MY ISLAM INFO

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The Arabic words used to denote eternality in the following verses of the Qur’an are:

• al-‘awwal, which means “the first without beginning”
• al-‘akhir, which means “the everlasting”
• al-hayy, which means “the ever-living”

He is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything.[1]

Allah [swt]! None has the right to be worshipped, but He, the Ever-Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them in this world and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His r footstool extends over the heavens and the earth and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.[2]

Allah [swt]! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists.[3]

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And [remember] when Allah [swt] will say, ‘O ‘Isa [Prophet Jesus (as)], son of Maryam [Mary]! Did you say unto men, ‘Worship me and my mother as two gods besides Allah [swt]?’” He will say, “Glory is to You! It was not for me to say what I had no right[to say]. Had I said such a thing, You would surely have known it. You know what is in my inner self though I do not know what is in Yours; truly You, only You, are the All-Knower of all that is hidden.”[1]

Prophet Jesus confirmed that God has a self.

The Qur’an confirms the rationally derived attribute of God – that God is personal.

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Unlike the cosmological causal and teleological fine-tuning arguments which are either partially or wholly a posteriori, the ontological argument is wholly a priori.

St Anselm first developed the ontological argument in the eleventh century in his Proslogium Chapter II. It has been translated from Latin, as follows:

Hence, even the fool is convinced that something exists in the understanding, at least, than which nothing greater can be conceived. For, when he hears of this, he understands it. And whatever is understood exists in the understanding. And assuredly that, than which nothing greater can be conceived, cannot exist in the understanding alone. For, suppose it exists in the understanding alone: then it can be conceived to exist in reality; which is greater.

Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. However obviously this is impossible. Hence, there is no doubt that there exists a being than which nothing greater can be conceived, and it exists both in the understanding and in reality.[1]

Therefore, St Anselm develops his argument from the concept of God to the reality of God and this is broken down in the following stages:

In other words, God is that than which nothing greater [or more perfect] can be conceived.

In other words, something than which nothing greater or more perfect can be conceived is understood, even by the fool.

Here, St Anselm makes an implicit assumption that the something than which nothing greater or more perfect can be conceived is that which is not contingent on anything. Were it to be contingent on anything, there would something else that would not be and therefore there would be something that would be greater or more perfect than it.

So, in other words, something than which nothing greater or more perfect can be conceived is understood to mean something which is not contingent on anything.

In other words, the concept of whatever is understood exists in the understanding.

Therefore, the concept of God exists in the understanding.

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The Arabic words used to denote omnipotence in the following verses of the Qur’an are:

• ‘aziz, which means “all-mighty,” “invincibly powerful,” “one before whom everyone else is powerless,” “respected,” “distinguished,” “dear” and “beloved”
• muqit, which means “omnipotent,” “ever-powerful” and “ever-nourisher”
• qadir, which means “omnipotent” and “all-powerful”
• qawiyy, which means “strong,” “mighty,” “powerful,” “potent” and “all-powerful”

“Our Lord! Send amongst them a Messenger of their own who shall recite unto them Your Verses and instruct them in the Book [this Qur’an] and wisdom and purify them. Verily! You are the All-Mighty, the All-Wise.”[1]

Then if you slide back after the clear signs have come to you, then know that Allah [swt] is All-Mighty, All-Wise.[2]

In [to] this worldly life and in the Hereafter. And they ask you concerning orphans. Say, “The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah [swt] knows him who means mischief from him who means good. And if Allah [swt] had wished, He could have put you into difficulties. Truly Allah [swt] is All-Mighty, All-Wise.[3]

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God has an Independent Will because:

Verily His [God’s] Command, when He intends a thing, is only that He says to it “Be!” – and it is.[1]

God has intentions and, therefore, a Will, by which divinely ordained events occur.

It befits not Allah [swt] that He should beget a son. Glorified is He. When He decrees a thing, He only says to it, “Be!” – and it is.[2]

It is He Who gives life and causes death. And when He decides upon a thing He says to it only, “Be!” – and it is.[3]

God has no doubts. His intentions, decisions and decrees are all-in-one.

Allah [swt] has created every moving creature from water. Of them there are some that creep on their bellies and some that walk on two legs and some that walk on four. Allah [swt] creates what He wills. Verily Allah [swt] is Able to do all things.[4]

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God is not immanent in the material universe.

For example,

They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He and High is He above all that they associate as partners with Him![1]

And [remember] the Day when We shall roll up the heaven like a scroll rolled up for books. As We began the first creation, We shall repeat it. [It is] a promise binding upon Us. Truly We shall do it.[2]

On the Day of Resurrection, God will grasp the earth and roll up the heavens. Therefore, the universe cannot contain God Who must transcend the universe.

Therefore, God is not immanent.

God cannot be immanent, because He is screened from the material universe by a veil.

It is not given to any human being that Allah should speak to him unless by Revelation or from behind a veil or He sends a Messenger to reveal what He wills by His Leave. Verily He is Most High, Most Wise.[3]

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The Arabic words used to denote transcendence in the following verses of the Qur’an is al-‘a’la, which means “the higher one,” “the superior,” “the victor,” “the Most High” and “the Most Exalted.”

Glorify the Name of your Lord, the Most High.[1]

Except to seek the Countenance of his Lord, the Most High.[2]

The Qur’an confirms the rationally derived attribute of God – transcendence.

A more specific indirect proof is given below by showing the transcendence of God over His Throne, which transcends His Footstool, which transcends the heavens and the earth and, therefore, the universe.

The relevant Arabic words used in the following verses of the Qur’an are:

• kursi, which means “foot-stool”, “pedestal” and “chair”;
• wasi’a, which means “encloses”, “encompasses”, “holds”, “accommodates”, “contains” and “comprises”

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The Arabic word used to denote self-sufficiency in the following verses of the Qur’an is ghaniyy which means “above want,” “free from want” or “rich.” Saheeh International Translation [SIT] translates this word as “free of/from need.”

Kind speech and forgiveness are better than charity followed by injury. And God is Free of need and Forbearing.[1]

O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that God is Free of need and Praiseworthy.[2]

In it [Makkah] are clear signs [such as] the standing place of Abraham. And whoever enters it [the Haram] shall be safe. And [due] to God from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves then indeed God is Free from need of the worlds.[3]

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The Arabic words used to denote oneness in the following verses of the Qur’an are:

• ‘ahad, which means “one” or “alone”
• al-wahid, which means “the one”

And your god is One God. There is none who has the right to be worshipped but He, the Most Gracious, the Most Merciful.[1]

Say [O Muhammad], “It is revealed to me that your god is only One God. Will you then submit to His Will?”[2]

Verily, your God is indeed One.[3]

Say [O Muhammad], “He is Allah, [the] One.”[4]

“O two companions of the prison! Are many different lords better or Allah, the One, the Irresistible?[5]

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