Christian Creeds (Part 4)

4. The Chalcedonian Creed
This creed was adopted at the Council of Chalcedon in 451 in Asia Minor. The Chalcedonian Creed teaches about Christ. It is against Nestorianism that teaches that Christ has two persons - man Jesus and God the Word - and also against Euthichianism (Monophysitism) that teaches that Christ has one nature, that is, that His divine and human nature, being joined, formed a new nature.

Nestorianism was previously condemned at The First Council of Ephesus in 431. The Assyrian Church of the East was formed after this council and is Nestorian.

Some oriental churches did not accept the Chalcedonian Creed (Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox, Eritrean Orthodox, Malankara Orthodox Syrian Church (India) and Armenian Apostolic churches). They are called Oriental Orthodox churches and are different from Eastern Orthodox churches that receive this creed. These churches teach Monophysism.

Other branches of traditional Christianity (Roman Catholic Church, Eastern Orthodox Churches, and Protestant churches) accept this creed.

The text of the Chalcedonian Creed:

Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.

Besides the four main creeds, in Christianity, there are many others. However, each of them is accepted only by some denominations. The four main creeds are accepted by the most part of traditional Christianity.

Christian Creeds (Part 3)

3. The Athanasian Creed
This creed is named after Athanasius of Alexandria who defended the equality of the Son and the Father at the First Nicene Council and opposed Arius who taught that the Son is inferior than the Father. However, many theologians doubt that Athanasius was the author of this creed. According to one opinion, its author was Augustine because this creed was written in his style.

The Athanasian Creed has two parts. The first part is about the Trinity. The second part is about Christ. The Athanasian Creed gives the most clear statements regarding the Trinity and Christ among the four commonly accepted Christian creeds.

The text of the Athanasian Creed:

1. Whosoever will be saved, before all things it is necessary that he hold the catholic faith;Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.

2. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;

3. Neither confounding the persons, nor dividing the substance

4. For there is one Person of the Father, another of the Son and another of the Holy Spirit.

5. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal.

6. Such as the Father is, such is the Son and such is the Holy Spirit.

7. The Father uncreate, the Son uncreate, and the Holy Spirit uncreate.

8. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

9. The Father eternal, the Son eternal, and the Holy Spirit eternal.

10. And yet they are not three eternals, but one eternal.

11. As also there are not three uncreated nor three incomprehensibles, but one uncreated and one incomprehensible.

12. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty;

13. And yet they are not three almighties, but one almighty.

14. So the Father is God, the Son is God, and the Holy Spirit is God;

15. And yet they are not three Gods, but one God.

16. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;

17. And yet they are not three Lords, but one Lord.

18. For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord;

19. so are we forbidden by the catholic religion to say: There are three Gods or three Lords.

20. The Father is made of none, neither created nor begotten.

21. The Son is of the Father alone; not made nor created, but begotten.

22. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.

23. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.

24. And in this Trinity none is afore, nor after another; none is greater, or less than another.

25. But the whole three persons are co-eternal, and co-equal.

26. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

27. He therefore that will be saved must thus think of the Trinity.

28. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.

29. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.

30. God of the substance of the Father, begotten before the worlds; and made of the substance of His mother, born in the world.

31. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.

32. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.

33. Who, although He is God and man, yet He is not two, but one Christ.

34. One, not by conversion of the Godhead into flesh, but by taking of the manhood into God.

35. One altogether, not by the confusion of substance, but by unity of person.

36. For as the reasonable soul and flesh is one man, so God and man is one Christ;

37. Who suffered for our salvation, descended into hell, rose again the third day from the dead;

38. He ascended into heaven, He sitteth on the right hand of the Father, God Almighty;

39. From thence He shall come to judge the living and the dead.

40. At whose coming all men shall rise again with their bodies;

41. And shall give account of their own works.

42. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.

43. This is the catholic faith, which except a man believe faithfully, he cannot be saved.

This creed teaches about the Trinity and Christ in a very clear, definite, and detailed way.

Christian Creeds (Part 2)

2. The Nicene Creed (The Niceno-Constantinopolitan Creed)
The Nicene Creed was adopted in the First Council of Nicaea (325) and revised at the First Council of Constantinople (381). Both versions were adopted as reaction to theological controversies.

The original version was a response to Arianism - the teaching that the Son does not equal the Father. Thus it stressed their equality.

The original version of the Nicene Creed (English translation):

We believe in one God, the Father Almighty, Maker of all things visible and invisible.

And in one Lord Jesus Christ, the Son of God, begotten of the Father the only-begotten; that is, of the essence of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made both in heaven and on earth; who for us men, and for our salvation, came down and was incarnate and was made man; he suffered, and the third day he rose again, ascended into heaven; from thence he shall come to judge the quick and the dead.

And in the Holy Ghost.

But those who say: 'There was a time when he was not;' and 'He was not before he was made;' and 'He was made out of nothing,' or 'He is of another substance' or 'essence,' or 'The Son of God is created,' or 'changeable,' or 'alterable' — they are condemned by the holy catholic and apostolic Church.

The original version of this creed did not say much about the Holy Spirit. In the revised version, the description of the Holy Spirit was added - as a response to the teaching of Eustaphius (Pneumatomachianism) - the teaching that the Holy Spirit does not equal the Father (though some Pneumatomachians also denied that the Son equals the Father). This description does not speaks directly that the Holy Spirit is God. However, it implies that.

The text of the Niceno-Constantinopolitan Creed (revised version of the Nicene Creed):

We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spake by the prophets. In one holy catholic and apostolic Church; we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. Amen.

This version is different from the commonly used in the Western Church. Synod in Toledo, Spain in 589 added the words "and from the Son" (filioque) to the processing of the Holy Spirit. The Eastern Church has never agreed with this change.

The text of the commonly used in the Western Church version of the Nicene (Niceno-Constantinopolitan) Creed:

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.

And I believe in one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

The main purpose of this creed is to declare the Trinity - the Father is God, the Son is God, and the Holy Spirit is God. However, in some ways, its statements are not sufficient. This creed does not states clearly that there is only one God and also that the Holy Spirit is God. The Athanasian Creed contains much more clear definition of the Trinity.

Christian Creeds (Part 1)

There are four main Christian creeds that are accepted by practically all the branches of traditional Christianity with the exception of some oriental churches (Armenian, Syrian, and Coptic):
1. The Apostles' Creed
2. The Nicene Creed (The Niceno-Constantinopolitan Creed)
3. The Athanasian Creed
4. The Chalcedonian Creed

1. The Apostles' Creed
It is considered to be the oldest Christian creed that is believed to come from the apostles. This is why it has this name.

The text of the Apostles' Creed:

I believe in God, the Father Almighty,
the Maker of heaven and earth,
and in Jesus Christ, His only Son, our Lord:

Who was conceived by the Holy Ghost,
born of the virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried;

He descended into hell.

The third day He arose again from the dead;

He ascended into heaven,
and sitteth on the right hand of God the Father Almighty;
from thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost;
the holy catholic church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body;
and the life everlasting.

Amen.

Many Christian theologians question Christ's descending into hell stated in this creed because the Bible does not clearly state that. All the other statements are in the agreement with the Bible and are accepted by all the branches of traditional Christianity. In this creed as well as in others, "the catholic church" is not Roman Catholic Church, but the universal church as it is presented in the New Testament.

Although this creed speaks about the Father, the Son, and the Holy Spirit, it does not clearly state that the Son is God and the Holy Spirit is God. It does not clearly teach about the Trinity.

Basically, this creed just summarizes the main doctrines of the New Testament. It pays much attention to Christ. Many churches use this creed in their worship.

Muslim Creeds

The most famous Muslim creed is called shahada (testimony) or kalima shahada (the word of testimony). There are two variants of shahada:

1. 'Ashhadu 'al-la 'ilaha 'illa-llah wa-'ashhadu 'anna Muhammadan 'abduhu wa rasuluh.
Translation: I testify that there is no god besides Allah and I testify that Muhammad is His slave and messenger.

2. La 'ilaha 'illa-llah wa Muhammadu-r-rasulu-llah.
Translation: There is no god besides Allah and Muhammad is Allah's messenger.

Everyone who desires to become a Muslim is required to pronounce shahada. Actually, this is the only requirement. So, everyone who pronounces shahada, believing that it is true, becomes a Muslim. Muslims also often pronounce shahada in their worship and in other situations. Pronounciation of shahada is the first of the five main rituals of Islam. Others are prayer, fast in Ramadan, alms (zakat), and pilgrimage (hajj).

The first part of shahada implies not only rejection all the pagan deities, but also rejection of the Trinity. The second part implies that Muhammad is the last prophet who brought the last revelations and laws from Allah. Muslims are required to believe everything that Muhammad said and keep all his commandments.

There are also longer Muslim creeds.
1. Iman mujmal (short confession of faith)
Amantu bi-llahi wa huwa bi-'asmaihi wa-sifatihi wa-kabiltu jami'a ahkamihi wa-'arkanih.
Translation: I believe in Allah with all His names and attributes and receive all His laws and commandments.

This confession emphasizes faith in Allah and His names and attributes.

2. Iman mufassal (detailed confession of faith). It is also called "Amantu" (from the first word which means "I believe"). There are two versions of "Amantu."

1) Amantu bi-llahi wa-mala'ikatihi wa-kutubihi wa-rusulihi wa-l-yawmi-l-'ahiri wa-l-kadiri hairihi wa-sharrihi mina-llahi ta'ala wa-l-ba'si ba'da-l-mawt.
Translation: I believe in Allah, and His angels, and His books, and His messengers, and the last day, and predestination of good and evil from Allah the Most High, and resurrection after death.

2) Amantu bi-llahi wa-mala'ikatihi wa-kutubihi wa-rusulihi wa-l-yawmi-l-'ahiri wa bi-l-kadiri hairihi wa-sharrihi mina-llahi ta'ala wa-l-ba'su ba'da-l-mawti hakk. 'Ashhadu 'al-la 'ilaha 'illa-llah wa-'ashhadu 'anna Muhammadan 'abduhu wa rasuluh.
Translation: I believe in Allah, and His angels, and His books, and His messengers, and the last day, and in predestination of good and evil from Allah the Most High, and that resurrection after death is true. I testify that there is no god besides Allah and I testify that Muhammad is His slave and messenger.

"Amantu" is based on the hadith regarding Jibril (hadith 0001 from Sahih Muslim) where Jibril asked Muhammad about Islam, Iman (faith), and Ihsan (sincerity). Here is the part regarding faith:

He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.

Here instead of "Apostles" should be "messengers."

So, according to Islam, the main points of faith are:
1. Allah
2. His angels
3. His books (Holy Scriptures)
4. His messengers and prophets
5. The Day of Judgment
6. Allah's predestination of everything good and evil

According to Sunni theology, there are two stages of faith:
1. Ijmali iman (general faith) - faith in the two point of shahada.
2. Tafsili iman (detailed faith) - faith in ever point of of "Amantu." A person who denies even one of them is not considered to be a Muslim.

Arguments for God's Existence

Both Christian and Muslim theology contain a number of arguments for God's existence. Actually, they are not so convincing for atheists and there are refutations of them. These refutations, in turn, have some weaknesses and also can be refuted. So, theists (those who believe in God) and atheists cannot convince one another by these arguments or their refutations. However, these arguments give theists logical foundation of their faith. I have no intention to convince atheist to believe in God and post these arguments only as a part of theology.

There are four main arguments for God's existence in Christian theology. Other arguments are based on them. The same is, actually, with arguments for God's existence in Muslim theology.

1. Cosmological argument
The fact of the existence of the universe testifies that God exists; the universe is consequence, and God is the cause.

There may be three causes of the existence of the universe:
1. Eternal matter and eternal universe.
2. Accidence as the eternal cause (impersonal cause).
3. Eternal God (Person).

The first variant contradicts the laws of thermodynamics and lost popularity. The second and the third variants are both matters of faith - faith in impersonal evolution or faith in the personal God.

2. Teleological argument
The world is in order. We can see order, purpose, and design in it. This causes us to think that there is the one who designed it - its Creator.

3. Anthropological argument
Human being is a living being, has mind and morality. His existence indicates the existence of the wise, living, and righteous God.

4. Ontological argument
We have a concept of the most perfect Being. The concept of Him involves His existence because something that does not exist is not so perfect as something that exists. Consequently, the most perfect Being must exist.

In the Muslim theology, there are also two arguments for the existence of the only one God. I did not find them in the Christian theology.

1. Burhani Tamanu
Suppose, there are two Gods who equal one another in everything. They both are free in expression of their will and in their power. Suppose, one of them wants a man to move and the other wants a man to rest. There are only three possibilities:
1. The will of each of them is fulfilled. However, this is impossible.
2. The will of neither of them is fulfilled. This means that both of them are not almighty because they cannot fulfill their will. So, this means that neither of them is God.
3. The will of one of them is fulfilled. This means that the other one is not almighty because his will is not fulfilled. However, both of them are equal to one another. It means that both of them are not almighty and consequently neither of them is God.
So, all the three possibilities are wrong.

If the two Gods come to the mutual agreement, it may mean:
1. Their union is forced. Then, both of them are limited in their power, but God cannot be limited.
2. Their union is voluntary, that is, one God willingly submit to another God. Then, the submissive God:
1) is able to contradict the other God. Then, they will fight with one another (see above);
2) is unable to contradict the other God. Then, it means that he is not almighty. The other God is completely equal to the submissive one. It means that he is not almighty either and neither of them is God;
3) has power to contradict, but has no choice, that is, limited in his will. Then, he is also not God.

2. Burhani Tawarud
Suppose, there are several creators of this universe. It may mean one of the three possibilities:
1. In order to create the universe, they had to join their power. It means that none of them is almighty is none of them is God.
2. Each God created everything separately. Then, there would be the same two perfect things, for example, two suns. However, it is useless to create the existing unique thing again.
3. Everything was created by one creator without the others' participation. This means that they were limited in their will and choice. So, they did not create anything. However, all of them are equal. This means that the first one did not create anything either. Then, this world would not exist.

God's Attributes in the Bible

God's attributes in the Protestant theology are based on the Bible. In the beginning, I would like to quote what two of the Protestant confessions say about God.

We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God -- eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good. (The Belgic Confession, article 1)

I. There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; hating all sin; and who will by no means clear the guilty.

II. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the alone foundation of all being, of whom, through whom, and to whom, are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth. In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature; so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them. (The Westminster Confession of Faith, chapter II)

These two confessions mention a number of God's attributes.

There are several classifications of God's attributes. Most among Protestant theologians divide God's attributes into communicable and incommunicable. The incommunicable attributes belong only to God (for example, eternity, immensity), while the communicable attributes to some extend may belong to people (for example, wisdom and justice). However, there are some difficulties with putting some of God's attributes into one of these groups. For example, God is omniscient, that is, He knows everything. Human being has some knowledge, but human knowledge is limited. Human being has the attribute of knowledge, but not the attribute of omniscience.

There are similar difficulties with other classifications. So, many theologians do not use these classifications.

1. Personality
God is a Person. He has self-consciousness and self-determination. He has attributes of personality - mind, emotions, and will. He can speak, see, hear.

God said to Moses, "I am who I am. This is what you are to say to the Israelites: 'I AM has sent me to you.'" (Exodus 3:14)

But he stands alone, and who can oppose him? He does whatever he pleases. (Job 23:13)

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (John 3:16)

And God said, "Let there be light," and there was light. (Genesis 1:3)

2. Spirituality
God's nature is spiritual. He is not physical.

God is spirit, and his worshipers must worship in spirit and in truth. (John 4:24)

3. Invisibility
God is invisible.

No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known. (John 1:18)

Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen. (1 Timothy 1:17)

4. Life
God is living.

But the LORD is the true God; he is the living God, the eternal King. When he is angry, the earth trembles; the nations cannot endure his wrath. (Jeremiah 10:10)

For they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God. (1 Thessalonians 1:9)

5. Independence (aseity)
God does not need people or any other creatures. However, people can praise and worship Him.

24 "The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands.
25 And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else." (Acts 17:24-25)

6. Immutability
God is immutable in His being, attributes, intentions, and promises.

But you remain the same, and your years will never end. (Psalm 102:27)

I the LORD do not change. So you, O descendants of Jacob, are not destroyed. (Malachi 3:6)

Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. (James 1:17)

7. Eternity
God has no beginning nor end.

Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God. (Psalm 90:2)

The eternal God is your refuge, and underneath are the everlasting arms. He will drive out your enemy before you, saying, 'Destroy him!' (Deuteronomy 33:27)

For this is what the high and lofty One says — he who lives forever, whose name is holy: "I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite." (Isaiah 57:15)

But the LORD is the true God; he is the living God, the eternal King. When he is angry, the earth trembles; the nations cannot endure his wrath. (Jeremiah 10:10)

8. Omnipresence
God is everywhere at the same time.

23 "Am I only a God nearby," declares the LORD, "and not a God far away?
24 Can anyone hide in secret places so that I cannot see him?" declares the LORD. "Do not I fill heaven and earth?" declares the LORD. (Jeremiah 23:23-24)

7 Where can I go from your Spirit? Where can I flee from your presence?
8 If I go up to the heavens, you are there; if I make my bed in the depths, you are there.
9 If I rise on the wings of the dawn, if I settle on the far side of the sea,
10 even there your hand will guide me, your right hand will hold me fast. (Psalm 139:7-10)

9. Immensity
God is not limited by space, has no sizes or dimensions.

But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built! (1 Kings 8:27)

10. Unity (unitas singularitas)
God is one.

Hear, O Israel: The LORD our God, the LORD is one. (Deuteronomy 6:4)

For there is one God and one mediator between God and men, the man Christ Jesus. (1 Timothy 2:5)

11. Simplicity (unitas simplicitas)
God does not consist of any parts or components. Neither does He consist of His attributes.

God is spirit, and his worshipers must worship in spirit and in truth. (John 4:24)

12. Truthfulness
God is true in His nature and also in His words and actions.

But the LORD is the true God; he is the living God, the eternal King. When he is angry, the earth trembles; the nations cannot endure his wrath. (Jeremiah 10:10)

We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true — even in his Son Jesus Christ. He is the true God and eternal life. (1 John 5:20)

13. Faithfulness
God is faithful in His promises.

Let us hold unswervingly to the hope we profess, for he who promised is faithful. (Hebrews 10:23)

Know therefore that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commands. (Deuteronomy 7:9)

14. Omniscience
God knows everything.

Do you know how the clouds hang poised, those wonders of him who is perfect in knowledge? (Job 37:16)

15. Wisdom
God uses His knowledge in the best way in order to fulfill His purpose.

To the only wise God be glory forever through Jesus Christ! Amen. (Romans 16:27)

16. Holiness
God is different from everything and is separated from sin.

For this is what the high and lofty One says — he who lives forever, whose name is holy: "I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite." (Isaiah 57:15)

There is no one holy like the LORD; there is no one besides you; there is no Rock like our God. (1 Samuel 2:2)

17. Righteousness

Lord, you are righteous, but this day we are covered with shame—the men of Judah and people of Jerusalem and all Israel, both near and far, in all the countries where you have scattered us because of our unfaithfulness to you. (Daniel 9:7)

The LORD is righteous in all his ways and loving toward all he has made. (Psalm 144:17)

18. Justice
God is just toward everyone.

For God does not show favoritism. (Romans 2:11)

19. Omnipotence
God is almighty.

I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the LORD I did not make myself known to them. (Exodus 6:3)

20. Sovereignty
God is sovereign in His position and authority.

To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it. (Deuteronomy 10:14)

Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. (Chronicles 29:12)

21. Perfection
God is perfect in everything.

Be perfect, therefore, as your heavenly Father is perfect. (Matthew 5:48)

22. Goodness
God is the highest standard of good. All His works are worthy to be approved.

"Why do you call me good?" Jesus answered. "No one is good—except God alone." (Luke 18:19)

For the LORD is good and his love endures forever; his faithfulness continues through all generations. (Psalm 100:5)

23. Love

Whoever does not love does not know God, because God is love. (1 John 4:8)

And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in him. (1 John 4:16)

24. Hatred
God hates sin.

The LORD examines the righteous, but the wicked and those who love violence his soul hates. (Psalm 11:5)

Because of all their wickedness in Gilgal, I hated them there. Because of their sinful deeds, I will drive them out of my house. I will no longer love them; all their leaders are rebellious. (Hosea 9:15)

25. Grace
God kindly deals with people who do not deserve that.

For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God. (Ephesians 2:8)

26. Mercy
God is compassionate to people who are guilty or who suffer.

For the LORD your God is a merciful God; he will not abandon or destroy you or forget the covenant with your forefathers, which he confirmed to them by oath. (Deuteronomy 4:31)

As you know, we consider blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy. (James 5:11)

27. Long-suffering
God is patient to those who upset or provoke Him.

But you, O Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness. (Psalm 86:15)

He prayed to the LORD, "O LORD, is this not what I said when I was still at home? That is why I was so quick to flee to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity. (Jonah 4:2)

28. Peace (order)

For God is not a God of disorder but of peace. (1 Corinthians 14:33)

29. Jealousy
God's jealousy means that He always defends His honor.

You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me. (Exodus 20:5)

30. Will
God decides what to do and what not to do.

In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will. (Ephesians 1:11)

"You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being." (Revelation 4:11)

31. Freedom
God does what He wants.

Our God is in heaven; he does whatever pleases him. (Psalm 115:3)

All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: "What have you done?" (Daniel 4:35)

32. Bliss
God is fully satisfied with Himself and everything that reflects His attributes.

Which God will bring about in his own time—God, the blessed and only Ruler, the King of kings and Lord of lords. (1 Timothy 6:15)

That conforms to the glorious gospel of the blessed God, which he entrusted to me. (1 Timothy 1:11)

33. Beauty
God is full of desired attributes.

One thing I ask of the LORD, this is what I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek him in his temple. (Psalm 27:4)

34. Glory

Everyone who is called by my name, whom I created for my glory, whom I formed and made. (Isaiah 43:7)

Other Concepts of the Trinity

The Biblical teaching of the Trinity consists of the three main points:
1. God is three Persons - the Father, the Son, and the Holy Spirit.
2. Each Person is complete God.
3. God is one.
All the unbiblical concepts deny, at least, one of these points. These concepts are considered to be heresies by the main part of Christians.

1. Modalism (modalist monarchism, Sabellianism)
Modalism teaches that there is only one Person that appears in three forms. In the Old Testament, this Person was the Father. In the Gospels, this Person was the Son. After the Day of Pentecost, this Person is the Holy Spirit.

Modalism contradicts some biblical verses, for example:

16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him.
17 And a voice from heaven said, "This is my Son, whom I love; with him I am well pleased." (Matthew 3:16-17, New International Version)

Jesus (the Son) was baptized in the water. The Holy Spirit descended from the heavens. The Father was speaking from the heavens. All the three Persons were there at the same time.

2. Dynamic monarchism
Dynamic monarchism taught that Jesus was not God, but was a common man. Sometimes God came upon him, and he carried out God's work.

This teaching contradicts John, chapter 1:

1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 He was with God in the beginning.
14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. (John 1:1,2,14, New International Version)

The Word is Christ. He was God in the beginning and became a man in time.

3. Arianism
Arianism denies the full divinity of the Son and the Holy Spirit. It teaches that the Son was created. This teaching contradicts the same verses from John, chapter 1.

4. Adoptianism
Adoptionism taught that Jesus lived as a common man, but then God adopted him and gave him supernatural power. This teaching also contradicts chapter 1 of John.

5. Subordinationism
Subordinationism teaches that the Son is eternal and divine, but still not equal to God and subordinate to the Father.

5 Your attitude should be the same as that of Christ Jesus:
6 Who, being in very nature God, did not consider equality with God something to be grasped,
7 but made himself nothing, taking the very nature of a servant, being made in human likeness.
8 And being found in appearance as a man, he humbled himself and became obedient to death — even death on a cross! (Philippians 2:6-8, New International Version)

Christ (the Son) is equal to the Father as God, but He humbled Himself, becoming a man.

6. Triteism
Triteism is the teaching that the Father, the Son, and the Holy Spirit are three different Gods. This teaching also contradicts the Bible:

Hear, O Israel: The LORD our God, the LORD is one. (Deuteronomy 6:4, New International Version)

Other Allah's Names Based on Qur'an

These names are not mentioned in Qur'an directly, but are based on what is written about Allah and His actions in some ayahs (verses) of Qur'an.

1. Al-'Adl (the Just)

And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing. (6:115, Shakir's translation)

2. Al-Ba'is (the Resurrecting)

How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, then you shall be brought back to Him. (2:28, Shakir's translation)

3. Al-Baki (the Eternal)

But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour. (55:27, Yusufali's translation)

4. Al-Basit (the Widening)

Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him. (2:245, Shakir's translation)

5. Ad-Dafiy (the Protector from troubles)

So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures. (2:251, Shakir's translation)

6. Ad-Da'i (the Calling)

O you who believe! answer (the call of) Allah and His Messenger when he calls you to that which gives you life; and know that Allah intervenes between man and his heart, and that to Him you shall be gathered. (8:24, Shakir's translation)

7. Ad-Darr (the Harming)

What! shall I take besides Him gods whose intercession, If the Beneficent Allah should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me? (36:23, Shakir's translation)

8. Al-Fasil (the Distinguishing)

Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah)-- surely Allah will decide between them on the day of resurrection; surely Allah is a witness over all things. (22:17, Shakir's translation)

9. Al-Fattah (the Opening)

And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned. (7:96, Shakir's translation)

10. Al-Hadi (the Leading the right way)

And that those on whom knowledge has been bestowed may learn that the (Qur'an) is the Truth from thy Lord, and that they may believe therein, and their hearts may be made humbly (open) to it: for verily Allah is the Guide of those who believe, to the Straight Way. (22:54, Yusufali's translation)

11. Al-Hafid (the Humiliating)

Abasing (one party), exalting (the other). (56:3, Shakir's translation)

12. Al-Hasib (the Counting)

Those who deliver the messages of Allah and fear Him, and do not fear any one but Allah; and Allah is sufficient to take account. (33:39, Shakir's translation)

13. Al-Kabid (the Narrowing)

Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him. (2:245, Shakir's translation)

14. Al-Kadi (the Fulfilling His order)

Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is. (2:117, Shakir's translation)

15. Al-Kadim (the Warning)

He saith: Contend not in My presence, when I had already proffered unto you the warning. (50:28, Pickthal's translation)

16. Al-Ka'fi (the Sufficient)

Is not Allah sufficient for His servant? And they seek to frighten you with those besides Him; and whomsoever Allah makes err, there is no guide for him. (39:36, Shakir's translation)

17. Al-Kasim (the Distributor)

Will they distribute the mercy of your Lord? We distribute among them their livelihood in the life of this world, and We j have exalted some of them above others in degrees, that some of them may take others in subjection; and the mercy of your Lord is better than what they amass. (43:32, Shakir's translation)

18. Al-Malja (the Sheltering)

And to the three who were left behind, until the earth became strait to them notwithstanding its spaciousness and their souls were also straitened to them; and they knew it for certain that there was no refuge from Allah but in Him; then He turned to them (mercifully) that they might turn (to Him); surely Allah is the Oft-returning (to mercy), the Merciful. (9:118, Shakir's translation)

19. Al-Mu'ahhir (the Moving back)

And if Allah had destroyed men for their iniquity, He would not leave on the earth a single creature, but He respites them till an appointed time; so when their doom will come they shall not be able to delay (it) an hour nor can they bring (it) on (before its time). (16:61, Shakir's translation)

20. Al-Mu'azzib (the Punishing)

None punisheth as He will punish on that day! (89:25, Pickthal's translation)

21. Al-Mubayyin (the Explaining)

Allah thus makes clear to you His communications that you may understand. (2:242, Shakir's translation)

22. Al-Mubashshir (the Speaking a good news)

That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful. (42:23, Shakir's translation)

23. Al-Mubki (the Making weep)

And that He it is Who makes (men) laugh and makes (them) weep. (53:43, Shakir's translation)

24. Al-Mudabbir (the Sovereign)

Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except aher His permission; this is Allah, your Lord, therefore serve Him; will you not then mind? (10:3, Shakir's translation)

25. Al-Mudhik (the Making laugh)

And that He it is Who makes (men) laugh and makes (them) weep. (53:43, Shakir's translation)

26. Al-Mufawwi (the Fulfilling His Promises)

Therefore be not in doubt as to what these worship; they do not worship but as their fathers worshipped before; and most surely We will pay them back in full their portion undiminished. (11:109, Shakir's translation)

27. Al-Mugni (the Enriching)

And that He it is Who enriches and gives to hold. (53:48, Shakir's translation)

28. Al-Muhsi (the Counting)

Certainly He has a comprehensive knowledge of them and He has numbered them a (comprehensive) numbering. (19:94, Shakir's translation)

29. Al-Muhsin (the Merciful)

He specially chooses for His mercy whom He pleases; and Allah is the Lord of mighty grace. (3:74, SHakir's translation)

30. Al-Muhyi (the Reviving)

He gives life and causes death, and to Him you shall be brought back. (10:56, Shakir's translation)

31. Al-Mujib (the Responding)

And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. (2:186, Shakir's translation)

32. Al-Mukaddim (the Moving forward)

And if Allah had destroyed men for their iniquity, He would not leave on the earth a single creature, but He respites them till an appointed time; so when their doom will come they shall not be able to delay (it) an hour nor can they bring (it) on (before its time). (16:61, Shakir's translation)

33. Al-Mukallib (the Turning)

And We will turn their hearts and their sights, even as they did not believe in it the first time, and We will leave them in their inordinacy, blindly wandering on. (6:110, Shakir's translation)

34. Al-Mukmil (the Completing)

Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely Allah is Forgiving, Merciful. (5:3, Shakir's translation)

35. Al-Muntakim (the Avenging)

Then when they displeased Us, We inflicted a retribution on them, so We drowned them all together. (43:55, Shakir's translation)

36. Al-Musawwa (the Fashioning)

Who created thee, then fashioned, then proportioned thee? (82:7, Pickthal's translation)

37. Al-Muste'an (the Helper)

He said: O my Lord! judge Thou with truth; and our Lord is the Beneficent Allah, Whose help is sought against what you ascribe (to Him). (21:112, Shakir's translation)

38. Al-Muta'ahir (the Purifying)

When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby. (8:11, Shakir's translation)

39. Al-Muta'ali (the Highest)

Supremely exalted is therefore Allah, the King, the Truth, and do not make haste with the Quran before its revelation is made complete to you and say: O my Lord! increase me in knowledge. (20:114, Shakir's translation)

40. Al-Muyassir (the Relieving)

The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks. (2:185, Shakir's translation)

41. Al-Muzakki (the Purifying)

Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone. (4:49, Shakir's translation)

42. Al-Muzayyin (the Decorating)

And know that the messenger of Allah is among you. If he were to obey you in much of the government, ye would surely be in trouble; but Allah hath endeared the faith to you and hath beautified it in your hearts, and hath made disbelief and lewdness and rebellion hateful unto you. Such are they who are the rightly guided. (49:7, Pickthal's translation)

43. Al-Muzill (the Humiliating)

So go about in the land for four months and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers. (9:2, Shakir)

44. An-Nasir (the Helper)

And We helped them, so they were the vanquishers. (37:116, Shakir's translation)

45. Ar-Rafi (the Exalting)

And We raised him high in Heaven. (19:57, Shakir's translation)

46. As-Sadik (the Faithful)

(This is) Allah's promise! Allah will not fail His promise, but most people do not know. (30:6, Shakir's translation)

47. As-Sa'ik (the Drawing to hell)

And We will drive the guilty to hell thirsty. (19:86, Shakir's translation)

48. As-Sani (the perfect Creator)

And thou seest the hills thou deemest solid flying with the flight of clouds: the doing of Allah Who perfecteth all things. Lo! He is Informed of what ye do. (27:88, Pickthal's translation)

49. Ash-Shafi (the Healer)

And when I sicken, then He healeth me. (26:80, Pickthal's translation)

50. Ash-Shafi' (the Intercessor)

Or have they taken intercessors besides Allah? Say: what! even though they did not ever have control over anything, nor do they understand. (39:43, Shakir's translation)

51. Ash-Sharih (the Opening)

What! is he whose heart Allah has opened for Islam so that he is in a light from his Lord (like the hard-hearted)? Nay, woe to those whose hearts are hard against the remembrance of Allah; those are in clear error. (39:22, Shakir's translation)

Allah's Names in Qur'an

1. Al-'Afuww (the Forgiving)

If ye do good openly or keep it secret, or forgive evil, lo! Allah is ever Forgiving, Powerful. (4:149, Pickthal's translation)

2. Al-'Ahir (the Last)

He is the First and the Last and the Ascendant (over all) and the Knower of hidden things, and He is Cognizant of all things. (57:3, Shakir's translation)

3. Ahkam-ul-Hakimin (the best Judge)

Is not Allah the best of the Judges? (95:8, Shakir's translation)

4. Al-'Alim (the Knowing)

And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Amplegiving, Knowing. (2:115, Shakir's translation)

5. Al-'Aliyy (the High)

And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise. (42:51, Shakir's translation)

6. Arham-ur-Rahimin

And Ayub, when he cried to his Lord, (saying): Harm has afflicted me, and Thou art the most Merciful of the merciful. (21:83, Shakir's translation)

7. Al-'Asim (the Protector)

He said: I will betake myself for refuge to a mountain that shall protect me from the water. Nuh said: There is no protector today from Allah's punishment but He Who has mercy; and a wave intervened between them, so he was of the drowned. (11:43, Shakir's translation)

8. Al-'Awwal (the First)

He is the First and the Last and the Ascendant (over all) and the Knower of hidden things, and He is Cognizant of all things. (57:3, Shakir's translation)

9. Al-'Azim (the Great)

His is what is in the heavens and what is in the earth, and He is the High, the Great. (42:4, Shakir's translation)

10. Al-'Aziz (the Mighty)

Therefore do not think Allah (to be one) failing in His promise to His messengers; surely Allah is Mighty, the Lord of Retribution. (14:47, Shakir's translation)

11. Al-Badi' (the Originator)

The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is. (2:117, Picthal's translation)

12. Al-Bari' (the Maker)

He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise. (59:24, Shakir's translation)

13. Al-Barr (the Benign)

Surely we called upon Him before: Surely He is the Benign, the Merciful. (52:28)

14. Al-Basir (the Seeing)

Have they not seen the birds above them spreading out their wings and closing them? Naught upholdeth them save the Beneficent. Lo! He is Seer of all things. (67:19, Pickthal's translation)

15. Al-Batin (the Hidden, the Knower of hidden things)

He is the First and the Last and the Ascendant (over all) and the Knower of hidden things, and He is Cognizant of all things. (57:3, Shakir's translation)

16. Al-Falik (the Cleaver)

He is the Cleaver of the Daybreak, and He hath appointed the night for stillness, and the sun and the moon for reckoning. That is the measuring of the Mighty, the Wise. (16:96, Pickthal's translation)

17. Al-Fatir (the Creator)

O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events - Creator of the heavens and the earth! Thou art my Protecting Guardian in the world and the Hereafter. Make me to die muslim (unto Thee), and join me to the righteous. (12:101, Pickthal's translation)

18. Al-Gaffar (the Forgiving)

Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving. (71:10, Shakir's translation)

19. Al-Ganiyy (the Self-sufficient)

O men! you are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised One. (35:15, Shakir's translation)

20. Al-Habir (the Aware)

Surely Allah is He with Whom is the knowledge of the hour, and He sends down the rain and He knows what is in the wombs; and no one knows what he shall earn on the morrow; and no one knows in what land he shall die; surely Allah is Knowing, Aware. (31:34, Shakir's translation)

21. Al-Hafiz (the Preserver)

But if you turn back, then indeed I have delivered to you the message with which I have been sent to you, and my Lord will bring another people in your place, and you cannot do Him any harm; surely my Lord is the Preserver of all things. (11:57, Shakir's translation)

22. Al-Hakam (the Judge)

Shall I then seek a judge other than Allah? And He it is Who has revealed to you the Book (which is) made plain; and those whom We have given the Book know that it is revealed by your Lord with truth, therefore you should not be of the disputers. (6:114, Shakir's translation)

23. Al-Hakim (the Wise)

He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise. (59:24, Shakir's translation)

24. Al-Hakk (the True)

This is because Allah is the Truth, and that which they call upon besides Him is the falsehood, and that Allah is the High, the Great. (31:30, Shakir's translation)

25. Al-Halik (the Creator)

He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise. (59:24, Shakir's translation)

26. Al-Halim (the Forbearing)

(As for) those of you who turned back on the day when the two armies met, only the Shaitan sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing. (3:155, Shakir's translation)

27. Al-Hamid (the Praised)

And He it is Who sends down the rain after they have despaired, and He unfolds His mercy; and He is the Guardian, the Praised One. (42:28, Shakir's translation)

28. Al-Hayy (the Living)

He is the Living, there is no god but He, therefore call on Him, being sincere to Him in obedience; (all) praise is due to Allah, the Lord of the worlds. (40:65, Shakir's translation)

29. Al-Jabbar (the Supreme)

He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allah from what they set up (with Him). (59:23, Shakir's translation)

30. Al-Jami (the Gatherer)

Our Lord! surely Thou art the Gatherer of men on a day about which there is no doubt; surely Allah will not fail (His) promise. (3:9, Shakir's translation)

31. Al-Kabil (the Accepting repentance)

And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do. (42:25, Shakir's translation)

32. Al-Kabir (the Great)

The knower of the unseen and the seen, the Great, the Most High. (13:9, Shakir's translation)

33. Al-Kadir (the Powerful)

And among His signs is this, that you see the earth still, but when We send down on it the water, it stirs and swells: most surely He Who gives it life is the Giver of life to the dead; surely He has power over all things. (41:39, Pickthal's translation)

34. Al-Kahhar (the Supreme)

On the day when the earth shall be changed into a different earth, and the heavens (as well), and they shall come forth before Allah, the One, the Supreme. (14:48, Shakir's translation)

35. Al-Karib (the Near)

And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. (2:186, Shakir's translation)

36. Al-Karim (the Bountiful, the Generous)

One with whom was knowledge of the Scripture said: I will bring it thee before thy gaze returneth unto thee. And when he saw it set in his presence, (Solomon) said: This is of the bounty of my Lord, that He may try me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for (the good of) his own soul; and whosoever is ungrateful (is ungrateful only to his own soul's hurt). For lo! my Lord is Absolute in independence, Bountiful. (27:40, Pickthal's translation)

37. Al-Kawiyy (the Strong)

(Their way is) as the way of Pharaoh's folk and those before them; they disbelieved the revelations of Allah, and Allah took them in their sins. Lo! Allah is Strong, severe in punishment. (8:52, Pickthal's translation)

38. Al-Kayyum (the Self-existing)

Allah, (there is) no god but He, the Everliving, the Self-subsisting by Whom all things subsist. (47:51, Shakir's translation)

39. Al-Kuddus (the Holy)

Whatever is in the heavens and whatever is in the earth declares the glory of Allah, the King, the Holy, the Mighty, the Wise. (62:1, Shakir's translation)

40. Al-Latif (the Benignant)

Allah is Benignant to His servants; He gives sustenance to whom He pleases, and He is the Strong, the Mighty. (42:19, Shakir's translation)

41. Al-Majid (the Glorious)

Lord of the Arsh, the Glorious. (85:15, Shakir's translation)

42. Al-Makir (the Planner)

And when those who disbelieved devised plans against you that they might confine you or slay you or drive you away; and they devised plans and Allah too had arranged a plan; and Allah is the best of planners. (8:30, Shakir's translation)

43. Al-Malik (the King)

The King of men. (114:2, Shakir's translation)

44. Malik-ul-mulk (the Master of the kingdom)

Say: O Allah, Master of the Kingdom! Thou givest the kingdom to whomsoever Thou pleasest and takest away the kingdom from whomsoever Thou pleasest, and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest in Thine hand is the good; surety, Thou hast power over all things. (3:26, Shakir's translation)

45. Malik-yawmi-d-din (the Master of the Day of Judgment)

Master of the Day of Judgment. (1:4, Shakir's translation)

46. Al-Matin (the Strong)

Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong. (51:58, Shakir's translation)

47. Al-Mawla (the Protector)

But Allah is your Protector, and He is the Best of Helpers. (3:150, Pickthal's translation)

48. Al-Muhaimin (the Guardian)

He is Allah, than Whom there is no other Allah, the Sovereign Lord, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23, Pickthal's translation)

49. Al-Muhit (the Surrounding)

How! Are they still in doubt about the meeting with their Lord? Lo! Is not He surrounding all things? (41:54, Pickthal's translation)

50. Al-Muktadir (the Powerful)

And set forth to them parable of the life of this world: like water which We send down from the cloud so the herbage of the earth becomes tangled on account of it, then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things. (18:45, Shakir's translation)

51. Al-Mu'min (the Faithful)

He is Allah, than Whom there is no other Allah, the Sovereign Lord, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23, Pickthal's translation)

52. Al-Musawwir (the Fashioner)

He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise. (59:24, Shakir's translation)

53. Al-Mutakabbir (the Superb)

He is Allah, than Whom there is no other Allah, the Sovereign Lord, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23, Pickthal's translation)

54. An-Nur (the Light)

Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things. (24:35, Pickthal's translation)

55. Rabb-ul-alamin (the Lord of the worlds)

All praise is due to Allah, the Lord of the Worlds. (1:2, Shakir's translation)

56. Ar-Rahman-ur-Rahim (the Beneficent, the Merciful)

He is Allah besides Whom there is no god; the Knower of the unseen and the seen; He is the Beneficent, the Merciful. (59:22, Shakir's translation)

57. Ar-Rakib (the Watcher)

O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you. (4:1, Shakir's translation)

58. Ar-Ra'uf (the Affectionate)

And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people. (2:143, Shakir's translation)

59. Ar-Razzak (the Bestower of sustenance)

Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong. (51:58, Shakir's translation)

60. As-Salam (the Peace)

He is Allah, than Whom there is no other Allah, the Sovereign Lord, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23, Pickthal's translation)

61. As-Samad (the Eternal)

Allah, the Eternal, Absolute. (112:2, Yusufali's translation)

62. As-Sami' (the Hearing)

Surely (as for) those who dispute about the communications of Allah without any authority that has come to them, there is naught in their breasts but (a desire) to become great which they shall never attain to; Therefore seek refuge in Allah, surely He is the Hearing, the Seeing. (40:56, Shakir's translation)

63. Ash-Shakur (the Thankful)

And they will say: "Praise be to Allah, Who has removed from us (all) sorrow: for our Lord is indeed Oft-Forgiving Ready to appreciate (service). (35:34, Yusufali's translation)

64. Ash-Shahid (the Witness)

On the day when Allah will raise them all together and inform them of what they did. Allah hath kept account of it while they forgot it. And Allah is Witness over all things. (58:6, Pickthal's translation)

65. At-Tawwab (the Relenting)

And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful. (9:118, Pickthal's translation)

66. Al-Wadud (the Loving)

He is the First and the Last and the Ascendant (over all) and the Knower of hidden things, and He is Cognizant of all things. (85:14, Shakir's translation)

67. Al-Wahhab (the Giver)

Or is it that they have the treasures of the mercy of your Lord, the Mighty, the great Giver? (38:9, Shakir's translation)

68. Al-Wahid (the One)

Your Allah is One Allah; there is no Allah save Him, the Beneficent, the Merciful. (2:163, Pickthal's translation)

69. Al-Wakil (the Protector)

And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector. (4:81, Shakir's translation)

70. Al-Wali (the Guardian)

Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide. (2:257, Shakir's translation)

71. Al-Waris (the Inheritor)

And how many a town have We destroyed which exulted in its means of subsistence, so these are their abodes, they have not been dwelt in after them except a little, and We are the inheritors. (28:58, Shakir's translation)

The plural number here indicates Allah's majesty, not His plurality.


72. Al-Wasi' (the All-Embracing)

O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All-Embracing, All-Knowing. (5:54, Pickthal"s translation)

73. Az-Zahir (the Evident)

He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things. (57:3, Yusufali's translation)

74. Zu-l-jalali-wa-l-ikram (the Owner of glory and honor)

Blessed be the name of your Lord, the Lord of Glory and Honor! (55:78, Shakir's translation)

99 Names of Allah

According to hadiths in Sunan At-Tirmidi and Sunan Ibn Maja, the 99 names of Allah are:
1. Allah (1:1)
2. Ar-Rahman (the Gracious) (1:3)
3. Ar-Rahim (the Merciful) (1:3)
4. Al-Malik (the King) (20:114)
5. Al-Kuddus (the Holy) (59:23)
6. As-Salam (the Peace) (59:23)
7. Al-Mu'min (the Preserving) (59:23)
8. Al-Muhaimin (the Protecting) (59:23)
9. Al-'Aziz (the Almighty) (3:6)
10. Al-Jabbar (the Powerful) (59:23)
11. Al-Mutakabbir (the Surpassing) (59:23)
12. Al-Halik (the Creator) (59:24)
13. Al-Bari' (the Maker) (59:24)
14. Al-Musawwir (the Forming) (59:24)
15. Al-Gaffar (the Forgiving) (20:82)
16. Al-Kahhar (the Subduing) (13:16)
17. Al-Wahhab (the Giver) (3:8)
18. Ar-Razzak (the Providing) (51:58)
19. Al-Fattah (the Opening) (34:26)
20. Al-'Alim (the Knowing) (2:29)
21. Al-Kabid (the Narrowing) (2:245)
22. Al-Basit (the Widening) (2:245)
23. Al-Hafid (the Humiliating) (56:1-3)
24. Ar-Rafi' (the Elevating) (56:1-3)
25. Al-Mu'izz (the Strengthening) (3:26)
26. Al-Muzill (the Belittling) (3:26)
27. As-Sami' (the Hearing) (2:127)
28. Al-Basir (the Seeing) (3:15)
29. Al-Hakam (the Judge) (6:52)
30. Al-'Adl (the Just) (6:92)
31. Al-Latif (the Kind) (6:103)
32. Al-Habir (the Awarer) (6:18)
33. Al-Halim (the Meek) (2:225)
34. Al-'Azim (the Greatest) (2:105)
35. Al-Gafur (the Forgiver) (2:173)
36. Ash-Shakur (the Thankful) (35:30)
37. Al-'Aliyy (the High) (2:255)
38. Al-Kabir (the Great) (13:9)
39. Al-Hafiz (the Keeper) (11:57)
40. Al-Mukit (the Feeding) (4:85)
41. Al-Hasib (the Counting) (4:6)
42. Al-Jalil (the Majestic)
43. Al-Karim (the Generous) (23:116)
44. Ar-Rakib (the Observer) (4:1)
45. Al-Mujib (the Sympathetic) (11:61)
46. Al-Wasi' (the Unlimited) (2:115)
47. Al-Hakim (the Wise) (2:129)
48. Al-Wadud (the Loving) (11:90)
49. Al-Majid (the Glorious) (11:73)
50. Al-Ba'is (the Resurrecting) (22:7)
51. Ash-Shahid (the Witness) (4:79)
52. Al-Hakk (the True) (6:62)
53. Al-Wakil (the Defender) (3:173)
54. Al-Kawiyy (the Strong) (11:16)
55. Al-Matin (the Mighty) (51:58)
56. Al-Waliyy (the Protector) (2:107)
57. Al-Hamid (the Worthy to be praised) (14:1)
58. Al-Muhsi (the Taking into account) (58:6)
59. Al-Mubdi' (the Beginning) (10:4)
60. Al-Mu'id (the Returning) (10:4)
61. Al-Muhyi (the Reviving) (2:28)
62. Al-Mumit (the Deadening) (3:156)
63. Al-Hayy (the Living) (2:255)
64. Al-Kayyum (the eternally Existing) (2:255)
65. Al-Wajid (the Rich) (38:44)
66. Al-Majid (the Noble) (85:15)
67. Al-Wahid (the Unique) (2:163)
68. As-Samad (the Eternal) (112:1)
69. Al-Kadir (the Capable) (6:65)
70. Al-Muktadir (the All-Powerful) (18:45)
71. Al-Mukaddim (the Moving forward) (50:28)
72. Al-Mu'ahhir (the Moving back) (11:8)
73. Al-Awwal (the First) (57:3)
74. Al-Ahir (the Last) (57:3)
75. Az-Zahir (the Overcoming) (57:3)
76. Al-Batin (the Hidden) (57:3)
77. Al-Wali (the Ruler) (11:13)
78. Al-Muta'ali (the Most High) (13:9)
79. Al-Barr (the Righteous) (52:28)
80. At-Tawwab (the Accepting repentance) (2:37)
81. Al-Muntakim (the Avenging) (32:22)
82. Al-'Afuww (the Excusing) (4:99)
83. Ar-Ra'uf (the Compassionate) (2:143)
84. Malik-ul-mulk (the King of the kingdom) (3:26)
85. Zu-l-jalali-wa-l-ikram (the Possessor of majesty and generosity) (55:27)
86. Al-Muksit (the Fair) (3:18)
87. Al-Jami' (the Gathering) (3:9)
88. Al-Ganiyy (the Wealthy) (2:263)
89. Al-Mugni (the Enriching) (9:28)
90. Al-Mani' (the Defending)
91. Ad-Darr (the Harming)
92. An-Nafi' (the Beneficent)
93. An-Nur (the Light) (24:35)
94. Al-Hadi (the Leading by the right way) (25:31)
95. Al-Badi' (the Creative) (2:117)
96. Al-Baki (the Everlasting) (6:101)
97. Al-Waris (the Inheriting) (15:23)
98. Ar-Rashid (the Correct) (11:87)
99. As-Sabur (the Patient) (8:46)

In some other versions of this hadith, there are the following differences:
1) Al-Mukit (the Feeding) (number 40) is substituted with Al-Mugis (the Savior).
2) Ar-Rakib (the Observer) (number 44) is substituted with Al-Karib (the Near).
3) Al-Matin (the Mighty) (number 55) is substituted with Al-Mubin (the Clear).
4) Al-Wajid (the Unique) (number 67) is substituted with Al-Wahid-ul-Ahad (the Unique and One).

There is another version of the list of 99 Allah's names that does not include the name Allah:
1. Ar-Rahman (the Gracious)
2. Ar-Rahim (the Merciful)
3. Al-Malik (the King)
4. Al-Kuddus (the Holy)
5. As-Salam (the Peace)
6. Al-Mu'min (the Preserving)
7. Al-Muhaimin (the Protecting)
8. Al-'Aziz (the Almighty)
9. Al-Jabbar (the Powerful)
10. Al-Mutakabbir (the Surpassing)
11. Al-Halik (the Creator)
12. Al-Bari' (the Maker)
13. Al-Musawwir (the Forming)
14. Al-Gaffar (the Forgiving)
15. Al-Kahhar (the Subduing)
16. Al-Wahhab (the Giver)
17. Ar-Razzak (the Providing)
18. Al-Fattah (the Opening)
19. Al-'Alim (the Knowing)
20. Al-Kabid (the Narrowing)
21. Al-Basit (the Widening)
22. Al-Hafid (the Humiliating)
23. Ar-Rafi' (the Elevating)
24. Al-Mu'izz (the Strengthening)
25. Al-Muzill (the Belittling)
26. As-Sami' (the Hearing)
27. Al-Basir (the Seeing)
28. Al-Hakam (the Judge)
29. Al-'Adl (the Just)
30. Al-Latif (the Kind)
31. Al-Habir (the Awarer)
32. Al-Halim (the Meek)
33. Al-'Azim (the Greatest)
34. Al-Gafur (the Forgiver)
35. Ash-Shakur (the Thankful)
36. Al-'Aliyy (the High)
37. Al-Kabir (the Great)
38. Al-Hafiz (the Keeper)
39. Al-Mukit (the Feeding)
40. Al-Hasib (the Counting)
41. Al-Jalil (the Majestic)
42. Al-Karim (the Generous)
43. Ar-Rakib (the Observer)
44. Al-Mujib (the Sympathetic)
45. Al-Wasi' (the Unlimited)
46. Al-Hakim (the Wise)
47. Al-Wadud (the Loving)
48. Al-Majid (the Glorious)
49. Al-Ba'is (the Resurrecting)
50. Ash-Shahid (the Witness)
51. Al-Hakk (the True)
52. Al-Wakil (the Defender)
53. Al-Kawiyy (the Strong)
54. Al-Matin (the Mighty)
55. Al-Waliyy (the Protector)
56. Al-Hamid (the Worthy to be praised)
57. Al-Muhsi (the Taking into account)
58. Al-Mubdi' (the Beginning)
59. Al-Mu'id (the Returning)
60. Al-Muhyi (the Reviving)
61. Al-Mumit (the Deadening)
62. Al-Hayy (the Living)
63. Al-Kayyum (the eternally Existing)
64. Al-Wajid (the Rich)
65. Al-Majid (the Noble)
66. Al-Wahid (the Unique)
67. As-Samad (the Eternal)
68. Al-Kadir (the Capable)
69. Al-Muktadir (the All-Powerful)
70. Al-Mukaddim (the Moving forward)
71. Al-Mu'ahhir (the Moving back)
72. Al-Awwal (the First)
73. Al-Ahir (the Last)
74. Az-Zahir (the Overcoming)
75. Al-Batin (the Hidden)
76. Al-Wali (the Ruler)
77. Al-Muta'ali (the Most High)
78. Al-Barr (the Righteous)
79. At-Tawwab (the Accepting repentance)
80. Al-Muntakim (the Avenging)
81. Al-'Afuww (the Excusing)
82. Ar-Ra'uf (the Compassionate)
83. Malik-ul-mulk (the King of the kingdom)
84. Zu-l-jalali-wa-l-ikram (the Possessor of majesty and generosity)
85. Al-Muksit (the Fair)
86. Al-Jami' (the Gathering)
87. Al-Ganiyy (the Wealthy)
88. Al-Mugni (the Enriching)
89. Al-Mu'ti (the Granting)
90. Al-Mani' (the Defending)
91. Ad-Darr (the Harming)
92. An-Nafi' (the Beneficent)
93. An-Nur (the Light)
94. Al-Hadi (the Leading by the right way)
95. Al-Badi' (the Creative)
96. Al-Baki (the Everlasting)
97. Al-Waris (the Inheriting)
98. Ar-Rashid (the Correct)
99. As-Sabur (the Patient)

In this list, number 89 is Al-Mu'ti (the Granting). Thus, these 99 names plus the name Allah equal 100 names. Besides 99 Allah's names, there are other names. Many of 99 Allah's names are synonymous. Most of Allah's names are often translated and interpreted in different ways.

Attributes of Allah's Actions

These attributes are not necessary, but possible for Allah. They depend on His might and will. So, these attributes are called al-Jaizi (possible or optional attributes) or al-Fili (attributes of actions).

1. Creation (at-Tahlik)
Allah creates everything that exists.

She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is! (3:47, Yusufali's translation)

Ashariyya theologians put the attribute of creation into this group. Maturidiyya theologians distinguish between at-Takwin (creation) which they put into as-Subuti (necessary or mandatory attributes) and at-Tahlik (creation) which they put into al-Jaizi (possible or optional attributes). I am not quite sure what is the difference between them.

2. Leading to the way of truth (al-Hidaya) and leading to the way of deception (ad-Dalala)
Allah leads some people to the way of truth and some people to the way of deception, depending on His will.

Is he, then, to whom the evil of his conduct is made alluring, so that he looks upon it as good, (equal to one who is rightly guided)? For Allah leaves to stray whom He wills, and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for Allah knows well all that they do! (35:8)

According to Sunni theologians, this means that after somebody makes a choice to take the way of truth, Allah created this way to him because only Allah can create anything. Likewise, after somebody decides to take the way of deception, Allah creates this way to him. Also, in Sunni theology, there is a principle that Allah's "negative" attributes or actions (such as punishment) are always mentioned together with His "positive" attributes or actions (such as reward).

3. Sending Prophets and Books
Allah sent Prophets and Books (Holy Scriptures) to people in order to show people the right way.

We sent thee not, but as a Mercy for all creatures. (21:107)

4. Resurrection (al-Ba's) and gathering (al-Hashr)
Allah will resurrect all the people at the Day of Judgment and then will gather them in the same place for judgment.

Again, on the Day of Judgment, will ye be raised up. (23:16)

The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord! (36:51)

5. Showing mercy (at-Tan'im) and sending tortures and sufferings (at-Ta'zim)
Allah gives mercy and good to those whom He wants and sends tortures and sufferings to those whom He wants.

(Both) the Jews and the Christians say: "We are sons of Allah, and his beloved." Say: "Why then doth He punish you for your sins? Nay, ye are but men,- of the men he hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)" (5:18)

This means that Allah will forgive some people at the judgment and leave them unpunished for their sins, and He will punish some people for their sins. However, He will not forgive unbelief and polytheism. Also, He forgives people when they confess their sins. These attribute refer to those people who did not confess their sins.

This point may look as injustice for Christians. However, it actually indicates Allah's will and mercy that He will not punish some people who deserve punishment. The Bible says that people who are saved, are saved by God's grace and mercy.

4 But because of his great love for us, God, who is rich in mercy,
5 made us alive with Christ even when we were dead in transgressions — it is by grace you have been saved.
6 And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus,
7 in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus.
8 For it is by grace you have been saved, through faith — and this not from yourselves, it is the gift of God —
9 not by works, so that no one can boast. (Ephesians 2:5-9)

Some people will not be saved. So, points 2 and 5 here have some similarity with the principle in Christianity that some people are saved by God's grace and mercy and some are not saved.

Classifications of God's Attributes

Christian theologians find God's attributes in the Bible. Muslims theologians find Allah's attributes in Qur'an and Sunnah.

There are three main classifications of God's attributes in Protestant theology:

1. Communicable and incommunicable attributes. The incommunicable attributes belong only to God (for example, eternity, immensity), while the communicable attributes to some extend may belong to people (for example, wisdom and justice).

2. Natural and moral attributes. The natural attributes describe God's nature (for example, self-existence and eternity), while the moral attributes describe His will (for example, justice and holiness).

3. Absolute and relative attributes. The absolute attributes characterize God Himself (for example, eternity and immensity), while the relative attributes characterize His relation to the creation (for example, omniscience).

According to Sunni theology, Allah's attributes are classified in the following way:
1. Al-Wujud - the attribute of Allah's essence (existence).
2. As-Salbi - the attributes that deny everything inappropriate to Allah. Al-Wujud and as-Salbi are sometimes put into the same group - as-Salbi or az-Zati (Sifats az-Zatiyya) (the essential attributes of Allah).
3. As-Subuti (Sifats as-Subutiyya) - the attributes that are necessary or mandatory for Allah.
4. Al-Jaizi - the attributes that are optional or possible for Allah. These attributes are also called al-Fi'li (Sifats al-Fi'liyya) - the attributes of Allah's actions.
5. Al-Habari - the informing attributes of Allah.

Actually, there are more similarities than differences between God's attributes and names in Christianity and Islam. Of course, I do not mean the doctrine of the Trinity that Islam completely rejects.

Informing Attributes of Allah

In Qur'an and Sunnah, there are some Allah's attributes that can lead to belief that Allah has a body if these attributes are understood literally. These attributes are called al-Habari (informing). Ashariyyah and Maturidiyya theologians understand them allegorically and interpret them. However, they admit that their interpretations may be not fully correct.

As the foundation for interpreting these attributes allegorically, they use surah 42, ayah 11:

(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). (Yusufali's translation)

Some of these attributes and their interpretations are:
1. Yad (hand) - Allah's mercy, might, authority:

Verily those who plight their fealty to thee do no less than plight their fealty to Allah: the Hand of Allah is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah,- Allah will soon grant him a great Reward. (48:10)

(Allah) said: "O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?" (38:75)

2. Wajh (face) - Allah's essence, existence:

But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour. (55:27)

3. Ain (eye) - Allah's vision, observation, care:

Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him': But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye. (20:39)

4. Istiwa (establishing, ascension) - Allah's authority, majesty, lordship:

(Allah) Most Gracious is firmly established on the throne (of authority). (20:5)

5. Maji (coming) - descending of Allah's commandment or manifestation of signs or His might:

And thy Lord cometh, and His angels, rank upon rank. (89:22)

6. Ityan (manifestation, coming) - approach of punishment from Allah:

Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision). (2:210)

In this matter, Wahhabi/Salafi do not agree with Ashariyya and Maturidiyya. Wahhabi/Salafi insist that these attributes should not be interpreted literally and believe that Allah really has a face, two hands, two eyes, really ascended on the throne, and so on. Other theologians reply that this means that Wahhabi/Salafi believe that Allah has a body.

In the Bible, there are even more verses where it is said about God's face, hands, other parts of the body, and even wings. Christian theologians agree that all these things are metaphors and should not be interpreted literally because God is spirit and does not have a body:

God is spirit, and his worshipers must worship in spirit and in truth. (John 4:24, New International Version)

Some examples from the Bible:

Many are asking, "Who can show us any good?" Let the light of your face shine upon us, O LORD. (Psalm 4:6)

Has not my hand made all these things, and so they came into being?" declares the LORD. "This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word. (Isaiah 66:2)

He parted the heavens and came down; dark clouds were under his feet. (Psalm 18:10)

9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up
10 and saw the God of Israel. Under his feet was something like a pavement made of sapphire, clear as the sky itself.
11 But God did not raise his hand against these leaders of the Israelites; they saw God, and they ate and drank. (Exodus 24:9-11)

5 Then I said: "O LORD, God of heaven, the great and awesome God, who keeps his covenant of love with those who love him and obey his commands,
6 let your ear be attentive and your eyes open to hear the prayer your servant is praying before you day and night for your servants, the people of Israel. I confess the sins we Israelites, including myself and my father's house, have committed against you." (Nehemiah 1:5-6)

He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart. (Psalm 91:4)

God's Names in the Bible

The Bible contains many God's names.

God's names in the Old Testament:
1. Elohim - God (Genesis 1:1); variants - El, Eloah, Elah
2. Adonai - Lord (Amos 7:7-8)
3. Yahweh (Jehovah) - God's name usually translated as LORD (Jeremiah 33:2)
4. El Shaddai - Almighty God (Genesis 17:1)
5. El Olam - Everlasting God (Genesis 21:33)
6. El Elion - Most High God (Genesis 14:18-20)
7. El Kadosh - Holy God (Joshua 24:19)
8. El Kanno - Jealous God (Joshua 24:19)
9. El Elohe Israel - God, God of Israel (Genesis 33:20)
10. El Roi - Seeing God (Genesis 16:13)
11. El Gadol ve Nora - Great and Awesome God (Deuteronomy 7:21)
12. El Hanun ve Rahum - Gracious and Merciful God (Jonah 4:2)
13. El Neeman - Faithful God (Deuteronomy 7:9)
14. El Hai - Living God (Joshua 3:10)
15. Elohim Hayim - Living God (Deuteronomy 5:26)
16. Elohim Tsebaot - God of hosts (Amos 3:13)
17. Yahweh Tsebaot - LORD of hosts (1 Samuel 17:45)
18. Yahweh Yireh - LORD will provide (Genesis 22:14)
19. Yahweh Rafa - LORD who heals (Exodus 15:26)
20. Yahweh Nissi - LORD is my banner (Exodus 17:15)
21. Yahweh Kadash - LORD who sanctifies (Leviticus 20:8)
22. Yahweh Raah - LORD is my shepherd (Psalom 23:1)
23. Yahweh Tsidkenu - LORD is our righteousness (Jeremiah 23:6)
24. Yahweh Shalom - LORD is peace (Judges 6:24)
25. Yahweh Shammah - LORD is there (Ezekiel 48:35)
26. Yahweh Elohim Israel - LORD, God of Israel (Judges 5:3)
27. Yahweh Elohim - LORD God (Genesis 2:4)
28. Adonai Yahweh - usually translated as Lord GOD (Genesis 15:8)

Some comments regarding the last name: The Jews pronounced Adonai (Lord) instead of YHWH (Yahweh). However, they pronounced Adonai YHWH as Adonai Elohim in order to avoid saying Adonai two times. In the cases when one word should be pronounced instead of another word, Masorets (Hebrew scholars who added special symbols for vowels to the Old Testament text) did not change the consonants of the original word, but added vowels of the word that should be pronounced instead. In Hebrew Masoretic punctuation, YHWH is spelled as Yehovah in order to indicate that this word should be pronounced as Adonai (the first vowel "a" of Adonai is substituted by "e" because "a" in Adonai indicates very short "a" that cannot be pronounced after "y" and should be substituted by very short "e"). However, Adonai YHWH is spelled as Adonay Yehowih in order to indicate that in this construction YHWH should be pronounced as Elohim.

God's names in the New Testament:
1. Theos - God (John 1:1)
2. Kurios - Lord (Ephesians 4:5)
3. Despotes - the Sovereign One (Acts 4:24; Revelation 6:10)
4. Pater - Father (Matthew 6:9; Romans 8:15)
5. Ego Eimi - I AM (John 8:58)