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

I. Coming Nearer To Allâh (Swt)

Through Performing Nawâfil

The relation between ALLÂH (SWT) and man which is restricted to a limit of obligatory worship (Fardh) is a form of relation that is restricted to order or command. This is the starting-point of the relation between ALLÂH (SWT) and man and is the requirement of the servitude to ALLÂH (SWT). But, if man wishes to raise his relation with ALLÂH (SWT) from servitude level to “friendship” level, the framework of order-command is not sufficient. The requirement of friendship is to advance on the basis of love further to what is beyond the necessary, rather than contenting oneself with obligatory worship. This is indicated by optional practice of worship and doing extra deeds besides what is obligatory. Nawâfil was called so because it is extra, additional to Faridah, i.e. enjoined duty of worship. Essentially, a word that is the equivalent of the word Nawâfil in the Turkish language is the Farsi word “armaghan” (gift, present). Performing Nawâfil worship is like offering a gift to ALLÂH (SWT). The wish to come nearer to ALLÂH (SWT) lies in the foundation of Nawâfil worship. And love forms the basis of that wish. In this sense, Nawâfil can be subdivided into two groups. First, Nawâfil that belongs to Faridah, i.e. obligatory worship. The second type includes all efforts, except obligatory worship, which are directed to making the Concern of ALLÂH (SWT) one’s own concern.

There can be given numerous examples of the first type of Nawâfil. Here belong optional prayers preceding and following obligatory prayers at fixed times, optional Hajj and Umrah in addition to obligatory Hajj (pilgrimage to Makkah), Sadaqah and Infaq besides Zakât (obligatory charity), optional fasting besides As-Saum (obligatory fasting). As it is also understood from the above examples of Nawâfil, which were practised by the Prophet Muhammad (SAWS), Nawâfil is like gratitude offered for the Faridâh. What ALLÂH (SWT) Has Ordained to man is to man’s advantage. Since ALLÂH (SWT) Has Ordained that I observe the enjoined duties for my own benefit I owe it to ALLÂH (SWT) to offer thanks to Him (SWT). The most beautiful gratitude for a blessing is the gratitude of the type of that blessing. Accordingly, the most beautiful thanks for obligatory fasting should be offered again by optional fasting.

The second type of Nawâfil is feeling concern and worry about the Religion of ALLÂH (SWT). Practice of worship by man is the requirement of his servitude to ALLÂH (SWT). And to feel concern for the Cause of ALLÂH (SWT) is the requirement of man’s friendship with ALLÂH (SWT). ALLÂH (SWT) Takes Away personal worries of the servant that is concern about His Religion. If the servant’s whole claim is composed of his own worries, ALLÂH (SWT) Leaves the servant face to face with his worries. Concern is the companion of love. Those who attain the Divine Love also attain the personal concern.

The expression “till I (i.e. ALLÂH (SWT)) Love him” in the above-mentioned passage means to be in the centre of attraction of the Name Al-Wadûd of ALLÂH (SWT), that is a double-dimensional Name meaning both “the Most Loving One” and “the Most Loved One”. In order to witness more of the manifestations of this Name, it is necessary to deserve the Divine Love. The more one attracts the Divine Love, the more one attracts the Divine Concern. This Divine Concern enables that person to fulfil his inner potential, whereupon the heart’s ear will be enabled to hear, the heart’s eye will be enabled to see, the heart’s tongue will be enabled to speak. This will have a positive effect on all faculties of the person whose inner potential is fulfilled. The outward and inward senses of such a servant enter the Divine Attraction Area. Afterwards there comes the point described in “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;”. That person looks at things in a way ALLÂH (SWT) Tells him to look, hears what ALLÂH (SWT) Tells him to hear, grips what ALLÂH (SWT) Tells him to grip. Because, it is the Divine Revelation that has built the perception, mind and personality of such a person. The eye built by the Divine Revelation is the eye that sees with ALLÂH (SWT). To have a perspective built by the Divine Revelation means to look at things with ALLÂH (SWT). This truth is expressed in narration attributed to ALLÂH’s Messenger (SAWS), which is considered as an interpretation of mutawassimîn occurring in the Verse 75 of Sûrah Al-Hijr:

“Take example of a Muslim’s understanding, for he looks at things through the Light of ALLÂH (SWT)” *15

According to the Divine Revelation three things are to be understood from the expression “the Light of ALLÂH (SWT)”:

1. The Revelation of ALLÂH (SWT) being called “the Light”: “A Divine Writ [is this a revelation] which We Have Bestowed upon thee from on high in order that thou might bring forth all mankind, by their Sustainer’s leave, out of the depths of darkness into the light: onto the way that leads to the Almighty, the One to Whom all praise is due” (14:1; c.f. 64:8, 7:157), “Is then - he who was dead [in spirit] and whom We thereupon Gave life, and for whom We Set up a light whereby he might see his way among men - [is then he] like one [who is lost] in darkness deep, out of which he cannot emerge?...” (6:122), “O mankind! A manifestation of the truth has now come unto you from your Sustainer, and We Have Sent Down unto you a clear light. And as for those who have attained to faith in God and hold fast unto Him - He Will Enfold them within His Grace and Bounty, and Guide them unto Himself by a straight way.” (4:174-175). We understand that “the Light of ALLÂH (SWT)” promised to be completed in the Verse “They aim to extinguish God’s Light with their utterances: but God Has Willed to spread His Light in all its fullness, however hateful this may be to all who deny the truth.” (61:8) is the Divine Revelation from the Verse “…Today Have I Perfected your religious law for you, and Have Bestowed upon you the full measure of My Blessings…” (5:3) that was sent down at the completion of the Divine Revelation.

2. The Holy Guidance of Prophet Muhammad (SAWS) being called “the Light” of the Divine Revelation: “[He Has Sent] an apostle who conveys unto you God’s clear messages, so that He Might those who have attained to faith and do righteous deeds out of the depths of darkness into the light.” (65:11)

3. The inner Light that ALLÂH (SWT) Bestows upon those whose perception and mind is built by the Divine Revelation: “Could, then, one whose bosom God Has Opened wide with willingness towards self-surrender unto Him, so that he is illumined by a light [that flows] from his Sustainer, [be likened to the blind and deaf of heart]? Woe, then, unto those whose hearts are hardened against all remembrance of God! They are most obviously lost in error!” (39:22). A scholars from among the companions of Prophet Muhammad (SAWS), Ibn Mas’ud, said: “When ALLÂH’s Messenger (SAWS) recited this Verse I asked him: “How Does ALLÂH Open the bosom of man to Islam?” He (SAWS) answered: “The light enters the heart, the heart becomes enlightened and purified”. *16

Al-Asmâ’u’l-Husnâ are a key to the prayer that constitutes one of the positions of the believing servant towards ALLÂH (SWT). The servant is not able to know the manner of addressing ALLÂH (SWT), the manner of requesting from Him (SWT), the manner of supplicating and entreating to ALLÂH (SWT). Man is thrown in the middle of the ocean of life which is not always calm and pacific. Sometimes storms break in there. Thrown in the middle of the ocean, man searches among the waves a safe harbour to shelter in, a reliable branch which he can take hold of. He has to ask for help. But he is not able to know how he should ask ALLÂH (SWT) for help. He might find no opportunity to make up sentences at length. He wants to confide his troubles and pour them into a word, then he is compelled to find that word. Man wants to communicate with ALLÂH (SWT) in an extraordinary way using a suitable word for this. But he cannot manage this.

These are the very moments when Al-Asmâ’u’l-Husnâ come to help. When the earth’s surface becomes narrow for man in spite of its utmost width, when man feels cramped inside himself, when every knocked door is shut in the face, man moans, ”Ya Fattâh”.

When one falls in the clutches of a grave illness, which tires one out, words give out, patience comes to an end, left completely powerless, the strength is used up, remains alone with his Lord (SWT) Who Tests him and moans, “Ya Shafi’”.

One becomes bent double from grief and sorrow, lines up in a queue for knocking at the door of sorrows, heart becomes unable to bear the anguish, reaches the final point of distress and groans, “Ya Rabb”, “Ya Rahmân”, just as ALLÂH’s Messenger (SAWS) groaned with tearful eyes as he performed the circumambulation of the Ka’bah.

One commits sins, repents of them, this repentance permeates all the cells of his body, and looks for the word by which one can confide one’s repentance, and at that very moment the Names “Ya Ghaffâr!”, “Ya Tawwab”, “Ya Sattâr” come to help. So one can finds a path to the Forgiveness of ALLÂH (SWT), using these Names from among the Names of ALLÂH (SWT) as the key to attaining the Divine Forgiveness.

One is left completely destitute. One is in need of a morsel of food. One feels suffocated by debts. One cannot confide one’s needs to anybody. Those whom one confides in cannot satisfy one’s needs. One wants to submit one’s condition to ALLÂH (SWT). And this is the instance when the Name “Ya Razzâq” becomes the key to one’s invocation. In this way one wants to make one’s way to what ALLÂH (SWT) Has Provided for one.

One is happy and wants to show one’s delight, but one knows that this delight is not such that is independent of ALLÂH (SWT). At the same time, one also wants to express that one is not spoilt and that one does not forget the One (SWT) Who Bestows joy and delight to one. And in such a case like this one shouts, “Ya Shakûr”.



J. Tanzih and Tashbih

Either it be the absolute Tanzih which expresses the abstract perception of God as being isolated from all Attributes and Actions or it be the Tashbih, which, at an opposite pole, expresses the perception of God as having His Attributes and Actions personified in human form, each of them by themselves are deviations. And these two poles represent the two extremes. The one with the absolute Tanzih attitude excludes ALLÂH (SWT) from life, the other one with the incalculable Tashbih attitude leads to regarding ALLÂH (SWT) as a human.

The point where both of the absolute Tanzih and incalculable Tashbih reach is polytheism. The Harran Sabii’s are an interesting example of turning to the absolute Tanzih that gives rise to polytheism. *17 It is commented that the absolute Tanzih caused the polytheists of Arabia to have the perception of “the Remote God”. Afterwards the idols appeared which were conceived to enable them to reach God and the perception that God Is Remote and that it is impossible to reach Him was made the excuse for this.

According to another more widespread standpoint, the excesses of their Tashbih attitude caused them to turn into polytheism. According to the narration coming from Ibn Aban and his disciple Mujahid, the polytheists of Makkah had named the three big idols taking as a basis the Names and Attributes of ALLÂH (SWT): one of the idol’s being called “Lât” is thought to be caused by the inspiration drawn from the Name ALLÂH, the name “Uzzu” given to another idol is believed to be inspired by the Name Al-Aziz, and the third idol “Manât” is supposed to be named so as a result of the inspiration of the Name Al-Mannan. *18 The projections of these idols are seen in the faith systems based on polytheism throughout the Arabian Peninsula from its southern point up to Mesopotamia as well as in the areas populated by Semitic tribes. Accordingly, the Names and Attributes of ALLÂH (SWT) had been embodied, which means the embodiment as a result of Tashbih and this embodiment brought about polytheism. The fact that the idols were given female names does not invalidate this interpretation. It is necessary here to quote the polytheist thought, which at a later time explained embodying the Names and Attributes of ALLÂH (SWT). According to the polytheist thought, – ALLÂH (SWT) Guard us from such sinful thoughts - the three idols were believed to be “the girls” living in the harem of ALLÂH (SWT), whom He never Forgets and the polytheists believe that the idols would intercede for them with ALLÂH (SWT).

The absolute Tanzih the illusion of the mind and the incalculable Tashbih is the illusion of the senses. The true perception is the one balanced between both of them. Tanzih (i.e. the belief that ALLÂH (SWT) is Far from any deficiencies or faults) is the Right of ALLÂH (SWT) on the condition that there is no reduction of His Being to an abstract and mental being. Tashbih (likening the Names and Attributes of ALLÂH (SWT) to His creatures) is the need of the person wanting to know, recognise and understand ALLÂH (SWT) on the condition that there be no personification in human form. Tanzih refers to the fact that ALLÂH (SWT) Is the Absolute, the Holy and the Sublime. Tashbih refers to the fact that ALLÂH (SWT) Is the Lord Who actively Intervenes into the life. Tanzih represents the impossibility to reach or to touch Him (SWT), it represents that He (SWT) Is the One and Matchless. Tashbih represents that He (SWT) Is Closer to man than his neck-vein, that He Is Involved in the life of mankind, that He (SWT) Hears and Sees all and everything. Tanzih uses the method of negation in order to know, and Tashbih uses the method of description through associations. The language of Tanzih bears in mind the Truth about the Personal-Self of ALLÂH (SWT), and the language of Tashbih bears in mind the human incapacity to comprehend the Sublime Truth.

One can hardly argue whether “only Tanzih” or “only Tashbih” ought to be acknowledged to be right or wrong according to the Noble Qur’ân. It is impossible to say that either one of them reflects the Truth of ALLÂH (SWT). Therefore, Al-Asmâ-ul-Hûsna that were presented as Names with respect to their content bear the characteristic of a quality. It is as if one end of this Truth is connected with the “Name” representing the Sublime and Absolute One (SWT), Whom, consequently, it is impossible to describe and to comprehend, and another end with its manifestations is connected with the “Attribute” and “Action” that represent the fact that He (SWT) Is actively and actually Involved in every moment of the life. Even when man depicts the Absolute Being Who Is Above the creation known to man (Laysa Kamislihi Shay’, Ta’alALLÂHi Amma Yasifun, SubhanALLÂH, Subhanalladhi), man remembers the Attributes on the basis of the creation that he calls to mind, as it happens on man’s first hearing about such Attributes as Sami’ (the Listening One, the Hearing One), Basar (Sight, Insight), Irâda (Will), Qadir (Might), Hay (the Living One). Moreover, verses like “…And if My servants ask thee about Me - behold, I Am Near…”(2:186), “We Are Closer to him than his neck-vein” (50:16) imply to man their being the dominant perception along with faith.

ALLÂH (SWT) Has Made His Absolute and Sublime Personal-Self, that no man can compass with his comprehension, Far from any deficiencies and faults (Tanzih), ALLÂH (SWT) Has also Made a comparison (Tashbih) in order to reveal the Divine Names to human consciousness. These represent two dimensions of the Truth. The Personal-Self of ALLÂH (SWT) Is Self-Sufficient, Far from any deficiencies or faults. No mind can comprehend His Truth. But, He (SWT) Has Revealed the Knowledge about His Personal-Self to human intelligence through His Names. Man seeks to comprehend His Attributes and Actions on the basis of the things that man knows. This includes a sort of resemblance. The concepts that are not known to this world have come down to this world. The Divine Revelation has never called Him (SWT) with the Name Mustawi when explaining that that He (SWT) Created the whole world and Is Established on the Throne of His Almightiness (7:54). It is for that reason that one cannot ascribe the attribute of tasting and smelling to Him (SWT) on the basis of His Hearing and Seeing. It is neither possible to go further ascribing a head or a body to Him (SWT) – ALLÂH (SWT) Guard us from such sinful thoughts – on the basis of one or two other Attributes. The Revelation of His Names and Actions to human comprehension is the product of His Love, Mercy and Compassion to mankind. And to infer from this the approach of Tashbih (likening) and personification of the Attributes of ALLÂH (SWT) is the misuse of the Love of ALLÂH (SWT).

The Noble Qur’ân, on the one hand, gives emphasis to His Being Sublime and Absolute (42:11, 112:4, 30:27, 16:17) and states that ALLÂH (SWT) Is Far from the entire creature’s world. On the other hand, expressing that His Being As-Sami’ and Al-Basîr, “Established on the Throne of His Almightiness” (presumably first occurrence in V.20:5), and that “the heavens will be rolled up in His Right Hand” (39:67), the Noble Qur’ân expounds the Qualifications of ALLÂH (SWT), which are unknown to us and which we can never realize using the language of our world. Surely, every explanation concerning ALLÂH (SWT) has to be based on the comparison with similar things of this world but whose meaning is known by ALLÂH (SWT) Alone. This is not caused by Hatib (the One Who Addresses, i.e. ALLÂH (SWT)). This is either caused by the Hitab (Statement, i.e. the Noble Qur’ân) or the muhatab (i.e. the one who is addressed). Because the Divine Revelation was sent down in a language that man speaks. The hard inner dynamic of language does not allow to talk about the Sublime and Absolute One (SWT). Therefore, not only the expressions concerning ALLÂH (SWT) but also all the principles belonging to the Ghaib (the Unseen) like the Hereafter, Paradise and Hell should be explained using simile and metaphor. They are all the Ayat (signs, proofs, evidences) whose meaning is known by ALLÂH (SWT) Alone. Besides, there is also the limited mind of the one who is addressed. These two restrictions clearly explain why the Divine Revelations about ALLÂH (SWT) should be so that one could liken them to the things of this world, but whose true meaning is only known to ALLÂH (SWT).

Taken on their own, Tanzih and Tashbih are each a deviation, but if taken as two poles of the Truth, which balance each other, they constitute an appropriate approach. It is just like the couples of Names Awwal – Âkhir, Zâhir – Bâtin. ALLÂH (SWT) Is both Awwal and Âkhir. ALLÂH (SWT) Is both Zâhir and Bâtin. ALLÂH (SWT) Is Zâhir by His Names and Attributes and Is Bâtin by His Personal-Self and His Truth.

We can clearly see the same method in the Noble Qur’ân in Sûrah Al-Ikhlâs that is devoted to giving knowledge about ALLÂH (SWT). In “…He Is the One God…”, we can see some features on which both the Tashbih approach and the Tanzih approach are based. The word “He” that refers to ALLÂH (SWT) is separate from all associations related to the Attributes and Actions. There is a conscious indefiniteness, obscurity, vagueness. But at the same time, it is being indicated, shown, that is to say it is being described. As was said by Ustadh Elmalılı, it is “description in enigmatic expression, enigmatic expression in description”, this enigmatic expression becomes clear and the description is completed with the statement “He Is ALLÂH”. The following “Samad” is for confirmation, the remaining part contain negation. We can find this method in numerous Verses of the Noble Qur’ân. It is just like the use of different pronouns in the same Verse about ALLÂH (SWT). This has two functions: both preventing the personification of the Attributes of ALLÂH (SWT) in human mind and not allowing the exclusion of the Intervention of ALLÂH (SWT) in man’s life. This is a part of the miraculous method of the Noble Qur’ân.

We can see the same polarity in the word ism (name). The word ism with its two meanings like “highness” and “sign” indicates the balance existing between Tashbih and Tanzih. A proof of this equilibrium is also found in the Noble Qur’ân: “…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). The Names ALLÂH and Ar-Rahmân in this Verse indicate the balance between Tanzih and Tashbih.

Now, what is the position of the following Verse according to Tanzih and Tashbih which is the peak of eloquence and which fills man with admiration for its power of expression: “…it was not thou who cast, when thou didst cast it, but it was God Who Cast it…” (8:17)

Who cast? ALLÂH’s Messenger (SAWS) did cast. The Verse saying “when thou didst cast it” proves this fact. However, it is followed by “it was not thou who cast, but it was God Who Cast it” The casting is being related both to the servant of ALLLAH (SWT) and to ALLÂH (SWT). The servant’s casting becomes nominal and the casting of ALLÂH (SWT) becomes real. As it was said by Ghazzali, there is no contradiction therein. This is actually a direction given by the Noble Qur’ân for our standpoint as regards the comprehension of the world’s formation of and decay. The Divine Revelation gives a direction for thinking: from the conditional towards the absolute. Once we go further with this direction, the subject does not close with the casting of ALLÂH (SWT). Just as the man’s casting becomes nominal as to the casting of ALLÂH (SWT), so the casting of ALLÂH (SWT) also becomes nominal and metaphorical considering that He (SWT) Is Sublime and Absolute. Here we can observe an example of Tashbih, i.e. comparison; the Verse finishes with “God Is All-Hearing, All-Knowing” so that the person to whom this Verse is being addressed does not miss the measure in this comparison (Tashbih). If even casting is included in His Intervention, then He naturally Sees and Hears everything. In that case, why is it necessary? The reason is obvious, for balancing the language of Tashbih occurring at the beginning of the Verse with the language of Tanzih.