SURAH AL-‘IKHLAS
For several weeks now, we are remembering to one another the matter of our acquaintance with Allah Almighty and this acquaintance, He presents to us through His attributes and names in the Qur’an. I used the words we remember to one another, since one of the elements which mostly leads to regression, the society is the vicious polemics, vicious surroundings, discussions which are empty in essence. As Muslims, in the initial periods, imagine not even one century has passed that Muslims have succeeded to expand in two empires, the super powers of that time, the Sasanian Empire of Iran and the Byzantine Empire.
In the beginning Muslims were a group of people, then they began to gather (exactly as we are gathered here) in the house of Arqam Ibn Arqam, this is the reason the rest of the elements which are outside the mosque in the Qur’an are mentioned as bayt, which infers a room / house, even in one verse of the Qur’an it is said: “[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings” (Surah An-Nur, verse: 36); hence even the house of Arkaq Ibn Arqam was as such. In the beginning in his house the Prophet (PBUH) used to gather with his as’habs and his companions. In the first period, these people, until the first century after Hijri Calendar (in the VII century) have succeeded to expand in a great number of places around the world. There had not been any great polemics, nor any deep discussions but there has been solid assertion from the domain of two crucial elements. The first element has been absolute assertion in the revelation of Allah Almighty, whereas the second element has been assertion in the viral revelation, in the Prophet (PBUH); this has made the first Muslims to stand strong. Excess of polemics, those hollow especially become present in a later period; (after the V-VI century of Hijri Calendar, or the VII, VIII, XIV, XV) this is the period when the greatest apologetic and philosophical polemics have been made among Muslims. At the moment I am working on a book which contains polemics and believe me that when you conclude after such discussions there is no result; to this reason I said we are recalling to one another some matters.
In Islamic discussions, remembrance or zikr is the essential element. When the term zikr is mentioned, mainly among us it has been institutionalized since this term refers to zikr within the tariqah, the tasawwuf. But zirk also refers to remembrance of God through certain forms, if we say la ilaha ilalla, or be it ya All-llah, or ya hay or Hu we still conduct remembrance of Allah Almighty, but zikr can have other forms as well. Zikr can be a conversation between people; when two parties discuss in order to remember to one another the importance of remembering God, and this dialogue begins with Allah Almighty and man. In one verse of the Qur’an it is said: “You remember me, and I shall remember you”. Why remembrance? Since in itself the word man / inhas, is to forget / nisyan; insane comes from the word nisyan of the Arabic language which means to forget something. Insan or man is a being which forgets and without forgetting it cannot live. Imagine when somebody who is close to you passes away, or when you undergo distress, if that moment of distress would last 1 year, you would go mad. Allah Almighty has made man such in its creation, for man to be able to go through those moments, after 1 week, 10 days and those moments of distress grow into our everyday routine. Man is known as one who forgets, since with his arrival to the physical dimension, in eternity, we call this azal in the religious literature, in azal when Allah Almighty has made an agreement with the souls. And the Qur’an speaks about this. He created the souls and turned to them: “Do you accept me for your God?” our souls turned to Allah Almighty by saying: “Bala”/ in the Arab language when one says the world “yes” they use the term neam, but the Arabs say bala when there is no doubt in that matter. Inasmuch there is no further discussion; we do accept You for our God. In the below verse it is expressed in better words: “And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the day of Resurrection, “Indeed, we were of this unaware.” (The Qur’an, surah Al’-A’raf, verse: 172).
Inasmuch man in this world needs a remembrance of this dimension. This dimension can be remembered in three course of conducts. The initial remembrance is the intellectual remembrance, meaning that the intellectual remembrance is conducted through knowledge; Allah Almighty has sent the revelation the Qur’an, he has sent the Prophet (PBUH) in order for us to seek and explain to ourselves the rules which are found in the Qur’an, through knowledge and through this we can acquaint Allah Almighty.
The second element is through life experience; generally man, through life experience comes to understand that he cannot live without remembering this moment when he has been together with God. One day I was speaking to one of you here and I gave an example, (let me share with you also) oftentimes atheists believe in logic in a fatal way; it’s not true that all the matters of the materialistic, positivist, atheist philosophy are logical, but here I give you now one example with the theory of Darwin, which in essence is very illogical. For instance now you are all attending school, some with university, master’s degree, PhD and you know well that positivism is based on experiment, whereas the theory of Darwin is the theory with the least experiment conducted. In the laboratory, it should have been observed that we can attain to the form of man through monkeys (this has not taken place). Imagine one atheist, if the airplane goes down, for him to say “oh, logic save me”. Is there logic? An atheist would not yell “oh, logic save me”. But each and every one of us would have prayed in woe with: “God, save me!”
On this, there are various examples from our daily lives, I do not intent to bore you but I will give you one further example. For instance many families, which do not have a good relations with religion, perhaps we have these examples even within our families, but even in our surrounding. These identities, when they experience one problem, then they consult the lowest element of religion; they see imams who consult by experimenting. Life experience shows us that it is simply impossible to live without religion; we cannot live without remembering this element of unity with God.
The third dimension is remembrance and the experience of the real majlis / the feeling being before Allah Almighty. The genuine experience of majlis, is conducted through remembrance at great frequency, through additional ibadahs, through zikr (these of which have tasawwuf for its institutionalization, there is one experience of this dimension where Allah Almighty has called upon the souls and has discussed the matter of existence and submission to Allah Almighty).
Hence even here, we should strive to remember to one another, by learning from the eternal tradition of remembrance between Allah Almighty and people. The same matter which I encountered refers also to the Islamic period, this I can also say for other religions, but I do not wish to speak for religions which loosen the character of showing deity on Allah Almighty. I am against the practice of turning religious cathedrals into scientific and philosophic cathedrals; I can give you other examples but this is not my intension. My point is for our discussions here to be based on discussions of ibadahs, and not discussions for showing off. If we just show off, then we only feed the wolf within us, the wolf which eats us from within; none of us are in need of this.
For instance you can take for an example the Greek philosophy, which is one of the philosophies which has dictated the matter of a state the most. They had never had a state, do you know this? Exactly when Plato had written “The Republic”, when he discussed how a state should look like, Athens was just a place with a number of people, Sparta was also just a portion with people, Troy the same, and they fought among them. However, the Roman Empire did not encompass this much polemics, but Cesar still reigned half of the world. Even in the Islamic history in general, acquaintance with religious, human values is important, and by our discussions we also intent to remember God to each other.
Tonight I will say a few words in regards to two other attributes of Allah Almighty, the iradah attribute and the qudrah attribute, the initial iradah means will, whereas the latter qudrah means power/ strength. Allah Almighty in the Qur’an says that when we wish to do something, to finish a task, we will still desire it after we have created it. This matter of will of Allah Almighty and the action of this will of Allah Almighty upon the creatures is one very argumentative matter, not only among Muslims but with other groups as well. We say that Allah Almighty has one absolute will in regards to what will take place. How much does this will of Allah Almighty bring us closer to Him? In reality this is one chain which begins with knowledge of God (what we spoke little bit earlier), the knowledge of God is realized through the free will of man. Where is man found within the free will of God? How much free will does man have? How much is he predestined from before, destined in the actions he would take and how much free will does man have for taking these actions? This issue has been greatly discussed (I will not enter into these discussions since the end is polemics which doesn’t give us a solution) and I will give you two-three examples which I believe are important. Adherents, mainly Muslims, know that nothing can take place without the will of Allah Almighty. The Muslim believes that everything takes place will the will of Allah Almighty, but the will of Allah Almighty and the knowledge of God is one eternal present. What does this infer? It means that it is not one present, or a past, or a future within time, since just because we are within a time dimension and we discuss matters of yesterday, today, tomorrow; but instead imagine if yester, today and tomorrow didn’t exist. For God there is a today which is eternal and within this eternal today God wishes and knows matters. This eternal today of Allah Almighty, mainly for man, which is a creation with His will, is initiated from the free will of man. There is one verse in the Qur’an which has been greatly debated (perhaps you have come across it) it says: “Allah Almighty urges to the right path the one who wants it, and deviates the one who wants that”, most of the people have understood that Allah Almighty by force makes one righteous and deviates another by force. Why has it been understood as such? It is due to the most recent period, which is mainly focused on the mind, which is extremely relative, on purpose I began this discussion on the logic, the logic which is highly relative could never be absolute and as you establish this for your foundation, then you understand this verse as the above explanation. Albeit, submission and deviation from Allah Almighty is done from the domain of the beyond limits of time and beyond time dimension; it doesn’t have to do with issues within the time lapse. It is indubitable that this is a profound matter, and profound matters cannot be discussed with a superficial vocabulary. When people undertake these matters for discussion, with profuse vocabulary and with the pretext that everyone should understand it, then can say that children need to comprehend the anatomy? In this case we have problems; one cannot simply comprehend profound matters easily; it seems to him incomprehensible; the same goes for the matter with the will of Allah Almighty. What is the conclusion? Man is taken accountable for his actions, which he conducts in free will and he, in his free will is not whatsoever dependent from the knowledge and will of God. Meaning that nobody can speak in the name of religion and say : “this is how God has written it”.
Earlier today, I read one paper from a professor from Turkey, on the weaknesses of genetics which are occurring, since we now have an issue with the engineering genetics, where man strives to intervene with the elements of creation by not taking notice of ethics and the ethical philosophy. Look now, each technological advancement not taking notice at its ethical dimension, is harming people.
Oftentimes the weaknesses which take place within the human society are understood as coming from God; or the bad which takes place, which we see it as evil, which in essence is relative, we think that it comes from God. In most cases, 99.9% of these faulty instances we also take place and this wickedness is mainly an inadequate contact of man, with the good benevolences of God. In each matter which God has presented in the universe is its pure form, there is no evil. For instance oftentimes we consider harams as wicked (there are even many Muslims who think like this). They are not bad or faulty in essence; or for example Islam forbids eating pork meat, but the pig as a creature is not bad, since it is a creation of Allah Almighty. And if God forbids eating pork, then our contact with the pig, from the context of eating its meat is inadequate; or for example wine is forbidden, we still can consume grape (or it depends from what wine is obtained, or rakia), they are not wicked in their essence; but our contact with them which is inadequate (if you consume jam from it, there is no problem) allows for unwished (faulty) experiences to take place.
Henceforth we say that man, both of these attributes iradah and qudrah has within his life. Muhammad Iqbal expresses this concern by saying that good deed making and the destiny of man in this world are as one line which is carried by both God and man, we say it in this context, for us to comprehend it; whereas Faqir has one definition for the free will of man and the absolute will of Allah Almighty. The true adherent who believes in Allah Almighty, knows everything, His knowledge is absolute, however the actions are in such fashion as if under no circumstance they are dependent on that knowledge, and for this Allah Almighty beholds us responsible. Each one on his actions is free to act and for this freedom which he beholds he needs to be accountable. Now we come across another element, when the partial will is overstepped along the partial strength of man, then we have a problem. At our present time we have made our free will and wish absolute, we have not connected it with the sacred will and freedom and for this reason we undergo problems. Jean-Paul Sartre, one of the crucial existentialists, expresses his concern on this issue which seeks to awaken the modernists by saying freedom is slavery. You know why? Not the relative freedom which each man should have, but making freedom absolute, since the contemporary man has turned freedom into absolute. When freedom is made absolute, then you seek from yourself to do the things you can. When you seek form yourself to do the things which you cannot do, you will not be able to answer to yourself, then crises appear, and these crises you cannot overcome by yourself. Moreover the Prophet (PBUH) also infers: “man can plan, he can wish with his free will, but Allah Almighty is He who destines one deed if it shall or it shall not take place”. Our faith in general is resembled as such, we give our best, our maximum with our free will within the rules which Allah Almighty sees as beneficial for us. I shall encounter another instance, those of you who attended the Friday prayer at the mosque have heard this; the issue of using freedom within the context of the revelation. This is taking place. Oftentimes man seeks paths which are alternative, in order to trespass the limits put by Allah Almighty. For this kind of behavior Allah Almighty speaks about the Jews in the Qur’an. Allah Almighty sends them a king named Talut and had told him to lead an army against Jalut, and once the army took off they stopped to drink water in one of the rivers. Allah Almighty had said: “whomever drinks from the river is not one of us”, and Allah Almighty had said: “whomever does not eat from the river, is one of us”. In reality the soldiers of Talul (Beni Israelis, the Jews) had began to ask: “alright we cannot drink, but can we bathe there? Can we eat the fish from this river? Can we eat the algae from this river?” this shows that questions which are tertian, are not important at all, but their purpose it to trespass the limits which Allah Almighty has established.
More precisely in one verse of the Qur’an it has been inferred: “Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, “Send to us a king, and we will fight in the way of Allah “? He said, “Would you perhaps refrain from fighting if fighting was prescribed for you?” They said, “And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?” But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers. And their prophet said to them, “Indeed, Allah has sent to you Saul as a king.” They said, “How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?” He said, “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing. And their prophet said to them, “Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers. And when they went forth to [face] Goliath and his soldiers, they said, “Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people. So they defeated them by permission of Allah , and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds. These are the verses of Allah which We recite to you, [O Muhammad], in truth. And indeed, you are from among the messengers.” (The Qur’an, Surah Al-Baqarah, verse: 246-252).
When we are found in relations with religion we ought to be careful about one thing, do we wish or have the will to do something, or we seek a path in order not to do that. The verses of the Qur’an are elastic, you can draw them from ach angle you wish, just like the ones who study jurisdiction, you know that primarily the jurisdictional constitutional principles are general and if laws do not come between, then you can conclude them as you desire; the same thing takes place with Muslims, to this reason there is no need for paths which shall take us astray from the principles of Islam, but instead we need paths which shall bridge us and take us closer to Islam.
This path which brings us closest to Allah Almighty along with the principles of religion, is submission in Allah Almighty. In Islam this is known as tawakkul, which means relying and submitting in Allah Almighty, after the work which is in our hands is completed. This manner of conduct saves us from the impossible, once we have conducted everything in our hands with our will we do not need to seek answers from ourselves then once we cannot find answers.
If freedom is understood in this way, then freedom is real; human. If freedom is not understood in this way, it is an anarchy in all matters. For instance at present we have a system which is more appropriate, I am not against this system of democracy. It is the best way of leading at the moment, but it is not entirely good. Is democracy truly the freedom of speech of man? It is not. Since initially people, from the general view are not all the same, meaning that there are educated people, aristocrats, shepherds, drunk people, drug addicts who by just giving them one bottle of beer would give their vote, inasmuch this shows that freedom is directed by factors, even in democracy all around, not just here among us. In the West in takes place in a more privileged context, maybe people here would give their vote for a bottle of oil, whereas in the west they would give it for a manufacturing of oil; this does take place. This was the initial matter; the second issue is that not all matters can be voted. For instance there is one case which imposes an issue for the contemporary man, now this is supported even here: same sex marriage. In some places of Europe this matter is done by vote, there would be a referendum and 55-60% of the population have decided that men can be in marital status with other men, women can be in marital status with other women. Alright, now imagine in Lichtenstein or Luxembourger, small countries of 50000 people or 30000 people of these countries to be cannibals (man who eat human meat) and they make a referendum for cannibalism, and in the referendum it is decided that the majority is pro, what shall we say, that cannibalism is allowed? Can human meat be eaten? Inasmuch these matters are against the human nature, which are better not to be voted, since if people who have a rotten nature come to vote, for matters which rotten the nature of man, then this is not freedom. This is abuse of freedom, it is not human; this leads us to alienation; man would not be able to know himself if he goes before the mirror; he would begin to be ashamed of himself.
Whereas if we have faith and in this direction we use will in our lives, by believing in the virtues of will and the absolute power of God, and that everything can be achieved by His power, then we don’t have this problem.
I shall conclude with one transmission of the Prophet (PBUH). One beaudin / Arab of the sahara came to the Prophet (PBUH) . The as’habs saw that the man entered in haste and that this man wanted to ask the Prophet (PBUH) how he could go to heaven. The Prophet (PBUH) knew, he was the Prophet (PBUH) of God and told him: “but with what did you come?” the man answered: “I came with a camel”. The Prophet (PBUH) asked: “and where is your camel?” the beaudin answered: “I left it in the hands of God outside”. The Prophet (PBUH) said: “did you tie the camel?” the answer was: “no, I did not”. Then the Prophet (PBUH) said: “go tie the camel, then rely on God”. It means that he gave him an answer for jannah as well, since with empty words jannah cannot be attained. Inasmuch, firstly tie your camel, then rely on Allah Almighty.
Thank you.