to do something in action, to carry something out. Because the command kabbir occurs as a verb in the Verse. ALLÂH’s Messenger (SAWS) applied this command to prayer and takbir in words, which constitutes the beginning of prayer, became the first obligatory part of prayer. Furthermore, takbir turned into a password-command which was repeated in transitions between each of the obligatory elements of prayer. Prayer nearly became a complete action of takbir, i.e. a proclamation of the Greatness of ALLÂH (SWT). Actually, the standing posture in prayer represents the servant’s consciousness of standing before the Most Great One (SWT). The bows in prayer express the servant’s surrendering himself to Most Great One (SWT). The prostrations in prayer expresses the servant’s absolute and unconditional submission to Most Great One (SWT).

The following is one of the Verses which clearly express the fact that the command (takbir) to proclaim the Greatness of ALLÂH (SWT), in essence, is not implemented in speech but in action: “…(God Wants) that you extol God for His

Having Guided you aright, and that you render your thanks [unto Him].” (2:185).

This phrase occurs at the end of a Verse on observing fast. It means each of the acts of worship has the effect of takbir in action. Takbir is not only saying ALLÂHu Akbar, at the same time, it is obeying all His Decrees. Because, to believe that ALLÂH (SWT) Is the Most Great necessitates complying with His Commands and Prohibitions. The greatest command is the one which comes from the Most Great One (SWT). Thus, each instance of obeying the Divine Commands and Prohibitions has the effect of takbir in action. Because if a person says ALLÂHu Akbar, but does not obey the Divine Commands and Prohibitions, it means that person contradicts what he says with his actions.

2. Takbir is gratitude: The last part of the Verse also indicates that takbir is appreciation. Takabbur (i.e. arrogance) hinders from appreciation. Takbir contains within itself appreciation. Takabbur and takbir are the opposites of one another. He who does not perceive a blessing given to him will neither look for its Owner (SWT). He who does not know the Owner (SWT) of the blessing cannot realise it. The more a human appreciates the value of bestowed blessings, the more he appreciates the Greatness of the Owner (SWT) of blessings. The opposite is also valid. This is what is meant by “…No true understanding of God have they…” (6:91) in the Noble Qur’ân. We understand from this Verse that takbir is appreciation.

The reason for which ALLÂH’s Messenger (SAWS) recited takbir more than usual at the Eid prayers is connected with knowing the value of bestowed blessings. Festivals (Eids) are the moments of joy. The Ramadhan Feast or ‘Id-ul-Fitr represents a reward for a month’s spiritual struggle. ‘Id-ul-Adha, besides keeping alive the memory of the devotion and dedication of Prophet Ibrâhîm (AS) who is the symbol of self-sacrifice, is at which Muslims rejoice and offer thanks to ALLÂH (SWT) because of belonging to his faith family. The Ramadhan Festival should make one ask oneself the following question: “If a reward for having fasted for a month is such a joyful occasion as the Ramadhan Festival, then what is the reward for making all one’s life Ramadhan?” Of course, the answer is obvious: Paradise!

For that reason ALLÂH’s Messenger (SAWS) recommended to adorn with takbir the Festivals which are very small rehearsals of the joy in the Paradise. The explanation of adorning the Festivals with takbir is that takbir is the most beautiful expression of a believer’s gratitude to ALLÂH (SWT) for such a reward as the Paradise. When the promised Paradise is in front of the believer, he says ALLÂHu Akbar and this is the believer’s expression of gratitude for facing the Paradise. Takbir at the Eid prayers reminds us of this: “It cannot be a reward for what I have done. At the most it is the reward of ALLÂH (SWT), the Most Great.” The Festivals make the believer’s heart recognise the taste of the Paradise. If the believer follows that taste, he will reach the infinite source of that taste.

Takbir, in this sense, is an expression of the Muslim enthusiasm. A believer expresses his joy and enthusiasm with takbir. This is connected with the fact that a thing that causes delight cannot be perceived as independent of ALLÂH (SWT). It is an interpretation of the Verse: “And that it is He Alone Who Causes [you] to laugh and to weep.” (53:43). Perhaps additional takbirs at funeral prayers are connected with expression “makes (whom He wills) weep” occurring in the second part of this Verse. From this dimension takbir is a key to patience. Even the greatest losses cannot weaken the believer’s relation with ALLÂH (SWT). On the contrary, they bring the believer closer to ALLÂH (SWT). Saying ALLÂHu Akbar at the moments when consolation is needed most of all, the believer remembers the true source of consolation. From that moment, the loss is no more loss, it becomes the Ghaib. Just like the Hereafter, Paradise, Kauthar… Takbirs that we recite at funeral prayers express that every created being has a life, and that ALLÂH (SWT), the Most Great, Is the Everlasting One.

3. Takbir is the acknowledgement of one’s smallness and weakness before ALLÂH (SWT): Considering oneself great results from the inability to appreciate the Greatness of ALLÂH (SWT). He who knows the Greatness of ALLÂH (SWT), knows one’s own smallness. Actually this is the way one can comprehend the Greatness of ALLÂH (SWT). Takbir is essentially an eloquent expression of the Muslim perception that is formed by the Divine Revelation. The perception that expresses itself with this phrase submits the concept of “great” directly to the mind. In this perception “Great” Is ALLÂH (SWT). For this very reason, exaltation and glorification must only be offered to ALLÂH (SWT). In front of His Greatness, claim of any creature to greatness adds up to “takabbur”(i.e. arrogance), consequently “kibir” (i.e. conceit). Any conceit in this sense is qualified as a derivative of polytheism by the Muslim scholars of morality. Because any type of polytheism occur when the perception of “great” is upside down. When the perception affords to the mind the appropriately built concept of “great”, the mind makes a true judgement. This judgement turns into confirmation in speech. The phrase ALLÂHu Akbar is exactly the spoken confirmation of the perception built by the Divine Revelation.

Takbir is not only exalting ALLÂH (SWT). By saying ALLÂHu Akbar a person acknowledges one’s weakness before ALLÂH (SWT). From this aspect, the starting-point of takbir is perceiving one’s own self. To know oneself means to know one’s weakness before ALLÂH (SWT). To know oneself is to be conscious and aware. To know oneself is to know that one is not self-sufficient. From this point of view, takbir expresses both knowing oneself and knowing one’s Lord (SWT).

4. Takbir is tasbih (glorification of ALLÂH (SWT)): Takbir, which is the third link of the recommended glorifications at the end of prayers, is at the same time the glorification of ALLÂH (SWT). Tasbih is takbir of creatures which have no will and which are not alive. They express the Highness of ALLÂH (SWT) by their motion in their substance. As to takbir, it is the conscious human being’s highest glorification of ALLÂH (SWT). The reason for which the human’s glorification appears in the form of takbir is that the human is endowed with the ability to perceive and to understand the Greatness of ALLÂH (SWT) through perceiving and understanding one’s own smallness.

For this very reason, the word Dhikr, which covers such meanings as using the mind, consciousness and memory, is chosen to describe man’s glorification of ALLÂH (SWT) in the Noble Qur’ân.

H. Dhıkrullâh:

Remembering Allâh (Swt)

The word dhikr is first used to refer to the Noble Qur’ân in the process of its revelation:

“Nay, verily, this is an admonition and whoever wills may take it to heart.” (74:54-55).

In the Noble Qur’ân dhikr is not only used with reference to the Noble Qur’ân. Principally, it is used with reference to ALLÂH (SWT), and this usage is directly connected with our subject.

The phrase dhıkrullÂh expresses both that ALLÂH (SWT) Is Remembered and that ALLÂH (SWT) Remembers. That is to say dhıkrullÂh bears a two-way meaning and is among the values that are both given and wanted by ALLÂH (SWT) exactly as the Love of ALLÂH (SWT). Just as the Attribute Al-Wadud means both “the One Who Loves His servants much” and “the One Who Wants His servants to love Him”, the phrase dhıkrullÂh denotes both that ALLÂH (SWT) Remembers His servants and that ALLÂH (SWT) Is Remembered by His servants. The expansion of this phrase is provided in the following Verse:

“So remember Me, and I Shall Remember you; and be grateful unto Me, and deny Me not.”(2:152)

There is a direct connection between this Verse and the one preceding it, i.e. 151. Some linguists and commentators on the Noble Qur’ân have even blended these two Verses, the ground being the particles that occur at the beginning of these two Verses. In that case, the following meaning is reached: “Remember Me just as I Remember you by sending unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom…” *46 The linguist Ferra differed from this view, stating that this Verse could be read as an answer to Verse 151.

The dictionary definition for dhikr is “to remember, to call to mind, keep in mind, to think, draw a lesson from something, take something as a warning”. Dhikr is used as the opposite of forgetting, heedlessness, inattention and indifference (18:63, 28). Basically, the etymological origin of all words deriving from the root “dh-k-r” is to discover the truth by grazing off the ashes covering it, i.e. to bring back to the mind. It is not something not existing in the mind, it is the truth that had existed in the mind before but was forgotten or neglected through disregard or covered. On this account, another name for the Divine Revelation is Dhikr.

One of the meanings of Dhikr is honour, distinction and regard. The reason why the Divine Revelation is called Dhikr is that it causes the one who follows its teachings to gain honour, distinction and regard. Dhikr is used in this sense in the following Verses: “And, verily, this [revelation] shall indeed become [a source of] eminence (dhikrun) for thee and thy people...” (43:44)

Dhikr is used in the Noble Qur’ân not only for the Noble Qur’ân, but for all Divine Revelations. That is to say Dhikr is the Attribute of the Divine Statement. The reason for calling the Divine Revelation Dhikr is obvious: essentially the purpose of the Divine Revelation is not to say something new for man, but to reveal the facts that are in the nature of man and the whole universe. For this reason, the Divine Revelation is not a mufassar (i.e. not that which is explained) passive object-text, it is much rather a mufassir (i.e. that which explains) active subject-text. The Divine Revelation is the explanation of the nature, things and humankind. Actually, explaining Verses is like explaining an explanation.

In the Noble Qur’ân the duty of Prophets occurs as “reminding” (tadhakkur). “And so, [O Prophet,] exhort them; thy task is only to exhort.” (88:21) While dhikr is used in the sense of “reminder” here, in another place dhikr is used as “exhortation”: “Remind, then, [others of the truth, regardless of] whether this reminding [would seem to] be of use [or not].” (87:9)

1. Dhikr is concern: One feels concern for things which one considers important, valuable and close to oneself. A thing that you are not concerned about is that which you do not put on the agenda before all else. The question “What is your dhikr?” and the question “What is your concern?” amount to the same thing. A person’s dhikr is what his concern is. It is just as in the proverb “What a person has on his mind comes out in his conversation.” A person whose Concern is ALLÂH (SWT) that person’s Dhikr is also ALLÂH (SWT). A person who concerns himself with ALLÂH (SWT), becomes important for ALLÂH (SWT). A person who is important for ALLÂH (SWT) is the one whom ALLÂH (SWT) Does Not Forget, whom ALLÂH (SWT) Guards and Protects.

To concern oneself with the Religion, the Book, the Message and the Cause of ALLÂH (SWT) is to concern oneself with ALLÂH (SWT). To concern oneself with the people who are described as ‘AYÂLULLÂH (those who are close to ALLÂH (SWT)) is to concern oneself with ALLÂH (SWT).

What does the Verse 152 of Sûrah Al-Baqarah that was mentioned at the beginning of the chapter, explain to us?

This is the Verse which explains the relation between ALLÂH (SWT) and human being. In this Verse remembering ALLÂH (SWT) corresponds to the invocation of Ibrâhîm as part of the story which is narrated in a number of Verses along with this Verse. He proved his submission and remembered ALLÂH (SWT) by invoking ALLÂH (SWT) with his deeds, thoughts, heart and speech. ALLÂH (SWT) Accepted his invocation by making the Ka’bah the Centre of Worship and Remembered him by choosing Prophet Muhammad (SAWS) as a Messenger. Ibrâhim (AS) submitted himself and ALLÂH (SWT) Took him as a Khalil (an intimate friend). He remembered ALLÂH (SWT) by building the Ka’bah, the most modest construction in the world and ALLÂH (SWT) Remembered him by making the Bayt, the most sacred centre for the humanity for thousands of years. Ibrâhim (AS) remembered ALLÂH (SWT) in deserts, ALLÂH (SWT) Has Turned the deserts on which Ibrâhim (AS) set foot into the ocean of meanings for the believers. Ibrâhim (AS) remembered ALLÂH (SWT) by sacrificing his Ismâ’îl (AS) and ALLÂH (SWT) Remembered him by sending the last Prophet (SAWS) from his family.

ALLÂH (SWT) Remembers His servant on the condition that the servant remembers Him (SWT). It is just as it was said by the Holy Prophet (SAWS) referring to ALLÂH (SWT) in the following Hadith: “ALLÂH (SWT) says, I Am just as my servant thinks I Am, (i.e. I am Able to do for him what he thinks I Can do for him) and I Am with him if he remembers Me . If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.” *47

In his explanation Razi expounds the Word (Kalâm) of ALLÂH (SWT) “Remember Me so that I Remember you” as follows:

“Obey Me so that I Have Mercy on you.”

“Call on Me through invocation so that I Answer you and Accept your invocation.”

“Extol Me by worship so that I Exalt you with Blessing.”

“Remember Me in this world so that I Remember you in the Hereafter.”

“Remember Me in solitude so that I Remember you in crowds.”

“Remember Me at the moment of happiness so that I Remember you at the moment of calamity.”

“Remember Me by accepting Me as the Only Authority that one must obey absolutely so that I Remember you by Helping.”

“Remember Me with uprightness and purity so that I Make you reach the eternal salvation.”

“First confirm My Lordship so that I Accept you as My servants with Grace and Mercy thereafter.”

2. Dhikr occurs in speech: Besides being essentially “a mental activity”, the effects of dhikr show themselves in body, speech, memory and in every dimension of human’s life. When dhikr is poured into words, it is “dhikr in speech”, which is named “tasbih” in the Noble Qur’ân. Tasbih is distinguished from dhikr by this. For instance, both “dhikr” and “tasbih” are found in the same sentence in the following Verse: “O you who have attained to faith! Remember God with unceasing remembrance, and extol His Limitless Glory from morn to evening.” (33:41, 42 see also 3:41). In accordance with the rule “the difference of nouns is indicative of the difference of meanings”, the occurrence of these two terms in the same sentence shows that these two words are different.

3. Dhikr occurs in the mind: The appearance of dhikr in the mind is called tafakkur which covers at the same time all of the processes of tadhakkur, tadabbur, tafaqquh, taakkul. Tadhakkur is a mental journey to the past. Tadabbur is a mental journey towards the future using the lessons drawn from the past. Precaution is a fruit of this journey. Tafaqquh is “a mental activity or process” that produces solutions relating to the present time independently of the past and the future. That is the reason for which the science of Fiqh is a handbook of religious knowledge. Taakkul is to establish a relation between these three. As for tafakkur, it is the process of thinking which covers all of these stages. As a result of this process, the thought of the Islamic Monotheism arises, which enables one to discover the wonderful relation-secret between the past and the future, the restricted and the sublime, the physics and the metaphysics.

4. Dhikr occurs in action: Dhikr that has turned into action appears in the organs. Each action that gains the characteristic of righteousness is a form of dhikr that has turned into action. According to the Noble Qur’ân, the greatest action that has turned into dhikr is the performance of prayer: “…Behold, prayer restrains [man] from loathsome deeds and from all that runs counter to reason; and remembrance of God is indeed the greatest [good]. And God Knows all that you do.” (29:45)

5. Dhikr is a state of consciousness: Considering the predominant position of the concept of dhikr in the religious language, it is immediately understood that this concept is very closely with all of the material and spiritual actions of a believer. This connection emphasizes that it is important for each human activity to be a product of this consciousness. In other words, the necessity is pointed out to predetermine the cause and aim of each behaviour. Dhikr is a glance at invariable values, whereby the suitability of all of the human activities to the ontological truth is measured. Therefore dhikr is the remembering and the opposite of speculating. Dhikr corresponds to Ma’rifa (i.e. religious knowledge), which is one of the pillars of faith. A person’s Dhikr is commensurate with one’s Ma’rifa. The beginning of Ma’rifa is Dhikr (i.e. remembering ALLÂH (SWT)) and the end of Ma’rifa is offering thanks to ALLÂH (SWT). He who does not remember ALLÂH (SWT) is not able to offer thanks to ALLÂH (SWT), he who is not able to offer thanks to ALLÂH (SWT) is ungrateful. Therefore the Verse ends with a reference to the necessity of offering thanks to ALLÂH (SWT).

Numerous Verses, wherein the word dhikr occurs, show directly the Divine Revelation. An example of this is the following Verse, which mentions those who look askance at the Divine Revelation: “But as for anyone who chooses to remain blind to the remembrance of the Most Gracious, to him We Assign an [enduring] evil impulse, to become his other self.” (43:36). The Divine Revelation is in the context (see Verse 31) of this Verse. Consequently, it is obvious that Dhikr in this Verse means “the Divine Revelation”.

Again, the following famous Verse belongs here: “But as for him who shall turn away from remembering Me - his shall be a life of narrow scope; and on the Day of Resurrection We Shall Raise him up blind.” (20:124). The hardship of life of the one who turns away from the Divine Revelation is reduced to the economic hardship. Albeit this narrowing of meaning cannot be affirmed. We reach the correct meaning if we take into account that there is a slip of meaning of the word ma’ishat in Turkish. The form of the word shows that time and place are also included in this hardship, which is pointed out by Tabari, too. In our opinion, this hardship is more the spiritual hardship, which suits the general style of Noble Qur’ân, rather than the material hardship. The negative effects of this hardship on the consciousness and thought are expressed in a very beautiful manner in the Verse 36 of Sûrah Az-Zukhruf.

Again in connection with Dhikr, the following is a well-known Verse that experienced the expansion of meaning in later centuries: “…Verily, in the remembrance of God [men’s] hearts do find their rest…” (13:28). Both the inside and the outside contexts of this Verse are connected with the Divine Revelation. Naturally, there is no doubt that here the meaning of DHIKRULLÂH is the Divine Revelation of ALLÂH (SWT). Because the disbelievers’ request for a miracle is depicted in the preceding Verse. And in this Verse, the Divine Revelation is implicitly referred to as Miracle and it is emphasized that finding rest in such an Eternal Miracle as the Noble Qur’ân is possible if one feels the Noble Qur’ân with one’s thinking heart by reading, understanding and believing in it.

Yes, the thinking hearts find rest only in DHIKRALLÂH, i.e. in the Revelation of ALLÂH (SWT). Because he who does not find rest in the Divine Revelation either reads not with thinking heart, or his heart has darkened with sin and his conscience has been covered by the veil of disbelief. This Verse informing that hearts can only find rest in the Revelation of ALLÂH (SWT), implies that those who expect to find rest in the devilish messages will be disappointed. Because the Noble Qur’ân also informs that the satans whisper unto those who are near to them (6:121). Of this type is any sort of message that diverts one from the Right Path.

However, in this Verse and in the similar Verses dhikr also bears in itself such a deep meaning as remembering ALLÂH (SWT). Actually, the Divine Revelation is the Word of ALLÂH (SWT). Being engaged with the Divine Word makes the human remember first of all ALLÂH (SWT). As a matter of fact, the importance of a message cannot be comprehended without keeping in mind the owner of the message. Is it at all possible that the effect of the message on the one ruling its owner out be the same as on the one continuously keeping its owner in mind? On this basis, it is quite natural for us to reach the following meaning: Hearts find rest only in the remembrance of ALLÂH (SWT). The storms breaking out inside the human being can only be calmed with the remembrance of ALLÂH (SWT). Turbid minds become clear with ALLÂH (SWT). To put it with the deathless verses from Süleyman Çelebi’s Mawlid (the famous book of epic dedicated to the birth and life of Prophet Muhammad (SAWS)):

Once tongue says ALLÂH (SWT) with love

Fall sins like leaves in autumn

Becomes pure he who remembers the Pure Name

He attains every wish who says ALLÂH (SWT)

The following Verse warns that the believer should remember ALLÂH (SWT) at every moment: “Who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth…” (3:191). Because the human being’s life consists of this three positions. There is no other natural position besides these. It means that to remember ALLÂH (SWT) throughout one’s life is to pass every breath in the remembrance ALLÂH (SWT).