Muslim Cornered! What Does God Look Like? Deep Questions Asked about God! - Towards Eternity
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I will ask you a question that everybody asks at least once in their childhood. What does Allah look like? How does Allah do all the work at the same time? If Allah is beyond time and space, how come He is closer to us than our jugular vein? How do we know that Allah is one? It may be easier and better if two people do a job together, right? Welcome to the Towards Eternity cross-examination concept. Today we are going to ask you the most frequently asked questions about Allah. Why can't I see Allah? We should divide seeing Allah into two parts. To see His essence, to see His attributes. In other words, we don't see His essence right now, but we see His attributes and names everywhere.
For example, when you see a beautiful flower, you actually see Allah's name "Al-jamil", the most beautiful. You see one manifestation of that name. Or when you see a mountain, you actually see a small reflection of Allah's majesty. For instance, when you see a good meal you see, you witness the talents of the cook, don't you? Just like this, all the things you see in the universe are manifestations. Reflections of Allah's names. As we said, seeing a beautiful flower reflects Allah's name Al-jamil. You don't see it with your eyes. You see it with your mind. There are many things in the universe that we don't see with our physical eyes, but with the eyes of our minds.
As a matter of fact, they did an interesting research and found that, it says, we can only see 2.3% of the rays of light in existence with our eyes. Visible light is only 2.3% of the whole electromagnetic spectrum. The rest is just part of existence we can only understand with our minds. But I want to see God. So why can't I see God Himself, His essence instead of His attributes? It's not possible to see Him in this world. Why not? Think of it like this. Since He created the universe, this means He existed before the universe, so His existence is not dependent on the universe. Therefore, it wouldn't be logical to look for Him in the world or the universe in terms of His essence.
The other thing is, if we saw Him, it wouldn't be a test, would it? Imagine that everyone sees Allah. So what's the point of the test then? Therefore, we are not supposed to see Him so that the whole point of being tested is not compromised. Okay, I cannot see Him in this world, but will I be able to see Him in the Hereafter? He will be seen in the Hereafter. There are verses and hadith regarding this. It is mentioned in Verse 22 and 23 of Surah Al-Qiyamah. Let me recite them to you.
Esta ezubillah Bismillah وُجُوهٌۭ يَوْمَئِذٍۢ نَّاضِرَةٌ ٢٢ إِلَىٰ رَبِّهَا نَاظِرَةٌۭ ٢٣ That is, "Some faces that day will beam in brightness and beauty looking towards their Lord." However, a lot more detail is given in the hadith. Jarir bin Abdullah (ra) says, "We were sitting with the Messenger of Allah (saw)." He looked at the moon on the 14th of that month and said, For sure you will see your Lord as you see this moon and you won't have trouble seeing Him because of the crowd." There are more verses and hadith like this that are shown as evidence in this regard, so those who believe will see Him in Paradise. I have a question, but I think you cannot answer this. Go ahead.
We cannot see Him in this world because we are bound by place. So, well, isn't Paradise also a place? The eyes of this world and the eyes of the hereafter are actually different. For example, can we see angels when we look around us now? We don't, but it is said that we will see them directly when we go to Paradise, right? We're also told that we will see the Djinn as well. In other words, when we go to Paradise, many of our abilities will develop and manifest. They will improve. Because of this, our ability to see will be different and the quality of it will also be very different. That is, Allah has always been and will always be beyond time and space. But we will still see Him.
But it's not possible to understand the nature of it now. It is like this. Imagine that you're trying to explain colors to someone who is born blind. He has never seen colors. How can you explain them to him? Therefore, it is something we'll be able to understand only when we see and experience it. I will ask you a question that everybody asks at least once in their childhood. What does Allah look like? As a matter of fact, He doesn't look like anything, which is also stated in the following words. Esta ezubillah Bismillah لَيْسَ كَمِثْلِهِۦ شَىْءٌۭ ۖ (42:11) That is, "There is nothing like unto Him." Therefore He doesn't resemble anything like His creation in terms of His essence.
As we've just said, since He created the concept of space, and everything in it, He doesn't have a shape, nor He is bound by time. However, it's necessary to divide this concept into two. His essence and His attributes. In other words, in terms of His essence, He doesn't resemble anything and nothing compares to Him. But in terms of His attributes, we have some similarities with Him. He granted us some of His qualities in a limited way, of course. How do we know this? Because in the Quran, while describing Himself, Allah (azwj) uses terms that we can understand and relate to. For instance, He says That is, "He is the all-hearing and all-seeing." Hearing is the terms that I use for myself.
When Allah addresses me, He introduces Himself to me using the term I use, "hearing". The following is stated in another verse, at the end of Verse 44 of Surah Al-Isra. إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا (17:44) That is, "He is Haleem, Ghafur." What does Haleem mean? Most forbearing, not hurrying to punish, patient. Normally we can use this word for ourselves. We say, "This man is a patient man." "He isn't quick to judge. He is lenient." That is, he gives other people a chance to explain themselves. Or, he is Ghafur. That is, he's forgiving. In fact, this word is also a word we use for ourselves. In other words, when Allah introduces Himself, He often does this through the terms we use.
Or our Prophet (saw) gave examples of the compassion of a mother to explain the mercy of Allah. So how do we make the comparison here? We do not resemble Him in any way in terms of His essence. Nothing is like Him. But we have similarities in terms of attributes. That is Allah can see, we also can see. But He doesn't need eyes. We don't know how He sees, but we know that He sees. Therefore, we are in no way similar in terms of His essence. But He gave us very small samples of some of His features so that we could know Him in terms of His attributes. Thus, by looking at them, we can think, just as I am compassionate to people and I'm kind, so too does Allah have mercy on all of us.
Of course, our qualities are limited, but His attributes are perfect and unlimited. These attributes that we have are minimal manifestations of His names. Okay, I'll ask you another question. How do we know that Allah is one? It may be easier and better if two people do a job together, right? If a person holds one end of this table and someone else holds the other, it can be lifted more easily. Isn't it possible for more than one deity to manage the affairs of the universe? Lifting the table more easily with help is related to our limited power. Since our strength is limited, the help of others can make things easier for us. But Allah's power by definition is unlimited.
Therefore, the concept of having difficulty does not apply to Him. And since He is infinitely powerful, He doesn't need the help of any other being. So the existence of another deity is not logical. It won't add anything extra. When it comes to managing the universe with more than one deity, I want to explain this by using your table example again. Imagine that you hold the table by this end and the other person holds it by the other end. If you want to go this way and he wants to go that way, on the contrary, it will be more difficult. As a matter of fact, the second person always makes it difficult, even impossible, in terms of management.
If there were two presidents in a country, two principals in a school, things would definitely go wrong. Why? Because two different people will obviously have two different wills, two different decisions. It is impossible for them to agree on everything. And when conflict happens, the order gets disrupted and the power struggle starts. Allah states this fact beautifully in the 22nd Verse Surah Al-Anbya. "Had there been within the Heavens and Earth gods beside Allah, they both would have been ruined.
So exalted is Allah, Lord of the Throne above what they describe." But when you think of the perfect harmony in the universe, this incredible balance and order in every detail, you become 100% sure that it must be controlled by a single source, by one God. Besides, there is no evidence in the universe that there is more than one deity. When you look at all the creation, you cannot say, "I understand from this that there is more than one God." We cannot provide any evidence in that regard. But there are many evidences that prove the opposite. Other than the perfect order, the way things are created, the way things work in the universe prove the oneness of Allah very powerfully.
For example, the planets rotate in space, right? The spheres rotate. At the same time, you look at the physical beings in the smallest particles, the atoms, you actually see that spheres also rotate. Electrons rotate around the nucleus. So it's like the signature of the same artist. Or take the cleaning activity that is constantly going on in the universe. When you go anywhere in the world, you can see that an animal cleans itself. For example, a duck cleans its own body. When you look elsewhere, when you look at a cat, you see that the cat also cleans itself. Or in another place you see that a fly cleans itself too. In a desert you see a snake changing its skin.
In fact, there is also a cleaning activity. So wherever you go in the world, when you see that cleaning activity, it's actually the signature of the same artist. There's a cleaning activity seen everywhere. When you look inside the human body, we see a constant renewal. We see constant refreshing. Dead cells go away and new ones come in. The blood is constantly purified. Common laws and common examples like these can be seen in many places in the universe, which show that they all actually are works of the same artist and have the same signature. How does Allah do all the work at the same time? In fact, He has placed some examples in the universe for us to understand this.
For example, mirrors. Suppose that we bring 100 mirrors to this room. Okay, and we put a light, or light a fire in the middle of the room. When we put 100 mirrors around the light, will the light enter all the mirrors with its entire beam and image? It will. Will its light getting into one of those mirrors prevent it from entering others? No, it won't. Will it delay the others? No. Since the light entered 99 mirrors, can you say it should enter the 100th mirror with a bit less brightness? No you can't.
When you look at the universe created by Allah, based on the laws set by Him, light can enter 100 mirrors at the same time and be reflected, and the reflection of one of them does not prevent the others. Let's think about it with another example. The Sun. The Sun reflects some light into your eyes, and at the same time it reflects its light on the sea as well. It also enters a piece of glass at that very moment. When you look at it, does the Sun's light entering a piece of glass prevent it from being reflected on the sea? No, it doesn't. We can see the reflection of the Sun on both of them. Right?
So the Sun's reflection on anything transparent does not delay or prevent its reflection on other things. Or you cannot say, since it got into everything, less sunlight will enter another piece of glass. Other examples like this can be thought of. We should think like this here. In the universe created by Allah, the Sun He created, or the light He created, the mirrors He created, can they do these things at the same time with the laws and rules He has established in the universe? Yes, they can. Would you be able to see that light in those 100 mirrors at the same time? Yes, you would. Just like this, Allah's doing one thing does not prevent Him from doing another.
Doing one thing does not give Him any difficulty in doing another. He even put these simple examples in the universe so that we could understand it. If Allah is beyond time and space, how come He is closer to us than our jugular vein? Yes, He put an example in the universe to allow us to understand this as well. Like what? You can again, simply think of the Sun. Are you close to the Sun now? You aren't. You are very far away, aren't you? But actually the Sun is very close to you. How? Does the Sun send you its light? Yes, it does. Does it touch your skin? Yes. Do the Sun's rays enter your body? Yes, they do. When you look at the food you eat, do the Sun's rays enter it as well? Yes, they do.
So you're physically very far away from the Sun, but the Sun is very close to you. Similarly, we are far away from Allah. There are 70,000 curtains in between. And in terms of His manifestations, He does many different things. For example, with His name Al-Hayy Allah gives us life, doesn't He? Or with His name Ar-Razzaq, He gives us sustenance. With his name Al-Jameel He gives us beauty. With the manifestations of His names and attributes like these, He is closer to us than we are to ourselves. He is the reason why we exist and continue to exist. We say Allah is not like humans, right? But Allah gets angry and He sometimes threatens. What is the reason for this?
When we say anger, generally we think of things like "I couldn't control my anger, I didn't do it willingly," et cetera. But anger isn't always bad. For example, to ensure justice in a country, the ruler of that place must have anger. Why? Only when he has anger he can punish the criminal, or he can threaten the oppressor so that the crime rate stays low, right? This anger or this threat is there to ensure justice. It's there to protect the oppressed and intimidate the oppressors. That is to say, the attitude needs to change according to the one spoken to.
When there is an oppressor, showing anger is needed, and when there is someone worthy of compassion, it's necessary and befitting for Allah to show mercy. We see it in many places in the Quran. The verses related to mercy mentioned in the Quran are double the amount of verses related to punishment. As for the issue of resemblance, we've just talked about it a little bit. For example, when we say "As-Sami, Al-Baseer." "Hears all, Sees all." Yes, He has the qualities of hearing and seeing, but we do not know their nature. Similarly, Allah (azwj) gets angry, but its nature is unknown to us. One of the names of Allah is Al-Qahhar. When you think about it, the oppressors need to be overpowered.
So Allah is Al-Qahhar. He gets angry. But this is not a sign of weakness for Him. Unlike you and me, He has anger that befits Him. We say Allah is infinite, but I cannot comprehend what infinity is like. Can you explain it to me? Sure. When you say you want to understand infinity, you need to know what you want to learn. If you say, I want to understand with my mind an infinite being fully, with all these qualities, it's impossible for you to do that. Why? Because you are limited, so your mind is also limited. Therefore, you can never understand Him fully. But when it's come to the infinity of his qualities, For example, when I say Allah has infinite power, you can actually understand this.
How? Let me explain it to you. Some characteristics are either inherent or external. For instance, wetness. When you wet a towel, the quality of its wetness is external. That is, it has come to it from the outside as a towel is not inherently wet. But the wetness of water is inherent. Can you say, "When did the water get wet?" You don't ask such a question. Or you don't ask, "Who wet this water?" The water has always been wet. That is inherent quality of the water. So when a quality is passed on to someone or something later, it's called an external quality. If He always had it, it's called an inherent quality. And when a quality is inherent, that quality has no degrees.
For example, you cannot say "This water is a little wet" or "very wet." There are no levels in the quality of wetness in water. But if a quality is external, it has levels, degrees. You can say "a very wet towel" or "a little wet carpet" for instance. And that external quality must also be limited because it has been passed on to it in a certain quantity. And since it's not the source of it, it cannot have that quality infinitely. So when we look at the power in you and me, does it come from Allah? Yes, it does. So the power we have is external. Therefore what we can do is limited. I can do this, but I can't do that. If I do this, I cannot do that.
But since the quality of power is inherent in Allah, it has no levels, it's infinite, and it's also not limited by time or space. So doing one thing does not prevent Him from doing another. He can do anything, anywhere at the same time. When we look at the issue of infinity like this, it can easily be understood. That's all. Thank you for answering our questions today. We'll come with harder questions next time. Always. We trust the wisdom of the Quran. The answers to the questions discussed here can be found in the Risale-i Nur Collection, a tafsir of the Quran. If there are brothers and sisters who want to read them, they can download our free Kopgit application.
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For example, when you see a beautiful flower, you actually see Allah's name "Al-jamil", the most beautiful. You see one manifestation of that name. Or when you see a mountain, you actually see a small reflection of Allah's majesty. For instance, when you see a good meal you see, you witness the talents of the cook, don't you? Just like this, all the things you see in the universe are manifestations. Reflections of Allah's names. As we said, seeing a beautiful flower reflects Allah's name Al-jamil. You don't see it with your eyes. You see it with your mind. There are many things in the universe that we don't see with our physical eyes, but with the eyes of our minds.
As a matter of fact, they did an interesting research and found that, it says, we can only see 2.3% of the rays of light in existence with our eyes. Visible light is only 2.3% of the whole electromagnetic spectrum. The rest is just part of existence we can only understand with our minds. But I want to see God. So why can't I see God Himself, His essence instead of His attributes? It's not possible to see Him in this world. Why not? Think of it like this. Since He created the universe, this means He existed before the universe, so His existence is not dependent on the universe. Therefore, it wouldn't be logical to look for Him in the world or the universe in terms of His essence.
The other thing is, if we saw Him, it wouldn't be a test, would it? Imagine that everyone sees Allah. So what's the point of the test then? Therefore, we are not supposed to see Him so that the whole point of being tested is not compromised. Okay, I cannot see Him in this world, but will I be able to see Him in the Hereafter? He will be seen in the Hereafter. There are verses and hadith regarding this. It is mentioned in Verse 22 and 23 of Surah Al-Qiyamah. Let me recite them to you.
Esta ezubillah Bismillah وُجُوهٌۭ يَوْمَئِذٍۢ نَّاضِرَةٌ ٢٢ إِلَىٰ رَبِّهَا نَاظِرَةٌۭ ٢٣ That is, "Some faces that day will beam in brightness and beauty looking towards their Lord." However, a lot more detail is given in the hadith. Jarir bin Abdullah (ra) says, "We were sitting with the Messenger of Allah (saw)." He looked at the moon on the 14th of that month and said, For sure you will see your Lord as you see this moon and you won't have trouble seeing Him because of the crowd." There are more verses and hadith like this that are shown as evidence in this regard, so those who believe will see Him in Paradise. I have a question, but I think you cannot answer this. Go ahead.
We cannot see Him in this world because we are bound by place. So, well, isn't Paradise also a place? The eyes of this world and the eyes of the hereafter are actually different. For example, can we see angels when we look around us now? We don't, but it is said that we will see them directly when we go to Paradise, right? We're also told that we will see the Djinn as well. In other words, when we go to Paradise, many of our abilities will develop and manifest. They will improve. Because of this, our ability to see will be different and the quality of it will also be very different. That is, Allah has always been and will always be beyond time and space. But we will still see Him.
But it's not possible to understand the nature of it now. It is like this. Imagine that you're trying to explain colors to someone who is born blind. He has never seen colors. How can you explain them to him? Therefore, it is something we'll be able to understand only when we see and experience it. I will ask you a question that everybody asks at least once in their childhood. What does Allah look like? As a matter of fact, He doesn't look like anything, which is also stated in the following words. Esta ezubillah Bismillah لَيْسَ كَمِثْلِهِۦ شَىْءٌۭ ۖ (42:11) That is, "There is nothing like unto Him." Therefore He doesn't resemble anything like His creation in terms of His essence.
As we've just said, since He created the concept of space, and everything in it, He doesn't have a shape, nor He is bound by time. However, it's necessary to divide this concept into two. His essence and His attributes. In other words, in terms of His essence, He doesn't resemble anything and nothing compares to Him. But in terms of His attributes, we have some similarities with Him. He granted us some of His qualities in a limited way, of course. How do we know this? Because in the Quran, while describing Himself, Allah (azwj) uses terms that we can understand and relate to. For instance, He says That is, "He is the all-hearing and all-seeing." Hearing is the terms that I use for myself.
When Allah addresses me, He introduces Himself to me using the term I use, "hearing". The following is stated in another verse, at the end of Verse 44 of Surah Al-Isra. إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا (17:44) That is, "He is Haleem, Ghafur." What does Haleem mean? Most forbearing, not hurrying to punish, patient. Normally we can use this word for ourselves. We say, "This man is a patient man." "He isn't quick to judge. He is lenient." That is, he gives other people a chance to explain themselves. Or, he is Ghafur. That is, he's forgiving. In fact, this word is also a word we use for ourselves. In other words, when Allah introduces Himself, He often does this through the terms we use.
Or our Prophet (saw) gave examples of the compassion of a mother to explain the mercy of Allah. So how do we make the comparison here? We do not resemble Him in any way in terms of His essence. Nothing is like Him. But we have similarities in terms of attributes. That is Allah can see, we also can see. But He doesn't need eyes. We don't know how He sees, but we know that He sees. Therefore, we are in no way similar in terms of His essence. But He gave us very small samples of some of His features so that we could know Him in terms of His attributes. Thus, by looking at them, we can think, just as I am compassionate to people and I'm kind, so too does Allah have mercy on all of us.
Of course, our qualities are limited, but His attributes are perfect and unlimited. These attributes that we have are minimal manifestations of His names. Okay, I'll ask you another question. How do we know that Allah is one? It may be easier and better if two people do a job together, right? If a person holds one end of this table and someone else holds the other, it can be lifted more easily. Isn't it possible for more than one deity to manage the affairs of the universe? Lifting the table more easily with help is related to our limited power. Since our strength is limited, the help of others can make things easier for us. But Allah's power by definition is unlimited.
Therefore, the concept of having difficulty does not apply to Him. And since He is infinitely powerful, He doesn't need the help of any other being. So the existence of another deity is not logical. It won't add anything extra. When it comes to managing the universe with more than one deity, I want to explain this by using your table example again. Imagine that you hold the table by this end and the other person holds it by the other end. If you want to go this way and he wants to go that way, on the contrary, it will be more difficult. As a matter of fact, the second person always makes it difficult, even impossible, in terms of management.
If there were two presidents in a country, two principals in a school, things would definitely go wrong. Why? Because two different people will obviously have two different wills, two different decisions. It is impossible for them to agree on everything. And when conflict happens, the order gets disrupted and the power struggle starts. Allah states this fact beautifully in the 22nd Verse Surah Al-Anbya. "Had there been within the Heavens and Earth gods beside Allah, they both would have been ruined.
So exalted is Allah, Lord of the Throne above what they describe." But when you think of the perfect harmony in the universe, this incredible balance and order in every detail, you become 100% sure that it must be controlled by a single source, by one God. Besides, there is no evidence in the universe that there is more than one deity. When you look at all the creation, you cannot say, "I understand from this that there is more than one God." We cannot provide any evidence in that regard. But there are many evidences that prove the opposite. Other than the perfect order, the way things are created, the way things work in the universe prove the oneness of Allah very powerfully.
For example, the planets rotate in space, right? The spheres rotate. At the same time, you look at the physical beings in the smallest particles, the atoms, you actually see that spheres also rotate. Electrons rotate around the nucleus. So it's like the signature of the same artist. Or take the cleaning activity that is constantly going on in the universe. When you go anywhere in the world, you can see that an animal cleans itself. For example, a duck cleans its own body. When you look elsewhere, when you look at a cat, you see that the cat also cleans itself. Or in another place you see that a fly cleans itself too. In a desert you see a snake changing its skin.
In fact, there is also a cleaning activity. So wherever you go in the world, when you see that cleaning activity, it's actually the signature of the same artist. There's a cleaning activity seen everywhere. When you look inside the human body, we see a constant renewal. We see constant refreshing. Dead cells go away and new ones come in. The blood is constantly purified. Common laws and common examples like these can be seen in many places in the universe, which show that they all actually are works of the same artist and have the same signature. How does Allah do all the work at the same time? In fact, He has placed some examples in the universe for us to understand this.
For example, mirrors. Suppose that we bring 100 mirrors to this room. Okay, and we put a light, or light a fire in the middle of the room. When we put 100 mirrors around the light, will the light enter all the mirrors with its entire beam and image? It will. Will its light getting into one of those mirrors prevent it from entering others? No, it won't. Will it delay the others? No. Since the light entered 99 mirrors, can you say it should enter the 100th mirror with a bit less brightness? No you can't.
When you look at the universe created by Allah, based on the laws set by Him, light can enter 100 mirrors at the same time and be reflected, and the reflection of one of them does not prevent the others. Let's think about it with another example. The Sun. The Sun reflects some light into your eyes, and at the same time it reflects its light on the sea as well. It also enters a piece of glass at that very moment. When you look at it, does the Sun's light entering a piece of glass prevent it from being reflected on the sea? No, it doesn't. We can see the reflection of the Sun on both of them. Right?
So the Sun's reflection on anything transparent does not delay or prevent its reflection on other things. Or you cannot say, since it got into everything, less sunlight will enter another piece of glass. Other examples like this can be thought of. We should think like this here. In the universe created by Allah, the Sun He created, or the light He created, the mirrors He created, can they do these things at the same time with the laws and rules He has established in the universe? Yes, they can. Would you be able to see that light in those 100 mirrors at the same time? Yes, you would. Just like this, Allah's doing one thing does not prevent Him from doing another.
Doing one thing does not give Him any difficulty in doing another. He even put these simple examples in the universe so that we could understand it. If Allah is beyond time and space, how come He is closer to us than our jugular vein? Yes, He put an example in the universe to allow us to understand this as well. Like what? You can again, simply think of the Sun. Are you close to the Sun now? You aren't. You are very far away, aren't you? But actually the Sun is very close to you. How? Does the Sun send you its light? Yes, it does. Does it touch your skin? Yes. Do the Sun's rays enter your body? Yes, they do. When you look at the food you eat, do the Sun's rays enter it as well? Yes, they do.
So you're physically very far away from the Sun, but the Sun is very close to you. Similarly, we are far away from Allah. There are 70,000 curtains in between. And in terms of His manifestations, He does many different things. For example, with His name Al-Hayy Allah gives us life, doesn't He? Or with His name Ar-Razzaq, He gives us sustenance. With his name Al-Jameel He gives us beauty. With the manifestations of His names and attributes like these, He is closer to us than we are to ourselves. He is the reason why we exist and continue to exist. We say Allah is not like humans, right? But Allah gets angry and He sometimes threatens. What is the reason for this?
When we say anger, generally we think of things like "I couldn't control my anger, I didn't do it willingly," et cetera. But anger isn't always bad. For example, to ensure justice in a country, the ruler of that place must have anger. Why? Only when he has anger he can punish the criminal, or he can threaten the oppressor so that the crime rate stays low, right? This anger or this threat is there to ensure justice. It's there to protect the oppressed and intimidate the oppressors. That is to say, the attitude needs to change according to the one spoken to.
When there is an oppressor, showing anger is needed, and when there is someone worthy of compassion, it's necessary and befitting for Allah to show mercy. We see it in many places in the Quran. The verses related to mercy mentioned in the Quran are double the amount of verses related to punishment. As for the issue of resemblance, we've just talked about it a little bit. For example, when we say "As-Sami, Al-Baseer." "Hears all, Sees all." Yes, He has the qualities of hearing and seeing, but we do not know their nature. Similarly, Allah (azwj) gets angry, but its nature is unknown to us. One of the names of Allah is Al-Qahhar. When you think about it, the oppressors need to be overpowered.
So Allah is Al-Qahhar. He gets angry. But this is not a sign of weakness for Him. Unlike you and me, He has anger that befits Him. We say Allah is infinite, but I cannot comprehend what infinity is like. Can you explain it to me? Sure. When you say you want to understand infinity, you need to know what you want to learn. If you say, I want to understand with my mind an infinite being fully, with all these qualities, it's impossible for you to do that. Why? Because you are limited, so your mind is also limited. Therefore, you can never understand Him fully. But when it's come to the infinity of his qualities, For example, when I say Allah has infinite power, you can actually understand this.
How? Let me explain it to you. Some characteristics are either inherent or external. For instance, wetness. When you wet a towel, the quality of its wetness is external. That is, it has come to it from the outside as a towel is not inherently wet. But the wetness of water is inherent. Can you say, "When did the water get wet?" You don't ask such a question. Or you don't ask, "Who wet this water?" The water has always been wet. That is inherent quality of the water. So when a quality is passed on to someone or something later, it's called an external quality. If He always had it, it's called an inherent quality. And when a quality is inherent, that quality has no degrees.
For example, you cannot say "This water is a little wet" or "very wet." There are no levels in the quality of wetness in water. But if a quality is external, it has levels, degrees. You can say "a very wet towel" or "a little wet carpet" for instance. And that external quality must also be limited because it has been passed on to it in a certain quantity. And since it's not the source of it, it cannot have that quality infinitely. So when we look at the power in you and me, does it come from Allah? Yes, it does. So the power we have is external. Therefore what we can do is limited. I can do this, but I can't do that. If I do this, I cannot do that.
But since the quality of power is inherent in Allah, it has no levels, it's infinite, and it's also not limited by time or space. So doing one thing does not prevent Him from doing another. He can do anything, anywhere at the same time. When we look at the issue of infinity like this, it can easily be understood. That's all. Thank you for answering our questions today. We'll come with harder questions next time. Always. We trust the wisdom of the Quran. The answers to the questions discussed here can be found in the Risale-i Nur Collection, a tafsir of the Quran. If there are brothers and sisters who want to read them, they can download our free Kopgit application.
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