Omnipresence

[Tmac]

Can we look at this word objectively? Where did this word come from, imagination of course but why? It will be said that God revealed itself and we became aware but I'd rather think that some person looked into themselves to the depth where they became aware and then enlighten us as to their discovery. Have you ever used your imagination on omnipresence, its easy to think of God as everywhere, all the time but imagine what this person must have felt?

 

[Ralphg]

Most words didn't come from imagination. They're built up out of 'old heritage' and 'nowadays meanings'.
E.g.: Omnipresence - the word is 'approved' to become the 'meaning-carrier' of, well, what it means to you and me nowadays. In short it means 'Always and Everywhere' and had 'the right!' to start with the letter O. Because the letter O has the 'deepest bas' if you meditate (hypnosis) on it.

 

[David T]

Can we look at this word objectively? Where did this word come from, imagination of course but why? It will be said that God revealed itself and we became aware but I'd rather think that some person looked into themselves to the depth where they became aware and then enlighten us as to their discovery. Have you ever used your imagination on omnipresence, its easy to think of God as everywhere, all the time but imagine what this person must have felt?

"widely or constantly encountered; common or widespread."

So based on that definition we can't that would be defined as a mental disorder which is common. We can Say, it's objective unto itself and we are subject subjective dependent to it. I am talking about nature here omnipresence is never literally separable from nature into a quality independent of nature as religion likes to make believe a lot at times.

 

[Ralphg]

omnipresence is never literally separable from nature into a quality independent of nature.

Omnipresence = quantity and begins with 1 .... 0 min presence.... hihiee

 

[George-ananda]

Can we look at this word objectively? Where did this word come from, imagination of course but why? It will be said that God revealed itself and we became aware but I'd rather think that some person looked into themselves to the depth where they became aware and then enlighten us as to their discovery. Have you ever used your imagination on omnipresence, its easy to think of God as everywhere, all the time but imagine what this person must have felt?

I come from the non-dual (God and creation are not-two) Advaita Hinduism school of thought on this.

I believe if it is all God. If we quiet our noisy, chattering layers of mind (no mean feat) completely we will experience the Oneness of all Consciousness/God/Brahman. The great adepts/masters that have experienced this know this omnipresence as a reality. For novices like myself, this omnipresence is a concept I only intellectually try to grasp.

Omnipresence is a given if there is only One/God/Brahman.

 

[Tmac]

I come from the non-dual (God and creation are not-two) Advaita Hinduism school of thought on this.

I believe if it is all God. If we quiet our noisy, chattering layers of mind (no mean feat) completely we will experience the Oneness of all Consciousness/God/Brahman. The great adepts/masters that have experienced this know this omnipresence as a reality. For novices like myself, this omnipresence is a concept I only intellectually try to grasp.

Omnipresence is a given if there is only One/God/Brahman.

I agree that all is one so then even our noisy, chattering layers of mind are included in the one. To experience omnipresence is not a great feat if its our birth right. I have experienced omnipresence when I realized the I didn't have to go anywhere to find what I was looking for and that everywhere I was, was home.

 

[George-ananda]

I agree that all is one so then even our noisy, chattering layers of mind are included in the one. To experience omnipresence is not a great feat if its our birth right. I have experienced omnipresence when I realized the I didn't have to go anywhere to find what I was looking for and that everywhere I was, was home.

That sounds good and I am with you. But I think you are like me, living with the understanding. But we still experience through you and me and we don’t experience yet as the omnipresent One. When I have a headache, do you experience it as if we are One?

 

[Tmac]

That sounds good and I am with you. But I think you are like me, living with the understanding. But we still experience through you and me and we don’t experience yet as the omnipresent One. When I have a headache, do you experience it as if we are One?

To be honest, I really don't know if I do or I don't, for example I experience happiness but in the back of my mind I wonder what happiness would be like if everyone/everything was happy, that little pain I'm feeling might just be your headache. It is said that the natural state of the mind is at rest.

How is it that you know what it is not if you have yet to experience it?

 

[zahra67]

Can we look at this word objectively? Where did this word come from, imagination of course but why? It will be said that God revealed itself and we became aware but I'd rather think that some person looked into themselves to the depth where they became aware and then enlighten us as to their discovery. Have you ever used your imagination on omnipresence, its easy to think of God as everywhere, all the time but imagine what this person must have felt?

hello.
about some attributes and name of God.

Allah
Allah (ﷲ): This is the main name for God in the Qur’an. Indeed, this is the main name of God in Arabic used by Muslims and non-Muslims alike. For example, in an Arabic edition of the Bible, the word ‘Allah’ is used for God. In the Qur’an, Allah is mentioned 2816 times (including its variations such as lillah, tallah, billah and Allahuma). There are different views about the origin of this term.
The most plausible view seems to be that it is the abbreviated form of al-ilah. In Arabic, al- is the definite article and ilah means god. To be more precise, ilah is derived from the root "a-la-ha", which means ‘worship’. Thus, ilah means what is worshipped or worthy of being worshipped, just like kitab, which means what is written or what can be written.
The standard formulation of faith in Islam involves the declaration of two facts: La ilaha illallah and Muhammadur- Rasulullah. (There is no god but God and Muhammad is His messenger). As indicated in the Qur’an, it is clear that there have always been false gods. So when it is said, ‘There is no god but God’ it is obvious that it means, ‘There is no real god or no one worthy of worship but God’.

Rabb
Rabb (رَب): In Arabic, the term rabb means lord. It is mostly used for God, but it may also be used in a broader sense to be synonymous with master, guardian or owner. In the Qur'an, this term has been used for God 963 times. This shows the utmost importance of this quality of God. The only word that is used more frequently to denote God in the Qur’an is Allah.

Divine Attributes
Unity
The Unity of God is one of the most important principles of Islam. Although the Qur’an sometimes speaks about and presents arguments about the existence of God, the main emphasis of the Qur’an is put on the attributes of God, especially His unity and mercy. The Qur’an considers the existence of God to be a very obvious fact, whose acknowledgement requires more straightforward contemplation than complicated philosophical arguments.
Even the pagans believed in God, but they were polytheists in the sense that they associated partners with God and worshipped idols. They did not however, deny the existence of God the Creator, and even argued that the idols were a means to reach him, saying, “We do not worship them [idols] except for them taking us closer to God”. The idea of the unity of God is asserted in many different ways. Among them, are two attributes that explicitly indicate His oneness.
Wahid
Wahid (واحِد): Literally meaning “one”. This is applied to God 21 times in the Qur’an, such as in the following verse:
“Your god is the One God, there is no god except Him, the All-beneficent, the All-merciful.” (2:163)
Ahad
Ahad (اَحَدُ): Literally meaning “one”. This is applied to God once, in the verse below. The difference between Ahad and Wahid is that the former is used for something that is one and at the same time indivisible, something that has neither partner nor part.
“Say, ‘He is God, the One.” (112:1)
Knowledge
One of the common qualities of God among followers of the Abrahamic faiths is knowledge. In Judaism, Christianity and Islam, God is thought of as the ‘Omniscient’, indicating that He has all the knowledge. There are hundreds of verses in which the Qur’an talks about different aspects of divine knowledge. The reason for this emphasis lies partly in the great impact that belief in such an idea may have on people’s lives.
When we remember that the world is created and run by God who knows everything and that whatever we do or believe, or even intend, is known by Him and that He is fully aware of our needs, sufferings, interests, limits and capabilities, our attitude to the world and to our lives becomes totally different. What follows is a detailed look at the occurrences of this quality of the knowledge of God in the Qur’an.

Mercifulness and compassion
After the unity of God, the mercy and compassion of God seems to be the most important aspect of the Qur’anic image of Him. There are more attributes in this category than any other category and altogether they are by far the most often repeated characteristics of God in the Qur’an. Every chapter of the Qur’an starts with بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ except Chapter 9.
However, Chapter 27 contains this phrase twice: once in the beginning and then again in the verse 27:30. In such an extraordinarily important phrase which stands as a symbol for Islam and occurs 114 times in the Qur’an and with which Muslims are highly recommended to begin every act or speech, two attributes in particular are singled out: al-Rahman and al-Rahim.
Another interesting case is the first chapter of the Qur’an, the Opening, which has seven verses. Indeed, this chapter is a brief account of Islam, without which no ritual prayer can be performed. The chapter starts with the phrase بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ as usual, but then proceeds as follows:
“All praise belongs to God, Lord of all the worlds, the All-compassionate, the All-merciful, Master of the Day of Retribution. You [alone] do we worship, and to You [alone] do we turn for help. Guide us on the straight path, the path of those whom You have blessed, not the path of those who have incurred Your wrath, nor are astray.” (2:2-7)
As we see, in this important chapter four attributes of God are mentioned: the Lord of all the worlds, the All-compassionate, the All-merciful and Master of the Day of Retribution. These four must be very significant and therefore they deserve careful study In brief, they refer to two acts of God: the first is that He is the one who runs the universe and the second is that He is the one who establishes justice.
They also refer to two qualities of God: the All-compassionate and the All-merciful. This indicates that the primary factors and governing principles in the entire creation are divine compassion and mercy. In the following discussion, the different divine names and qualities that indicate God’s mercy will be explained in some detail.

 

[zahra67]

Can we look at this word objectively? Where did this word come from, imagination of course but why? It will be said that God revealed itself and we became aware but I'd rather think that some person looked into themselves to the depth where they became aware and then enlighten us as to their discovery. Have you ever used your imagination on omnipresence, its easy to think of God as everywhere, all the time but imagine what this person must have felt?

atributes which indicate divine mercy, compassion, generosity, munificence, kindness, forgiveness, forbearance, graces, bountifulness, etc.

Al-Rahman
Al-Rahman (الرحمان): Literally meaning the All-compassionate or the All-merciful. This is the second most famous name of God in Islam. In the Qur’an God tells the Prophet Mohammad:
“Say, ‘Invoke ‘‘Allah’’ or invoke ‘‘al-Rahman.’’ Whichever [of His Names] you may invoke, to Him belong the Best Names.’” (17:110)
This term is mentioned 169 times in the Qur’an.
Al-Rahim
Al-Rahim (الرحيم): Literally meaning the Compassionate or the Merciful. It is the most repeated attribute of God in the Qur’an. It is mentioned 226 times in the Qur’an. According to some hadiths, Al-Rahman refers to the compassion and mercy of God for all creatures and al-Rahim refers to the special extra compassion and mercy that He has for the believers. Thus, it may be more accurate to translate al-Rahman into the All-merciful and al-Rahim into the Most merciful.
“Then indeed your Lord, to those who commit evil out of ignorance and then repent after that, and reform - indeed, after that, your Lord will surely be All- forgiving, All-merciful.” (16:119)
Arham al-rahimin
Arham al-rahimin (أرحم الراحمين): Literally meaning the most merciful of the merciful ones. This is attributed to God four times in the Qur’an. One of these instances is mentioned below:
“And Job, when he called out to his Lord, ‘Indeed distress has befallen me, and You are the Most merciful of the merciful.’” (21:83)
Khayr al-rahimin
Khayr al-rahimin (خير الراحمين): Literally meaning the best of those who are merciful. This has occurred twice in the Qur’an for God, such as in the following verse:
“Say, ‘My Lord, forgive and have mercy, and You are the Best of those who are merciful.’” (23:118)
Dhu al-rahmah
Dhu al-rahmah (ذو الرحمة): Literally meaning the possessor or the dispenser of mercy. This is used for God twice. One of these verses is:
“Your Lord is the All-forgiving Possessor of mercy. Were He to take them to task because of what they have committed, He would have surely hastened their punishment. But they have a tryst, [when] they will not find a refuge besides Him.” (18:58)
Dhu rahmat-in wasi‘ah
Dhu rahmat-in wasi‘ah (ذو الرحمة الواسعة): Literally meaning the possessor of an embracing mercy or the dispenser of all- embracing mercy, this is used for God once in the Qur’an in the following verse:
“But if they deny you, say, ‘Your Lord is Possessor of an all-embracing mercy, but His punishment will not be averted from the guilty lot.’” (6:147)
Wadud
Wadud (ودود): Literally meaning Affectionate. This divine attribute is mentioned twice in the Qur’an. One instance is in the verse below:
“Plead with your Lord for forgiveness, then turn to Him penitently. My Lord is indeed All-merciful, All- affectionate.’” (11:90)
Al-Akram
Al-Akram (الاكرم): Literally meaning the most generous. This is used for God once in the Qur’an:
“Read, and your Lord is the Most generous, who taught by the pen, taught man what he did not know.” (96:3-5)
Khayr-un thawab-an
Khayr-un thawab-an (خير ثواباً): Literally meaning the best in rewarding. This is used once in the Qur’an:
“There all guardianship belongs to God, the Real. He is Best in rewarding, and Best giver of success.” (18:44)
Ghaffar
Ghaffar (غفّار): Meaning all-forgiver. This is applied to God five times, like in the following verse:
“…telling [them]: ‘Plead to your Lord for forgiveness. Indeed He is All-forgiver.’” (71:10)
Ahl al-maghfirah
Ahl al-maghfirah (أهل المغفرة): Meaning the one who is worthy or qualified to forgive. This is applied to God once, in the verse below:
“And they will not remember unless God wishes. He is worthy of [your] being wary [of Him] and He is Worthy to forgive.” (74:56)
Wasi‘ al-maghfirah
Wasi‘ al-maghfirah (واسع المغفرة): Meaning expansive in forgiveness. This is attributed to God once in the following verse:
“Those who avoid major sins and indecencies, excepting [minor and occasional] lapses. Indeed your Lord is Expansive in [His] forgiveness. He knows you best since [the time] He produced you from the earth, and since you were foetuses in the bellies of your mothers. So do not flaunt your piety: He knows best those who are wary of God.” (53:32)
Khayr al-ghafirin
Khayr al-ghafirin (خير الغافرين): Meaning the best of those who forgive. This is used once, in the verse given below:
“Moses chose seventy men from his people for Our tryst, and when the earthquake seized them, he said, ‘My Lord, had You wished, You would have destroyed them and me before. Will You destroy us because of what the fools amongst us have done? It is only Your test by which You lead astray whomever You wish and guide whomever You wish. You are our master, so forgive us and have mercy on us, for You are the Best of those who forgive.” (7:155)
Karim
Karim (كريم): Meaning generous. This divine attribute is mentioned twice in the Qur’an. One of these occasions is in the following verse:
“O Man! What has deceived you about your Generous Lord, who created you and proportioned you, and gave you an upright nature, and composed you in any form that He wished?” (82:6-8)
Ghafir al-dhanb
Ghafir al-dhanb (غافر الذنب): Meaning forgiver of sins. This is mentioned once in the Qur’an in the following verse:
“Forgiver of sins and Acceptor of repentance, Severe in retribution, [yet] All-bountiful, there is no god except Him, [and] toward Him is the destination.” (40:3)
Qabil al-Tawb
Qabil al-Tawb (قابل التوب): Meaning acceptor of repentance. This is mentioned once in verse 40:3, mentioned above.
Dhi al-tawl
Dhi al-tawl (ذي الطول): Meaning the Bountiful. This is mentioned once in verse 40:3 above.
Dhu al-jalal wa al-ikram
Dhu al-jalal wa al-ikram (ذو الجلال والاكرام): Meaning the one who has majesty and generosity. This is mentioned twice in the Qur’an, once for God Himself and on another occasion, for His face (wajh). For example, the Qur’an says:
“Blessed is the Name of your Lord, Possessor of majesty and generosity!” (55:78)
Here, a combination of two qualities is presented, generosity and majesty. The former is related to the mercy of god and the second will be explained later.
Tawwab
Tawwab (توّاب): Tawbah literally means return. When it is used for human beings it means repentance. When someone repents it means that he is returning back to God and is trying to restore his relation with God, which was affected and/or harmed as a result of his sins. However, the Qur’an speaks of God’s return as well. According to the Qur’an, our repentance is surrounded by two ‘returns’ from God. As for a sinful person whose relation with God is damaged, it is God Himself who first initiates reconciliation by inviting His servant to return and by making his heart soft. Then after the servant feels really remorseful and repents, God the Almighty embraces him with mercy and forgives him. This quality is mentioned 11 times in the Qur’an. One of these times is mentioned below:
“…and to the three who were left behind. When the earth became narrow for them with [all] its expanse, and their own souls weighed heavily on them, and they knew that there was no refuge from God except in Him, then He returned toward them so that they might repent. Indeed God is Oft-returning, the All- merciful.” (9:118)
Dhu al-fadl al-‘azim
Dhu al-fadl al-‘azim (ذو الفضل العظيم): Meaning the possessor of great grace. This is mentioned in the Qur’an for God 13 times, such as in the following example:
“O you who have faith! If you are wary of God, He shall appoint a criterion for you (to judge between right and wrong), and absolve you of your misdeeds, and forgive you, for God is Possessor of great grace.” (8:29)
Ra'uf
Ra'uf (رؤوف): Literally meaning very kind. This is mentioned for God ten times in the Qur’an. One instance is mentioned below:
“It is He who sends down manifest signs to His servant that He may bring you out of darkness into light, and indeed God is Most kind and Most merciful to you.” (57:9)
Ghafur
Ghafur (غفور): Meaning oft-forgiving. This is mentioned 91 times in the Qur’an. For example, the Qur’an says:
“When those who have faith in Our signs come to you, say, ‘Peace to you! Your Lord has made mercy incumbent upon Himself: whoever of you commits an evil [deed] out of ignorance and then repents after that and reforms, then He is indeed Oft-forgiving, Most merciful.’” (6:54)
Halim
Halim (حليم): Meaning all-forbearing. This quality of God is mentioned 11 times in the Qur’an. One of the verses that demonstrates this is:
“The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed He is All-forbearing, Oft- forgiving.” (17:44)
Wahhab
Wahhab (وهّاب): Meaning the one who bestows many blessings or the one who is very munificent. This is applied to God three times in the Qur’an, such as in the following verse:
“[They say,] ‘Our Lord! Do not make our hearts swerve after You have guided us, and bestow Your mercy on us. Indeed You are the All-munificent.” (3:8)
‘Afuww
‘Afuww (عَفو): Meaning all-pardoning or all-excusing. This is mentioned as a quality of God five times. One example is given below:
“Whether you disclose a good [deed that you do] or hide it, or excuse an evil [deed], God is indeed All- excusing, All-powerful.” (4:149)
Mujib
Mujib (مُجيب): Meaning responsive. This is mentioned once for God, in the following verse:
“And to Thamud [We sent] Salih, their brother. He said, ‘O my people! Worship God. You have no other god besides Him. He brought you forth from the earth and made it your habitation. So plead with Him for forgiveness, then turn to Him penitently. My Lord is indeed Nearmost [and] Responsive.’” (11:61)
Dhu maghfirah
Dhu maghfirah (ذو مغفرة): Meaning the one who has (the habit of) forgiveness. This is mentioned twice in the Qur’an:
“Nothing is said to you except what has already been said [earlier] to the apostles before you. Indeed your Lord is Forgiving and One who metes out a painful retribution.” (41:43)
Hamid
Hamid (حميد): Meaning praised or praiseworthy. This is applied to God 17 times in the Qur’an. The following verse is one example:
“O mankind! You are the ones who stand in need of God, and God - He is the All-sufficient, the All- praiseworthy.” (35:15)
Khayr
Khayr (خير): Meaning better, this is applied to God three times in the Qur’an. One instance is mentioned below:
“We have indeed believed in our Lord that He may forgive us our iniquities and the magic you compelled us to perform. Allah is Better and More lasting.” (20:73)
Barr
Barr (بَر): Meaning benign. This is applied to God once:
“…indeed we used to supplicate Him aforetime. Indeed He is the All-benign, the All-merciful.” (52:28)
N

 

[David T]

Sci

Omnipresence = quantity and begins with 1 .... 0 min presence.... hihiee

well in that case we can just allow it to be anything we want it to be I suppose. So the term is a subjective term itself. Now that it becomes the basis of the articulated reality that in and of itself is pure fiction but it also is perfectly logiced out. It is the meat and potatoes of fictional story acrually

 

[Tmac]

atributes which indicate divine mercy, compassion, generosity, munificence, kindness, forgiveness, forbearance, graces, bountifulness, etc.

Al-Rahman
Al-Rahman (الرحمان): Literally meaning the All-compassionate or the All-merciful. This is the second most famous name of God in Islam. In the Qur’an God tells the Prophet Mohammad:
“Say, ‘Invoke ‘‘Allah’’ or invoke ‘‘al-Rahman.’’ Whichever [of His Names] you may invoke, to Him belong the Best Names.’” (17:110)
This term is mentioned 169 times in the Qur’an.
Al-Rahim
Al-Rahim (الرحيم): Literally meaning the Compassionate or the Merciful. It is the most repeated attribute of God in the Qur’an. It is mentioned 226 times in the Qur’an. According to some hadiths, Al-Rahman refers to the compassion and mercy of God for all creatures and al-Rahim refers to the special extra compassion and mercy that He has for the believers. Thus, it may be more accurate to translate al-Rahman into the All-merciful and al-Rahim into the Most merciful.
“Then indeed your Lord, to those who commit evil out of ignorance and then repent after that, and reform - indeed, after that, your Lord will surely be All- forgiving, All-merciful.” (16:119)
Arham al-rahimin
Arham al-rahimin (أرحم الراحمين): Literally meaning the most merciful of the merciful ones. This is attributed to God four times in the Qur’an. One of these instances is mentioned below:
“And Job, when he called out to his Lord, ‘Indeed distress has befallen me, and You are the Most merciful of the merciful.’” (21:83)
Khayr al-rahimin
Khayr al-rahimin (خير الراحمين): Literally meaning the best of those who are merciful. This has occurred twice in the Qur’an for God, such as in the following verse:
“Say, ‘My Lord, forgive and have mercy, and You are the Best of those who are merciful.’” (23:118)
Dhu al-rahmah
Dhu al-rahmah (ذو الرحمة): Literally meaning the possessor or the dispenser of mercy. This is used for God twice. One of these verses is:
“Your Lord is the All-forgiving Possessor of mercy. Were He to take them to task because of what they have committed, He would have surely hastened their punishment. But they have a tryst, [when] they will not find a refuge besides Him.” (18:58)
Dhu rahmat-in wasi‘ah
Dhu rahmat-in wasi‘ah (ذو الرحمة الواسعة): Literally meaning the possessor of an embracing mercy or the dispenser of all- embracing mercy, this is used for God once in the Qur’an in the following verse:
“But if they deny you, say, ‘Your Lord is Possessor of an all-embracing mercy, but His punishment will not be averted from the guilty lot.’” (6:147)
Wadud
Wadud (ودود): Literally meaning Affectionate. This divine attribute is mentioned twice in the Qur’an. One instance is in the verse below:
“Plead with your Lord for forgiveness, then turn to Him penitently. My Lord is indeed All-merciful, All- affectionate.’” (11:90)
Al-Akram
Al-Akram (الاكرم): Literally meaning the most generous. This is used for God once in the Qur’an:
“Read, and your Lord is the Most generous, who taught by the pen, taught man what he did not know.” (96:3-5)
Khayr-un thawab-an
Khayr-un thawab-an (خير ثواباً): Literally meaning the best in rewarding. This is used once in the Qur’an:
“There all guardianship belongs to God, the Real. He is Best in rewarding, and Best giver of success.” (18:44)
Ghaffar
Ghaffar (غفّار): Meaning all-forgiver. This is applied to God five times, like in the following verse:
“…telling [them]: ‘Plead to your Lord for forgiveness. Indeed He is All-forgiver.’” (71:10)
Ahl al-maghfirah
Ahl al-maghfirah (أهل المغفرة): Meaning the one who is worthy or qualified to forgive. This is applied to God once, in the verse below:
“And they will not remember unless God wishes. He is worthy of [your] being wary [of Him] and He is Worthy to forgive.” (74:56)
Wasi‘ al-maghfirah
Wasi‘ al-maghfirah (واسع المغفرة): Meaning expansive in forgiveness. This is attributed to God once in the following verse:
“Those who avoid major sins and indecencies, excepting [minor and occasional] lapses. Indeed your Lord is Expansive in [His] forgiveness. He knows you best since [the time] He produced you from the earth, and since you were foetuses in the bellies of your mothers. So do not flaunt your piety: He knows best those who are wary of God.” (53:32)
Khayr al-ghafirin
Khayr al-ghafirin (خير الغافرين): Meaning the best of those who forgive. This is used once, in the verse given below:
“Moses chose seventy men from his people for Our tryst, and when the earthquake seized them, he said, ‘My Lord, had You wished, You would have destroyed them and me before. Will You destroy us because of what the fools amongst us have done? It is only Your test by which You lead astray whomever You wish and guide whomever You wish. You are our master, so forgive us and have mercy on us, for You are the Best of those who forgive.” (7:155)
Karim
Karim (كريم): Meaning generous. This divine attribute is mentioned twice in the Qur’an. One of these occasions is in the following verse:
“O Man! What has deceived you about your Generous Lord, who created you and proportioned you, and gave you an upright nature, and composed you in any form that He wished?” (82:6-8)
Ghafir al-dhanb
Ghafir al-dhanb (غافر الذنب): Meaning forgiver of sins. This is mentioned once in the Qur’an in the following verse:
“Forgiver of sins and Acceptor of repentance, Severe in retribution, [yet] All-bountiful, there is no god except Him, [and] toward Him is the destination.” (40:3)
Qabil al-Tawb
Qabil al-Tawb (قابل التوب): Meaning acceptor of repentance. This is mentioned once in verse 40:3, mentioned above.
Dhi al-tawl
Dhi al-tawl (ذي الطول): Meaning the Bountiful. This is mentioned once in verse 40:3 above.
Dhu al-jalal wa al-ikram
Dhu al-jalal wa al-ikram (ذو الجلال والاكرام): Meaning the one who has majesty and generosity. This is mentioned twice in the Qur’an, once for God Himself and on another occasion, for His face (wajh). For example, the Qur’an says:
“Blessed is the Name of your Lord, Possessor of majesty and generosity!” (55:78)
Here, a combination of two qualities is presented, generosity and majesty. The former is related to the mercy of god and the second will be explained later.
Tawwab
Tawwab (توّاب): Tawbah literally means return. When it is used for human beings it means repentance. When someone repents it means that he is returning back to God and is trying to restore his relation with God, which was affected and/or harmed as a result of his sins. However, the Qur’an speaks of God’s return as well. According to the Qur’an, our repentance is surrounded by two ‘returns’ from God. As for a sinful person whose relation with God is damaged, it is God Himself who first initiates reconciliation by inviting His servant to return and by making his heart soft. Then after the servant feels really remorseful and repents, God the Almighty embraces him with mercy and forgives him. This quality is mentioned 11 times in the Qur’an. One of these times is mentioned below:
“…and to the three who were left behind. When the earth became narrow for them with [all] its expanse, and their own souls weighed heavily on them, and they knew that there was no refuge from God except in Him, then He returned toward them so that they might repent. Indeed God is Oft-returning, the All- merciful.” (9:118)
Dhu al-fadl al-‘azim
Dhu al-fadl al-‘azim (ذو الفضل العظيم): Meaning the possessor of great grace. This is mentioned in the Qur’an for God 13 times, such as in the following example:
“O you who have faith! If you are wary of God, He shall appoint a criterion for you (to judge between right and wrong), and absolve you of your misdeeds, and forgive you, for God is Possessor of great grace.” (8:29)
Ra'uf
Ra'uf (رؤوف): Literally meaning very kind. This is mentioned for God ten times in the Qur’an. One instance is mentioned below:
“It is He who sends down manifest signs to His servant that He may bring you out of darkness into light, and indeed God is Most kind and Most merciful to you.” (57:9)
Ghafur
Ghafur (غفور): Meaning oft-forgiving. This is mentioned 91 times in the Qur’an. For example, the Qur’an says:
“When those who have faith in Our signs come to you, say, ‘Peace to you! Your Lord has made mercy incumbent upon Himself: whoever of you commits an evil [deed] out of ignorance and then repents after that and reforms, then He is indeed Oft-forgiving, Most merciful.’” (6:54)
Halim
Halim (حليم): Meaning all-forbearing. This quality of God is mentioned 11 times in the Qur’an. One of the verses that demonstrates this is:
“The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed He is All-forbearing, Oft- forgiving.” (17:44)
Wahhab
Wahhab (وهّاب): Meaning the one who bestows many blessings or the one who is very munificent. This is applied to God three times in the Qur’an, such as in the following verse:
“[They say,] ‘Our Lord! Do not make our hearts swerve after You have guided us, and bestow Your mercy on us. Indeed You are the All-munificent.” (3:8)
‘Afuww
‘Afuww (عَفو): Meaning all-pardoning or all-excusing. This is mentioned as a quality of God five times. One example is given below:
“Whether you disclose a good [deed that you do] or hide it, or excuse an evil [deed], God is indeed All- excusing, All-powerful.” (4:149)
Mujib
Mujib (مُجيب): Meaning responsive. This is mentioned once for God, in the following verse:
“And to Thamud [We sent] Salih, their brother. He said, ‘O my people! Worship God. You have no other god besides Him. He brought you forth from the earth and made it your habitation. So plead with Him for forgiveness, then turn to Him penitently. My Lord is indeed Nearmost [and] Responsive.’” (11:61)
Dhu maghfirah
Dhu maghfirah (ذو مغفرة): Meaning the one who has (the habit of) forgiveness. This is mentioned twice in the Qur’an:
“Nothing is said to you except what has already been said [earlier] to the apostles before you. Indeed your Lord is Forgiving and One who metes out a painful retribution.” (41:43)
Hamid
Hamid (حميد): Meaning praised or praiseworthy. This is applied to God 17 times in the Qur’an. The following verse is one example:
“O mankind! You are the ones who stand in need of God, and God - He is the All-sufficient, the All- praiseworthy.” (35:15)
Khayr
Khayr (خير): Meaning better, this is applied to God three times in the Qur’an. One instance is mentioned below:
“We have indeed believed in our Lord that He may forgive us our iniquities and the magic you compelled us to perform. Allah is Better and More lasting.” (20:73)
Barr
Barr (بَر): Meaning benign. This is applied to God once:
“…indeed we used to supplicate Him aforetime. Indeed He is the All-benign, the All-merciful.” (52:28)
N

I would really like to know just what in my post provoked your response?

 

[zahra67]

these are some of names and attributes of God in the quran.

you can read complete book from:
Source URL: The Image of God in the Qur’an

 

[zahra67]

I would really like to know just what in my post provoked your response?

the word omnipresence and also God.

 

[Skwim]

omnipresence (n.)

c. 1600, from Medieval Latin omnipraesentia, from omnipraesens, from Latin omnis "all, every" (see omni-) + praesens "present" (see present (adj.)).
source
​

And originating in Latin, the language of religion in the 17th century, it's obvious that it's strictly a religious term, and one devised to characterize god. A notion that compliments some of the Christian god's other great characteristics such as omnipotence and omniscience. Does it have any biblical basis? Somewhat. Jeremiah 23:23-24 says

23 Am I a God at hand, saith the Lord, and not a God afar off?
24 Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.​

Which I think is a good basis for deciding that god is omnipresent, and therefore completes god's "omni" powers.

"Let's see, we've all agreed god's all-powerful---he has to be in order to best all the other "gods." And, he has to know everything---after all, how can we rely on a god who's ignorant of something. Anything else? Well, how about being everywhere at the same time. Like omnipresent? Gee, I don't know, that's pretty out there. But if god is going to oversee the whole world he's going to have to do it all the time and everywhere. Good point! Then god is omnipresent? Agreed!"​

I don't mean this to demean the idea of omnipresence or Christian beliefs, but only illustrate its genesis could very well be non-revelatory.

.

.

 

[George-ananda]

How is it that you know what it is not if you have yet to experience it?

My knowledge comes from my best understanding of the eastern (Hindu) masters I respect.

I am saying one would have to come down from the experience of Oneness to operate as an individual. To function you need to identify with an individual mind.

Masters experiencing God/Brahman (omnipresence) are in a trance-like state from the physical perspective. They must come down a little to attend to their worldly affairs.

 

[Father]

it's sort of a Paradox if he is. though to be expected from the Christian God of the Paradox

 

[zahra67]

omnipresence (n.)

c. 1600, from Medieval Latin omnipraesentia, from omnipraesens, from Latin omnis "all, every" (see omni-) + praesens "present" (see present (adj.)).
source
​

And originating in Latin, the language of religion in the 17th century, it's obvious that it's strictly a religious term, and one devised to characterize god. A notion that compliments some of the Christian god's other great characteristics such as omnipotence and omniscience. Does it have any biblical basis? Somewhat. Jeremiah 23:23-24 says

23 Am I a God at hand, saith the Lord, and not a God afar off?
24 Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.​

Which I think is a good basis for deciding that god is omnipresent, and therefore completes god's "omni" powers.

"Let's see, we've all agreed god's all-powerful---he has to be in order to best all the other "gods." And, he has to know everything---after all, how can we rely on a god who's ignorant of something. Anything else? Well, how about being everywhere at the same time. Like omnipresent? Gee, I don't know, that's pretty out there. But if god is going to oversee the whole world he's going to have to do it all the time and everywhere. Good point! Then god is omnipresent? Agreed!"​

I don't mean this to demean the idea of omnipresence or Christian beliefs, but only illustrate its genesis could very well be non-revelatory.

.

.

there is only one God who is the all-merciful the most merciful.he created the universe out of his generosity and mankind for attaining his infinite mercy, his proximity and eternal bliss of paradise.
God bless all!

 

[Grandliseur]

Can we look at this word objectively? Where did this word come from, imagination of course but why? It will be said that God revealed itself and we became aware but I'd rather think that some person looked into themselves to the depth where they became aware and then enlighten us as to their discovery. Have you ever used your imagination on omnipresence, its easy to think of God as everywhere, all the time but imagine what this person must have felt?

There are several complex items even in revealed scripture about this. I think it speaks to things we cannot comprehend about God, perhaps, because we haven't been given a lot of detail?!

First, many do not agree, but scripture tells us that God has a body, resides in a location in the heavens. That is not being omnipresent in this case.

There is a however here. The thing is that we are specifically told that all things are created with God's spirit, or breath. For this reason, he tells us this:

Jeremiah 23:
23 Am I a God at hand, saith Jehovah, and not a God afar off? 24 Can any hide himself in secret places, that I shall not see him? saith Jehovah. Do not I fill the heavens and the earth? saith Jehovah.
Psalm 104:29-30 29 If you conceal your face, they get disturbed. If you take away their spirit, they expire, And back to their dust they go. 30 If you send forth your spirit, they are created; And you make the face of the ground new.​

What we see here is that because God says he fills the heavens and the earth, that none can hide from him. Since we were created by means of his spirit, it seems then that this spirit causes him to know what the beings and things created by him - do.

So, the way I understand this is that God has a body that resides in a place, but that his spirit is omnipresent.

While there are other possible interpretations such as a scripture in Acts that might be interpreted to say that we all might be living inside of God - there is no way for us to know how things are until told more.

 

[Tmac]

My knowledge comes from my best understanding of the eastern (Hindu) masters I respect.

I am saying one would have to come down from the experience of Oneness to operate as an individual. To function you need to identify with an individual mind.

Masters experiencing God/Brahman (omnipresence) are in a trance-like state from the physical perspective. They must come down a little to attend to their worldly affairs.

I understand but I don't think of it as law. The two states are not two but one, there is no coming down or going up there is only awareness.