Archive for the ‘” OurGod”’ Category

“Absolute Oneness”

March 11, 2017

Please enjoy an excellent article on “Absolute Oneness” by 

” Oneness, whether relative or absolute, is an attribute that defines the uniqueness of the entity that possesses it. While relative oneness can be possessed by anything unique in any respect, absolute oneness is a feature of Divinity alone. Oneness can be, at times, as profound a concept as the enigmatic concepts of Infinity and Zero. The prime number ‘One’ can actually be intriguing enough to put the most competent of human minds to the most formidable of challenges.

The Qur’an introduces us to two special attributive names of God that relate specifically to God’s absolute oneness. These names are Ahad and Waahid. While in general terms, Ahad and Waahid both, could loosely be translated as ‘One’, but more specifically Ahad can be translated as ‘One’ and Waahid as ‘Only’. Hence, when the Qur’an informs us that its Author is Ahad and Waahid, essentially what we are being told is that God, in the absolute sense, is the ‘One and Only’. These two attributive names, in conjunction, describe the Absolute Oneness of God. Both names Ahad and Waahid denote two different aspects of the Oneness of God. The name Ahad suggests that God is ‘One’, thus highlighting the absolute oneness of His Being, implying that, in all respects, there is only one Being Who is God. The name Waahid, on the other hand, suggests that God is ‘Unique’, thereby highlighting His singularity in terms of His attributes, which means to say that, for instance, there is none as merciful as Him, none as forgiving as Him, none as beautiful as Him, and so on. We read in the Qur’an: “Say, He is Allah – The One” (Ch.112:V.2). In this verse, God’s name Ahad has been used. We also read: “And your God is the Only God. There is no god but He.” (Ch.2:V.164). In this verse, God’s name Waahid has been used.

The essence of worship is simply an extreme form of Love. In English, the expression ‘adoration’, otherwise a synonym of ‘worship’ is freely used, to express extreme love. When the intensity of love soars to levels where the beloved also becomes the most sought of all, the most adored of all, and the most loved of all, love assumes the form of worship and that beloved becomes an idol. We read in the Qur’an: “And among mankind there are some who take for themselves objects of worship other than Allah, loving them as they should love Allah. But those who believe, excel in their love for Allah” (Ch.2:V.166). The Arabic term for “the sought” is Maqsood, the Arabic for “the adored” is Ma’bood, and the Arabic for “the loved” is Mahboob. Interestingly, the Promised Messiah(as) has proposed all these three terms as synonyms of the Arabic word ilaah, translated generally as deity. Hence, the statement “laa ilaaha illallah” meaning “there is no god but Allah” could have at least three meanings: there is none Sought but Allah, there is none Worthy of worship but Allah and there is no Beloved but Allah”.

Absoluteness is an inherent and intrinsic feature of being God. Since God is the only Being who is absolutely absolute in all respects, it therefore follows that in the absolute sense, there is none worthy of being sought but Him, there is none worthy of being worshiped but Him and there is none worthy of being loved but Him. At this juncture, one is reminded of the historic testimony given by the bitterest of the enemies of the Holy Prophet Muhammad(saw), during his days in Makkah. The Quraish would often say of the Holy Prophet(saw), “Ashiqa Muhammadan rabbahu”, meaning “Muhammad is in love with his God”. Now this happens to be the testimony coming from the enemy and yet a testimony of manifest admiration. The Holy Prophet Muhammad(saw) was all love and his love was all-encompassing, yet the love he harboured in his sacred heart for Allah was infinitely greater than the love he had for anyone else. Among the Sahaba or the Companions of the Holy Prophet(saw), Hadhrat Bilal(ra) seems to stand out as an exceptional case. He was a slave to Umayya, a chieftain of Makkah. Upon learning that Bilal(ra) had accepted Islam, Umayya subjected Bilal(ra) to the most severe form of torture. He made Bilal(ra) lie bare-backed on the scorching mid-day desert sand and placed a heavy stone on his chest and then while lashing him would demand that Bilal(ra) accept the idols of the Makkans. Bilal(ra) would respond by cries of “Ahad, Ahad”, meaning “One. One.”

Love is an amazing force. On the one hand, it fills the heart with an urge to seek the beloved, while on the other it instills in the heart a concurrent sense of fear as well. Love generates a very unique sense of fear – the fear of losing the loved one. Hence, when the Qur’an speaks of the ‘fear of Allah’, what is meant is not the fear of harm. The concept of the ‘fear of Allah’ is, in reality, the fear of losing Allah or in other words, of being distanced away from Him due to His displeasure. Thus, when we read in the Qur’an “Me alone should you fear” (Ch. 2:V.41), it is the fear of God’s displeasure that is being mentioned. In the Qur’anic terminology, this unique form of fear – the fear of losing the Beloved – is called “Taqwa”. One who treads the path of Taqwa is called a Muttaqi. When the love for God surpasses the combined love for everything else and when the fear of losing Him exceeds all other fears combined, then it can be assumed that the Muttaqi is on the path of discovering the splendours of God’s Absolute Oneness.

On the philosophical plane, the question of God’s Absolute Oneness, has haunted and mesmerised mystics of all religions, throughout the ages. This perplexing question even led some mystics to the concept of Pantheism, a concept that suggests that since everything that exists is part of God, hence ‘All is God’ and since all that exists is God, there is therefore no duality in Existence. In Arabic, the term for Pantheism is Wahdatul Wajood, meaning Oneness of Existence. The Persian parallel term is “Hama Oost”, meaning Everything is Him. By adopting and endorsing the concept of Pantheism, proponents of this particular school of mysticism were led to conclude that they had, on the intellectual plane, successfully resolved the issue of Duality of Existence.

Secrets of the realm of Spirituality and the deeper and more sublime truths pertaining to the mechanics of the soul have been frequently disclosed from On-High to prophets, saints and mystics. Revealed wisdom thus transferred, has allowed the common man to appreciate such realities as are not conveniently accessible to the curious and inquisitive human mind. The Promised Messiah(as) resolved the philosophical parallax of Duality of Existence through a simple interpretation of the second verse of Surah Fatihah, the opening chapter of the Holy Qur’an – “Al hamdu lillaahi rabbil aalameen” (Ch.1:V.2). These words mean “All Praise is due unto Allah the Lord of the Worlds”. The Promised Messiah(as) expounded that this verse clearly enumerates two entities – Rabb, or The Lord, and Aalameen, or the Worlds. Hence, while indeed there are two classes of existence – the Creator and the Creation – only one deserves to be worshiped – the Creator. A very saintly disciple of the Promised Messiah(as) further elaborated this explanation on the basis of an enchanting spiritual experience he once had. Hadhrat Abdus Sattar Buzurg(ra), a Companion of the Promised Messiah(as), was once shown a vision by God in which God appears before him in the form of a teacher standing before a blackboard. God writes the digit “1” on the board and asks Buzurg Sahib(ra) what it is. Buzurg Sahib(ra) replies, “This is One.” God says, “This is Me.” Then God writes the digit “0” on the blackboard and once again asks Buzurg Sahib(ra) what it is. This time, Buzurg Sahib(ra) replies, “This is Zero.” God says “This is everything else beside Me.” In this Divinely revealed vision, or kashf as it is called in Arabic, God puts this across to Hadhrat Abdus Sattar Buzurg(ra), and very exquisitely, that although Creation does indeed exist as an entity distinct from the Creator, yet the measure of its existence and significance, in comparison to the Existence and Oneness of the Creator is that of a mere Zero. Hence, not only is God ‘One’, He is ‘Absolutely One’. All beside Him, inspite of existing, in comparison to His own Oneness, virtually amount to being Zero.

The Arabic term for idolatry is Shirk. Someone engaged in Shirk or someone in the state of Shirk is known as a Mushrik. The ‘idol’ in question may or may not be visible. Whether the idolater or mushrik worships a physically perceivable idol or one concealed in his heart, he is in either case, dwelling in the state of shirk or idolatry. The state of shirk or idolatry may therefore be not only undeclared, but also intangible. It is very plausible to have a Muslim, even a seemingly practicing one, existing in a perpetual state of shirk, while being completely unaware of this spiritual state of his. In such a case, the idol in question, would obviously not be an apparent one, but would rather be a non-material one. The idol could well be his own ego, his desires, his material lusts, his wealth or his desire to be popular. Any of these entities can absorb the attention of man to a degree that matches worship. That being the case, any of these entities would assume the role of an idol or god. It is with reference to this form of idolatry or shirk that the Holy Prophet Muhammad(saw) says, “Save yourselves from shirk-us-saraa’ir”. The Arabic term shirk-us-saraa’ir literally means hidden idolatry. What is being implied is that true insight into God’s absolute oneness can not be attained without cleansing one’s heart, mind and soul of all forms of idols – apparent and hidden.

Focused attention at its highest peak and love in its exceedingly intense form is ‘worship’ indeed. Objects that attract such attention and love, thus earn the status of idols, even if they are not in the physical form of idols. The Qur’an speaks of two such inconspicuous idols – idols that remain hidden in the deepest recesses of the human mind. Firstly, we read in the Qur’an: “Hast thou seen him who takes his own desire for his god?” (Ch.25:V.44). Thus the Qur’an categorises man’s intense desire as an idol – a hidden idol that is capable of completely capturing human attention. Our desires can be absorbing enough to be classified as idols, while we may not even be aware of the fact that the attention we are awarding them can be as intense as worship. Secondly, we also read in the Qur’an: “And you love material wealth with an exceeding love” (Ch.89:V.21). Thus does the Qur’an rate material wealth, whether in the form of belongings or in the shape of aspirations, as idols. The rationale behind this categorisation is the simple fact that love, in its extreme and exceeding form, is virtually the same as worship. By the same logic, Heaven and Hell too, can become idols. If the motivation behind good deeds is the desire for Heaven or the deterrence against wrongdoing is the fear of Hell, then Heaven and Hell too, are idols. The Promised Messiah(as) imparts to us true insight in this matter, through his profound words of enlightenment. The Promised Messiah(as) says, “Our God is our Paradise.” (Kishti-e Nuh), p. 30).

According to the Qur’an, all revealed religions were revealed by the same God – One and Only God. The Qur’an also enlightens us that there is not a single nation on Earth that has not been visited by a Divine Apostle. We read: “Verily We have sent thee with the Truth, as a bearer of glad tidings and as a Warner; and there is no people unto whom a Warner has not been sent.” (Ch.35:V.25). One is naturally intrigued by the question – if all revealed religions were revealed by the same One God, how did polytheism or idolatry happen to become the doctrine in some of these religions? A study of the journey these religions made from monotheism to varying shades of idolatry may be useful.

In the case of Zoroastrianism, we find the concept of “Duality” or what may be perceived as ‘Bitheism’. Zoroaster(as) (Hadhrat Zartusht) was most certainly a Prophet of God, who preached and taught in the name of the One God who revealed Himself to Zoroaster under the name of ‘Ahura Mazda’. With the passage of time, Zoroaster’s monotheistic message failed to retain its original purity. The concept of the ‘Force of Evil’, mentioned in the Qur’an as “Shaitan”, with the passage of time, began to be seen as a god, named “Ahraman” or “Angra Mainyu”. Therefore, in the case of Zoroastrianism, the ultimate force of negativity, due to its immense influence, became a deity itself. This is a classic case of the doctrine of Oneness changing into Duality. However, there are still some groups among the Zoroastrians who profess strict monotheism.

The other case worth examining is of Christianity. Jesus(as) (Hadhrat Isa), a Messenger of the One God, was deified and made into a god. The literalistic interpretation of the expression “son of God” eventually led to a prophet being worshiped. The proverbial “son of God”, meant only to signify the bond of love between Jesus(as) and his Maker, was transformed into a genetic relationship, hence rendering one of the greatest advocates of monotheism an idol himself. Then by including the Holy Ghost too into Divinity, the original monotheistic concept of God’s Oneness in the message of Jesus(as), transformed into Trinity.

The most interesting case perhaps, is that of Hinduism. In Hinduism too, there is a different concept of trinity – the ‘Tridev’ – meaning the three gods. Brahma the god of creation, Vishnu the god of sustenance and Shiva the god of destruction, together make the One God of Hinduism. When viewed in this perspective, we begin to see how belief in One Rabb – Rabb the Creator, Rabb the Sustainer and Rabb the Perfecter, eventually got modified into the doctrine of ‘Tridev’. Interpolations, extrapolations and amendments, spanning a period of three millenniums, thus changed a true Divinely revealed monotheistic religion of India, into an idolatrous one. Briefly speaking, this is how some revealed religions, all of whom were originally monotheistic, regressed into polytheistic ones.

The most fundamental doctrine in the Religion of Islam is the ‘Absolute Oneness’ of God. This doctrine, in the Islamic terminology is known as Tauheed and one who believes in Tauheed is known as a Muwahhid. According to Islamic philosophy, Tauheed is the basis of man’s spiritual prosperity. Man, on the other hand, tends to forget, slacken and even lose sight of things that matter most to his spiritual prosperity. The establishment of Tauheed in our hearts and lives, therefore entails a continuous process of rejuvenation of mental orientation. This in turn requires Zikr or rememberance. In every single rak’at or unit of the Salat or Muslim prayer, one is required to recite the opening chapter of the Qur’an – Sura Fatihah. The fifth verse of this chapter reads, “Thee alone do we worship and Thee alone do we implore for help.” (Ch.1:V.5). It is obvious that God does not need to be reminded of the fact that He alone is worthy of worship or that He alone is worthy of being implored for help. It is the believer who needs this reminder. The Holy Prophet Muhammad(saw) has said, “The greatest way to remember God is by means of the words ‘laa ilaaha illallaah’.” Mere incantations and utterances clearly mean nothing. Zikr or Remembrance, needs to be an act of the heart. In compliance with this teaching of the Holy Prophet(saw), the words “laa ilaaha illallah”, meaning “none is worthy of worship except Allah”, would have to be recited from the depths of the heart and with an accompanied rejection of all apparent and hidden idols. A believer can not attain the enviable state of Ikhlaas or purity, until he or she absorbs the essence of the message of Sura Ikhlaas, which is the “Absolute Oneness of God”. This chapter of the Qur’an has been termed “the heart of the Qur’an” by the Holy Prophet(saw). This is how this Sura, or chapter, runs:

In the name of Allah, The Gracious, The Merciful.

Say: He is Allah – The One

Allah – the Independent and Besought of all.

He begets not, nor is He begotten

And there is none like unto Him. (Ch.112:V.1-5)”

Sayed Hameedullah Nusrat Pasha is presently serving as a Dental Surgeon at Fazle Omar Hospital Rabwah, Pakistan.

http://www.reviewofreligions.org/5582/absolute-oneness/

With thanks and regards from paarsurrey, please

 

The Absolute Oneness of God

March 9, 2017
Post #1
The Absolute Oneness of GodIsaiah says that, absolutely, God cannot be compared with anyone or anything, as we read Isaiah 46:5. “To whom will ye liken Me, and make Me equal to , or compare Me with, that we may be alike?”Therefore, more than one God would have been unable to produce the world; one would have impeded the work of the other, unless this could be avoided by a suitable division of labor.More than one Divine Being would have one element in common, and would differ in another; each would thus consist of two elements, and would not be God.More than one God are moved to action by will; the will, without a substratum, could not act simultaneously in more than one being.

Therefore, the existence of one God is proved; the existence of more than one God cannot be proved. One could suggest that it would be possible; but since as possibility is inapplicable to God, there does not exist more than one God. So, the possibility of ascertaining the existence of God is here confounded with potentiality of existence.

Again, if one God suffices, a second or third God would be superfluous; if one God is not sufficient, he is not perfect, and cannot be a deity.

Now, besides being God absolutely One, He is incorporeal. If God were corporeal, He would consist of atoms, and would not be one; or he would be comparable to other beings; but a comparison implies the existence of similar and of dissimilar elements, and God would thus not be One. A corporeal God would be finite, and an external power would be required to define those limits.

OOOOOOOOOOO
Good arguments.
I agree with one.
Thanks and regards
OOOOOOOOOOOO
“Hadhrat Abdus Sattar Buzurg(ra), a Companion of the Promised Messiah(as), was once shown a vision by God in which God appears before him in the form of a teacher standing before a blackboard. God writes the digit “1” on the board and asks Buzurg Sahib(ra) what it is. Buzurg Sahib(ra) replies, “This is One.” God says, “This is Me.” Then God writes the digit “0” on the blackboard and once again asks Buzurg Sahib(ra) what it is. This time, Buzurg Sahib(ra) replies, “This is Zero.” God says “This is everything else beside Me.” In this Divinely revealed vision, or kashf as it is called in Arabic, God puts this across to Hadhrat Abdus Sattar Buzurg(ra), and very exquisitely, that although Creation does indeed exist as an entity distinct from the Creator, yet the measure of its existence and significance, in comparison to the Existence and Oneness of the Creator is that of a mere Zero. Hence, not only is God ‘One’, He is ‘Absolutely One’. All beside Him, inspite of existing, in comparison to His own Oneness, virtually amount to being Zero.”
OOOOOOOOOOOOOOOO

Allah

October 26, 2016

As noted by :

https://www.onfaith.co/a/deity/allah

“Allah is a word for God. In Arabic, the word means simply “the God.” It is used mainly by Muslims and often, albeit not exclusively, by Bahá’ís, Arabic-speaking Eastern Catholic Christians, Maltese Roman Catholics, Eastern Orthodox Christians, Mizrahi Jews and Sikhs.”

Paarsurrey wrote:

Quran/Islam/Muhammad did not invent the word “Allah”, a proper name of G-d, One-God in the Arabic language. It is and was used by other religions also.

Quran/Islam/Muhammad gave the perfect attributes of G-d, that are very reasonable having no contradiction in them. So, the peculiarity of Quran is giving the right attributes. In fact the whole Quran explains the attributes of G-d and how to inculcate them in one’s won self with seeking help from G-d or Allah. This is the concept of Islamic worship. It is not that G-d needs our worship, it is the we human being who need this worship. If we don’t do that, then we are automatically switched to worship evil and go into the footsteps of the Devil.

We can go upwards, by elevating ourselves to higher moral and spiritual status struggling against our base instincts else our evil instincts drag us down.

The first chapter of Quran summarizes:

  1. introduction to the four most essential attributes of G-d,
  2. then as to how to seek G-d’s help  on the  path towards G-d
  3. and as to how to be perfect human beings who were successful in attaining nearness to G-d,
  4. that is faraway from the evil or Devil’s path.

The whole of  the rest of Quran is illustration and elaboration of the above. This is the  amazing system of Quran, the only secure and the pristine Word revealed, without any corruptions.

Regards

OnFaith logo

What is God?

June 30, 2015

www.religiousforums.com >Thread:A good heated discussion.

Please click the post # below to view,comment and join discussion on the topic.

Post #147

Paarsurrey wrote:

I am an Ahmadi Muslim, G-d is described in Quran in many verses, combining them in one word define G-d. One such place is:

[2:256] Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great.​

Regards

savagewind likes this.

Definition of “God” is not owned by the Atheists

May 15, 2015

View, comment or join discussion on< www.religiousforums.com > <Your best argument that God does not exist>.

http://www.religiousforums.com/threads/your-best-argument-that-g-d-does-not-exist.176821/page-10#post-4289913

Post #196

Paarsurrey:

I don’t agree with you.
Definition of G-d is the prerogative of a Theist, whatever way he defines according to his perspective. The Atheists cannot bind one on their definition. This would be against the freedom of religion and freedom of thought.

Regards

Point to Note:
Nobody has given any positive proofs and evidences that “G-d does not exist”

“Your best argument that god exists”

May 13, 2015

Please view my posts and join the discussion < www.religiousforums.com >.

http://www.religiousforums.com/threads/your-best-argument-that-god-exists.176665/page-9#post-4283461

Post #162

Paarsurrey wrote:

I am an Ahmadi peaceful Muslim. Our G-d is identified by many attributes or these good attributes identify him. I give some of His attributes:

[2:256]Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great.
Quran : Chapter 2

He has existed always and has communicated with righteous persons in every region of the world and in all ages.
His communication identifies that He exists.

Regards

Post #165

Paarsurrey wrote:

I don’t agree with you.
The attributes are at work in the Universe/s since inception hence it is good and valid argument.
I am not convincing anybody per force and I don’t have to.

Regards

Post #174

Paarsurrey wrote:

Yes , he was the end-time reformer as prophesied by all the religions. G-d spoke to him as He has always spoken to the righteous people in all regions of the world and at all times. Converse/communication by G-d is a strong argument for existing of G-d.

Thanks and regards

Jesus cannot be physical part of G-d

May 11, 2015

<www.religiousforums.com> under topic <Jesus is under subjection to God>.

Paarsurrey wrote:

G-d is not a physical being so Jesus cannot be His physical part.
It is a wrong notion.

Regards

moorea944 liked this.

There is no god but Allah

May 16, 2014

Friday Sermon: There is no god but Allah
Sermon Delivered by Hazrat Mirza Masroor Ahmad (at) Head of the Ahmadiyya Muslim Community.

http://www.alislam.org/friday-sermon/2014-05-09.html

The translation of the sermon is available in following languages; please click the language of your choice after accessing the above link.

Urdu English Albanian Arabic Bengali Bosnian Bulgarian French German Malayalam Pushto Russian Sindhi Swahili Tamil Turkish

Synopsis: English

What was it that the people of that time not believe in which agonised the Holy Prophet(saw)? They did not believe in desisting from associating partners with God, in making man son of God. Shirk or associating partners with God is a sin which God has called unpardonable. It is love and compassion for every human being, even for an idolater, with which one makes practical effort to bring them to the right path and also pray for them.

Hazrat Khalifatul Masih said that some time ago he felt that the workers and management of Humanity First had the idea that if they gave their services unconnected with faith, perhaps the world would appreciate them more. Huzoor explained to the central management here that their significance was in being connected to faith and the Jama’at is mentioned in their works somehow or the other. And there was nothing wrong to, if need be, mention the Jama’at in some instances.
In the world slogans are raised to have mottos about moral development, slogans are raised to have mottos about academic development and if human rights are violated somewhere political organisations make freedom their motto and make efforts in this regards and raise slogans. Any other specific situation elsewhere gives rise to specific mottos. The reason to have a motto is to establish it in the world and to also keep it in view at the same time.

Hazrat Musleh Maud(ra) said that some mottos are inter-connected. For example the mottos ‘obey God’ and ‘advance in virtues’ are interdependent because obedience of God is not possible without advancing in virtues and one who is not virtuous cannot be obedient to God. Similarly the mottos ‘I shall give precedence to faith over worldly matters’ and ‘I shall try and excel in good works’ are congruous and inter-linked. Thus, all virtues are good and we should try and adopt them.

When someone becomes spiritually weak it is because he has lost sight of لا الہ الا اللہ because if one always keeps لا الہ الا اللہ in view one is saved from spiritual weaknesses. The objective is not to simply verbalise لا الہ الا اللہ like many people do, even if they tell lies they do so by saying لا الہ الا اللہ whereas articulating لا الہ الا اللہ brings into focus God’s greatness and His fear and all His attributes. And as mentioned earlier the reality of لا الہ الا اللہ is only manifested through the Holy Prophet(saw).

Through abiding by Unity of God high morals, knowledge, culture, politics and excellence in other arts are instilled in man because the light of God is an antidote to all ailments. Thus, our motto which is appointed by God is لا الہ الا اللہ (There is none worthy of worship except Allah) the rest are all details which can be useful as advice. Dajjal is evident in full force in this age and his objective is to give precedence to worldly matters over faith.

Death of Sadeeq Akbar Rahman Sahib, son of Faizur Rahman Sahib.

An unwise question : “Can an omnipotent god create a rock so heavy even it cannot lift it?”

April 4, 2014

The viewers should access the following link to know the context of the discussion; and only then one should form one’s own sincere and independent opinion.

http://thesuperstitiousnakedape.wordpress.com/2014/04/03/yahwehs-dreadful-power-problem-3/comment-page-1/#comment-13821

PAARSURREY says:
April 4, 2014 at 10:41 pm
@SABIO LANTZ : April 4, 2014 at 4:36 pm

“The Qur’an continually states that Allah is able to do all things (omnipotent). 22:6, 46:33, 57:1-5, 64:1-4 …”

Just to explain the verses quoted by you.

I have checked all the above verses using the same attribute of God ”qadīr” with the word “shayʾin”.

I take the first please mentioned by you “22:6”; and that will explain all the verses quoted by you.

dhālika bi-ʾanna llāha huwa l-ḥaqqu wa-ʾannahū yuḥyi l-mawtā wa-ʾannahū ʿalā kulli *shayʾin qadīrun

[22:7] That is because Allah is the Truth, and that it is He Who brings the dead to life, and that He has power over all *things;

http://www.alislam.org/quran/search2/showChapter.php?ch=22

*The Arabic word “shayʾin” is from the root word sh-y-e, means doing things which is unblemished to do and not doing a thing which is blemished to do.

Since God’s attributes are holy, unblemished and perfect; He is above all such unwise questions.

Thanks and regards

P.S. Sorry John some words did not appear in the previous comments; so I have to post it again. Please delete the previous comments just posted by me some minutes ago.

Thanks and regards

One should give reasons; must not ridicule God

March 27, 2014

http://thesuperstitiousnakedape.wordpress.com/2014/03/25/a-reason-to-believe/comment-page-1/#comment-13544

PAARSURREY says:
March 27, 2014 at 11:45 am

People want God to become a toy for their imagination, and keep changing His attributes like an impersonator (God forbid) so that everybody’s fancy should be satisfied.

It is unfortunate indeed that people have not truly recognized their God. (al-Hajj 22:75)

Do try to understand that the less subtle a thing, the easier it can be observed through physical senses, and the more subtle it is, the harder it is for the physical senses to experience it. It is for this reason that when we try to learn about subtle things we have to depend on their properties and their behavior, rather than on direct observation.
How then is it possible for God—Who is not only Himself the most Subtle Being but is also the Creator of every subtle thing—to be seen by our physical eyes?

The objection of the critics that they will not believe in God until they see Him with their eyes is, therefore, absurd. It would imply that the critic either believes God to be a corporeal being, or at least wants God to assume a corporeal form so that he can be absolutely sure by seeing Him with his own eyes.

But the trouble is that there are millions of blind people in this world. Would they too not have the right to demand that God should assume some other material form so that they may taste, smell or feel Him? Does this not amount to ridiculing God? How shameful for a man who professes to have a mind and a heart!

If someone says that he would not believe in God unless he sees Him with his own eyes, all I should say is that if God could be seen with one’s eyes, He would not be worth believing at all. This is because in such case many of His other attributes would be falsified. He is Incorporeal, for instance, but in this case He would become corporeal. He is Infinite but would become finite and so on and so forth.

Moreover, if God were to adopt a corporeal and finite form for your sake, what is there to guarantee that you would not reject Him saying that you do not believe in a corporeal and finite God?

O God, how very Holy, Adorable and Perfect You are! Each attribute of Yours is guarded by another of Your attributes. When anyone attacks any one of Your attributes, Your other attributes—like vigilant and dutiful sentries—put such a person to shame.

We have seen how a critic tried to create doubt concerning God’s attribute of being Hidden, but His attributes of being Incorporeal and Infinite came forward at once and did away with the objection.

The Beauty of God lies in His being Hidden from our physical eyes and yet being apparent to us; He is Subtle but remains more evident and perceptible than material things. Unfortunate indeed is he who does not comprehend this subtle truth, for he stands on the brink of disaster.

Pages 12-14
“Our God” by Mirza Bashir Ahmad
http://www.alislam.org/library/books/OurGod.pdf

Regards

http://thesuperstitiousnakedape.wordpress.com/2014/03/25/a-reason-to-believe/comment-page-1/#comment-13548

PAARSURREY says:

March 27, 2014 at 12:08 pm
@JOHN ZANDE says: March 27, 2014 at 11:52 am

Don’t be angry please.

The original post did not offer any scientific reasoning.

Did it ?

The OP was also a form of hermeneutics and also apologetics of an Atheist?

http://thesuperstitiousnakedape.wordpress.com/2014/03/25/a-reason-to-believe/comment-page-1/#comment-13563

PAARSURREY says:
March 27, 2014 at 2:58 pm

@JOHN ZANDE says: March 27, 2014 at 11:52 am
“hermeneutics”

I believe in both religion as well as science both revolving in their own orbits with quite harmony like the sun and the moon.

Religion is a bigger circle informing us when there was no life, and when there will be no life; in between is our present; it guides us in it.

Science is a tool for our present dealing in a limited circle; does not cover the whole of our life.

It is the wish of my atheist friends to pitch it against religion; but their combatant denies accepting this challenge. Science has specific subjects it deals in; none is allocated for search for God or His attributes. Please don’t try to put this heavy burden on this mule.

Science had never existed if prior to it there would have not been the hermeneutics or the languages.

If one is against the languages, poetry; some other forms related to it; only robots have been needed, not the human beings.

I think you agree with it.

Don’t you?

Please have a little heart for the differing voice; it is not personal for anybody.

Regards