Quran where is allah

Hence, when you have understood the meaning of prophecy and you have abundantly examined the Quran and traditions, you will inevitably arrive at the knowledge that [Muhammad]—peace and blessings of God be upon him—embodied the highest levels of prophecy, and that is reinforced by experiencing his teachings in regards to worship and its effects on purifying the heart… Thus, when you experience that one thousand, two thousand, and many thousands of times over, you will necessarily attain knowledge in which there is no doubt.

No one is born except upon natural instinct. Then his parents turn him into a Jew or a Christian or a Magian. As an animal produces their young with perfect limbs, do you see anything defective? The establishment and recognition of the Creator is a fundamental instinct in human nature, even though some people have done something to corrupt their nature such that they need an argument to achieve knowledge of God.

This is the opinion of the majority of people, as well as the skilled debaters, that knowledge of God is sometimes achieved effortlessly and other times by argument, as was recognized by more than one of the theologians. Have they not thought about their own selves? God did not create the heavens and earth and everything between them without a serious purpose and an appointed time, yet many people deny that they will meet their Lord.

Were they created out of nothing? Were they the creators? Did they create the heavens and the earth? They do not have faith. It is said the meaning [of the verse] is: Were they created without a creator?

That is impossible, as they must have a creator. If they deny the Creator, then they must have created themselves, and that proposition is even more foolish and false, for how can something without existence create anything?

If they reject these two opinions [that they came to be without a creator or they created themselves], then the proof is established upon them that they were in fact created.

Therefore the beginning of the existence of the universe must have been caused by something. The only such cause must be an uncaused cause, or God. What do you say about a watermill revolving over a river in perfection? Its tools are perfected, its parts measured with excellence, and it is so obvious such that no observer can find fault in its parts or its form. It presides over a grand garden within which are every kind of fruit and crops, watering them as needed.

Within this garden, its shrubbery is gathered and its maintenance is assured for its well-being. Its produce is excellent and guaranteed, and all of its needs are well served. Thus, nothing of it is left disordered and none of its fruit is left to rot. Then, the value of everything produced is divided according to their needs and necessities, divided by every type and distributed, and this distribution occurs in this manner at all times.

Do you find this arrangement to have a creator or harvester or manager? Or, is the arraignment of that watermill and garden without an actor or maintainer or manager? What do you find that your mind tells you in that case and how could you explain it? Let us suppose that a book on the elements of geometry has always existed, one copy always made from another. It is obvious that although we can explain a present copy of the book from the previous book from which it was copied, this will never lead us to a complete explanation, no matter how many books back we go, since we can always wonder why there have always been such books, why these books were written, and why they were written the way they were.

What is true of these books is also true of the different states of the world, for the state which follows is, in a sense, copied from the preceding state, though in accordance with certain laws of change. And so, however far back we might go into previous states, we will never find in those states a complete explanation [ratio] for why, indeed, there is any world at all, and why it is the way it is… From this it follows that even if we assume the eternity of the world, we cannot escape the ultimate and extramundane reason for things, God.

You have not created all this without purpose—You are far above that! In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail the seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds.

One of His signs is that He created you from dust and—lo and behold! Another of His signs is that He created spouses from among yourselves for you to live with in tranquility: He ordained love and kindness between you. There truly are signs in this for those who reflect. Another of His signs is the creation of the heavens and earth, and the diversity of your languages and colors. There truly are signs in this for those who know.

Among His signs are your sleep, by night and by day, and your seeking His bounty. There truly are signs in this for those who can hear. Among His signs, too, are that He shows you the lightning that terrifies and inspires hope; that He sends water down from the sky to restore the earth to life after death.

There truly are signs in this for those who use their reason. There are, in the land, neighboring plots, gardens of vineyards, cornfields, palm trees in clusters or otherwise, all watered with the same water, yet We make some of them taste better than others: there truly are signs in this for people who reason.

By His command He has made the night and day, the sun, moon, and stars all of benefit to you. We shall show them Our signs on the far horizons and in themselves, until it becomes clear to them that this is the Truth. Is it not enough that your Lord witnesses everything?

The running rivers that travel from area to area with benefit, and what Allah has produced from the earth of various animals and plants of different tastes, scents, shapes, and colors, and the unity of the soil and water; all this demonstrates the existence of the Creator and His awesome power, His wisdom and mercy with His creation, His kindness, good treatment, and benevolence with them.

There is no God besides Him. There is no Lord like Him. I depend upon Him and I turn to Him. The verses in the Quran indicating this are very plentiful. If there had been in the heavens or earth any gods but Him, both heavens and earth would be in ruins: God, Lord of the Throne, is far above the things they say.

The most refined expression of the rational intelligibility of the cosmos is found in the laws of physics, the fundamental rules on which nature runs. The laws of gravitation and electromagnetism, the laws that regulate the world within the atom, the laws of motion—all are expressed as tidy mathematical relationships.

But where do these laws come from? And why do they have the form that they do? Over the years I have often asked my physicist colleagues why the laws of physics are what they are.

After all, the very essence of a scientific explanation of some phenomenon is that the world is ordered logically and that there are reasons things are as they are. If one traces these reasons all the way down to the bedrock of reality—the laws of physics—only to find that reason then deserts us, it makes a mockery of science.

Whatever the merits or demerits of this fine tuning argument in the context of attempts to construct a natural as opposed to a revealed theology, it must at once be allowed that it is reasonable for those who believe—whether rightly or wrongly—that they already have good evidencing reasons for accepting the religious teachings of any one of the three great revealed theistic religions—Judaism, Christianity, and Islam—to see the fine-tuning argument as providing substantial confirmation of their own antecedent religious beliefs.

His veil is light. If He were to remove the veil, the splendor of His countenance would consume His creation as far as can be seen. It is not granted to any mortal that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will: He is Exalted and Wise.

Oxford: Oxford University Press, , New York: Doubleday, , 6. Why Would Anyone Believe in God? Does God Exist? Istanbul: Insan, , Accessed 23 December Philosophical Essays. Indianapolis: Hackett Publishing Company, , A Case for the Existence of God. No God, No Science? Malden, MA: Wiley-Blackwell, , New York: Schocken Books, , 1. All things in the universe must come to an end. Allah cannot be understood according to the terms of material existence. He is not bound by the laws of physics which are themselves part of the nature of what He created.

It is no surprise that the mind cannot fully grasp the Creator, since the mind is itself created and subject to the limitations of its created nature.

The mind can only fall into confusion and self-deception if it tries to rationalize that which is beyond its powers. Rather, we should apply our mental efforts to matters our minds are capable of engaging with — like the universe that Allah created and the vast horizons of knowledge that it presents.

Allah has given us the ability to uncover the physical laws of nature, and we can harness such knowledge to benefit humanity in ways that please Allah.

Knowing that Allah is the First and the Last, we realize that the best things we can invest in for ourselves in this world and the next is that which pleases Allah.

Allah says:. This world will come to an end. So Jewish, Christian, and Islamic understandings of the divinity originated in polytheistic contexts. Just like traditional Jews and Christians, however, Muslims believe that the religion of the first humans, Adam and Eve, was monotheistic. Because it was corrupted into polytheism, Allah sent prophets who all taught that there is only one god.

Islam took over from Judaism the notion that Abraham in particular was the one who re discovered monotheism and rejected idolatry. Thus Muhammad sought to restore the authentic monotheism of Abraham, from which even Jews and Christians had allegedly deviated.

If he lived at all, which is doubtful, Abraham presumably flourished early in the second millennium BCE. Critical historians and archaeologists, however, argue that Israelite monotheism only developed about the time of the Babylonian Exile — well over a thousand years later.

The reason why there are different conceptions of God and of gods is surely not that humans have culpably strayed from an original revelation. Rather, these beliefs are human constructions and reconstructions that reflect our own rationalisations, hopes, fears and aspirations. And Allah knows best. Add a comment.

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