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

K. The Names And The Attributes

We know ALLÂH (SWT) by His Names and we recognise ALLÂH (SWT) by His Attributes. We call Him (SWT) by His Names, we think about Him (SWT) and understand Him (SWT) by His Attributes. He (SWT) Makes us feel His Existence by means of His Names and Attributes. He (SWT) Makes an impression in our limited comprehension by His Exalted Names and Attributes (‘Asmâ-was-Sifât). As we understand it from the Noble Qur’ân, there is no difference between calling Him (SWT) by His Name or by His Attribute: “Say: “Invoke God, or invoke the Most Gracious: by whichever name you invoke Him, [He Is always the One - for] His are all the Attributes of Perfection…” (17:110) His Proper Name is ALLÂH, and His Attribute is Ar-Rahmân. The whole matter is to remember Him (SWT) with the Names and Attributes suiting His Majesty. He (SWT) Himself Knows best what Names and Attributes suit His Personal-Self. The avoidance of referring to Him (SWT) with the Names and Attributes that He (SWT) Has Selected is called “distorting the meaning of His Attributes:” (ilhad) by the Divine Revelation (7:180).

ALLÂH Is the Proper Name of the Absolute and Sublime Creator. This Name’s being special and plain indicates the Oneness of the worship of ALLÂH (SWT). Only the Unique and Absolute Name ALLÂH can be ascribed to the Unique and Absolute One (SWT). There is no searching of a meaning in this Name and it is impossible for there to be so. All of Al-Asmâ’u’l-Husnâ except for the Name ALLÂH are attached to the Personal-Self of ALLÂH (SWT) with regard to the meanings they contain. In this respect, all of the Names of ALLÂH (SWT), except for the Name ALLÂH, bear the characteristic of attribute. As a matter of fact, all of Al-Asmâ’u’l-Husnâ that occur in the Noble Qur’ân save the Name ALLÂH either modify, i.e. describe the word ALLÂH or express the Active Intervention of ALLÂH (SWT) in man’s life within the framework of the subject of the Verses they are found in.

Each of the Names from Al-Asmâ’u’l-Husnâ, except for the word ALLÂH, tells us about the Attributes that make us recognise ALLÂH (SWT). And all of them are ascribed to ALLÂH (SWT). “ALLÂH (SWT) Is Al-Ghaffûr”, “ALLÂH (SWT) Is Ar-Rahîm”, “He (SWT) Is Al-Awwal and Al-Âkhir, Adh-Dhâhir and Al-Bâtin”, “ALLÂH (SWT) Is As-Sami”, “ALLÂH (SWT) Is Al-Basîr”, “ALLÂH (SWT) Is Hâkim”… The actions denoted by these Attributes are also ascribed to Him (SWT): “ALLÂH (SWT) Forgives”, “ALLÂH (SWT) Has Mercy and Compassion”, “ALLÂH (SWT) Hears”, “ALLÂH (SWT) Knows”… The functions of the Attributes of ALLÂH (SWT) are also attributed to Him (SWT): “the Knowledge of ALLÂH (SWT)”, “the Mercy of ALLÂH (SWT)”, “the Forgiveness of ALLÂH (SWT)”… All of them show that all the Names that qualify ALLÂH (SWT) save the Name ALLÂH are each an Attribute and has a variety of derivative meanings. All of these Names are defined with the adjectival noun phrase Al-Asmâ’u’l-Husnâ because they are Attributes from the semantic aspect. That means these Names have been qualified as “the Beautiful”, “the Most Beautiful”, “the Perfect”.

If these Names were abstract names bearing no meaning (âlam), they would be of no help to praising ALLÂH (SWT) and His Perfection, consequently they would not be qualified as “the Beautiful” and “the Most Beautiful”. If these Names were just abstract names bearing no meaning, it would not be necessary to distinguish one from another, all of them would replace one another, all of them would be identical with each other. If it were the case, it would not be necessary to search for the difference between a Verse ending with “Alimun Hakim” and another Verse that ends with “Ghafurun Rahim”. Hence the Name Ar-Rahmân that has a highly exceptional place among Al-Asmâ-ul-Hûsna is no exception. Although it seems to be a Name Ar-Rahmân is an Attribute. Some distinguish this Attribute from others because in the Verse 110 of Sûrah Al-Isrâ’ it is recommended to invoke ALLÂH (SWT) by the Name “Ar-Rahmân” as an alternative to the Name “ALLÂH”. However the Verse in question forms no basis for such lexical distinctions to be made by us. As stated above, in Sûrah Al-Isrâ’ it is not implied that the Name “Ar-Rahmân” is equivalent to the Name “ALLÂH”, but it is implied that invoking ALLÂH (SWT) by His Attribute without falling into the incalculable Tashbih (likening the Names and Attributes of ALLÂH (SWT) to His creatures) is as respected and esteemed as invoking ALLÂH (SWT) by His Personal-Self with the anxiety of Tanzih (i.e. the belief that ALLÂH (SWT) Is Far from any deficiencies or faults). The fact that numerous Names are repeatedly used as proper names in the Noble Qur’ân is the best proof for this. Some of those Names are As-Salâm, Al-Mu’min, Al-Aziz, Rabbu’l-‘Âlamin, Hallâku’l-‘Alim.

All of the meanings that are related to the Personal-Self of ALLÂH (SWT) are called “the Names and Attributes of ALLÂH (SWT)”. If we rule out the opposition of Ibn Hazm, there has been no one who objected to ascribing Attributes to ALLÂH (SWT). Ibn Hazm says that an attribute is a sign that has touched the essence of the described being, consequently the attribute can be used to refer to created beings, the attribute cannot be used to refer to ALLÂH (SWT), and that this is polytheism. In the basis of such an attitude lies the fact that this word is not used in the Noble Qur’ân. *19 But, that opposition is a theoretical opposition. As it is the case with all lexicologist approaches that argument does not contribute to our knowing, recognising and understanding of ALLÂH (SWT) because it excludes the possibilities of language. Other than that, the word attribute is used in relation to ALLÂH (SWT) in some Hadiths.

Essentially, none of such theoretical arguments have any determining effect on the perception of ALLÂH (SWT), which is builded by true faith. A believer turning to ALLÂH (SWT) with a sincere heart does not ask: “Personal-Self? Attribute? Name? Action?”. He does not discriminate between them. He feels no need for it. When a thinking heart educated by true faith is in prayer, the heart already passes into the mode of love. For a believer who falls prostrate in worship these theoretical differences do not express anything. There is no taking control of the body but taking hold of the edges of the spirit. It is where words give out, speech ceases, expression breaks down, the reason starts to pray. Prayer and worship are a symbolic encounter and meeting. With the encounter and meeting, the functions of questions about the address and enquiries about the identity are fulfilled and stay behind.

That is the reason why a believer who submits to the Command Sabbih Isma Rabbika’l-‘Adhîm (Glorify the Name of your Lord, the Most Great!) bows and says Subhana Rabbiya’l-‘Adhîm (I glorify my Lord, the Most Great), but not Subhana’smi Rabbiya’l-‘Adhîm (I glorify the Name of my Lord, the Most Great). The believer who submits to the Command Sabbih Isma Rabbika’l-A’la (Glorify the Name of your Lord, the Most High!) falls in prostration and says “Subhana Rabbiya’l-A’la” (I glorify my Lord, the Most High), but not “Subhana’smi Rabbiya’l-A’la” (I glorify the Name of my Lord, the Most High). Because the believer is already in the presence of his Lord (SWT), not His Name and Attribute. Among the attributes of a believer the Noble Qur’ân enumerates the humility before ALLÂH (SWT) in prayer and invocation as well as holding the edges of the spirit that goes beyond time and space and flies up. As it was expressed by ALLÂH’s Messenger (SAWS), it is the journey of Ascension, whose stops are formed by the existence of the Worship of ALLÂH (SWT) (Ulûhiyyah) in words and in the mind. The aim is the true existence and He (SWT) Is at the stops of this journey. All of the Names, Attributes and Actions are the signs which prevent the wayfarer from missing his stop. Both the way and the wayfarer belong to Him (SWT). Al-Asmâ’u’l-Husnâ are nothing else but the Most Beautiful Signs put by the Most Beautiful One (SWT) on the Most Beautiful Way so that one walks beautifully and becomes beautiful thereby.

The Quality of Seeing of ALLÂH (SWT) is as different from the human quality of seeing as ALLÂH (SWT) and human are different. ALLÂH (SWT) Is Basîr not because He (SWT) Sees, but on the contrary He (SWT) Sees because He (SWT) Is Al-Basîr. To see for Him (SWT) is a direct original and absolute quality. His actions originate from His Names. As for the human’s seeing, it is called “seeing” because the human sees. Because the human’s seeing is conditioned, fortuitous and limited. Also the human’s attributes originate from actions in contrast to the Attributes of ALLÂH (SWT). The limitedness of human seeing does not only mean that it is the opposite of the absolute, at the same time it means that the way human does the action of seeing is different in quality. The human eye sets limits in order to see. For ALLÂH (SWT) to see is not like this and we as humans cannot attain the truth of the Seeing of ALLÂH (SWT). We have faith that He (SWT) Alone Sees everything. The comprehension cannot reach the Ghayb unless the faith helps it, otherwise the comprehension will transgress the limit. Whatever transgresses the limit, rebels against the opposite.

L. The Classification Of The

Attributes Of Allâh (Swt)

No doubt, the right belief in ALLÂH (SWT) is built upon a true perception of ALLÂH (SWT). And the true perception of ALLÂH (SWT) is educated by the Divine Revelation. In educating this perception the Divine Revelation does not only give place to Al-Asmâ-ul-Hûsna that come in the form of Names. Besides, short and long sentences and passages are found that contain various qualifications and explanations about ALLÂH (SWT). All possibilities of the language, above all metaphor, have been used to give knowledge to the human about the Personal-Self of ALLÂH (SWT). As a matter of fact, without the use of the symbolical and metaphorical language it is impossible for the human to understand ALLÂH (SWT). The examples of this type of expression are the words “Face” (Wajh), “Eye” (‘Ayn,A’yun), “Hand” (Yad), “Rise” (Istiwa), “Come down” (Nuzûl) that occur in the Noble Qur’ân and “Finger” (Isba’), “Foot” (Qadam) that are found in the Hadiths and some classify them under the heading ”predicative adjectives”.

Scholars of Islamic theology have undertaken the classification of the data that is aimed at building the perception of ALLÂH (SWT) and that is distributed in the whole of the Divine Revelation. The Islamic theologians use a sort of the Isntinbat method, i.e. as in eliciting a judicial ruling by studying relevant texts. That is why the attained results are open to argument. But, that gives plenty of instructive explanations.

Concerning the classification of the Attributes of ALLÂH (SWT) experts in Islamic Theology have followed different methods and reached different conclusions that are part of rhetorics dealing with comparison and metaphor. The reason for this is obvious. While the priority of some theologians was building the Muslims’ perception of ALLÂH (SWT), the other theologian’s priority became to defend the perception of ALLÂH (SWT) taught by the Divine Revelation against non-Islamic creeds. Again, we could mention the classification that has been unanimously accepted by the Sunni Islamic theologians who represent the thickest line of the Islamic Theology. According to this classification that became systematized by Maturidi and Ash’ari, the Attributes of ALLÂH (SWT) are grouped under three headings: 1 Attributes of Negation, 2 Attributes of Affirmation, 3 Attributes of Actions. *20

1. Salbî / Tanzîhî (Attributes of Negation): The Attributes that cannot be ascribed to ALLÂH (SWT) come under this heading. These Attributes express the Sublimity of ALLÂH (SWT). The Attributes falling into this group indicate what ALLÂH (SWT) Is Not. ALLÂH (SWT) Is Free from such deficiencies like inability, defects, the quality of being created, dependence, and insufficiency. The Verses like “…There is nothing like unto Him…” (42:11) have the style of Tanzih. While reciting a Verse, which is characteristic of Tanzih, from the Noble Qur’ân in prayer, ALLÂH’s Messenger (SAWS) would glorify ALLÂH (SWT) (Tasbih) and express His Being Far from any deficiencies and attributes of the creatures (Tanzih) with such words as “SUBHÂNALLÂH”. *21 The Verse 11 of Sûrah Ash-Shûrâ has been accepted as a basis for determining the Attributes of Negation. The scholars of Islamic Theology include six Attributes under this heading:

Wujud: Absolute Existence, it is impossible to see His Existence, His Existence is by itself.

Qidam: Nothing existed before His Existence, there is no beginning of His Existence, His Existence is beyond time.

Baqâ: Absolutely the Everlasting (SWT), Eternal, His Existence has no end and is not subject to time.

Wahdaniyat: Oneness, the Absolute One (SWT), He (SWT) Has no partner, no match, no equal.

Muhalafatun li’l-hawâdis: He (SWT) Is Not like His creatures.

Qiyam bi nafsih: Self-Sufficient, He (SWT) Needs no help or support.

2. Subûtî / Zâtî (Immutable/Original Attributes): The Attributes that are ascribed to the Personal-Self of ALLÂH (SWT). Calling these Attributes “original” is to express that they belong directly to ALLÂH (SWT) and that they exist together with His Personal-Self. For instance, the quality of “knowing” can also be used to refer to human. Since human’s knowledge is not original, he knows by learning, as he loses his memory he also fails to keep what he knows, but the Knowing of ALLÂH (SWT) is Original. He (SWT) Knows by Himself (SWT) and knowledge comes to no one but Him (SWT) and is only with Him (SWT), and no one has knowledge except with His Help.

Hayat (Al-Hay): To be the One (SWT) Who Brings to life, the Alive (SWT), Absolutely Immortal (SWT).

‘Ilm (Al-Alîm): The All-Knowing (SWT), He (SWT) Has the Absolute Knowledge, All Knowledge belongs to His Personal-Self.

Sam’ (As-Samî’): His Hearing is Original, He (SWT) Needs no sound, no ear, no apparatus for hearing.

Basar (Al-Basîr): His Seeing is Original, He (SWT) Needs no light, no eye, no apparatus for seeing.

Irâdah (Murîd): The Willing One (SWT), His Will is Original, His Will is Absolute.

Qudrat (Al-Qadîr): Having Power (SWT), The All-Mighty (SWT), His Power needs no instrument.

Kalam (Mutakallim): His Speaking is Original, He (SWT) Speaks without needing voice, tongue, breath, words, writing.

Taqwin (Muqawwin): The Creating One (SWT), the One Who Makes and Does everything (SWT); the Original Attribute on which all Attributes related to Actions depend. To Him (SWT) belongs the Ability to do or make everything.

3. Fiilî (Attributes of Action): The Attributes that express the relations of ALLÂH (SWT) with the universe, have been classified under this heading. Islam theologians have disagreed if these Attributes are with the Personal-Self of ALLÂH (SWT). In our opinion, what distinguishes the Attributes of Action from the Original Attributes is that the Attributes of Action are not with the Personal-Self of ALLÂH (SWT), but the Attribute Taqwin, from which these Attributes originate, exists with the Personal-Self of ALLÂH (SWT). As a matter of fact the word “fi’il”(action) expresses continuous renewal, it accepts both change and interruption, and also improvement.

Khalq: Create, cause to exist, form.

Insha: Build, develop, put in order, arrange His creatures.

Ibda: Create out of nothing at all, produce, bring existence out of nonexistence.

Imata: Create death, Predestine death.

Tarzuq: To determine and to predestine the sustenance.

Ta’min: To reward, to bestow blessing, to ensure the enjoyment of the bestowed blessing.

Ta’zib: To punish, not to leave anybody who does the evil unpunished.

CHAPTER SIX

NARRATIONS ABOUT AL-ASMÂ’U’L-HUSNÂ

A. Evaluation Of Hadiths About

Al-Asmâ’u’l-Husnâ

All of the reported different texts and methods of narration of the famous Hadith about Al-Asmâ’u’l-Husnâ comes from one of the companions of Prophet Muhammad (SAWS), Abu Hurairah. Besides Abu Hurairah, this Hadith is reported in different forms by Salmân Al-Farisi, Abdullah b. Abbas, Abdullah b. Umar and Ali (RA), but all of these have been accepted to be of weak testimony. As for the most authentic version of this Hadith, we find it above all in Sahih Bukhâri and Sahih Muslim, and also in the compilations of such Hadith compilers as Ibn Hibban, Ibn Huzayma, Tirmidhî, Ibn Maja, Ibn Hanbal.

“Verily, ALLÂH (SWT) Has ninety nine Names; and whosoever counts them will enter the Paradise.” *22

Accepting the authenticity of the narration, we can state the following: The Noble Qur’ân’s dwelling upon Al-Asmâ’u’l-Husnâ to that extent caused those to whom the Noble Qur’ân was addressed to concentrate their attention on this subject. It can be supposed that some of them had directed their attention on the number of these Names, because ALLÂH’s Messenger (SAWS) implicitly pointed out that it is not the essential area that one must dwell upon. Bearing in mind that not the words but the meaning of the Hadiths were reported, we can add the following: All variants of this Hadith begin with the particle Inna, which comes either as an answer to a question or rejects an objection.

We will touch upon the narrations of Tirmidhî and Ibn Maja reporting this Hadith with a list of 99 Names, which have been strongly criticized by ‘Ulama, who is an authority on this field. Actually, the list of 99 Names is not found in the narrations of many Hadith compilers, above all in Sahih Bukhâri and Sahih Muslim. The whole of the narration is quoted above.

This part of the Hadith that is reported in Sahih Bukhâri and Sahih Muslim and that does not bear a list of names has also become a subject to evaluations which oppose each other. A commentator on the Noble Qur’ân, Ibn Atiyya contended that the part of this Hadith except for the versions containing a list is a mutawatir (i.e. authentic) Hadith. Ibn Hajar expressing his objection, defended the opinion that this part of the Hadith would not pass the degree of a “mashhur Hadith” (i.e. well-known Hadith, based on at least three testimonies). *23 Notwithstanding, we learn it from the narration of Razi that such Islam scholars as Abu Zaid Al-Balhi, who justified that the Hadith giving an exact number on such an important subject cannot afford a reliable list of names, have stated that the “well-known” part occurring at the beginning of the Hadith cannot be trusted. Razi explains this uncertainty as a stimulating conscious ambiguity like “the midmost prayer” in the Verse 238 of Sûrah Al-Baqarah. *24

Basically, the fact that the Hadith is reported in two versions one with and another without a list is due to the two separate sources coming from Abu Hurairah. There is not found a list of 99 Names in the narration that comes from Abdurrahman Al- A’raj. And the version with a list of 99 Names is reported by Ibn Maja from the narration of Ibn Sîrîn. Ibn Taymiyya expressing that this narration is of “weak” testimony says the following: “Ahlu’l-Hadith (experts in Hadith) know that this is not the saying of ALLÂH’s Messenger (SAWS)”. There exist no further Hadith that gives the list of Names besides those two Hadith which are reported by Abu Hurairah. *25 As for the second Hadith that Ibn Taymiyya had in view, it is the version with the list that was reported by Tirmidhî and this list became widespread in the area inhabited by Muslim Arabs, above all in Egypt. The same author evaluates this narration as follows: “This Hadith which enumerates the Names of ALLÂH (SWT), is not regarded as the saying of ALLÂH’s Messenger (SAWS)” for those who have good knowledge of the science of Hadith. Walid b. Muslim narrated these Names on the authority one of the sheikhs. Therefore, no one except for Tirmidhî paid a compliment to this narration. The others except him narrated the Names in different ways. It is understood from the arrangement of the Names that the narration does not belong to ALLÂH’s Messenger (SAWS).” *26 In his work with the title Mawzuat, Sâghânî also states his opinion on the narration with the list of Names reported by Tirmidhî, and says that except for himself no one paid a compliment to it. *27

Ibn Kathir is another person who dwelt upon the narrations of the Hadith that gives the list of Al-Asmâ’u’l-Husnâ. In his interpretation he calls narrations with a supplement “mudraj” and notes that the great community comprising authorities of the science of Hadith has arrived at the decision to attach these Names to the narrations at a later time. *28 Ibn Hajar enumerates one by one the names of the scholars declaring that it is not certain that the version of the Hadith with a supplement of 99 Names comes from ALLÂH’s Messenger (SAWS). *29

Ibn Kathir proves with a Hadith reported by Ibn Hanbal on the authority of Ibn Mas’ud that the Names of ALLÂH (SWT) cannot be limited to 99. *30 The authorities, including those who, like Tirmidhî, accept the authenticity of the versions of the Hadith with a list of Names, state a common opinion that the number 99 in the Hadith cannot express any numerical limitations. Some claim that Islamic scholars unanimously agree that the number 99 does not bear the purpose of setting any limits. *31 Here is one of the proofs put forward by those who say that the number 99 is a figure of speech: if ALLÂH’s Messenger (SAWS) had told the number 99 not as a figure of speech but to express a numerical precision, following that he (SAWS) would count those 99 Names. If he (SAWS) had counted, such an important subject would not be lost, would be passed to us through the companions of Prophet Muhammad (SAWS). Such authorities as Al-Bukhâri and Muslim, An-Nasai and Ibn Hanbal *32 who repeats the Hadith in seven different testimonies reported this Hadith without taking notice of the list with the number 99. This shows that they did not consider that the list reliable.

The discussion of the Names of ALLÂH (SWT) is an everlasting discussion. Those who think that the number 99 given in the Hadith expresses a numerical precision have taken great pains to arrange lists of 99 Names. But it cannot be said that they have been very successful in doing it. Because even in the narration of Tirmidhî, which is the least problematic variant of the famous Hadith about Al-Asmâ-ul-Hûsna, the number of Names is not 99 but 100. The list of Sufyan b. Uyayna, which was reported by Zajjaji, is the first list that was claimed to be based on Al-Asmâ’u’l-Husnâ in the Noble Qur’ân and consists of 94 Names. The number of names in the explanation Al-Asmâ’u’l-Husnâ that is attributed to Ibn Kayyim amounts to 43. By bringing together the lists of Tirmidhî and Ibn Maja, we obtain the number 127. Ibnu’l Wazir says that the number of the Names that he had found in the Noble Qur’ân is 155, including the Names derived from the verbs. But, on counting them, you will see that their total reach 167. The equal number of Names was fixed by the Shia scholars on the basis of the study of the Noble Qur’ân. *33 Again, in the periodical of prayers “Javshan” belonging to the Shia literature, 10 Names are found in each chapter and from 100 chapters the number of Al-Asmâ’u’l-Husnâ reaches 1000. Razi uses a report in his commentary that increases the number of the Names of ALLÂH (SWT) to 5000, 1000 of them being from the Noble Qur’ân and the remaining from other Divine Revelations.

In our opinion, the number 99 occurring in the Hadith can be recited as a true number just like Tasbih, the glorification of ALLÂH (SWT) after regular prayer. In that case, we ought to read the number 99 as being based on a meaning that we have not been able to attain and deem it a sign of the Divine Knowledge. The fact that the number 99 has been given but the Names have not been made known can be understood as an incentive for the believers to search these Names in the Noble Qur’ân, consequently to be more involved with the study of the meanings of the Noble Qur’ân. ALLÂH’s Messenger (SAWS) encouraged the believers to understand the Noble Qur’ân, called their attention to the Divine Names absorbed in every part of the Divine Revelation, thereby he emphasized the importance of knowing, recognising and understanding ALLÂH (SWT). As a matter of fact, the deeds that will go together with one into Paradise necessitate such great efforts as this.

If we don’t take the sentence in the Hadith “ALLÂH (SWT) Has 99 Names” as a numerical limitation, we can also understand it as “ALLÂH (SWT) Has Countless Names”. This is confirmed by a Hadith on the Characteristics of prayer of ALLÂH’s Messenger (SAWS). Besides affirming that ALLÂH (SWT) Explains and Teaches His Names to His creatures in His Book, this Hadith also reports that the Names of ALLÂH (SWT) are concealed in the Ghaib and known to no one: “…or the Names that ALLÂH (SWT) Preferred to be in the Ghaib, not to be opened to human comprehension…” *34

Indeed ALLÂH (SWT) Has Countless Names. The manifestations of this fact are also immeasurable. ALLÂH (SWT) Has Sent Down a part of His Countless Names to human comprehension in the Ayats of the Book. A part of His Countless Names are revealed in the Ayats of Hadithat. A part of His Countless Names become manifest in the Ayats of the universe. And a part of His Countless Names have been written with the Pen of Creation in the heart of man as the attached Ayats. His Names have several layers of meanings just like the Divine Revelation. A traveller on the road to the high degree of Ma’rifa (religious knowledge) who wishes to understand Al-Asmâ’u’l-Husnâ must regard each of their meanings’ layers as a stop. As the traveller moves forward, he will stop off at these layers and pick up Ma’rifa at the rate of his knowledge, consciousness, efforts and exertion. This road does not have an end. Just as the meanings of the Noble Qur’ân are inexhaustible, so also the Divine Names cannot be exhausted.

This does not come to mean things like exploiting the Divine Names with the purpose of exhaustion. Here belongs above all applying multiplication table operations to Al-Asmâ’u’l-Husnâ. The misunderstanding of the Hadith about Al-Asmâ’u’l-Husnâ is not the problem. The essential problem is that this misunderstanding results in the failure to understand ALLÂH (SWT). This is a really great loss. It is the wasting of such an opportunity as Al-Asmâ’u’l-Husnâ which is the key to understanding the Lord of the Worlds (SWT). Regrettably, the process of objectifying (to regard as object) that is experienced in the understanding of the Divine Revelation is also experienced in the understanding of Al-Asmâ’u’l-Husnâ. Let us summarize this process that we handle in detail in our work with the title Hayatın Yeniden İnşası İçin (For The Reconstruction of Life):

At first the sense was downplayed, the utterance was highlighted. But the Divine Revelation educated the person to whom it was addressed with its sense, not with its form. Consequently, the educative quality of the Divine Revelation was taken away from it. As the sense was downplayed, the meaning was not produced, and the highlighted form was raised to a higher rank. In other words, a piece that was separated from the sense was patched on the utterance and the utterance was made a fetish. It was a sort of a spiritual bribe that was given to the Divine Revelation for covering the crime of downplaying the meaning of the Divine Revelation. Yet, the Noble Qur’ân has been sent down so that it be read, understood and used as a guide in life. As it was stated by Fudayl b. Iya, the great and wise Islamic scholar: “The Noble Qur’ân was sent down to render life worship, but people made its recitation into worship.” This very process caused the believers to regard as an object the Divine Revelation that was sent down as a subject to construct the life.

A similar process has happened to Al-Asmâ’u’l-Husnâ. The whole issue is as follows: Shall we treat Al-Asmâ’u’l-Husnâ as a subject that intervenes in the life or as an object that we commit to memory? The most important factor in the process of objectification of Al-Asmâ’u’l-Husnâ is the misunderstanding of the Hadith, which we have analysed in this chapter: “Verily, ALLÂH (SWT) Has 99 Names; and whosoever counts them will enter the Paradise”. And in the focal point of this misunderstanding lies the failure to properly understand “count”, which is the key term of the Hadith. This Hadith is one the key characteristics of the Holy Prophet (SAWS) in knowing, recognising and understanding ALLÂH (SWT) and to conceive it as “whosoever memorizes 99 words, will enter the Paradise” is first not to know the Holy Prophet (SAWS), after that not to know the Noble Qur’ân, in the end not to know ALLÂH (SWT). It is very thought-provoking to make inferences like of those who do not know ALLÂH (SWT) from this Hadith that was said in order to help our recognition of ALLÂH (SWT). There is no doubt that the Paradise is not easily acquired and that the Hell is not unnecessary.