Author Topic: Is God a Man?  (Read 8464 times)

Rami

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Re: Is God a Man?
« Reply #10 on: March 26, 2010, 08:41:21 AM »
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It also says that he doesnt have Daughtors and those who attributed daughtor "of alllah" to him were in BIG TROUBLE.

Why would a Man, be so Offended if you say He has a Son or a Daughtor?
That doesnt make anysense.

Peace my friend, you are not reading the text accurately. God was upset because they are men, NOT women. He told them did you see their creation to know that they are female? Angel's are God's soldiers and all soldiers are men. Only wimps and sissies who don't believe in the hereafter will think God have female angels!!! It is an insult. And an additional point, why will God get upset anyway if they have female names?? If they are asexual, why God started the controversy in the first place?

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Why would a MAN be Immortal? I dont know if you know this but uh....Science and History has Proven...a Homosapien is NOT immportal.
a Homosapian cannot make a Univerese, A Homosapian cannot know what people are thinking.

Elohim doesn't look like man. Man looks like Elohim but mortal. So you are getting it the other way round. Angels are men equipped with wings to fly through the heavens. We don't fly. Thats the only apparent difference.

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You know what, The Quran teaches me about people like you guys.
It clearly says that if somone is talking bad about Allah/Islam to leave them until they change the subject.
    So that is what I will do.

Actually, you are the one who is misreading the texts. There is a difference between what the Quran says and what your concept of God is.

RA786

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Re: Is God a Man?
« Reply #11 on: March 26, 2010, 08:59:28 AM »
And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell, Surah 4/140.

A) Man being Man in Gods Image
Nowhere in the Quran, however is in the "Christian Bible"

B)God Making the Univerese and then Resting on the 7th
Nowhere in Quran, However is in the "Christian Bible"

C) Rami saying that Anlges are Men with wings....
found No where in the Quran however is in Rami's Interpretation.

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Actually, you are the one who is misreading the texts. There is a difference between what the Quran says and what your concept of God is.

It is funny I am being Accused of Misreading the Texts, and how I have a Different Concept of God then what the Quran teaches.
Hummm..... :hmm

Please Rami, Tell me where you have read (what Surah and Ayat) that says Angles are Male (human) Soilders of Allah that are Equippted with Wings to fly throughout the heavens. I am DYING TO READ this Verese!!!  :laugh:

"Elohim doesnt Look like a man, man looks like Elohim"
Please Give Surah and Ayat where this Statment of the like thereof can be found!

Its ironic actually, to find a "supposed" Quran Aloner on a Quran Alone site...reciting/producing non Quranic material.

The Gospel of Rami huh?


Here is another Question.... How does a Male Human God Create a Sun...? will he Burn his hands?
How is a Male Human God even Possible if Homosapians Only were on earth about a couple million years ago?
your human god theories are fallable even in the simplest of Cronological facts.


Rami

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Re: Is God a Man?
« Reply #12 on: March 26, 2010, 09:34:28 AM »
Peace RA786,
 
The Gospel of Rami.....hahahaha...damn how lame this Gospel would that be.

''Hey, Hey, believe in God and do good things or you go to hell bad boy''' Verse 1:1  :laugh:

Think of God as superman who worked 6000 years to build the heavens and the Earth. Lets review a very interesting verse:

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ

It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise.

Behind a veil?? How is that if God has no form? Something to think about. Lets talk about the Angels:

Those who disbelieve in the Hereafter have given the Angels feminine names.
While they had no knowledge about this; they only followed conjecture. And conjecture is no substitute for the truth.


Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things. - this kills the claim that says angels are the forces of nature.

And the honored servants العباد المكرمون

وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
   And they say: "(Allah) Most Gracious has begotten offspring." Glory to Him! they are (but) servants raised to honour.
هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ
        Has the story reached thee, of the honoured guests of Abraham?

See the believer become honored:
بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ
"For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!"
فَوَاكِهُ وَهُم مُّكْرَمُونَ
Fruits (Delights); and they (shall enjoy) honour and dignity,

Now see angels and men together in Eden,

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ وَالْمَلاَئِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ
   The Gardens of Eden: they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring: and angels shall enter unto them from every gate.

Peace.

RA786

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Re: Is God a Man?
« Reply #13 on: March 26, 2010, 03:18:20 PM »
I admit my faults.... I have not read this ayat or may have forgot.

  "All Praise is due to Allah, the Originator of all Highs and their Lows, Who appoints His angels as message-bearers having wings two, three and four. (Many of the angels, the physical laws in the Universe, have more than one function). He increases in creation what He Will. For, Allah is the Appointer of due measure of all things, and He is Able to do all things." surah 35.1[/b]
Qxp adds tasfir...in red

So the Angles being Phisical Laws can still apply depending on personal Interpretation. Allah being the Creater of All things (lord of the worlds) could have created Different types of angles...Both Physical beings and non-physical with wings, or wings could mean something different.

 I am not sure.

(Think how this attitude downgrades the human "Self".) Some of them stoop so low that they make seductive statues of females and worship them! In fact, they worship Satan, their selfish desire that rebels against the Divine Values. 4/117

Allah speaks from behind a veil.

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Behind a veil?? How is that if God has no form? Something to think about.
What is there to think about?

You create a Fallacy.
Just because Allah speaks from behind a veil doesnt mean He Has a Form or doesnt. it just means that is speaks behind a veil.


How does a Human fit these Vereses?
1) And to God is what is in heavens and in the Earth; God is Encompassing over all things. 4/126
wow, I dont think a Human can Possibly Encompass "all things" (all things mean every single atom and subtomic particle in this reality and in any other dimesntion or reality in the farthest reaches of space.... Can a Human Really do that? thats Physically IMPOSSIBLE!!)

2)Verily, I am your Lord! Take off your sandals, verily, you are in the sacred valley of Tuwa." (Your quest for the Truth is over. So lighten the burdens of your search. Now you are in the Sacred Valley of Revelation) 20:12.
How do you interpret this verese? is Moses Really in the Precense of Allah? Do you think a human god would be with Moses in the Valley of Tuwa?
IF you say Yes: How can that be...it is a Contradiction of the pervious verese in #1. How can Allah Be "Encompassing over all things" yet he is in the Valley of Tuwa with Moses? a human being can only be in 1 place at 1 time. Even Superman is Subject to that law!
A Human must either be Here or There.


3) When he saw a fire, so he said to his family: "Stay here, I have seen a fire, perhaps I can bring from it something, or find at the fire some guidance." 20:10

So when he came to it he was called: "O Moses." 20:11


So, How do you interpret this verese? is Allah really a Fire? or his he Hiding behind a Veil (Fire)? or his the Fire Metephoric? or Symotaniously all of the interpretations? 

How can Allah be a Man when he is Here talking to Moses as a Fire (of some sort)? Do humans really look like Fires?


4)And We have created man and We know what his soul whispers to him, and We are closer to him than his jugular vein.
So, How is your human god Closer to us then our Jugular vein? Hummmm.....?

5)And We have created the heavens and the Earth and what is between them in six days, and no fatigue touched Us.

After Reading the Quran, I have Concluded that Allah is DEFFINATLY Not Human. There is No possible way at all. Allah as attributes that No human can ever possibly have.

You cannot say that a Bird is a Lion....or that a Lion is a Whale....or that I am god...nor can you say that GOD is like a man.

Allah is above all Creation. Humans are Born....How can Allah be a Human if Allah was never Born?
(Before the before, after the after).

IT IS IMPOSSIBLE FOR A MAN TO BE A MAN WITHOUT FIRST BEING BORN, THEN BEING A CHILD, AND THEN BECOMMING A MAN.
       This is TOTALLY against what Allah IS.

I am leaving this conversation once and for all. I hope that I at least attempted to refute in a good way for the sake of Islam.
I can feel content and rest assured that Your view is complete fallacy, based on illusion and Insane interpretation.
       May Allah Guide us Both to the Truth.

Salaam

In reality, God is the ALL-IN-ALL, everything within everything. The forces of the established Universe combine to form one infinite reality, and that is God - the sublime causeless cause and effect of all things. Therefore, by "one", God is the infinite reality within all things, the unified collection of all things known and unknown. That's why "He" is also called "We" throughout the scriptures, "I" is also called "Us". The oneness is within the unity.

Peace!

Ahmad Bilal

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Re: Is God a Man?
« Reply #14 on: March 26, 2010, 05:10:07 PM »
Peace RA786,

but that would contradict Allah being a Limitless being.

such as his 99 attributes.

How can Allah be a man if he is "limitless"? also what Human do you know is Immortal? it is against Science/laws of physics. It is against all Sane Teachings.

Where does the Qur'aan call Allah a "limitless being"?

How can Allah be a man if Allah (the name/word) does not have a Gender to it?
How can Allah be a man if the Quran says "He (Allah but no gender) does not consort a son [jesus]" the context and way it said it was as though it is Blasphamous to say that Allah could EVER have a child. If he is Human....then why would that be so Blasphamous or such a big deal?

If the title "Allah" is a specific name, it doesn't have to denote a gender. The name "Sam" can be applied to a male or female, depending on the context and the individual. You're forgetting the idea that Allah is referred to as "He" and "Him" throughout the scripture, which clearly denotes MASCULINITY. That means God is a Man, or at least a male being, meaning He definately has a gender...

Also, the Qur'aan doesn't say that Allah CAN'T have a child. It says He DOESN'T have any children, and this is because He has not wife/spouse ("female consort"). Therefore, if He had a spouse, He could indeed have a child.

If Allah was a man, who created him? Why would a "Man" Male Gender from the Homosapian Species be a "God" in space if Humans are Earthlings, and the Earth was created  only a few billion years ago?

That doesnt make cronological sense.

The ancient textual religious groups (i.e. Egyptians/Khemetians, Sumerians, Akkadians, Nubians, etc.) always emphasized that the Supreme God, or the "God of Gods", was a self-created being. For example, Vishnu, Brahma, and Atum were the primary deities of the ancient cultures, and all of them are regarded as being "self-created" from the darkness of space, i.e. the primordial waters and/or the Universe. Allah never says that He existed before existence in the Qur'aan. Rather, it says He is the "first" and the "last". That means He was the FIRST ONE present, or He came from something. It also means He will outlive everything and/or everyone else, which is what makes Him the LAST ONE. This doesn't suggest that He was "always existent" or anything like that. It just says that He was first.

why would Allah be a man if all of his attributes say otherwise.

You're definately mistaken on this, sir! Allah's attributes include "merciful", "gracious", "forgiving", "peaceful", "mighty", "loyal", "king", "lord", etc.... ALL of those attributes can, and actually MUST, apply to a Man, or men. An unreal entity can't express any of those things. Humans, however, can express ALL of them.

This whole Idea of an Immortal man is Impossible. It is Fairy tail...you would have made more sense if you would have just said you were an Atheist who doesnt even believe god exists.

The idea of an immortal Man is "impossible", yet you believe in an immortal entity that can't be seen, heard, or identified in any way? I don't know about you, but YOUR idea of God sounds like a fairy tale to me! How can you know God exists if you can't identify Him in any way? Do you believe because someone told you to believe, or do you have some form of evidence to support your claim?

And I definately believe that God exists. That's why I'm participating in this thread - because I DO believe in God, the Supreme Man...

Peace!
"The true delight is in the finding out, rather than in the knowing." - Isaac Asimov

Rami

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Re: Is God a Man?
« Reply #15 on: March 27, 2010, 02:39:46 PM »
A great excerpt on why an anthropomorphic God makes sense while the 'Zero Point Energy God' is against reason and scripture.

BIBLICAL ANTHROPOMORPHISM
FROM E.L. Cherbonnier, (Trinity College, Hartford, Conn.)
“The Logic of Biblical Anthropomorphism,”
Harvard Theological Review IV (1962):
excerpted by Hugh W. Nibley



187:     “By anthropomorphism I mean any theology that conceives of God in terms of those characteristics which are distinctly human ....”
   “The prophets do not charge the pagan deities with being anthropomorphic, but with being insufficiently anthropomorphic.  At their best, they are counterfeit persons.  At their worst, they are frankly impersonal.”
   “It is sometimes held that this biblical anthropomorphism is only a manner of speaking, a mere symbol for the hidden, ‘wholly other’ God .... Modern scholarship, however, by restoring these passages to their context and so recovering their original meaning, reverses such an interpretation.”

188:     “... philosophers have charged that to conceive God as personal must, by definition, be wishful thinking.  The fallacy in such a claim is two-fold.  In the first place .... to disparage the position solely on the basis of the person’s motives is to argue ad hominem.  (i.e., just because one wants to believe a thing is no sign that it is false.)  The second fallacy is the assumption that only those who believe in a personal God are liable to project themselves into their beliefs .... Any belief may be the result of wishful thinking.... Its validity can be neither established nor refuted on merely psychological grounds.”

190:     Are “the terms most commonly applied to God ... logically compatible with the biblical God?”  “The analysis will show that they are NOT ... most of the commonly accepted divine attributes apply to a very different God, the God of mystical philosophy, whether Oriental or Occidental, known variously as Brahma, the One, the ‘Ground of Being,’ the Void, the Unconditioned.”

191:     “Of all the traditional attributes of God, perhaps none is more familiar than the term ‘infinite’.”  The only occurrence of the word in the Bible, Ps. 147:5, means “simply that God’s wisdom is inexhaustible, not that He is himself ‘the Infinite’.” 
   Etymologically, ‘infinite’ means ‘unlimited.’ ... A thing is limited the moment any characteristic is attributed to it .... any positive statement about God automatically restricts him,” hence “In the via negative of medieval theology, no less than the neti, neti of the Upanishads, the mystic confines himself to saying what God is not.  This is his homage to ‘the Infinite’.”  On the other hand, the prophet “does NOT ask, “Can God be described?”  But rather, “What can He do?  Is He free to act, to accomplish his purposes?  If not, then He is no God at all.  If so, then He must be anthropomorphic.  The gods of Canaan and Babylon were at least good imitations.  The prophets do NOT charge them with being anthropomorphic, but with fraud.”

 
192:     Take the popular passage, Is. 24:5-9.  “The intent of such passages is to distinguish Yahweh from idols by precisely these anthropomorphic activities.” i.e., they do NOT speak, see, hear, smell (Ps. 115:5-6), whereas God does.  “They cannot even do the things a man can do, whereas Yahweh does these things par excellence.”  He is the pre-eminently anthropomorphic God; he does things, whereas “The ineffable ‘Ground of Being’ is a God in chains .... Only if God is a definite, determinate personality can He take intelligible, purposive action.  Only an anthropomorphic God can be omnipotent.”

193:     “For the mystic, God can only be unlimited if He is the sole existent being.  If there were two ‘gods,’ then the second would, by its very existence, ‘condition’ the first .... Carried to its conclusion, this logic forbids not only a second ‘god’ but the existence of anything else at all.”  This leads straight to pantheism, “For if God is the sole reality, then the universe has no separate existence, but is rather the insubstantial manifestation of the ‘divine ground.’  In the words of Hindu mysticism, there is ‘one God, hidden in all things, all-pervading, the Inner Soul of all things’....”

194:     “It is precisely this conception of unity which the Bible opposes.  When the prophet cried, ‘Hear, O Israel, the Lord thy God is one God,’ he was NOT referring to ‘the one without a second.’  He was calling attention to God’s constancy of purpose, his integrity of character.  Precisely because God is anthropomorphic, with an unmistakable personal identity, He could not be represented by a bull or a ball or a solar disc.  To worship Him under any other name than his own is to mistake his identity.... It is therefore misleading for a Christian to speak of the ‘scandal of particularity.’  ‘Particularity’ is only a ‘scandal’ within the mystical world-view, where God is the ‘Infinite All.’  In the biblical world-view, on the contrary, ‘ particular’ – a particular Person.”
   “.... it is the mystic who limits God.  By insisting that God must be unrelated to anything else (that is, ‘absolute’), he puts Him in quarantine.  The mystic finds himself in the embarrassing position of prescribing what God may and may not do.  In fact, by denying that God is anthropomorphic, he denies Him the power to act at all.”

195:     “An anthropomorphic God is unknowable, not because he confounds human categories, but because he can refuse to disclose himself.  No man by searching can find out God.  Conversely, when God chooses to make himself known, He does so in the categories of everyday experience.  A good example is ... Is. 55:8-9 (where) ... the prophet is in the act of proclaiming the ways and thoughts of God without recourse to paradox, mystic symbolism, or a technical vocabulary.... Where God is anthropomorphic, there is mystery, not because He does violence to human reason, but because He holds the initiative.  Whereas inanimate objects can be known at the initiative of the inquirer, the knowledge of God is like the knowledge of another person.  The initiative rests with Him... no amount of prying can succeed in making his acquaintance: ‘They will seek me diligently, but will not find me’ (Prov. 1:28) .... The mystery of an anthropomorphic God is guaranteed, not because He overturns all human categories, but because He can confound all human expectation.”  (Acts 13:41). [Nibley: see Abr. 2:12]

197:     “Not only does anthropomorphism preserve the mystery of God, it also preserves the rationality of man.  For the mystic, the divine truth always fractures and contorts the language of everyday speech.  It must be expressed in esoteric enigmas and paradoxes.  Hence the rubric that no finite statement applies unequivocally to God.  Every ‘yes’ must be accompanied by a balancing ‘no’ .... It was not so in Israel.

198:     Where God is anthropomorphic, there is but a single universe or discourse, capable of conveying things divine as well as things human.  Consequently, when God does choose to make himself known, he does so unambiguously.  No matter how unexpected, his words are perfectly intelligible.  (Is. 45:19).  If rational intelligibility is a desideratum, the God of Israel has the better of the argument.”

199:    “The biblical God, on the contrary (vs. the metaphysical God), is invisible simply as a matter of tactics.  De facto, men seldom do see Him.  Upon occasion, however, he does show himself (Ex. 33:23; 24:10; Is. 6:1).... That is, God retains the freedom to show himself or to withhold his face at will.... In the meantime, we may well think twice before assuming that just because He has not shown himself to us, He is invisible ‘by nature’.”

200:     “When he (the prophet) describes God as changeless, he means something that could only characterize a living person.  He mans trustworthy, of steadfast character.  When men are fickle, God is faithful to his covenant.... In this sense, God is changeless par excellence– but only because He is the living, active God.”

201:     “The God of the Bible is neither transcendent nor immanent in the mystical sense.  Being anthropomorphic, He is quite compatible with spatio-temporal existence.... The biblical God can be wherever He wants to be.  If He is ‘immanent,’ it is only in the sense that He takes an active role in his creation, and particularly in human history, guiding the destiny of nations in ways they little suspect.”

202:     “The doctrine of creation does not, as is sometimes held, fix a great gulf between two realms of being, the divine and human.  On the contrary, the existence which God bestows upon Adam does not differ in kind from his own.  It is therefore misleading to speak of ‘discontinuity’ between the Creator and his creation.  Opposition between men and God there surely is, but it is volitional, not metaphysical.... both parties share a single logical context, a common world of thought and action.... Because the Bible does apply a common language to both men and God, it knows nothing of the familiar (and mystical) contract between ‘God-as-revealed’ and ‘God-as-He-is-in-Himself’.”

203:     Conclusion: “The customary attributes of God do NOT apply to the Biblical God (at least, not in their plain meaning), but to the God of mystical theosophy.”

204:     The mystic God “even when declared to be unknowable, is, in the last analysis, subject to human manipulation, even manufacture.... It makes God the captive of human preconceptions...”

205:     Anthropomorphism, by placing man and God in the same universe of discourse, may be the only conception of God which invites rational scrutiny.  If so, it enters the philosophical arena with an impressive advantage.”

206:     “To be created... is to be the recipient of an inconceivable blessing.  It is to share the same kind of existence which God himself enjoys.  To learn this is like learning that one has won the sweepstakes.  It made the Israelite cry, “Hallelujah!”


Edited and reformatted by
Gary P. Gillum, 14 April 2004


See RA786. Stop being a pantheist and the worship of Brahma. :P

MUNZIR ALI

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Re: Is God a Man?
« Reply #16 on: March 28, 2010, 01:59:08 AM »
As Salaamu 'Alaikum,

Throughout the scriptures, particularly the Bible and Qur'aan, God (Allah) is described in many different ways. Some of these descriptions imply that the God of the Bible and Qur'aan is a living, breathing Human, simply being One Who has surpassed our current level of intelligence and power.

For example, the Biblical book of Genesis says that Allah ("Eloheim") made Man in His image and likeness, and based on many lexicons, this is specifically referring to God's physical attributes, implying the idea that Man LOOKS LIKE God. This thought is also conveyed in the ancient Hebrew Mischna, where the angels are described as nearly mistaking the first man (i.e. "Adam") for Allah Himself! The book of Psalms refers to God as having a physical body, and "ha' eloheim" (the gods) is used separately from "Eloheim" (God), Who is the highest One among them. Psalms 82:6 even goes to the point of saying that we are ALL "eloheim, benee' Elyon", or 'gods, sons of the Most High (God). This concept was also expressed in ancient Egyptian, Sumerian, and Babylonian literature and writings. Their god is ALWAYS depicted as having a physical form.

Now, when it comes to the Qur'aan, these attributes are expressed differently. According to Dr. D.B MacDonald's article on 'Allah' in the Encyclopedia of Islam, the descriptions of God in the Qur'aan are a "strange combination of anthropomorphism and metaphysics". Many passages directly imply that He is an anthropomorphic deity, having the physical embodiment of a Man. For example, Allah is mentioned as saying to Iblis:

"O Iblis, what prevented thee from submitting to him whom I created with MY TWO HANDS (bi-yadayya)?" (Q. 38:75)

People say that the "hand" of God is a metaphorical description of His power and might. However, what of TWO HANDS? This sounds like a physical description. This is further implied in 5:64, which says:

"And the Jews say, 'The hand of Allah is tied up.' Their own hands are shackled and they are cursed for what they say! Nay, BOTH HIS HANDS ARE SPREAD OUT." (Q. 5:64)

On top of this, the Qur'aan specifically mentions Allah as having a face and eyes, and He is said to have a soul (nafs):

Thou (God) knows what is in my soul (nafs), and I know not what is in Thy soul (nafs). (Q. 5:116)

He has decreed mercy from His soul (nafs). (Q. 6:112)


In addition, Allah is never specifically regarded as being omnipresent. In fact, the Qur'aan repeatedly mentions Him sitting on an 'arsh, or a physical throne. The seat of the king is considered an 'arsh.

There are many more examples I could mention, but these, in my opinion, are fairly sufficient. So, this brings forth the question, Who is this God? The Qur'aan itself reveals this. It says that the angels, along with all the believers submit and prostrate (i.e. 'sudja) to Allah alone. The problem? It specifically says that the angels bowed to the one whom Allah shaped with His two hands, after Allah blew His "ruch" (spirit/self) into Him. Here, it implies that Allah is actually INSIDE the Man who He created, and the angels were instructed to prostrate to this one. The one who refused was "Iblis", who was banished for his refusal. Why? It's because, in doing this, Iblis was refusing to prostrate to Allah Himself, Who was inhabiting this Man (body). This means, at a minimum, that part of God was dwelling inside the original Man on this planet, which is why the Man was considered to be Allah's "khalifa"/successor on this planet. In other words, he was formed to represent God on Earth, to be the lord and controller of it.

Is it possible that Allah could be a physical Person, the Supreme of beings?
Those things are metamophorical right?  :sun:

Ahmad Bilal

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Re: Is God a Man?
« Reply #17 on: March 28, 2010, 08:03:13 AM »
Peace Brother Munzir Ali,

Those things are metamophorical right?  :sun:

Many people interpret those things "metaphorically", but I'm starting to interpret some of them literally. For example, most people interpret the "Hand of God" as being a symbolic expression, describing His power. However, when it comes down to specifics, i.e. the "TWO HANDS OF GOD", then this seems more literal than symbolic. That's the difference I'm referring to. It actually leads to the LITERAL conclusion that Allah has two hands, which He uses to perform specific tasks, such as shaping the body of the original Man. Other passages, in the Qur'aan specifically, refer to Allah as having a face, arms, legs, a back, two eyes, ears, and as sitting on a throne. The angels ("mala'ikaat") are also described as being anthropomorphic, even to the point of saying the "spirit" visited Maryam as a 'well-made man'. There is nothing to suggest that Allah and His servants are anything other than Men - they are just implied to be exalted, and possibly immortal, men.

Peace!
"The true delight is in the finding out, rather than in the knowing." - Isaac Asimov

zulu12

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Re: Is God a Man?
« Reply #18 on: March 30, 2010, 08:40:49 AM »
112:1 Say: He is Allah, the One and Only;
112:2 Allah, the Eternal, Absolute;
112:3 He begetteth not, nor is He begotten;
112:4 And there is none like unto Him.


Peace

Ahmad Bilal

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Re: Is God a Man?
« Reply #19 on: March 30, 2010, 10:07:08 PM »
Peace,

112:1 Say: He is Allah, the One and Only;
112:2 Allah, the Eternal, Absolute;
112:3 He begetteth not, nor is He begotten;
112:4 And there is none like unto Him.

This does NOT contradict the concept of divine anthropomorphism. For example,

"And the blind and seeing are NOT ALIKE (laa yastawii)." (Q. 35:19)

Does this imply that the blind man is not a physical being, while the seeing man is? Of course not! It simply means that they're not equal; the seeing man is in a better physical position than the blind man, particularly when it refers to sight itself. This is the same when it comes to God. It doesn't mean God is totally unalike anything in existence. Men can attain knowledge, while Allah is called the "best knower". Men can attain power and strength, while Allah is called the "almighty" and "most powerful". It means Man can't be EQUAL to God, even though he can be similar. Men can never reach the fullness of where God is, and this is what makes Him "God". He is on a higher level than we are, particularly when it comes to knowledge and power. The passage you mentioned shows absolutely no proof or implication that Allah has no physical form.

Peace!
"The true delight is in the finding out, rather than in the knowing." - Isaac Asimov