Attributes Of Allah Quotes

I am the slave of the Master of Prophets And my fealty to him has no beginning. I am a slave of his slave, and of his slave’s slave, And so forth endlessly, For I do not cease to approach the door Of his good pleasure among the beginners. I proclaim among people the teaching of his high attributes, And sing his praises among the poets. Perhaps he shall tell me: “You are a noted friend Of mine, a truly excellent beautifier of my tribute.” Yes, I would sacrifice my soul for the dust of his sanctuary. His favor should be that he accept my sacrifice. He has triumphed who ascribes himself to him! - Not that he needs such following, For he is not in need of creation at all, While they all need him without exception. He belongs to Allah alone, Whose purified servant he is, As his attributes and names have made manifest; And every single favor in creation comes from Allah To him, and from him to everything else.

Allah has names of Beauty: the Compassionate, the Merciful, the Gentle, and many others. But He also has Names of Rigour: the Overwhelming, the Just, the Avenger. The world in which we live exists as the interaction and the manifestation of all of the divine attributes. Hence it is a place of ease and of hardship, of joy and of sorrow. It has to be this way: a world in which there was only ease could not be a place in which we can discover ourselves to be true human beings. It is only by experiencing hardship, and loss, and bereavement, and disease, that we rise above our egos, and show that we can live for others, and for principles, rather than only for ourselves.

How could the Creator depend on anyone, or anything? How could God have the attributes of a human? How could a human have attributes of Allah? The Creator endowed His creation with the facilities of hearing and seeing, but their limited hearing and seeing was in no way comparable to the divine ability of the One above the heavens to hear and see all things. He heard all that was spoken in the far reaches of the earth or whispered in the most private of quarters, even in the most secluded homes, while having eminent knowledge and understanding of it all. He suffered no confusion or difficulty in comprehending or hearing the multitude of languages, subtleties, and conversation spoken all at once from the billions of humans upon the earth. Unlike His creation, His sight was all-encompassing, and He could see into the very breasts of humans while while having complete sight and control over the entire universe. His knowledge of the affairs of His creation was nothing like one could even hope to comprehend.

The Allah of Islam is the same as the God of Christians and the Ishwara of Hindus. Even as there are numerous names of God in Hinduism, there are as many names of God in Islam. The names do not indicate individuality but attributes, and little man had tried in his humble way to describe mighty God by giving Him attributes, though He is above all attributes, Indescribable, Inconceivable, Immeasurable. Living faith in this God means acceptance of the brotherhood of mankind. It also means equal respect for all religions.

These were the attributes and qualities on whose basis the Prophet (May the peace and blessings of Allah be upon him) wanted to build a new society, the most wonderful and the most honorable society ever known in history. On these grounds, he strove to resolve the longstanding problems, and later gave humanity the chance to breathe a sigh of relief after a long exhausting journey on dark and gloomy avenues. Such lofty morals lay at the very basis of creating a new society with integrated members who would be immune to all fluctuations of time, and powerful enough to change the whole course of humanity.

The possible or impossible for Allah Most High involves the divine attribute of qudra or omnipotence, “what He can do”. This attribute in turn relates exclusively to the intrinsically possible, not to what is intrinsically impossible, as Allah says, “Verily Allah has power over every thing” (Qur’an 20:29), “thing” being something that in principle can exist. For example, if one asks “Can Allah create square circle?” the answer is that His omnipotence does not relate to it, for a square circle does not refer to anything that in principle could exist: the speaker does not have a distinct idea of what he means, but is merely using a jumble of words. "On the validity of all religions in the thought of ibn Al-‘Arabi and Emir ‘Abd al-Qadir: a letter to `Abd al-Matin

This is a huge evolutionary leap: to be able to see past sameness and likeness as the lens through which we view our potential to care for and love one another. We've done this on the individual level, but we are now organizing on the social level. In many ways this goes against - or extends beyond - the grain of how we have been evolving. Biologically speaking, we are programmed toward beingttribal as a means of survival. We literally have to transcend an aspect of our own biology. This ability to disrupt our programming and form new cognitive connections based on direct experience that then becomes embodied through repetition -- practice - is one of human beings' greatest attributes. In this lies the potential to overcome our basest reactions for survival and manifest our highest evolutionary potential to thrive. It is profound, and it is possible and we can see it. May it be so. Insha'allah Svaha Amen

3.335: Narrated Ata bin Yasar: I met `Abdullah bin `Amr bin Al-`As and asked him, "Tell me about the description of Allah's Apostle which is mentioned in Torah (i.e. Old Testament.") He replied, 'Yes. By Allah, he is described in Torah with some of the qualities attributed to him in the Qur'an as follows: "O Prophet ! We have sent you as a witness (for Allah's True religion) And a giver of glad tidings (to the faithful believers), And a warner (to the unbelievers) And guardian of the illiterates. You are My slave and My messenger (i.e. Apostle). I have named you "Al-Mutawakkil" (who depends upon Allah). You are neither discourteous, harsh Nor a noisemaker in the markets And you do not do evil to those Who do evil to you, but you deal With them with forgiveness and kindness. Allah will not let him (the Prophet) Die till he makes straight the crooked people by making them say: "None has the right to be worshipped but Allah," With which will be opened blind eyes And deaf ears and enveloped hearts.

RAIN IN MEASURED AMOUNTS Another item of information provided in the Qur'an about rain is that it is sent down to Earth in "due measure." This is mentioned in Surat az-Zukhruf as follows: It is He Who sends down water in measured amounts from the sky by which We bring a dead land back to life. That is how you too will be raised [from the dead]. (Qur'an, 43:11) This measured quantity in rain has again been discovered by modern research. It is estimated that in one second, approximately 16 million tons of water evaporates from the Earth. This figure amounts to 513 trillion tons of water in one year. This number is equal to the amount of rain that falls on the Earth in a year. Therefore, water continuously circulates in a balanced cycle, according to a "measure." Life on Earth depends on this water cycle. Even if all the available technology in the world were to be employed for this purpose, this cycle could not be reproduced artificially. Even a minor deviation in this equilibrium would soon give rise to a major ecological imbalance that would bring about the end of life on Earth. Yet, it never happens, and rain continues to fall every year in exactly the same measure, just as revealed in the Qur'an. The proportion of rain does not merely apply to its quantity, but also to the speed of the falling raindrops. The speed of raindrops, regardless of their size, does not exceed a certain limit. Philipp Lenard, a German physicist who received the Nobel Prize in physics in 1905, found that the fall speed increased with drop diameter until a size of 4.5 mm (0.18 inch). For larger drops, however, the fall speed did not increase beyond 8 metres per second (26 ft/sec).57 He attributed this to the changes in drop shape caused by the air flow as the drop size increased. The change in shape thus increased the air Allah's Miracles in the Qur'an 113 resistance of the drop and slowed its fall rate. As can be seen, the Qur'an may also be drawing our attention to the subtle adjustment in rain which could not have been known 1,400 years ago. Harun Yahya Every year, the amount of water that evaporates and that falls back to the Earth in the form of rain is "constant": 513 trillion tons. This constant amount is declared in the Qur'an by the expression "sending down water in due measure from the sky." The constancy of this quantity is very important for the continuity of the ecological balance, and therefore, life.

For deep adherents, the Koran would seem to echo great truths given directly to a vaunted and hallowed prophet by a deity of overwhelming power and grandeur. If you don’t hold any such archaic notions, however, the words attributed to Allah come across as harshly self-defensive, crude in reemphasizing old cultural standards, shaky in trying to establish new standards, brutal in places, mostly repetitious and monotonous – and thoroughly unbelievable. When you have outgrown all such unfounded religious notions, the Koran doesn’t offer much by way of piercing perspective.

The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.

No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah! (He is free) from the (sort of) things they attribute to Him!

All praise is due to Allah, the creator of the heavens and the earth, who taught man the pen and the ability to contemplate and comprehend. I bear witness there is no lord-god other than he and glorified be his beautiful names and attributes.

A common agreement exists that the further back a religion can trace its roots, the more legitimate it must be. American nonbelievers like to bring up Mormonism’s relatively recent founding as reason to dismiss its doctrines. As if the angel Moroni guiding Joseph Smith to a box of divine gold plates buried in the ground were so much stranger than Jesus’ resurrection from his tomb. Or Muhammad’s ascension to heaven to speak to Allah. Then again, Joseph Smith’s revelation came in 1823, more than a thousand years later, making it easier for us to imagine the very human life of the prophet, to talk to his living descendants, only a few generations removed, and to judge them as we’d judge our contemporaries—to whom we don’t attribute miracles freely. In this way, the origin story of any younger belief system is sketchier (in both senses of the word), that much easier to brush aside as just another story written down and passed around by humans.

And they say, The Most Merciful has taken a son. You have done an atrocious thing. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation That they attribute to the Most Merciful a son. And it is not appropriate for the Most Merciful that He should take a son.

If we seek Allah faithfully, He will accept us and pull us toward Him. He will guide us to His path according to our energy, abilities and attributes

Knowledge is the greatest of the existential attributes and capabilities that shape a human being and distinguish it from all other creatures. The development of knowledge is the way to achieving happiness and proximity to Allah

It is by living life positively that we grow, learn, become wiser, transcend morally and spiritually, love Allah, love His attributes (beauty and majesty) and feel our servitude towards Him due to the human instinct that is inbuilt within us

Some people argue that why Allah despite being most merciful, does not end suffering and evil. Charles Darwin also had problem with understanding why there is evil. We know Allah by His attributes, which are informed to us by the divine scriptures. Even if one does not believe in the divine scriptures, one has to refer to the scriptures to understand the religious viewpoint. Allah is merciful as well as just and He is consistent in His attributes. The hardships people go through in this world are not necessarily a punishment in response to disobedience only. The blessings that we enjoy in this world are also not necessarily in response to virtuous actions alone. The endowment inequality in this world is a way to test thankfulness and patience in us. The test concerns the choices we make with free will and Allah will reward the quality of actions and sincerity of intentions in afterlife.

Then know that Allah has described Himself as the Outawardly Manifest and the Inwardly Hidden; He brought the universe into existence as a Visible world and an Unseen world so that we might know the Hidden by the Unseen and the Manifest by the Visible. He described Himself with pleasure and wrath, and so He brought the world into existence as a place of fear and hope so we fear His wrath and hope for His pleasure. He described Himself with majesty and beauty, so He brought the universe into existence with awe and intimacy. It is the same for all that is connected with Him, may He be exalted, and by which He calls Himself. He designates these pairs of attributes by the two hands which He held out in the creation of the Perfect Man. Man sums up all the realities of the universe and its individuals. So the universe is seen and the Khalif is unseen. It is with this meaning that the Sultan veils himself, even as Allah is mentioned and described as having with veils of darkness, which are natural bodies, and luminous veils which are subtle spirits (arwâh). The universe is composed of both the gross and the subtle.

When he brought the dead to life, it was said that it was him and not him. The onlookers fell into bewilderment (hayra) just as the man of intellect becomes bewildered in his logical reflection when he sees an individual human being bringing the dead to life, as that is one of the divine qualities - bringing to life with speech, not mere bringing with animation. (12) The beholder is bewildered because he sees the form of a man who possesses a divine effect. That led some of them to speak of that as "incarnation" and say that 'Isa was Allah since it was by Him that 'Isa brought the dead to life. Thus they are charged with disbelief (kufr) which is the veil because they veil Allah, who brings the dead to life, by the human form of 'Isa. Allah said, "They are unbelievers who say, 'Allah is the Messiah, the son of Maryam.'" (13) They fell into both error and disbelief at the end of all they said, not because they say that he is Allah nor by calling him the son of Maryam. But they made the attribution that Allah, insofar as He brought the dead to life, was contained in the human form of the nasut which is called the son of Maryam. There is no doubt that 'Isa was the son of Maryam. The hearer imagines that they have attributed divinity to the form, and so they make divinity the same as the form. That is not what they do. Rather, they make divine He-ness the subject in the human form which is the son of Maryam. They should differentiate between the form of 'Isa and the divine principle because they have made the form the same as the principle. Jibril was in the form of man who did not breathe and then he breathed. One differentiates between the form and the breath, and the breath from the form. The form existed without the breath - thus the breath is not part of its essential definition. For that reason, differences occurred among the people of different [Christian] parties regarding 'Isa and what he was. Whoever looks at him in respect to his mortal human form, says that he is the son of Maryam. Whoever looks at him in respect to his mortal representational form relates him to Jibril. Whoever looks at him in respect to what was manifested from him of bringing the dead to life, relates him to Allah by the quality of the spirit, and says that he is the Spirit of Allah, (14) that is, by Him life was manifested in whomever received his breath. Sometimes Allah is imagined to be the passive principle in 'Isa, and sometimes the angel is imagined in him, and sometimes mortal humanity is imagined in him. So the conception of everyone is based on what predominates that person. 'Isa is the Word of Allah, (15) the Spirit of Allah, (16) and the slave of Allah. (17) That is something which no one else has in the sensory form. Indeed, each person is attached to his father of form, not to the One who breathed his spirit into the human form. When Allah fashioned the human body as He said, "When I have shaped him," (15:29;38:72) then He breathed into Him, that was from His spirit. Thus in its being and source, the spirit is ascribed to Allah. That is not the case with 'Isa. The shaping of his body and mortal form is implied in the breath of the spirit. Others, as we mentioned, are not like that.

Tawba is not about our sins as much as it is about Allah’s forgiveness. When we seek refuge in Allah’s mercy we are turning from our human qualities towards His divine attributes. Whether we wrong ourselves or others wrong us, tawba is the vehicle that turns us from our pain, blame and disappointment back toward Allah, who is the source of all hope, mercy, and peace.

Janna is a materialistic and sensual paradise. It exists to satisfy the Muslim’s physical desires. ~ Delicious food, exquisite wines, beautiful huris[7], and servants are the source of pleasure in Janna. ~ Women are separated from each other in Janna.  Each lives in a separate “corner of a pearl,” many miles away from the others. ~ Allah’s attribute of beauty will be seen by Muslims in Janna, but he will be unapproachable and unknowable.

On Allah Most High; “By the perfection of His attributes, He is Independent of the praise of the praisers, and by the dignity of His essence (dhat), is above the description of the describers. The deep thoughts are burnt by the majesty of His Essence and the hard speculations are vanished under the dominion of His eminence. None is His partner in the attribute of Being and nothing is His co-sharer in the state of establishment (thubut).

RAIN IN MEASURED AMOUNTS Another item of information provided in the Qur'an about rain is that it is sent down to Earth in "due measure." This is mentioned in Surat az-Zukhruf as follows: It is He Who sends down water in measured amounts from the sky by which We bring a dead land back to life. That is how you too will be raised [from the dead]. (Qur'an, 43:11) This measured quantity in rain has again been discovered by modern research. It is estimated that in one second, approximately 16 million tons of water evaporates from the Earth. This figure amounts to 513 trillion tons of water in one year. This number is equal to the amount of rain that falls on the Earth in a year. Therefore, water continuously circulates in a balanced cycle, according to a "measure." Life on Earth depends on this water cycle. Even if all the available technology in the world were to be employed for this purpose, this cycle could not be reproduced artificially. Even a minor deviation in this equilibrium would soon give rise to a major ecological imbalance that would bring about the end of life on Earth. Yet, it never happens, and rain continues to fall every year in exactly the same measure, just as revealed in the Qur'an. The proportion of rain does not merely apply to its quantity, but also to the speed of the falling raindrops. The speed of raindrops, regardless of their size, does not exceed a certain limit. Philipp Lenard, a German physicist who received the Nobel Prize in physics in 1905, found that the fall speed increased with drop diameter until a size of 4.5 mm (0.18 inch). For larger drops, however, the fall speed did not increase beyond 8 metres per second (26 ft/sec).57 He attributed this to the changes in drop shape caused by the air flow as the drop size increased. The change in shape thus increased the air resistance of the drop and slowed its fall rate. As can be seen, the Qur'an may also be drawing our attention to the subtle adjustment in rain which could not have been known 1,400 years ago. Every year, the amount of water that evaporates and that falls back to the Earth in the form of rain is "constant": 513 trillion tons. This constant amount is declared in the Qur'an by the expression "sending down water in due measure from the sky." The constancy of this quantity is very important for the continuity of the ecological balance, and therefore, life.

The heart is cured when it acquires knowledge of its Lord and Creator and by learning His Names, Attributes, Actions and Commandments. The heart also becomes healthy when it prefers obtaining the pleasure of Allah (The Almighty) instead of pursuing its own desires, and prefers what He likes, all the while avoiding His prohibitions and what might lead to His displeasure. There

...the angels, for all their splendour, are ‘peripheral’ beings, in the sense that each represents a particular aspect of the divine Plenitude; no single one among one them reflects in his nature the totality of God’s attributes. The Perfect Man, on the other hand, though far distant from the Light of heaven, stands, as it were, directly between the divine axis and mirrors Totality. This is why man, when his nature is fully developed and perfectly balanced, is described as a ‘central’ being, and this is why it is possible for him to be the ‘Khalifah of Allah on earth’, the Viceregent.