Who is Allah and what is His nature?
GCSE Questions
'There is no way of knowing what Allah might be like" (5)
Do you agree?
Give reasons to support your answer showing that you have thought about different points of view.
You must refer to Islam in your answer.
(OCR Religious Studies Paper 1, Specimen)
Tawhid (The Oneness/Unity of Allah)
Tawhid means that Allah is One and indivisible (cannot be divided). He has no partner, son, daughter, wife, father or mother. None share in His attributes and power.
In the Name of Allâh, the Most Beneficent, the Most Merciful.
1. Say (O Muhammad (Peace be upon him)): "He is Allâh, (the) One.[]
2. "Allâh-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks).
3. "He begets not, nor was He begotten;
4. "And there is none co-equal or comparable unto Him."
(From Yusuf Ali's interpretation of Surah 112- Al-Ikhlas/Tawhid)
"There is nothing whatsoever like unto Him" (Surah 42:11)
On the authority of Ubayy ibn Ka`b : The pagans said to the Prophet (may Allah bless him and grant him peace),
"O Muhammad! Describe your Lord to us." Then, Allah revealed, (translated):
"Say : He is Allah, the One. Allah, the eternally besought of all. He begets not, nor was He begotten, nor is there any comparable to Him."
[Ahmad, Tirmidhi, Tabari]
The Oneness of Allah: this is probably the most important claim about God in Islamic thought. Its negative side is the answer to the question, 'What is the worst sin that Muslims can commit?' For Islam the worst sin is called Shirk; attributing partners to God, worshipping other lesser or equal gods beside Him.
"Tawhid, means literally 'making one' or 'asserting oneness'. In Islam Tawhid has deeper meanings besides making the claim that there is no other god except Allah, who has no partner (sharik);
it may mean that Allah is a Oneness in himself;
it may mean that He is the only being with real or absolute existence (al-hakk), all other beings having merely a contingent (dependent on something else) existence.
How does the Muslim reach knowledge of this unity? There are two possible ways in Islam:
1. It may be reached by the method of study of the Book of Allah and the body of Islamic knowledge contained in the Hadith and Tafsir (commentaries on the Qur'an). This way of study is called 'ilm.
2. Or it may be reached by religious experience (ma'rifa, mushahada);- by prayer and contemplation.
(adapted from H. A. R. Gibb and J. H. Kramers, p. 586 'Shorter Encyclopaedia of Islam')
What is the connection between tawhid and action?
The kalimah (word) of tawheed, 'La ilaha ill-Allah" - It testifies that there is no divinity except Allah none other than Him and none along with Him. None is similar to Him, none creates and sustains except Him, and none has the right to govern creation but Him. The concept of tawheed necessarily overflows into all aspects of belief and worship into all aspects of life.Whether he recognizes it or not, man is totally indebted to his Creator for his continuing existence hour by hour, not to mention such blessings as his many possessions and abilities. Knowing that Allah alone is the Creator, the Sustainer, the Provider, the Controller, the source of all benefit and harm in whose hands is the Judgement and the final destination of men requires through common sense and reason that He alone be worshipped.
(Courtesy of http://www.islaam.com/articles/return_to_tawheed.htm)
The following site tries to unpack the Arabic of the 'Oneness of God' formula (Tawhid) in a mystical manner. Be aware that it rambles somewhat, but have a go:
http://www.ahmedbaki.com/books/allah/allah06.htm
Mohammed's aleyhessalaam conquest began with suggesting to men the message in the Word of Oneness (Kalimat-It tawhid): "THERE IS NO GOD, THERE IS ONLY ALLAH" What really was meant by the formula of the Word of Oneness? From this point of view, the translation of the Word of Oneness into English should not be as "there is no god but ALLAH," but "there is no god, ONLY ALLAH."
To understand this we must truly comprehend the meaning of the key concept "ALLAH is AHAD (one)," first! If we precisely understand that "ALLAH is AHAD," we will then see through insight (basirat) that there is not a duality of "an ALLAH" and "a separate universe" all aside! That is to say, it is not such that there is ALLAH and also there are universes [that exist independently]! In other words, such a consideration as there are some universes we live in, the cosmos (alam), and there is a separate GOD-out-of-all-things and at the farther side, is absolute nonsense! MOHAMMED's ALLAH is not a GOD! MOHAMMED's ALLAH is "AHAD!" Considering His attributes (sifat), HAYY, ALIM, MUREED, QAADIR, SAMI, BASIR, QALIM is He; And with respect to the qualities found in Himself: Allah encompasses infinite meanings (mana), the leading ones of them have been informed by Mohammed aleyhessalaam under the title of "Beautiful Names" (Asma-ul Husna). The "ONENESS" (tawhid) principal in Islam that is the BELIEF SYSTEM notified by Mohammed aleyhessalaam that "THERE IS NO GOD TO WORSHIP, there is ONLY "ALLAH" who is AHAD, and therefore no 'god' ever existed," Hence, considering this fact, let us now dwell on the meaning of words in the Chapter of ONENESS (Sura Al- Ikhlas) at a level of our understanding, that explains "ALLAH, with each word in it representing a code, so to speak.
The Attributes of Allah
"The most beautiful (or excellent) names belong to Allah, so call on Him by them." Surah 7:180
According to a Hadith Muhammad said: "Verily there are 99 names of Allah, and whoever recites them shall enter into Paradise".
Why are the 'beautiful names' or 'attributes' important to Muslims?
- Allah is transcendent, beyond our comprehension and senses, and can be recognized only through His attributes. "Look, then, at the traces of Allah's mercy; how He revives the earth after its death." [Qur'an, 30:50] An important principle, which follows from Allah's transcendence, is that we may only describe Him by those names and attributes by which He describes Himself, or by which His Prophet (may Allah bless him and grant him peace) has described Him.
Non-resemblance: This attribute is a major distinguishing factor between Islam and other religions. Everything we know or that we can imagine is confined to the realm of sensory experience, whereas Allah is beyond the confines of space and time. He is nothing like any notion or idea anyone may have of Him in his mind. Allah says, (translated), "There is none like unto Him." [Qur'an, 42:11] "Do you know any comparable to Him?" [Qur'an, 19:65] "Therefore, do not put forward examples for Allah." [Qur'an, 16:74].
( From a very good article explaining the attributes of Allah by Abu'l-Hasan at:
http://webpages.marshall.edu/~laher1/Allah.html )
On the 99 Most Excellent Names of Allah:
"The most beautiful (or excellent) names belong to Allah, so call on Him by them." Surah 7:180
According to a Hadith Muhammad said: "Verily there are 99 names of Allah, and whoever recites them shall enter into Paradise". Based on this, many Muslims recite these names (often using a 'Tasbih', a kind of rosary with 100 beads, one, the bigger one, stands for the name Allah, and the others for the 99 names or attributes).
http://www.panix.com/~mittle/names/mustapha/cnamesofgod.html
The following is an excellent study aid:
Explanations of all of the names of Allah (some of them rather loose interpretations, but who's complaining!).
http://www.islamworld.net/99.html
It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations of a few of them:
1. Allah He who has the Godhood which is the power to create the entities.
2. Ar-Rahman The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
3. Ar-Rahim The One who has plenty of mercy for the believers.
4. Al-Malik The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
Another more close translation of the beautiful names: http://www.jannah.org/articles/names.html
Excellent lengthier explanations of three of the attributes of Allah:
What follows is three names and their meanings along with an explanation and the influence they have on one's relationship with Allaah subhaanahu wa ta`aalaa, in terms of worshipping Him, subhaanahu wa ta`aalaa.
1. Ar-Raheem. Bestower of Mercy. Allaah (subhaanahu wa ta`aaalaa) is Merciful to both disbelievers and believers, and to the more pious and the less pious among the believers. In Ibn Katheer's tafseer it is reported that the effects of the attribute ar-Rahmaan extend to all creation, while those that of ar-Raheem are confined to the believers. "And He is Merciful (Raheem) to the believers." [33:43] Allaah in His Mercy rewards the believers in the Hereafter and due to their belief and righteous deeds and He admits them to the Jannah. When one knows that in the Hereafter Allaah confines His mercy to the believers (and deals with the unbelievers with His justice), one will seek to worship Allaah and come nearer to Him in order to deserve His mercy in the Hereafter.
2. Ash-Shakoor. The All-Appreciative. Allaah subhaanahu wa ta`aala does not leave the acts of His servants which He has legislated unrewarded. When one does a good deed (deed done purely for Allaah and in accordance with the Sunnah), Allaah ta`aalaa rewards it ten times, and up to seven hundred times, and sometimes even more. Therefore, if a person know that his deed not will not be left unrewarded, he will try to worship Allaah properly and try to do many good deeds so as to gain Allaah's reward. "Why should Allaah punish you if you have thanked (Him) and have believed in Him. And Allaah is Ever All-Appreciative (of good), All-Knowing." [4:147] "And they will say: 'All the praises and thanks be to Allaah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense)." [35:34]
3. Al-`Adheem. This name has two meanings to it. The first is that all the meanings of perfection and greatness belong to Allaah subhaanahu wa ta`aalaa and none else. His knowledge is perfect and all encompassing, his power is perfect and all encompassing, nothing weakens Him and His wisdom is perfect. The second meaning is that nobody should be therefore glorified or worshipped except for Allaah. And that any praise you give to the creation is because Allaah has given that quality to the object praised. So praise is again really due to Allaah. Understanding this makes a person subdued and makes him realize his need to worship the Creator of the universe and all that it contains.
Courtesy of http://www.islaam.com/ilm/meanin1.htm
General Characteristics of Allah
In an article on the Islamic newsgroup somebody wrote: ... 'It is clear from the way the passages [in the Qur'an] are constructed that the God making His revelation to the prophet Mohammed considers Himself to be the same God that made revelations to these other prophets. Consequently, the Allah of the Holy Quran is, in fact, the God of the Old and New Testaments'. Key quote in this respect:
"But say: 'We believe in the Revelation which has come down to us and in that which came down to you (People of the Book); our Allah and your Allah is One; and it is to Him we bow (in Islam)'." Surah 29:46
Allah, on the other hand, although calling himself merciful and gracious and all-forgiving, differs dramatically (from other gods). He is the absolute Singular, he has no partners! (Surahs 6:22-24, 136-137, 163). He has no son! (Surah 2:116; 6:100; 19:85; 23:91; 112:1-4). He forgives whom he pleases and punishes whom he pleases (Surah 5:20; see chapter on 'Predestination', p. 111ff). He is high above all else - remote from man, although the Qur'an also says: "We [i.e. Allah] are nearer to him [i.e. man] than his jugular vein" (Surah 50:16). Muslims interpret this to show the closeness of Allah.
(by Gerhard Nehls & Walter Eric )
Imam al-Barqavi was a celebrated Qur'an commentator and Tradition collector (died 1132).
He wrote in his "Haft sifat": "Hayat, or Life:
God Most High is alone to be adored. He has neither associate nor equal. He is free from the imperfections of humanity. He is neither begotten nor does He beget. He is invisible. He is without figure, colour or parts. His existence has neither beginning nor end. He is immutable. If He so wills, He can annihilate the world in a moment of time and, if it seems good to Him, recreate it in an instant. Nothing is difficult to Him, whether it be the creation of a fly or that of the seven heavens. He receives neither profit nor loss from whatever may happen. If all the Infidels became believers and all the irreligious pious, He would gain no advantage. On the other hand, if all Believers became infidels, He would suffer no loss. He can do what he wills, and whatever He wills comes to pass. He is not obliged to act. Everything, good or evil, in this world exists by His will. He wills the faith of the believers and the piety of the religious. If He were to change His will there would be neither a true believer nor a pious man. He willeth also the unbelief of the unbeliever and the irreligion of the wicked and, without that will, there would neither be unbelief nor irreligion. All we do we do by His will; what He willeth not does not come to pass. If one should ask why God does not will that all men should believe, we answer: 'We have no right to enquire about what God wills and does. He is perfectly free to will and to do what he pleases'. "
(Extracts from "Dictionary of Islam", pp. 141ff )
Note the Qur'an explicitly rejects anthropomorphism (describing God as if He were a human being; attributing to Him human characteristics): "There is nothing whatsoever like unto Him" (Koran 42:11).
He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them. "God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63) "No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." (11:6)
Other excellent quotable statements on Allah like these at:-
http://cwis.usc.edu/dept/MSA/fundamentals/tawheed/conceptofgod.html
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Conclusions:
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Teacher's Tips:
The Nature of God in Islam is a very large topic indeed and is often avoided in the textbooks. In fact, what other topic is more important? You can either go into it in a simple way (usually required for GCSE level) or on a deeper level (as do many of the web sites). There are two essential topics to know about :
1. Tawhid and
2. The Attributes/Names of Allah.
We have gathered together and simplified some ot the best material on both of these topics. We also include some more general comments on the nature of God in Islam. You will find far more material than you need for GCSE level. Simply pick out the quotes and comments that most help you most to understand this mother of subjects in Islamic thought.
This is why in Islam it is blasphemy to represent God in art. This feature is identical to Judaism where God described Himself as 'I am who I am' or 'I will be who I will be':(to avoid giving any likeness!)
You sometimes get a question designed to find out if know how faith can affect action/behaviour. For Muslims, an understanding/ awareness of Tawheed in the sense described here can have a big influence on someones faith and behaviour.
This is a good explanation of a key attribute of Allah!
The word 'Allah' was the word for the One God at the time of the Prophet. He didn't consider Allah to be different from the One God originally preached and worshipped in Judaism and Christianity, though he thought that they were misguided in some of their ideas (e.g. Incarnation). The word 'Allah' has naturally taken on a special significance for Muslims but is for the purpose of study interchangeable with the word 'God'. The main point here is that in the Qur'an, Allah is not different from 'God'; He is certainly not a different God!
Note that much of the writing about the nature of God in Islam has a poetic, mystical quality which is very affective. Much Sufi writing is of this type and deserves attention.
Go here for Qur'an resources!
http://www.quran.com/
