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

By The Name Of Allâh (Swt)

According to the Noble Qur’ân “the Name of ALLÂH (SWT)” Is the Opening Door in the walls confronting a human being in every area of his life. Moreover, it is the perfect and glorious key that makes the closed doors be wide open. The first Verse of the Noble Qur’ân to be revealed was at the same time a Command: “Read in/by the Name of thy Sustainer, Who Has Created.” (96:1)

The Command “Read”, being the first word of the Divine Revelation, includes all of the following abilities a human being has: to know and to inform, to learn and to teach, to understand and to explain the meaning, to comprehend and to express through speech, to recognise and to describe. The Divine Revelation wants the addressed person not only “to read”, but “to read in the Name of ALLÂH (SWT). In fact the emphasis is not on “Read” but on “in the Name of ALLÂH (SWT)”. Because the whole of the thinking activity is actually reading. When a person sees, hears, touches, tastes, thinks or learns, that person, whether he wants it or not, performs the act of reading. But that person reads wrongly. That means he understands, explains the meaning, knows and informs in a wrong way.

The guaranteed key to reading in the right way is to read in the Name of ALLÂH (SWT). This Divine Command bears the following implicit warning: A human being cannot comprehend the truth without a reference. When reading a thing, you understand and explain its meaning with a reference to the one in whose name you are reading. Reading in the Name of ALLÂH (SWT) is seeking to understand and explain the meaning of the book of existence with a reference to ALLÂH (SWT). Only this way of reading can lead you to the right and to the truth. Reading the book of existence in the name of others except in the Name of ALLÂH (SWT) is trying to read the existence with a false and mistaken reference. And this way of reading is a superstitious reading. When having a wrong reference, the reading itself and its comprehension become wrong also. The Command “Read in the Name of ALLÂH (SWT)” is for a human being. This Command contains an implicit indication that a human is a Khalîf (khalfa) on the earth. The person who reads in His Name, understands and explains the meaning of things in His Name. It amounts to the duty of building one’s life, which is a book, in the Name of ALLÂH (SWT).

To read in the Name of ALLÂH (SWT) is to discover that everything has a connection with the Holy and the Sublime. Because the Name of ALLÂH (SWT) Is full of Majesty and Glory (55:78). To read in the Name that is Holy and Supreme is to understand that everyone reading and everything being read has been begun by the Holy and Supreme One (SWT). The Command to read in the Name of ALLÂH (SWT) is the Command to see the Active and Actual Intervention of ALLÂH (SWT) in every area of life. He (SWT) Is the Light of life and existence. He (SWT) Is everywhere. That He (SWT) Is in every area of life and existence can only be seen by the eye that looks in His Name, can only be heard by the ear that listens in His Name, can only be thought of by the mind that functions in His Name, can only be comprehended by the consciousness that knows in His Name, can only be noticed by the heart that feels in His Name. Suppose that the Active and Actual Intervention of ALLÂH (SWT) is a lock, the key that opens this lock is “the Name of ALLÂH (SWT)”. For this very reason, His Name should encompass life, actions should acquire value if they are done in His Name. The actions that become more valuable because of being done in His Name go up to Him (SWT) and deserve to become righteous good deeds (35:10).

Numerous Verses of the Noble Qur’ân command the addressed person to exalt with praises His Supreme Name (56:74, 96; 69:52). Here it is not meant to be “the command to exalt Him (SWT)” as it is commonly understood. In fact, the command itself is not to exalt “Him (SWT)”, but “His Name”. For He (SWT) Is Exalted Himself. But He (SWT) Has Decreed that His Names become revealed and manifest to the human consciousness so as to make human being know and understand His Supreme and Sublime Personal-Self. Mankind ought not to misuse the Favour of ALLÂH (SWT) to itself. The pure Tashbih approach (anthropomorphism) is misuse. Any sort of personification or embodiment of the Names and Attributes that belong to ALLÂH (SWT) is misuse. Any kind of pantheism like associating ALLÂH (SWT) with any of the created things, deifying them or joining them in worship is misuse.

The revelation of the limited knowledge about His Personal-Self to mankind “through the Names” should not lead the human mind to intellectual laziness. The human being should reply to that Divine Revelation with the ascension of the heart which is able to reason. The answer to that Divine Favour can only be given by such an expression of gratitude. In that case, the command “to exalt/glorify His Name” that occurs in a number of Verses of the Noble Qur’ân should be interpreted as “He (SWT) Has Decreed that His Names and Attributes Be Revealed to your consciousness in order to make Himself Known to you; so, in reply glorify His Name!” He (SWT) Is Supreme and Sublime Himself. In spite of this He (SWT) Has Ordained that His Names be Revealed in your limited world. You should remember His Name in a way that is suitable for Him (SWT). By glorifying that Name, in reality you exalt not only His Name but you also elevate yourself. Your spirit and your reasoning heart become elevated high with the help of the two wings attached from the manifestations of His Names. Your spirit and consciousness turn out to be rescued to some extent from the restrictions of this mean and low life (al-hayatu’d-dunyâ).

It is for achieving this goal that “the Name of ALLÂH (SWT)” should be at every instant and in every area of your life. He (SWT) Wants that “His Name” be remembered at morn and evening (76:25). Only His Name should be remembered in the houses of worship (24:36). His Name should be repeated all the time (56:96; 87:1).

When glorifying His Name one should weave one’s consciousness with delicate workmanship like an embroidery frame, one should escape from the restriction and limitations of the severe world in that way and become elevated. Even animals should be slaughtered in His Name, meat of animals slaughtered in the name of others save in His Name ought not to be eaten (6:121). Because life – even if it be the life of an animal – is a manifestation of the Name Al-Hayy of ALLÂH (SWT) and is valuable. Even to take the life of the animal, the Name of ALLÂH (SWT) should be mentioned so that it be done by His Permission. All sacrificial animals should be slaughtered in His Name (22:34). Moreover, for this very reason, one should mention His Name even on setting free the hunting dogs (5:4).

F. The Whole Existence Is The Manifestation

Of The Names Of Allâh (Swt)

Each of the Names of ALLÂH (SWT) is like a science. The deeper a person has studied one of the sciences in regard to the Names of ALLÂH (SWT), the better that person knows ALLÂH (SWT) by the gained knowledge or experience. Compared to the person who is only aware of the Names Ar-Rahmân, Ar-Rahîm, Rabb and Al-Karîm the person who, in addition, is aware of such Names as Al-Khâliq, Al-Badî’, Al-Fâtir and Al-Musawwir is at a relatively advanced level. It resembles the difference between the religious scholar in Islam who is only cognizant with Sharî sciences and the religious scholar in Islam who, besides Sharî sciences, is also cognizant with natural sciences. The way the latter understands, interprets and explains the Verses of the Noble Qur’ân is sure to be more profound and comprehensive in comparison to the former.

All branches of knowledge are, in essence, disciplines which deal with appearance forms of the Names of ALLÂH (SWT). Consequently, the aim of all scientific branches should be to reach the Names of ALLÂH (SWT), which are the causes for the existence of those very scientific branches. The science of medicine deals with manifestations of the Name Shafi of ALLÂH (SWT). The political science deals with manifestations of the Name Al-Malik of ALLÂH (SWT). Jurisprudence or the science of law is concerned with manifestations of the Name Al-Hakîm of ALLÂH (SWT). The science of history is concerned with manifestations of the Names Al-Hafid and Ar-Râfi’ of ALLÂH (SWT). Botany is the study of manifestations of the Names Al-Fâlik, Ar-Râzzik, Al-Mukit of ALLÂH (SWT). Astrology and Cosmology deal with manifestations of the Names Al-Mubdi’ and Mu’id of ALLÂH (SWT). All the fine arts and literature deal with manifestations of the Jamal Names of ALLÂH (SWT). Wisdom and philosophy are the doors to manifestations of the Name Al-Hakîm of ALLÂH (SWT). Theology is a branch of knowledge that deals with the manifestations of the Name Al-Ilah of ALLÂH (SWT).

Every science is knowledge in the sense that it arises from “data” attained in a particular field of study in relation to the Names of ALLÂH (SWT) and this is the reason why they actually deserve being called “ilm” (“science”). Knowledge is not an aim by itself. Therefore, knowledge cannot refer to itself. As a matter of fact, in this sense knowledge does not have existence independently from its known subject. It is useless to talk about the existence of knowledge independently of its known and knowing subject. This sort of knowledge is not “ilm” (“science”) that is a reference to the truth, but just imagination at most. The information that every known subject gives on itself is a veiled reference it makes to the meaning and aim of its existence. The infinitive “alâmat”, which is derived from the word “ilm” (“science”), denoting “sign, mark, trace, symbol, emblem, logo” makes us reach this truth. Because science on its own is not an aim, it is a means that shows us the way to the source from which it originates. This source Is ALLÂH (SWT), Al-Âlim (the All- Knowing). ALLÂH (SWT) not only Knows everything, but Is the Source of all knowledge … It is not only all knowledge that belongs to ALLÂH (SWT), but also every person that knows and everything that is known…

This is where the fundamental difference between the knowing of man and the Knowing of ALLÂH (SWT) shows itself. Man knows as much information on the subject of knowledge as the subject gives. For instance, a man never knows what is hidden inside another man he speaks to. But, do you think that the Knowing of ALLÂH (SWT) Is like that? “He (SWT) Is the All-Knower of that is the breasts”, “All-Aware of everything”. He (SWT) Knows all and Needs no information from the things that are known to Him (SWT). It is not even necessary that the object of knowledge should exist. Knowledge belongs to Him (SWT), the knowing belong to Him, the known belong to Him. Just as He (SWT) Has Created all of these, He (SWT) Created also the ability to know things. Consequently, according to man object is everything that is known, whose subject is knowledge, but according to ALLÂH (SWT), Who Is Al-‘Âlîm (the All-Knowing) knowledge is object. Because He (SWT) Is the Creator. “How could it be that He Who Has Created [all] should not know [all]?...” (67:14).

‘Ilm (knowledge, science) is a reference made to Al-Âlim, the All-Knowing (SWT). As a matter of fact, it is for this reason that the universe is called “âlam” in Arabic. Al-Âlam includes everything what is the object of His All-Encompassing Knowledge. The whole creation which forms the universe (“âlam”) is a footnote that demonstrates Al-Asmâ-ul-Hûsna. He who looks at the reference shown by these footnotes carefully comes across one of the Divine Names in it. In just the same manner, different branches of knowledge are references to His Names.

Any harm, suffering and difficulties that we encounter in the life, teach us manifestations of the Names of ALLÂH (SWT). The person who sees that atheism ends in meaninglessness who sees those who fell into sin and went astray because their life has no more meaning and purpose, can realize what a great opportunity of success for man is the Guidance of ALLÂH (SWT). The person going hungry can realize the manifestation of the Name Ar-Razzâq of ALLÂH (SWT). The person in need of love can realize the manifestation of the Name Al-Wadûd of ALLÂH (SWT). The person that needs mercy can realize the manifestation of the Names Ar-Rahmân and Ar-Rahîm. The person who suffers the harm of anger can perceive the manifestation of the Name Al-Halîm of ALLÂH (SWT). The person sustaining the harm caused by miserliness can realize the manifestation of the Name Karîm of ALLÂH (SWT). The person faced with rudeness can realize the manifestation of the Name Rabb of ALLÂH (SWT). The person having been brought up with unforgivable cruelty understands the value of the Name Al-Ghafûr. The person deprived of affection understands the value of the Name Ar-Ra’ûf of ALLÂH (SWT).

Knowing ALLÂH (SWT) by the manifestation of His Names is like knowing a scholar by his best student. Imam Azam Abu Hanifa is known both by his tailor and by his great student Abu Yusuf. But the tailor’s knowledge is not measurable with Abu Yusuf’s knowledge. Because Abu Yusuf, due to his level of knowledge, is able to appreciate the knowledge of Imam Abu Hanifa. Abu Yusuf had received a great deal of knowledge from Imam Azam, had closely witnessed his great learning, culture, practice of abstaining from all illegal things and following all legal things ordained by ALLÂH (SWT) because of the fear of ALLÂH (SWT) and His Morals. As regards the tailor, he is not educated enough to evaluate these attributes of Imam Azam. He has only a superficial knowledge.

Both Abu Bakr and Abu Jahil are acquainted with ALLÂH’s Messenger (SAWS). But there is both the fundamental difference and the difference in extent between Abu Jahil’s knowledge and Abu Bakr’s. The fundamental difference does exist. What makes Abu Bakr’s knowledge different from Abu Jahil’s fundamentally is faith. Abu Bakr’s knows ALLÂH’s Messenger (SAWS) by his forward knowledge of faith, and Abu Jahil by his prejudice of disbelief. Prejudice is an obstacle to knowing. Faith, which is the forward knowledge, is the guidance directing knowledge to the right path. The disbelief, which is prejudice, is depravity leading away from the straight path. There is also the difference of extent between these two. The information shared by both Abu Bakr and Abu Jahil concerning ALLÂH’s Messenger (SAWS) is that he (SAWS) is descended from Bâni Hashim. But Abu Bakr recognises ALLÂH’s Messenger (SAWS) through his (SAWS) Mission of Prophethood and Messengership, loyalty, perfect morals, insight, such attributes like justice and wisdom.

Knowing ALLÂH (SWT) is also like this. The degree of knowing ALLÂH (SWT) by a learned and wise believer having religious scholarly knowledge is not the same as that of an unknowing believer. The degree of knowing ALLÂH (SWT) by the believer who has spent his entire life learning science, religious scholarly knowledge, wisdom, practising worship and obedience to ALLÂH (SWT) for coming nearer to Him (SWT) is not the same as that of the believer who has kept away from these. The point the former and the latter have in common is the faith. The faith is the heart’s knowledge. Both the knowing believer and the unknowing believer know by their hearts. However, the knowing believer is ahead of the unknowing believer in knowing ALLÂH (SWT) in terms of religious scholarly knowledge due to having strengthened his heart’s knowledge by his mind’s knowledge. The person who consolidates this knowledge with righteous good deeds is the person who puts his knowledge into practice. It is just like knowing something by solely reading about it and knowing something also by seeing, smelling, tasting and touching it.



G. To Act According To The

Morals Prescribed By Allâh (Swt)

Considering that our most authentic source of information about ALLÂH (SWT) are Al-Asmâ-ul-Hûsna, here we deal with putting into practice knowledge provided by Al-Asmâ-ul-Hûsna. The wise utterance “Act according to the Morals prescribed by ALLÂH (SWT)” is the most beautiful statement expressing the way the knowledge provided by Al-Asmâ-ul-Hûsna should be put into practice. Some scholars like Ghazzali and Razi deem this statement to be a Hadith. Even though this statement of great wisdom is, rather arguably, ascribed to the Holy Prophet (SAWS), there is no room for doubt that this matter is reflected in the Divine Revelation.

In his work Al-Maqsadu’l-Asmâ written about the Al-Asmâ-ul-Hûsna Ghazzali reports that the Holy Prophet (SAWS) said the following: “ALLÂH (SWT) Has a Set of Prescribed Morals which are reflected in each of His Attributes; Anyone who acts according to one of those Attributes, will enter Paradise.” *13 Ghazzali must have reported this statement, which does not coincide with any records of Hadith source, because he regarded each of the Names forming Al-Asmâ-ul-Hûsna as a source of “beauty” and “beautiful morals” in mankind. When considered within the framework of the wise utterance: “Act according to the Morals prescribed by ALLÂH (SWT)” Al-Asmâ-ul-Hûsna acquire a quality of a moral guide that shows the way to human being. This guide shows the Endless and Inexhaustible Source of the Beautiful Morals produced by Magnificence and Perfection: ALLÂH (SWT).

As a matter of fact, moral behaviour is in need of a sublime reference. The moral behaviour lacking in a sublime reference is a restricted and conditional sort of morals. Even if the behaviour itself is morally right, its being restricted and conditional prevents it from remaining morally right. Restricted and conditional behaviour is based on calculation. As to the unconditional and unrestricted behaviour, it is from the heart. Bargaining in morally right behaviour is opposite to morality. Morally right behaviour becomes voluntary only when it is a result of the consciousness of responsibility. The highest consciousness of responsibility a human being feels is before ALLÂH (SWT). This consciousness must necessarily be based on faith. There can be no mention of bargain where faith is mentioned. Morals free of bargain originate from faith that can never be thought to come side by side with the word bargain.

To act according to the Morals prescribed by ALLÂH (SWT) is not, ALLÂH (SWT) Forbid!, the servant’s ascribing the Most Beautiful Names of ALLÂH (SWT) to himself. It is impossible for a human being to be Al-Basîr, As-Samî’, Al-Âlim, Al-Wadûd, Al-Jamîl. To claim this is to transgress the limit, in other words, to try to steal the role of ALLÂH (SWT), ALLÂH (SWT) Forbid! This is called shirk (polytheism). To act according to the Morals prescribed by ALLÂH (SWT) is not the human’s imitating ALLÂH (SWT), ALLÂH (SWT) Forbid!. He (SWT) Is the One Who Creates and the human is a created being. There is not only the difference of degree between the Creator (SWT) and the created being, but the difference of basic nature and essence (see 42:11, 112:4). He (SWT) Has no partner, and it is impossible even to imagine that anything is like unto Him (SWT): “Dost thou know any whose name is worthy to be mentioned side by side with His?” (19:65). To Him (SWT) Alone belong all Perfect Attributes: “…His is the essence of all that is most sublime in the heavens and on earth…” (30:27), “Is, then, He Who Creates comparable to any [being] that cannot create?” (16:17).

To act according to the Morals prescribed by ALLÂH (SWT) is the human’s knowing, recognising and understanding ALLÂH (SWT). If one knows ALLÂH (SWT), one knows oneself. One can only know the Greatness of ALLÂH (SWT) if one knows one’s own smallness. Otherwise, it is not possible to know the Greatness of ALLÂH (SWT). Because the word “Great” is not capable of expressing His Greatness. Speech comes to an end, tongue ceases, the mind becomes rooted to the spot. There is no other way except for saying what the righteous believers say: “You Are Great in such a manner that suits Your Greatness / Beside You becomes greatness very small”. And what comes to help at this very moment is “to know one’s place”. The one having perceived one’s smallness proves to have perceived the Greatness of ALLÂH (SWT). And this can only be perceived by the mind that knows, recognises and understands Him (SWT).

H. To Love ALLÂH (SWT) Is to Submit Oneself to Him (SWT)

To act according to the Morals prescribed by ALLÂH (SWT) means to love ALLÂH (SWT).

To love is the noblest action of the heart. The heart’s action of loving can be based both on knowledge and ignorance. If it is based on ignorance, it is not the action rendering a loving person free and making the loving person’s self meaningful, it turns into an ambition arresting the person who loves. If this love is based on knowledge, then it turns into the infinite seed (habba: mahabba) of love for the loving person. When does the heart attempt such an action as love? Naturally, only when it knows, recognises and understands that it loves. As the knowledge, recognition and understanding increase the love also increases. As the love increases the closeness also increases. This closeness is not the closeness in place, of course. This closeness is the closeness of heart, as it is meant in the Verse (96:19) of the Noble Qur’ân, wasjud, waqtarib: “…prostrate thyself [before God] and draw close [unto Him]”

The one who attains Qurbiyyah, i.e. closeness to ALLÂH (SWT) becomes a qurbân, i.e. a devotee to ALLÂH (SWT). The one who is a qurbân to ALLÂH (SWT) is the one who has submitted oneself to ALLÂH (SWT).

Such submission is absolute and unconditional, without rancour and without expecting something in return. The one who has submitted oneself is the one who has subjugated one’s own will to the Will of the One (SWT) to Whom one has submitted oneself. That person has made his own will follow the Light of that Eternal and Absolute Will. This means to offer thanks to the One (SWT) Who Has Given that very will. Every blessing that is thanked for increases. The will also strengthens because of that gratitude. The Light of the Divine Will matures the human will that becomes attracted by that Light and comes within its orbit; that Light brings the human will into a perfect state while it is unripe. This state is not a state of losing but a state of finding. It is not a state of non-existence, but a state of existence. It is not a state of losing oneself, but a state of knowing oneself. As a result of this very state, the spirit that is qurbân (i.e. devoted, which bears all various positive meanings that are necessitated by the context of this word) to ALLÂH (SWT) becomes open to the intense influence of the Divine Names and Attributes. It becomes overcome by their attraction. The high and intense attraction pitch of the Names of ALLÂH (SWT) influences that spirit to such an extent that it comes within the orbit of the Names of ALLÂH (SWT). And at this very moment the state described in that well-known Hadith becomes a reality:

“And the most beloved things with which My servant comes nearer to Me, is what I Have Enjoined upon him; and My servant keeps on coming nearer to Me through performing Nawâfil till I Love him. Then I Become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks.” *14