The true tawhid that the pure word ‘La ilaha illallah’ expresses and contains, that is, the unification of Allah the Exalted (c.c) in all its dimensions and manifestations in respect of His essence, attributes, names and glorified acts, is realized through the stages of negation first and then (immediately together with it) affirmation. And this necessitates that Allah the Exalted — the absolute, one and sole Creator, Originator, Maker, Provider, Governor, Fashioner and Nurturer of the world of the unseen and of witnessing, of the earth and the heavens, of the whole of creation and all that exists; the Rahman ar-Rahim, al-Wajib al-Wujud, al-Hayy al-Qayyum, the Absolute Power, al-‘Alim al-Hakim and al-Wahid al-Ahad — be affirmed in the heart, declared by the tongue and manifested in deed and action by beings possessed of reason and will, especially by the human being, as being, in every respect and in all dimensions, free of and above every kind of (partial, universal, particular, general…) shirk, partnership, deficiency, incapacity and weakness, as being beyond need and pure from imperfection; and, together with acceptance, affirmation and proclamation that, as the one, absolute Ma’bud, the one and only Lord, the unique, unequalled and single god, all His commands and prohibitions, that is, His divine rulings and laws, are the pure, unrestricted and unconditional basic and absolute principles of human life, that they be put into practice in deed.
It will be more useful, Insha’Allah, for us to take up and analyze, under separate headings (even if briefly), these dimensions of negation and affirmation of true tawhid, which we mentioned earlier but only touched on in passing.
- THE STAGE OF NEGATION OF TRUE TAWHID
Every person of sound mind — even the devils of the jinn and of mankind — knows with certainty, beginning with their own selves and beings, that Allah the Exalted (c.c.) created the entire universe, seen and unseen, and all creatures; that He created and keeps turning, directs and manages the moon and the earth, the sun and the stars, the night and the days, the soil and the water and the seasons, the wind and the clouds, vegetables, fruits, trees, plants and animals — in short, everything that is necessary and required for life, together with its roots and branches — and has placed it at our service and for our benefit; and that thus, beginning with the human being, all beings have gained the possibility of preserving and sustaining their lives. (The Noble Qur’an, drawing attention to the subject with hundreds of noble verses, in a most concise and eloquent way points out that even if all the false gods, idols and taghuts that are prayed to and worshipped besides Allah were to gather together, they would not be able to create even a single feeble fly………., and that they are so helpless and abased that they could not even take back from it something that the fly snatched from them, for example a drop of blood it has sucked.[1] Thus the divine manifestations and relations of the absolute Ubudiyyah, Rububiyyah and Uluhiyyah of the Glorified, which are reflected upon human life, appear in all their splendor and in all their dimensions; and those who, despite this truth and reality that is clearer and brighter than the sun, (stubbornly) continue to roll about in shirk, disbelief, injustice and transgression are making their way toward the lowest of the low in worldly and other-worldly, material and spiritual futility and loss.
Yes; it is known that Allah the Exalted (c.c.) has created the human being, all life and the universe, and it is He (c.c.) who meets all their needs. Naturally, the right and authority to dispose of those beings, which are His own property and possession, that is, to lay down laws, rulings and regulations to govern them and to require them to comply with these, will also belong to Him (Allah the Exalted); and those who follow a contrary path will have fallen, in shirk, disbelief, injustice and transgression, into the position of rebels and insurgents.
Therefore, since participating, partnering or interfering in any manner or form (however slight) in the fact, the right and the absolute sovereignty of Allah the Exalted — who is the Creator of everything, al-Hayy al-Qayyum, al-Wajib al-Wujud, al-Wahid al-Ahad — of being the absolute Ma’bud, the sole and only Lord and the one, unequalled god, that is, associating partners with Him, is and will be a savagery, crime, injustice and aggression to such a degree as to enrage the universe (for the Noble Qur’an draws attention to the subject with the verse ‘Indeed, shirk is a great injustice.’[2] — it has thus become clear how important a rational, faith-based and human duty and obligation it is to avoid it (disbelief and shirk) and to make people (as individuals and as society) avoid it in all its dimensions.
So we can summarize in a few points (in outline and in general dimensions) the aspect and matter of the negation and rejection of the aforementioned shirk, which is among the relations of absolute Ubudiyyah, Rububiyyah and Uluhiyyah, which is described as the stage of negation of true tawhid, and which is expressed by the slogan ‘La ilaha’ of the Kalimat al-Tawhid:
A-) THE NEGATION OF SHIRK IN THE HEART
Classifying this aspect of negation under the following categories will help the subject to be understood more clearly and openly:
a-) To reject, with great hatred, loathing and rage, any power, person, state, institution and organization that has the audacity to take, use or ascribe even partially to itself the attribute of Ubudiyyah (making others serve, taking others as servants), which is exclusive to and belongs to Allah the Exalted, and all their existence, views and deeds on this path (on the path of taking people as servants, making them bow to themselves and their commands and obey them); never to give place, even temporarily and in part, in the smallest corner of the heart to these vile taghuti, satanic personifications, manifestations, embodiments and imaginings; to regard them as the greatest enemy and thus to engrave and fix this in the heart in a way that cannot be erased.
b-) In the matter of every kind of spiritual, heartfelt, rational and innate instruction and training, morals, culture, view of life and philosophy that falls within the scope and content of Rububiyyah: to negate and reject in the heart everything that lies outside Allah the Exalted and His (c.c.) teachings; to be completely free of them and of the persons, powers and institutions that lay them down; to purify the delicate heart, which is the place of divine manifestation, of such views and cultures. Thus to have ensured the protection of the heart, and therefore of the whole body and spirit, from shirk and from the factors that would give rise to shirk.
c-) Proceeding from the fact and truth that sovereignty belongs solely and exclusively to Allah the Exalted (c.c.)[3]: never to accept and affirm any law, order, rule or ruling that any person, power or institution has laid down or will lay down ‘in opposition to the rulings and laws of Allah the Exalted’; on the contrary, to reject and negate it entirely with loathing, and to hold the belief that such laws and rulings are shirk and disbelief, that those who lay them down are taghut and tawaghit, and that those who adopt them and do not reject them are mushriks and kafirs, and to engrave this belief on every cell of the body.
d-) The kafirs, mushriks and hypocrites who are in the position of enemies of Allah the Exalted (c.c) and of the exalted Religion of Islam:
- Not to take them as allies, rulers, confidants and friends, and to be in a fierce negation and rejection in the heart in these matters. For ‘Let not the believers take disbelievers as allies instead of the believers. Whoever does so, (for him) there is nothing from Allah (no mercy, no help, no forgiveness and no guidance).’[4], ‘O you who believe! Do not take as confidants those who are not (believers) from among yourselves. They will never fail to do you evil and harm. Hatred (and some of the enmities) has appeared from their mouths. And what their breasts conceal is greater. We have made the signs clear to you, perhaps you will understand.’[5], ‘O you who believe! Do not take the Jews and Christians as allies, administrators and rulers. They are allies of one another. Whoever among you takes them as ally-friend is one of them (of the kafirs, mushriks, hypocrites, Jews and Christians). Allah (by taking the kafirs and mushriks as friends and allies) never guides the unjust. Therefore you see those in whose hearts is a disease racing in friendship with them (with the kafirs).’[6]; ‘O you who believe! Do not take as allies those among those who were given the Book before you who make a mockery and a game of your religion, nor (other) kafirs. And if you truly believe, fear Allah alone and be on your guard.[7]; ‘If (they) had believed in Allah, the Prophet and what was sent down to him, they would never have taken them (the kafirs, mushriks and hypocrites) as allies (friends and rulers). But most of them are transgressors.[8] Very many noble verses such as these declare and state that this (that is, taking kafirs and mushriks as friends and allies) is shirk and disbelief, indeed that ‘even the slightest inclination of the heart toward them will produce hell’[9]; and consequently that ‘disassociating from and keeping away from the kafirs and mushriks is a duty and requirement of faith’.[10]
- Not to harbor even a particle of love for the kafirs, mushriks and hypocrites, and for their vile thoughts, views, deeds and orders. And not to allow such a state of shirk and disbelief, such an imagining or conception, to take a place in the heart, or even to pass through it. In this matter, to ensure that the heart is at every moment alert, alive and vigilant, and even that negation moves into a state of attack, a state of alarm. To purify oneself completely of heedlessness, ignorance and sentimentality such as kinship, patriotism and humanism. And to engrave and imprint in the deepest place of the heart the divine warning of the noble verses: ‘You will not find any people (any person or community) who believe in Allah and the Last Day who have formed a bond of love (affection and friendship) with those who set limits (boundaries) on Allah and His Messenger (and on their rulings) (and thus have rebelled), even if they be their fathers, their children, their brothers or their own tribe.’[11]
- Never to fear the kafir-mushrik persons, powers and orders. Realizing that fearing the kafirs is shirk and disbelief, not to allow such dread, cowardice and timidity to take a place in any part of the heart in any way or to dwell there even for a moment. In this matter too, to be armed with the weapon of negation and rejection and to be vigilant. ‘…If you are truly believers, do not fear them (the kafirs and mushriks who are the allies of Satan) but fear Me alone.’[12] However, while the fear, worry and reserve that must be kept within the legitimate line, limited to the protection of and taking precautions for religion, life, property, progeny and reason, ensures the protection of religion and the other vital elements[13]; as for the forbidden and illegitimate fear, [the verses state] that ‘it will give rise to the collapse of religion and faith’[14] and that this kind of fear is ‘the character, habit and nature of the kafirs and hypocrites’[15]
- Never to be in agreement-conformity, following and obedience toward, or inclination toward, the kafir and mushrik persons and orders, and always to keep the state of negation and indignation in this matter. To grasp, with certainty of heart, as a Qur’anic warning, that complying with, being subject to and obeying kafir, hypocrite and mushrik persons and orders and their laws, rulings, views, culture and principles is shirk and disbelief or will produce them.[16]
- To purify the heart of feelings, habits, morals and tendencies — such as every kind of waste-extravagance, miserliness-stinginess, indecency-lust-desires, and love of the world (hubb-u dunya), which is the ‘enjoyment of delusion’ — that belong among the corruptions and misguidings of satanic and taghuti powers and orders, and to keep the state of negation and rejection with sensitivity, always in a state of alert, in such matters too. For each of these (separately and collectively) is a negative, destructive and deadly element that causes the human being to deviate from guidance, from the right path, that is, from the line of true tawhid, and in time to be drowned in the swamp of shirk, disbelief, hypocrisy and transgression. Yes;
‘Satan frightens you with poverty and commands you to indecency’[17]; ‘They are miserly and stingy, and they command (suggest to) people to be miserly, and they conceal what Allah has given them of His bounty. We have prepared a humiliating punishment for those kafirs.’[18]; ‘Indeed, the squanderers (mubadhdhirin) have become brothers of Satan. And Satan is (one who has become a kafir) ungrateful to his Lord.’[19]; ’…And do not follow the footsteps (the traces and promptings) of Satan. For he is a clear enemy to you. Surely he commands you only evil and indecency and that you say about Allah what you do not know.’[20]
‘‘Have you seen the one who has taken his own whim as his god? Will you then be a guardian over him (will you protect him from shirk)?[21]; ‘…If, after all the knowledge that has come to you, you were to follow their (the kafirs’ and mushriks’) whims (wishes, desires and passions), there is for you from Allah neither an ally (friend and owner) nor a helper (who would purify you from shirk and bring you to guidance).’[22]; ‘…Who is more astray than the one who follows his own whim without any guidance (huda, guide) from Allah? Surely Allah does not guide a people (the unjust) who commit injustice (by going astray into shirk).’[23]; ‘Therefore, because of this, call (people to the truth and to true tawhid)! And stay upright as you have been commanded! Do not follow their whims (and desires).’[24]
‘The love of desires (love of appetites and wants) for women and sons, for heaped-up hoards of gold and silver, for horses of mark, for livestock and for tilled land has been made attractive and alluring to people. These are the enjoyments of worldly life. But the best of destinations (the beauty of the final place to be reached) is with Allah.’[25]; etc… These noble verses have thus emphasized how important this aspect and dimension of the stage of negation of true tawhid is.
While we are at it, after (briefly) including here some of the statements and declarations on the subject by the late His Eminence Üstad Bediüzzaman Said-i Nursi (r.a) — who drew attention to the fact that the Dajjal, who in our time, in which we live, devastates human life with the most terrible corruption and misguidance, and whom the Noble Messenger (s.a.v) described as ‘the greatest tribulation of all the times that have passed from the creation of Adam (a.s) until the Day of Resurrection’[26], has built and revived and has managed to sustain his taghuti regime through the ways and channels of immorality and wickedness in question — let us move on to other subjects, Insha’Allah. Yes;
‘(One of the two Dajjals) the Great Dajjal prepares the ground for anarchism and for Ya’juj and Ma’juj by breaking the bonds that govern the social life of the Christians. And the Sufyan, who is the Dajjal of Islam, too, by trying to abolish, through the devices of the self and of Satan, some of the eternal rulings of the Muhammadan (s.a.v.) shari‘a, breaks the material and spiritual bonds of human life, leaves unruly, drunken and dazed selves without restraint, and unties luminous chains such as respect and compassion; by granting, in the swamp of putrid desires, a compulsory license for attacking one another and a freedom that is the very essence of despotism, he opens the field to a terrible anarchism, at which time those people cannot be brought under control except by an extremely severe despotism.[27] Likewise;
’…It is related in a narration: ‘A time will come when there will be none left to say “Allah, Allah”.’ That is: the dervish lodges, dhikr houses and madrasas in which “Allah…, Allah…, Allah…” is recited will be closed, and in rites such as the adhan and iqama another name will be put in place of the Name of Allah (that is) the adhan and iqama will be recited in Turkish — this is what it means.’[28]; ‘ … It has become famous that when the Dajjal of Islam dies, the satan who served him will shout to the whole world from the Dikili Taş in Istanbul, and everyone will hear that voice: “He is dead!” That is, it will be shouted and announced by means of the radio, which is so strange that it leaves even the satans amazed.[29] ; ’It is related in a narration: ‘The hand of the Sufyan, who is one of the important persons of the end of time, will be pierced.’ (That is:) For sinful amusements and entertainments, with great waste, wealth does not stay in his hand; it flows into extravagance. Indeed, this hadith warns that ‘the Sufyan, by encouraging extravagance and awakening an intense greed and covetousness, grasps people at those weak veins of theirs and subjugates them to himself.’ It reports that ‘the one who wastes becomes his captive, falls into his trap.’ The Second Matter: ‘A terrible person of the end of time gets up in the morning and finds written on his forehead “This is a kafir”.’ One interpretation of this is: that Sufyan puts on his own head the headgear (hat) of the Franks and makes everyone (by force) wear it.’[30] And likewise;
’It is related in a narration: ‘The tribulation of the end of time is so terrible that no one will be master of his own self.’ ‘…One interpretation of this is that those tribulations draw the selves to themselves and captivate them. People commit them by their own choice, indeed with pleasure. And women, because they are by nature very inclined to show their own beauty, throw themselves willingly into that tribulation and are led astray, and men, who by nature love beauty, also, overcome by their selves, fall into that fire with a drunken joy and burn. Indeed the amusements, major sins and innovations of that time, such as dancing and theater, each with an attractiveness, gather the self-worshippers around them like moths and daze them.[31]; ‘…Because both Dajjals have gained the aid (help) of the Jews’ secret committee, which harbors vengeance against Islam and the Christian (religions), and the help of another terrible committee under the veil of women’s freedoms, and even — in the case of the Dajjal of Islam — have deceived the committees of the Freemasons and gained their support, they are thought to possess a terrible power.’[32]
I saw the Dajjal of Islam in a spiritual world, and I knew him to be entirely a denier. With a boldness and courage arising from this absolute denial he attacks the sacred things. The common people, not knowing the reality of the situation, think it is extraordinary power and courage. Moreover, a glorious and heroic nation, at the moment of its defeat, because it has such a deceptive and cunning commander, without regard for his hidden and terrible nature, applauds him (with that supposition) out of its heroic vein, places him upon its head and wishes to cover up his sins’; ’… The narration indicates that, just as his image will be seen in many things during the time of his rule, he himself will be born among the Jews…’; ’…In one narration it is said, ‘The Dajjal of Islam will appear from the direction of Khorasan.’ The Turkish nation — the bravest, strongest and most numerous people of the East and the most heroic army of Islam — was at the time of that narration in the region of Khorasan and had not yet made Anatolia its homeland, so by mentioning its dwelling at that time it indicates that the Sufyani Dajjal will appear among them. It is strange, indeed very strange; for a period of seven hundred years the Turkish nation, which was a diamond sword, an emblem of honor, in the hand of Islam and the Qur’an, and Turkism, he tries to use temporarily against some of the rites of Islam. But he does not succeed, and withdraws. It is understood from the narrations that the heroic army will free its reins from his hand.’[33] (Note)
And; … ’… O Europe, corrupted by dissipation and misguidance and distanced from the religion of Jesus! With a blind genius that bears a single eye like the Dajjal, you have presented this hellish state to the human spirit!’[34] — with such detailed addresses and statements, His Eminence Üstad Bediüzzaman Said-i Nursi (r.a) drew attention to the unchanging, destructive structure of the West, which engenders and nourishes the Dajjal of Islam, the Sufyan and his vile regime, which is the source and cradle of ‘Materialism, Imperialism and Zionism’ and of all kinds of storms of denial, immorality and transgression, and which bears the characteristic ‘on the table’ of the attribute of the great Dajjal, a synonym of the concept of the Great Satan. After these truths that we have quoted from him, we can move on to the other subject, that is, to the dimension of the negation of shirk by reason and thought.
B-) THE NEGATION OF SHIRK BY REASON AND BY THOUGHT
The human being, who is in a position to accept and submit immediately, with his sound reason (by virtue of his nature and constitution), that Allah the Exalted is the True Ma’bud, the absolute Lord and the sole Ilah, is faced with the situation and mission of realizing the stage of negation of tawhid (that is, ‘La ilaha’) in its general outlines (in summary and briefly) through the following aspects, directions and classification, and of fulfilling this aspect of tawhid:
a.) One who is not the creator of the whole universe and of all beings can of course never resort to dominating creatures, to ruling over an exalted and perfect being like the human being, to making him bow to himself, that is, to making him a servant and subject. For whoever is the Creator, only He is, only He can be, the Absolute Ma’bud, the true Lord and the sole Ilah. It is clear that another being (all of which are created beings) laying such a claim would mean nothing other than a satanic, tyrannical crime and a disgraceful farce. And negating and rejecting these is the requirement of every sound mind.
Yes; that ‘the one and absolute Creator of the heavens and the earth and of everything between and within them is Allah the Exalted’[35] is known with certainty both by the text (of revelation) and by reason, knowledge and thought. And even the most rebellious kafirs and mushriks are in a position of having to acknowledge this: ’If you ask them, ‘Who created the heavens and the earth and who made the sun and the moon subservient, placed at your command (for your benefit)’, they will surely say: ‘Allah’. Then how is it that they are turned away (from Allah and from the Religion of Truth)?’[36]
And it is stated and expressed in the Noble Qur’an as a divine and rational truth — almost as a challenge, emphasizing the necessity of submitting to Allah — that ‘all the creatures that mushrik people worship, call upon, plead with and expect help from besides Allah, that is, all idols, taghuts and satans, even if they were to gather together, could not create a helpless, tiny fly, and could not constantly protect themselves against them (the flies)’.[37] Yes, even a tiny fly, even a particle, is connected with all beings and with the whole universe and is dependent on them to that extent. For a tiny fly, a flower, a seed, a drop of water and every creature is in a state and structure of need of the moon, the sun, night and day, the seasons, the soil, the clouds, many elements such as oxygen and countless minerals, vitamins, foods, and of their continuity and regularity, and of the free help of the thousands of worlds and beings in the heavens and on the earth. One who cannot create all of these certainly and absolutely cannot create even a fly, a flower, a seed, a tiny particle, and likewise cannot provide for their necessary needs until eternity. Then how can beings in this state associate partners with Allah? How can such simple creatures dare to put themselves (Allah forbid) in the place of Ma’bud, Lord and god, that is, to lay down law, ruling, principle, rule and regulation for beings like themselves and to ignore or deny the divine laws and rulings? Thus the complete negation and rejection of such beings, persons, institutions and orders that have become taghuts, idols and satans, and the realization, by reason and thought, of the stage of negation of tawhid, becomes clear as a duty and necessity of faith and humanity.
As for the things the human being discovers and invents, they are merely a composition and a manifestation, of the nature of construction, and not — Allah forbid — a creation out of nothing. Just as the materials, elements, genes, minerals and their relations, and change-and-combination properties of this composition were created by Allah the Exalted (c.c), so it is (again) Allah the Exalted (c.c) who brought into existence out of nothing and created, in the very person of the human being who forms that composition, invention or industry (together with his reason, eyes, ears, mouth, tongue, heart, hands, feet and spirit and other apparatus and organs), all his actions, characteristics and every kind of ability. Many noble verses from the Noble Qur’an, which expresses this definite and witnessed fact, such as ‘Without any doubt Allah is the One who created you and the deeds-works that you do.’[38]; ‘Allah is the Creator of everything (every being and every work) and He is the Guardian over everything.’[39], speak of this truth. Yes, if Allah the Exalted (CC) had not created subtle faculties and beings such as reason-thought, heart-spirit-perception-consciousness; and likewise a great many internal and external organs and systems such as hand, foot, eye, ear, brain and blood, or had not equipped them with the known capacities and functions, let alone mounted them in the human being — and more importantly, had not created the human being himself with his present characteristics — what would the situation be then? Could the human inventions, discoveries, sciences, cultures and technologies, which make ungrateful, ignorant and unjust-natured people rebellious, make them taghuts, and become the means of their becoming so satanized as to (Allah forbid) defy Allah the Exalted — shamelessly — ever have come into question? Which beastlike fool could say ‘Yes’ to this?
Thus the negation and rejection, by reason and thought, of every kind of shirk is thereby actually realized and fulfilled. And it likewise needs no explanation that carrying this out in a planned, programmed, organized and wide-ranging manner and putting it into the field of application — taking action so that shirk is completely demolished in this field too and the mushriks and taghuts are sent to the lowest of the low of hell — is and will be a rational, faith-based and Islamic duty.
b.) All created beings are servants and appointees of Allah. Therefore everyone should strive to purify his own self, his person, and the individuals and societies and creatures with whom he lives, with reasoned, intellectual and scholarly evidence, proof, demonstration and data, from the disease of ‘taking others as servants and being a servant to anyone other than Allah’, and to destroy with the weapon of negation and rejection all thoughts and manifestations of shirk and disbelief that occur in this matter. For it is clear that it is illegitimate and immoral for those who are created as servants to try to take others as servants, that is, for himself or another mortal person or creature like himself to put human views, thoughts, morals and cultures into force and to call people to them, just as it is also irrational and inhuman for him to be a servant to himself or to others, that is, to be a captive of human views and cultures. Individuals and societies become truly free human beings only and solely by being servants of Allah and by rejecting and negating other servitudes, that is, servitudes to servants. And this is realized by completely rejecting all human rulings, views, cultures and systems that remain outside divine rulings and cultures, and by never granting them any right to life.
Yes; it is known that the human being — the most honored[40] of created beings, who was created in the best of forms[41] and made vicegerent of the earth[42] — in his very beginning (with his material-human aspect) was created from earth (turab)[43], from clay (tin, that is, moistened earth)[44]; from sticky, viscous clay (tin lazib)[45]; also from refined clay, from the essence of clay (min sulalatin min tin)[46]; from dried clay, from shaped mud (min salsalin / min hama’in masnun)[47]; and from clay like baked in fire (min salsalin kal-fakhkhar)[48], as one single self (the first human, Hz. Adam), and from him his spouse (mate), and that thus, multiplying from a single self, a single person and his progeny (in the form of men and women), he is a generation and a being that has dispersed and spread over the earth and is in a state of need of many things[49]; ‘We created you; will you still not affirm? Have you seen the semen that you are emitting (as progeny)? Is it you who create it, or are We the Creators?’[50]; ‘Let man consider from what he was created? From a spurting fluid (which) comes out from between the backbone and the breastbone.’[51]; ‘And it is He who created man from (a drop of) water and made him one of lineage and marriage (relations). Your Lord is All-Powerful (powerful over everything)[52]; ‘He who made everything that He created most good and who began the creation of man from clay (moistened earth). Then He made his progeny from an extract (essence), from a plain-contemptible fluid. Then He proportioned him and breathed into him of His spirit. And He made for you hearing and sight and hearts. (Despite this) how little you give thanks.’[53]; ’Without any doubt We created man from a mixed drop (min nutfatin amshaj). We are testing and trying him. For this reason We made him hearing and seeing. We showed him (the way leading to the truth). (Now he) either becomes grateful or an ungrateful one who strays into disbelief.’[54]; And likewise;
’O people! If you are in doubt about the resurrection (because of satanic delusion) (just look at your own creation), then indeed We created you from earth, then from a nutfah (a drop of fluid), then from an ‘alaqah (a blood clot), then from a mudghah (a chewed-like piece of flesh), formed and unformed (partly and not yet fully shaped); (We took your creation through such stages) in order to show you (the grandeur and manifestations of Our power) and We settle in the wombs whom We will for a named, appointed term. Then We bring you out as a baby (into the world). Then (We rear you) so that you may reach your age of strength, your youth; some of you are made to die, and some of you are brought back to the arzal al-‘umur (the lowest, feeblest stage of life, reduced from strength), so that after having known, they know nothing (forget their past). And you see the earth barren and dead as it were; but when We send down water upon it, it stirs and swells and brings forth plants of every beautiful, delightful (bahij) kind (and thus the human being and the products he needs are created by the miraculous hand of the divine power).’[55]
‘We certainly created man from an extract of clay (min sulalatin min tin). Then We placed him as a nutfah (a drop of fluid) in a firm place of settlement (fi qararin makin), (that is, in the mother’s womb). Then We created the nutfah as an ‘alaqah (a blood clot); then We created that blood clot as a mudghah (a chewed-like piece of flesh); then We clothed those bones with flesh; then We brought him into being as another creation (spiritual, heartfelt, rational and moral). How exalted is the glory of Allah, Ahsan al-Khaliqin (the sole, absolute and most beautiful of creators). (All praise and congratulation is to Allah’s creatorship). Then surely you will die after that. Then without any doubt you will be raised (again) on the Day of Resurrection.’[56] With very many noble verses such as these, by narrating the stages and course of creation, attention is drawn to what a helpless, powerless, weak and needy being and creature the human being is, and to what a possessor of strength, power, art, samad, wisdom, mercy, knowledge and exaltedness Allah the Exalted is — a Creator who is al-Wajib al-Wujud, al-Wahid al-Ahad and al-Hayy al-Qayyum, the Possessor of Beauty and Perfection.
Despite this divine, Qur’anic, cosmic, rational, definite, mathematical, practical, living and concrete truth and fact, we witness that the human being is inclined to deviate from the Truth, that here and there and from time to time he does deviate, and that he is drowned in a whirlpool of misguidance and savagery to the point of taking his own self or another creature as Ma’bud, Mawla, Lord, Owner, Ilah or Ruler and of defying — Allah forbid — the Exalted Truth (Allah).
‘(Allah) created the heavens and the earth with truth. He is far exalted above what they associate with Him. He created man from a nutfah (a drop of fluid cast out, semen). Yet he is an open adversary (enemy).’[57]; ’Does man not see that We created him from a (simple, base) nutfah? (And) now he has (risen up and) become an open adversary (enemy).’[58] With these verses, which draw attention to the hostile and accursed attitude and conduct of the human being toward Allah the Exalted (c.c) and the Religion of Truth — the human being who is in an infinitely weak state[59], who is very hasty[60] and very contentious-argumentative[61] in leaving the Truth and perishing in falsehood — it is openly and plainly stated and announced that he is a creature who is very unjust, very ignorant, very much a disbeliever, very ungrateful, very wicked-calamitous, a transgressor, and wretched in loss[62], and that therefore he is in the state and position of being more astray than the animals, lower, blind, deaf, dumb[63] and the lowest of the low in baseness[64].
Thus: it is so clear as to need no explanation that the powers and societies formed by such human-spoiled beings — a human being who is deprived of human consciousness[65], who has no share in knowledge, gnosis, learning and culture[66], who is far, very far from fiqh and understanding (subtle comprehension-insight-view and thought)[67], who has completely lost the exalted-divine faculties such as reason and perception[68], whose hearts are rusted (ran)[69], covered[70], filled with the fear (ru‘b) of abasement and cowardice[71], crooked and deviated (zaygh)[72], gloomy, dry and hard as stone[73], paralyzed (diseased) with the disease of disbelief-shirk-hypocrisy[74], branded with the brand of shirk-disbelief and hypocrisy[75], and on whose hearts, ears and eyes an eternal seal has been set[76], a most vile and filthy[77] kind of human being — are to be rejected and negated, in all their fronts and aspects, and that this is and will be a rational, intellectual, innate, natural and human duty and necessity. By taking other people and societies as their servants-subjects, by laying down views, thoughts, laws, rules, cultures, morals, principles, commands and prohibitions outside Allah’s rulings and contrary to and in conflict with Him, and by trying to make others adopt and apply them, those whose condition and true structure are this abased, wretched and base rebel in a taghuti manner against the Ubudiyyah, Rububiyyah and Uluhiyyah of Allah the Exalted (c.c) and have brought themselves — Allah forbid — to the status (?) of Lord and Ilah; it is thus understood more clearly and more plainly what an emblem of savagery and folly they are.
Therefore: the false views, thoughts, systems, ideologies, religions and currents — all of which are non-Islamic, the opposite of divine revelation, in the state and position of human world-views, life systems and philosophies, and which express shirk, disbelief and transgression in separate dimensions — called Secularism, Laicism, Democracy, Liberalism, Capitalism, Marxism, Communism, Socialism, Realism, Idealism, Modernism, Postmodernism, Humanism, Fascism, Shamanism, Nihilism, Buddhism, Brahmanism, Positivism, Rationalism, Totemism, Fetishism, Feminism, Feudalism, together with the heresies that are syntheses of these, and all the persons, societies, institutions, organizations, bodies, powers, assemblies, states, governments and orders on which they rest, must be negated and rejected completely, from beginning to end, by reason and thought; and making the utmost scholarly, intellectual and cultural efforts for the purpose of bringing all people — as individuals, families and societies — to this consciousness and awareness, and thus preparing the ground so that the stages of verbal and practical negation can be reached, is required. And with this process, one aspect of the stage of negation of tawhid will have been realized. And that is all.
c-) The negation and rejection of the customs, traditions, false religions and ideologies, misguided cultures, morals and ways bequeathed by ignorant and mushrik pasts is required by sound reason, sound thought and logic. For it is the false, misguided and ignorant cultural, moral and doctrinal legacy of the past in question that veils true tawhid, shakes it at its foundation, carries and plants shirk and disbelief from generation to generation, and connects the coming generations with the mushrik past. Yes,
‘When it is said to them: “Come to what Allah has sent down and to the Messenger,” they say: “What we found our fathers upon is enough for us.” (Even) if their fathers knew nothing and were not guided?’[78]; ‘Recall when (Ibrahim) said to his father and his people: What are these statues before which you bow and bend? (They said:) We found our fathers worshipping and adoring them. (He said:) Indeed you and your fathers have been in manifest error.’[79] Likewise;
‘When it is said to them: “Follow what Allah has sent down!” they say: “No, we shall follow what we found our fathers (our forebears) upon.” Even if Satan has called them to the punishment of the raging fire, will they follow him?’[80]; ’Then, their place of return will surely be the raging fire. For they found their fathers astray. And they themselves kept rushing along in their footsteps. By Allah, most of those before them had also gone astray.’[81]; ‘(They said:) No, indeed we found our fathers upon a way (a religious belief, custom and tradition as a religious community), and in truth we are (people) who are on the right course in their footsteps (the legacies and works of disbelief). (This is the state of the mushriks) so; We never sent a warner before you to any town, but its notables (mutrafin), who were arrogant in their ease, said: ‘The truth is that we found our fathers upon a way (a belief and path belonging to their society), and in truth we are following in their footsteps (their cultural beliefs and moral legacies).’ (Each of those messengers said:) What if I bring you something more rightly guided than what you found your fathers upon (which is false from beginning to end)? They said: (Yes) in truth we are deniers, kafirs, of what you were sent with (of the divine rulings, of Islam, the religion of tawhid). So We took vengeance on them. Now look at how was the end (ruin and loss) of those who denied (the messengers, the books and the religion of truth)!’[82]; many noble verses such as these lay out openly before the eyes the subject and the degree of gravity of the subject, and draw attention (with scientific, rational and logical propositions) to the necessity of negating and rejecting, in all its dimensions and parts, this kind of shirk, disbelief, ignorance and transgression, which is contrary to reason, logic, knowledge, consciousness and humanity.
Thus: the negation and rejection of all the human, taghuti fabricated views, thoughts, creeds, beliefs, cultures, morals, customs-traditions-conventions, world-outlooks, life orders, systems and compilations of laws-rules-rulings and principles — the rational, intellectual and philosophical currents-schools and systems — such as Liberalism, Secularism, Laicism, Communism, Kemalism, Socialism, Fascism, Democracy, Postmodernism, Humanism, Zionism, Imperialism, Materialism, Realism, Idealism, Rationalism, Nationalism and Syncretism (mentioned in the previous section), which have been carried over and bequeathed from past mushrik, misguided, unjust and ignorant persons and societies to today’s world and social life and which turn and are turning human life into a terrible desert and hell, and of all false religions and ideologies, emerges as a rational, intellectual, scholarly, logical, faith-based and human duty and necessity. For what meaning and what value could the arrogant, taghuti, satanic and accursed views-ideas-thoughts-schools-ideologies, religions, laws, rules, creeds, principles and orders of the heretics, mushriks, deniers, corrupters, hypocrites and kafirs — creatures who, before the majesty and greatness of Allah the Exalted, are weaker than a mosquito and as contemptible and worthless as a speck of filth — that are outside Islam and against Islam have, other than being a dunghill, a rubbish heap, filth and baseness? It is for this reason that in the Noble Qur’an every kind of shirk and the mushriks are expressed as rijs, khubth and najis[83] and that characterizations such as a panting dog[84]; a donkey carrying books[85]; a wild ass fleeing in fright from a lion[86]; the worst of the animals that crawl and walk upon the earth (reptiles)[87]; many times more astray and lower than four-legged animals[88] have been declared as the common attribute, epithet and characteristic of all kafirs and mushriks. And historical events as well as current events, and human life as lived and being lived, are in fact observed as a quite clear, living and concrete (chained, successive) definitive witness to this divine, Qur’anic and heavenly statement, declaration and truth. And that is all.
d-) The Negation and Rejection of Every Kind of Idolatrous Shirk
This aspect can be taken up and analyzed — briefly — in a few categories.
aa-) The negation of the shirk of taking the whims and desires of the self as a god (idol).
bb-) The negation of the shirk and idolatry of taking sacred creatures such as angels and prophets as gods.
cc-) The negation of the shirk of taking jinn and similar beings as gods (idols).
dd-) The negation of the shirk of sanctifying lifeless corporeal beings and statues (awthan, asnam, tamathil, etc.) and taking them as gods and idols. If we take these up one by one;
aa-) The self, whims and desires carry a structure and character that can suggest and promote the negative, the evil, the sinful and the vile, extending as far as shirk and disbelief; it can raise its vile feelings and passions to the point of taking them as a god (idol). It is clear that the negation and rejection of this is a rational, intellectual and logical realism and a duty and obligation of faith, tawhid and humanity. For in view of the reality that the human being himself has no choice and no way out other than servitude and submission to Allah, his attempting to take his vile feelings and desires as a god (idol) would be an example of boundless folly and satanism, so it needs no explanation that rejecting and negating it with even more intensity and loathing is necessary and takes priority. Yes:
‘Without doubt every self commands evil intensely, except what its Lord has spared.’[89]; ‘And every evil (misdeed, wickedness) that comes (or will come) to you is from your own self.’[90]; ’The lust and the passion of appetite for women, sons, heaped-up hoards of gold and silver, fine horses of mark, livestock and tilled land has been made attractive and alluring to people.’[91]; ’Say: If your fathers, your children, your spouses, your tribe, the wealth you have earned, the commerce whose decline you fear and the houses that please you are dearer to you than Allah and striving in His way, then wait until Allah’s (punishment) command comes. Allah does not guide (such) a people of transgressors.’[92] These noble verses list the basic worldly, selfish elements, things and beings with which people of whims and desires are infatuated and afflicted; they emphasize the subjects and matters by which, through the excessive inclination, appetite and passion of the self and of desires (through this channel as well), one will slip into idolatry and stray into shirk and disbelief. For such excessive passions and tendencies will whip up the inclination, wish and desire to reach them, and this in turn will give rise to the taking of steps of heart, thought, word and deed to realize it. And to the extent that it forms a contradiction and conflict with the divine commands and pleasure, this state and position, which will produce distancing from tawhid, from the truth, that is, from Allah and the religion of Islam, that is, shirk, disbelief and transgression, becomes the cause, reason and source of the emergence and birth of mushrik orders, morals, thoughts, ideologies and world-views.
‘Now have you seen the one who has taken his own whim as his god, whom Allah has led astray knowingly, on whose ear and heart He has set a seal, and over whose eyes He has placed a veil? Who then will guide him after Allah? Will you not then take heed and reflect?’[93]; ‘Have you seen the one who has taken his own wishes and passions (whim) as his god (idol)? Will you then be a guardian over him?’[94] — it is the selfish-satanic feelings, whims-wishes, desires-lust and passions stated and drawn attention to in these noble verses that have been an important factor and cause in the birth of taghuts such as Nimrod, and his pretending to divinity — Allah forbid — by saying ‘I too give life and cause death’[95]; in the actual rebelliousness of a satanized taghut such as Pharaoh, who used expressions such as ‘I do not know of any god for you other than me’[96]; ‘I will throw whoever takes another god into the dungeon’[97]; ‘I will cut off their hands and feet on opposite sides and execute them’[98] and ‘I am your most exalted Lord’[99]; in the vile Qarun playing a role as a means of misleading the people through statements, boasting and swaggering such as ‘I attained treasures-adornments and the splendor of wealth and property thanks to my own labor and knowledge and because of my superiority’[100]; and in the transgressions such as the promotion of the idolatry of the calf statue by a trickster such as the Samiri — who made it by casting from ornaments and tried to present it as a god and who said ‘my self made this seem fair to me’[101] — in the birth of shirk and ingratitude, and in the emergence and rise to prominence, in all times and places, of destructive, misleading and corrupting taghuti-satanic ideas, currents, orders and persons.
Thus: the whole of the many false schools, ideologies, world and life views, and political, social and philosophical currents and orders seen in today’s world — such as Laicism, Communism, Socialism, Liberalism, Fascism, Humanism, Modernism, Realism and Rationalism — arise and originate to a great extent (for the most part) from the disbelief and shirk of taking the self, whims and desires as a god, that is, an idol, and are the chief agent and cause of the tumbling of human life and of all societies from abysses and hells into hells. And the negation and rejection of this — that is, of the shirk of taking the self, whims and desires as an idol — entirely and in all its dimensions, and the elimination of all its activities and every kind of its (anfusi-afaqi, partial and universal) manifestations, emerges as a rational, intellectual, scholarly, human and logical necessity and requirement; and this will come to have the possibility of being realized and fulfilled by abstaining from every kind of thought, interest-concern, word, deed-action, wish-desire, inclination-appetite, lust and indecency that lies outside the pleasure and approval of Allah the Exalted (cc) — that is, outside the field and realm that the self and desires long for and worship, the ‘what is other than Allah’ (masiwa) — and by entirely cutting off any such relation with created beings; by accepting the divine commands and prohibitions, that is, the foundations of the Islamic shari‘a, as the definite limit; and by turning toward the eternal place of manifestation of Allah the Exalted (c.c.), forever and ever, and directing oneself to ‘True Tawhid’, Insha’Allah.
bb-) It needs no explanation that the negation and rejection, in every case, of the shirk of taking angels, prophets and other sacred creatures as gods is a rational, intellectual, logical and human necessity and takes even more priority. For it is clearly and utterly boundless impudence and shamelessness — now and always — for such luminous and blessed exalted personalities, who bear the titles of masters, pioneers, leaders, chief teachers and sultans of tawhidic education, which teaches and instructs, in the partial and universal, private and general worlds, in the manner of ‘ilm al-yaqin, ‘ayn al-yaqin and haqq al-yaqin, True Tawhid — the essence, purest and perfection of creatures, the highest and most perfect in servitude and worship of Allah — to be attempted to be used by base persons and peoples with vile spirits as tools and means for their own shirk and disbelief. This accursed attitude and these promptings, which deeply envelop and terribly make shudder those exalted personalities themselves, are stated and expressed by our Exalted Lord in the Noble Qur’an in this way: ‘The Jews said: “Uzayr is the son of Allah.” The Christians said: “The Messiah is the son of Allah.” That is their saying (word of shirk and disbelief) with their mouths. They imitate the words of those who disbelieved before them. May Allah destroy them; how are they turned away? They took their scholars and their monks as lords (and gods) besides Allah, and the Messiah son of Maryam (Isa) as well; whereas they were commanded only to worship one single god. (For) there is no god but Him. He is exalted above what they associate.’[102] When ‘Adiyy b. Hatim, who was acquainted with this noble verse and had newly entered Islam from Christianity, said: ‘O Messenger of Allah! We did not accept our scholars and our monks as Lords-gods,’ the Messenger of Allah (s.a.v.) asked: ‘Did you not accept as lawful what they made lawful and as unlawful what they made unlawful?’ and ‘Adiyy said “Yes,” and upon this the Messenger of Allah (s.a.v.) replied: ‘That is taking them as gods.’
The noble verse ‘Do not say, because of your tongues’ (random and) false characterization: “This is lawful and this is unlawful,” for by this you would be fabricating a lie against Allah (and committing shirk). Without any doubt those who fabricate lies against Allah (who lay down rulings as truth) will never prosper’[103] draws attention to this aspect of the subject, that is, to the shirk and disbelief that arise through legislation and the laying down of rulings; and many noble verses such as ‘… Judgment belongs only to Allah, and He has commanded that you worship Him alone (that you follow only His rulings). That is the true religion (the upright religion). But most people do not know.’[104] ‘Do they then seek the judgment of (non-Islamic) jahiliyyah? And who is better than Allah in judgment for a people who believe with certain knowledge?’[105]; ‘… Whoever does not judge by what Allah has sent down, those are the kafirs, those are the unjust, those are the transgressors.’[106] also state explicitly that laying down rulings, laws, commands and prohibitions belongs exclusively to Allah the Exalted, and emphasize that laying down laws, rulings, commands-prohibitions outside the rulings that Allah has laid down, and following them, is definitely shirk, disbelief and transgression.
Yes; the Noble Qur’an goes on laying out the relevant verses. ‘When Allah says: “O Isa son of Maryam! Did you say to people: Take me and my mother as two gods besides Allah?” (Isa) says: “Glory be to You, it is not for me to say what I have no right to say. If I had said it, You would surely have known it. You know what is in me but I do not know what is in You. Truly You, and only You, are Allam al-Ghuyub (the One who knows best the unseen, the invisible). I did not say to them anything except what You commanded me: (Which I did not say) worship Allah, who is my Lord and your Lord! (Moreover) I was a witness (watcher and monitor) over them as long as I remained among them. When You ended (my life in the world), it was You alone who remained as an observer (overseer) over them. And You are (in any case) the absolute witness over everything. If You punish them, they are surely Your servants. If You forgive them, without any doubt it is You, You alone, who are the Mighty and the Wise!”’[107]
‘‘Those who say, ‘Allah is the Messiah son of Maryam,’ have certainly gone astray into disbelief and become kafirs. Yet the Messiah said: “O Children of Israel! Worship Allah, who is my Lord and your Lord. For whoever associates partners with Him, Allah has without any doubt forbidden paradise to him, and his abode is the Fire. And for the unjust (who commit shirk) there is no helper.” Those who say, ‘Allah is the third of three,’ have certainly become kafirs and gone astray into disbelief. Yet there is no god but one single god. If they do not desist from what they are saying, a painful punishment will surely touch those of them (of the people, of the societies) who (continue in) disbelief.’[108] ; ’(Yes) It is not fitting for any human being that Allah should give him the Book and the judgment and prophethood and then he should say to people: “Be servants to me instead of Allah!” But rather he says: “Be Rabbani through the Book you are teaching and studying.” And He would never command you to take the angels and the prophets as Lords. Would He command you to disbelief after you have become Muslims?’[109] ’Say: O People of the Book! Come to a common (equal-shared) word between us and you: that we worship (and serve) none but Allah and associate nothing with Him (as a partner), and that none of us take one another (some of us others) as Lords instead of Allah. And if they turn away, then say: “Bear witness that we are Muslims (people of true tawhid).”’[110] Likewise;
“On that Day (Allah) will gather them all together, then He will say to the angels: ‘Were these (in the world) worshipping and adoring you?’ (The angels will say — Allah forbid —:) ‘Glory be to You (You are free of every deficiency and exalted), You alone are our absolute ally, not they; no, they (those kafirs, not us) were worshipping and adoring the jinn, and most of them believed in them!’’[111]; ‘Neither the Messiah nor the angels who are Muqarrabun (those of high station) disdain to be servants of Allah. And whoever disdains (keeps away, shrinks from and avoids) worshipping Him and is arrogantly proud, (Allah, to punish them) will gather them all to Himself.’[112]; ‘Yes; without any doubt, those who are in the presence of your Lord never become proud of worshipping Him (of being in servitude); they always glorify Him and prostrate to Him.’[113] And so on…
Therefore: since even the most exalted creatures, such as the angels and the prophets, are charged with worshipping and serving Allah, the other sacred creatures (the awliya of Allah, scholars, righteous ones, etc.) too — and all the more so — are bound and responsible to be servants of and obey Allah; they have no option other than to be bound to the divine rulings of Allah the Exalted and to call all people to that path. Otherwise, that is, it is clear that inclining toward, adoring, and attaching oneself — or trying to attach others — to laws, rulings, statutes, views and orders other than the rulings, commands and prohibitions of Allah (even if these are their own personal-capricious views and cultural opinions and perspectives) is shirk and disbelief. It needs no explanation that, naturally — Allah forbid — those of such sacred appearance are not awliya, guides, scholars or righteous ones but, on the contrary, a misguided pioneer of disbelief and a satanized taghut, and that those who turn to, follow and believe in them will directly have fallen into the position of ‘akl-i shirk’, that is, of mushrik.
Thus; with this perspective and looking from this point of view: when the newly emerged personalities of today — donning the role of sanctity and putting on the masks of sainthood (wilaya), guidance (murshid-ship), Nurcu-ism, sheikh-ism, leadership, hocaefendi-ism, big-brother-ism (ağabey-ism) and scholarliness — try, through different ways and with the games and tactics of the khannas, to be the panegyrists and defenders (and that, — we seek refuge in Allah — in the name of religion, faith and Islam (?)) of the taghuti, heretical, unjust, vile, accursed ruling order, which is the official and civil extension in our region of the great Satan America, Zionist Israel, the papacy and patriarchate, and of its various satanic institutions, organizations and laws, indeed spend great efforts, and strive and endeavor to gradually and insidiously drag their wretched, deceived followers, disciples, students and grassroots into the hurricane of shirk, apostasy and ilhad in question, we have come to have the possibility and faculty of understanding and determining with certainty what a terrible example of pharaoh-ness, nimrod-ness, satanism and taghut-ness they display, and to what a degree the poor wretches who incline toward, are drawn to, worship and obey those vile, sanctity-pretending hypocrites and heretics in the name of Islam (?) and the sacred (?) are abased, base, ruined and astray creatures.
While these heretical, hypocritical and apostate persons, institutions and currents, which are in a race[114] in the matter of ‘Laicism, Secularism, Liberalism, Democracy’ — the most evident, most widespread and most dominant forms of shirk and disbelief in the modern world — try to develop and establish definitions, descriptions and characterizations such as secular Muslim, democrat Muslim, liberal Muslim, Kemalist Muslim, modern-Westernist-Americanist Muslim, humanist-humane-tolerant Muslim, modern moderate Muslim (?); laicism is the adjective, and Islam is the noun. These are not mutually negating but complementary. ‘If so-and-so taghut were alive he would be one of us and would keep away from today’s Democrats.’; ‘We are the real Democrats, the true Kemalists.’; ‘The essence of laicism and democracy is very good and beautiful, but its application in our region is bad; therefore we, as Muslims, should embrace the real and true laicism and democracy and spend all our effort to make them fully applicable.’; ‘That going bare-headed, shaking hands with women, sitting mixed together, having revels at cocktail parties, stomping and dancing the horon, getting used to living side by side and together with prostitutes, atheists, those who attack and curse Islam, and disregarding Islamic emblematic words, speech and deeds (for example the words takbir, tahlil and tawhid, turban-beard-robe and hijab with modesty, if need be the prayer, religion, faith and the Qur’an), and making the words ‘secular, democrat, liberal, civilized model and intellectual’ a constant dhikr and a daily litany on the tongue is the indispensable requirement of the modern age-century and time, and especially (in view of its special position and the requirement(?) of the present conditions) of our region and our country, and the only option(?) of life’ — they try to give this interpretation a commentary and explanation, and to seat it shamelessly on Islamic (?) texts, sacred frameworks and zealotries (with satanic, fabricated logic), thus trying to bring the broad Muslim masses into the circle of apostasy and heresy, and for this purpose they organize series of seminars, conferences, panels and congresses.
The rejection and negation (in all its parts and dimensions) of the whole of these accursed manifestations — which are entirely shirk, disbelief, apostasy, hypocrisy, ilhad, transgression and misguidance, and whose basis and goal are to bring in practice the ruling taghuti-satanic order together with its patrons and effective power centers and institutions into the state and position of absolute Lord-Ilah and powerful, compelling Owner-Master, and to completely eliminate and reduce to zero the influence of divine sovereignty, ownership, power, Rububiyyah and servitude, that is, of Pure Muhammadan Islam, of the Qur’anic culture and school, in all fields — political, social, legal, economic, moral, individual and familial — and in human life — confronts us as a very important and very necessary rational, scholarly, intellectual, logical, conscientious and human duty.
In order for True Tawhid to be preserved, to carry out its divine, luminous and life-spreading mission and function, and to show its divine characteristic that can save human life in this world and the hereafter, the necessity that this aspect and dimension of shirk and disbelief be rejected and negated very powerfully and with great determination and effort — first in the world of reason, thought and mind and gradually in actual, practical life — is a proposition accepted by those of sound mind; it is therefore clear that no further detail or explanation is needed. And that is all.
- cc) It needs no explanation that the rejection and negation, by reason, thought and logic, of the shirk of taking the jinn, satans and invisible creatures such as vile spirits as gods and worshipping them is, in every circumstance, a rational and logical necessity and a mathematical truth that every person of sound mind — and especially the Muslim, who is and ought to be in the most perfect state in this matter — would accept and submit to without thinking.
Throughout human history, especially the Bedouin ignorant societies deprived of and distant from the culture of revelation, when they could not be addressed by the religion of nature and True Tawhid contained in their innate disposition, and could not gain familiarity with it, entered into a tendency and orientation toward wrong and false beliefs; they found themselves in the shirk and misguidance of taking creatures that are — in part — unseen, such as jinn, satans and vile spirits, as lords-gods (Allah forbid) and worshipping them (in the sense of taking refuge and expecting help).
It is observed (both from the statement of the Noble Qur’an and from historical and present-day events) that the jinn — ‘created from a smokeless, pure fire (min marijin min nar)’[115]; ‘from the fire of the scorching wind (min nar as-samum)’[116] (it being known that Iblis, the first and chief satan, is also from the jinn[117], and that, because he was created from fire, he fell into pride and arrogance, rebelled against the command of Allah the Exalted ‘Prostrate to Adam!’, was expelled from the divine presence as an accursed Satan, and that in order to be able to fulfill the satanic role and mission of misguiding and corrupting, he was given opportunity, power-capacity and respite by Allah the Exalted (c.c.) (by divine wisdom and for the purpose of testing)[118], and that, with his brothers, companions, khannas helpers and friends from among the jinn and mankind[119], with the cavalry and infantry units of the ‘armies’[120] that he formed with them’[121], he launched an attack ‘from the right and from the left, from in front and from behind’[122] in order to bring people of weak will and little sincerity and piety into shirk and disbelief, to make them worship beings possessed of vile jinn-and-human spirits and himself, and to tear them away from the Religion of Truth; in addition to and together with this nature) — in their possession of a penetrating-powerful, affecting-burning-suffocating-deadly and poisonous capacity and characteristic parallel to the aforementioned leaven and structures of their creation, have obtained relative successes in the matter of corrupting, misguiding, and destroying and annihilating human life with shirk and disbelief, and have succeeded, though to a limited extent, in leading astray the majority of people.
Yes; the Noble Qur’an openly reports that the accursed band — composed of humans and jinn with vile spirits under the leadership of Iblis, called satan, shayatin, ‘the open and merciless enemy of humanity’[123] — tries, even against the exalted prophets, to ‘push them toward negativities of the kind of wish-deception, seduction-whispering and instigation’[124], even to the extent of setting upon them; the story of Hz. Adam (a.s.) is displayed in the Book of Allah as a living picture in this regard; and it is likewise emphasized that the sincere, righteous servants were protected from them by divine preservation and safeguarding. Those whose nature has been corrupted and who are deceived by these relative, partial successes of the satans composed of vile spirits and jinn (which stem from destruction and corruption and are granted purely by the secret and wisdom of testing) have begun to regard the satans, especially the jinn ones, as extraordinary beings, to worship them from time to time, to be servants to them and to seek help from them, and thus have opened ‘a new path of shirk and idolatry’. And the Noble Qur’an has drawn attention to this subject with a number of verses. For example:
‘Satan promises them nothing but deception. Without any doubt, as for My (sincere) servants, you have no authority (compelling power and dominion) over them.’[125]; ‘You have no power at all to establish any authority over My servants, except over those of the rebellious who follow you and obey you.’[126]; ‘Indeed, Iblis (the ancestor of the jinn) verified and fulfilled his supposition (his threat) against them (the people who deviate from their nature). All (humans) except a (sincere) group of the believers followed him. Yet he had no authority, no compelling power, over them (the people who followed him). But We (gave Iblis, his progeny and his helpers this possibility of misleading) in order to distinguish the one who believes in the hereafter from the one who is in doubt about it; and your Lord is Guardian over everything, the Protector and Overseer.’[127]; ‘Then, leaving Me aside, will you take him (Iblis) and his (jinn) progeny (and helpers) as allies? Yet they (all of them) are enemies to you. (To do so) is an evil exchange, an evil recompense for the unjust. I did not make them (Iblis, his progeny and helpers from jinn and mankind) witnesses to the creation of the heavens and the earth, nor to the creation of their own selves. And I have never taken (anyone, especially) those who mislead as helpers (I am infinitely self-sufficient, exalted and free of that).’[128] Likewise;
‘(Allah the Exalted) On that Day will gather them (the mushriks) all together, then He will say to the angels: ‘Were these worshipping and adoring you?’ (The angels will say:) ‘You are Exalted and Glorified. You alone are our (one and absolute) ally (our friend and refuge); (Allah forbid) never they. Indeed they were worshipping and adoring the jinn. (For) most of them had believed in them (the jinn)’.’[129]; ‘(Although Allah the Exalted is the Creator and Provider of everything) they took the jinn and associated them as partners with Allah. Yet it was He (Allah the Exalted) who created them.’[130]; ‘Indeed, some men among humans (of little reason) used to seek refuge with some men from among the jinn, and they increased the jinn in rebelliousness.’[131]; ‘Beware! Sincere religion belongs only to Allah. As for those who take allies besides Him: (they say,) “We worship and adore them only so that they may bring us nearer to Allah.”’[132]; ‘Without any doubt Allah never forgives that partners be associated with Him. But He forgives what is other than that (sins) for whom He wills. Whoever associates partners with Allah has certainly gone astray into a far misguidance (dalalan ba‘idan). They (some of the mushriks), leaving Him (Allah) aside, call upon and worship (some of the created) females. (Thus) they in fact call upon and worship (have come to call upon and worship) only a rebellious Satan (shaytanan marida) who is cut off from every kind of good.’[133] Likewise;
Yes; ‘They (the mushriks) have tasted the result of what they did. For them there is a painful punishment. (Their condition) is like the condition of Satan. When he said to man: “Disbelieve,” and (he) then disbelieved, (Satan) said: “I am free of you. For I fear Allah, the Lord of the worlds.”’[134]; ‘At such a time when those who were followed (the satans of jinn and mankind) disassociate themselves from those who followed them (by praying-worshipping and obeying). (For now) they have seen the punishment and all the means (bonds and relations) between them (such as making worship and worshipping) have been torn apart and severed. (Then, those who were ruled and) followed say: “If only we were given another chance (to return to the world), we would surely disassociate from them just as they disassociated from us.” Thus Allah will show them all that they did (their shirk, disbelief and transgressions) as crushing regrets (and as most bitter remorse). And they will never come out of the Fire.’[135]; ‘Recall when (Ibrahim) said to his father: “My dear father, do not serve, be servant to and worship Satan! Without doubt (human and jinn) Satan is disobedient and rebellious against the Rahman (Allah). My dear father, truly I fear that a punishment from the Rahman will touch you, and then you will become an ally of Satan.”’[136]; ‘O Children of Adam! Did I not make a covenant (oath and counsel) with you that: “Do not serve, do not worship Satan. Surely he is a clear enemy to you. And serve and worship Me; this is (the only) straight path. By Allah, that Satan (from the jinn and mankind) had misled and led astray many generations and peoples of you (by innate nature) (with shirk, disbelief and transgression), and still did you not use your reason? This is the hell that was promised to you; as recompense for your going astray into disbelief, enter it today.”’[137]
In conclusion: ‘When the matter has been decided and concluded, Satan will say: “Truly Allah promised you a promise that was true; and I promised you but I broke the promise and lied. I had no compelling power over you; I only called you (to shirk, disbelief, transgression and misguidance), and you immediately responded to me (willingly). So do not blame me; (first) blame yourselves. I cannot save you, nor can you save me. Rather, I had earlier also disbelieved in your associating me (as a partner against Allah), covered it up and not recognized it (but I had deceived you and tricked you).”’[138] Etc…
Thus: it has thereby been understood — that is, by sound reason and in view of the divine truths set out, as a firm proposition, definitively — what an unequalled example of savagery, crime, misguidance and calamity it is for creatures who are not creators but, on the contrary, created, who are in thousands of degrees of helplessness, poverty and need, who at every moment are afflicted and condemned by the winds of annihilation, non-existence and decline, and who face a divine, everlasting and definite truth such as death, to exceed their limits and fall into transgression, to presume insolently to interfere (in shirk and disbelief) with Allah the Exalted and Most Holy (c.c) and with the boundaries of His (c.c) Ubudiyyah, Rububiyyah and Uluhiyyah, to make some people worship and serve themselves, their own views and opinions, or another mortal, created being — that is, to make them obey, follow and conform — and thus to set out to play the role of godhood and lordship (?), that is, to play leadership in one type of the kinds of idolatry; and that the people who take such creatures — Allah forbid — as gods, lords, owners and rulers, that is, who worship and serve, that is, adore, them by accepting their ideas, thoughts, commands and prohibitions as the laws, rulings, principles, world-view and philosophy of life to be obeyed, are more astray, base, vile, characterless, dishonorable and savage beings than they (those who take themselves as gods, that is, idols). For it is a mathematical truth that the beings who are the most exalted and sacred creatures — such as the angels, prophets, awliya and righteous ones — are in absolute servitude to Allah the Exalted (c.c) with every particle of their being, in great ecstasy, attraction, love, longing, humility, awe, absorption and submission, in tasbih, tahlil, dhikr, ruku‘, standing, sitting and prostration, and that with this they are charged, both by compulsion and by will and choice, both by innate nature and morality and by reason, shari‘a (faith-creed) and humanity; and that taking even these sacred servants (worshippers) — Allah forbid — as gods and lords, being in worship and servitude to them, that is, giving them (the angels, prophets and awliya) too shares and portions of names, qualities and attributes belonging to Allah the Exalted (c.c), such as Ubudiyyah, Rububiyyah and Uluhiyyah, is absolute shirk and disbelief, and that those who do it, those who hold it and those who believe in it are and will be definitely in the position of mushrik and absolute kafir; therefore it needs no explanation that giving these aforementioned divine attributes to the vile spirits of the jinn-and-mankind kind and to the satans would be an even more compounded great shirk and absolute disbelief, that the people who are the doers of these would be in the position of vile beings lower than the satans, and that their worldly and other-worldly headquarters would be the lowest of the low.
Yes; all beings other than Allah the Exalted — who is ‘al-Wahid al-Ahad, al-Wajib al-Wujud, al-Hayy al-Qayyum, al-Khaliq al-Jabbar, al-Bari’ al-Musawwir, Razzaq al-‘Alam, ar-Rahman ar-Rahim, al-Qadir al-Mutlaq’ — all of whom have been created by Allah the Exalted (c.c), are Allah’s servants, property and possession. None of them has, or can have, the attribute, right, influence or authority of godhood or lordship. Taking angels, prophets and awliya (their persons or their symbols) as gods and lords — even partially and relatively — regarding them, Allah forbid, as partners, helpers, advisers, children and family of Allah, and worshipping them by praying and adoring, thereby taking them as ma’bud, lord and ilah, is of course a great and terrible insult and crime against the Majesty and Grandeur of Allah the Exalted (c.c) and against the angels, prophets, awliya and righteous ones who are His sincere servants, indeed against all beings. Taking into account that for this reason the negation of this kind of shirk, that is, of the shirk of taking angels, prophets and other sacred creatures as gods and lords, has become clear (as discussed in the previous section) to be a rational, intellectual, scholarly, logical and human necessity for the realization of true tawhid, it is clear that the rejection and negation, with even greater intensity and loathing, by reason, thought, knowledge and logic, of the shirk in question in this section, that is, of the shirk of taking the jinn, satans and invisible creatures such as vile spirits as gods and worshipping them, takes priority. And it is never possible for anyone with even a slightly sound nature and sound mind to hesitate in this even by the weight of an atom.
While we are at it, let us conclude this section by touching — very briefly — on the shirk of attributing deficiency, fault and weakness to Allah the Exalted — Allah forbid — by ascribing to Him offspring or a mate, and on the necessity of its negation by reason, thought, knowledge and logic as well, Insha’Allah.
‘(The mushriks:) “Allah has taken a child,” they said. He (Allah, Mighty in Glory) is Subhan (He is exalted and free of that kind and every kind of fault, weakness and deficiency). Truly, whatever is in the heavens and the earth is His. All are devoutly submissive to Him. He is the Originator (without precedent) of the heavens and the earth. When He decides a matter, He only says to it “Be,” and it immediately comes to be.[139]; ‘The Jews said, “Uzayr is the son of Allah”; and the Christians said, “The Messiah (Isa) is the son of Allah.” That is their (false, slanderous) saying with their mouths, resembling the sayings of the disbelievers before them. May Allah destroy them! How they are turned away (from the truth to falsehood)!’[140] In addition to this, the Christians, who are People of the Book, are also distinguished by the shirk of the belief in the trinity (three gods).[141] Likewise;
‘…And moreover, without any knowledge, they ascribed and attributed sons and daughters to Him (Allah) and fabricated them. But He is exalted far above and pure and free of their descriptions. He is the absolute Originator of the heavens and the earth without any model. How could He have a child? And He has no consort (spouse). And (moreover) He has created everything. And He knows everything in full.’[142]; ‘They said, “The Rahman has taken a child.” By Allah, you have come up with something quite hideous. Because of this (slander and lie), the heavens are almost about to be torn to pieces, the earth to split open and the mountains to collapse and crumble — because they attribute a child to the Rahman. (Whereas) it does not befit the Rahman (Allah) to take a child. (For) all (everyone and everything) in the heavens and the earth will come to the Rahman only as a servant (abd).[143] Yes;
‘(Isa) said: Without any doubt I am a servant of Allah. (Allah) gave me the Book and made me a prophet…, …It is not for Allah to take a child; He is exalted, glorified. (He), when He decides a matter, only says to it “Be,” and it immediately comes to be. The truth is that Allah is my Lord and your Lord. So worship and serve Him alone. This is the straight path (sirat al-mustaqim).’[144]; ‘He is the Originator of the heavens and the earth. He has created for you mates from your own selves, and from the cattle (pair by pair) mates. In this manner He creates and multiplies you, producing and spreading you. There is nothing like unto Him. He is the All-Hearing, the All-Seeing. The keys of the heavens and the earth are His. He extends and spreads provision for whom He wills and (as much as He wills) He measures it out. For He knows everything best.’[145]; ‘Say: He is Allah, the Ahad; Allah is the Samad (He is in need of nothing; everything is in need of Him). He has never begotten and has not been begotten. And there is none comparable to Him, and there has never been any equal to Him.’[146] In conclusion;
‘And say: Every kind of praise and laudation belongs to Allah, who has not taken a child, who has never had a partner (associate) in His dominion, and who, out of weakness, never needs any helper (ally, adviser). And magnify Him with every possible magnification (exalt Him as high as you can toward infinity and magnify Him as much as you can).[147] And so on;
Therefore: it has been definitively understood that just as the negation of the shirk of ascribing to Allah the Exalted (c.c.) every kind of accidental, acquired and artificial quality and attribute — such as being born, giving birth, being subject to decline and separation (death), helplessness, weakness, error, fault, defect, deficiency, powerlessness and needing anything or anyone — is a rational, intellectual, human and logical necessity, so the rejection and negation, in all dimensions, of the shirk of taking as gods and lords, and worshipping (obeying and bowing to), beings who are characterized by such qualities and attributes, all of whom are created — that is, any being outside Allah the Exalted (c.c.), and especially the satanized jinn and human khannas and the beings possessed of vile spirits discussed in this section — and of laying down rulings, ruling, exercising guardianship, directing, making servants and subjects, and accepting, taking as a rule, following, attaching oneself to and being subject to them, is a rational, intellectual, scholarly, human, conscientious and logical necessity, and that the opposite cannot even be imagined. And it needs no explanation that this means the complete rejection and negation of all human ideologies, world-views, life systems, taghuti orders, currents, moralities, cultures and philosophies other than Islam, which is the divine religion.
- It is quite clear that the rejection and negation, by reason, thought, knowledge and logic, of the idolatry and shirk of taking as gods the lifeless beings in the heavens and on earth, forms, constructions and statues of the kind of sanam-wathan-timthal, and other corporeal or abstract creatures, is also a very important element, aspect and necessity of the stage of negation for the establishment and fixing of true and pure tawhid. It will be more useful to analyze these, even if briefly, under three separate main headings, Insha’Allah.
Aaa. It is known that the negation and rejection of the shirk of taking celestial bodies and beings such as the moon, the sun and the stars as gods, worshipping them, turning to them and asking for help, hoping for benefit and harm from them, and thus regarding them as agents with free will and sanctifying them, is a rational, intellectual, scholarly and logical proposition, necessity and requirement that every sound mind would immediately concede and accept. For since it is never permissible or possible to take as lord and god the created beings who possess life, spirit, reason, consciousness and will — for example the jinn, human beings, and even the most sacred creatures, the angels, prophets, awliya and righteous ones — or to worship them, Allah forbid, or to associate them (even partially, in part and relatively) as partners with Allah the Exalted (c.c.) and to allot shares to them in matters such as Ubudiyyah, Rububiyyah and Uluhiyyah, it needs no explanation that ascribing this, that is, Ubudiyyah, Rububiyyah and Uluhiyyah, to lifeless beings that lack qualities, attributes, characteristics and functions such as being lifeless, spiritless, and possessing reason, consciousness and will is all the more impermissible and impossible, that reason and logic would be even more averse to it, and that its doers would be in an even more compounded misguidance, as every sound mind would know with certainty. Yes; in order to explain and establish the aforementioned stage of negation of true tawhid, Hz. Ibrahim (a.s), who in the station of certain faith, while disputing with his father Azar, beheld the dominion of the heavens and the earth[148], draws attention to this divine truth in the language of the Qur’an in the following way.
[1] Al-Hajj:73
[2] Luqman: 13
[3] Al-An‘am: 57, 62; Yusuf: 40, 67; Ghafir: 12
[4] Al Imran: 28
[5] Al Imran: 118
[6] Al-Ma’idah: 51-52
[7] Al-Ma’idah: 57
[8] Al-Ma’idah: 81
[9] See; Hud: 113
[10] See; Al-An‘am: 106, At-Tawbah: 3, Al-Hijr: 94
[11] Al-Mujadila: 22; Approximately; Al Imran: 119-120; At-Tawbah: 23-24
[12] Al Imran: 175; Approximately; Al-Baqarah: 150
[13] See; Al Imran: 28, An-Nahl: 106, Ta-Ha: 45-46, 68
[14] See; Al-Ma’idah: 52-53
[15] See; An-Nisa: 77, Al-Ma’idah: 21-26; Al-An‘am: 121; Al-Ahzab: 19; Al-Hashr: 13; Al-Munafiqun: 4
[16] See; Al-Baqarah: 120; Al Imran: 100, 149; Al-An‘am: 121; approximately; Al-Ankabut: 8; Luqman: 15; etc…
[17] Al-Baqarah: 268
[18] An-Nisa: 37, approximately; Al-Hadid: 24
[19] Al-Isra: 27
[20] Al-Baqarah: 169; approximately; Al-An‘am: 151, An-Nur: 21 etc.
[21] Al-Furqan: 43; Al-Jathiyah: 23
[22] Al-Baqarah: 120; approximately, 145; Ar-Ra‘d: 37
[23] Al-Qasas: 50
[24] Ash-Shura: 15
[25] Al Imran: 14; approximately, Al-Kahf: 46; Ta-Ha: 131; At-Tawbah: 24; Ash-Shura: 36; Az-Zukhruf: 33; Al-Ahqaf: 20; Al-Hadid: 20; At-Taghabun: 14-15
[26] See; Muslim: Book of Tribulations: 120-127; Translation A. Davudoğlu: 11: 412; Ibn Majah: Book of Tribulations: 33-35; Translation 10: 331-339; etc.
[27] Şualar (1959 Edition), Fifth Ray, p.: 382
[28] Şualar, Fifth Ray, p.: 372, 375
[29] Şualar, Fifth Ray, p.: 373
[30] Şualar, Fifth Ray, p.: 375
[31] Şualar, p.: 376
[32] Şualar, p.: 383
[33] Şualar, p.: 384-385
[34] Lemalar, Seventeenth Lem’a, p.: 104-128
[35] Al-Baqarah: 29; Al-An‘am: 1-6, 12-16, 73, 101-104; Al-A‘raf: 54-58; Yunus: 3-6; Hud: 7; Ibrahim: 19-20, 32-33; An-Nahl: 3-4, 77-81; Al-Isra: 99; Al-Anbiya: 30-33, 56; An-Nur: 41-45; Al-Furqan: 2, 45-54, 59-64; An-Naml: 60-65; Al-Ankabut: 44, 61; Ar-Ra‘d: 16; Fatir: 3; Luqman: 10-11, 20, 25-28; As-Sajdah: 4-9; Az-Zumar: 5-6, 38, 46, 62-63; Al-Jathiyah: 22, 26-27; Al-Ahqaf: 33-34; Al-Hadid: 4-6; Ghafir: 62; Al-Hashr: 22-24; At-Taghabun: 1-4; At-Talaq: 12; Al-Mulk: 1-5; Al-Hijr: 85-86; Qaf: 38; Nûn: 11-20; etc…
[36] Al-Ankabut: 61; approximately; Luqman: 25; Az-Zumar: 38; Az-Zukhruf: 9
[37] See; Al-Hajj: 73-74
[38] As-Saffat: 96
[39] Az-Zumar: 62
[40] Al-Isra: 70
[41] At-Tin: 4
[42] Al-Baqarah: 30; Al-An‘am: 165
[43] Al-Kahf: 37; Al-Hajj: 5; Ar-Rum: 20; Fatir: 11; Ghafir: 67
[44] As-Sajdah: 7
[45] As-Saffat: 11
[46] Al-Mu’minun:12
[47] Al-Hijr: 26,28
[48] Ar-Rahman: 14
[49] An-Nisa: 1; Al-An‘am: 98-99; Al-A‘raf: 189; Az-Zumar: 6; Ar-Rum: 19-27
[50] Al-Waqi‘ah: 57-59
[51] At-Tariq: 5-7
[52] Al-Furqan: 54
[53] As-Sajdah: 7-9; approximately; Al-Kahf: 37; Al-Mursalat: 20-23
[54] Al-Insan: 2-3
[55] Al-Hajj: 5
[56] Al-Mu’minun: 12-16; approximately; An-Nisa: 1; Fatir: 11; Az-Zumar: 6; Ghafir: 67-69
[57] An-Nahl: 3-4
[58] Ya-Sin: 77
[59] See; An-Nisa: 28
[60] Al-Isra: 11; Al-Anbiya: 37
[61] Al-Kahf: 54; Az-Zukhruf: 58
[62] Ibrahim: 34; Al-Isra: 67; Al-Hajj: 66; Al-Ahzab: 72; Ash-Shura: 48; Az-Zukhruf: 15; Al-Hashr: 16; Al-Qiyamah: 5; ‘Abasa: 17; Al-‘Alaq: 6-7; Al-‘Adiyat: 6; Al-‘Asr: 2
[63] Al-Baqarah: 17-20, 171; Ar-Rum: 52-53; Al-A‘raf: 179,198; Al-Anfal: 22, 37, 55; Al-Hajj: 46; Al-Furqan: 43-44; Fussilat: 44; Yunus: 42-43; Al-Isra: 97; Al-Anbiya: 15-46; An-Naml: 80-81; Az-Zukhruf: 40; Al-Ahqaf: 26
[64] An-Nisa: 145; At-Tin: 5
[65] Al-Baqarah: 9-12; Al Imran: 69; Al-An‘am: 26, 122-123; An-Naml: 50; Al-Ankabut: 53
[66] Al Imran: 66; An-Nisa: 157; Al-An‘am: 37, 100, 108, 119, 140, 144, 148; Yusuf: 40, 68; Ar-Rum: 6, 59; Al-Hajj: 3, 8-9, 71; Luqman: 20-21; Al-A‘raf: 131, 138-139, 186-187; Al-Baqarah: 13, 102-103; Hud: 29-30; At-Tawbah: 6; Yunus: 55; An-Nahl: 21, 25, 38, 75, 101; Saba: 28, 36; Az-Zumar: 29, 48-50; Ghafir: 57-58, 69-76; Ad-Dukhan: 39; Al-Jathiyah: 18, 26; At-Tur: 47; Al-Munafiqun: 8
[67] Al-An‘am: 25; Al-A‘raf: 179; Al-Anfal: 65; At-Tawbah: 81, 87, 127; Al-Isra: 46; Al-Kahf: 57; Ar-Rum: 7-10
[68] Al-Baqarah: 171; Al-Ma’idah: 58, 102; Al-Anfal: 22; Yunus: 42, 100; Al-Furqan: 44; Al-Ankabut: 63-68; Az-Zumar: 42-45; Al-Hashr: 13-14
[69] Al-Mutaffifin: 14
[70] Al-Baqarah: 88; An-Nisa: 155
[71] Al Imran: 151; Al-Anfal: 12; Al-Hashr: 2
[72] Al Imran: 7; Saba: 12; As-Saff: 5
[73] Al-Baqarah: 74; Al-Ma’idah: 13; Al-An‘am: 43
[74] Al-Baqarah: 10; Al-Ma’idah: 52; Al-Anfal: 49;At-Tawbah: 125; Al-Hajj: 53; An-Nur: 50; Al-Ahzab: 12-14, 60-62; Muhammad: 20, 28-30; Al-Muddaththir: 31
[75] An-Nisa: 155; Al-A‘raf: 101; At-Tawbah: 87, 93; Yunus: 74; Ar-Rum: 55-59; Ghafir: 35; Muhammad: 16; Al-Munafiqun: 3
[76] Al-Baqarah: 7; Al-An‘am: 46; An-Nahl: 108; Al-Jathiyah: 23
[77] At-Tawbah: 28, 125; Al Imran: 179; Al-Anfal: 37
[78] Al-Ma’idah: 104
[79] Al-Anbiya: 52-54; approximately; Ash-Shu‘ara: 74-76
[80] Luqman: 21
[81] As-Saffat: 68-71
[82] Az-Zukhruf: 22-25; approximately see; Al-A‘raf: 28, 70; Yunus: 78; Hud: 62, 87; Ibrahim: 10; An-Nahl: 35-37; Al-Mu’minun: 24-25; Al-Qasas: 36
[83] See; Al Imran: 179; Al-Ma’idah: 90; Al-An‘am: 125; Al-A‘raf: 71; Al-Anfal: 37; At-Tawbah: 28, 95, 125; Yunus: 100; Al-Hajj: 30; An-Nur: 26
[84] Al-A‘raf: 176
[85] Al-Jumu‘ah: 5
[86] Al-Muddaththir: 50-51
[87] Al-Anfal: 22, 55
[88] Al-A‘raf: 179; Al-Baqarah: 171; Al-Furqan: 44
[89] Yusuf: 53
[90] An-Nisa: 79
[91] Al Imran: 14
[92] At-Tawbah: 24; approximately; 23, 55; Al-Kahf: 33-46; Al-Qasas: 76-84; Az-Zukhruf: 33; Al-Ahqaf: 20; Al-Hadid: 20
[93] Al-Jathiyah: 23
[94] Al-Furqan: 43
[95] Al-Baqarah: 258
[96] Al-Qasas: 38
[97] Ash-Shu‘ara: 29
[98] Al-A‘raf: 124, Ta-Ha: 71,Ash-Shu‘ara: 49
[99] An-Nazi‘at: 24
[100] Alluding to Al-Qasas: 76-84
[101] Alluding to Ta-Ha: 88-96 etc.
[102] At-Tawbah: 30-31
[103] An-Nahl: 116
[104] Yusuf: 40, approximately 67, Al-An‘am: 57; Al-Qasas: 70, 88; Al-Mumtahanah: 10 etc.
[105] Al-Ma’idah: 50
[106] Al-Ma’idah: 44-45, 47
[107] Al-Ma’idah: 116-118
[108] Al-Ma’idah: 72-73; approximately, An-Nisa: 17-18, 171
[109] Al Imran: 79-80
[110] Al Imran: 64
[111] Saba: 40-41
[112] An-Nisa: 172
[113] Al-A‘raf: 206
[114] See, Al-Ma’idah: 52-53
[115] Ar-Rahman: 15
[116] Al-Hijr: 27
[117] Al-Kahf: 50
[118] Al-Baqarah: 34-38; Al-Ma’idah: 90-91; Al-A‘raf: 11-24, 27; Al-Hijr: 28-43; Al-Isra: 61-65; Ta-Ha: 116-123; Ibrahim: 22; Saba: 21-22; Sad: 71-85; Az-Zukhruf: 36-40; Al-Hashr: 16
[119] An-Nisa: 38; Al-A‘raf: 27, 175; Al-An‘am: 112-113, 128; Maryam: 45; Al-Isra: 27; Al-Mujadila: 19; Az-Zukhruf: 36-37; Al-Falaq: 4; An-Nas: 4-6 etc.
[120] Ash-Shu‘ara: 95
[121] Al-Isra: 64
[122] Al-A‘raf: 16-17
[123] Al-A‘raf: 22-24; Yusuf: 5, 100; Al-Isra: 53, 64; Fatir: 6; Ya-Sin: 60; Az-Zukhruf: 62
[124] Al-An‘am: 112-113; Al-Hajj: 52-54; Fussilat: 36
[125] Al-Isra: 64-65
[126] Al-Hijr: 42
[127] Saba: 20-21
[128] Al-Kahf: 50-51
[129] Saba: 40-41
[130] Al-An‘am: 100
[131] Al-Jinn: 6
[132] Az-Zumar: 3
[133] An-Nisa: 116-117
[134] Al-Hashr: 16
[135] Al-Baqarah: 166-167; approximately; Al-An‘am: 128-130; Al-A‘raf: 202; Ibrahim: 21-22; Ash-Shu‘ara: 95-102; Al-Qasas: 62-66; Al-Ankabut: 25; Saba; 14, 22-33, 42; As-Saffat: 20-35, 158; Sad: 55-64; Ghafir: 47-52; Fussilat: 19-29; Al-Kahf: 52-53
[136] Maryam: 42, 44-45
[137] Ya-Sin: 60-64
[138] Ibrahim: 22
[139] Al-Baqarah: 116-117
[140] At-Tawbah: 30
[141] See; An-Nisa: 171, Al-Ma’idah: 18, 73 etc.
[142] Al-An‘am: 100-101
[143] Maryam: 88-93; Approximately; Al-Jinn: 3-4, Al-Kahf: 4-5; Yunus: 68-70; Al-Anbiya: 26-33; Al-Mu’minun: 90-92; Al-Furqan: 2-3; Az-Zumar: 4-7; As-Saffat: 149-155; Az-Zukhruf: 80-85; An-Najm: 21-22
[144] Maryam: 30, 35-36
[145] Ash-Shura: 11-12
[146] Al-Ikhlas: 1-4
[147] Al-Isra: 111
[148] Al-An‘am: 74-75
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