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In Islamic theology, the attributes (ṣifāt, also meaning "property" or "quality" [1]) of God can be defined in one of two ways. Under divine simplicity, the attributes of God are verbal descriptions understood apophatically (negatively). God being "powerful" does not impute a distinct quality of "power" to God's essence but is merely to say ...
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.
Quranic verse 3:26 is cited as evidence against the validity of using Divine names for persons, with the example of Mālik ul-Mulk (مَـٰلِكُ ٱلْمُلْكُ: "Lord of Power" or "Owner of all Sovereignty"): Say: "O God! Lord of Power, You give power to whom You please, and You strip off power from whom You please.
The evil in the world comes instead from Man's/human beings' free will. Man (the human race), therefore, is "the genuine “creator” (khāliq) of his actions". [23] After the dispute between the Qadarites and Jabarites, majority of Muslims community at that time followed the middle path dictated by the Quran and Sunnah, "between the two ...
For example, Abu Bakr al-Razi believed that the Gospels assert God has a thousand names, and authors like Al-Baghawi (d. 1122), Al-Khazin (d. 1340), and Al-Shawkani (d. 1834) believed that the first verse of the Torah was the Islamic phrase known as the Basmala ("In the Name of God, the Most Merciful, the Most Compassionate").
In Islam, it is debated whether the decision to have Ibrahim burned at the stake came from Nimrod and the temple priests or whether the people themselves became vigilantes and hatched the plan to have him burned at the stake. According to Muslim commentators, after Abraham survived the great fire, notoriety in society grew bigger after this event.
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 ...
A recent proposal has compared this surah to Jacob's commentary of the Christological beliefs of the Christians of Najran in his 6th-century Letter to the Himyarites. [17] This, in particular, resembles a Muslim tradition whereby the surah was revealed in the context of an arrival of a delegation of Christians from Najran into Muhammad's audience.