The Philosophy of the Teachings of Islam — Page 108
102 way that the Holy Quran has adopted with reference to Divine attributes. It affirms that God sees, hears, knows, speaks; and as a safeguard against His being understood as resembling His creation it also affirms: E 5 لَيْسَ كَمِثْلِهِ شَيْءٍ 141 فَلَا تَصرِ بُو اللَّهِ الْأَمْثَالَ 12 Meaning there is nothing like unto Him; and Fabricate not similitudes concerning God. This means that there is no partner in the Being and attributes of God and that He bears no resemblance to His creatures. To conceive of God as being between resemblance and transcendence is the proper middle. In short, all Islamic teachings observe the middle. The Surah Fātiḥah also inculcates adherence to the middle, for God Almighty states: 143 غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ It teaches the supplication to be guided along the path of those on whom God has bestowed His favours, and not of those who have incurred His wrath, nor of those who have gone astray. By those who incurred His wrath are meant people who in juxtaposition to God yield to 141. There is nothing whatever like unto Him; (The Holy Quran, ash-Shūrā 42:12) 142. So coin not similitudes for Allāh. (The Holy Quran, an-Naḥl 16:75) 143. Those who have not incurred Your displeasure, and those who have not gone astray. (The Holy Quran, al-Fātiḥah 1:7)