In the language of Sufism, farq (distinguishing) has been interpreted as making a clear distinction between unity and multiplicity. To give a longer and more explicit definition, distinguishing means the discernment of the created, despite having perfect knowledge of the Creator, and despite being among people at the same time as being in God’s company. Absorption is marked with knowledge and love of God the Almighty and spiritual pleasures, while it is a distinctive sign of distinguishing that an initiate who has it tries to lead others to the same horizon of knowledge and love of God and spiritual pleasures. For this reason, it has been said that one who does not have distinguishing is imperfect in servanthood to God, and one who does not feel absorption lacks in perfect knowledge of God. This is why one should have both distinguishing and absorption, each of which has a significance of its own. As mentioned before, in the account of absorption, You alone do we worship (1:5) is said to indicate distinguishing, and You alone do we ask for help (1:5) absorption.

Absorption is a subjective state of pleasure, while distinguishing is objective and occurs totally based on the Shari‘a. In absorption, one is under a greater influence from one’s spiritual state and inner depth than from one’s reason and logic, but in distinguishing, reasoning according to the Shari‘a is essential. One can pass into the state of absorption from the state of distinguishing. However, to turn back to the latter from the former means becoming distinguished. Those who remain in absorption are immersed in spiritual pleasures according to the capacity of their spirits and know nothing else. Isa Mahwi expresses this as follows:

One who exists in his non-existence
does not know non-existence while he exists;
Strangers to this state are unaware of the pleasure
in communion with the Beloved.

If one remains in the rank of absorption and is unable to turn back to distinguishing, this means that one has not been able to perceive well what Prophethood is. Ascending is progress, but descending among people after having completed ascension is perfection. An initiate has individual pleasure in absorption and can be an individual mirror to the Divine truths, but distinguishing after absorption denotes a determined attitude, pleasure shared with others and it denotes serving as a comprehensive mirror. Those who have attained such a station are with God and with people; and they discern Him in His manifestations in everything, feel unity in multiplicity, and look at multiplicity from and through unity.

Concerning the relation between distinguishing and absorption, we should also point out the “differentiation in absorption.” This means that heroes of spiritual state and pleasures can discern and observe the All-Holy One Who manifests Himself differently in different mirrors. As for the differences among the mirrors—things or beings and events that receive and reflect God’s manifestations—these are caused by the varying capacities of the mirrors to receive the manifestations.

Distinguishing after absorption is a more sound and perfect state than the former one—distinguishing before absorption. It is the state in which travelers to God cut their heart-felt relations with all else save the Single, Unique One and completely turn to Him to be annihilated in Him. Like annihilation in God and subsistence by God, those who have attained this rank do not discern the world and the things in it, although these exist before their eyes. They live in immersion, with observations made with their insight into the Divine Attributes and Essential Qualities in all things and events, and are lost in the manifestations of unity in the mirrors of multiplicity. Like the stars, which, although they are always there, become invisible when the sun rises—we should set forth for God the most sublime of examples—the heroes of this rank cannot see anything else other than Him from their observatory in the atmosphere of the manifestations of the Essential Qualities and Attributes of the Holy Existence Who is manifest enough to be recognized before all else.

From another perspective, an initiate in absorption is freed from corporeality and the animal dimension of his or her being, or dies with respect to his or her carnal ego, while in distinguishing he or she rises to the level of life that is lived at the level of spirit and heart and gains a new existence with an ego refined or restored by the All-Merciful. In this rank, he or she confesses, “I have lost my carnal ego and attained a new ego from the All-Merciful,” and always expresses the fact that “There is no agent save God,” without excluding the part of their free will in their acts. Being aware of the realities of the Existence and Knowledge that are contained in the degree of certainty based on experience, he or she is enraptured with the observation of the dominion of the All-Living, Self-Subsisting One over everything.

We should point out that, despite all considerations of annihilation and ecstasy, distinction is essential to distinguishing. Heroes of distinguishing are alert at every step of their journey to the fact that, though it is the Creator of causes alone Who creates both humanity and their deeds, they have free will, even though it consists of a relative inclination. They remain mindful that they have been given free will so that they are responsible and accountable for their sins and errors.

With respect to distinguishing, some people have gone to extremes and become mired in deviations. According to these people—may God protect us from believing in such a thing—every person is the creator of his or her own deeds, and human free will has an absolute effect on human actions. Some others hold exactly the opposite view and assert that human free will can play no part in human actions at all in the face of the absolute Divine Will. They suppose that human beings are like dried leaves blown around by winds in the face of an overwhelming, all-compelling will. Those who have adopted the Straight Way, and who have been favored with true perception of the mystery of the Divine Will in Its relation with human free will, have admitted that everything occurs by God’s Will and Power without human free will being excluded. God takes human inclinations or free choice into consideration when determining and creating the actions of humans. Such a belief supports with prayers their inclinations to do good, while also helping them to struggle against their inclinations to do evil by asking God for forgiveness.

The first of the three groups mentioned generally consist of naturalists, materialists and some rationalists who attribute every thing and every event to “natural” causes. They do not admit that anything else exists except what they can see with their eyes and hear with their ears.

Overpowered by the spiritual state in which they find themselves and the pleasures they feel, the second group negate free will and display fatalism, making out that people are like senseless objects.

As for the third group, in addition to seeing God’s Wisdom and authority, creativity and disposal in everything, in their consciousness that stems from their belief, and with their conscious perception, they admit that they have been endowed with a free will, which in reality consists in an inclination. So, without ever confusing the parts of the Divine Will and their own choices with each other in their acts, they are aware of what is meant when they say “I have done it.” In whatever kind or degree of pleasure and immersion they find themselves, they never lose their conviction of this fact.

Our Lord, do not let our hearts swerve after You have guided us, and bestow upon us mercy from Your Presence. Surely You, only You, are the (Munificent) Bestower. And bestow blessings and peace on our master Muhammad, the master of those who ever turn to God in contrition, and on his Family and Companions, the noble, honorable and godly ones.

Grace is a very significant feature of the Prophet’s character. In fact, whichever characteristic of him we may consider, he was able to make the best out of them so that all of his efforts paid back many times as much. Grace relates to his benevolence, generosity, and unselfishness. While these terms are differentiated from each other by tiny nuances, they all indicate the same point. The Prophet was taught by God, thus his character developed with the morals of the Divine, which he practiced so well that He did not waste even an iota of it. Then, God Almighty returned the results of that divine morality, but with a multiplied amount. The Prophet, as being the Pride of Humanity requires, has surpassed all people – and even the angels.

In fact, this is not something reserved to him exclusively. That is, whatever someone grants on the way to God’s contentment shall return to him/her a multiplied amount. Many of the verses of the Qur’an state this fact very clearly: “Whoever comes to God with a good deed will have ten times as much” (6:160). Yes, if a person does a unit of goodness, God Almighty shall multiply that goodness by ten and return it to him/her. This is the least degree of divine favor. God Almighty sometimes multiplies by hundred or thousand. It depends to a certain extent on one’s depth of sincerity. He may multiply even by thousands, in accordance with the depth that that particular person subjectively loads on that particular practice of worship. Still, depending on the particularity of certain days and nights, or on the degree of altruism and unselfishness of that person, and on the firmness of his/her association with God, God Almighty may grant him/her a million times more. In sum, something like that may happen to every single person. However, the Prophet, we can confidently argue, benefited from this potential in full and made the best out of it to the last drop.

Grace is one’s being locked on or knotted around benevolence, or that one’s nature is completely engaged in doing favors to others. Actually, this emotion is shared to a particular extent by any human being. However, some people dull this emotion, whereas some others enhance it by a life-long process of practice. When they do this, the path of grace becomes the main road for them. By this way, they live their life always as a devotee radiating around pearls of grace, without straying in any other direction.

Due to the heavy mission he was loaded with, God favored the Prophet immensely from the very beginning. Parallel to the magnitude of this load, his nature was equipped with kernels that were able to shoulder this weighty task and responsibility. Nonetheless, he improved those kernels and extended them beyond expectations. By means of His all-covering divine knowledge, God Almighty had taken into consideration that the Prophet was going to give his willpower its due in the future, and bestowed him, at the very beginning, grandeur exceeding all other creatures.

Grace covers his character of benevolence as well as his capacity to be blessed with wonders – as he gave away in charity, God bestowed upon him His favors. As each of these incidents also served to endorse his messengership, they can certainly be considered miracles. Indeed, miracle is defined as something wonderful created by God through the hands of a prophet, particularly aimed at the confirmation of his prophethood. The Prophet’s nature, peace be upon him, was already prepared to welcome such wonders.

Grace and generosity have been among the key features of praise throughout history. It is reported in a story that Prophet Abraham owned a herd of livestock, and he had shepherds and dogs to attend them. When some angels, according to the story, could not reconcile his mission with this extensive wealth he owned, God told them to test Abraham. Angels visited Abraham in human form, and when they came close, they praised God, saying, “You are All-Glorified, All-Holy, the Lord of angels and the Spirit,” and they made sure Abraham could hear their prayer.

Each single one of these words were chosen precisely in the name of the glorification and sanctification of God. The true value of chosen words in a poem can be appreciated by true poets and experts of oratory; similarly, the very fine selection of these words would certainly be appreciated by Abraham, whose conscience was able to perceive the situation. Therefore, once he heard the angels verbalizing that utterance of glorification, he almost lost himself and said: “what a beautiful expression! Please say it once more; I will give you one fourth of this herd in front of me!” And when they did so, he offered them half of it for one more utterance. And when said it once more, he declared “I am a slave of yours, together with my shepherds!” As you see, if wealth is firmly connected with that kind of feeling, it becomes a vital support, instead of opposing the post of prophethood.

Prophet Muhammad, too, peace and blessings be upon him, was blessed with wealth through Khadijah, his beloved wife, who was a reputable businesswoman. Nevertheless, by the second or third year following the advent of his call, they had nothing to eat. That huge fortune had almost melted for the sake of mission, spent on banquets to win the hearts of people, or to decrease the tension of conflict. But at the end, that huge fortune was used up. It was consumed to the point that the Pride of Humanity started to bind stones on His belly in order to rid himself of his hunger. You see, this generosity and grace inherited from Abraham was not something unfamiliar to the people of Mecca. And, any member of this city used to have a share from this grace, in accordance with their personal position. However, no single soul was in a position to compete with the grace of the Prophet – even before his prophethood. Indeed, God’s Messenger was the final and the most inclusive fruit of the tree of Abraham. He inherited almost the whole grace of Abraham. This grace increased after the prophethood, and God’s Messenger became an embodiment of grace and generosity.

Especially during Ramadan, as Aisha stated, God’s Messenger was like winds of grace and abundance; he used to give away everything he could to the people around him. For God’s Messenger, accomplishing the exalted mission God Almighty had loaded upon his shoulders was a blessed ideal, even an ambition. God Almighty modified and consoled him in the Qur’an by saying, “Yet, it may be that you will torment yourself to death with grief” (18:6). However, he never gave away his wealth in vain; in contrast, he appreciated doing so on the way to God’s contentment. He scattered whatever he was endowed with like seeds scattered on soil, and every single grain he scattered became an everblooming flower.

The devotees of today, who are striving for the good of all humanity “so that others may live,” are in no different a situation, as they may be considered as inheritors of the prophetic mission. These inheritors should behave in exactly the same way as the Prophet, who revived the character of generosity and grace in His own era and elevated it to its zenith. Taking him as a role model, we can invest all the resources God has given us in education, without wasting a penny. Yes, our generosity has brought about, and will bring about, results that are vitally important for the future of humanity, and so valuable as to be worth all sacrifices.

Prophetic Attributes

We will examine Daniel in terms of possessing the required attributes for a messenger. We can understand the process of choosing someone to be a messenger for humanity if we compare it to how we choose someone to do an important job; this person must possess certain qualities. Our requirements become much more stringent in accordance with the importance of the duty. After the candidate has been found we support this person.

…to God belongs the highest comparison. (Qur’an 16:60)

There are some requirements for representing God and guiding people. These are called the attributes of messengers.

The first characteristic of a messenger is truthfulness; this is the pivot of Prophethood. It could not be otherwise, for if a prophet were to lie, everything connected with the divine religion would be upset. The truthfulness of Prophet Muhammad, peace and blessings be upon him, is paramount. He was completely truthful toward all of God’s creatures. The second attribute of Prophethood is trustworthiness. Being a believer implies being trustworthy. All prophets were the best of believers and therefore were perfect exemplars of trustworthiness. They were loyal and never cheated anyone. The third attribute of Prophethood is the communication of truths, otherwise known as “enjoining good and forbidding evil.” Prophets came with the same divine religion based on submission to God, and all had as their sole mission the communication of this Message. Intellect is another important attribute of Prophethood. In this context, intellect has a specific meaning: a composite of reasoning power, sagacity, intelligence, sound judgment, and wisdom that far surpasses the ability of ordinary people through a sublime power of understanding. It encompasses and coordinates all human abilities, whether of the heart and soul or of the mind. The infallibility of prophets is an established fact based on reason. This quality is required for several reasons. First, the prophets came to convey the Message of God. This is their function as guides and good examples to be followed. If we liken this Message to pure water or light, then any impurities would have polluted the Message. Every stumble is an impurity, a dark spot in the heart and causes doubts in the minds of listeners. The last attribute is that the messages of the prophets were concerned about unseen worlds and that they made prophecies. These were among the miracles of the prophets.

Before we start to analyze BD we need to stress some important points. First of all, except for the final attribute, all these attributes should be the target for all humans who want to achieve decency, if not excellence. Secondly, even if a person does not possess these qualities, God can still use this person. Thirdly, we have to honor people who possess these qualities as they are people who possess prophetic morals.

Daniel of the Book

BD starts with a scene where a king is choosing people from different nations as servants for his kingdom. Obviously, due to his intelligence, trustworthiness, physical perfection and many other qualities, Daniel was one of the four chosen from among the Jews. When the king appointed them daily provision, Daniel requested that he should not be given food that is forbidden by God. However, at the same time he stated and proved that lawful food is healthier.

The king had a dream that troubled his spirit. However, he forgot what he had seen in that dream. He called the astrologers, magicians, and soothsayers and asked for an interpretation of his dream. Nobody could satisfy him, which made the King furious. He finally understood the deception of the so-called wise men and he ordered them all to be killed. Apparently God had prepared this scene for the Daniel’s grand entrance. After hearing the order, Daniel prayed to God and God revealed to him the vision and its meaning:

“Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise [men], the astrologers, the magicians, the soothsayers, shew unto the king. But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days.”

Daniel’s job was not to interpret the dream, but rather to tell people about God. Thus, he used this dream as an opportunity. The dream was a statue-like image, which symbolizes the kingdom where each part of the body corresponds to the present and future kings. Later on we witness the faith of Daniel’s friends and how they stood up for their beliefs. Chapter Four starts with the statements of a transformed king who respects and probably believes in Daniel’s God. However, after certain events followed, events that happened in exactly the way Daniel had predicted, the king praised, extolled and honored the King of Heaven and became a believer. In Chapter Five, Daniel showed his truthfulness to the King. Chapter Six shows that people trusted Daniel (6.3) and that his enemies could find nothing to accuse him of at all (6.4;6-5). They therefore tricked the king into signing a law that prohibited Daniel from worshipping God. However, man-made laws could not come between him and God, so he kept praying and making supplications. The king ordered Daniel to be executed, however God saved him. When he returned to the king, just as before, he used this as an opportunity to communicate with the people and he gave full credit to God.

“My God hath sent me his angels.”(6.22)

The following chapters (7-10) are important in terms of Daniel’s visions and his messages from the unseen world, although his dreams and their interpretations will be explained in the next section. The following table shows the important verses where the attributes can be clearly seen.

Truthfulness 4-19; 5-28; 5-17; 5-28

Trustworthiness 2-18; 5-28; 6-3

Communication 2-18; 2-28; 3(indirect);

5-18; 6-10; 6-22

Intelligence 1-4; 1-17; 4-19/24

Infallibility 1-4; 1-8; 6-4; 6-24

Conclusion

In Daniel we see a great example to follow. This is a man of conviction, devotion, truth, trust, wisdom and respect for the Most High. He walks to his death, talks to kings, solves problems and uses every opportunity to talk about God. With such devotion he finds God always near him offering protection and blessings. May God’s blessings be upon his messengers, their companions and their faithful followers.

It would be appropriate to finish this article with some of the names of God that are mentioned in BD. Some things are so good, that one can never read them too many times.

… the God of heaven. (2-19)

He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding. (2-21)

He revealeth the deep and secret things: He knoweth what [is] in the darkness, and the light dwelleth with Him. (2-22)

God in heaven that revealeth secrets. (2-28)

God [is] a God of gods, and a Lord of kings, and a revealer of secrets. (2-47)

… the most high God. (3-26)

There is no other God that can deliver after this sort. (3-29)

How great [are] His signs! and how mighty [are] His wonders! His kingdom [is] an everlasting kingdom, and His dominion [is] from generation to generation. (4-3)

… He that liveth for ever. (4-34)

… the King of heaven, all whose works [are] truth, and His ways judgment: and those that walk in pride He is able to abase. (4-37)

… the God in whose hand thy breath [is], and whose [are] all thy ways. (5-23)

He [is] the living God, and steadfast for ever, and His kingdom [that] which shall not be destroyed, and His dominion [shall be even] unto the end. He delivereth and rescueth, and He worketh signs and wonders in heaven and in earth. (6-26/27)

References

• Wilson, Robert Dick, Studies in the Book Of Daniel.

• Baldwin, Joyce, Tyndale Old Testament Commentary

• Thomas, John, An Exposition of Daniel.

• Sir Isaac Newton’s Observations on Daniel.

The author, one of Turkeys most respected Islamic scholars, discusses Islams core beliefs. After giving brief summaries of traditional arguments for Gods Existence and Unity, Gulen analyzes modern theories related to nature, natural laws, and causes, as well as matter and chance. Supporting his arguments with accounts of scientific experiments, he also appeals to common sense by asking if any person or thing can be created without an author or by itself.

The second chapter analyzes angels, jinn, the spirit, death, Satan, and other spiritual topics. The third chapter, dealing with Destiny and free will, refutes the idea that Islam teaches predestination. According to Gulen, we œreap what we sow, for we have been given the Truth and told that we will be rewarded or punished according to how much we live our lives by it. Besides, fatalism is based upon a mistaken belief: that our human and therefore artificial division of time into past, present, and future somehow affects God. It does not.

The fourth chapter provides the Quranic and general arguments for the resurrection and the afterlife, while the fifth chapter discusses how Muslims understand Prophethood and Muhammads Prophethood. Gulen presents both sides of the Prophets life: spiritual and material. He also mentions the Bibles references to Muhammad, and deals with his miracles and polygamy. The final chapter presents the Quranic view of Prophet Muhammad and why the Quran and science are compatible.

The author is to be commended for relying upon Muslim sources, as well as his own practice and study. He presents Islam as devout and practicing Muslims understand it. It is a refreshing break from books by scholars who seek to explain a religion that they do not follow, and whose sacred language they often do not know, to others who want to learn about it.

This book should be read by all those who want to understand how Muslims understand Islam and view themselves.