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Chapter 2
Monotheism
Muslim Perspective
A man approached to the Prophet Muhammad and said, "Provide me information about Islam such that it should be enough to satisfy me and I should not have to ask anyone else". The Prophet concisely replied "Say, I believe in one God and then be straight". The Qur'an confirms this: "Verily, those who say 'Our Lord is God' and then they are straight; on them the angels will descend (saying), 'fear not, nor grieve; but receive the glad tidings of Paradise which you have been promised." (Qur'an, 41:30). The two core concepts of Islam, right belief and right action, are encapsulated in this statement. While the initial part of the statement dealing with "belief in one God" deals with the monotheism of Islam—that is the oneness and uniqueness of God—, "be straight" (istaqeem) denotes being balanced, following a middle path and possessing integrity in one's self and actions.
Approximately a quarter of the Qur'an is dedicated to the subject of God and His unity. In the following discussion, we will explain the Islamic conception of God and how Muslims relate to God. In particular, we will elaborate on how Muslims understand God to be simultaneously both a transcendent and a personal God. We will come to realise the central importance of God's beautiful names in developing a Muslim's relationship with God.
God Exists and He is One
"He is God, there is no deity but He... "
(Qur'an 59:23)
We know and reasonably accept that a needle cannot exist without a maker; a town cannot function without a mayor and a book cannot exist without an author; how then is it possible that this majestic universe could be without a Designer, Maker and a Governor... The number one tenet of Islam is that God exists and God alone has designed, created and hence governs the universe.
Islam is very precise about the absolute unity of God. It that there is one single and supreme God whose name is 'Allah'1. For all propositions of belief that the Qur'an puts forward, it directs its readers to examine the universe to find evidence for them. Unity of God is no exception.
One of the laws observed in the universe is the law of inter-dependence. The universe is an integrally inter-connected entity. Nothing within it exists absolutely independently. For instance, for an apple to grow, a tree is needed. For the tree to sustain its life, it needs the earth and the sun. For the sun and the earth to exist, we need the existence of the whole universe. Therefore, the One who created a single apple must have also created the whole universe. We also observe a stunningly perfect order and harmony in the universe. If there were more than one God, there would be conflict and chaos. At the very least, we would find a non-uniform design and system. Yet we see the same essential design from an atom through to magnificent galaxies. It is for this reason that the Qur'an says:
"If there were therein gods beside The-God, then verily both (the heavens and the earth) would have been disordered. Glorified be The-God, the Lord of the Throne, (High is He) from all that they attribute to Him."
(Qur'an, 21:22).
The table below gives a summary of important distinctions in the monotheism (the unity of God) of Islam. Each distinction is described with its Qur'anic evidence.
| Concept | Description | Qur'anic Reference |
|---|---|---|
| Unity | God is One. Common characteristics of existence on a universal scale point to the seal of Divine Unity. For example, an electron going around the nucleus in an atom is similar to earth going around the sun with both happening in an anticlockwise direction. | "God has created every moving creature from water..." (Qur'an, 24:45) |
| Uniqueness | God is unique. There is an observed seal of Divine Uniqueness observed in every being at the individual level. For example, no two human eyes are the same or no two leaves are the same. | "Say: He is the One God (Ahad)." (Qur'an, 112:1) |
| Lordship |
God the Sublime is alone in
|
"Say (O Muhammad): Who provides for you from the sky and the earth? Or who owns the hearing and the sight? And who brings out the living from the dead and the dead from the living? And who disposes the affairs? They will say: 'God'..." (Qur'an, 10:31) |
| Divine Names and Attributes | There are 99 names or titles of God mentioned in Qur'an and reported in the authentic Sunnah (sayings of the Prophet Muhammad regarding God's Names and Attributes by which God has described Himself or by which the Messenger described Him through revelation. We can observe the manifestations of these names in the universe. | "God the Exalted said: And to God belong the Most Beautiful Names so call upon Him by them. And leave the company of those who belie or deny (or utter impious speech) against His Names. They will be requited for what they used to do."(Qur'an, 7:180) |
| Divinity | Only to God should be offered all acts of worship and servanthood, such as praise, glorification, exaltation, supplication, fear, hope and repentance. | "All praise and thanks be to God, the Lord of the Worlds ...You (alone) we worship, and You (alone) we ask for help." (Qur'an, 1:2 & 5) "And your Lord said: Call upon Me, I will respond to your (invocation)..." (Qur'an, Ghaafir 40:60) |
God is Active
"Neither slumber nor sleep overtakes Him."
(Qur'an, 2:255)
Muslims believe in an active God. Since all attributes of God are eternal, their manifestations in the universe are continuous. For example, He is the Creator and He is continuously active in the act of creation. We can clearly observe that the universe is constantly changing as the creation is perpetually renewed. Since these activities are governed neither by humans nor by other created beings, they require a constantly active God. For instance, all particles and celestial objects are in constant motion. Stars and galaxies are being continuously born and destroyed. Every moment, something or someone dies or is born. The earth is like a beautifully ornamented palace with its landscape constantly changing. All this requires constant governing of affairs so that order is maintained.
"Natural laws" are the laws of God or "verses of creation". The Qur'an uses the same Arabic word "ayah" for a verse of the Qur'an and a "verse" or a "sign" placed in the universe. Natural laws represent God's consistent way of action. It is for this reason that, in Islam, natural laws are described as habits of God (Sunnatullah). Since natural laws are always in force, God is always active. The following lengthy verse from the Qur'an alludes to this:
"God! None has the right to be worshiped but He, the Ever-Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with his Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Throne [in a figurative sense representing God's command and control in the universe] extends over the heavens and earth, and he feels no fatigue in guarding and preserving them. And He is Most High, the Most Great."
(Qur'an, 2:255)
Allah—A Transcendent and A Personal God
"Say: He is God, the One and Only; God, the Eternal, Absolute; He begets not, nor is He begotten; And there is none like unto Him."
(Qur'an, 112:1-4)
God in Islam is both transcendent and personal. The Qur'an is explicit in its conception of God: it often describes God not only in a positive manner—by telling us what God is—but also describes God in a negative manner—by describing what God isn't.
God's essential transcendental nature is unlike anything in His creation: we cannot know God's essence, for He is beyond human comprehension. The Prophet Muhammad gave us a rule of thumb "whatever mental picture you have for God, God isn't that". He is neither male nor female. In Islam, God does not have a gender.2
In Islam, we say, "God is everywhere yet nowhere within the universe". This paradox is another way to describe the transcendence of God. God is present at every place with His Knowledge and Power. This is similar to the sun being present in every transparent object with its light, heat and other attributes without physically being there. We also say that God is nowhere as space and time do not bind God, for He is the One who originally created them. It is hard for us to understand this because we cannot physically get beyond space and time. We do not know what timelessness is or what it means not to occupy space. Therefore, in Islam, God is neither part of the universe nor is the universe considered to be a part of God.
We can further clarify the nature of the transcendence of by giving an analogy. Let us assume that there is a book and that every word in this book is intelligent just like a person. A word can only see letters, other words, sentences, paragraphs and pages, because only these entities exist in the realm of a book. A particular word stops and thinks. He looks at himself, he realises that he is composed of letters that are put together in a particular order to give a meaning. He then looks at sentences, paragraphs and pages realising that even greater order and meaning can be observed. Hence he concludes that this book he finds himself in must have an author. He then extrapolates "I wonder: What does my author look like?" At this point, the word will start to falsely associate the qualities of those entities, with which he is surrounded, with the book's author. Because, he will try to liken the author to pages, paragraphs and other features of the book, as these are the only things he is familiar with in his own world of existence. In reality though, the author is completely different to the book.
In a similar manner, the universe is like a book. The earth is like a page and we are like the words of the book. Just as a book has an author, the universe must have a Creator. And just as an author of a book is completely different to the book itself, God is completely different to His creation. If a person starts to imagine the essence of God or tries to represent God in an image, he will always be in error as we are all limited by our knowledge of this universe and God is completely unlike anything of His creation. The existence of human-like and animal-like gods in some religions is a result of this great mistake.
It is because of the transcendence of God that God cannot be represented by any image, picture or statue. Any such attempt breaks the absolute transcendence of God and therefore His unity. Therefore, in Islam, any image depicting the divine or claimed to be part of the divine is considered to be associating false partnerships3 to God. "Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created?" reasons the Qur'an in verse 7:191 against such practices. In fact, one of the central aims of Islam is to correct the tendency to associate partners to One true God. In Islam, it is a major sin to associate partners with God and this is the only unforgivable sin:
"Verily! God does not forgive the act of associating partners with Him. But He forgive (all) save that to whom He wills. Whoever ascribes partners to God, he had indeed invented a tremendous sin."
(Qur'an, 4:48)
Although God is transcendent in Islam, God is neither distant nor unconcerned with human life and existence. He is nearer to us then our own jugular vein (Qur'an, 50:16). God is a personal God because we can come to know His attributes by reflecting over His works in the universe. God has created the human being with attributes similar to those of His own but who possess those attributes in a very limited fashion. This is highlighted in the verse "...I have made him (Adam) complete and breathed into him of My spirit..." (Qur'an, 15:29). Notwithstanding the fact that Islam clearly rules out any assertion that may suggest the divinity of any human being, it also distinguishes the human being as possessing perfect and infinite attributes of God in a limited and finite manner in order that we can get to know God.
As human beings we can only know and comprehend attributes through the fact that the opposite attribute exists—for example, hot-cold, positive-negative and so on. But the Islamic conception of God does not have any of these dichotomies. For us to comprehend God, He has embedded in us attributes similar to His. We use our attributes as the unit of measurement through which we understand the absolute, eternal and perfect attributes of God. For example, we only see the seven colours of the spectrum and only to a certain distance. When we reflect on the fact that the universe is perfectly co-ordinated in spite of its size, we can truly understand that God is All-Seeing in order for Him to govern all the affairs of the universe. Through our limited artistic and creative skills, we can comprehend the matchless Artistry and Creativity of God.
Beautiful Names of God
"Say: Call upon Allah, or call upon Rahman. By whatever name you call upon Him, for to Him belong the Most Beautiful Names. Neither speak your Prayer aloud, nor speak it in a low tone, but seek a middle course in between."
(Qur'an, 17:110)
This is what Muslims understand by the phrase "God creating human being in His image". This image concerns the qualities of God rather than His essence. These divine qualities are included in the renowned list of the 99 names of God. These names include The All Merciful, Most Compassionate, The Mighty, The All Knowing, The Loving, The Caring, The Living, The Bringer of Peace, The Avenger of Evil, The Generous and so on. Through these names we come to know the nature of God and see His presence permeating everyday life, nature and indeed the entire universe. Therefore, we no longer need to concern ourselves with an image or what God is thought to look like as we can relate to Him by His observable actions and therefore appreciate His divine qualities.
It is interesting to note that God has three names describing His grace and mercy—Rahman (Most Beneficient), Raheem (All Merciful), Rauf (Most Compassionate). While the name Rauf denotes to a fatherly compassion, the name Raheem means a motherly mercy. The name Rahman is the title of God as the source of grace and benefit to all His creation without an exception. Muslims are instructed to start all good actions, including eating and drinking, with the phrase Bismillah Ar- Rahman Ar-Raheem (In the name of God Most Beneficent Most Merciful). This phrase is also repeated in front on 113 chapters of the Qur'an. When one reads the Qur'an one gets the impression that in Islam God's mercy and compassion comes before His justice and might.
We can observe the reflection of God's names in the universe. All activity in the universe is such a reflection. The pattern of the creative activity tells us about each name of God. For example, God has the name Al-Jameel (The Beautiful). The beauty of a flower or spectacular scenery is a reflection of this name. God has the name Al-Adl (The Just). The balance and equilibrium that we see in nature and the universe is a reflection of this name. The caring of a monstrous crocodile of its young is a manifestation of the name Ar-Rahman (Most Compassionate). Thus, each name of God mentioned in the Qur'an informs us of an innate "skill" or a "quality" of God. In turn, the collection of God's names tells us about the innate "competence" of God that we term an "attribute".
God also possesses absolute sublime Beauty and Perfection. The Qur'an asks, "Do you see any flaw?" (Qur'an, 67:3). When we observe nature and the universe, we see that the Divine Acts (such as cleansing, ordering, designing etc) occur perfectly throughout the universe without human intervention. Therefore, Divine Acts are considered perfect. The perfection of Divine Acts points to the perfection of His Names. In turn, the perfection of Divine Names point to the perfection of the Attributes of God. Thus, God Almighty is perfect. If we draw an analogy, we can say that the unique design and beauty of the Opera House informs us that its designer is an exceptional Artist (a title or a name) or an Architect or an Structural Engineer (the words in capital are names derived from the visible product). Assuming that the same person has constructed the Opera House, we can say that he is a magnificent Builder (an attribute) to be able to materialise the building from its design. Knowledge of the names and attributes of this person tell us that the person has exceptional innate qualities, which leads to an affinity and love developing towards such a person.
Similarly, through the knowledge of God developed through focusing on God's Names and Attributes we realise and get a glimpse of the beauty and perfection of God. Since beauty and perfection are loved because of themselves, love of God naturally emerges within one's heart. Lack in the knowledge of God will result in a very superficial claim of loving God.
In Islamic theology, God has six attributes of transcendence (or perfection) and eight personal attributes. God's attributes of transcendence are as follows.
- Existent—God exists. Someone who does not exist cannot bring the universe into existence. God's existence is not based on any cause or any other being.
- Self-Existent—God does not depend on any other being. Space does not bind Him. Just like a locomotive pulls the cars behind it and itself is not pulled by anything, everything depends on God but His existence is self-sustaining.
- Unity—God is unique and there is no other deity but God. His divinity is not divisible.
- Past Eternal—God has always been existent. He is not bound by time. He has created time.
- Perpetual—There is no end to God's existence.
- Unlike Creation—God is nothing like creation. He is neither part of the universe nor is he like any other entity in the universe.
God's Personal Attributes are as follows:
- Life—God is alive. He has perpetual life that is the source of all life in the universe.
- Knowledge—God knows everything. His knowledge surrounds and binds everything. The great detail and the cutting edge technology deployed in creatures show that God is All-Knowing.
- Will—God has all an encompassing will. He is free to decide to do anything He wills. The design in creation and living beings show that the Creator must have a Will.
- Power—God has the power to do and create whatever He wills. Spinning majestic galaxies like a stone is a testimony to the power of God.
- Creation—God has the attribute of creation. There are two types of creation: creation from non-existence and creation by the production of a new entity from other things. While the Big Bang is evidence of creation created out of nothing, plants growing from a seed and from the material of the earth is an example of the latter kind of creation.
- Seeing—God sees everything. Size, distance and light do not limit His vision. He does not require light in the act of seeing. Since He governs all activity from atoms to galaxies, He is All-Seeing.
- Hearing—God hears everything. Sound volume or waves do not limit or facilitate His hearing. Since God sends the needs of all creatures, He hears all calling.
- Speech—God speaks without being dependent on letters and sound waves. Natural laws, animal instincts, inspiration and revelation all show that God speaks.
In summary, in Islam, God is One, unique, and without an equal. The oneness of God permeates all aspects of divinity. He has created the universe. While God is not part of the universe, He is intimately involved in its governance. God is transcendent. There is nothing like unto God. Any physical representation of God violates this transcendence and creates a false, misleading and grossly inadequate image of God. Yet, God is personal. We can relate to God by focusing on God's personal names and attributes. In this way, we develop some knowledge of God that can develop into a love of God. To God belongs all attributes of perfection and to God and only God all devotion and worship should be offered.
Footnotes
- In Arabic, the word 'ilah' is used to mean a 'deity', 'god' or any entity that people might believe to be divine. The word 'Allah' is used to indicate the true, one and only God. The word 'Allah' is the special form of 'Al-ilah' meaning The-God. For simplicity, we have used the word 'God' to mean 'The-God' with an Islamic meaning.
- The word 'He' is used simply because of limitations in the English language. Arabic is a gender-oriented language as well. Words can be feminine and masculine. For example, the word for a "car" (sayyarah) is a feminine word, whereas the word for a "book" (kitab) is a masculine word. But these are only linguistic gender connotations. Of course people don't imagine a car to be really female and a book to be really male. The Qur'an uses the phrase 'Huwa Allah' to mean 'He is God'. In this expression, 'Huwa' means 'He' which is masculine and 'Allah' comes from the word 'ilah' which is a feminine word. In this way, the gender balance is delicately poised in Arabic, and any attribution of a single gender to God is negated.
- The concept of shirk is elaborated throughout the Qur'an. It means ascribing God's divine attributes to other beings and entities. It also covers worshipping anything or anyone other than God as well as dividing God's divinity to other beings. Shirk is the biggest sin in Islam.