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2 Revelation is from God by the ministry of angels; 3–8 God the Creator, as his works testify; 9 God the true instructor of man; 10–14 His works in heaven, earth, and sea described; 15 The earth made firm by the mountains; 16 The stars appointed to guide man; 17 God not to be compared to idols; 18–19 God merciful and omniscient
49 Muhammad unacquainted with the secrets of God; 50 There shall be no intercessor on the judgment-day; 51-54 The motives of professing Muslims not to be judged; 55-57 Muhammad declines the proposals of idolaters; 58-61 God the Omniscient and Sovereign Ruler; 62-64 God the Almighty Deliverer; 65 Muhammad charged with imposture; 66 Unbelievers ...
In developing his arguments, he inherently defined Ishvara as efficient cause, omnipotent, omniscient, infallible, giver of gifts, ability and meaning to humanity, divine creator of the world as well as the moral principles, and the unseen power that makes the karma doctrine work.
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.
God in Islam is attributed with absolute omniscience. God knows the past, the present, and the future. It is compulsory for a Muslim to believe that God is indeed omniscient as stated in one of the six articles of faith which is: To believe that God's divine decree and predestination; Say: Do you instruct God about your religion?
God's is pervasive in all that 'He' has created, yet God also extends beyond 'His' creations; God is thus Immanent in His Creation and at the same time Transcends it. God is Omnipotent, Omnipresent, and Omniscient; nothing, whether good or evil, can happen outside of the Creator's Will; God is the Creator-Sustainer-Annuller of His Creation.
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 ...
Religious responses to the problem of evil are concerned with reconciling the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. [1] [2] The problem of evil is acute for monotheistic religions such as Christianity, Islam, and Judaism whose religion is based on such a God.