I asked AI tool Deepseek “who is Allah”. To do that, I framed the question to compare Oxygen just because I understand Oxygen as a science student. We take it for use, sustain it, breathe, can’t see, etc. You know the idea from a science perspective.
“Gather all the attributes of Allah from the Quran, elaborate each of them using Tafsir, and make sense out of each. Finally, explain who Allah is using these attributes, for example, Oxygen as reported in the periodic table, and we try to make sense out of that to comprehend Oxygen. Try it, don’t worry about how big the report is.”
It took a few seconds to process, and the method that it describes is the following:
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The Divine Attributes of Allah in the Qurʾān: A Comprehensive Tafsīr-Based Exposition
Introduction
The Qurʾān, as the verbatim word of God in Islamic theology, presents Allah through His attributes (Ṣifāt) and names (Asmāʾ al-Ḥusnā). These attributes are not mere labels but profound descriptors of Divine Reality, revealed to guide human understanding within the limits of human cognition. This exposition systematically gathers, elaborates, and synthesizes these attributes using classical tafsīr (exegesis) to construct a coherent theological understanding of who Allah is.
Methodological Framework
I draw primarily from:
1. Qurʾānic verses directly mentioning Divine attributes
2. Classical tafsīr works: Ibn Kathīr, Al-Ṭabarī, Al-Qurṭubī, Al-Rāzī
3. Theological frameworks: Ashʿarī and Māturīdī schools
4. Categorical organization: Attributes of Essence (Dhāt) vs. Action (Fiʿl), Beauty (Jamāl) vs. Majesty (Jalāl)
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PART I: THE ATTRIBUTES OF ALLAH – CATEGORIZED EXPOSITION
CATEGORY 1: ATTRIBUTES OF ESSENTIAL UNIQUENESS (AL-ṢIFĀT AL-DHĀTIYYAH)
1.1 Al-Wāḥid (The One) & Al-Aḥad (The Absolutely Unique)
Qurʾānic Basis:
· "Say: He is Allah, the One" (112:1)
· "Your God is One God" (2:163)
Tafsīr Elaboration:
Ibn Kathīr explains that Sūrat al-Ikhlāṣ (112) negates all forms of multiplicity, composition, or likeness. Al-Qurṭubī notes that Al-Wāḥid emphasizes Allah's oneness in essence, attributes, and actions, while Al-Aḥad denotes absolute uniqueness beyond categorization. Al-Rāzī adds philosophical depth: Allah's oneness means He is the Necessary Existence (wājib al-wujūd) whose essence is identical with His existence, unlike contingent beings.
Making Sense:
This isn't merely numerical oneness but ontological unity. Every existent thing derives its existence from Him, yet He remains absolutely distinct. Like a single sun whose light enables vision of all things while remaining distinct from what it illuminates.
1.2 Al-Ṣamad (The Self-Sufficient)
Qurʾānic Basis: "Allah, the Self-Sufficient" (112:2)
Tafsīr Elaboration:
Al-Ṭabarī interprets Al-Ṣamad as "the Master who is perfect in His sovereignty, the Noble who is perfect in His nobility, the Magnificent who is perfect in His magnificence." Ibn Kathīr says it means "the One upon whom all depend, while He depends on none." Al-Qurṭubī synthesizes interpretations: He is sought for all needs, yet has no needs.
Making Sense:
Absolute self-sufficiency paradoxically becomes the source of all sufficiency for creation. Like an infinite wellspring that never diminishes though all drink from it.
CATEGORY 2: ATTRIBUTES OF MAJESTY (ṢIFĀT AL-JALĀL)
2.1 Al-ʿAẓīm (The Magnificent) & Al-Kabīr (The Great)
Qurʾānic Basis:
· "And to Allah belongs the Majesty" (45:37)
· "Allah is the Greatest" (9:72)
Tafsīr Elaboration:
Al-Rāzī distinguishes: Al-Kabīr denotes greatness in rank and essence, Al-ʿAẓīm denotes magnificence in attributes and self. Ibn Kathīr connects these to Allah's incomparability: "His greatness encompasses all things, yet He is greater than what creation can comprehend."
Making Sense:
Transcendent greatness that doesn't distance but encompasses. Like the sky's immensity that doesn't exclude but embraces all beneath it.
2.2 Al-Jabbār (The Compeller)
Qurʾānic Basis: "He is Allah... the Compeller" (59:23)
Tafsīr Elaboration:
Al-Ṭabarī explains this as "The One who compels His creation to what He wills." Al-Qurṭubī adds nuanced understanding: He mends broken hearts (from root j-b-r meaning to mend), compels tyrants, and restores what is broken. Not mere coercion but purposeful, restorative compelling.
Making Sense:
Divine power exercised with purpose and restoration. Like a surgeon's compulsion to operate—painful but healing.
2.3 Al-Mutakabbir (The Supreme)
Qurʾānic Basis: "He is Allah... the Supreme" (59:23)
Tafsīr Elaboration:
Ibn Kathīr cautions: This attribute belongs only to Allah; human takabbur (arrogance) is blameworthy. Al-Rāzī explains it as "The One who possesses all greatness rightfully." Al-Qurṭubī notes it manifests in His overwhelming creation and control of all affairs.
Making Sense:
Legitimate supremacy that rightfully belongs to the Creator alone. Like an architect's complete authority over his design.
CATEGORY 3: ATTRIBUTES OF BEAUTY (ṢIFĀT AL-JAMĀL)
3.1 Al-Raḥmān (The Universally Merciful) & Al-Raḥīm (The Particularly Merciful)
Qurʾānic Basis: Begins 113 of 114 sūrahs
Tafsīr Elaboration:
Al-Ṭabarī explains Al-Raḥmān as "Possessor of vast mercy encompassing all creation," while Al-Raḥīm denotes "Specifically merciful to believers." Al-Rāzī adds: Al-Raḥmān is essential mercy (necessary to His essence), Al-Raḥīm is actualized mercy in creation. Ibn Kathīr notes the dual repetition in the basmalah emphasizes mercy's centrality.
Making Sense:
Mercy as the primary lens through which creation exists. Like a womb (from root r-ḥ-m) that precedes and enables existence.
3.2 Al-Wadūd (The Loving)
Qurʾānic Basis: "And He is the Forgiving, the Loving" (85:14)
Tafsīr Elaboration:
Al-Qurṭubī explains this as "The One who loves His believing servants and is beloved to them." Ibn Kathīr connects it to Allah's forgiveness: "His love follows His forgiveness." Al-Rāzī distinguishes divine love from human: Allah's love means He bestows favors and guides to goodness.
Making Sense:
Love that manifests as guidance and grace rather than emotion. Like a master teacher's "tough love" that educates and elevates.
3.3 Al-Laṭīf (The Subtle)
Qurʾānic Basis: "Allah is Most Subtle with His servants" (42:19)
Tafsīr Elaboration:
Al-Ṭabarī interprets: "The One who is kind to His servants in ways they don't perceive." Al-Qurṭubī adds: "Subtle in His knowledge of subtleties and subtle in His actions." Al-Rāzī explains two aspects: subtle in perception (knows minutest details) and subtle in action (arranges affairs gently).
Making Sense:
Divine gentleness in guidance and provision. Like oxygen in air—unseen but sustaining every cell.
CATEGORY 4: ATTRIBUTES OF KNOWLEDGE AND POWER
4.1 Al-ʿAlīm (The All-Knowing)
Qurʾānic Basis: Mentioned 150+ times, e.g., "And Allah is All-Knowing, All-Wise" (4:26)
Tafsīr Elaboration:
Ibn Kathīr emphasizes comprehensive knowledge: "Of the seen and unseen, past and future, general and particular." Al-Rāzī distinguishes: Knowledge encompasses all realities without acquisition or change. Al-Qurṭubī notes this knowledge necessitates perfect wisdom in action.
Making Sense:
Omniscience not as passive observation but as engaged, creative knowledge. Like an author's complete knowledge of his story as he writes it.
4.2 Al-Qadīr/Al-Qadīr (The All-Powerful)
Qurʾānic Basis: "Indeed, Allah is over all things competent" (2:20)
Tafsīr Elaboration:
Al-Ṭabarī explains: "Capable of whatever He wills without difficulty or need for instruments." Al-Rāzī adds philosophical precision: Power means bringing things from non-existence to existence according to will. Ibn Kathīr connects power to wisdom: "He doesn't do anything arbitrarily."
Making Sense:
Power exercised with purpose and wisdom, never capriciously. Like a master composer's power over every note in a symphony.
4.3 Al-Muqtadir (The Determiner)
Qurʾānic Basis: "And He is the Determiner, the All-Knowing" (54:42)
Tafsīr Elaboration:
Al-Qurṭubī distinguishes from Al-Qadīr: Al-Muqtadir includes perfect measurement and determination. Ibn Kathīr explains: "The One who measures everything precisely." Al-Rāzī relates it to qadar (divine decree): Power exercised with perfect precision and timing.
Making Sense:
Power combined with precise measurement. Like a master clockmaker whose power includes perfect timing of each gear.
CATEGORY 5: ATTRIBUTES OF CREATION AND SUSTENANCE
5.1 Al-Khāliq (The Creator), Al-Bāriʾ (The Originator), Al-Muṣawwir (The Fashioner)
Qurʾānic Basis: "He is Allah, the Creator, the Originator, the Fashioner" (59:24)
Tafsīr Elaboration:
Al-Ṭabarī explains sequential creativity: Al-Khāliq determines creation, Al-Bāriʾ brings it from non-existence, Al-Muṣawwir gives forms. Ibn Kathīr adds: Creation (khalq) includes planning, originating (barʾ) includes bringing forth, fashioning (taṣwīr) includes perfecting forms.
Making Sense:
Three-phase creativity: conception, actualization, individuation. Like an architect's design (plan), construction (building), and interior design (individualizing).
5.2 Al-Razzāq (The Provider)
Qurʾānic Basis: "Indeed, Allah is the Provider" (51:58)
Tafsīr Elaboration:
Al-Qurṭubī explains comprehensive provision: "Of bodies and souls, material and spiritual." Al-Rāzī distinguishes between general provision (for all creatures) and special provision (guidance for believers). Ibn Kathīr emphasizes that provision includes what sustains both outer and inner being.
Making Sense:
Provision as holistic sustenance. Like rain that simultaneously waters countless different plants according to each need.
CATEGORY 6: ATTRIBUTES OF JUSTICE AND GOVERNANCE
6.1 Al-Ḥakam (The Judge) & Al-ʿAdl (The Just)
Qurʾānic Basis:
· "Shall I seek other than Allah as judge?" (6:114)
· "Allah commands justice" (16:90)
Tafsīr Elaboration:
Al-Ṭabarī explains Al-Ḥakam as "The One whose judgment none can overturn." Al-Qurṭubī elaborates divine justice: "It includes giving each their due, placing everything in its proper place." Al-Rāzī notes Allah's justice differs from human justice—it's inherent to His wisdom.
Making Sense:
Justice as perfect equilibrium in all creation and judgment. Like perfect ecological balance where each species has its place and purpose.
6.2 Al-Malik (The Sovereign) & Al-Mālik (The Master)
Qurʾānic Basis: "The Sovereign of mankind" (114:2)
Tafsīr Elaboration:
Ibn Kathīr distinguishes: Al-Malik emphasizes kingship and control, Al-Mālik emphasizes ownership. Al-Qurṭubī adds: True sovereignty belongs only to Allah; human sovereignty is derivative and temporary. Al-Rāzī explains it includes ownership of both the external and internal realms.
Making Sense:
Sovereignty as complete ownership and authority. Like an author's complete rights over every character and plot development.
CATEGORY 7: ATTRIBUTES OF TRANSACTION WITH CREATION
7.1 Al-Shakūr (The Appreciative)
Qurʾānic Basis: "Indeed, Allah is Appreciative and Forgiving" (35:30)
Tafsīr Elaboration:
Al-Qurṭubī explains: "He appreciates small deeds and multiplies rewards." Ibn Kathīr notes: "He doesn't let any good deed be lost, however small." Al-Rāzī adds: Divine appreciation means rewarding far beyond what is deserved.
Making Sense:
Divine economy where small investments yield infinite returns. Like planting a seed and receiving an orchard.
7.2 Al-Jamīʿ (The Gatherer)
Qurʾānic Basis: "Our Lord, You will gather mankind" (3:9)
Tafsīr Elaboration:
Al-Ṭabarī explains gathering in multiple senses: "Of bodies for resurrection, of hearts in guidance, of similar things in creation." Ibn Kathīr emphasizes eschatological gathering. Al-Rāzī adds: Gathering includes bringing together what seems disparate into meaningful whole.
Making Sense:
Cosmic integration where all scattered fragments find their place in a coherent whole. Like a puzzle master who sees how all pieces fit.
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PART II: SYNTHESIS – WHO IS ALLAH?
The Integrated Divine Reality
Allah is not the sum of attributes but a seamless Unity whose attributes help our limited understanding approach His Reality. Drawing from tafsīr synthesis:
1. ABSOLUTE UNITY WITH MANIFEST MULTIPLICITY
Like a single sun whose light manifests as different colors through a prism, Allah's essential unity manifests through diverse attributes. Al-Rāzī notes: "The Divine Essence is one, but understood through multiple attributes that don't compromise unity."
2. TRANSCENDENCE WITH IMMANENCE
Allah is utterly transcendent (tanzīh) yet intimately involved (tashbīh). Ibn Kathīr balances: "He is above His throne as befits His majesty, yet nearer than our jugular vein." Like gravity—invisible, everywhere, yet not mixed with what it affects.
3. MERCY PRECEDING WRATH
The Prophet Muhammad ﷺ said: "When Allah decreed creation, He wrote: My mercy precedes My wrath" (Bukhārī). This isn't sentiment but ontological priority—existence itself is mercy.
4. PERFECT EQUILIBRIUM
Every pair of attributes balances: Justice with Mercy, Majesty with Beauty, Transcendence with Immanence. Al-Ghazālī notes: "Divine equilibrium means each attribute manifests in perfect measure at perfect time."
5. LIVING AGENCY, NOT STATIC PERFECTION
Allah is "Al-Ḥayy" (The Living)—dynamic, engaged, responsive. Tafsīr emphasizes: His attributes aren't abstract qualities but active engagements with creation.
The Oxygen Analogy: Understanding Divine Reality
Just as we understand oxygen through multiple descriptors in the periodic table and science:
OXYGEN'S "ATTRIBUTES":
· Atomic number: 8 (essential identity)
· Reactive yet sustaining life (apparent paradox)
· Colorless but enables vision of colors
· Atomic weight: 15.999 (precise measure)
· Supports combustion yet essential for life
· Present everywhere in atmosphere but distinct from it
ALLAH THROUGH THIS LENS:
1. ESSENTIAL IDENTITY (Like Atomic Number)
Allah's "essential attributes" (Life, Knowledge, Power, Will, Hearing, Sight, Speech) define His necessary existence. Just as "8 protons" defines oxygen's essential identity.
2. APPARENT PARADOXES RESOLVED (Like Reactivity vs. Sustenance)
Allah's "Al-Mumīt" (The Giver of Death) and "Al-Muḥyī" (The Giver of Life) seem contradictory but form a coherent whole—like oxygen's role in both combustion and respiration.
3. INVISIBLE YET MANIFEST (Like Colorless Oxygen Enabling Color Vision)
Allah is "Al-Ẓāhir" (The Manifest) in signs yet "Al-Bāṭin" (The Hidden) in essence—like oxygen enabling colorful flames while being colorless.
4. PRECISE MEASURE (Like Atomic Weight)
Allah is "Al-Muqaddir" (The Determiner) with perfect precision—like oxygen's exact atomic weight enabling specific chemical properties.
5. UBIQUITOUS YET DISTINCT (Like Atmospheric Oxygen)
Allah is "Al-Wāsiʿ" (The All-Encompassing) yet distinct from creation—like oxygen permeating atmosphere without becoming the atmosphere.
6. MULTIPLE MANIFESTATIONS, ONE ESSENCE (Like O₂ vs. O₃)
Allah's diverse names manifest from one Essence—like oxygen manifesting as life-sustaining O₂ or protective ozone O₃ from same essence.
7. ESSENTIAL FOR EXISTENCE (Like Oxygen for Combustion and Life)
Allah's "Al-Qayyūm" (The Sustainer) role makes all existence possible—like oxygen being necessary for both fire and life.
The Ultimate Reality: Beyond Analogy
Tafsīr consistently warns: Allah is "laysa kamithlihi shayʾ" (nothing is like Him, 42:11). All analogies fail because:
· Created things have composite attributes; Allah's attributes are His essence
· Created things receive qualities; Allah's qualities are necessary to Him
· Created analogies involve time/space; Allah transcends both
CONCLUSION: THE DIVINE PORTRAIT
Allah emerges from Qurʾānic tafsīr as:
THE ABSOLUTELY ONE who manifests through countless names
THE NECESSARILY EXISTENT whose non-existence is impossible
THE PERFECTLY MERCIFUL whose wrath is just and measured
THE ALL-KNOWING POWER whose every act manifests wisdom
THE TRANSCENDENTLY IMMANENT who is nearer than our selves
THE LIVING AGENT who continuously engages creation
THE ULTIMATE REALITY compared to whom all else is shadow
This portrait isn't philosophical abstraction but practical guidance: Each attribute calls for specific human response—His mercy calls for hope, His justice for responsibility, His creativity for contemplation, His sovereignty for submission.
The ultimate "sense" made from these attributes is that Allah is THE WORTHY ONE—worthy of worship, love, trust, and ultimate concern. As Al-Ghazālī summarized: "He is the First without beginning, the Last without end, the Manifest above all, the Hidden beneath all, closer than any closeness, farther than any farness—all this simultaneously."
This comprehensive understanding, rooted in Qurʾān and classical tafsīr, provides not just theological data but a transformative lens through which to see reality, self, and ultimate purpose.
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Thats it! This is the report of Deepseek i.e. AI generated explaination.
To simply say, No one can see Allah and Allah sees everything.
لَّا تُدۡرِكُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ یُدۡرِكُ ٱلۡأَبۡصَـٰرَۖ وَهُوَ ٱللَّطِیفُ ٱلۡخَبِیرُ﴿ ١٠٣ ﴾
• Muhsin Khan and Taqi-ud-Din al-Hilali:
No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.
• Abdul Haleem:
No vision can take Him in, but He takes in all vision. He is the All Subtle, the All Aware.
Al-Anʿām, Ayah 103
Oxyzen is Allah’s creation and there is nothing like Allah. Quran says:-
فَاطِرُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَ ٰجࣰا وَمِنَ ٱلۡأَنۡعَـٰمِ أَزۡوَ ٰجࣰا یَذۡرَؤُكُمۡ فِیهِۚ لَیۡسَ كَمِثۡلِهِۦ شَیۡءࣱۖ وَهُوَ ٱلسَّمِیعُ ٱلۡبَصِیرُ﴿ ١١ ﴾
• Sahih International:
[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him,[1] and He is the Hearing, the Seeing.[2]
• Yusuf Ali:
(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).
• Fadel Soliman:
The Originator of the heavens and the earth; He has made for you spouses from among yourselves, and of the animals mates[1], by means of which He multiplies you. The like of Him has nothing like him, and He is the All-Hearing, the All-Seeing.
Ash-Shūrā, Ayah 11
My only contribution to this report is “framing the question”.
Take how much you like or dont take. It looks and sounds pretty authentic. Its words and reference are very convincing. Anyone can easily publish it claiming original work as a goodwill or to gain “wow” name and fame!😉 Although I will not do it and hence I would not recommend anyone.
Think about the Hadith vs authentic Hadith. What is the difference?
Similar here in AI. Output is as good(bad) as input good(bad/source).
Chain of narration traced back to Rasulullah is maintained for sahih or authentic Hadith. They spent gazillion hours for this ginormous task.
Why some Hadith are not authentic? I dont know all the reasons; however I may come with some logical conclusion as we are all human.
We tend to bias, some of us may twisted information for our agenda.
We as human want to be famous, want power, want authority. We enjoy these. Hence we may (later generation) add one or more words or delete one or more word to suit for us.
Technology today empowered us with capabilities that we never imagine before in the past.
I remember when I was studing in Purdue in 90s the VLSI lab building supercomputers that may speedup some research astronomically. (Tidbits about Purdue -) Needless to say Purdue already sent Astronomer Neil Amstrong to the Moon. 😊
What VLSI lab means by saying that simulation oriented research may done in days or months which took years to complete. Google born 1998! We saw Human Genome project completed much ahead of schedule. Some drug discovery expedite and other field of research might benefited.
You, I, we all know that internet is full of good and bad data. Everybody has agenda and may flood the internet with bias data.
In recent days we see the (dangerous) successful implementation was in the field of politics. Today, we see in war and conflict. To generate consensus we see the applications.
Challenge is “how to navigate” this ocean of information (data) and get the truth!
When we have a choice to study in Harvard or Al Azhar or Oxford compare to any thausands of other university, which one do we choose?
Hold that answer! Let me bring one more point to your attention before I end this writting with a final question.
This is about intellegence vs knowledge. You may say smartness or logical conclusion or make sense or practical choice etc.
Things to do to save ourselves by any means or escape from a calamities or bad situation with whatever it takes.
Or do whatever it takes to succeed or have growth in capital market. Some may say growth for the sake of growth is called cancer! .. and so on. Hope you get my point.
Intellegence vs knowledge.
Remember the story of Adam.
Allah says in Quran. Allah asked all malayka to Sujud Adam, they all did except Iblish who was a Jinn.
Allah says I know what you dont know. I taught Adam names!
Ilm come from Allah. Knowledge source is Allah.
Why did Iblish did not do that? We know Jinn has free will like we sons of Adam. We may interpret from that Ayat that it happen in Haven, hence Iblish the Jinn was in Haven. Iblish must have done good things that pleased Allah to give Iblish access to Haven, Right?
Now come back to that question, why Iblish did not follow Allah’s command?
If we look at logic of Iblish we may get a sense that Iblish is using intellegence (logic). Along with that a pride of Ego. “I am better”, “I am smokeless fire and that new creature is clay ()”. That Ego made Iblish commit bigger mistake “disobeying the command of Allah, disobeying the creator, the master, the Rab”.
This Quran today is exactly same Quran that Rasulullah memorized his sahaba at Al-Suffah(6236 Ayat, 114 Surah). Allah says Allah will protect it and Allah is protecting it through Allah’s own creation the brain of humans, i.e. Hafiz-al-Quran sarvent of Allah. It has been done for 1400+ years and will continue to eternity.
Remember the surah Al-Fil (Elephant)? Grandfather of Muhammad (sw) was mocked by Abrar, when Abdul Muttaleb asked King Abrar to retutns his camels, King Abrar said “You the selfish leader of Makkah only worry about your own camels, not worry about Ka’ba?”.
Muttaleb answered, “I am only the owner of my camels, Allah is the owner of Ka’Ba. Allah will protect His house”. Allah did and continues to do so as of today.
Hence when we want to know the Truth, do we go to thausands of other books or Quran?
May Allah give us ilm, Rahma, Baraka, Hidaya 🤲🏽
Sincerely
Sohel Abdullah
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