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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. 552655275528
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)
ALLAH‟S ATTRIBUTES ( QUALITIES)
1:1- Allah Most Gracious Most Merciful. 19
See: 1:3, 2:163, 41:2 etc.
19 The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms
referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's
attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other
times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply
pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in
abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful,
and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading
them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but
God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate
these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": isplaced before every
Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life
to God, and whose hope is in His Mercy. (1.1)
1:2 - Allah the Cherisher and Sustainer of the Worlds. 20
See: 7:54, 10:10 etc
20 The Arabic word Rabb, usually translated Lord, has also the meaning of cherishing, sustaining, bringing to maturity.
God cares for all the worlds He has created. (1.2)
2:37 - He is Oft-Returning Most Merciful. 55
See: 2:54, 2:160, 4:16, 4:64, 9:104, 9:118, 49:12 etc.
55 As "names" in verse 31 above is used for the "nature of things", so "words" here mean "inspiration" "spiritual
knowledge". The Arabic word used for "learn" here implies some effort on his part to which God's Grace responded.
(2.37)
2:105 - Allah is Lord of grace abounding.
2:131 - Lord and Cherisher of the universe."
See: 7:61.67 etc.
2:143 - Full of kindness Most Merciful. 142143
See: 9:117, 59:10 etc
2:173 - Allah is Oft-Forgiving Most Merciful.
173174
See: 2:182.192.199.218.225.226.235; 3:129.89.155; 4:23.25. 96.100.106.110.129.152; 5:4.37.42.77.101.104.; 6:54.145.165.;
7:153.167; 8:69.70; 9:5.27.91.99.102; 10:107; 14:36; 15:49; 16:18.110.115.119; 24:5.22.33.62; 25:6.70; 27:11; 28:16;
33:5.25.50.73; 34:2; 39:53; 41:32; 42:5; 46:8; 48:14; 49:5.14; 57:28; 58:12; 60:7.12; 64:14; 66:1; 67:2; 73:20. Etc.
2:163 - And your Allah is one Allah; there is no god but He Most Gracious Most Merciful. 165
2:207 - Allah is full of kindness to (His) devotees. 229
229 This second type of man, - firm, sincere, devoted, willing to give his life for the faith that is in him - was common in
early Islam. Such men were its pillars. Through persecution, obloquy, torture, threat to their own lives or the lives of
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