Quote:
Originally Posted by juju33312
The universe was not 'created'. No argument will get you from this world to a supernatural world. No reason will lead you to a world contradicting this one. No method of inference will enable you to leap from existence to a “super-existence.”
The numbers of planets are finite and with the rights tools could be counted. Nothing that exists is infinite. Infinity is a mathematical concept and does not apply to entities. It is valid only when used to indicate a potentiality, never an actuality. The actual is always finite...Aristotle was the first to say it and it holds true and fits with the law of identity. You want to bring up some sort of fake supernatural thing which the law of identity does not apply, but I'm reality based so you'll get nowhere with that where I am concerned.
How do you know planets are populated by intelligent beings? They may be, but we have no certainty at this time. And you know nothing about them if they do exist. You are wildly speculating. Do you really think there is some being in space creating and destroying and recreating the universe while he concerns himself with the filthiness of menses which he created?
So these names are attributes of allah? That allah gives himself? Allah made these up for himself? Why?
|
Call the names "God(swt)'s reume. Or his letter of introduction.
You will find similar throughout the Abraham Faiths Islam does not limit Prophets(PBUT) to the Abrahamic Faiths alone and believe true Prophet(PBUT)s have been sent to all people. We know more about the Abrahamic faiths because of the close relationship.
Judaism Attributes of God
G-d Exists
The fact of G-d's existence is accepted almost without question. Proof is not needed, and is rarely offered. The Torah begins by stating "In the beginning, G-d created..." It does not tell who G-d is or how He was created.
In general, Judaism views the existence of G-d as a necessary prerequisite for the existence of the universe. The existence of the universe is sufficient proof of the existence of G-d.
G-d is One
One of the primary expressions of Jewish faith, recited twice daily in prayer, is the Shema, which begins "Hear, Israel: The L-rd is our G-d, The L-rd is one." This simple statement encompasses several different ideas:
There is only one G-d. No other being participated in the work of creation.
G-d is a unity. He is a single, whole, complete indivisible entity. He cannot be divided into parts or described by attributes. Any attempt to ascribe attributes to G-d is merely man's imperfect attempt to understand the infinite.
G-d is the only being to whom we should offer praise. The Shema can also be translated as "The L-rd is our G-d, The L-rd alone," meaning that no other is our G-d, and we should not pray to any other.
G-d is the Creator of Everything
Everything in the universe was created by G-d and only by G-d. Judaism completely rejects the dualistic notion that evil was created by Satan or some other deity. All comes from G-d. As Isaiah said, "I am the L-rd, and there is none else. I form the light and create darkness, I make peace and create evil. I am the L-rd, that does all these things." (Is. 45:6-7).
G-d is Incorporeal
Although many places in scripture and Talmud speak of various parts of G-d's body (the Hand of G-d, G-d's wings, etc.) or speak of G-d in anthropomorphic terms (G-d walking in the garden of Eden, G-d laying tefillin, etc.), Judaism firmly maintains that G-d has no body. Any reference to G-d's body is simply a figure of speech, a means of making G-d's actions more comprehensible to beings living in a material world. Much of Maimonides' Guide for the Perplexed is devoted to explaining each of these anthropomorphic references and proving that they should be understood figuratively.
We are forbidden to represent G-d in a physical form. That is considered idolatry. The sin of the Golden Calf incident was not that the people chose another deity, but that they tried to represent G-d in a physical form.
G-d is Neither Male nor Female
This followed directly from the fact that G-d has no physical form. As one rabbi explained it to me, G-d has no body, no genitalia, therefore the very idea that G-d is male or female is patently absurd. We refer to G-d using masculine terms simply for convenience's sake, because Hebrew has no neutral gender; G-d is no more male than a table is.
Although we usually speak of G-d in masculine terms, there are times when we refer to G-d using feminine terms. The Shechinah, the manifestation of G-d's presence that fills the universe, is conceived of in feminine terms, and the word Shechinah is a feminine word.
G-d is Omnipresent
G-d is in all places at all times. He fills the universe and exceeds its scope. He is always near for us to call upon in need, and He sees all that we do. Closely tied in with this idea is the fact that G-d is universal. He is not just the G-d of the Jews; He is the G-d of all nations.
G-d is Omnipotent
G-d can do anything. It is said that the only thing that is beyond His power is the fear of Him; that is, we have free will, and He cannot compel us to do His will. This belief in G-d's omnipotence has been sorely tested during the many persecutions of Jews, but we have always maintained that G-d has a reason for allowing these things, even if we in our limited perception and understanding cannot see the reason.
G-d is Omniscient
G-d knows all things, past, present and future. He knows our thoughts.
G-d is Eternal
G-d transcends time. He has no beginning and no end. He will always be there to fulfill his promises. When Moses asked for G-d's name, He replied, "Ehyeh asher ehyeh." That phrase is generally translated as, "I am that I am," but the word "ehyeh" can be present or future tense, meaning "I am what I will be" or "I will be what I will be." The ambiguity of the phrase is often interpreted as a reference to G-d's eternal nature.
G-d is Both Just and Merciful
I have often heard Christians speak of Judaism as the religion of the strict Law, which no human being is good enough to fulfill (hence the need for the sacrifice of Jesus). This is a gross mischaracterization of Jewish belief. Judaism has always maintained that G-d's justice is tempered by mercy, the two qualities perfectly balanced. Of the two Names of G-d most commonly used in scripture, one refers to his quality of justice and the other to his quality of mercy. The two names were used together in the story of Creation, showing that the world was created with both justice and mercy.
G-d is Holy and Perfect
One of the most common names applied to G-d in the post-Biblical period is "Ha-Kadosh, Baruch Hu," The Holy One, Blessed be He.
G-d is our Father
Christianity maintains that G-d has one son; Judaism maintains that G-d has billions of sons and daughters. We are all G-d's children. The Talmud teaches that there are three participants in the formation of every human being: the mother and father, who provide the physical form, and G-d, who provides the soul, the personality, and the intelligence. It is said that one of G-d's greatest gifts to humanity is the knowledge that we are His children and created in His image.
The Nature of G-d | Jewish Virtual Library
Christianity has about 50-60 attributed in 14 categories, the Arabic names of them are very similar to the 99 Names
Click to print (Opens in new window)Click to email this to a friend (Opens in new window)Click to share on Tumblr (Opens in new window)Click to share on Twitter (Opens in new window)29Click to share on Facebook (Opens in new window)29Click to share on Google+ (Opens in new window)Click to share on LinkedIn (Opens in new window)
1. SELF-EXISTENT: God has no cause; He does not depend on anything for his continued existence.
I AM WHO I AM (Ex. 3:14; see John 8:58)
Life in Himself (John 5:26)
First and Last, Alpha and Omega, Beginning and End; as the Beginning, God has no cause (Isa. 41:4; 44:6; 48:12; Rev. 1:8, 17; 2:8; 3:14; 21:6; 22:13)
No God before or after Yahweh (Isa. 43:10)
2. TRANSCENDENT: God is entirely distinct from the universe, as the carpenter is distinct from the bench; excluding pantheism (God in all) and animism (everything is a god).
Separate from the world (Isa. 66:1-2; Acts 17:24)
Contrasted with the world (Psa. 102:25-27; I John 2:15-17)
Implied by doctrine of creation (Gen. 1:1; Isa. 42:5)
3. IMMANENT: Though transcendent, God is present with and in the world; excluding deism (God is out there but not here).
God is near, so He can be known (Deut. 4:7; Jer. 23:23; Acts 17:27)
Bound up with God’s omnipresence (Psa. 139:7-10; Jer. 23:24; Acts 17:28)
4. IMMUTABLE: God is perfect in that He never changes nor can He change with respect to His being, attributes, purpose, or promises; excluding process theology, Mormon doctrine of eternal progression.
Unchangeable (Psa. 102:26-27; Isa. 51:6; Mal. 3:6; Rom. 1:23; Heb. 1:11-12; James 1:17; Heb. 13:8)
God’s relations with changing men spoken of as God changing (Ex. 32:9-14; Psa. 18:25-27)
5. ETERNAL: God is perfect in that He transcends all time and temporal limitations, and is thus infinite with respect to time.
Duration through endless ages (Ps. 90:2; 93:2; 102:12; Eph. 3:21)
Unlimited by time (Psa. 90:4; 2 Pet. 3:8)
Creator of the ages ( i.e., of time itself; Heb. 1:2; 11:3)
Implied by doctrines of transcendence, self-existence, and immutability
6. OMNIPRESENT: God is perfect in that He transcends all space and spatial limitations, and is thus infinite with respect to space, with His whole Being filling every part of the universe and being present everywhere (not diffused through the universe, but present at each point in His fullness).
The universe cannot contain God (1 Kings 8:27; Isa. 66:1; Acts 7:48-49)
Present everywhere (Psa. 139:7-10; Acts 17:28; of Christ, Matt. 18:20; 28:20)
Fills all things (Jer. 23:23-24; of Christ, Eph. 1:23; 4:10; Col. 3:11)
Implied by doctrine of transcendence
7. OMNIPOTENT: God is perfect in that He can do all things consistent with the perfection of His being. God cannot do the self-contradictory (e.g., make a rock He cannot lift), nor can He do that which is contrary to His perfect nature (e.g., He cannot change, He cannot lie, etc.).
Nothing too difficult (Gen. 18:14; Jer. 32:17, 27; Zech. 8:6; Matt. 3:9)
All things possible (Job 42:2; Psa. 115:3; Matt. 19:26; Mark 10:27; Luke 1:37; 18:27; Eph. 1:11)
God cannot lie, be tempted, deny Himself, etc. (2 Tim. 2:13; Titus 1:2; Heb. 6:18; James 1:13)
8. OMNISCIENT: God is perfect in that He knows all things, including events before they happen.
Perfect in knowledge, Job 37:16
Knows the heart (1 Sam. 16:7; 1 Chr. 28:9, 17; Psa. 139:1-4; Jer. 17:10a)
Knows all events to come (Isa. 41:22-23; 42:9; 44:7)
9. INCORPOREAL: God has no body or parts, and is immaterial, being a simple and infinite being of spirit; excluding the Mormon doctrine of God as an exalted man.
God is spirit (John 4:24)
God is not a man (Num. 23:19; 1 Sam. 15:29)
Implied by doctrines of self-existence, transcendence, omnipresence, and creation.
10. ONE: God is a perfectly unique and simple being, existing as one infinite Being called God. There is therefore only one God, who is called Yahweh in the Old Testament, and who reveals Himself in the persons of the Father, Son and Holy Spirit in the New Testament; thus excluding polytheism, tritheism (belief in three gods), and subordinationism (in which Christ is a lesser god subordinate to the Almighty God).
Only one God (Deut. 6:4; Isa. 43:10; 44:6, 8; 45:5-7, 21-22; Zech. 14:9; 1 Cor. 8:4-6; Gal. 3:20; Eph. 4:5-6; 1 Tim. 2:5; James 2:19)
All other “gods” are only “so-called,” (1 Cor. 8:4-6; 2 Thess. 2:4)
Moses was “as God,” not God or divine (Ex. 4:16; 7:1)
Satan, idols, and the belly are all false gods (Psa. 96:4-5; 1 Cor. 10:20; 2 Cor. 4:4; Phil. 3:19)
Wicked judges called “gods” in irony, not to describe nature (Psa. 82:1, 6; John 10:34-36)
Yahweh is Elohim (Gen. 2:4; Deut. 4:35, 39; Psa. 100:3 [thus excluding the view of Mormonism that Jehovah and Elohim are distinct beings])
Implied by the doctrines of self-existence, transcendence, and omnipotence
11. CREATOR: God is the One through whom all things have come into existence; by His unbounded power and knowledge He created finite existence ex nihilo and formed the universe as it now is.
Created all things (Gen. 1:1; Psa. 33:6; 102:25; John 1:3; Rom. 11:36; Heb. 1:2; 11:3)
Made all things by Himself (Isa. 44:24)
Implied by doctrine of self-existence
12. PERSONAL: God, as the author of personhood in the created universe, cannot be less than personal Himself; thus He experiences relationships with other persons, or self-conscious beings. Note that God may be more than personal, indeed, His infinite nature suggests that He must be.
Scripture everywhere assumes the personhood of God in the use of personal pronouns, in recording Him speaking and acting willfully, etc. (e.g., Gen. 1:3, 26; Heb. 1:1-2; etc.)
God gives Himself a name (Yahweh), and says “I am” (Exod. 3:14)
Implied by doctrine of creation
13. INCOMPREHENSIBLE: God is incomprehensible, not in the sense that the concept of God is unintelligible, but in the sense that God cannot be fully and directly known by finite creatures, because of His uniqueness and His infinitude.
None like God (Ex. 8:10; 9:14; 15:11; 2 Sam. 7:22; 1 Chr. 17:20; Psa. 86:8; 1 Kgs. 8:23; Isa. 40:18, 25; 44:7; 56:5, 9; Jer. 10:6-7; Micah 7:18)
Analogical language necessary to describe God (Ezek. 1:26-28; Rev. 1:13-16)
God cannot be comprehended as He really is (1 Cor. 8:2-3)
God can only be known as the Son reveals Him (John 1:18; Matt. 11:25-27)
14. MORALLY PERFECT: The following are the moral attributes of God; they are listed here together because God’s moral nature is perfectly unified, with no tension between His wrath and His love, for example.
GOOD: God is morally excellent, and does only good (Gen. 1:31; Deut. 8:16; Psa. 107:8; 118:1; Nahum 1:7; Mark 10:18; Rom. 8:28)
HOLY: God is morally transcendent, utterly separated from all evil, and perfectly pure (Ex. 3:5; Lev. 19:2; Psa. 5:4-6; 99:5; Isa. 6:3; 8:13; Hab. 1:12-13; 1 Pet. 1:14-19)
RIGHTEOUS: God is perfectly moral in all that He does, doing everything right ( Isa. 45:21; Zeph. 3:5; Rom. 3:26)
TRUE: God is perfectly truthful, and cannot lie (John 17:17; Titus 1:2; Heb. 6:18)
LOVING: God’s moral character is pure love, sacrificial giving for the true benefit of another (Deut. 7:7-8; Jer. 31:3; John 3:16; Heb. 12:6)
WRATHFUL: God’s moral perfection requires Him to show displeasure against anything which seeks to act contrary to its moral purpose, to judge that which rebels against His authority as Creator and Lord (Psa. 103:8-9; Rom. 2:5; 11:22; Heb. 10:31)
The Attributes of God: What Are the Attributes of God? - Christian Research Institute
While it is true I have no proof of extraterestial life. But there is evidence that supports a probability; Such as The Hubble Telescope has found numerous earth type planets that should be capable of supporting human life, as we know it to be.
From a Religious view in Surah al-Fatiha we have:
Praise be to Allah, Lord of the Worlds, - 1:2 (Picktall)
Notice it says Lord of the Worlds--Not world. the plural worlds. It would not make any sense mentioning worlds unless they are inhabited
Please register to participate in our discussions with 2 million other members - it's free and quick! Some forums can only be seen by registered members. After you create your account, you'll be able to customize options and access all our 15,000 new posts/day with fewer ads.
