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''“And Allah sets forth a parable: (Consider) a town safe and secure to which its means of subsistence come in abundance from every quarter; but it became ungrateful to Allah’s favors, therefore Allah made it to taste the utmost degree of hunger and fear because of what they wrought.” (16: 112)'' | ''“And Allah sets forth a parable: (Consider) a town safe and secure to which its means of subsistence come in abundance from every quarter; but it became ungrateful to Allah’s favors, therefore Allah made it to taste the utmost degree of hunger and fear because of what they wrought.” (16: 112)'' | ||
=== Anthropomorphisms of Allah === | === Anthropomorphisms of Allah === | ||
Allah is not a totally transcendent God, as he is described as having human features in several verses. | Allah is not a totally transcendent God, as he is described as having human features in several verses in the Qur'an. | ||
==== Hands ==== | ==== Hands ==== | ||
{{Quote|{{Quran|38|75}}|He said, ‘O Iblis! What keeps you from prostrating before that which I have created with <b>My [own] two hands?</b> Are you arrogant, or are you one of the exalted ones?’}}Sinai (2023) writes in regards to the literalism of the verses. | {{Quote|{{Quran|38|75}}|He said, ‘O Iblis! What keeps you from prostrating before that which I have created with <b>My [own] two hands?</b> Are you arrogant, or are you one of the exalted ones?’}}Sinai (2023) writes in regards to the literalism of the verses. | ||
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==== Eyes ==== | ==== Eyes ==== | ||
{{Quote|{{Quran|11|37}}|Build the ark before <b>Our eyes</b> and by Our revelation, and do not plead with Me for those who are wrongdoers: they shall indeed be drowned.’}}{{Quote|{{Quran|20|39}}|"That cast him in the chest then cast it in the river, then let cast it the river on the bank; will take him an enemy to Me, and an enemy to him." And I cast over you love from Me, and that you may be brought up under <b>My eye.</b>}}{{Quote|{{Quran|52|48}}|So submit patiently to the judgement of your Lord, for indeed you fare before <b>Our eyes.</b> And celebrate the praise of your Lord when you rise [at dawn]}} | |||
==== Sitting upright ==== | |||
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Further adding to the special aspect, Sinai (2023) writes, these anthropomorphisms are further bolstered as literal with him "sitting" on a throne, which angels will carry specifically in the sky, most likely the highest one; i.e. part of the cosmos rather than a separate supernatural "universe" or in a state of indescribable non spatial existence. {{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 74). Princeton University Press. Kindle Edition.|Qur’an quite literally understands God to possess a countenance, sensory percipience, and limbs capable of touching, grasping, or imparting movement that the Islamic scripture employs various idioms and formulae involving these features. After all, there is no Qur’anic equivalent to Ephrem’s caveat that God only “put on the names of body parts”—i.e., speaks of himself in anthropomorphic and anthropopathic language—due to the weakness of human understanding (Beck 1955, no. 31:1–4). The Qur’anic God, therefore, is not merely a body but also, at least in some sense, an anthropomorphic body: he is endowed with a face, he is empirically receptive to worldly occurrences (rather than just knowing about them), and he can directly, with his own body, manipulate objects in the world. That the divine body has a fundamentally humanoid shape is further accentuated by the use of the verb istawā, “to stand up straight” or “to sit upright,” which is applied both to God, indicating the modality of his being located on the throne (Q 7:54, 10:3, 13:2, 20:5, 25:59, 32:4, 57:4),108 and to humans, who are described as “sitting upright” in a boat or on the back of a mount (Q 23:28, 43:13; see CDKA 142).}} | Further adding to the special aspect, Sinai (2023) writes, these anthropomorphisms are further bolstered as literal with him "sitting" on a throne, which angels will carry specifically in the sky, most likely the highest one; i.e. part of the cosmos rather than a separate supernatural "universe" or in a state of indescribable non spatial existence. {{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 74). Princeton University Press. Kindle Edition.|Qur’an quite literally understands God to possess a countenance, sensory percipience, and limbs capable of touching, grasping, or imparting movement that the Islamic scripture employs various idioms and formulae involving these features. After all, there is no Qur’anic equivalent to Ephrem’s caveat that God only “put on the names of body parts”—i.e., speaks of himself in anthropomorphic and anthropopathic language—due to the weakness of human understanding (Beck 1955, no. 31:1–4). The Qur’anic God, therefore, is not merely a body but also, at least in some sense, an anthropomorphic body: he is endowed with a face, he is empirically receptive to worldly occurrences (rather than just knowing about them), and he can directly, with his own body, manipulate objects in the world. That the divine body has a fundamentally humanoid shape is further accentuated by the use of the verb istawā, “to stand up straight” or “to sit upright,” which is applied both to God, indicating the modality of his being located on the throne (Q 7:54, 10:3, 13:2, 20:5, 25:59, 32:4, 57:4),108 and to humans, who are described as “sitting upright” in a boat or on the back of a mount (Q 23:28, 43:13; see CDKA 142).}} | ||
==== Light - photons ==== | ==== Light - photons ==== | ||