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

I. Astaghfırullâh: Seeking Refuge

İn The Forgiveness Of Allâh (Swt)

The three words that are connected with “forgiveness” are used side by side in the Verse 14 of Sûrah At-Taghâbun in the Noble Qur’ân: ‘af, safh and ghafr, from which the subject heading is derived. ‘Af is to give up punishment even if one rebukes. Safh is to give up rebuke as well punishment. Ghafr is to cover shame or a fault and to accept as having not occurred. By adding the prefix ist-, which denotes “request”, to this very root the word istighfar is obtained and comes to mean the following: “Ask ALLÂH (SWT) to cover one’s mistakes and faults and to accept as having not been made.”

This kind of request for forgiveness can only made to ALLÂH (SWT). Because:

1. No matter against whom a wrongdoing has been committed, in the final analysis it counts as having been committed against ALLÂH (SWT). Sometimes it happens directly and sometimes indirectly. Because each wrongdoing is a result of misusing the opportunity that is given by ALLÂH (SWT). And this is breach of trust. Therefore, ALLÂH (SWT), Who Has Entrusted the opportunity to man, Is the First Authority man must apologize to for his using the opportunity in the wrong way.

2. The Attribute of Infinite and Absolute Forgiveness belongs only to ALLÂH (SWT). There are three Names, which come from the root gh-f-r, that are attributed to ALLÂH (SWT) in the Noble Qur’ân. All of them occur in the form of noun: Ghâfir, Ghafûr and Ghaffâr. The Name Ghâfir indicates the existence of the Quality of Forgiveness. The Name Ghafûr indicates that the Quality of Forgiveness encompasses all types of forgiveness. Ghafûr Is Not the One Who Forgives only one sort of sin, Ghafûr Is the One Who Forgives all sorts of sin. As to the Name Ghaffâr, Ghaffâr Is Not the One Who Forgives all sins on one occasion only, Ghaffâr Is the One Who Forgives all sins again and again, infinitely. *48

3. ALLÂH (SWT) Is the Only Authority, from Whom man gains more and more honour by asking for His Pardon. He (SWT) Forgives all and Needs no one’s pardon. Except for Him (SWT), whoever we ask for pardon needs His Pardon. It is not only when having done something wrong that one asks Him (SWT) for Pardon, one asks Him (SWT) for His Pardon also without having done something wrong. By this kind of request one asks ALLÂH (SWT) to protect one from doing something wrong. And the Only Authority That truly Protects human from doing wrong Is ALLÂH (SWT). Because He (SWT) Is Not Only Ghâfir, but, at the same time, Ghaffâr.

Such effective commands as “ask forgiveness for thy sins” (40:55 c.f. 47:19) includes the sense “ask for protection from sins.” *49 This, at the same time, is the way the Divine Revelation builds in the believers the perception of Prophet. This building by the Divine Revelation excludes both the Christian overrating, i.e. deifying the Prophets and the Jewish underrating, i.e. stoning them. The Noble Qur’ân does not require Prophet Muhammad (SAWS) to ask the Forgiveness of ALLÂH (SWT) only for himself (SAWS). At the same time, the Noble Qur’ân gives him (SAWS) the authority to ask the Forgiveness of ALLÂH (SWT) for the believers (2:129, 151; 3:163; 9:103; 62:2).

ALLÂH’s Messenger (SAWS), whose intelligence and personality were built by the Divine Revelation, asked the Forgiveness of ALLÂH (SWT) even for a single breath taken heedless of ALLÂH (SWT), as stated in the following narration: “I ask for Forgiveness of ALLÂH (SWT) one hundred times a day (in another narration: seventy times).”*50

This is a Prophetic example of how istighfar keeps the consciousness of ALLÂH (SWT) in human alive. The following command, which should become a lesson to every believer, can only be fulfilled with such consciousness: “Say: “I counsel you one thing only: Be [everconscious of] standing before God, whether you are in the company of others or alone” (34:46) And such consciousness as this can only be gained with the sensitivity to bring under control through istighfar every breath taken without remembering ALLÂH (SWT).

Istighfar must be done with the feeling which finds its sense in the following lines: “Do not reckon a small blessing as small, see from whom it has come / Do not reckon a small sin as small, see against whom it has been committed”. Istighfar fulfilled with this feeling causes the formation of a very sensitive alarm system in the inner world of a human. Thanks to this system the human becomes armed and prepared against sin. Once the human begins to fall into sin, when still approaching it, the system starts ringing and gives a warning of danger to its owner. This warning sometimes saves the life of human in this world, and it sometimes saves the human’s eternal life.

J. Inshâ’allâh: Not To Speak As If Unaware

That Allâh (Swt) Exists

One of the codes in which the view on life in Islam is crystallized is the concept Inshâ’ALLÂH. Its plain meaning is “if ALLÂH (SWT) Wills”. There are a number of stresses that are gathered in this meaning.

1. There is the stress of invocation. The one who says Inshâ’ALLÂH, expresses his wish and request. Thus, Inshâ’ALLÂH bears the stress of invocation.

2. There is the stress of putting trust in ALLÂH (SWT). The one who says Inshâ’ALLÂH refers, in the last analysis, to ALLÂH (SWT) something one wishes to happen. And this indicates that Inshâ’ALLÂH includes the stress of putting trust in ALLÂH (SWT).

3. There is the stress of confidence in ALLÂH (SWT). A person who says Inshâ’ALLÂH has implicitly said the following: “If ALLÂH (SWT) Does Not Will, then it is not the best for me.”

4. There is the stress of patience. The following stress is implicitly included therein: “If ALLÂH (SWT) Does Not Will, I am still content with it, I am not rebellious.”

Inshâ’ALLÂH means not to speak as if unaware that ALLÂH (SWT) Exists. A mind built by the Divine Revelation does not speak as if unaware that ALLÂH (SWT) Exists, even if it be the most ordinary issues. Should one express one’s expectation of rain, one says “Inshâ’ALLÂH”. When expecting a profit, one says “Inshâ’ALLÂH”. If one hopes for success, one says “Inshâ’ALLÂH”. This is an appearance of the belief that there is no field that is independent of ALLÂH (SWT), which is the most basic principle of a Muslim mind. By saying Inshâ’ALLÂH the belief is expressed that the life, up to every detail, is subject to the Intervention of ALLÂH (SWT).

When Prophet Mûsâ (AS) gives a promise to “a servant” regarding himself, he avoids speaking as if unaware that ALLÂH (SWT) Exist: “…Thou wilt find me patient, if God so Wills…” (18:69). Again, Prophet Mûsâ (AS) gives a guarantee that he will be subjected to education in the custody of Shu’aib in Madyan. But, in doing so, he does not speak as if unaware that ALLÂH (SWT) Exists. Or rather, the Noble Qur’ân advises us through Prophet Mûsâ (AS) not to speak as if unaware that ALLÂH (SWT) Exists: “…Thou wilt find me, if God so Wills, righteous in all my dealings.” (28:27).

We can see that similar advice is given through Prophet Ismâ’îl (AS), the son of Prophet Ibrâhîm (AS): “O my father! Do as thou art bidden: thou wilt find me, if God so Wills, among those who are patient in adversity!” (37:102) Notably, this example teaches us that a person giving a “guarantee” cannot inspire confidence regarding oneself. Because none can give a “guarantee” regarding oneself to another one, just as it is the case with the advice of Prophet Yûsuf (AS) (or by the wife of Al-‘Azîz): “And yet, I am not trying to absolve myself: for, verily, man’s inner self does incite [him] to evil, and saved are only they upon whom my Sustainer Bestows His Grace. Behold, my Sustainer Is Muchforgiving, a Dispenser of Grace!” (12:53).

The Divine Word also uses Inshâ’ALLÂH with reference to ALLÂH (SWT): “Indeed, God Has Shown the truth in His Apostle’s true vision: most certainly shall you enter the Inviolable House of Worship, if God so Wills, in full security, with your heads shaved or your hair cut short, without any fear: for He Has (always] Known that which you yourselves could not know. And He Has Ordained [for you], besides this, a victory soon to come.” (48:27).

In conclusion, Inshâ’ALLÂH is one of the codes of the mind that is built by the Divine Revelation. It is the expression of the belief in the Active and Actual Intervention of ALLÂH (SWT) in every area and at each moment of life. Whatever the believer’s wish may be, such as “I shall go, I shall do, I shall win, I shall succeed”, it is accompanied by the consciousness that ALLÂH (SWT) Does Exist. Therefore, in order to keep away from speaking as if unaware that ALLÂH (SWT) Exists, while speaking one says Inshâ’ALLÂH.

K. Mâshâ’allâh: The Position Of Amazement

The expression Mâshâ’ALLÂH means “what comes to pass by the Will of ALLÂH (SWT), the Creator of everything.” When used in a state of amazement, Mâshâ’ALLÂH bears the following stress: “The amazing thing I see is only possible by the Creator’s Will of ALLÂH (SWT)”.

There is only one position that a human can take before ALLÂH (SWT), His Magnificent Creativity, His Superior Organization and Splendid Planning of all the universe: Amazement. This position is called the position of amazement. As man comes closer to ALLÂH (SWT), he notices the manifestations of His Names in the creation in a better way. As a result of this, man’s amazement increases.

To be amazed is to notice. He who does not know the Greatness of the Divine Creativity, does not notice. He who does not notice, can neither be amazed. He who does not notice the hidden countless miracles in the ordinary, looks for the extraordinary. A mind that is in the position of amazement, will not follow the extraordinary in order to get surprised. Because they notice the countless miracles in that which is seen as ordinary by those who do not notice. Their amazement grows with every miracle that they notice. As one’s amazement increases, one’s insight and understanding increase, too. As one’s insight grows, one’s amazement, grows, too.

Thus, the expression Mâshâ’ALLÂH, which is common in the education of Islam, indicates the admiration for ALLÂH (SWT). The word Mâshâ’ALLÂH is used as a pattern in several places in the Noble Qur’ân. The Verse in which Mâshâ’ALLÂH is used to show the position of amazement, bears the following stress: “…Alas, if thou hadst but said, on entering thy garden, ‘Whatever God Wills [shall come to pass, for] there is no power save with God!” (18:39)

The fact that Mâshâ’ALLÂH is used together with the expression LÂ HAWLÂ WALÂ QUWWATA ILLA BILLÂH is eye-catching. The Verse tells that the person who enters a dazzling garden should not “be confused” but should “be amazed” because of what that person sees therein. Facing the creation of ALLÂH (SWT) the attitude that the servant must take is not confusion, but admiration. Because a believer who knows the Might and Power of ALLÂH (SWT) will not be dazzled by any beauty. That believer will not be confused and flustered through any manifestation. The believer will only be filled with admiration. The believer’s faith will increase and he will express the Infinite Power of ALLÂH (SWT).

According to Muslim tradition, facing any visible dazzling beautiful thing a believer expresses his admiration saying Mâshâ’ALLÂH. This is an expression of the fact that the beauty in the thing that one sees is not by itself. This is an expression of the fact that the original reason behind every beauty that one sees is the Will of ALLÂH (SWT). It is an instance of reflecting and thanking the Original Owner of every beautiful thing that one sees. As a matter of fact, isn’t every reflecting a thanking?

Just as Prophet Ibrâhîm (AS), facing stars, the moon and the sun, made a mental transfer to their Creator (SWT), to say Mâshâ’ALLÂH is when facing art to make a mental transfer to the artist, when facing an action to make a mental transfer to the agent doing it, when facing a work to make a mental transfer to the author.

L. Ru’yatullâh: Seeing Allâh (Swt)

The expression Ru’yatullÂh means “to see ALLÂH (SWT)”. This issue is handled under two headings: To see ALLÂH (SWT) in this world and to see ALLÂH (SWT) in the Hereafter.

1. To see ALLÂH (SWT) in this world: All schools of Islamic Theology are agreed that it is impossible to see ALLÂH (SWT) in this world. The contradictory views of some of the later scholars concerning the possibility of seeing ALLÂH (SWT) in a dream cannot remove this unanimity. The general judgement that it is impossible to see ALLÂH (SWT) in this world is basically explained by the fact that the activity that we call “seeing” is a human and material / physical activity.

The process of seeing is a human and physical phenomenon which depends on the light that reaches the seeing eye after it has reached and been reflected by the seen subject. In vertebrates the brain and the images transmitted to the brain are also involved in this operation. The human performs the operation of seeing through limiting. At some point, to see is to limit. The eye cannot see without limiting. So that the eye can see, the power of seeing is not enough, at the same time there must be an object to be seen within the seeing distance and light waves moving between it and the eye.

Essentially, like every ability given to man, the ability to see is also a miracle that causes one to be lost in amazement. Sciences like medicine, neurology, optics, philosophy, etc. Are incapable of explaining the miracle of seeing with all of its dimensions. This miraculous activity can only be explained by the Divine Command. You see a person in front of you. Neither your eyes go to that person nor has that person penetrated into your eyes. That which a person sees is not either a photograph taken by that person’s eyes. Because when you look, what you see is not a photograph of that person, but himself. And when you close your eyes, you perceive and imagine him not in your brain but in his own position. In other words, that which is perceived is outside and is perceived in the way it is there. And all explanations concerning this external perception are far from explaining the real truth.

A human being cannot see ALLÂH (SWT) in this world with the eye. Essentially, also seeing ALLÂH (SWT) in the Hereafter is not similar to seeing in this world. These two worlds are different. This world is the world of causes and the other world is the world of the “Ghaib”. The characteristics of the activities that come to pass in these worlds are also different. And seeing is one of them. Those who say that one can see ALLÂH (SWT) in a dream have taken as basis the fact that seeing in a dream is different from the physical and actual seeing. But, although, on the one hand, a dream as a process of seeing in which the eyes do not function is the seeing process that is beyond the physical seeing process, on the other hand, it bears the human characteristics because the mind is involved in this process. As to seeing ALLÂH (SWT), it is beyond human seeing.

In the Verse 17 of Sûrah An-Najm ALLÂH’s Messenger (SAWS) is praised as follows: “the eye did not waver, nor yet did it stray” It could be understood as “He (SAWS) did not attempt to see the Ghaib or the Personal-Self of ALLÂH (SWT), knowing that it is impossible in this world.” At any rate, in this Verse a reference is made to the sight’s capability to go beyond the ordained limit and to transgress it. But ALLÂH’s Messenger (SAWS) is praised for abiding by the limit. If we consider the one to be seen is the Angel of the Divine Revelation, who came in his original form, the limit was ordained even for that restricted observation. This observation was restricted and limited because he (SAWS) did not see his Sustainer (SWT), but “some of the most profound of his Sustainer’s Symbols” (53:18)

The following Hadith is narrated from ALLÂH’s Messenger (SAWS) on this subject: “Know it well that you will never be able to see your Lord (SWT) until you die”. *51 Imam Malik said the following in his commentary on this Hadith: “Because the eye with which we see in this world is transient. It is impossible to see ALLÂH (SWT), Who Is (Al-Bâqi) the Everlasting with an organ that is transient. But the situation will be different from this in the Hereafter.” *52

2. To see ALLÂH (SWT) in the Hereafter: Scholars in Islam have put forward two different views on the subject of seeing ALLÂH (SWT) in the Hereafter. The majority of Sunni scholars maintain that it will be absolutely and unconditionally possible to see ALLÂH (SWT) in the Hereafter while the scholars belonging to the Mutazila school as well as the Harijî and some of Murji’a scholars maintain the opposite. Those who maintain that it will neither be possible to see ALLÂH (SWT) in the Hereafter lean upon the opinion that the laws of this world will also be in force in the life of the Hereafter.

Both of these sides have provided evidence from the Verses of the Noble Qur’ân to support their views.

The proofs adduced by those who say that it will be possible to see ALLÂH (SWT) in the Hereafter are the following Verses:

1. Verses 22-23 of Sûrah Al-Qiyâmah “Some faces will on that Day be bright with happiness, looking up to their Sustainer” Those who have the opposite view regard the word “Lord” in this Verse as being added an affix and understand the Verse as “looking at the Reward, Kingdom of their Lord”. Again some of those belonging the opposite view take the particle of direction ‘ila not as a preposition “at, towards”, but as a singular of the word al-âlâ denoting “blessings” and as a result understand this part of the Verse as “looking at the Blessing of their Lord”. *53 Again some of those belonging to this side say that here “to look” means “to see” somebody, to “hope” and “to expect” something from somebody. But, in that case, the particle of direction ‘ila should not be there. Elmalili brings his objection to this in the following way: “Since the result of an expectation that does not reach its aim is not joy, but disappointment and grief, the meaning of expectation cannot be appropriate here.” *54

2. “Nay, verily, from [the grace of] their Sustainer shall they on that Day be debarred” (83:15) In its plain form, the actual word meaning “to be veiled from seeing” is mahjub, which is nearly similar to the word mahrum that means “to be deprived from seeing”. So, there will also be those who will see Him (SWT).

3. “…Hence, whoever looks forward [with hope and awe] to meeting his Sustainer…” (18:110). The “meeting” in this Verse means to see ALLÂH (SWT). Naturally, the context within this Verse is connected with “the Day of Reckoning” and here it is not about “seeing”, but about accounting to ALLÂH (SWT) for one’s deeds.

4. “And when Moses came [to Mount Sinai] at the time set by Us, and his Sustainer Spoke unto him, he said: “O my Sustainer! Show [Thyself] unto me, so that I might behold Thee!” Said [God]: “Never canst thou see Me. However, behold this mountain: if it remains firm in its place, then - only then - wilt thou see Me.” And as soon as his Sustainer Revealed His Glory to the mountain, He Caused it to crumble to dust; and Moses fell down in a swoon. And when he came to himself, he said: “Limitless art Thou in Thy Glory! Unto Thee do I turn in repentance; and I shall [always] be the first to believe in Thee!”” (7:143)

The majority of those who say that it will be possible to see ALLÂH (SWT) in the Hereafter have taken the statement of Prophet Mûsa (AS) “O my Sustainer! Show [Thyself] unto me, so that I might behold Thee!” as a proof of the possibility to see ALLÂH (SWT) by reason. Prophet Mûsa (AS) received the answer “Never canst thou see Me” (7:143). According to some scholars this refusal is only valid for that time, place and person addressed and according to others this refusal is only restricted to the life of this world. According to most scholars the Verses (e.g. 75:23), which tell that it will be possible to see ALLÂH (SWT) in the Hereafter, show this refusal is only restricted to the life of this world. The expression “Limitless art Thou in Thy Glory! Unto Thee do I turn in repentance; and I shall [always] be the first to believe in Thee!” shows that such a request is prohibited according to Shari’ah. Prophet Mûsa (AS) had wished it on account of its being allowed by reason, but when he learned that it is prohibited according to Shari’ah he repented, asked for pardon and gave it up. *55 However, this recognition by Prophet Mûsa (AS) does not relate to the Existence and Oneness of ALLÂH (SWT), in Whose Existence and Oneness he had already believed, it is connected with the fact that a human being cannot see ALLÂH (SWT). It cannot certainly be disputed that Prophet Mûsa (AS) represents the first person who has personally experienced and learnt this experimental belief.

5. “For those who persevere in doing good there is the ultimate good in store, and more [than that]. No darkness and no ignominy will overshadow their faces [on Resurrection Day]: it is they who are destined for paradise, therein to abide.” (10:26) The phrase “more [than that]” (ziyâdah) which occurs in this Verse has been the subject of different interpretations. According to an interpretation “more [than that]” is having the honour of glancing at the Countenance of ALLÂH (SWT) There is also a Hadith concerning this subject. In this Hadith it is explained that “the reward for doing good” is Paradise and “more [than that]” is having the honour of glancing at the Countenance of ALLÂH (SWT). Those who maintain that the Verse is not connected with Ru’yatullÂh (i.e. seeing ALLÂH (SWT)) put forward the interpretation belonging to Ali (RA), according to which by “more [than that]” a room made of pearls in Paradise is meant. According to Hasan Basri what is meant here is “the manifold addition to the Reward” and according to Mujahid “the abundance of the Forgiveness and Pleasure” of ALLÂH (SWT). Defending this interpretation, Mutazila adduces as proof the Verse 30 of Sûrah Al-Fâtir which carries a similar content. Additionally, they also defend the following rational proof: if an additional amount of a thing is being promised, it must be of the sort of that very thing. *56

The majority of those who maintain that it will be possible to see ALLÂH (SWT) in the Hereafter have adduced proofs of their view from a large number of Hadith which were narrated with the authentic authority. There have been narrated 11 Hadith only in Bukhâri and Mayan. The most famous of them is the following well-known Hadith: “You will see your Lord on the Day of Resurrection as you see this full moon.” *57 As it is clearly shown by this and similar Hadith, ALLÂH’s Messenger (SAWS) has understood and explained from the Verse relating to this subject that people will see ALLÂH (SWT) in the Hereafter.

On the other hand, those maintaining that people, because of their being humans, will not be able to see ALLÂH (SWT) have adduced the following proofs from the Noble Qur’ân:

“No human vision can encompass Him, whereas He Encompasses all human vision: for He Alone Is Unfathomable, All-Aware” (6:103). The view defending Ru’yatullÂh deems this Verse proper only for this world. But this refusal is not valid for the Hereafter. Again, according to them, the grasping, that was defended by Ibn Abbas, Abu Qatâda and Atiyya al-Awfi, is not the same as seeing. In the light of all of these objections, it is deduced that the Verse repudiates the comprehension but not the seeing.



The view that rejects Ru’yatullÂh has taken the Name Al-Latîf as the opposite of the word kasîf, construing it as “invisible, transparent”. Those having the opposite view have objected to it, maintaining that this meaning is not appropriate for ALLÂH (SWT), that latâfa (transparency) as the opposite of kasâfa (opaqueness) is a quality connected with objects, and that the Name Al-Latîf means “the Owner of Infinite Grace and Beneficence”, which is a more consistent approach than the other one.

The opposite view stating that this Verse negates not the “seeing” but “grasping”, maintains that what is being denied here is not the absolute seeing, but a type of seeing. And they have based it on the following principle: “The affirmation of the specific amounts to the affirmation of the general. But the negation of the specific does not amount to the negation of the general.” *58 The seeing that is negated here is the seeing that relates to one particular case and plane (the human plane). And this is limited to the “human life” which is valid for this world. But the Hereafter is a different case and plane. The Hereafter is a situation in which the time and space is replaced with the different time and space. *59

3. “Never canst thou see Me” (7:143) This answer that came from ALLÂH (SWT) in reply to the request of Prophet Mûsa (AS) to see ALLÂH (SWT) encompasses both this world and the Hereafter. The particle lan is adduced as a proof thereof. According to them, the particle lan expresses “eternity.” And they put forward the expression “…cannot create [as much as] a fly…” (22:73) as an example in which the particle lan expresses “eternity”. Those who oppose it, point out to the condition that the mountain “stands still in its place”.

Essentially the following Verse indicates that the limits of this world will be cancelled there: “…and in that [life to come] you shall have all that your souls may desire, and in it you shall have all that you ever prayed for” (41:31) On account of his nature, man desires to see his Lord (SWT). This inclination is indicated by the fact that Prophet Mûsa (AS) asks for it and that this request has been immortalized through being included in the Book of ALLÂH (SWT). Man is curious by nature. The greatest curiosity is, should be, felt about the Most Great One (SWT). This includes the curiosity to see ALLÂH (SWT).

Based on reason and what is narrated as well the requirements of the material world it is clear that it is not possible to see ALLÂH (SWT) in this world. The grounds of this were brought above. Since there is no chance for this in this world the man’s satisfying this curiosity shall be adjourned till the Hereafter. The Noble Qur’ân includes open and covered expressions concerning the man’s satisfying this existential curiosity. The first among them is Verse 23 of Sûrah Al-Qiyâmah. Carrying this Verse outside its meaning through forced interpretations can count as an excess of the absolute Tanzih approach. Apart from adding nothing to the Highness and Greatness of ALLÂH (SWT), it limits the “the endless happiness” and “Infinite Bounty” promised to man by all Divine Revelations. For instance, the following Verse shows that the life of Hereafter is different from the life of this world by its nature: “…and in that [life to come] you shall have all that your souls may desire, and in it you shall have all that you ever prayed for” (41:31 c.f. 36:57) That life’s being eternal makes it clear that the laws to which man is subjected in this world will be abolished there. And this shows that when the bird of soul is saved from the cage of the body, if it has not betrayed the trust, it will be liberated and the screen between it and “the One (SWT) Who Breathed” into it will be taken away. In a report that is attributed to ALLÂH’s Messenger (SAWS), that explains the reason for selecting Friday as the weekly holiday for Muslims in this world, it is said that on Fridays the dwellers of Paradise will view JAMALULLÂH (i.e. the manifestations of the Grace and Mercy of ALLÂH (SWT)). *60

In brief, it is understandable that man should worship ALLÂH (SWT) in this world if he wishes to attain JAMALULLÂH in the Hereafter. The Divine Word has given a positive answer to this request which is the acme of happiness and which is promised in the Noble Qur’ân. This promise will come true in the Hereafter which is a very different plane when compared with the life of this world. The way it will happen is not known by us. As stated by Ibn Rushd, what the Sunni scholars of Islamic Theology say on this subject is based on weak evidence and forced interpretations. Ibn Rushd states that it would be more correct to explain Ru’yatullÂh in connection with the Name Nûr (the Light) of ALLÂH (SWT). *61 When ALLÂH’s Messenger (SAWS) was asked whether he (SAWS) had seen his Lord (SWT) at Miraj, he answered: “He (SWT) Is the Light, how can I see Him (SWT)?” This answer does not only refer to the reason for which it is impossible to see ALLÂH (SWT) in this world, but it also refers to the nature of seeing ALLÂH (SWT) in the Hereafter. The last thing to be said on this subject: Both the world of Hereafter and the Personal-Self of ALLÂH (SWT) are the truths that surpass the human comprehension and whose true nature we cannot ever even imagine. Consequently, we cannot explain with the concepts of this world Ru’yatullÂh which is an action belonging to the Hereafter world that surpasses the human comprehension.

M. The Essence, Method and Manners of Requesting from ALLÂH (SWT)

“Thee Alone do we worship; and unto Thee Alone do we turn for aid.” (1:5)

This principle of Tawhid, which is repeatedly recited as part of Sûrah Al-Fâtihah in every Rakah of prayers we perform, can also be rendered Turkish in character as follows: “Thee Alone do we worship; for unto Thee Alone do we turn for aid.” That is to say, we turn for aid unto Him (SWT), to Whom we devote our worship.

The human way of being is to pray.

Therefore the Noble Qur’ân says: “No weight or value would my Sustainer attach to you were it not for your prayer!” (25:77)

Looking at this Verse we can say that human was created in order to pray. The human’s consciousness of standing before ALLÂH (SWT) is the state of prayer. Salât, means ritual prayer and at the same time prayer in the sense of du’a. Adorning life with ritual prayers is adorning it with prayer five times a day. It is placing prayer in the joint points of a day.

Prayer does not only express the weakness of man before ALLÂH (SWT), but also his honour in relation to other creatures. Because prayer means “to ask.” He cannot pray who does not know what to ask. He who does not have will and comprehension of his own, cannot know what to ask. To ask is to have share in wishing. To ask is to have consciousness. To ask is to be a human. And for this very reason prayer is a privilege.

The one knowing the limit prays. Because the one who knows the limit knows one’s insufficiency. The one who knows one’s insufficiency knows one’s Lord (SWT). The human that knows the limit knows his servitude to ALLÂH (SWT). Prayer is the best expression of the servitude to ALLÂH (SWT). There is no special time and place for prayer. One can pray at any time and place. One can pray in any state and condition.

Prayer is the heart’s speaking with ALLÂH (SWT). Prayer is a language that is beyond languages. It is the heart’s language that prays. When the heart starts to pray, not only the tongue but every cell joins it. The human’s whole being becomes involved in “asking”. Such prayer as this is acceptance itself. Whether the prayer of the one whose every cell becomes involved in asking is accepted or not is beyond question. Because such a state is just what is required for a prayer to be accepted. To have the heart that prays in such a manner is to have what is superior to all that prayers can bring to one. The human should ask prayer before asking in prayer. To ask this is to ask a heart that can speak with ALLÂH (SWT).

If a prayer is made from the very heart, it means that a human concentrates all of his inside energy on what one asks. If a human asks a thing and is concentrated on it, it means one half of the invocation has been taken. As to the other half, it is up to the Divine Support.

Prayer is the state in which the mind gives out and the love commences. When praying, a human passes from the mode of reason into the mode of love. Once it has happened, the human is able to pray as is needed. Once it has happened, the prayer becomes the heart’s speaking with ALLÂH (SWT). The centre, which is closer than the human’s neck-vein, gets in touch with the One (SWT) Who Is Closer than the human’s neck-vein. The words finish and the essence starts there. That place is the place of request. A prayer made in such a manner reaches the Court of the Oneness of ALLÂH (SWT), just as the invocation of Prophet Ibrâhîm, the wife of ‘Imrân and Prophet Zakariyâ (AS). Every time Prophet Zakariyâ came to see Maryam, to whom he was made a guardian, the longing for a child arose inside him, his every cell became involved in “desiring” and he said: “…O my Sustainer! Bestow upon me [too], out of Thy Grace, the gift of goodly offspring; for Thou, indeed, Hearest all prayer.” (3:38) He prayed in a state when he was filled with love. Instantly was his prayer accepted and he was informed about it. This time Prophet Zakariyâ asks the following: “…O my Sustainer! How can I have a son when old age has already overtaken me, and my wife is barren?” (3:40)

Although, when he requested a child, he was in the same situation. But it was himself who requested in spite of his situation. When his request was accepted, he himself was the one to ask: “How can it be possible?” Two attitudes appeared from the same person, but not from the same place. He prayed in the mode of love but asked the question in the mode of reason. This is the way the prayer had to be.

ALLÂH’s Messenger (SAWS) qualifies prayer as “the brain / marrow of acts of worship.” Yes, prayer is the essence, the brain, the marrow of acts of worship. In fact, acts of worship are various forms of the prayer. The worship through Zakât is the prayer with the wealth, the worship through fasting (As-Saum) is the prayer with the body, the worship through Al-Jihâd is the prayer with the life, the worship through enjoining all that is good and forbidding all that is wrong is the prayer with the tongue, the worship through ‘Ilm is the prayer through the mind.

The Divine Revelation’s adorning every state and every moment of our life with prayer and the prayer’s being in the centre of the religion and the piety based on the Divine Revelation are a result of the perception of ALLÂH (SWT), which is built by Islam. Because this perception of ALLÂH (SWT) expresses the belief that ALLÂH (SWT) Is Not “Remote”, but “Near”, even “Nearer than the believer’s neck-vein.” We do not see any prayers on the part of the polytheists of Makkah who had a crooked perception of ALLÂH (SWT). Actually, the perception that prevented them from praying was the same as the perception that caused them to worship idols. The following Verse, which says that ALLÂH (SWT) Is “Near,” razes to the ground this perception:

“And if My servants ask thee about Me - behold, I Am Near; I Respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.” (2:186)

This Verse does not only instruct to pray, but also reveals the reason for prayer. At the same time, it implies that having the perception that ALLÂH (SWT) Is “Remote” lies in the foundation of a person’s alienation from himself. So that a servant can perceive the One (SWT) Who Is Nearer than the servant’s own neck-vein, the servant needs to pull himself together, come back to himself, to turn towards his inner-self.

We make prayer with our hands. Because we do everything with our hands. Our hands are a pair of physical prayers. Everything we do with them is a part of our prayer. By raising our hands in supplication, we actually say “O my Lord! I pray to You with these hands.” “O my Lord! I have done what I have been able to, I seek refuge with You as to that which I am not able to do!” “O my Lord! My hands are not sufficient for me! Hold my hands and help me, Forsake me not!”