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Muslims believe that Allâh ج is everywhere in His knowledge, sight and hearing which are not the same attributes as experienced by us since they are perfect in every way, thereby meaning that He ج knows everything at every time and place without being a part of creation.

He (Allâh) is with you wherever you are…

Al-Hadîd (57):4

He is with you in His knowledge so that nothing of His creation is concealed from Him.

That is Allâh, your Sustaining-Lord!
There is no god but He, the Creator of all things;
then worship Him, and He has power to dispose of all affairs.
No vision can grasp Him, but His grasp is over all vision;
He alone is the Sublime (Unfathomable) , All-Aware

Al-An’âm (6):102-103

This verse states that Allâh ج is not a ‘body’ whom people are able to see, to comprehend, with their eyes, and relates Allâh’s ج comprehending all eyes not to His being All-Seeing (Al-Basîr) but to His being the All-Subtle penetrating everything, no matter how small (Al-Latîf), and to His being All-Aware (Al-Khabîr). So Allâh ج is beyond all physical conceptions, and people can only “see” Him, have knowledge of Him, with the “eye of the heart” or with insight and through knowledge.

Related to this topic Muĥammad ص said; “Allâh existed and there was nothing else

He (Allâh) created the heavens and the earth from nothing (no previous model)…

Al-An’âm (6):101

Tawhîd, the belief in unity, means to know and consider something as being one. That is to know and believe that Allâh ج is One, Unique, and Peerless.

Do not set up besides Allâh any other deity

Al-Isrâ (17):22

To know God is to know His Oneness. To say that God is one has four meanings: two of them are false and two are correct. As for the two meaning that are false, one is that a person should say “God is one” and be thinking of number and counting. This is false because that which has no second cannot enter into the category of number. Do you not see that those who say that God is a third of a trinity fall into this infidelity? Another meaning is to say, “So-and-So is one of his people,” namely, a species of this genus or a member of this species. This meaning is also false when applied to God, because it implies likening something to God, whereas God is above all likeness. As to the two meaning that are correct when applied to God, one is that it should be said that “God is one” in the sense that there is no likeness to him among things. Another is to say that “God is one” in the sense that there is no multiplicity or division conceivable in Him, neither outwardly, nor in the mind, nor in the imagination. God alone possesses such a unity. [1]

Say: He is Allâh, the Unique One of Absolute Oneness
Allâh, the Eternally Besought of All/Absolute.
(Uncaused Cause of all causes, not needing anything, all needing Allâh)
He begets not, nor is He begotten, and there is none like/comparable unto Him

Al-Ikhlâs (112):1-4

The uniqueness and oneness of Allâh ج in His names and attributes indicates that Allâh ج does not share in the attributes of created beings, nor do they share in any of His. Allâh ج is unique in every way with perfect attributes, those we know and those we don’t know. He cannot be limited in any way, for He is The Creator of everything. Allâh ج has no equal nor opposite. Allâh ج as he wills with wisdom and doesn’t do what is not befitting to His Glory. Allâh ج does not get overwhelmed, forget, cease to exist, fear, be in ignorance of any detail or regret. Others claiming otherwise are in misguidance and grave error.

Allâh there is no god but He, the Living, the Everlasting.
Slumber does not seize Him, neither sleep;
to Him belongs all that is in the heavens and the earth.
Who is there that shall intercede with Him except by His permission?
He knows what is before them and what is behind them,
and they do not encompass anything of His knowledge except what He wills.
His throne extends over the heavens and the Earth,
the preservation of them does not burden Him; He is the High, the Great

Al-Baqara (2):255

Unlike Islâm, most religions are named after certain men, land, tribes etc, such as Hinduism, Buddhism, Judaism, Christianity; this is in part rooted due to inclination of humankind to come to adore and exalt what they can readily see with their eyes, and overtime come to exaggerate the status and properties of certain men or people that lived at a certain time frame. The extreme form of this type of creative imagination and story telling is apotheosis, or theomorphism, which means the glorification to a divine level or bestowal of divinity to humanity. Humankind also has a dangerous tendency of assigning human characteristics to things that aren’t human, such as animals or inanimate objects. This is called anthromorphism. This comes due to mankind’s self-love and need to see everything emanate from oneself. The extreme form of that is giving lowly human characteristics to the Almighty, which is condemned by at least all Abrahamic religions. [2]

Human, by definition is created, recipient of life, mortal, needy, limited in capability, power and knowledge amongst other things, who is enjoined to worship; while Allâh ج is Uncreated, Ever-Living, Provider of endless provisions Sustainer of all, Whom is in need of none Whom all depend, and Whom doesn’t decrease or increase in anything, Source of all power, change and knowledge, point of due worship. Therefore theomorphism and anthromorphism, concepts of god-man, man-god, literal son-ship (as opposed to Jewish understanding of “pious believers”) daughter-ship [2] are phrases which do not carry a coherent meaning such as “Three is the square of one” or “This is a perfect square which is a perfect circle” which are not paradoxes but utter false, illogical statements, ramblings or impossibilities. [3] It is also noteworthy to note that Divinity is not a transferrable title.

He is Allâh, there is no god but He, the Knower of the Unseen and the Visible.
He is the Most Gracious, Most Merciful. He is Allâh, there is no god but He,
the Sovereign (the King), the Holy (Pure), the Source of Peace (Salvation),
the Keeper (Giver) of Faith (Forgiveness, Security),
the Guardian (of True/False, Universe), the Almighty (Majestic),
the Subduer (of wrong to restore right), the Sublime (Strong).
Glory be to Allâh above what they associate with Him.
He is Allâh, the Creator, the Maker, the Shaper.
His are the most beautiful (perfect) Names.
All that is in the heavens and the Earth glorifies Him.
He is alone the Almighty, the truly Wise

Al-Hashr (59):22-24


1 Vincent J. Cornell, Encyclopedia of Religion, Vol 5, pp.3561-3562

2 See

3 See

Heart to Heart Part 6


2 Trackbacks/Pingbacks

  1. By Heart to Heart Part 4 on 09 Sep 2008 at 2:38 pm
  2. By Heart to Heart Part 11 « My Wadud on 29 Nov 2008 at 2:04 am

    […] 2 – Reflection and Analysis Part 3 – Discourse on Allâh ﷻ Part 4 – Discourse Continued… Part 5 – Discourse Continued 2… Part 6 – The Creed Part 7 – Meaning of Worship Part 8 – Muhammad ص Part 9 – Finding Similarities […]

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