Allahu ta'ala has many names. We do not know their number. He has communicated ninety-nine of His names to people in the Qur'an al-karim.

Kadizada Ahmad Bey wrote in his explanation of Birghiwi Vasiyetnamesi: "The ninety- nine names of Allahu ta'ala are called Asma-i husna. The names of Allahu ta'ala are Tawqifi. That is, they are dependent upon the Shariat's prescription. He is called by the names which the Shariat has dictated and referred to. The Shariat has not permitted us to call Him or to refer to Him with any names other than these." It is written on the five hundred and forty-first page of Sharh-i Mawaqif: "Qadi Abu Bakr "rahmatullahi ta'ala 'alaih' said that a name with a meaning not unsuitable for Allahu ta'ala and which suits Him could be said. But the majority (of savants) said that none but only the ninety-nine names could be used."

This means to say that it is not permissible to call Allahu ta'ala "God.' That is, it is a sin to call Him "God'. It is a grave and ugly crime not to be willing to use the name "Allah', and to use the name "God' or even one of the ninety-nine names instead of "Allah'.

Hadrat Noah's "alaihi 's-salam" son Yafas was a Believer. His children having increased in number, he became their chief. As they were taught by their grandfather, they all worshipped Allahu ta'ala. When Yafas (Japheth) drowned as he was crossing a river, his younger son, who was named Turk, took his father's place. His children, increasing in number, were called Turks. These Turks were Muslims, patient and studious people, like their ancestors. With their numbers multiplying in the process of time, they spread out over Asia. Some cruel rulers who came to the fore defiled their heavenly din, and they began to worship idols. Of these, the Yaquts, who live in Siberia today, still worship idols. As they became remote from the din, they gradually lost their former civilizations and morals. Especially Atilla, one of the chiefs of the Huns, was referred to as "Allah's wrath' because of his irreligiousness and cruelty. When the Islamic sun rose in the blessed city of Mecca and began to radiate its light of knowledge, morals and every kind of virtue over the world, the dictators, who were brought up under the Romans' dissipations and immoralities that had spread as far as Asia, the irreligiousness, ignorance and savageness, which had covered all of Asia and Africa, prevented the people they were tyrannizing from hearing about and learning Islam. These obstacles were eliminated with the sword. The Turkish rulers, owing to their nobility and vigilance, did not prevent Islam from being heard. Shamsaddin Sami wrote in Qamus-ul-alam, "Flowing towards the northwest, the rivers Syr Darya (Jaxartes), in the north, and Amu Darya (Oxus), in the south, reach the eastern side of the Aral Sea, east of the Caspian Sea. The area between these two rivers is called Ma- wara-un-nahr (Transoxiana). The district to the south of the region between the Caspian Sea and the Aral Sea is called Kharizm. The city of Merv is in Kharizm. The provinces named Jurjan and Khorasan in Iran are to the south of Kharizm. This region is currently referred to as Turkmenistan. The region to the north of the Aral Sea is named Kazakhstan. The region to the south of Ma-wara-un-nahr is Uzbekistan. The cities of Bukhara, Samarkand, and Tashkent are in Uzbekistan. The region to the east of Uzbekistan is called Tadzhikistan. The cities of Yarkand, Fargane, and Kashgar are in Tadzhikistan. All these regions are called Turkistan. Samarkand was conquered by Said bin 'Uthman ibni Affan, the Governor of Khorasan. The region Ma-wara-un-nahr was totally conquered in 77 by Qutaiba. The Russians invaded Samarkand and all of Turkistan in 1285 [1868 A.D.] and in 1292, respectively. [Those free-masons who had attained power in the Ottoman State only watched these invasions.] Long before the Turk's nobility and Islam's honor came together, Assyrians had invaded Turkistan and accustomed the Turks to worshipping the sun and stars." They used to worship the sun when it dawned. For this reason, the sun's name became tanyeri, that is, Tanri (God). There are many ayat-i karimas in the Qur'an in which Allahu ta'ala declares: "My name is Allah. Call Me Allah, worship Me by saying "Allah.' Entreat Me by saying "Allah'!" It is obvious how wrong it is, how big an obstinacy it is not to call Him the names He likes, but to refer to Him with the name God, which the disbelievers, who are His enemies, use for their idols, which He hates most. For example, if a ruler says to the persons under his command, "My name is Ahmad. Call me Ahmad!" and if they answer him, "No, sir. We do not feel like calling you Ahmad. We want to call you Stone or Wolf or Dog or the name of your basest and greatest enemy." And if they call him so, he will become extremely angry; likewise, instead of the name Allah, to recite the adhan or other acts of worship by uttering the name God, which He does not command but with which He is very displeased, will cause His wrath and enmity. When beginning to explain the adhan, Ibni Abidin "rahmat-Allahi ta'ala 'alaih' says, "The adhan means to recite prescribed words in a prescribed manner. It is not permissible to recite its translation even if its meaning is the same and is understood by everyone. Nor is it permissible to recite it musically, spoiling its words. To spoil its words means to tune it to the pitches of music, and to add or to subtract vowel points, letters and prolongations in doing so. Also, it is a sin to listen to the adhan, the Qur'an or a mawlid that are recited so. It is permissible and good to recite it melodically, [that is, to beautify the voice,] without additions, that is, without spoiling the words."

When worships are not done as they are commanded, they become toys. It is the worst and the ugliest act of disbelief to make the din a plaything or to adapt it to customs.

Many of the ninety-nine names of Allahu ta'ala, which He declares in the Qur'an, indicate that He is creative.

Of these names, the name Khaliq means he who decrees and appoints. Bari means he who creates. Musawwir means he who gives shape. For instance, when an engineer wants to build a house, first he makes decisions about the numbers, the dimensions, the amount of lumber, of bricks, of tiles, of cement, of iron, of area, of rooms, which are necessary; he calculates them and prepares a project. This is the meaning of khalq. Then the architect builds the house according to the project. The architect is the bari of the building. At last the decorations and the ornaments of the building are added. The one who prepares these is the musawwir.

Allahu ta'ala does not have a partner in anything He does. He, alone, is the khaliq, the bari, the musawwir of every creature. To create is to make existent from nothing. To create also means to make a substance or an element existent, and, after making it exist, to change it to some other being. For instance, an ayat which purports, "He created men from sperm and genies from fire," informs us that this is so. The earth and the sky and the hundred and five elements which we know today used to be nonexistent. He created all these afterwards. By uniting together or breaking apart elements, oxides, acids, alkalis and salts, He forms millions of organic and inorganic substances, that is, He creates them. It is Allah's 'adat to create everything through some cause or medium. He alone creates, makes the causes, and gives them activity and effective power. The physical and chemical properties of substances, physical, chemical and biologic events, and reactions are the means by which He creates. He has created forms of energy, electricity, heat, mechanics, light and chemistry, and the various forms of energy that make reactions or causes. As He has made these causes intermediaries for His creating substances, so He has made man's mind and power intermediaries for His creating. For example, the heating of coal over five hundred degrees, that is, up to the ignition temperature, and the beginning of the event of its burning are caused by the flames of a match; yet He is the One who creates the oxidization, the burning of the coal. The match is not the creator of the event termed burning. For, He, alone, creates the construction of the match, its properties, its flames, the energy of heat, the relation of the atoms of carbon to oxygen, and makes this exothermic event that heats the coal up, which then radiates red rays. Likewise when zinc dissolves in hydrochloric acid, a compound named chloride of zinc appears, which has a new property. This net of ions cannot be said to be created by the atoms of zinc and the molecules of acid. For zinc and acid has no responsibility in the exchange of electrons during the formation of the ions of zinc and chlorine in the net of ions called chloride of zinc or its causes, e.g. forces of attraction and repulsion among ions; nor does the man who puts the zinc into the acid do anything besides doing so. The man has merely watched the formation of the chloride of zinc, the reaction, the properties, and the energies that form the net of ions that have been created by Allahu ta'ala. This means to say that man's mind and power, like other natural forces, are nothing but a cause, an intermediary for the creation of a new balance, order or system by changing the conditions, the equilibria among the substances, the elements, the properties, the powers and the energies which Allahu ta'ala has created in advance. Then, Archimedes did not create a law, but only was able to see a relation between the properties that had already existed. By the same token, Thomas Edison, who invented the latest improvements on devices such as phonographs, megaphones and bulbs, did not create or make them, but caused them to be made. It is Allahu ta'ala who created these. Edison, let alone creating these, did not even know anything concerning the functioning of his hands, eyes, feet and other senses; of his various cells, of his heart, lungs, kidneys and many other organs; of the construction of the various substances and tools which he used; or of the forces of atoms and protons in them that become the cause of the creation of new tools by gathering the existing substances together. Can a cause, an intermediary, who does not know anything of the subtleties, neither in himself nor in the things which he uses, be said to be creative? The Creator is the One who knows the smallest and the subtlest aspects of these things and who makes all of them, and He is only Allahu ta'ala.

A wise and intelligent scientist who has several university diplomas and who, having read the latest literature, has a great deal of experience will understand well that man is nothing but an intermediary, a cause in all his experiments and developments. Allahu ta'ala, alone, creates every event, every reaction, every action, and administers every law. The one and only honored share that distinguishes man's power from natural forces is that he is playing a role as an intermediary by thinking and by being conscious. Man can cause Allah's creating to manifest itself as he wishes. Allahu ta'ala declared in the seventieth ayat of Isra Sura that by endowing man with this honored share He has distinguished him from other creatures, thus creating him superior to other creatures.

The creator is only Allahu ta'ala. It causes disbelief to call anybody besides Allahu ta'ala the creator, no matter for what purpose. It is written in Birghiwi Vasiyetnamesi: "If a person says that food comes from Allahu ta'ala and man's action is necessary, too, he becomes a disbeliever, for action also is created by Allahu ta'ala." That is, he who says that action, deed is created by man becomes a kafir. Hadrat Ismail Haqqi from Bursa writes in his Hujjat-ul-Baliga, "In reality khaliq and raziq is Allahu ta'ala. It is disbelief to call man khaliq and raziq. Man's essential attributes are impotence and neediness. The attributes of Allah's person are power and ghina." We should not say about a person, "he created, he is creative." We should not use the name Khaliq, which belongs to Allahu ta'ala, about anybody, nor should we refer to anybody as such. So are the names Rahman and Rahim.

Allahu ta'ala has made other things causes for His creating something. He who wants something to be created should obtain the things that cause its creation. If there is human power among the things that cause the creation of something, the thing which is created is called artificial. For example, coke and vegetable oil are artificial. If there is no human power among the things that cause the creation of some substance, the substance created by this means is called natural. Though human power does not interfere with the creation of a natural substance, human power can be a cause in its being turned into an available state. Coal and butter are natural substances. To say, "Nature created.." about natural substances and "man created..." about artificial substances or about events would in effect mean to describe other causes as being creative; this, of course, would be an ignorant and nonsensical statement. It would be like saying that bee created honey or saying that electricity created light.

The Mutazila, one of the seventy-two heretical groups of Muslims, believe that man is the creator of his actions. Because they deduce this wrong belief from Qur'an al-karim and from hadith ash-Sharifs, they are not disbelievers. But because they will not admit the truth, they will be scorched for a while in Hell. But it is kufr for those who know nothing of ayats or hadiths, of the din or iman, to say, "You have created," to sultans or rulers in order to cringe and curry favor. It is very dangerous to impute creativeness to someone other than Allahu ta'ala. Allahu ta'ala, alone, is the creator of everything. There is no creator besides Him. But Allahu ta'ala's 'adat is such that He creates everything through causes. In this way, He puts the world of matter and social life in order. Were He to create without causes, this universe would not have its present order. As microbes cause diseases, clouds bring rains, the sun effects life, catalysts aid chemical reactions, animals change vegetable substances into meat, milk, honey, and leaves synthesize organic substances, likewise, men cause aeroplanes, automobiles, medicines, electric motors and many other things to be made. Allahu ta'ala is the One who gives power and effectiveness to all these causes. He has also given men wisdom and will in addition. It would not be right to call the causes and means creators. This fact is expressed very well in the phrase, "La hawla wala quwwata il-la billah." But some Rafidis, who are also called Shiis or Alawis, say that sins are created by men and that Allah creates goodness only. My Turkish books, Ashab-i kiram and Hak Yolun Vesikalari quote such statements of the Rafidis and answer them very well.

Those names of Allah which reveal His attributes, such as, Alim (omniscient), Sam' (hearing), Basir (seeing), Qadir (powerful, capable), Murid (decreeing), Mutakallim (saying), and the like, can be used for men provided one shall consider the meanings and conditions communicated in the Turkish original of this book. Concerning the treatment of the disasters incurred by the tongue the book Hadiqa writes that it is haram to name men with the names which belong only to Allah, such as Rahman, Quddus, Muhaymin and Khaliq. Hadrat Imam-i Nawawi "rahmatullahi ta'ala 'alaih' communicates this in detail in his explanation of Muslim. It is permissible to use those names that are Allah's attributes such as "Aziz" also for men with their figurative meanings; yet it is not proper adab and it is better to observe the adab and not to use them.

Whenever uttering, hearing or writing the name of Allahu ta'ala, it is wajib to say or to write when it first occurs and it is mustahab if it is used more than once to recite a word of reverence, such as Subhanallah, Tabarakallah, Jalla-jalaluh, 'Azimush-shan, Jalla-qudratuh or Ta'ala. As for uttering a certain prayer called the salawat when hearing the name of Rasulullah, it is similar to this. It is written in Bazaziyya and in the fifth part of the book Hindiyya: "When you hear the name of Allahu ta'ala it is wajib to show respect by saying "jalla jalaluh' or "ta'ala' or "tabaraka' or "subhanallah.' And, when you repeat the name of Allahu ta'ala, it is mustahab to say, "Allahu ta'ala,' instead of only saying "Allah.' That is, it is necessary to add a word of reverence after saying the name of Allahu ta'ala." Similarly, one should not only say "Qur'an," but always say "Qur'an al-karim." As it is understood, it would be wrong to say or to write, "Allah said that..." or "Allah ta'ala said that..." You should say, "Allahu ta'ala said that..." Islam does not accept racism. All nations, speakers of all languages should utter these Arabic words. They should not be disrespectful by attempting to translate them. It is written in the final chapter of the fifth volume of Ibni Abidin and in the annotation of Kadizada by Birghiwi: "It is mustahab to add the benedictory phrase "radi-Allahu 'anh' when you say [or write] the name of a Sahabi, and to add "rahmatullahi 'alaih' with the name of one of the other scholars."

Scholars of Ahl as-sunnat say, "We should love the Ashab al-kiram very much and respect and revere them. Therefore, it is mustahab to say, "radi-Allahu 'anh' whenever we write, read or hear the name of any one of them." These facts are written also in our (Turkish) book Islam Ahlaki. In order to deceive Muslims, Rafidis say, "The Ashab al- kiram are very exalted. No word could express the degree of their exaltedness. To add the phrase "radi-Allahu 'anh' to their names would mean to insult them. Therefore, such things should not be said." We should not believe Rafidis!

At many places of Qur'an al-karim, Allahu ta'ala uses the word "We' to refer to Himself. Allahu ta'ala is one. He declares in Qur'an al-karim that He is one. At many places of Qur'an al-karim He did not say "I' to refer to Himself. To express His greatness, to indicate the fact that He is owner of everything and dominant over everything, He says, "We,' instead of, "I.' Wherever He says, "We,' it should be construed as, "I, the owner of all, the commander of all.'

It is written on the two hundred and sixty-eighth page of the fifth volume of Durr-ul- mukhtar: "Allahu ta'ala likes those who give their children such names as Abdullah, Abdurrahman, Muhammad, Ahmad... It is permissible to give men those names of Allah, such as 'Ali, Rashid, Kabir and Badi' with their meanings suitable for men; yet the ignorant may make errors in the meanings and pronunciations of these names, thus causing sins and even disbelief. Instead of Abdulqadir, for instance, they say Abdulkoydur, which causes kufr when said intentionally. He who disgraces these names on purpose, e.g., he who says Abduluzays instead of Abdulaziz becomes a kafir. So is the case with saying Hamo instead of Muhammad, Hasso instead of Hasan, and Ibo instead of Ibrahim." [Hence it is understood that it is haram to read the Qur'an musically, and thereby change the words.] These names should be esteemed. Some tradesmen write these blessed names on shoes or slippers for advertisement because they are their names, and those who buy them put them on their feet, and, hence, step on them. There is the fear that both those who write them and those who step on them will lose their iman.

Ibni Abidin states as follows in the third volume: "Iman means the heart's acknowledgement of or belief in all the tenets which, according to the unanimity (of scholars), Muhammad "alaihissalam" brought from Allahu ta'ala. These tenets can be exemplified as belief in the facts such as that Allahu ta'ala exists and is one, that we will be resurrected after death, that it is fard (or fard) to perform (the ritual prayer called) namaz and to fast during the month of Ramadan, that it is haram to drink wine [and for women to expose their heads, hair or legs in the presence of men who are na-mahram to them]. A person who professes belief (in these tenets) is theoretically a Mumin, or Muslim. A person who commits an act of disbelief, such as worshipping idols or throwing a copy of Qur'an al-karim into a faul place, becomes a kafir (disbeliever). Two other acts of disbelief are to perform namaz deliberately without an ablution and to despise an act of sunnat. A person does become a kafir by denying something which is not based on an ayat al-karima or which is not mutawatir, i.e. not understood clearly from commonly known hadith ash-Sharifs, or something which has not been conveyed through ijma' though it is clearly understood. A person who says "halal' about something which is clearly declared to be "haram' becomes a disbeliever. Examples of this are drinking wine and eating pork. It will not make a person disbeliever to say "halal' about something which is "halal' intrinsically but "haram' under certain conditions. An example is to take property which belongs to someone else. If a certain statement made or a certain act done by a Muslim is open to interpretation (tawil), i.e. if it indicates his disbelief in many respects and denotes that he is not a disbeliever in one respect, this one respect should be taken into consideration and he should not be called a kafir. If he professes that he did not mean that one respect, it will now be concluded that he is a kafir. If scholars are not unanimous on that a certain statement causes (one to become) a disbeliever (when one makes it), a person who makes that statement cannot be called a kafir.

It is mustahab to advise a murtad so as to eliminate his doubts. If he asks for more time, then he has to be imprisoned for three days. If then he does not repent, the court decides on his execution. This is valid in case he escapes to Dar-ul-harb (a country of kafirs) and later becomes a prisoner of war. Repenting means repeating the Kalima-i shahadat and at the same time giving up the act or word that caused kufr. It is written on the hundred and ninety-eighth page of the second volume of Hadiqa: "When either of the husband or wife becomes a murtad, their nikah becomes void. Their subsequent children will become walad-i zina (bastards). If the husband repents, they should renew their nikah. But the wife cannot be forced to renew the nikah. If the wife has become a murtad, she will be forced to repent and then the nikah will be renewed. Since there has not been a divorce, hulla is not necessary." When a person who has denied something on which there is no unanimity repents, it is prudent, that is, good for him to renew his nikah. When a person becomes a murtad, he loses possession of all of his property. All of it will be taken away from him. If he repents it will be returned to him. If he dies or goes to Dar-ul-harb, it will be given to his Muslim inheritors. (Dar-ul-harb is a country where non-Muslim rules and laws are in effect, such as France and Italy.) What he earned when he was a murtad becomes fay and belongs to the Bayt-ul-mal (the budget of the Islamic government). Those who have the rights to take jizya are paid from this fay. His earnings in Dar-ul-harb becomes fay to Muslims when he becomes a prisoner of war. [Hindiyya and Qadihan] If he dies there, his property becomes the property of his inheritors. None of the worships of a murtad is acceptable. His nikah to any woman is not valid. When they become prisoners of war; they won't be made slaves or jariyyas, but a man will be executed and a woman will be imprisoned. Whatever they slaughter or hunt is not edible. Their serving as witnesses is not acceptable. They will not be anyone's heirs. His earnings in Dar-ul-Islam (an Islamic country) while he was a murtad will not be willed to anybody. His commercial agreements in Dar-ul-Islam, according to Imam-i azam, will be kept pending and if he becomes a Muslim, they will become nafiz (valid). If he dies or goes to Dar-ul-harb, all of them will become invalid. According to Imamayn, they are valid as soon as he repents, then he makes qada (repeats) all of the worships he had not performed before he became a murtad. Even though all the worships he had performed before were destroyed as a result of him becoming a murtad, after repenting, he will only repeat his hajj (pilgrimage), if he is rich. If a woman's husband becomes a murtad she can marry (another man) by the time the (period of time called) iddat expires.

[Some people say, "How does a person become a kafir by saying one word though he performs namaz and does every kind of worship and pious deed?" Kadizada Ahmad Effendi "rahmatullahi ta'ala 'alaih' writes in his explanation of Birghiwi: "As a kafir becomes a Believer by saying the word tawhid once, so a Believer becomes a kafir by saying one word. When the husband or the wife becomes a murtad with kufr-i inadi (obstinate kufr), their nikah becomes void, but this does not mean a divorce. For this reason, it is permissible for them to renew their iman and nikah more than three times without hulla. (Hulla is an interim marriage procedure which Islam dictates as a condition which a three-time divorced couple has to fulfill for the permissibility of a third remarriage. This condition enjoins the woman to marry another man and perform waty with him before she can marry her former husband. This deterrent ordinance in Islam's marital code bears hard on the sentiment of jealousy intrinsic in man's nature and cautions him against the consequences of indulgences in his right to divorce, and thereby protects a married woman from being a plaything in the hands of her husband and leading a married life made intolerable by the continuous trepidation of an unexpected and unwarranted divorce. The woman, on the other hand, if she really loves her husband and is afraid of having to part with him for good, will concern herself more closely with her possible role in the episodes that occasioned the former two divorces lest it should take place a third time, since her husband might very well choose to do without her rather than stomach the excruciating aspect of hulla.) It is not enough for one of them only to renew the nikah. The husband and wife should renew their nikah in the presence of two witnesses. In the Shafi'i Madhhab, if she repents during the time of her iddat it is not necessary to renew the nikah. For facility, he who is in the Hanafi Madhhab should take a verbal proxy from his wife for renewing the nikah and say in the presence of two witnesses, "I have remarried my wife, who has been my wife before this renewal, acting by proxy on her behalf and in person on my behalf." Male or female, every Muslim should say a certain prayer which renews the iman and nikah, "Allahumma inni uridu an ujaddidal-imana wannikaha tajdidan bi qawli La ilaha illallah Muhammadun Rasulullah," in the morning and in the evening every day. It is good for the husband and wife to say it together. In a mosque, after the prayer of a namaz, which has been performed by a large congregation, if the imam says this prayer together with the congregation, the congregation will be each other's witnesses and their nikahs will be renewed. For a Muslim, it is valid and acceptable to repent while he is taking his last breath. For the kafir, it is not so. Every Muslim, every morning and evening should recite the following prayer of iman: "Allahumma inni a'udhu bika min an-ushrika bika shay-an wa ana alamu wa astaghfiru-ka li-ma la-alamu innaka anta allamulguyub.' The morning prayer can be started after midnight. The evening prayer starts with zawal (midday). Refusal to be a murtad means to repent from it.

The books Bariqa and Hadiqa, in their chapters dealing with the calamities incurred by the tongue, and also in the book Majma'ul-anhur it is written: "A Muslim, male or female, will lose his or her iman and become a murtad (apostate) when he or she says or does something which has unanimously been reported by Islamic savants to cause kufr, and which he or she knows that if done it will cause kufr, but he or she does it deliberately [willingly, not under duress], and he or she does or says it either seriously or to make others laugh. Nevertheless, the result is the same even if he or she does not intend to mean what he will say or do. This class of kufr is called Kufr-i inadi. The previous thawabs of the person who became a murtad by means of kufr-i inadi will become null and void. If this murtad repents, the thawabs of his previous worships will not be returned. If he is rich, he has to perform hajj again. It is not necessary for him to reperform his previous salats, to pay again the zakat he gave, or to fast again for those fasts performed during the time while he was a murtad. But it is necessary for him to redo the things he had not done before his apostasy, for when he becomes a murtad his previous sins will not be erased. The ones he did not perform during his apostasy are not done again. One's nikah will be void when one becomes a murtad with kufr-i inadi. On this occasion, they must renew the nikah in front of two witnesses, but hulla is not required. It is not enough only to say the Kalima-i Shahadat for repentance. Repentance for the thing which caused one's infidelity is required too. If one says or does something which he earlier did not know would be a cause of infidelity, or if one deliberately says a word which is not unanimously stated by Islamic savants to be a cause of infidelity, on this occasion, it is doubtful if one will lose one's faith or if one's nikah will become void. For precaution, you had better renew your faith and your nikah. It is called kufr-i jahli (kufr of ignorance) to express a word which you do not know to be a cause of infidelity, for it is fard for a Muslim to learn the things which are compulsory for everyone to know. To be unaware of those matters is not an excuse, but a grave sin for a Muslim. The nikah and the faith of a person will not be void when he expresses a word which is a cause for infidelity, accidentally, in a state of confusion or interpretatively. In this case, it will be a precaution to make tawba and istighfar, that is, tajdid-i iman (to renew his faith), but tajdid-i nikah, that is, to renew his nikah is not required." If a Muslim attends the mosques (to perform salats), it is impossible for him to be a murtad (apostate) with kufr-i inadi. Since there is a possibility even for the people attending mosques to express kufr in one of the other four ways, the imams of the mosques make the people in a mosque recite this prayer, "Allahumma inni uridu an ujaddidal imana wannikaha tajdidan bi-qawli la ilaha illallah Muhammadun Rasulullah." Hence, tawba (repentance), tajdid-i iman, tajdid-i nikah will be done. Thus, the order given to the Muslims through the hadith ash-Sharif "Renew your faith by saying la ilaha illallah" is fulfilled.

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