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Further adding to the special aspect, Sinai (2023) writes, these anthropomorphisms are further bolstered as literal with him "sitting" on a throne, which angels will carry specifically in the sky, most likely the highest one; i.e. part of the cosmos rather than a separate supernatural "universe" or in a state of indescribable non spatial existence. {{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 74). Princeton University Press. Kindle Edition.|Qur’an quite literally understands God to possess a countenance, sensory percipience, and limbs capable of touching, grasping, or imparting movement that the Islamic scripture employs various idioms and formulae involving these features. After all, there is no Qur’anic equivalent to Ephrem’s caveat that God only “put on the names of body parts”—i.e., speaks of himself in anthropomorphic and anthropopathic language—due to the weakness of human understanding (Beck 1955, no. 31:1–4). The Qur’anic God, therefore, is not merely a body but also, at least in some sense, an anthropomorphic body: he is endowed with a face, he is empirically receptive to worldly occurrences (rather than just knowing about them), and he can directly, with his own body, manipulate objects in the world. That the divine body has a fundamentally humanoid shape is further accentuated by the use of the verb istawā, “to stand up straight” or “to sit upright,” which is applied both to God, indicating the modality of his being located on the throne (Q 7:54, 10:3, 13:2, 20:5, 25:59, 32:4, 57:4),108 and to humans, who are described as “sitting upright” in a boat or on the back of a mount (Q 23:28, 43:13; see CDKA 142).}} | Further adding to the special aspect, Sinai (2023) writes, these anthropomorphisms are further bolstered as literal with him "sitting" on a throne, which angels will carry specifically in the sky, most likely the highest one; i.e. part of the cosmos rather than a separate supernatural "universe" or in a state of indescribable non spatial existence. {{Quote|<i>allāh {{!}} God</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 74). Princeton University Press. Kindle Edition.|Qur’an quite literally understands God to possess a countenance, sensory percipience, and limbs capable of touching, grasping, or imparting movement that the Islamic scripture employs various idioms and formulae involving these features. After all, there is no Qur’anic equivalent to Ephrem’s caveat that God only “put on the names of body parts”—i.e., speaks of himself in anthropomorphic and anthropopathic language—due to the weakness of human understanding (Beck 1955, no. 31:1–4). The Qur’anic God, therefore, is not merely a body but also, at least in some sense, an anthropomorphic body: he is endowed with a face, he is empirically receptive to worldly occurrences (rather than just knowing about them), and he can directly, with his own body, manipulate objects in the world. That the divine body has a fundamentally humanoid shape is further accentuated by the use of the verb istawā, “to stand up straight” or “to sit upright,” which is applied both to God, indicating the modality of his being located on the throne (Q 7:54, 10:3, 13:2, 20:5, 25:59, 32:4, 57:4),108 and to humans, who are described as “sitting upright” in a boat or on the back of a mount (Q 23:28, 43:13; see CDKA 142).}} | ||
==== Made of light/photons ==== | ==== Made of light/photons ==== | ||
God is described as being made of light, | God is described as being made of light, which we now know from modern science would essentially be saying he is made of photons.<ref>[https://www.symmetrymagazine.org/article/what-is-a-photon?language_content_entity=und What is a photon?] Symmetry Magazine. Amanda Solliday and Kathryn Jepsen. 2021</ref>{{Quote|{{Quran|39|69}}|And (will) shine the earth with (the) light (of) its Lord and (will) be placed the Record and (will) be brought the Prophets and the witnesses, and it (will) be judged between them in truth, and they will not be wronged.}} | ||
Similarly in regards to light Sinai (2023) notes: | Similarly in regards to light Sinai (2023) notes: | ||