>  > Concept of God in islam
>  > Sorry for not sending anything related to this group but it might be
>  > something new to you.
>  >
>  > Concept of God in islam
>  > It is a known fact that every language has one or more terms that are
>  > used in reference to God and sometimes to lesser deities. This is not
>  > the case with Allah. Allah is the personal name of the One true God.
>  > Nothing else can be called Allah. The term has no plural or gender.
>  > This shows its uniqueness when compared with the word god which can be
>  > made plural, gods, or feminine, goddess. It is interesting to notice
>  > that Allah is the personal name of God in Aramaic, the language of
>  > Jesus and a sister language of Arabic. The One true God is a
>  > reflection of the unique concept that Islam associates with God. To a
>  > Muslim, Allah is the Almighty, Creator and Sustainer of the universe,
>  > Who is similar to nothing and nothing is comparable to Him. The
>  > Prophet Muhammad was asked by his contemporaries about Allah; the
>  > answer came directly from God Himself in the form of a short chapter
>  > of the Quran, which is considered the essence of the unity or the
>  > motto of monotheism. This is chapter 112 which reads:
>  >
>  >
>  > "In the name of God, the Merciful, the Compassionate. Say (O Muhammad)
>  > He is God the One God, the Everlasting Refuge, who has not begotten,
>  > nor has been begotten, and equal to Him is not anyone."
>  >
>  >
>  >
>  > Some non Muslims allege that God in Islam is a stern and cruel God who
>  > demands to be obeyed fully. He is not loving and kind. Nothing can be
>  > farther from truth than this allegation. It is enough to know that,
>  > with the exception of one, each of the 114 chapters of the Quran
>  > begins with the verse: "In the name of God, the Merciful, the
>  > Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we
>  > are told that "God is more loving and kinder than a mother to her dear
>  > child." But God is also Just. Hence evildoers and sinners must have
>  > their share of punishment and the virtuous, His bounties and favors.
>  > Actually God’s attribute of Mercy has full manifestation in His
>  > attribute of Justice. People suffering throughout their lives for His
>  > sake and people oppressing and exploiting other people all their lives
>  > should not receive similar treatment from their Lord. Expecting
>  > similar treatment for them will amount to negating the very belief in
>  > the accountability of man in the Hereafter and thereby negating all
>  > the incentives for a moral and virtuous life in this world. The
>  > following Quranic verses are very clear and straightforward in this
>  > respect:
>  >
>  >
>  >
>  > "Verily, for the Righteous are gardens of Delight, in the Presence of
>  > their Lord. Shall We then treat the people of Faith like the people of
>  > Sin? What is the matter with you? How judge you?" (68:34-36)
>  >
>  >
>  >
>  >
>  >
>  > Islam rejects characterizing God in any human form or depicting Him as
>  > favoring certain individuals or nations on the basis of wealth, power
>  > or race. He created the human beings as equals. They may distinguish
>  > themselves and get His favor through virtue and piety only. The
>  > concept that God rested in the seventh day of creation, that God
>  > wrestled with one of His soldiers, that God is an envious plotter
>  > against mankind, or that God is incarnate in any human being are
>  > considered blasphemy from the Islamic point of view. The unique usage
>  > of Allah as a personal name of God is a reflection of Islam’s emphasis
>  > on the purity of the belief in God which is the essence of the message
>  > of all God’s messengers. Because of this, Islam considers associating
>  > any deity or personality with God as a deadly sin which God will never
>  > forgive, despite the fact He may forgive all other sins.
>  >
>  > The Creator must be of a different nature from the things created
>  > because if he is of the same nature as they are, he will be temporal
>  > and will therefore need a maker. It follows that nothing is like Him.
>  > If the maker is not temporal, then he must be eternal. But if he is
>  > eternal, he cannot be caused, and if nothing outside him causes him to
>  > continue to exist, which means that he must be Self-Sufficient. And if
>  > He does not depend on anything for the continuance of His own
>  > existence, then this existence can have no end. The Creator is
>  > therefore eternal and everlasting: ‘He is the First and the Last.’ He
>  > is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-
>  > Qayyum. The Creator does not create only in the sense of bringing
>  > things into being, He also preserves them and takes them out of
>  > existence and is the ultimate cause of whatever happens to them.
>  >
>  > "God is the Creator of everything. He is the guardian over everything.
>  > Unto Him belong the keys of the heavens and the earth." (39:62, 63)
>  > "No creature is there crawling on the earth, but its provision rests
>  > on God. He knows its lodging place and its repository." (11:6)
>  >
>  >
>  >
>  >
>  >
>  > God’s Attributes
>  >
>  > If the Creator is Eternal and Everlasting, then His attributes must
>  > also be eternal and everlasting. He should not lose any of His
>  > attributes nor acquire new ones. If this is so, then His attributes
>  > are absolute. Can there be more than one Creator with such absolute
>  > attributes? Can there be for example, two absolutely powerful
>  > Creators? A moment’s thought shows that this is not feasible. The
>  > Quran summarizes this argument in the following verses:
>  >
>  > "God has not taken to Himself any son, nor is there any god with Him:
>  > For then each god would have taken of that which he created and some
>  > of them would have risen up over others." (23:91)
>  >
>  > And Why, were there gods in earth and heaven other than God, they
>  > (heaven and earth) would surely go to ruin." (21:22)
>  >
>  >
>  >
>  >
>  >
>  > The Oneness of God
>  >
>  > The Quran reminds us of the falsity of all alleged gods. To the
>  > worshippers of man-made objects, it asks:
>  >
>  > "Do you worship what you have carved yourself?" (37:95) "Or have you
>  > taken unto you others beside Him to be your protectors, even such as
>  > have no power either for good or for harm to themselves?" (13:16)
>  >
>  >
>  >
>  > To the worshippers of heavenly bodies it cites the story of Abraham:
>  >
>  > "When night outspread over him he say a star and said, ‘This is my
>  > Lord.’ But when it set he said, ‘I love not the setters.’ When he saw
>  > the moon rising, he said, ‘This is my Lord.’ But when it set he said,
>  > ‘If my Lord does not guide me I shall surely be of the people gone
>  > astray.’ When he say the sun rising, he said, ‘This is my Lord; this
>  > is greater.’ But when it set he said, ‘O my people, surely I quit that
>  > which you associate, I have turned my face to Him Who originated the
>  > heavens and the earth; a man of pure faith, I am not of the
>  > idolaters.’" (6:76-79)
>  >
>  >
>  >
>  >
>  >
>  > The Believer’s Attitude
>  >
>  > In order to be a Muslim, i.e., to surrender oneself to God, it is
>  > necessary to believe in the oneness of God, in the sense of His being
>  > the only Creator, Preserver, Nourisher, etc. But this belief – later
>  > on called "Tawhid Ar-Rububiyyah is not enough." Many of the idolaters
>  > knew and believed that only the Supreme God could do all this. but
>  > that was not enough to make them Muslims. To tawhid ar-rububiyyah one
>  > must add tawhid al’uluhiyyah, i.e., one acknowledges the fact that is
>  > God alone Who deserves to be worshipped, and thus abstains from
>  > worshipping any other thing or being. Having achieved this knowledge
>  > of the one true God, man should constantly have faith in Him, and
>  > should allow nothing to induce him to deny truth. When faith enters a
>  > person’s heart, it causes certain mental states which result in
>  > certain actions. Taken together these mental states and actions are
>  > the proof for the true faith. The Prophet said,
>  >
>  > "Faith is that which resides firmly in the heart and which is proved
>  > by deeds."
>  >
>  >
>  >
>  > Foremost among those mental states is the feeling of gratitude towards
>  > God, which could be said to be the essence of ‘ibada’ (worship). The
>  > feeling of gratitude is so important that a non-believer is called
>  > ‘kafir,’ which means ‘one who denies a truth’ and also ‘one who is
>  > ungrateful.’ A believer loves, and is grateful to God for the bounties
>  > He bestowed upon him, but being aware of the fact that his good deeds,
>  > whether mental or physical, are far from being commensurate with
>  > Divine favors, he is always anxious lest God should punish him, here
>  > or in the Hereafter. He, therefore, fears Him, surrenders himself to
>  > Him and serves Him with great humility. One cannot be in such a mental
>  > state without being almost all the time mindful of God. Remembering
>  > God is thus the life force of faith, without which it fades and
>  > withers away. The Quran tries to promote this feeling of gratitude by
>  > repeating the attributes of God very frequently. We find most of these
>  > attributes mentioned together in the following verses of the Quran:
>  >
>  > "He is God; there is no god but He, He is the Knower of the unseen and
>  > the visible; He is the All-Merciful, the All-Compassionate. He is God,
>  > there is no God but He. He is the King, the All-Holy, the All-Peace,
>  > the Guardian of Faith, the All-Preserver, the All-Mighty, the All-
>  > Compeller, the All-Sublime. Glory be to God, above that they
>  > associate! He is God the Creator, the Maker, the Shaper. To Him belong
>  > the Names Most Beautiful. All that is in the heavens and the earth
>  > magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)
>  >
>  > "There is no god but He, the Living, the Everlasting. Slumber seizes
>  > Him not, neither sleep; to Him belongs all that is in the heavens and
>  > the earth. Who is there that shall intercede with Him save by His
>  > leave? He knows what lies before them and what is after them, and they
>  > comprehend not anything of His knowledge save such as He wills. His
>  > throne comprises the heavens and earth; the preserving of them
>  > oppresses Him not; He is the All-High, the All-Glorious." (2:255)
>  >
>  > "People of the Book, go not beyond the bounds in your religion, and
>  > say not as to God but the truth. The Messiah, Jesus son of Mary, was
>  > only the Messenger of God, and His Word that He committed to Mary, and
>  > a Spirit from Him. So believe in God and His Messengers, and say not,
>  > ‘Three.’ Refrain; better is it for you. God is only one God. Glory be
>  > to Him – (He is) above having a son." (4:171)
>  >
>  >
>  > —————————————
>  >
>  > For more information about Islam
>  > http://english.islamway.com/
>  >
>  > http://www.islamhouse.com/
>  >
>  > http://www.discoverislam.com/
>  >
>  > http://www.islambasics.com/index.php
>  >
>  > http://english.islamway.com/
>  >
>  > http://www.islamtoday.net/english/
>  >
>  > http://www.islamweb.net/ver2/MainPage/indexe.php
>  >
>  > http://www.sultan.org/
>  
>  I have two copies of the Koran and no where in them can I find any
>  information about Ruby programming.  Would be helpful if you could provide
>  me the verses where all is revealed.
>  
>  Oh, and one minor detail:  If you can describe the concept of God in Islam
>  then I am sure you must have an excellent proof or verification of God's
>  existence.  If you cannot prove or verify that God exists, then you cannot
>  be an honest person to talk about the attributes or actions of such a God.
>  And you are an honest person, are you not?
>  
>  No Sam
>  
>  2009/11/4 خادم الدعوة <imanway.222@[...].com>
>  
I think therefore I am.
If I think my thoughts are about god then god exists in my mind.
If I were to think that because something exists in my mind it must also exist 
outside my mind then I would have the mind of a fool. 

David