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The first is a sensual world of here and now, while the latter an intelligible everlasting world over which God presides, jinn (angels and devils) [8] dwell, and revelation originates. The sensual world appears to be for al-Ghazali mere delusion, and a shadow of the real ( haqq ) world, which is malakut .
This importance of the heart is due to the profound relationship between humans and God, with the heart being the point of convergence where they can meet God. This interaction is multidimensional, encompassing both cognitive and moral dimensions. [2] God pays special attention to the heart, as it is viewed as the true center of a person.
In Islam, dunyā (Arabic: دُنْيا) refers to the temporal world and its earthly concerns and possessions.In the Quran, "dunya" is often paired with the word "life" to underscore the temporary and fleeting nature of the life of this world, as opposed to the eternal realm of the afterlife, known as "akhirah".
The history of Islam is believed by most historians [1] to have originated with Muhammad's mission in Mecca and Medina at the start of the 7th century CE, [2] [3] although Muslims regard this time as a return to the original faith passed down by the Abrahamic prophets, such as Adam, Noah, Abraham, Moses, David, Solomon, and Jesus, with the submission (Islām) to the will of God.
God is depicted as living, eternal, omniscient and omnipotent (see, e.g., Quran ). God's omnipotence appears above all in his power to create. He is the creator of everything, of the heavens and the earth and what is between them (see, e.g., Quran , etc.). All human beings are equal in their utter dependence upon God, and their well-being ...
In Quranic cosmography, the cosmos is primarily constituted of seven heavens and earth. Above them is the Throne of God, a solid structure. The Quran indicates a round Earth and says the physical land on the ground has been spread. The definition and understanding of such a "spreading of physical land" varies based on scholars and academics.
Most consider it to be derived from a contraction of the Arabic definite article al-and ilāh "deity, god" to al-lāh meaning "the deity, the God". [20] Indeed, there is "the interchangeability of al-ilāh and allāh in early Arabic poetry even when composed by the Christian ʿAdī ibn Zayd. [21] The majority of scholars accept this hypothesis.
God, according to Islam, is a universal God, rather than a local, tribal, or parochial one, and is an absolute who integrates all affirmative values. [ 6 ] Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of believers have understood the meaning and implications of professing ...