Allah: FAQ 3
Islam: A Purely Monotheistic Religion (Continued) 💡
Addressing common questions about God (Allah) in Islam with thoughtful, researched answers.
In this subsection, we continue presenting some of the most common questions people ask about Islam—especially those concerning **God (Allah) in Islam**. We aim to present thoughtful and well-researched answers that reflect the authentic Islamic understanding of **“Who Allah is“**.
If you come across a question that could be answered more clearly, or if you have insights that might improve the explanation, we warmly welcome your feedback. Likewise, if you have any new questions related to this section’s central theme—**Who is Allah**—please share them with us. We will do our best to respond with a comprehensive and accurate answer, grounded in the Qur’an and authentic Islamic sources.
13. What proofs exist for the existence of Allah?
How Do Allah’s Attributes Relate to His Essence? 💖
The unity between God’s being (Dhat) and His perfect qualities (Sifāt).
In Islamic belief, Allah is known through His **Beautiful Names** (Asma’ul Husna) and **Attributes** (Sifāt), which describe His perfection, majesty, and mercy. Central to this understanding is the doctrine of **Tawhid**—the absolute oneness and uniqueness of Allah. The relationship between His attributes and His divine essence is key to appreciating the unity and perfection of God.
Allah’s Essence (Dhat): The Source of All Perfection
Allah’s **essence** (Dhat), His very being, is unlike anything in creation. It is eternal, self-existent, limitless, and independent. The Qur’an affirms:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (**Qur’an 42:11**)
His essence is not confined by time, space, or matter. Everything in existence depends upon Him, while He depends on nothing.
Attributes (Sifāt): Eternal Expressions of Essence
Allah has described Himself with attributes so that human beings can know and revere Him. These qualities **do not exist outside Himself** or as additions to His essence; rather, **they are eternal, intrinsic, and coexistent with His being**.
Classical Islamic scholars categorize them to aid understanding:
- **Attributes of Essence (Sifāt adh-Dhāt):** These describe who Allah *is*. They are permanent and unchanging, such as His existence (al-Wujūd), oneness, life, knowledge, power, will, hearing, sight, and speech. Without these, the very notion of God would be incomplete.
- **Attributes of Action (Sifāt al-Fi‘l):** These describe what Allah *does*, such as creating, sustaining, and forgiving. These actions manifest in time and place, but they **originate from His eternal attributes**. For example, when Allah forgives, He acts by His eternal attribute of **Mercy**.
The Principle of Bi-la Kayfa (Without Knowing How)
The key principle for harmonizing the attributes with Allah’s transcendence is to affirm them **“without asking how”** (bila kayf). We affirm Allah is **Knowing** by His knowledge and **Powerful** by His power, yet these qualities are not like human qualities, nor do they compromise His absolute uniqueness.
Imam Malik summarized this balance when asked about Allah’s attribute of “rising above the Throne”:
“The rising is known, its manner is unknown, believing in it is obligatory, and questioning it is an innovation.”
Spiritual Significance
In essence, Allah’s attributes are **facets of His perfect, timeless essence**. They help humans relate to Him while preserving His unity and transcendence. This knowledge transforms worship into love and reverence, as knowing Allah is **All-Seeing** nurtures integrity, and knowing He is **Most Merciful** inspires compassion.
14. How does belief in Allah influence a Muslim’s daily life and ethics?
Belief in Allah: The Foundation of a Muslim’s Daily Life and Ethics 🧭
How faith transforms everyday actions into spiritual experiences.
Belief in Allah is the heart of Islam—a conviction that does not end with faith in the unseen but flows into every moment of a Muslim’s life. It is both a worldview and a way of living, guiding how one thinks, acts, and interacts with others. This faith transforms ordinary actions into spiritual experiences, grounding a believer’s **morality, purpose, and peace of mind**.
Faith as an Inner Compass (Taqwa)
Believing in Allah gives a Muslim a clear sense of direction. It reminds the believer that life is not random or meaningless—it is a test filled with opportunities to grow and act righteously. This awareness leads to mindfulness known as **taqwa**—a consciousness of Allah’s presence in all aspects of life.
“Do they not know that Allah created the heavens and the earth in truth, and with a fixed term?” (**Qur’an 46:3**)
**Taqwa** acts as an inner compass, steering Muslims away from wrongdoing and guiding them toward what is just, honest, and compassionate.
Worship Refines Character
Daily worship reinforces morality and self-discipline. The five daily prayers, for example, remind believers of Allah’s constant presence and help refine their character.
“Indeed, the prayer restrains from indecency and wrongdoing.” (**Qur’an 29:45**)
Through prayer, fasting, and remembrance (dhikr), Muslims learn **patience, humility, and gratitude**. These acts are not confined to rituals but are designed to shape one’s character—turning kindness, honesty, and forgiveness into habits.
Honesty, Justice, and Compassion
- **Justice in Transactions:** Belief in Allah motivates Muslims to uphold justice and truth in every aspect of life, since they see all deeds as being accountable before their Creator. The Prophet Muhammad ($\text{PBUH}$) said: *“The truthful and trustworthy merchant will be with the prophets, the truthful, and the martyrs.”* In business and daily life, faith demands **fairness, transparency, and integrity**.
- **Service to Others:** Muslims are taught to reflect Allah’s mercy (**Ar-Rahman**) in their behavior. Acts of **charity** (sadaqah)—whether feeding the poor, consoling the grief-stricken, or even smiling at someone—are viewed as essential expressions of faith. By serving creation, Muslims seek to serve the Creator.
- **Environmental Responsibility:** Muslims view themselves as **khulafāʾ** (stewards) of the earth. This principle motivates responsible living—protecting nature, conserving resources, and ensuring justice for future generations, as the Qur’an warns: *“And do not cause corruption upon the earth after its reformation.”* (**Qur’an 7:56**)
A Life of Sincere Intention (Niyyah)
Ultimately, faith transforms every act into a spiritual endeavor through **niyyah** (sincere intention). The Prophet Muhammad ($\text{PBUH}$) said: *“Actions are judged by intentions.”* When ordinary tasks—like working to provide for one’s family, studying, or helping a neighbor—are done for the sake of Allah, they become acts of worship. This God-centered attitude infuses life with **meaning and joy**.
A Muslim’s faith in Allah is not hidden within mosques or prayer mats—it breathes in their honesty, their patience, their kindness, and their hope. Through this faith-driven morality, everyday life becomes an act of remembrance.
15. What is the Islamic understanding of Allah’s mercy and justice?
The Islamic Understanding of Allah’s Mercy and Justice 
The perfect harmony between infinite compassion and absolute fairness.
At the heart of Islam lies a profound balance between two of Allah’s most majestic attributes: **mercy (rahmah)** and **justice (‘adl)**. These qualities are complementary, not contradictory, perfectly harmonized to reflect Allah’s infinite wisdom and compassion. Together, they shape the moral universe of Islam, guiding how believers understand life, accountability, and the purpose of creation.
The All-Encompassing Mercy of Allah
Mercy is one of the most emphasized attributes in the Qur’an. Every chapter (except one) begins with the phrase *Bismillāh ar-Raḥmān ar-Raḥīm* — **“In the name of Allah, the Most Merciful, the Most Compassionate.”** The names Ar-Raḥmān and Ar-Raḥīm describe an infinite and tender mercy that extends universally to all creation.
“My mercy encompasses all things.” (**Qur’an 7:156**)
Allah’s mercy inspires **hope**, assuring believers that no sin is beyond forgiveness when one turns sincerely to Allah. This is beautifully captured in the Qur’an’s call:
“O My servants who have transgressed against themselves, do not despair of Allah’s mercy. Indeed, Allah forgives all sins.” (**Qur’an 39:53**)
The Prophet Muhammad ($\text{PBUH}$) explained that Allah kept 99 parts of His mercy with Him and sent down only one part to Earth, from which all creatures show compassion to one another (*Sahih Muslim*).
The Perfection of Divine Justice
Allah is also perfectly just. His name **Al-‘Adl (The Just)** refers to His complete fairness, ensuring that no good deed or injustice escapes His knowledge. The Qur’an declares:
“Indeed, Allah does not do injustice, [even] as much as an atom’s weight.” (**Qur’an 4:40**)
Divine justice establishes moral order and guarantees ultimate **accountability** in the Hereafter, ensuring every choice finds its rightful recompense. This is why Allah is called **Māliki Yawm ad-Dīn** — “Master of the Day of Judgment” (**Qur’an 1:4**). Justice, in this sense, is not cold, but purposeful and wise, serving to uphold truth and prevent wrongdoing.
The Harmony Between Mercy and Justice
The two attributes are never in conflict; rather, they are two sides of the same divine perfection. Allah’s mercy **prevails over His wrath**. This is beautifully conveyed in the famous Hadith Qudsi:
“When Allah completed the creation, He wrote in His Book that is with Him above the Throne: *My mercy prevails over My wrath.*” (*Sahih al-Bukhari*)
Justice itself is viewed as an act of divine mercy, as it safeguards the oppressed and deters corruption. The ultimate mercy is guaranteeing a perfect system where:
“Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” (**Qur’an 99:7–8**)
A Source of Balance and Hope
This delicate balance fosters emotional equilibrium in a believer: **hope in Allah’s mercy** and **awe of His justice**. Mercy inspires love and forgiveness toward others; justice instills discipline, fairness, and respect for moral order. The Qur’an summarizes this dual nature:
“Inform My servants that I am indeed the Forgiving, the Merciful, and that My punishment is the painful punishment.” (**Qur’an 15:49–50**)
This harmony ensures that Islam offers a worldview that is both compassionate and morally grounded—a faith of hope without complacency, and reverence without paralyzing fear.
16. How do Muslims reconcile Allah’s omnipotence with human free will?
Reconciling Allah’s Omnipotence with Human Free Will 🤔
The Islamic theological view on Divine Decree (Qadar) and personal responsibility.
A central question in Islamic theology is: *How can Allah be all-powerful and all-knowing, while humans still have genuine free will and personal responsibility?* Islamic teachings present a balanced and coherent understanding that honors both **divine majesty** and **human dignity**.
The Core Belief: Both Statements are True
Islam affirms two seemingly opposing truths simultaneously, believing they complement each other:
- **Divine Omnipotence:** Allah has absolute power, and nothing in creation happens except by His will. The Qur’an stresses: *“Allah is powerful over everything.”* (**Qur’an 5:17**)
- **Human Agency:** The Qur’an repeatedly holds human beings **accountable** for their choices, affirming that each person is responsible for what they choose to do: *“Whoever wills—let him believe. And whoever wills—let him disbelieve.”* (**Qur’an 18:29**)
The Islamic Explanation: Creation and Acquisition
The reconciliation hinges on understanding the nature of human choice within the context of divine power:
- **Human Will is a Created Gift:** Our very ability to intend and choose is itself a gift from Allah. He could have made us without choice, but He willed that humans be tested and given the dignity of responsibility.
- **The Doctrine of $\text{Kasb}$ (Acquisition):** Classical Muslim thinkers used the concept of *kasb* (acquisition) to explain that:
- Humans **initiate** their choices (the intention and decision).
- Allah **creates** the power and the actualization of that action.
The Purpose of Free Will
Allah gave humans free will precisely *so* that we can be **tested** and fulfill our purpose as moral beings:
“He who created death and life to test you—which of you is best in deeds.” (**Qur’an 67:2**)
Without true choice, the ideas of moral growth, accountability, reward, and punishment would be meaningless.
The Beauty of Balance in Practice
This reconciliation translates into a balanced life for Muslims: **act and strive as if everything depends on you, but trust and rely on Allah as if everything depends on Him.**
This unity of Divine Decree and human choice encourages **striving for goodness** (because choices matter) while fostering **humility and trust** (because all power rests with Allah). It is a mystery that requires faith, but it is a faith grounded in the clear ethical demand for responsibility.
17. Why is Allah described with seemingly human qualities (like Hand, Face) in the Quran? Are these literal or metaphorical?
Why Allah Is Described with “Human-Like” Qualities in the Qur’an 🤲
The theological principle of affirmation without comparison (Bi-la Kayf).
The Qur’an uses expressions like Allah’s “hand,” “face,” and “eye,” or says that He “rises over the Throne.” While these may sound human-like, Islamic theology makes it absolutely clear that **Allah is utterly beyond any resemblance to His creation**.
The Foundation: $\text{Tanzīh}$ (Transcendence)
The key principle governing belief in Allah’s attributes is His **transcendence** ($\text{Tanzīh}$), encapsulated in the definitive verse:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (**Qur’an 42:11**)
This verse establishes that Allah possesses attributes (Hearing, Seeing) but affirms that they are **incomparable** to created beings. The Qur’an uses familiar language **not** to reduce Allah to human form, but to allow humans to grasp divine realities in a limited way their minds can comprehend.
Interpretation: Meaning is Known, Form is Unknown
Classical Islamic scholarship adopts a balanced approach, known as the path of the early Muslims ($\text{Salaf}$), which is to **affirm the attribute without resemblance and without questioning its modality** ($\text{Bi-la Kayf}$ — “without [asking] how”).
This means:
- Allah’s **“Hand”** refers to His **authority, power, and generosity**, not a physical limb.
- Allah’s **“Face”** refers to His **eternal essence and honor** that never perishes.
- Allah’s **“Eye”** refers to His **watchful care and protection**, not a physical organ.
These are understood as **attributes of perfection** that we accept as revealed, but whose *nature* is beyond human comprehension, because **Allah is beyond time, place, and bodily existence.**
Purpose of These Descriptions
These terms are designed to help believers **relate** to Allah and foster **love, reverence, and awe**. They transform abstract knowledge of God into a personal relationship:
- When the Qur’an says Allah is **“closer than the jugular vein”** (**Qur’an 50:16**), it conveys that His presence and knowledge are intimate and constant.
- When Allah mentions His **“hearing”** and **“seeing,”** it means His awareness is total and perfect, encouraging the believer to maintain moral consciousness.
Conclusion: A Faith Rooted in Meaning and Majesty
In summary, the descriptions in the Qur’an are **real attributes** of Allah, but they are **affirmed without accepting any physical form or likeness to creation**. Allah speaks to humanity in terms they can understand, while simultaneously confirming that His true reality is beyond all comparison, as He is the One whom:
“Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the All-Aware.” (**Qur’an 6:103**)
18. What does it mean that Allah is “closer than the jugular vein”?
What It Means That Allah Is “Closer Than the Jugular Vein” 🤲
The profound Islamic concept of divine nearness and all-encompassing awareness.
Among the most intimate and profound verses of the Qur’an is when Allah says:
“We created man, and We know what his soul whispers to him, for We are closer to him than his jugular vein.” (**Qur’an 50:16**)
This verse depicts Allah’s nearness to His creation — not as physical closeness, but as **complete knowledge, presence, and care**. It reveals a relationship that is both deeply personal and infinitely beyond the limitations of space and time.
Not Physical, but Spiritual and Knowledge-Based Closeness
Islamic theology is clear: Allah is transcendent and distinct from His creation: *“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.”* (**Qur’an 42:11**).
Therefore, Allah’s “closeness” here refers primarily to:
- **All-Encompassing Knowledge:** Allah knows every thought, hidden fear, and quiet whisper in a person’s soul. He knows us more intimately than we know ourselves.
- **Power and Control:** The jugular vein is vital; cutting it leads to instant death. This metaphor emphasizes our absolute dependency on Allah. He is the ultimate source and sustainer of our life.
A Source of Comfort and Intimacy
The spiritual effect of this verse is profound. It reminds believers that:
- **We are Never Alone:** Even when one feels isolated, Allah’s presence, knowledge, and care surround us completely.
- **No Mediator is Needed:** Reaching out to Allah requires no distance, ritual, or intercessor. A sincere whisper from within reaches Him instantly. The Qur’an says: *“When My servants ask you about Me, indeed I am near. I respond to the call of the caller when he calls upon Me.”* (**Qur’an 2:186**)
The Beauty of Divine Nearness
Ultimately, Allah being “closer than the jugular vein” captures the essence of Islamic spirituality: a God who is **beyond human limits yet near to every heart**. This verse conveys love, hope, and assurance. The Creator of the universe is not remote or detached but lovingly near, sustaining creation from moment to moment while knowing each soul more profoundly than it knows itself.
19. How do Islamic scholars interpret verses describing Allah’s “Throne” and “Kursi” (Chair/Footstool)?
Understanding Allah’s “Throne” (Arsh) and “Kursi” (Footstool) 👑
Symbols of Divine Majesty, Authority, and Transcendence.
The Qur’an uses the terms **Throne (al-‘Arsh** and **Kursi (Footstool)** to express Allah’s absolute **authority** and **sovereignty** over all creation. Islamic scholars agree that these descriptions are not to be understood in human or physical terms, but as profound spiritual and theological truths that exalt Allah beyond all limitation. The key principle is: **Allah is the Creator of the Throne and is not confined by it.**
The “Throne” (al-‘Arsh): Supreme Dominion
- **Symbolic Meaning:** The Arabic word *‘Arsh* literally means “throne” (the seat of power for a ruler). When used for Allah, it symbolizes His supreme **majesty, authority, and dominion** over the universe: *“The Most Merciful rose over the Throne.”* (**Qur’an 20:5**)
- **Status:** The Throne is considered the **greatest created object** in existence—the canopy above all creation. It was created before the heavens and the earth and is borne by mighty angels: *“And eight will, that Day, bear the Throne of your Lord above them.”* (**Qur’an 69:17**)
The “Kursi” (Footstool): Limitless Knowledge
The *Kursi* is mentioned famously in **Ayat al-Kursi** (The Verse of the Footstool):
“His Kursi extends over the heavens and the earth, and their preservation tires Him not.” (**Qur’an 2:255**)
- **Definition:** According to the most accepted view from early scholars (like Ibn Abbas), the *Kursi* is a **vast creation beneath the Throne**—often translated as the Footstool.
- **Symbolic Contrast:** The immense size of the *Kursi* is highlighted to emphasize Allah’s limitless majesty. Ibn Abbas famously said that **the seven heavens and the earth in comparison to the Kursi are like a ring thrown into a desert**.
- **Metaphorical View:** Some scholars interpret the *Kursi* metaphorically to represent Allah’s **all-encompassing knowledge** or **sovereignty**, which extends over and sustains all creation.
The Principle of Bi-la Kayf (Without Knowing How)
The phrase that Allah **“rose” or “established Himself” (istawā) over the Throne** does not imply physical movement or location. Islamic scholars affirm these descriptions while strictly rejecting any similarity to creation, following the maxim of Imam Malik ibn Anas:
“The rising is known, its manner is unknown, believing in it is obligatory, and questioning it is an innovation.”
This approach preserves both **faith in revelation** and **respect for divine transcendence**. The Throne and Kursi glorify Allah’s greatness but never confine Him.
Spiritual Reflection
To reflect on the (Arsh) and (Kursi) is to acknowledge the incomprehensible **magnitude and glory** of Allah. These verses remind every soul that no matter how vast creation appears, **Allah’s greatness surpasses it all**, fostering **awe, humility, and love