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Thus, postulating the tenet in Islam's creed that essentially, the name-bearing of God are different from attributes of God. [5] Nevertheless, al-Uthaymin stated the principal ruling of giving attributes to God is similar with the verdict about giving name to God; that is forbidden to gave attributes without evidence from Qur'an and Sunnah. [ 23 ]
Allāh is the Arabic word referring to God in Abrahamic religions. [25] [26] [27] In the English language, the word generally refers to God in Islam.The Arabic word Allāh is thought to be derived by contraction from al-ʾilāh, which means "the god", [1] (i.e., the only god) and is related to El and Elah, the Hebrew and Aramaic words for God.
[108] God, as referenced in the Quran, is the only God. [109] [110] Islamic tradition also describes the 99 names of God. These 99 names describe attributes of God, including Most Merciful, The Just, The Peace and Blessing, and the Guardian. A distinct feature between the concept of God in Islam compared to Christianity is that God has no progeny.
Before Islam, the Kaaba contained a statue representing the god Hubal. [8] [9] On the basis that the Kaaba was also Allah's house, Julius Wellhausen considered Hubal to be an ancient name for Allah. [10] [11] [12] The 20th-century scholar Hugo Winckler in turn claimed that Hubal was a moon god, [13] though others have suggested otherwise.
Khuda (Persian: خُدا, romanized: xodâ, Persian pronunciation:) or Khoda is the Persian word for God. Originally, it was used as a noun in reference to Ahura Mazda (the name of the God in Zoroastrianism). Iranian languages, Turkic languages, and many Indo-Aryan languages employ the word. [1]
Islamic debates about the ontological reality of divine attributes post-date Quranic theology [9] and find their background in Christian debates and discussions about the nature of the Trinity, in a manner asserted explicitly by Mu'tazilites as well as earlier Jewish sources, who often mention the two subjects in conjunction with one another.
God, according to Islam, is a universal God, rather than a local, tribal or parochial one and is an absolute that integrates all affirmative values. [ 6 ] Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of believers have understood the meaning and implications of professing ...
3) God only leads humans astray if they first have given him the occasion to do so by demonstrating the intention to sin. [73] Related to the question of the origin of evil is the nature of the devil (Iblīs). By asserted the origin of the devil lies in his free will to sin, Qadariyya and later Mutazilites rejected the angelic origin of Iblīs.