Allah's Attributes (Powers)

ALLAH’S ATTRIBUTES: ( POWERS)

1:4 - Master of the Day of Judgment.

2:20 - Allah hath power over all things.

See: 2:109, 2:148, 5:19 ,6:17, 8:41, 9:39, 16:77, 24:45, 29:19, 35:1, 48:21, 57:2,

59:6 etc.

2:77 - Allah knoweth what they conceal and what they reveal?

2:96 - Allah sees well all that they do.

See:2:110, 2:233, 2:237, 3:163, 5:71, 57:4, 60:3, 64:2, etc.

2:107 - to Allah belongeth the dominion of the heavens and the earth!

2:115 - For Allah is All-Pervading All-Knowing. 118

2:137 - He is the All-Hearing the All- Knowing. 136

136 We are thus in the true line of those who follow the one and indivisible Message of the One God, wherever delivered. If others narrow it or corrupt it, it is they who have left the faith and created a division or schism. But God sees and knows all. And He will protect His own, and His support will be infinitely more precious than the support which men can give. (2.137)

2:158 - Allah is He Who recogniseth and knoweth. 160 161 162

160 The virtue of patient perseverance in faith leads to the mention of two symbolic monuments of that virtue. These are the two little hills of Safa and Marwa now absorbed in the city of Mecca, and close to the well of Zam-zam. Here, according to tradition, the lady Hajar, mother of the infant Ismail, prayed for water in the parched desert, and in her eager quest round these hills, she found her prayer answered and saw the Zam-zam spring. Unfortunately the Pagan Arabs had placed a male and a female idol here, and their gross and superstitious rites caused offence to the early Muslims. They felt some hesitation in going round these places during the Pilgrimage. As a matter of fact they should have known that the Ka'ba (the House of God) had been itself defiled with idols, and was sanctified again by the purity of Muhammad's life and teaching. The lesson is that the most sacred things may be turned to the basest uses; that we are not therefore necessarily to ban a thing misused; that if our intentions and life are pure, God will recognise them even if the world cast stones at us because of some evil associationswhich they join with what we do, or with the people we associate with, or with the places which claim our reverence. (2.158)

161 The House - the Sacred Mosque, the Ka'ba. The Season of regular Hajj culminates in the visit to Arafat on the ninth day of the month of Zul-hajj, followed by the circumambulation of the Ka'ba. A visit to the Sacred Mosque and the performance of the rites of pilgrimage at any other time is called an Umra. The symbolic rites are the same in either case, except that the Arafat rites are omitted in the Umra. The Safa and Marwa are included among the Monuments, as pointing to one of the highest of Muslim virtues. (2.158)

162 The impulse should be to Good; if once we are sure of this, we must obey it without hesitation, whatever people may say. (2.158)

2:163 - And your Allah is one Allah; there is no god but He Most Gracious Most Merciful. 165

See:4:87.

165 Where the terrible consequences of Evil, i.e., the rejection of God, are mentioned, there is always stress laid on God's attributes of Grace and Mercy. In this case Unity is also stressed, because we have just been told about the Qibla symbol of unity and are about to pass the theme of unity in diversity, in Nature and in the social laws of human society. (2.163)

2:181 - Allah hears and knows all things.

See: 24:21, 29:5, 43:6.

2:187 - Allah knoweth what ye used to do secretly among yourselves;

2:202 - Allah is quick in account. 225

225 Our spiritual account is counting up, both on the debit and credit side. In worldly accounts, both our profits and our losses may be delayed. But in God's books there is no delay. Our actions go before us. (See ii. 95. n) (2.202)

2:215 - And whatever ye do that is good Allah knoweth it well. 235

235 Three questions arise in charity: (1) What shall we give? (2) to whom shall we give? and (3) how shall we give? The answer is here. Give anything that is good, useful, helpful, valuable. It may be property or money; it may be a helping hand; it may be advice; it may be a kind word; "whatever ye do that is good" is charity. On the other hand, if you throw away what is useless, there is no charity in it. Or if you give something with a harmful intent, e.g., a sword to a madman, or a drug or sweets or even money to someone whom you want to entrap or corrupt, it is no charity but a gift of damnation. To whom should you give? It may be tempting to earn the world's praise by a gift that will be talked about, but are you meeting the needs of those who have the first claim on you? If you are not, you are like a person who defrauds creditors: it is no charity. Every gift is judged by its unselfish character: the degree of need or claim is a factor which you should consider; if you disregard it, there is something selfish behind it. How should it be given? As in the sight of God; thus shuts out all pretence, show, and insincerity. (2.215)

2:216 -Allah knoweth and ye know not. 236

See: 2:232

236 To fight in the cause of Truth is one of the highest forms of charity. What can you offer that is more precious than your own life? But here again the limitations come in. If you are a mere brawler, or a selfish aggressive person, or a vainglorious bully, you deserve the highest censure. If you offer your life to the righteous Iman, who is only guided by God, you are an unselfish here. God knows the value of things better than you do. (2.216)

2:220 - He is indeed Exalted in Power Wise." 243

See: 3:19, 8:10, 34:21.

2:224 - Allah is one who heareth and knoweth all things. 251

See: 2:227, 3:34 etc.

251 - If we were swayed by anger or passion or mere caprice, God knows our inmost hearts, and right conduct and not obstinacy or quibbling is what He demands from us. (2.224)

2:231 - Allah is well acquainted with all things. 261 262 263 264

See: 2:282, 5:100,6:103, 8:75,; 66:3. etc.

264 Rehearse: zikr. Cf. ii. 151 and n. 156. We are asked to remember in our own minds, and to proclaim and praise, and be proud of God's favours on us. His favours are immeasurable; not the least are His Revelations, and the wisdom which He has given to us to enable us to judge and act up to His guidance. (2.231)

2:234 - Allah is well acquainted with what ye do. 267

See: 2:271, 3:180, 4:128.135, 5:9, 9:16, 24:30.53, 31:29, 33:2, 64:8 etc.

2:244 - Allah heareth and knoweth all things. 275

See: 2:256, 3:121, 4:148, 5:79, 6:13.115, 8:6.42.52, 9:98.103.etc.

275 For God's cause we must fight, but never to satisfy our own selfish passions or greed, for the warning is repeated: "God heareth and knoweth all things" all deeds, words and motives are perfectly open before Him, however we might conceal them from men or even from ourselves. See ii. 216, n. 236. (2.244)

2:246 - Allah has full knowledge of those who do wrong. 277 278 279

See: 62:7.

2:255 - Allah! there is no Allah but He the living the Self-subsisting Eternal. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of his knowledge except as He willeth. His throne doth extend over the heavens and the earth and He feeleth no fatigue in guarding and preserving them. For He is the Most High the Supreme (in glory). 296 297 298 259

296 This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can be expressed in words. (2.255)

297 After we realise that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent, our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares as much for one as for the other. In the second place, they are both dependent on His will and command. But He in His Wisdom and Plan may grade his creatures and give one superiority over another. Then by His willand permission such a one may intercede or help according to the laws and duties laid on him. God's knowledge is absolute, and is not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it accords with His Will and Plan. (2.255)

298 Throne; seat, power, knowledge, symbol of authority. In our thoughts we exhaust everything when we say "the heavens and the earth". Well, then in everything is the working of God's power, and will, and authority. Everything of course includes spiritual things as well as things of sense. Cf. Wordsworth's fine outburst in "Tintern Abbey": "Whose dwelling is the light of setting suns, And the round ocean and the living air, And in the blue sky, and in the mind of man: A motion and a spirit that impels alll thinking things, all objects of all thought, And rolls through all things." (2.255)

2:257 -Allah is the Protector of those who have faith:

See: 3:68.

2:261 - Allah careth for all and He knoweth all things.

See: 2:268.

2:265 - Allah seeth well whatever ye do. 311

311 True charity is like a field with good soil on a high situation. It catches good showers of rain, the moisture penetrates the soil, and yet its elevated situation keeps it well-drained, and healthy favorable conditions increase its output enormously. But supposing even that the rain is not abundant, it catches dew and makes the most of any little moisture it can get, and that is sufficient for it. So a man of true charity is spiritually helathy; he is best suited to attract the bounties of God, which he does not hoard selfishly but circulates freely. In lean times he still produces good works, and is content with what he has. He looks to God's pleasure and the strengthening of his own soul. (2.265)

2:283 - And Allah knoweth all that ye do. 334 335 336

336 It sometimes happens that if some inconvenient piece of evidence is destroyed or concealed, we gain a great advantage materially. We are warned not to yield to such a temptation. The concealment of evidence has a serious effect on our own moral and spiritual life, for it taints the very source of higher life, as typified by the heart. The heart is also the seat of our secrets. We are told that the sin will reach our most secret being, though the sin may not be visible or open to the world. Further, the heart is in the seat of our affections, and false dealing taints all our affections. (2.283)

3:2 - Allah! there is no god but He the Living the Self-Subsisting Eternal. 343

3:6 - He the Exalted in Might the Wise. 346

See: 8:63.67, 9:40, 27:9, 29:26.42, 57:1, 59:1.24, 60:5, 61:1, 62:1.etc

346 Who can penetrate the mystery of life when a new life is just being born, except Allah? The reference to the mystery of birth prepares us for the mystery of the birth of Jesus mentioned in iii. 41 and the following verses. (3.6)

3:29 - Allah has power over all things.

See: 4:85.

3:38 - He that heareth prayer!" 380

3:40 - Allah accomplish what He willeth."

3:54 - Allah too planned and the best of planners is Allah. 393

See: 8:30 etc

3:63 - Allah hath full knowledge of those who do mischief.

3:73 - Allah careth for all and He knoweth all things." 407 408

3:92 - Allah knoweth it well. 419

419 - It is unselfishness that Allah demands, and there is no act of unselfishness, however small or intangible, but is well within the knowledge of Allah. (3.92)

3:115 - Allah knoweth well those that do right.

3:153 - Allah is well aware of all that ye do. 464

See: 4:94

3:154 - Allah knoweth well the secrets of your hearts. 465 466 467

See: 8:43, 64:1, 5:8 etc

467 That testing by Allah is not in order that it may add to His knowledge, for He knows all. It is in order to help us subjectively, to mould our will, and purge us of any grosser motives, that will be searched out by calamity. If it is a hardened sinner, the test brings conviction out of his own self. Cf. also iii. 140. (3.154)

3:167 - Allah hath full knowledge of all they conceal. 476

4:24 - Allah is All-Knowing All-Wise. 537 538 539

See: 4:26.28.170, 9:15.98. 106..110

4:32 - Allah hath full knowledge of all things. 542

See: 4:176, 6:101, 9:115, 32:40, 48:26, 57:3, 58:7.etc

542 Men and women have gifts from Allah-some greater than others. They seem unequal, but we are assured that Allah has allotted them by a scheme by which people receive what they earn. If this does not appear clear in our sight, let us remember that we have no full knowledge but Allah has. We must not be jealous if other people have more than we have-in wealth or position or strength or honour or talent or happiness. Probably things are equalized in the aggregate or in the long run, or equated to needs and merits on a scale which we cannot appraise. If we want more, instead of being jealous or covetous, we should pray to Allah and place before Him our needs. Though He knows all, and has no need of our prayer, our prayer may reveal to ourselves our shortcomings and enable us to deserve more of Allah's bounty or make ourselves fit for it. (4.32)

4:33 - Allah is Witness to all things. 543 544

See: 22:17, 32:55, 58:6 etc

544 - The more general meaning is similar; respect your ties of blood, of neighbourhood, and of friendly compacts and understandings. Be just to all. (4.33)

4:35 - Allah hath full knowledge and is acquainted with all things. 549

See: 31:34, 49:13 etc

549 An excellent plan for settling family disputes, without too much publicity or mud-throwing, or resort to the chicaneries of the law. The Latin countries recognise this plan in their legal systems. It is a pity that Muslims do not resort to it universally, as they should. The arbiters from each family would know the idiosyncracies of both parties, and would be able, with Allah's help to effect a real reconciliation. (4.35)

4:39 - Allah hath full Knowledge of them. 558

558 Sustenance: physical, intellectual, spiritual-everything pertaining to life and growth. Our being is from Allah, and we must therefore spend ourselves freely for Allah. How can it be a burden? It is merely a response to the demand of our own healthy nature. (4.39)

4:45 - Allah is enough for a protector and Allah is enough for a Helper.

4:58 - Allah is He who heareth and seeth all things.

See: 4:134, 17:1.20, 31:28 etc

4:70 - Allah knoweth all. 587

See: 64:11 etc

587 If a generous General gives the private soldier the privilege of sitting with his comrades and officers, high and low, in one common Brotherhood, people may perhaps wonder: how may this be? If we are admitted to that Company, we want to know no more. It is enough to us that Allah knows our humility and our unworthiness, and with His full knowledge admits us to that glorious Company! (4.70)

4:86 - Allah takes careful account of all things. 605

605 The necessary correlative to the command to fight in a good cause is the command to cultivate sweetness and cordiality in our manners at all times. For fighting is an exceptional necessity while the sweetness of daily human intercourse is a normal need. Further, we give kindness and courtesy without asking, and return it if possible in even better terms than we received, or at least in equally courteous terms. For we arc all creatures of One God, and shall be brought together before Him. (4.86)

4:108 - Allah doth compass round all that they do. 623

23 The plots of sinners are known fully to Allah, and He can fully circumvent them if necessary, according to the fulness of His wisdom. The word used is: Compass them round.- Muhit: not only does Allah know all about it, but He is all round it: if in His wisdom He allows it, it is not because He has not complete control over it, but because, having it as it were enclosed in a complete circle. He can use it to further His own Plan. Even out of evil He can bring good. (4.108)

4:130 - Allah is He that careth for all and is Wise.

4:132 - Enough is Allah to carry through all affairs. 642

642 This refers to the next verse. He does not need us, but we need Him. Our hopes, our happiness, our success centre in Him; but He is Self-sufficient. He has the power to supersede us, but His goodness is ever seeking to give us every chance in this world as well as in the Hereafter. (4.132)

4:147 - Allah that recogniseth (all good) and knoweth all things. 633

653 – There is no pleasure nor advantage to Allah in punishing His own creatures, over whom He watches with loving care. On the contrary He recognises any good – however little – which He finds in us, and delights to give us a reward beyond all measure. His recognition of us is compared by a bold metaphor to our gratitude to Him for His favours.

5:4 - Allah is swift in taking account. 697 698

5:54 - Allah encompasseth all and He knoweth all things. 767

5:116 -Thou knowest in full all that is hidden. 829

6:58 - Allah knoweth best those who do wrong." 878

8:44 - To Allah do all questions go back (for decision). 1214

9:78 - Allah knoweth well all things unseen?

10:109 - He is the Best to decide. 1491

1491 When, in spite of all the efforts of the Prophets of Allah, people do not accept Truth, and evil seems to flourish for a time, we must wait and be patient, but at the same time we must not give up hope or persevering effort. For thus only can we carry out our part in the Plan of Allah. (10.109)

11:66 - He is the Strong One and Able to enforce His Will. 1562

16:70 - Allah is All-Knowing All-Powerful. 2100 2101

See: 35:44 etc

2100 Besides the mystery and beauty of the many processes going on in the working of Allah's Creation, there is the wonderful life of man himself on this earth; how he is created as a child; how he grows in intelligence and knowledge; and how his soul is taken back and his body suffers dissolution. In some cases he lives so long that he falls into a feeble old age like a second childhood; he forgets what he learnt and seems almost to go back in Time. Is not all this wonderful, and evidence of the Knowledge and Power of Allah? (16.70)

2101 Our attention having been called to the remarkable transformations in life and nature, by which the Knowledge and Power of Allah work out His beneficient Plan for His creatures, we are reminded that man at best is but a feeble creature, but for the grace of Allah. We then pass on in the next Section to the differences in the gifts which men themselves enjoy, distinguishing them into so many categories. How much greater is the difference between the created things and their Creator? (16.70)

22:14 - Allah carries out all that He plans. 2785

2785 Allah is both true to His promise, and He has power to give full effect to His Will and Plan. (22.14)

23:14 - Allah the Best to create! 2874

24:60 - Allah is One Who sees and knows all things. 3040 3041

29:45 - Allah knows the (deeds) that ye do. 3471

33:53 - Allah is not ashamed (to tell you) the truth.

35:31 - Allah is assuredly with respect to his servants well acquainted and fully-Observant.

41:53 - Thy Lord doth witness all things?

42:12 - He knows full well all things. 4540

4540 - The source of all gifts is Allah; His bounty is inexhaustible, and He gives to all; but He does not give to all in the same measure, because, out of the fullness of His knowledge and wisdom, He can judge best what is best for any of His creatures. (42.12)

48:11 - Allah is well acquainted with all that ye do. 4878 4879 4880

See: 57:10, 58:3.11.13 etc.

49:18 - Allah knows the secrets of the heavens and the earth: and Allah sees well all that ye do." 4938

4938 This does not mean that we should seek petty motives in newcomers into the House of Islam, That would indeed be habouring suspicions or allowing curiosity to spy out motives, which would be a crime under xlix. 12. We should be true, sincere, and devoted ourselves, and leave the case of others to Allah, from Whose eyes nothing is hidden. (49.18)

59:22- Allah is He than whom there is no other god Who knows (all things) both secret and open; He Most Gracious Most Merciful. 5400

See: 59:23.24 etc.

5400 Here follows a passage of great sublimity, summing up the attributes of Allah. In this verse, we have the general attributes, which give us the fundamental basis on which we can form some idea of Allah. We start with the proposition that there is nothing else like Him. We think of His Unity; all the varying and conflicting forces in Creation are controlled by Him and look to Him, and we can never get a true idea of Him unless we understand the meaning of Unity. His knowledge extends to everything seen and unseen, present and future, near and far, in being and not in being: in fact these contrasts, which apply to our knowledge, do not apply to Him. His Grace and His Mercy are unbounded: see i. 1, and n. 19; and unless we realise these, we can have no true conception of our position in the working of His Will and Plan. (59.22)

64:1 -To Him belongs Dominion and to Him belongs Praise: and He has power over all things. 5479

5479 Cf. lxii. 1, and n. 5449. All things by their very existence proclaim the Glory and the Praises of Allah. He has dominion over all things, but He uses His dominion for just and praiseworthy ends. He has power over all things: therefore He can combine justice with mercy, and His Plan and Purpose cannot be frustrated by the existence of Evil along with Good in His Kingdom. (64.1)

65:12 - Allah comprehends all things in (His) Knowledge. 5526 5527 5528

5528 But in all spheres of life and Creation, whatever conception we are able to form of them, it is certain that the Command or Law of Allah runs through them all, for His knowledge and power extend through all things. (65.12)