“Say, ‘He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent'” [112:1-4].
The central tenet of Islam is the monotheistic recognition of Allah. Allah is God. In Islam, Allah’s primary name, Allah, simply means “God” or “The God” in Arabic. Moreover, Allah as a name is something that cannot ever linguistically be turned into the plural, unlike in the original Hebrew texts of other scriptures where names or proper knowns referring to God such as Elohim, although rarely, can still be used to indicate plural gods or a lesser singular God, as in “god” with a lowercase g. This is one of the many finer points of the Arabic language and it’s high tuning within the Quran. Still, Allah as a name itself has similar pronunciation to the proper nouns of God in Hebrew, indicating that perhaps as the definitively singular Allah, “Allah” is the true primordial name of God in the Abrahamic tradition and chain of messengership presenting Islam throughout all times.
So, how is Allah different from polytheistic gods or other monotheistic understandings of God? What does Allah look like, if anything? What is the relationship between Allah and humans? Does Allah have a “personality”?
Muslims understand that Allah is the Creator of everything. The nature of Being is such that it is dependent ultimately on Allah. Allah is Eternal, and there is not even a hypothetical reality in which He does not exist. Allah is The Lord of the Worlds. He is not dependent on “existence” while all “existence” depends on Him. Before the “existence” of anything physical or conceptual and material or immaterial can even be considered, there is Allah. Allah is the origin of all things and gives permission for “existence” to exist, and when he intends a thing, he says to it “Be” and it is. If truly nothing were to exist, then Allah would remain because He is not bound by or need existence’s permission. As one may begin to understand already, unlike polytheistic traditions which pair gods with a specific function or role within their cosmology, Allah is not at all like this. Allah does what He wills. He is entirely unlike anything else, utterly Transcendent, and King over everything and anything that has Being or can Be, and Dominating even over everything and anything that does not have Being or cannot Be, for that is where He placed their status of Being.
Allah is The Giver of Life, Inflictor of Death, and The Resurrector.
“Does man not consider that We created him from a [mere] sperm-drop – then at once he is a clear adversary? And he presents for Us an example and forgets his [own] creation. He says, ‘Who will give life to bones while they are disintegrated?’ Say, ‘He will give them life who produced them the first time; and He is, of all creation, Knowing.’ [It is] He who made for you from the green tree, fire, and then from it you ignite. Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator. His command is only when He intends a thing that He says to it, ‘Be,’ and it is. So exalted is He in whose hand is the realm of all things, and to Him you will be returned” [36:77-83].
“O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and formed – that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind. That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent” [22:5-6].
“And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record” [6:59].
We must preface our understanding of Allah with understanding that there is no aspect or dimension of creation that comes into being except by Allah or by the permission of Allah, and most significantly – there is no god but God. There is no god but Allah.
God in Islam is: The All-Compassionate, The All-Merciful, The Sovereign, The Pure, The Embodiment and Source of Peace, The Inspirer of Faith, The Guardian, The Mighty, The Compeller, The Supreme – The Perfection of Greatness, The Creator, The Evolver, The Shaper of Beauty, The Great Forgiver, The All-Prevailing, The Supreme Bestower, The Provider, The Opener, The All Knowing, The Withholder, The Expander, The Reducer, The Exalter, The Bestower of Honor, The Debaser, The All Hearing, The All Seeing, The Judge, The Just, The Subtle, The All Aware – The Acquainted, The Clement, The Magnificent, The One Who Continuously Forgives, The Most Appreciative, The Most High, The Most Great, The Protector, The Sustainer, The Reckoner, The Majestic, The Bountiful, The Watchful, The Responsive, The All Encompassing, The Wise, The Affectionately Loving, The Glorious, The Resurrector, The All Observing Witness, The Absolute Truth, The Trustee, The Possessor of All Strength, The Firm, The Protecting Friend, The Praiseworthy, The All Enumerating, The Originator, The Restorer, The Giver of Life, The Inflictor of Death, The Eternally Living One, The Self Subsisting One, The Perceiver who Perceives Everything, The All Noble, The Only Unique One, The One and Only One, The Supreme Provider, The Omnipotent, The Dominant, The Expediter, The Delayer, The First One – Who is Without Beginning, The Last One – Who is Endless, The Manifest, The Hidden, The Friendly Lord, The Supremely Exalted, The Righteous, The Ever Acceptor of Repentance, The Avenger, The Pardoner, The Tenderly Merciful, The Owner of All Sovereignty, The Lord of Majesty and Honor – The Owner of every manner of blessing, perfection, honor and majesty, The Equitable, The Gatherer – The Assembler of Scattered Creations, The One Without Need of Anything, The Enricher, The Defender who averts harm, The Distressor who allows harm to reach, The Bestower of Benefit, The Light, The Guide, The Absolute Cause, The Everlasting, The Inheritor of All, The Guide to the Right Path, The Patient.
Allah is the God that no other tradition in their understanding of God could hope to surpass in any aspect; Allah is God as God truly is. The listed attributes here are all a translation of His names mentioned in the Quran, which have broad as well as nuanced dimensions to outline for us who Allah is. “And to Allah belong the best names, so invoke Him by them. And leave [the company] of those who practice deviation concerning His names. They will be recompensed for what they have been doing” [7:180].
There may be some misunderstandings one has about God that lead to one not being able to accept that there can be such a perfect God with these absolute attributes, but these misunderstandings or denial of God’s names is by a misunderstanding of the character of God. These are explained in other articles that have to do with the existence or realness of God, part of which may also be elucidated here as we talk about God. However, our focus will be in how once we have understood that these are God’s properties, who is God in terms of character by being all of this?
Frankly – from the Muslim perspective – Allah may best be characterized as… a loving and awe-inspiring badass (read: a person considered impressive due to courage, skill, and/or toughness). Allah rules alone without any partners, and He is the only God in monotheistic tradition who says directly to His Creation I don’t need you or your worship. He also tells mankind that the creation of the heavens and the earth are greater than the creation of mankind, and that one should not have pride or arrogance in thinking of himself as important. Allah is the only owner of true pride – and if we are proud of anything we perceive to be from ourselves our praise is directed to Allah – all other pride dissociated from Allah is arrogance.
“If you disbelieve – indeed, Allah is Free from need of you. And He does not approve for His servants disbelief. And if you are grateful, He approves it for you; and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you about what you used to do. Indeed, He is Knowing of that within the breasts” [39:7].
Allah does not need the worship of mankind in any capacity. That is why it is not really consequential for Him whether you choose to believe or disbelieve. Rather, it is we who are the ones dependent on God because God enjoins what is right and discourages what is evil. Meanwhile, He is The Loving, The Affectionate, The Affectionately Loving, and desires for us to recognize the superiority of goodness over evil by acknowledging Him, the nature of good, and the nature of reality. So for those who choose to do evil, they will enter Hell in the enactment of justice since they have the capacity to do good and understand but choose to be arrogant or disputing against Allah’s Mercy when He invites them to the Straight Path. These are people invited to belief and being informed of the truth, so the only thing they get from their persistence in disbelief and evil is their own demise. Keep in mind that those who do not know about Islam are not the same as those who do evil, but it is very clear that those who do evil are not equal to those who do good and submit themselves to understanding that there is majesty in Allah’s creation and judgement. Sometimes, it can be overwhelming to believe Allah is so great as He is, and this is another way that people mistakenly fall out of believing in Allah – but one can compare such awe to the way that the last person to enter Paradise was still in awe of how much Allah shows His Affection for Him (the narration of which is also related later in this section). As we contemplate and realize the reality of Allah, we come to understand that it is exactly because Allah is so awe-inspiring that we gratefully submit to Allah in Islam.
“O you who have believed, fear Allah. And let every soul look to what it has put forth tomorrow – and fear Allah. Indeed, Allah is Acquainted with what you do. And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient. Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise – they are the attainers [of success]. If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought. He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful. He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise” [59:18-24].
Allah gives us examples that we might ponder and gain insight. Also important to understand here is that oftentimes, those coming from different traditions or backgrounds may misconstrue what it means to “fear” Allah. In Islam, there are two fears associated with Allah. One is the fear in recognizing that our lives are transient and that we are held accountable for what we do, so we do not wish to do any evil and be punished for it. We are instructed to fear Allah because those who come to understand the reality of God come to understand that they should fear committing evil and fear that they should die except in a state of acknowledging Allah – Allah does what He wills and will bring people to account for what they have done. This is because those that do not have this fear are those who think they are self-sufficient, who do not ponder death and their own mortality, or they are those who do not fear any true consequences to their intentions or deeds because they leave behind the fact that Allah will directly bring everyone to account for their good deeds and bad deeds. This is an honorable fear, and coincides with the next fear – the fear of displeasing Allah because you love Allah and His established way. A Muslim is akin to a chivalrous knight in the court of his king – he does not wish to disobey his king and fears himself from straying, and he does not wish to earn any displeasure from his king because he believes in him and serves him in full faith.
And more subtle within our relationship with God, there is a very interesting dynamic at play that many fail to recognize – but those that do become of the grateful. God has no need of us. Rather, His creation of us to have independence and free will is an act out of love. Allah is The Loving and there is no way that we can recompense Him for anything that we are given, even if we were to realize the endless blessings we have and thank Him for every one of them. To love someone who cannot give anything of value in return for that love, Allah is actually the only one who truly Loves. When humans love, they love for something. Even if humans cannot perceive getting any value from a person that they love, even that person’s existence as an object of love has a sliver of delight for the one who loves, whether it be through looking at that person’s beauty, or in admiring that person’s character, or in knowing that that person existed as they loved them. Allah has no need for something so small as even the sight or existence of us, and it does not increase Him in anything – but He wills to love Us purposefully – and not just because that is who He is. but because that is who He wills Himself to be – both at once. Our very creation is for us to be given enjoyment of life justly and to accept Allah’s guidance. As those with free will, we first acknowledge that the existence that we live is through God by searching for why we are inclined to understand meaning, so God approves of us in our discernment of the Truth which is gratitude for life having been created by Allah and being righteous in the worship of Him who created meaning perfectly, after which we are then again compensated by our recognition of gratitude and good’s superiority over evil by entering into Paradise and the ultimate happiness. Allah is The Most Appreciative. We are being congratulated on recognizing something that is a simple truth – right and wrong exist and God punishes those who do wrong and awards those who do right because that is the truth He has established and that which is Just. While He forgives sins, He also retains every good deed and rewards His servants according to the best of what they did.
On the authority of the son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (peace be upon him), among the sayings he related from his Lord (glorified and exalted be He) is that He said:
Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times that, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, while if he has intended it and has done it, Allah writes it down as one bad deed.
It was related by al-Bukhari and Muslim.
Allah is distinct from all other renditions of a divine entity because He is the natural law in objectivity as it truly is, but who retains His character as the very One who upholds goodness over evil and appreciates it with vastly superior recognition than evil or one’s faults. Allah is not a mere puppet to the concepts of good and evil or of reality. Allah is the Creator of that reality, so he is the one who inherently creates goodness as that which is superior to evil as He rewards for it immensely and forgives continuously. He does not subsume in “character” or personality as a naturally objective unfeeling part of reality – in fact He is the Creator of character. That is because the very natural objective law that He created is that which is feeling and has meaning. Allah retains His own “personality” as the absolute King over everything and the Creator of that very reality as The One and Only One.
The character of God is that of an unsurpassable King in all aspects of goodness. He is the King of Kings, the Owner of Majesty and Honor. Every manner of blessing, relief, glory, honor, majesty, bounty, beauty, pleasure, and goodness comes from Him. There is nothing that can compare to Him, while He is the deserving of all praise. He is The Giver of Life and The Inflictor of Death, The Owner of All Sovereignty, and nothing compares to Him or has any form without Him.
“Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for people, and Allah is Knowing of all things. [Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about – That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account. But those who disbelieved – their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account. Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds – darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light – for him there is no light. Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds and wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do. And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination. Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightening almost takes away the eyesight. Allah alternates the night and the day. Indeed in that is a lesson for those who have vision. Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent. We have certainly sent down distinct verses. And Allah guides whom He wills to a straight path” [24:35-46].
Allah is the greatest and only Allah has these attributes.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:
Pride is My Cloak and Greatness My Robe, and he who competes with Me in respect to either of them I shall cast into Hellfire.
It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.
Allah is the hero of heroes, The All-Compassionate, The Friendly Lord, The Supreme Bestower who saves the good and innocent and grants them Paradise, which is the greatest reward. He is The Avenger who ensures that those who celebrate injustice are given retribution with Hell, the worst punishment.
On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:
Paradise and Hellfire disputed together, and Hellfire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hellfire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.
It was related by Muslim (also by al-Bukhari and at-Tirmidhi).
Allah is the Great Forgiver who forgives any sin however large, and the One Who Continuously Forgives no matter how many times his servant sins.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:
A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him.
It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him), from among the things he reports from his Lord (mighty and sublime be He), is that he said:
A servant [of Allah’s] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.
It was related by Muslim (also by al-Bukhari).
Allah is the Most Wise among the Wise, who perceives everything that there is to be perceived and understands the true nature of things. He is The Possessor of All Strength and The One Without Need of Anything, who is unaffected by what evil people speak about Him or care what they perpetuate.
“Never think that the disbelievers are causing failure [to Allah] upon the earth. Their refuge will be the Fire – and how wretched is the destination” [24:57].
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than the wetness clinging to a needle decreases the sea when dipped into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah and let him who finds other than that blame no one but himself.
It was related by Muslim (also by at-Tirmidhi and Ibn Majah).
Allah is The Guide who guides those who are good, and He is The Subtle, The Tenderly Merciful, The Hidden, and The Manifest, for those whom He guides, none can lead astray. Allah is The All Compassionate, The All Merciful. The One who makes Himself close to he who loves Him.
On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (peace be upon him) said: Allah the Almighty said:
I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.
It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.
It was related by al-Bukhari.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) will say on the Day of Resurrection:
O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.
It was related by Muslim.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah said:
I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17).
(1) The words “Thus recite if you wish” are those of Abu Hurayrah. It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.
On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:
Allah will say to the inhabitant of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would you not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you.
It was related by al-Bukhari (also by Muslim and at-Tirmidhi).
Another amazing narration that shows the character of Allah is the story of the last person to enter Paradise:
The last person to enter paradise will be a man who will walk once, stumble once and be burned by the Fire once. Once he gets past it, he will turn around and face it saying, ‘Blessed be the One Who has saved me from you. God has given me something that He has not given to the first and the last.’
Then a tree will be raised up for him, and he will say, ‘O my Lord, bring me closer to this tree so that I may shelter in its shade and drink of its water.‘ God, may He be glorified and exalted, will say, ‘O son of Adam perhaps if I grant you this, you will ask Me for something else?’ He will say, ‘No, O Lord’, and he will promise that he will not ask Him for anything else, and his Lord will excuse him because he has seen something that he has no patience to resist. So he will be brought near to it and he will shelter in its shade and drink of its water.
Then another tree will be raised up for him that is more beautiful than the first, and he will say, ‘O my Lord, bring me closer to this tree so that I may drink of its water and shelter in its shade, and I will not ask you for anything else.‘ He will say, ‘O son of Adam did you not promise Me that you would not ask me for anything else?’ He will say, ‘Perhaps if I bring you near to it, you will ask Me for something else.‘ He will promise that he will not ask Him for anything else, and his Lord will excuse him because he has seen something that he has no patience to resist. So he will be brought near to it and he will shelter in its shade and drink of its water.
Then another tree will be raised up for him at the gate of Paradise that is more beautiful than the first two, and he will say, ‘O My Lord, bring me closer to this tree so that I may shelter in its shade and drink of its water, and I will not ask You for anything else.’ He will say, ‘O son of Adam, did you not promise Me that you would not ask Me for anything else?’ He will say, ‘Yes, O Lord, I will not ask you for anything else.’ His Lord will excuse him because he has seen something which he has no patience to resist. He will be brought close to it, and when he draws close to it, he will hear the voices of the people of Paradise and will say, ‘O Lord, admit me therein.’ He will say: ‘O son of Adam, what will make you stop asking? Will it please you if I give you the world and as much again?’ He will say, ‘O Lord, are You making fun of me when You are the Lord of the Worlds?’
Ibn Mas’ood (the companion narrating this beautiful narration) smiled and said: Why don’t you ask me why I am smiling? They said: Why are you smiling? He said: This is how the Messenger of God, may the mercy and blessings of God be upon him, smiled and they (the companions around the Prophet) asked: Why are you smiling, O Messenger of God? He said: “Because the Lord of the Worlds will smile when he says, ‘are You making fun of me when You are the Lord of the Worlds?’ and (God) will say: ‘I am not making fun of you, but I am Able to do whatever I will.’”
In this narration about the last man to enter Paradise, we see the sheer greatness of God’s character when He smiles at this person and tells him that He can do what He wills. This narration can also be understood more broadly as the relationship between God and mankind is fleshed out. God has created man in a state in which he has a desire to be fulfilled when he sees that there is something to be desired, or something “good” before him. Allah recognizes this and allows man to realize that it is by His favor that man can gain those good things that he desires, for Allah created man in the state to want and creates those things so that He can give them to man and give him happiness.. There is simultaneously a lesson being taught to man about the nature of himself and God’s giving things to Himself – so He should be humble – while God also enjoys to give and provide for man so that his expectations are outdone and he will find greater happiness than he was aware he could have had before. Allah has created us in this way exactly because He wishes for us simply to acknowledge that from His favor and goodness, we achieve true happiness in the fulfillment of our soul’s wants for peace and satisfaction. Allah desires for man to ask of him so that he can give him in response – the act of giving to one who recognizes Allah so that they can be happy when they cannot give Allah anything is the greatest act of love. He gives Man life and within life, happiness and satisfaction. and joy with a relationship with Him as a believer.
In Arabic, Allah’s name The Loving, The Most Loving, the Affectionate, or the Affectionately Loving, is Al-Wadud.
Written by Omar Ibrahim1:
“For the people who know how to speak and write Arabic, love is recognized as الحب (al-Hub); however, الودود (al-Wadud) is derived from the word الود (al-Wud), which means love and an expression of love through the act of giving.
As you can see الود (al-Wud) is a much stronger word than الحب (al-Hub). It does not only mean to love but to love with expression2.
For instance, الحب (al-Hub) is an emotion that is settled in the heart, while الود (al-Wud) is your expression of that feeling, which is reflected in your behavior. If you love a person, what you feel towards them is love; however, the smile on your face, for example – that behavior is الود(al-Wud). If you give them a gift, it is الود (al-Wud). Internal sentiment is love, while actions upon this love defines الود (al-Wud).
So, by defining the meaning of one name of God among 99 in Islam, it makes you think. God does not only love you but He shows it as well. Hence, the name الودود (al-Wadud).”
And returning to the last person to enter Paradise, we see that he will be granted right from the onset the equivalent of two whole worlds the likes of this one, but raised in status and beauty to the standards of Paradise! In another narration, it was mentioned that Allah asked him if it would suffice for him if he had 10 worlds, and in either case, this grand reward is why this last person who just left Hell thought that God was making fun of him, when He is the Lord of the Worlds. But rather, Allah smiles because of how this person cannot even believe that He is serious and how much He can give exactly because He is the Lord of the Worlds and wants to do so. for him, to make him happy. Allah actually smiles at this person for this and says that He is able to do whatever He wills! This is the love of Allah to the person in the absolute lowest rank of Paradise, the one who was saved from Hell already entirely by the leave and Mercy of Allah. And therein in Paradise, whatever one might continue to ask for is granted to Him.
Briefly returning to a commentary on Pride and humbleness, Allah has Pride because He can do what He wills and can be as immensely affectionate as He wants – which is what He loves to do. Meanwhile, the Believer has humbleness because he knows all of the good from Allah, His favors on him, and the love Allah has for him, so he is happy and grateful. The relationship between Allah and the believer is that of trust and love where both sides maximally gain in their want – and infinite fulfillment of that in joy within Paradise.
And within Paradise,
“They will have whatever they wish therein, and with Us is more” [50:35]. And it has been mentioned that even if one were to ask for nothing and be contented, there would be more presented to him so that everything of goodness for him increases forever, the opposite of this world in which things like age make us decrease in health, wear away our belongings, and in which we must toil harder to gain anything. The nature of time’s passing in Paradise will instead further beautify everything. We pray that we can be of those entirely averted from Hell and granted Paradise by being righteous Muslims.
“Indeed, the righteous will be within gardens and springs. [Having been told], ‘Enter it in peace, safe [and secure].’ And We will remove whatever is in their breast of resentment, [so they will be] brothers, on thrones facing each other. No fatigue will touch them therein, nor from it will they [ever] be removed. [O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful. And that is is My punishment which is the painful punishment” [15:45-50].
“Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk” [22:23].
“This is a reminder. And indeed, for the righteous is a good place of return. Gardens of perpetual residence, whose doors will be opened to them. Reclining within them, they will call therein for abundant fruit and drink. And with them will be women limiting [their] glances and of equal age. This is what you, [the righteous], are promised for the Day of Account. Indeed, this is Our provision; for it there is no depletion” [38: 49-54].
“Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi [footstool] extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut [false deities] and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing” [2:255-256].
References:
Muslim Lad 