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

D. “Say: He Is The One God…”

The Name ALLÂH (SWT), which is used 2697 times in the Noble Qur’ân, if to think about the frequency of occurence, has taken the place that suits to the Glory of that Name. *3 The open and implied pronouns used referring to ALLÂH (SWT) are excluded. If we count in the used open and hidden pronouns referring to ALLÂH (SWT), their number will exceed 6000. The target of the Noble Qur’ân is much a spiritual construction rather than a construction of words. Therefore, the Noble Qur’ân is intended to build the perception of ALLÂH (SWT) in the addressed person.

The Sûrahs and Verses that build the perception of ALLÂH (SWT) are those to which ALLÂH’s Messenger (SAWS) attracts attention most of all in the Noble Qur’ân and those which he (SAWS) encouraged to dwell upon. They are, figuratively speaking, like a “Divine visiting-card”. They are in the character of a response to the invocation: “Oh ALLÂH! I wish to recognise You!”. Sûrah Al-Ikhlâs comes at the beginning of them. In that Sûrah ALLÂH (SWT) Gives Information about His Self (SWT). That is to say Sûrah Al-Ikhlâs is a Sûrah in which ALLÂH (SWT) Speaks about ALLÂH (SWT).

Sûrah Al-Ikhlâs begins with the word Qul (Say). The Sûrah’s beginning with the command “Say” adds a lot of things to the meaning. Let’s enumerate them as entries:

1. That is a command. It prepares the mind of the addressed person for the arrival of the message that comes from the Supreme One (SWT), Who Deserves to Order.

2. That is a command intended to educate and to show right and wrong. It teaches us “a confession” about ALLÂH (SWT). Confession with tongue is the third step, following the confession of faith, the confirmation with knowledge and heart. He who submits himself to the education of the Divine Revelation must have climbed the first two steps.

3. The command Qul (Say) doesn’t want us to do, but wants us to say something. Because to express the true perception of ALLÂH (SWT) is in itself doing a righteous good deed.

4. With the single command “Say”, the whole Sûrah changes from the type giving information into the educating type. If there were not the command Qul at the beginning, Sûrah Al-Ikhlâs would be a Sûrah comprising of sentences giving information. Yet, that command at the beginning of the Sûrah has changed the structure of eloquence. The transition of the Sûrah from information to education through the command Qul is a warning to the addressed person: “I Will Build you, are you ready?”.

5. The fact that it is in the imperative mood also indicates another meaning; it shows that the matter being handled is not a matter open to personal preferences and individual interpretations. Consequently, it proves that human being is directly dependent on the Divine Education. Furthermore, that education, like building the perception of ALLÂH (SWT), is the education on the highest level.

6. The command Qul (Say), at the same time, is a form of address which wants a response message. It is a demand for the addressed person “to repeat the command”. The repetition of that command is needed in very delicate situations and when the person addressed in likely to experience very great loss in case of this command’s being wrongly understood.

7. The command Qul (Say) is needed in the points where there is the probability of the addressed person’s misunderstanding. There is also a stress referring to the previous misunderstood things and blaming them implicitly.

8. The command Qul (Say) imposes on the addressed person the duty of rejecting immediately and openly the misunderstood things in connection with that issue rather than hedging and beating about the bush. That implicit duty stresses non-concession of the addressed person.

9. The Sûrah’s beginning with Qul (Say) expresses implicitly that knowing Tawhid and believing in it is absolutely sufficient and that one must declare it and even shout it.

10. The Sûrah’s beginning with Qul (Say) conveys in its structure the implication: “The wrong perceptions about ALLÂH (SWT) are important to such an extent that one cannot pass over them in silence.”

11. The Sûrah’s beginning with Qul (Say) possesses a hidden emphasis on the importance of Al-Asmâ’u’l-Husnâ which are the indispensable elements of the true knowledge, recognition and understanding of ALLÂH (SWT).

The opening of the sentence coming after the command “Say” in Sûrah Al-Ikhlâs is as follows: “He Is the One God”. *4 This is the first sentence demanding confession of the addressed person. That is confession, since saying it is not only an inspiration from outside, but, at the same time, it is an inspiration from the inside, too. It is the suggestion of the existential knowledge that influences the character.

To say the name of thing is to accept its existence in advance. The Divine Revelation does not say “ALLÂH (SWT) Exists.” There is no necessity to say that. If there is a thing called existence, there is no need of proving His Existence. It is necessary to exist even to deny the Existence of ALLÂH (SWT), ALLÂH (SWT) Forbid!. The existence of the one who denies is already a crying proof of the existence of ALLÂH (SWT). As a matter of fact, that’s the reason why the entire existence is called “âlam”. Because the entire existence is the sign of the science referring to His Existence (“alâmat’ul’ilm”). The denial of the sign is the denial of the known, the denial of the known is the denial of the science, the denial of the science is the denial of the scientist.

The Noble Qur’ân does not feel a need to prove His Existence. The poet’s couplet below summaries to some extent the style of the Noble Qur’ân with regard to this subject.

Why need one search the globe to prove His Existence

Suffice as proof one single atom from His creation

The existence of action necessitates the subject’s existence. The existence of the arts necessitates the artist’s existence. The existence of a work necessitates the author’s existence. The existence of the worlds (‘Âlamin) necessitates the existence of Al-’Âlim, the All-Knowing (SWT). The existence of the action, arts, work and worlds is the sign, indication and proof of the existence of the subject, artist, the author and the All-Knowing (SWT). The whole of the Divine Revelation is made up of “Ayats” (Verses) in just the same way as the whole existence consists of “Ayats” (signs). The Noble Qur’ân gives the name “Ayat” to the Verses in itself and also gives this name to the components forming the entire existence. And, all in all, it turns out that the Divine Word (Kalâm) is a creature in word and that the existence is the Divine Word (Kalâm) in action.

Chapter Two

Allâh (Swt) And The World

A. The Perception Of Existence İn The Islamic Theology

In the Islamic Theology existence is evaluated under three headings:

1. Indispensable Existence: He Is ALLÂH (SWT). He (SWT) Whose Existence is undeniable. His Existence is indispensable and without help. Because He (SWT) Is Perfect Himself. Everything needs Him (SWT), He (SWT) Needs nothing. He (SWT) Is the Sublime and Absolute Only One, Who Is the Beginning and the End of Existence.

2. Possible Existence: Except for ALLÂH (SWT) everything, visible and invisible worlds, the universe and everything therein. Every creature that falls into this category is indebted to Him (SWT) for their existence. It means that everything exists because He (SWT) Has Created everything. Consequently, except for ALLÂH (SWT), all the creatures’ existence is possible as well as their non-existence.

3. Impossible Existence: It is “the absolute non-existence” whose Existence is impossible. This is a category of the impossible supposition (farz–i muhal). Since it is impossible even to think that the absolute non-existence has indispensable existence, it is needed merely for substantiation. As a matter of fact, one cannot think of something whose existence is absolutely out of the question. Because, in that case, the mind thinking of it must also be non-existent. In view of its improbability, the non-existence of that kind is impossible. If we proceed on the impossible supposition that life is a dream or fancy, even in that case we are considered to have accepted as real the existence of the person who has dream and fancy.

There is not a difference of degree between ALLÂH (SWT) and the creation, but a difference of true nature. ALLÂH (SWT) Is Al-Khâliq (SWT) Who Creates and all others are the created beings. Human being belongs to the second category. ALLÂH (SWT) Is the Absolute Truth. A thing whose being is the truth does not stop existing even if it is proved to be the impossible supposition, logically non-existent. The reverse is valid, too. A thing which is impossible does not exist even if its existence is proved as being logical. The person who regards a thing as non-existent cannot destroy it, he has only supposed, consequently “denied”. Also the person who regards a thing as existent cannot create it, he has only supposed, consequently talked nonsense.

Considering that the categorical difference between the Creator (SWT) and the creation can never be ruled out, we can say the following: In the Islam thought ALLÂH (SWT) Is in the centre of the entire existence. The thought of a civilization is defined depending on the way of perceiving the truth God-mankind-nature. In the Islam thought ALLÂH (SWT) Determines that order. In the Greek-Western civilization that order is in the form mankind-nature-God. In that thought God is the likeliest to be neglected. In that thought, man, being regarded as a predominant element, is presented as a figure that has declared war on its God(s) and obtains the desired things by force. As for the Islam thought, ALLÂH (SWT) Is the Absolute and Sublime One (Al-Muta’âli). He (SWT) Is Who Creates, Watches and Guards the world and Makes it live, Who (SWT) Сreates everything that is necessary for creatures therein to live (Rabbu’l-Âlamin). He (SWT) Is the Most Superior and the Most High (Al-‘Aziz, Al-‘Ali). He (SWT) Is the Loving and the Worthy of all love (Al-Wadûd). He (SWT) Is the Owner of the Eternal Mercy and Grace, the Boundless Compassion (Ar-Rahmân, Ar-Rahîm). He (SWT) Is the Self-Sufficient (Al-Ghaniy). He (SWT) Is Whom all creatures need, Who Needs nothing (As-Samad). He (SWT) Is the Only Possessor of the Kingdom (Al-Mâlik-ul-Mulk). The Creator and the Ruler of the Universe (Khâliq, Khallâq, Rabb, Al-Muhaimin). He (SWT) Is Not Subject to His Laws but Is the Judge Who Makes those Laws (Al-Hâkim). The Owner of the Highest Throne of Glory (Dhûl-‘Arshi’l-Majid). He (SWT) Is the One Who Creates and Provides sustenance (Ar-Razzâq).

B. The Perception Of The “Remoteness” Of Allâh (Swt)

İn The Pre-Islamic Age Of Ignorance

The fact that the Noble Qur’ân does not need to prove the Existence of ALLÂH (SWT) cannot be explained solely with historical approach.

Yes, the Arab community of the Pre-Islamic Age of Ignorance, that was the first to whom the Noble Qur’ân addressed, did believe in ALLÂH (SWT). It acknowledged Him (SWT) as the Creator, confirmed His Influence over the universe. But, that does not mean that all surroundings, in which the Noble Qur’ân was revealed, accepted the Existence of ALLÂH (SWT). On the contrary, we know it well that there was even an aristocracy class which was separate from the ordinary polytheists inhabiting Makkah. The important people belonging to that class, whose number was so big that their names could be listed in a directory, were called “dahri” and professed atheism. It was they to whom belonged the bigwig of Makkah, who, taking a piece of earth in their hands, used to say: “What! After we have died and become mere dust and bones, shall we, forsooth, be raised from the dead?” (56:47). We learn it again from the Noble Qur’ân that a part of the population of Makkah used to have a vague belief in the Hereafter. This is indicated by their believing in the intercession of the worshipped idols in the Hereafter as a form of angels (53:26).

Essentially, the community of Makkah in its overwhelming majority did have faith in ALLÂH (SWT). They believed that ALLÂH (SWT) Had Created themselves, the heavens and the earth, that ALLÂH (SWT) Made the rain pour, that ALLÂH (SWT) Subjected the sun and the moon (29:61,63; 31:25; 39:38).

It was not their gainsaying that made them polytheists but the falsehood of their perception of ALLÂH (SWT). They believed in ALLÂH (SWT), but they used to think that ALLÂH (SWT) Whom they believed in Was “Remote” from them. That very thought urged them to seek intercessors that would bring them near to Him (SWT). Well, as a result of that search, they fell into the sin of conceiving that the invisible creatures like angels and jinns would intercede with ALLÂH (SWT) for them. They were imagined to be the girls or women living in the house of ALLÂH (SWT). It was a common misconception that if one succeeded in pleasing the idols believed to be angels they would back one before ALLÂH (SWT).

These were the limits of understanding of intercession that the people of the Pre-Islamic Age of Ignorance used to have, which is strongly criticised in the Noble Qur’ân (39:3, 10:18). That deviation from the true perception of ALLÂH (SWT) had brought the idolatry. The idols used to be worshipped as terrestrial symbols of the angels that were believed to be near to ALLÂH (SWT). It is therefore that the three big idols (lât, manat, ‘uzza) were given female names (53:19-22). The purpose of worship of idols was explained by the ignorant community as follows:

“…We worship them for no other reason than that they bring us nearer to God…” (39:3).

That is a clear evidence of the fact that their belief in the “Remoteness” of ALLÂH (SWT) is the base of their going astray. It is for that reason that the Noble Qur’ân calls the religious deviation of those denying the truth revealed to them shirk. This concept did not express denying the existence of ALLÂH (SWT), but ascribing partners to Him (SWT) in worship. The comparison drawn in some Verses like Verse 22 of Sûrah Al-Anbiyâ’ does not discuss the existence of ALLÂH (SWT), but deals with shirk. The polytheists’ deification of their idols is treated in the Noble Qur’ân in the following way:

“All that you worship instead of God is nothing but [empty] names which you have invented - you and your forefathers - [and] for which God Has Bestowed no warrant from on high. Judgment [as to what is right and what is wrong] rests with God Alone - [and] He Has Ordained that you should worship nought but Him: this is the [one] ever-true faith; but most people know it not.” (12:40)

They and their fathers used to ascribe the Attributes that belong to ALLÂH (SWT), to the creatures which in reality did not possess those Attributes. Consequently, the attached name, because of failing to fit the named object, was bound to get in a fix, be a name without the object it was given to. Because the creatures to which the names were attached were not the true owners of those names and they could not even be so. Since the name did not cohere with the named object, instead of worshipping the creatures to which they ascribed the Names belonging to ALLÂH (SWT), they used to worship in reality the “names” which were empty of their contents and lacking any objective contrast. In fact, it was nothing else but worshipping one’s own wishes and longings. As a result, they worshipped the empty untruthful names. The idols, to which they ascribed divinity, were in reality all false subjects. As to the real subjects, it was those who ascribed divinity, i.e. themselves. That affectation demonstrates that every sort of polytheism is deceiving oneself and deceiving others.

The false deity worshipped by the polytheists used to be appointed by themselves. First appoint one’s deity and after that claim worshipping it … Actually, that used to be a serious contradiction. Thus, they committed two big errors at the same time:

1. Being carried away by the groundless fear due to the arbitrary interpretation of an Attribute belonging to ALLÂH (SWT).

2. Considering oneself as having the authority to ascribe the Attribute belonging to ALLÂH (SWT) to whatever one wishes.

As a matter of fact, even in the Verses the ascription of names (tasmiya) is attributed to them. It shows how brittle their perception of ALLÂH (SWT) was. In actual fact, what they did was called “appointing deity”. Behaving rather meanly with regard to the Influence of the Creator (SWT) over them, they showed excessive courage and boldness, which is equated with committing such an unforgivable crime as polytheism on their part.

Since perception of “the Remoteness” of ALLÂH (SWT) lies in the base of every type of the human’s deviation from the true perception of ALLÂH (SWT), the Noble Qur’ân has aimed at building the perception of ALLÂH (SWT) Who “Is Closer to His servant than his neck-vein”. The Noble Qur’ân has placed prayer in the centre of Muslim’s life. It has transformed the prayer into worship performed at five times which are the joint points of a day. Because every stress made on prayer signified a stress made directly and immediately on the nature of the relation existing between ALLÂH (SWT) and human being. In prayer the servant entered upon the dialogue with ALLÂH (SWT), by saying “ALLÂHUMMA” he addressed, entreated and invoked to Him (SWT) Who Is Nearer to him than his neck-vein.

ALLÂH’s Messenger (SAWS) perceived the prayer as a shield against deviation arising from conceiving ALLÂH (SWT) as “remote”. The Hadith saying: “Prayer is the ascension of the faithful” was actually a conclusion of the previous statement. The ascension expressed the servant’s becoming spiritually near to ALLÂH (SWT). As a matter of fact, ALLÂH (SWT) Was Near to His servant. The problem was the servant’s failure to be fully near to ALLÂH (SWT). And that very fact is reminded by means of prayer five times a day. It is not even necessary to say to what extent aware and awake the person is who feels that ALLÂH (SWT) Is Nearer to oneself than one’s neck-vein with that intensity.

Essentially, it is not enough to have faith in ALLÂH (SWT). The gloom into which the community of the pre-Islamic age of ignorance had sunk is the biggest evidence thereof. It is necessary to rely on a sound and true perception of ALLÂH (SWT). Actually, it is that very perception which the Divine Revelation builds. The perception of ALLÂH (SWT) is on top of the perceptions the Divine Revelation builds. The Divine Revelation, aiming at building the perception of ALLÂH (SWT), teaches us not only to read itself, but it also teaches the way we should interpret the universe, phenomena and mankind. Well, here, the subject is arriving at how the Noble Qur’ân builds ourselves and our live.