Unity of human race underlies Unity of God

The doctrine of the Unity of God, besides casting off the bonds of slavery which had enthralled the human mind, and thus opening the way for its advancement, carries another significance equally great, if not greater, to wit, the idea of the unity of the human race. He is the Rabb of all the nations (Rabb al-‘ālamīn). Rabb in Arabic signifies the Fosterer of a thing in such a manner as to make it attain one condition after another until it reaches its goal of completion (R.) The words Rabb al-‘ālamīn thus signify that all the nations of the world are, as it were, the children of one Father, and that He takes equal care of all, bringing all to their goal of completion by degrees. Hence God is spoken of in the Holy Qur’ān as granting not only His physical but also His spiritual sustenance, His revelation, to all the nations of the world: “And for every nation there is a messenger” (10:47); “There is not a people but a warner has gone among them” (35:24). We further find that the Holy Qur’ān upholds the idea that God, being the God of all nations, deals with all of them alike. He hearkens to the prayers of all, whatever their religion or nationality. He is equally merciful to all and forgives the sins of all. He rewards the good deeds of the Muslim and the non-Muslim alike; and not only does He deal with all nations alike, but we are further told that He created them all alike, in the Divine nature: “The nature made by Allāh in which He has created men” (30:30). And this unity of the human race, which is thus a natural corollary of the doctrine of the Unity of God, is further stressed in the plain words that “Mankind is a single nation” (2:213) and that, “all are but a single nation” (10:19).

SEC. 3 — THE ATTRIBUTES OF GOD

Nature of the Divine attributes

Before speaking of the Divine attributes it will be necessary to warn the reader against a certain misconception as to the nature of the Divine Being. God is spoken of in the Holy Qur’ān as seeing, hearing, speaking, being displeased, loving, being affectionate, grasping, controlling, etc; but the use of these words must not be taken in any sense as indicating an anthropomorphic conception of the Divine