Someone asked me this and I don't really have an answer to this, they asked that if there is nothing similar to Allah (SWT) then for example speech Allah's (SWT) speech is nothing like ours but there is a similarity in purpose which is communication, so does this count as a similarity?

While reading the Qur’an, I noticed that it refers to itself in different ways—sometimes saying **“We revealed the Qur'an”** (e.g., *Innā naḥnu nazzalnā al-dhikr*), and in other places referring to it in the third person, like **“This is the Book”** (*Dhālika al-kitāb*). *My Question* *How have classical scholars and modern commentators interpreted these shifts? And does this variation carry implications for understanding divine speech and authorship in Islam?* I’m especially interested in how scholars of *tafsīr* and Arabic rhetoric have explained this pattern.

I want to ask what does it means when we say Allah is noor does it means that Allah is a physical light but if we say that wont it be shirk beacuse Allah is not made of anything He is uncreated or does Noor of Allah means in terms of guidance.

There are several ahadith which mention 4 things were created by Allah by his hands which also include Adam and for the rest He only said "Be". Are these authentic? If so then how can we reconcile it with quran 3:59 which specifically mentions that Adam was too created through "Be"?

Does Allah exist in all life forms like animals, plants or human? (Pervades everywhere?)

What is the concept of hoolol in Sufuism? From my understand it is the concept that that Allah dwells in the creation? This to me opens the door to great forms of shirk as this seems a concept from Hinduism. As i have herd such statements among the sufis : Ibn Arabi said, "العبد رب و الرب عبد" or "al-abd-u rabb-un wa-r-rabb-u abd-un" (the slave is the lord and the lord is the slave)." In my understanding Allah resides above al-arsh : The Most Merciful [who is] above the Throne established.(Quraan 20:5) This to me is a concept very far from Islam and the tawheed of Allah. Pleases help me to understand this concept and its validity as this is very confusing to me.

Does Allah's Divine Powers similar to superpowers? If a character has an ability to resurrect the dead, is that similar to Allah's divine powers or do we call that superpowers? Is Allah's divine powers similar to superpowers?

Selam aleikum, Is the Quran the uncreated and eternal word of God as Ahmad ibn Hanbal believed? A short answer would be enough. I only want to know whether this view is the majority opinion of scholars or not. (Sunni View) Thanks for responses.

In the TaNaK/Christian old testament there is a Psalm that references the children of The Supreme One/Most High GOD as being divine: > Psalms 82:6 אֲנִי-אָמַרְתִּי, אֱלֹהִים אַתֶּם; וּבְנֵי עֶלְיוֹן כֻּלְּכֶם. 6 I said: Ye are godlike beings, and all of you sons of the Most High. Yahshua/Jesus/Isa also used as a reference in The Brit Chadasha/Christian New Testament: > John 10:34-36: 34 Jesus answered them, Is it not written in your law, > I said, Ye are gods? > > 35 If he called them gods, unto whom the word of God came, and the > scripture cannot be broken; > > 36 Say ye of him, whom the Father hath sanctified, and sent into the > world, Thou blasphemest; because I said, I am the Son of God? It is also mentioned in the Gospel of John as Christ's ability to be a vessel to give access to those who following his teachings, to also become Divine: > John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name Now I want to make clear when I write/mention divine is not to be confused as proclaiming to being or becoming The Supreme One/The Most High GOD themselves but Divine as a means of elevating and becoming one/connecting/knowing/being intimate with The Supreme One/Most High GOD. Is there an equivalent scripture/passage referenced in the Quran or in any commentaries/literature within the Islamic Faith? Thank you, Peace, and Blessings to you.

A‘oothu bi kalimaatil-laahit-taammaati min sharri maa khalaq. “I seek protection in the perfect words of Allah from every evil that He has created.” Isn't seeking refuge in the perfect words of Allah shirk? What is the ruling when it comes to seeking refuge?

This is a simple philosophical question yet I'm not really sure about how to explain the answer : "Is God careful?" There are only two possible truth to this "yes" and "no". I don't know which one is the correct answer but If you really know it then you should be able to explain the why. If you agree the answer is "yes", how come? God sees everything, hears everything, knows everything, God even knows the unseen (the future), it is not possible for God to make any mistake at all. For him everything that happened was already according to his plan. Otherwise it would not had happened. Maybe he actually doesn't even need to be careful at all. But on the other hand, if you answer "no" then it is like saying "God is not careful at all", it is like implying an insult to God. And if you think about it, is there really anyone who is more careful than God? To support your answer please quote the verses from the Quran. And to make things clear, I do not accept hadits as a reference for the answer for this question, UNLESS the hadith is trying to explain furthermore the verse quoted in the answer and not trying to be the direct reference for the answer (the direct reference can only be from the Quran)

Did any sect/denomination ascribe divinity to a person in the history of Islam ? If yes, what sect/denomination and who was the person? Also what were their basis for that ?

This question concerns the hadith: > ... خَلَقَ اللَّهُ عَزَّ وَجَلَّ آدَمَ عَلَى صُورَتِهِ ... -- Sahih Muslim 2841 (sunnah.com ); see also Sahih Muslim 2612 e (sunnah.com ) This translates approximately to: > Allah created Adam in His image Islam Q&A translate "image" to "soorah" in Arabic. What is the exact meaning of the word "image" here, when it is translated from "soorah" in Arabic?

My question is about the Tashahhud in the five time prayers, "ATTAHIYAATU LILLAHI VAS SALAVAATU VAT TAYYABAATU ; ASSALAMU ALAIKA AYYUHAN NABIYU VA RAHMATULLAHI VA BARKATUHU", My understanding is that these words "AYYUHAN NABIYU " means that you are directly referring to Prophet Muhammad peace be upon him as if he is MUKHATEB (listener), in other words, calling someone present.Now if this is true and my understanding is correct then I am bit confused, Because Prophet Muhammad peace be upon him is not alive and giving the SEFAT or attribute GOD LIKE adjective being always alive is KUFR and biddah . Like the believe of the religion sect called Barelvi that they believe that Muhammad peace be upon him can hear them and they always send durud like "WA SALATU WASALAM YA RASUL ALLAH" which most scholars consider as Biddah.