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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 ...
Rabb is an Arabic word to refers to God meaning Lord [104] and the Quran cites in several places as in the Al-Fatiha; "All Praise and Gratitude is due to God, Lord of all the Universe". Mustafa Öztürk points out that the first Muslims believed that this god lived in the sky with the following words of Ahmad Ibn Hanbal : "Whoever says that ...
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.
The extensive debates and discussions on anthropomorphism, active from the beginning of the second Islamic century and seemingly ignited by the Mu'tazilites in response to traditionalist hadith transmitters, [7] [11] have often surrounded Quran verses and other traditions (especially the aḥādīth al-ṣifāt) that depict God and the attributes of God using anthropomorphic language. [12]
The Quran disclaims any superhuman characteristics for Muhammad but describes him as a man possessing the highest moral excellence (Quran 68:4 "And thou dost, surely, possess sublime moral excellences"). [12] God made him a good example or a "goodly model" for Muslims to follow (68:4, and 33:21), [14] full of sympathy for Muslims ("Grievous to ...