provision and that only Allah can provide this. This also highlights the Islamic belief that Allah is the Cherisher and Sustainer of the Worlds, that He is not the deity of any particular race, nationality or tribe as was the belief of polytheists and even of Banū Isrā’īl, though they were supposed to be monotheists.
References
ʿĀlam: 2: 47; 3: 97; 7: 121; 28: 30; 32: 2.
Allah [
The Personal Name
The word Allah is used with the highest frequency in the Qur’ān. It is the personal name of the Creator of the Universe. The root of this word is ALH and by adding al it becomes Allah – a proper noun. However, there is another opinion, which according to Al-Qāmūs is the correct one, is that Allah is a non-derivated noun.
Words that derive from this Arabic root have the following meanings, which illustrate some of the attributes of Allah.
Meanings
The word Allah has five meanings. These were discussed by Sayyid Mawdūdī extensively and also mentioned in Mufradāt by Imām al-Rāghib al-Iṣfahānī.
A.To be bewildered or perplexed
No one is able to perceive and comprehend the exact nature of Allah. The human mind has always remained astonished and bewildered about Him. The Holy Qur’ān says:
There is nothing whatever like unto Him, and He is the One Who hears and sees (all things).
(al-Shūrā 42: 11)
In order to know Allah, the Prophet (peace be upon him) advised us to “reflect on the creation of Allah and not to think about His personality”.
(Ibn ʿĀbbās, al-Targhīb wa al-Tarhīb)
B.To get satisfaction or to find comfort from someone’s company or by seeking his protection
It is only when a person establishes a true relationship with Allah that he attains satisfaction and contentment.
Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.
(al-Raʿd 13: 28)
C.To have intense attachment and love for somebody or something
All creatures love their creator. Being the Supreme Creator, Allah infuses the feeling of affection and love among His creation. In the Qur’ān Allah says:
But those of faith are overflowing in their love for Allah.
(al-Baqarah 2: 165)
D.To be hidden or to remain concealed
It is obvious that Allah cannot be seen or perceived by anyone:
No vision can grasp Him. But His grasp is over all vision: He is above all comprehension.
(al-Anʿām 6: 103)
Although we cannot perceive Allah, as mentioned above, Allah is very close to us. Allah says:
For We are nearer to him than (his) jugular vein. (Qāf 50: 16)
E.To worship someone
The person who deserves to be worshipped should be the One who can fulfil the needs of the worshipper and give him satisfaction. It is only Allah who provides all the necessary provisions for all His creatures to survive, and He is the One who fulfils their needs and gives them satisfaction. Thus, He is the One who should be worshipped.
All these meanings have a logical relationship with each other. The concept of Allah evokes intense love and awe that compels the entire universe to bow down before Him in submission. As He is the sole Creator He should be worshipped exclusively and obeyed without reservation. Worship without obedience is the negation of His Sovereignty. His remembrance is the source of satisfaction and comfort. He is the sole Sovereign, the Mightiest, the Greatest and His Rule should override all human affairs.
The word Allah is unique and almost incapable of translation into any other language. The English word ‘God’ with a capital ‘G’ does not convey the array of meanings outlined above. Allah is the personal name of the Ultimate Reality in this Universe. Thus, there cannot be any plural of this word in the way ‘God’ becomes ‘gods’; nor has it a feminine form as ‘goddess’ or ‘goddesses’.
Tawḥīd
The Oneness of Allah (Tawḥīd) is the central theme of the Qur’ān. The name Allah is used exclusively for the One who created the heaven and the earth and everything in this universe. Arabs before the revelation of the Qur’ān also considered Allah in this sense. Their worship of deities stemmed from their belief that such deities had some influence in the domain of Allah. The Qur’ān repudiates this idea vehemently. The Qur’ān also categorically refutes duality (the ancient Persian concept that there is one God of Good and another God of Evil) and the Christian concept of the Trinity. The Sovereignty of Allah demands that His Rules and Commands be enforced upon the entire universe including mankind. The submission of man to His Rule and to His Will and the readiness to live in compliance with His Commands is Islam.
Other Attributes
According to a ḥadīth the Holy Prophet (peace be upon him) said:
Verily, there are ninety-nine names of Allah, whosoever recites them shall enter Paradise.
(Bukhārī and Muslim)
These names are collectively known as al-Asmā’ al-Ḥusnā (the most beautiful names) and some are mentioned in the Qur’ān in the following verses: al-Baqarah 2: 255; al-Ḥadīd 57: 1–6 and al-Ḥashr 59: 22–24. These Names express Attributes of Allah. They lead us to the proper understanding of our relationship with our Creator. They also provide a focal point for us to contemplate upon His attributes and, thus, fashion our lives according to them. However, the most repeated names of Allah are the Merciful (al-Raḥīm) and the Most Compassionate One (al-Raḥmān). They express the immensity of Divine Mercy for everything that is in the universe.
References
Allah: 2: 255; 17: 110; 24: 35; 57: 1–6; 59: 22–24; 112: 1–4.
ʿAmal [
Meaning
ʿAmal is from the verb ʿAmila which means doing, acting, action and activity. Hence al-ʿAmal is an action performed by a human being. This word is not usually used for actions done by animals. ʿAmal is used for both good and bad deeds.
Analysis
The predominant use of ʿAmal is in conjunction with Ṣāliḥāt meaning good, righteous and pious acts. It often follows the affirmation of the faith. The faith and pious deeds are often mentioned together in the Qur’ān. The paramount importance of this combination can be appreciated by the fact that both these terms are used 64 times together in the Qur’ān. Whereas the faith is the inner conviction, good deeds are its manifestations, both are integrally related. The faith should lead to good action otherwise it lacks commitment. Conversely those performing good actions are expected to have faith. In Sūrah al-Balad after description of such deeds as the freeing of slaves, feeding the poor and helping orphans and the down-trodden it is said: “Then he became one of those who believed and enjoined patience and enjoined deeds of kindness and compassion” (al-Balad 90: 17).
ʿAmal is used in conjunction with bad deeds (Sayyi’āt, sing. Sayyi’ah) as well (al-Qaṣaṣ