Divine Attributes in Islam

Knowing the Essence of Allah:1

First of all, knowing the essence of Allah - the Exalted in Islam is not an issue of personal reflection or philosophical contemplation. The knowledge of Him the Exalted- must be derived from the revelation itself and from what Allah said about Himself. This knowledge must be derived from the main sources of Islamic religion, and these sources are the Quran and Sunnah, as I will explain later. Since this is not an area of personal conjecture, Muslims usually quote the Quran or the Sunnah or a reliable Muslim scholar who presented this issue in the light of Quran and Sunnah. Here I am using Imam al-Ghazalis text on this topic. The Oneness First and most important in Islam is to know that Allah -the Mighty, the Glorified- is One without any equal. He is separate in creating and innovating; He is alone in bringing into existence and inventing. There are none like Him to rival or equal Him, and none opposite Him to contest or contend with Him. The proof is in His saying - the High -

Had there been therein (in the heavens and the earth) aliha (gods) besides Allah, then verily, both would have been ruined. Glorified is Allah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him! (Quran, 21:22)2
To explain, if there had been two gods and the first of them willed a certain thing, the second, if he were under compulsion to aid the first, would be a subordinate and impotent being rather than an almighty god; and if the second were able to contradict and oppose the first, he would be a powerful and dominating being, while the first would be weak and impotent rather than an almighty god. This verse from the Quran presents to humans a logical argument that is strongly consistent with the validity of logical reasoning The logical form of the Quranic argument: Premise 1: If there were gods in the heaven and earth besides Allah, then they (heaven and earth) will be destroyed and collapsed (every god seeking power and control) Premise 2: But they are Not collapsed (the universe is systematically working) -----------------------------------------------------Conclusion: Therefore, there is only one God. The argument has this valid logical form of Modus Tollens: If P, then .. Q Not Q -------------------------Therefore, Not P
1

In this discussion of the divine attributes and knowing the essence of Allah, it is recommended that a scholar who is not skilled in the field of Kalam to relay upon the writing of a well qualified Muslim Scholar. I am using mainly the famous text of Abu Hamed al-Ghazali (1058-1111) called al-Risala alQudsiyya; chapter two, volume one of his famous encyclopedia: The Revival of Religious Science. However, I have made some modifications and changes by adding or deleting some information as needed to fit my goal in this book. 2 "22 : ) " )

An example to clarify the Quranic argument If you are in the USA, then you are in North America (P) (Q)
You are not in North America (Not Q) ---------------------------------------------------Therefore, you are not in the USA (Not P)

In another verse Allah-the High- says:

Say: He is Allah, the One and Only (Quran, 112:1)

The Oneness of Allah is very important and essential in Islamic belief. This is also called Tawheed as we will discuss later. Ancient Eternity (Azali ) Allah is Azali, or Ancient from eternity. He has no beginning, but He is the beginning of everything and before anything living or dead.

He is the First and the Last, the Evident and the Hidden: and He has full knowledge of all things. (Quran 57:3)3
The proof of this is found in the supposition that if Allah had been originated and not ancient, He would have been in need of an originator. In turn His originator would also need an originator and so on in a chain of infinity. Those who would enroll in such a chain will never be found, or the chain reaches to an Ancient Originator and He would then be the First. This is the one whom we named the Maker, the Originator, the Fashioner, and the Creator of the Worlds. Eternity (Abadi ) Allah, besides being without beginning, has no end to His existence (Abadi). He is the First and the Last. Since His eternity is established, His end is impossible. Free From Substance Allah - the High - is not a substance which has a physical dimension. Instead, He is Exalted above all dimensions.4 Free From Bodily Form Allah - the High does not have a body composed of different substances, since the body is that which is composed of substances. When His being a substance limited by place is refuted, His being a body is also refuted, because every body is limited by place and is composed of substances. But it is impossible for the substance to be free from division, composition, motion,
"3:) " ) The proof: every substance that is definite, is limited by its own place and is inevitably either constant in it or moving away from it. Therefore it is not independent of motion or rest for both these are originated, and that which is not independent of originated phenomena is itself originated. If an ancient definite substance were conceivable, the eternity of the substances of the world would have been reasonable. And if a person should use the term substance and not mean thereby a resident substance, he would be mistaken as far as the use of the term is concerned, not as far as the meaning for which he had used it.
3 4

rest, form, and quantity, all of which are characteristics of originated phenomena. And if it were possible to believe that the Maker of the world is contained within a physical body, it would also be possible to believe in the divinity of the sun and the moon as well as other heavenly bodies. Free from the Quality of Substance Allah - the High - is not a quality of a substance that exists in a body or a condition in a place; because an accident is that which exists in a body. But every body is inevitably originated and as such its originator exists before it. How then could (Allah) exist in a body when He has existed in eternity alone, with no other beside Him, and He then originated the bodies and their qualities afterwards. Besides He is a Knowing, and Able, and the Willing Creator as shall be discussed later. It is impossible for these attributes to exist in substance or its quality. On the contrary they are impossible except in a Self-existent and Self-sufficient Creator. The Creator (al-Khaliq: ) Every originated phenomenon in the world is of His making, creation, and invention. There is no other creator of it besides Him, and there is no innovator of it except Him. He created the creation and fashioned them, and He brought into being their ability and movement. In His saying - the High

He is Allah, the Creator, the Inventor, the Bestower of Forms (or Colors). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth glorify Him. And He is the Exalted in Might, the Wise. (Quran, 59:24)5
And in His saying the High-:

That is Allah, your Lord! There is no god but He, the Creator of all things; so worship Him (Alone), and He is the Trustee (Disposer of affairs) over all things. (Quran, 6:102)6
Nothing Whatever Like Unto Him The eighth principle, which sums up the previous principles, is to know that Allah is One, Eternal, being neither a substance, nor a body, nor a quality of substance; that the whole world is made of substances, their quality, and bodies, and consequently He resembles nothing and nothing resembles Him. He is the Living, the Subsisting, there is none like unto Him.7

Allah said in the Quran: (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). (Quran: 42:11)8 (emphasis mine)
" 24 :) " ) 6 "102 :) " ) 7 Notice that, logically speaking, definitions could be offered in two ways: first by affirmation, such as Allah is One, He is merciful, He hears. Second, we can define by negation, such as Allah does not hear in a way similar to us or by ears like ours that get infected sometimes. While this verse from Quran applying the two method of definition in a very short way by saying, Exalted He is, that there is nothing whatever like unto Him, and He is the One that hears and sees (all things).
5

All bodies and their qualities were created and made by Him; hence it is impossible that they are like Him or resemble Him.

The Six Most Important of the Divine Attributes

These six attributes are: life, knowledge, will, power, hearing, and seeing. I will discuss each one briefly. Life The first principle is the knowledge that Allah - the High, the Glorified - is Alive. He is not a dead matter, exalted be He, such as stone or wood or other material substances, and He is not an idol.

Allah! There is no god but He, the Ever Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. (Quran 2:255)
Knowledge The second principle is the knowledge that He - the High - is Knowledgeable, knowing all things and comprehending all creation; not even the weight of an atom in Heaven or on earth is ever hidden from His Knowledge. He is truthful in His saying:

With Him are the keys of the Unseen, none knows them but He. And He knows whatever there is on the earth and in the sea. Not a leaf falls but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a Record clear (to those who can read). (Quran: 6:59)9 Furthermore evidence of His Truthfulness is found in His Saying - the High: Should not He Who has created know? And He is the One that understands the finest mysteries (and) is well-acquainted (with them). (Quran: 67:14)

"" 11 ) )

"

59 :) " )

He has led you, through His creation, to comprehend the knowledge that you cannot doubt in proving the subtleness of creation and orderly creation, even in insignificant and meager things. This shows us the knowledge the Maker has to bring order and His ability to arrange. Muslims believe that what Allah - the Exalted - Himself said is the Last Word in guidance and in revealing knowledge. Will The third principle is the knowledge that He - the High has the ability through his Will to bring about certain actions. Nothing exists which does not depend upon, and proceed from His Will. He is the Creator, the Restorer, the Doer of whatsoever He wills. Every deed that has proceeded from Him, has an opposite deed which could have proceeded from Him. He has the Will to render one of them into existence, and He alone decides the outcome of the deed.

Verily, when He intends a thing, His Command is, "Be", and it is! (Quran: 36:82)
He has the power over both deeds. Therefore, it is necessary that there should be a Will that directs His Power to one of the two possibilities. Power or Ability The fourth principle is the knowledge that the Maker of the world is Almighty and that He - the High - is Truthful in His saying:

"And it is He Who has power over all things," (Quran 5:120) Because the world is perfect in its making and orderly in its composition. For he who would see a silk garment, fine in its weave and texture, symmetrical in its embroidery and ornamentation, and would imagine that it was woven by a dead person that has no life, or by a helpless person with has no power, would be completely lacking in intellect and utterly foolish and ignorant.
Hearing and Seeing The fifth and the sixth principles are the knowledge that He - the High - is the Hearer and the Seer. Neither the whispers of the innermost heart nor the secret thoughts and reflections are hidden from His Sight. The sound of the creeping of the black ant upon the solid rock in the darkest night is not beyond His Hearing. And how could He not see and hear when seeing and hearing are attributes of perfection not of defect? Could the created be more perfect than its Creator, the thing made more magnificent and more complete than the Maker? Or how could they ever be equal, no matter how much He might diminish in perfection while His creation and work increase therein?