Three core ingredients go into making up the religion of Islam. And they are expressed in three simple words: iman – the “faith” or “belief” one must have in God, His Prophets, as well as in the Afterlife; islam – outward “submission” to God in terms of such things like prayer, pilgrimage or moral uprightness; and ihsan – usually translated as “excellence”, which refers to internalising faith and outward submission, and bringing them to their peak and perfection. The Prophet, peace be upon him, described ihsan in these words: ‘It is to worship God as though seeing Him; and though you see Him not, know that He sees you.’ [Muslim, no.2]
Time and again, the Qur’an speaks of God, of Allah, as being al-Basir – “All-Seeing” and al-Khabir – “All-Aware”. We read in the Qur’an: Nothing in the earth or in the heavens is hidden from God. [Q.3:5] We are also told: He knows what is secret and what is even more hidden. [Q.20:7] And as Edwin Arnold versified in Pearls of Faith:
‘Al-Khabir! Thou Who art ‘aware’ of all,
By this name also for Thy grace we call.
Yes! pardon, Lord, since Thou dost know
Tomorrow, now, and long ago.’
So God sees us at every moment; and is aware of all things, at all times. But we need to tread very carefully here. For allowing hearts to nurture a healthy sense of fear of God, through awareness of Him being All-Seeing, All-Aware, is undeniably part of sound faith. But the notion that God is some sort of “Super-Spy”, eagerly waiting to catch us out and to gleefully punish us when we may slip, stumble, or harbour fleeting, shameful secret thoughts that we dare not acknowledge even to our ownselves, is not what such Quranic verses are about. That God is lying in ambush to see us hopefully slip or sin, so as to then pounce on us with divine punishment – well that sort of idea of God as being some sort of mean-spirited, cosmic Tyrant is utterly alien to Islam!
The Holy Qur’an wishes us to understand that God’s all-seeing presence isn’t suffocating. Rather the believer finds God’s all-knowing presence reassuring and comforting. In their deepest need to be known, the believer is aware that God fully knows them: and that is surely reassuring. And in their deepest need to be understood, the believer realises that God truly understands them: and that is comforting. The sense of loneliness which haunts so many people in our age, cries out for love; for friendship; for companionship. It cries out to be known and to be understood. What a relief, then, to discover that – in the only way it truly matters – we are fully understood, because we are truly known. For He who created us and fashioned us is in the best position to truly know us, meaningfully heal us, and ultimately forgive us.
But while the divine Mercy cannot wait to forgive us our sins and stupidities, it’s a two-way street. Whilst the Holy Qur’an insists that God’s mercy embraces all things [Q.7:156], it also states: Your Lord has prescribed mercy for Himself, that whoever of you does evil and afterwards repents, and does right, [for them] God is assuredly Forgiving, Compassionate. [Q.6:54] Repentance, or tawbah, doesn’t mean self-pitying guilt. It means turning back to God when we had turned away from Him, admitting the simple truth of our predicament: that we have fallen short of what could reasonably be expected of us.
But if our theology doesn’t help stoke the fire of intimacy with, or yearning for, God, then we are likely going about religion in the wrong way. Does our theology reassure us that we have a God who we can bring our sadness, our sorrows, our loneliness, our fear, our hurt, our shame and sins to, or is it just a case of knowing what Islam has to say about those moments and for us to then mechanically carry out the external processes? When it’s the latter, we’ll always tend to stop there and not voice such feelings to God, thereby denying ourselves the whole point of God’s essential nature: When My servants ask you about Me, I am near, I answer the prayer of the supplicant when he prays to Me. [Q.2:186]
That God is All-Seeing, All-Aware is, therefore to be known and, even more importantly, to be understood. And behind His awareness is the beautiful and comforting religious reality of a God who says: ‘O My servants who have wronged their own souls. Despair not of God’s mercy! For God forgives all sins; He is indeed Forgiving, Compassionate.’ [Q.39:53]
May knowledge of this truth lead to knowing Him more, and being known by Him. May it lead to deepening our awareness of Him, and being understood and healed by Him.