and obeyed without reservation. Worship without obedience is the negation of His Sovereignty. His remembrance is the source of satisfaction and comfort. He is the sole Sovereign, the Mightiest, the Greatest and His Rule should override all human affairs.
The word Allah is unique and almost incapable of translation into any other language. The English word ‘God’ with a capital ‘G’ does not convey the array of meanings outlined above. Allah is the personal name of the Ultimate Reality in this Universe. Thus, there cannot be any plural of this word in the way ‘God’ becomes ‘gods’; nor has it a feminine form as ‘goddess’ or ‘goddesses’.
Tawḥīd
The Oneness of Allah (Tawḥīd) is the central theme of the Qur’ān. The name Allah is used exclusively for the One who created the heaven and the earth and everything in this universe. Arabs before the revelation of the Qur’ān also considered Allah in this sense. Their worship of deities stemmed from their belief that such deities had some influence in the domain of Allah. The Qur’ān repudiates this idea vehemently. The Qur’ān also categorically refutes duality (the ancient Persian concept that there is one God of Good and another God of Evil) and the Christian concept of the Trinity. The Sovereignty of Allah demands that His Rules and Commands be enforced upon the entire universe including mankind. The submission of man to His Rule and to His Will and the readiness to live in compliance with His Commands is Islam.
Other Attributes
According to a ḥadīth the Holy Prophet (peace be upon him) said:
Verily, there are ninety-nine names of Allah, whosoever recites them shall enter Paradise.
(Bukhārī and Muslim)
These names are collectively known as al-Asmā’ al-Ḥusnā (the most beautiful names) and some are mentioned in the Qur’ān in the following verses: al-Baqarah 2: 255; al-Ḥadīd 57: 1–6 and al-Ḥashr 59: 22–24. These Names express Attributes of Allah. They lead us to the proper understanding of our relationship with our Creator. They also provide a focal point for us to contemplate upon His attributes and, thus, fashion our lives according to them. However, the most repeated names of Allah are the Merciful (al-Raḥīm) and the Most Compassionate One (al-Raḥmān). They express the immensity of Divine Mercy for everything that is in the universe.
References
Allah: 2: 255; 17: 110; 24: 35; 57: 1–6; 59: 22–24; 112: 1–4.
ʿAmal [
Meaning
ʿAmal is from the verb ʿAmila which means doing, acting, action and activity. Hence al-ʿAmal is an action performed by a human being. This word is not usually used for actions done by animals. ʿAmal is used for both good and bad deeds.
Analysis
The predominant use of ʿAmal is in conjunction with Ṣāliḥāt meaning good, righteous and pious acts. It often follows the affirmation of the faith. The faith and pious deeds are often mentioned together in the Qur’ān. The paramount importance of this combination can be appreciated by the fact that both these terms are used 64 times together in the Qur’ān. Whereas the faith is the inner conviction, good deeds are its manifestations, both are integrally related. The faith should lead to good action otherwise it lacks commitment. Conversely those performing good actions are expected to have faith. In Sūrah al-Balad after description of such deeds as the freeing of slaves, feeding the poor and helping orphans and the down-trodden it is said: “Then he became one of those who believed and enjoined patience and enjoined deeds of kindness and compassion” (al-Balad 90: 17).
ʿAmal is used in conjunction with bad deeds (Sayyi’āt, sing. Sayyi’ah) as well (al-Qaṣaṣ 28: 84 and Ghāfir 40: 40). It should be noted that both the good and evil deeds are being recorded (al-Infiṭār 82: 11–12) and on the Day of Judgement a person will be rewarded or punished according to his deeds (al-Zalzalah 99: 6–8). Whereas the minimum reward of a good deed is tenfold (al-Anʿām 6: 160) “the doers of evil are only punished (to the extent) of their deeds” (al-Qaṣaṣ 28: 84).
The Qur’ān mentions many attributes of Ṣāliḥīn (those who do good deeds) as well as specific statements about such deeds. The most comprehensive narration in this respect is in verse 177 of Sūrah al-Baqarah. Some major evil deeds are mentioned in Sūrah al-Isrā’ 17: 23–38.
Synonym
Fiʿl also means activity, action and performance. Unlike ʿamal which is a conscious act, fiʿl can be done without knowledge and intention. Thus this word is usually attributed to acts done by animals. However, it is also used in the Qur’ān for good or bad human actions (al-Baqarah 2: 197; al-Nisā’ 4: 30 and al-Mā’idah 5: 67).
References
ʿAmal: 3: 195; 5: 90; 11: 46; 25: 23; 35: 10. Fiʿl: 7: 155; 16: 33 and 35; 21: 59; 89: 6.
Amānah [
Meaning
The root of Amānah is AMN meaning to be faithful, reliable and trustworthy. It is usually used when dealing with people and implies delivering to them whatever they have entrusted to others. It means honesty in everyday transactions and fulfilling one’s obligations as instructed in Sūrah al-Baqarah 2: 283 and Sūrah al-Anfāl 8: 27. This noble quality is one of the characteristics of true believers (al-Mu’minūn 23: 8 and al-Maʿārij 70: 32).
Analysis
As a keyword amānah is not just limited to mutual dealings but covers a very wide spectrum. The instruction in Sūrah al-Nisā’ is: “Allah commands you to render back your trusts to those to whom they are due” (4: 58). Here amānah implies an office of trust (i.e. religious, communal and political leadership). This responsibility should not be given to immoral, incompetent and corrupt people. Important and responsible office should be entrusted only to those who are capable of undertaking the burdens of such positions. The use of the word amānah for official responsibilities conveys the concept that these are entrusted by Allah and it is to Him people will be accountable as well. The word amānah for the offices of responsibility is also used in aḥādīth. When the Prophet (peace be upon him) was asked when would be the Day of Judgement? He replied: “When amānah will be destroyed.” He was asked, “What is meant by the destruction of amānah?” He said: “When the affairs (of government) are entrusted to incompetent people.” This means that giving political leadership and authority to the incapable, or immoral, untrustworthy and impious people leads to the downfall and destruction of civil society.
The use of the word amānah is similar in Sūrah al-Aḥzāb: “We did indeed offer the trust to the Heavens and the Earth and the Mountains but they refused to undertake it being afraid thereof. But man undertook it; he was indeed unjust and foolish” (al-Aḥzāb 33: 72). Here the concept of amānah is the role of being a trustee or vicegerent of Allah which requires free-will and the ability to obey or disobey. This undertaking given to man is an amānah and it
