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.
7. How does Allah interact with creation?
How Does Allah Interact with Creation? 🤲
The balance of divine transcendence and intimate awareness.
In Islam, Allah’s relationship with His creation is one of majesty, mercy, and constant care. Muslims believe that Allah is the **Creator, Sustainer, and Controller** of all existence—completely transcendent and unlike His creation, yet **intimately aware** of everything that happens within it. This conviction shapes the Muslim understanding of life, purpose, and the unseen reality of God’s interaction with the world.
1. The Creator Beyond His Creation (Transcendence)
Allah is entirely **separate from His creation**. He is not a part of the universe, nor does He dwell within any aspect of it. As the Qur’an states:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (**Qur’an 42:11**)
This verse reminds believers that Allah’s essence and existence transcend time, space, and physical limitations. Everything that exists came about through His command:
“When He decrees a matter, He only says to it, ‘Be,’ and it is.” (**Qur’an 2:117**)
In this way, Allah interacts with creation not by being part of it but by exercising His divine will and authority over it.
2. Ongoing Divine Involvement (Omniscience)
Although transcendent, Allah is never distant or detached. The Qur’an describes Him as continuously involved with creation:
“He knows what penetrates into the earth and what emerges from it, and what descends from the heaven and what ascends into it; and He is with you wherever you are.” (**Qur’an 57:4**)
Allah’s **“being with”** His creation does not mean physical presence, but rather His **knowledge, power, and oversight** encompass all things. Every movement of a leaf and every whisper of the human heart lies within His awareness. This belief gives Muslims great comfort—knowing that they are never alone.
3. Communication and Guidance (Revelation)
Allah interacts most directly with humanity through **revelation**. He has sent prophets and messengers to convey His words and guidance. The final and complete form of this communication is the **Qur’an**:
“It is not for any human being that Allah should speak to him except by inspiration or from behind a veil, or by sending a messenger to reveal by His permission what He wills…” (**Qur’an 42:51**)
4. Allah’s Nearness to the Human Heart
Despite His transcendence, Allah is closer to humankind than anyone could imagine. The Qur’an beautifully expresses this spiritual nearness:
“We are closer to him than his jugular vein.” (**Qur’an 50:16**)
This closeness is not physical but **relational**—Allah knows our thoughts, hears our prayers, and responds to those who call upon Him with sincerity. The Prophet Muhammad ($\text{PBUH}$) reported that Allah says:
“When My servant comes to Me walking, I go to him running.” (*Sahih al-Bukhari*)
Summary: A Balanced Relationship
Islam presents a balanced view of Allah’s interaction: He is both **transcendent and near, almighty yet merciful**. His signs surround us, His mercy sustains us, and His revelation guides us.
8. How is Allah described in the Quran and Hadith?
How is Allah Described in the Qur’an and Hadith? 📖
The balance of divine transcendence, majesty, and intimacy.
In the Qur’an and Hadith, Allah is described as the one true God—**unique, all-powerful, merciful, and beyond human comprehension**. His descriptions emphasize both His **majesty** and His **closeness** to creation, portraying a balance of transcendence and intimacy that defines the Islamic understanding of the Divine.
1. Allah’s Oneness and Uniqueness (Tawhid)
The Qur’an repeatedly affirms that Allah is **one and incomparable**. The core declaration of Islamic faith, *Tawhid*, is captured beautifully in **Surah al-Ikhlas (112:1–4)**:
“Say, He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.”
Allah is unlike anything in creation; as another verse states:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (**Qur’an 42:11**)
This means that while Allah hears and sees all things, His attributes are **beyond physical form or limitation**.
2. Creator, Sustainer, and Guardian
Allah is consistently described as the **Creator of all existence** and the **Sustainer (Al-Qayyum) of every living thing**:
“Allah is the Creator of all things, and He is the Guardian over all things.” (**Qur’an 39:62**)
The Qur’an teaches that every aspect of the universe unfolds according to Allah’s perfect design, for all depend upon His will and mercy.
3. Attributes of Mercy, Compassion, and Justice
Allah describes Himself repeatedly as **Ar-Rahman (The Most Merciful)** and **Ar-Rahim (The Most Compassionate)**. His mercy encompasses everything:
“My mercy encompasses all things.” (**Qur’an 7:156**)
Simultaneously, Allah is **Al-Adl (The Just)** and **Al-Hakim (The Wise)**, ensuring perfect fairness:
“Indeed, Allah does not do injustice, [even] as much as an atom’s weight.” (**Qur’an 4:40**)
4. Transcendence and Spiritual Nearness
Although Allah is exalted above all creation, He is also near to every soul. The Qur’an says:
“And We are closer to him than [his] jugular vein.” (**Qur’an 50:16**)
This closeness is **spiritual**, reflecting His knowledge and care. The Hadith captures Allah’s responsiveness:
“When My servant comes to Me walking, I go to him running.” (*Sahih al-Bukhari*)
5. The 99 Names of Perfection
Islamic tradition teaches that Allah has **99 beautiful names (Al-Asma al-Husna)**, each expressing a unique aspect of His perfection, such as **Al-Ghaffar (The Forgiving)** and **Al-Qadir (The All-Powerful)**. The Qur’an commands believers:
“To Allah belong the most beautiful names, so call upon Him by them.” (**Qur’an 7:180**)
Seeing Allah and Final Reality
While Allah cannot be seen in this life, believers are promised the ultimate blessing in the hereafter—the vision of Allah in Paradise. This promise reflects the culmination of faith, capturing the deep spiritual hope of the Muslim creed.
9. What does it mean that Allah is “Ar-Rahman” (the Most Merciful) and “Ar-Rahim” (the Most Compassionate)?
The Meaning of Allah as “Ar-Rahman” (The Most Merciful) and “Ar-Rahim” (The Most Compassionate) 💚
Understanding the depth of divine mercy through the two primary names of God.
Islam introduces Allah, the one true God, with two of His most beautiful and frequently mentioned names: **Ar-Rahman** (The Most Merciful) and **Ar-Rahim** (The Most Compassionate). These names, repeated at the start of nearly every chapter of the Qur’an, reflect the depths of divine mercy that shape a Muslim’s view of life, faith, and hope.
Universal and Specific Mercy
Both names come from the Arabic root *rahmah*, which means **mercy, tenderness, and kindness**. The difference between *Ar-Rahman* and *Ar-Rahim* is subtle, yet deeply meaningful:
**Ar-Rahman (The Most Merciful):** Refers to Allah’s boundless, **universal mercy**—it encompasses all of His creation, regardless of faith, deed, or gratitude. Every living being enjoys countless blessings: the sunlight, rain, health, and provision, all flow from Allah’s mercy as *Ar-Rahman*. It is mercy given freely and generously, embracing the entire universe—believers and non-believers alike.
**Ar-Rahim (The Most Compassionate):** Refers to Allah’s **special, ongoing mercy** that is especially directed towards His faithful servants. This is a mercy that comforts, guides, forgives, and supports those who strive to worship and obey Him. During hardships, moments of repentance, and in the hereafter, this mercy is reserved and multiplied for those who seek closeness to Allah in faith and devotion.
As scholar Ibnul Qayyim explains, *Ar-Rahman* is an attribute describing Allah’s nature—He is Merciful by essence. *Ar-Rahim* describes how this mercy is actively expressed in relation to His creation, especially the believers.
An Appealing Picture of Divine Mercy
Together, these two names reveal a profound truth: Allah’s mercy is vast and accessible—encompassing every moment and situation, and yet especially nurturing those who respond to Him.
- **Ar-Rahman’s mercy** touches everyone: Whoever eats, drinks, lives and breathes does so by Allah’s grace and beneficence.
- **Ar-Rahim’s mercy** is a warm embrace for those who believe: forgiveness for sins, help in difficult times, hope at life’s end, and eternal reward. As the Qur’an says: “And He is ever, to the believers, Merciful.” (**Qur’an 33:43**)
A beloved hadith describes Allah’s mercy: “Verily, Allah has one hundred portions of mercy. From one portion the creation has been given mercy by virtue of which there is mutual love between the people and ninety-nine portions are reserved for the Day of Resurrection.”
The Message for All
In Islam, the embrace of Allah as *Ar-Rahman* and *Ar-Rahim* inspires **hope, gratitude, and trust**. By beginning daily prayers, every *Surah*, and every righteous act with these names, Muslims are constantly reminded: no matter their shortcomings, Allah’s mercy awaits them. His compassion is not only a comfort to believers, but a **universal truth** affirming Islam’s message of hope and love for all.
10. Can humans see Allah in this life or the hereafter?
Can Humans See Allah in This Life or the Hereafter? 🌌
The distinction between divine transcendence and the ultimate promise of Paradise.
One of the most profound questions in theology asks: Can human beings see Allah? In Islam, the answer draws a clear distinction between **this life** and **the Hereafter**, revealing both the glory of Allah’s transcendence and the hope of His nearness in Paradise.
The Vision of Allah in This Life (Impossibility)
The Qur’an and Hadith consistently affirm that **human beings cannot see Allah in this worldly life.** Our physical and spiritual limitations make such a vision impossible. The human senses were not created to perceive the Divine Essence, for Allah is beyond the realm of material existence. The Qur’an declares:
“No vision can grasp Him, but His grasp is over all vision.” (**Qur’an 6:103**)
This verse confirms that human eyes—bound by time, space, and matter—cannot encompass the infinite. Even when Prophet Musa (Moses), peace be upon him, humbly asked to see Allah, the Almighty replied:
“You will not see Me, but look at the mountain; if it remains firm in its place, then you will see Me. But when his Lord manifested His glory to the mountain, He made it crumble to dust, and Moses fell unconscious.” (**Qur’an 7:143**)
The Prophet Muhammad ($\text{PBUH}$), when asked if he saw Allah during his miraculous Night Journey (*Mi‘raj*), answered: **“(He is veiled by) Light — how could I see Him?”** (*Sahih Muslim*). The light of Allah’s majesty itself serves as a veil, protecting creation from being consumed by His brilliance.
The Promise of Seeing Allah in the Hereafter (The Ultimate Reward)
While it is impossible to see Allah in this life, the Qur’an and Sunnah promise that **the righteous believers will indeed see Him in the Hereafter**—not as physical sight within worldly bounds, but as a transcendent vision granted by Allah’s mercy.
The Qur’an describes this honor:
“Faces that Day will be radiant, looking at their Lord.” (**Qur’an 75:22–23**)
This vision will not be through material eyes as we know them but through a new, perfected mode of perception that belongs to the life of Paradise. It will be the **greatest delight of Heaven**, surpassing all other joys. The Prophet Muhammad ($\text{PBUH}$) said:
“…Then He will lift the veil, and they will not be given anything more beloved to them than seeing their Lord.” (*Sahih Muslim*)
This encounter will be the ultimate reward—the culmination of every believer’s devotion and longing.
The Beauty of Faith in the Unseen
In this world, the inability to see Allah is not a deprivation but a **test and reminder of faith**. The Qur’an praises those who “believe in the unseen” (Qur’an 2:3). Believing without seeing is the essence of spiritual maturity.
The promise of seeing Allah in the Hereafter represents the most intimate act of divine mercy. It assures believers that their patience, worship, and sincerity lead not merely to Paradise—but to the **presence of the One who created them**. That vision will not just be sight, but **presence**—the moment when every heart that believed in the unseen is embraced by the sight of the Eternal.
11. How do Islamic scholars interpret verses describing Allah’s “Throne” and “Kursi” (Chair/Footstool)?
How Do Islamic Scholars Interpret Allah’s “Throne” ($\text{Arsh}$) and “Kursi” (Footstool)? 👑
Understanding the ultimate manifestations of Divine Majesty and Dominion.
The Qur’an refers to two distinct and magnificent creations of Allah: the **$\text{Arsh}$ (Throne)** and the **$\text{Kursi}$ (often translated as Chair or Footstool)**. These terms are found in verses that describe Allah’s absolute power and control over the universe. Scholars across Islamic history agree that these terms describe realities, but their true nature is unknown to us, and their purpose is to demonstrate Allah’s **majesty** and **transcendence**.
The Distinction Between $\text{Arsh}$ (Throne) and $\text{Kursi}$ (Footstool)
A key point in Islamic theology is distinguishing between these two entities, which are frequently mentioned in relation to Allah’s dominion:
**$\text{Al-Arsh}$ (The Throne):** This is understood to be the **greatest and most vast of all creation**. It is mentioned in verses that affirm Allah’s rising above it in a manner that befits His Majesty ($\text{Istawa}$ $\text{`ala al-`Arsh}$). It is considered the ceiling or “roof” of creation.
“The Most Merciful [Allah] is settled over the Throne.” (**Qur’an 20:5**)
**$\text{Al-Kursi}$ (The Footstool/Seat):** This term is mentioned specifically in the greatest verse of the Qur’an, **Ayat al-Kursi** (The Verse of the Throne/Chair, Qur’an 2:255). The most widely accepted scholarly view, attributed to early Muslims like Ibn Abbas, is that the **$\text{Kursi}$ is the Footstool** of the $\text{Arsh}$, a creation of immense size that nonetheless pales in comparison to the Throne.
“His $\text{Kursi}$ extends over the heavens and the earth, and their preservation tires Him not.” (**Qur’an 2:255**)
The Purpose of the Descriptions
The consensus among classical Islamic scholars is that references to the $\text{Arsh}$ and $\text{Kursi}$ serve several theological purposes, all revolving around **refuting anthropomorphism** (likening God to creation) while affirming His absolute authority:
- **Symbol of Dominion:** The Throne is the universal symbol of a king’s **sovereignty and control**. Its existence signifies Allah’s absolute power and authority over everything in existence, as He is the **Lord of the Mighty Throne** (Qur’an 9:129).
- **Vastness of Creation:** The narrations emphasize the incredible scale of the $\text{Kursi}$ (encompassing the heavens and the earth) and how much larger the $\text{Arsh}$ is than the $\text{Kursi}$ (likening the Kursi to a ring in a vast desert compared to the Throne). This vastness serves to impress upon the believer the **limitless greatness of the Creator**.
- **$\text{Bi-la Kayfa}$ (Without Knowing How):** The mainstream approach, particularly that of the early righteous predecessors ($\text{Salaf}$), is to affirm the existence of the $\text{Arsh}$ and $\text{Kursi}$ as real creations mentioned in the revelation, but to **avoid delving into their physical form, structure, or how Allah ‘settles’ upon them**. The principle is: “Believe in the reality of the term, but do not ask how” to protect the concept of Allah’s transcendence.
- **Reflecting Knowledge and Power:** The phrase “His $\text{Kursi}$ extends over the heavens and the earth” in Ayat al-Kursi is interpreted by many scholars to mean the **vastness of Allah’s knowledge and power** over His entire creation, as He effortlessly sustains and preserves all things.
Summary
The **$\text{Arsh}$ and $\text{Kursi}$** are fundamental concepts in Islamic creed, representing real, colossal creations that serve as the ultimate signposts of Allah’s unparalleled **Majesty, Omnipotence, and Sovereignty**. Their reality is affirmed, but their *how* is left to the knowledge of Allah alone, preserving His non-physical nature.
12. What is the significance of the 99 Names of Allah?
The Significance of the 99 Names of Allah (Asma’ ul-Husna) ⭐
Pathways to knowing the Creator and achieving spiritual growth.
In Islam, the **99 Names of Allah**, known as **Asma’ ul-Husna** (The Most Beautiful Names), represent a profound and inspiring way to know the Almighty. Each name describes a unique attribute of Allah, offering believers a glimpse into His **infinite perfection** and the nature of His relationship with creation. These names are not just theological concepts—they are pathways for reflection, prayer, and personal transformation.
A Divine Invitation to Know the Creator
Allah says in the Qur’an:
“The most beautiful names belong to Allah, so call upon Him by them.” (**Qur’an 7:180**)
This verse invites believers to use these names when worshipping and supplicating, strengthening their connection with the Creator. The Prophet Muhammad ($\text{PBUH}$) further emphasized their importance, saying:
“Allah has ninety-nine names, one hundred minus one; whoever enumerates them will enter Paradise.” (*Sahih al-Bukhari*)
Here, “enumerating” (iḥsā’uhā) means not merely memorizing them, but **understanding, believing, and living by their meanings**—allowing these divine qualities to shape one’s character and actions.
The Names: Windows into Allah’s Perfection
Each of the 99 Names reveals a different dimension of Allah’s majesty and mercy. For instance:
- **Ar-Rahman (The Most Merciful):** Reflects Allah’s mercy that **encompasses all creation**.
- **Al-Hakeem (The All-Wise):** Teaches **trust** in Allah’s perfect knowledge in all matters.
- **Al-Ghafoor (The All-Forgiving):** Inspires **repentance and hope** in Allah’s forgiveness.
- **As-Salam (The Source of Peace):** Reminds believers that **true tranquility** rests only with Him.
Together, these names portray Allah as both transcendent and near—majestic in power, yet intimately involved in the care of every soul.
Spiritual Growth and Comfort
Learning and reflecting on the 99 Names allows Muslims to strengthen their relationship with Allah. Recognizing Him as **Ar-Razzaq (The Provider)** instills gratitude; calling upon **Ash-Shafi (The Healer)** brings comfort during illness; and trusting in **Al-Wakeel (The Disposer of Affairs)** nurtures patience in hardship.
By meditating on these names, believers align their hearts with the divine qualities they represent—developing mercy, justice, patience, generosity, and love in their own lives. In this way, the 99 Names are not only descriptions of Allah but **moral signposts** guiding how to live in harmony with His will.
Reflecting Unity and Hope
Although there are 99 Names, Allah is **One**—unique, indivisible, and beyond comparison. The diversity of His attributes flows from a single divine essence, forming a complete portrait of divine **unity ($\text{Tawhid}$)**—the central belief of Islam.
Ultimately, the Asma’ ul-Husna reveal not only who God is, but how deeply He cares for His creation. To know these names is to recognize that no situation is beyond His **mercy**, no prayer unheard, and no heart too distant to return to Him. By learning and living them, a Muslim transforms their relationship with their Creator—from one of distant reverence to one of loving intimacy.
13. How do Allah’s attributes relate to His essence?
How Do Allah’s Attributes Relate to His Essence? 💖
The unity between God’s being ($\text{Dhat}$) and His perfect qualities ($\text{Sifāt}$).
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 “Zat, or Dhat” (Self): 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” (Attributes): 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 “Sifātul-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.