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General Discussions / "The Name" or "The Reference of God"? (A Quite Long Critic)
« on: July 23, 2018, 06:46:32 AM »
Salamun Alaikum
In the Name of The Most Gracious, The Most Merciful One and Only
Introduction
My name is Ocyid, I am an independent researcher of Quran. I am a new member here, so nice to meet you
In QuranMessage.com article about "ALLAH’ IS NOT AN EXCLUSIVE NAME FOR GOD" (http://www.quransmessage.com/articles/allah%20is%20not%20an%20exclusive%20name%20for%20god%20FM3.htm) Mr. Joseph discusses about the name of Allah or the “name” of God in Arabic. This discussion is quite interesting. I am actually writing about similar thing as a sub-topic in a relevant matter but with different method within a quite long writing. Since, I believe nobody will ever read mine, I hope my writing here could give a broader insight regarding this matter.
Understanding The Problem
In his article, Mr. Joseph begins it with "It is becoming increasingly understood by many Muslims that the name ‘Allah’ is the only correct designation for God". This is interesting. The point that makes it interesting actually is not in whether God is naming himself as "Allah" or others. The point that makes it interesting is actually in how we perceive "name" itself.
It is undeniable that name is part of our identity. Yet, we may often forget that name itself actually is not something we are born with. It is how our parents referred to us so that they and other people are able to identify us. No babies ever born with a natural name, people who give birth to the baby or who "found" them are the ones who use “specific reference” so they can identify the baby. Therefore, when a baby is born, an identification bracelet is usually put on him/her to distinguish the baby with other baby, because “the name” itself is not naturally a part of the baby. This shows that "name" is actually not a natural part of us like our body parts. In an extreme example, this is why when there is an accident where the bodies of the people involved are damaged, the forensic team would identify the victims through their "unique physical appearance" like birthmark or from victims’ belongings -but not name itself, unless the name is attached to the victim (note: this is just an example, please enlighten me if you understand more about forensic). Only through physical examination, "the name" could be determined. It is indeed intriguing to think that when we were born, parents give us names to “identify” us. Yet, when we are dead, people may analyze our bodies to "identify" our names.
This shows that "name" itself does not naturally come with the "object". Humans give names to almost everything they could find. As long as we can "imagine" it or "define" it, we or "humans" can give name to it. In fact, this might (note: might) be what language essentially is all about: to represent an object/objects in "real life" (concrete or abstract) with spoken or written linguistic elements . Most people know the smallest “meaningful” unit of these linguistic elements as “word”. Language students know that the smallest unit that can still represent real-life object is called “morpheme”. Yet, to simplify it, I would use the term “word” here.
We use word to represent real-life object, since there is a limitation in "bringing" the object itself in a real-life communication. If we do not have a word for "blue whale" for instance, then when we are talking about a "blue whale" we will have difficulties in pointing this object we are talking about. Or, when we want to talk about abstract concept like "dream". If we do not have word to represent this abstract object, we will have some difficulties when we want to refer to it. The following conversation could be a simple example:
A: "Last night I experience a series of thoughts, images, and sensations occurring in our mind when we are sleeping"
B: "You mean a dream?"
Again, this is what language is all about: to represent an object/objects in "real life" (concrete or abstract) with spoken or written linguistic elements . We commonly know this act simply by "naming". Language students know this act as "referring" or "denoting". Borrowing John I Saeed (in Semantics, page. 23), "referring" or "denoting" is an action of picking out or identifying with words. For those who are interested to this kind of problem more, you may want to read Semantics by John I Saeed. I use the 1998 edition. However, as far as I know, this discussion about "reference" in page 23 apparently only focus on "noun", but not other parts of speech. Whereas, other parts of speech than noun may actually come from the act of "naming" too.
One of the easiest example is the verb "google". The verb "google" might have not existed before the existence of "Google" itself. After that, people start using the verb "google" to refer to "an act of searching for information about (someone or something) on the Internet using the search engine Google". Therefore, basically, we “name” that act as “google”. This shows verbs too come from the act of “naming”. Maybe only some “special” words like linking verbs in English that does not represent this act, since linking verbs are only use to connect between subject and predicate or between noun and its adjective. However, quite different with noun in which it involves "concrete objects", many other parts of speech involve "abstract objects" or a “concept” in the process. Thus, it may be more difficult to prove that other parts of speech actually come from the act of naming too (or more precisely “referring”), although it is still possible. The verb "google" above is one of the examples.
I know it would be better if there are more examples. Therefore, if you have one you may want to add it in the comment below, so we can learn it together. Moreover, the examples are not limited to English only. It would even far better if the examples come from your native language, for your own better understanding.
Regardless the difference between "concrete” and “abstract”, any words may actually come from the simple act of "naming" itself or the act of representing an object/objects in "real life" (concrete or abstract) with spoken or written linguistic elements. As a proof in this modern day, we could easily look up for definition of a word. Those definitions are actually the real life object, either concrete or abstract. In elementary level, definitions are usually replaced with pictures to make it easy for the elementary level readers in understanding what the linguistic elements represent. Of course, not all real-life objects could be drawn. There is a limitation for that too. Thus, we use definitions instead to push the limitation itself.
The act of “naming” might seem like a simple action. Yet, if we try to understand the nature of language or look deeper to the underlying principle of how language works itself, we will find that the simple
act of naming is actually the most basic nature of language itself. Interestingly, this act is actually mentioned in Al Baqarah (2) verse 30-33.
In Al Baqarah (2) verse 30-33, this act of "naming" is actually narrated in the Quran. We still repeat this process in our daily life, but maybe we are too busy to notice. Above, I give you some examples. In reality, there are a lot of other examples about how "naming" seems to be our natural intuition. One of the most famous example is the naming of a continent during the 16th century. The continent itself may have been around for ages. Native may have had their own names for this continent. Yet, when foreign people came, they gave a new name for this continent. Nowadays, the continent is known with that particular name given by the "new" people. This is just one of the examples. There are many other examples in our daily life. We name our newborn child. Some give name to their inventions or discoveries. Several even give a specific name for their personal belonging (i.e. a car named Knight Rider, a motorcycle named Dorothy, a dog named Ruben, a cat named Elsa, and such). I believe you know people like this or even you are one of them. Don't worry, nothing wrong with that. Naming is our natural intuition like it has been narrated in chapter 2 (Al Baqarah) verse 30-33 of the Quran.
From this simple naming, apparently humans are able to create much more complex use of their own linguistic ability. The most important one must be “the rules of language use”. You may know this as “grammar”. Thus, from that very simple act, language might have been further developed into the language as we know now. This is why, although the narration in Al Baqarah (2) 30-33 seems like a simple narration, it actually implies a very important matter regarding language itself. It implies the nature of language and also the possibility of the beginning of language itself. This surely can be developed further.
From the teaching of God about names of “things” as it has been mentioned in Al Baqarah (2) 31, humans apparently have been able to develop it into much more sophisticated and complex forms of language. Thus, from simple naming, humans might have “created” their own language. And then from one language, humans have further developed it into various languages. Therefore, it actually could be said that it is humans that have created languages by developing them from the act of naming things taught by God. This linguistic capability or to know the name of things or simply “naming” things is actually one of our basic competency that not even the angels possess. You may want to read Al Baqarah (2) verse 30-33 yourself. This is also the reasons why there are so many languages in the world, because humans are essentially bestowed with the ability to develop their own linguistic capability like inventing new words or modifying an old language into a new one. Since the humans who create the language are dynamic, in which they can come and go, languages follow their users or the humans. This is the dynamic of language, in which language can extinct and can also be made. If you think about it carefully, the dynamic in language is actually the thing implied in Ibrahim (14) verse 4.
From this explanation, it can be actually deduced at least two things: First, it is actually humans that "create" their own language. Second, language is dynamic; in an understanding that it can be created and it can vanish. Thus, it also means language can be varied from one society to another, whether in time or space. This is the true nature of language itself.
Since it is actually the humans who (either the term is) “invent” or “develop” language, name itself is basically a product of humans too. It is basically us (humans) who give "names" to anything by using our "linguistic ability" that has been endowed to us by God since the first human. We are naming things - either abstract or concrete. So, when we think about "Allah" as the "name" of God, we unconsciously think about us (humans) give name to God.
Can we give name to God? Surely not.
Therefore, this so-called “name” is actually only a linguistic element (written or spoken word) used to represent the real ”subject” (please understand, I refuse to use ‘object’ to refer to God) in Quran to make us, the readers of Quran, easier in understanding "Who" we are talking about.
As it has been mentioned in Mr. Joseph article, the term Allah is used because initially Quran was sent down for Arabic speaking people. Thus, the language used is Arabic. You will find the “general nature” in the revelation of Holy Words (not only Quran) in Ibrahim (14) 4, while other verses that support this are: Fussilat (41) verse 44, Ash-Shura (42) verse 7, Maryam (19) verse 97, and Ad Dukhan (44) 58. Hence, the rest of the verses in which “Arabic language” is mentioned initially is addressed to the prophet or the Arabic people at that time, although it does not necessarily mean it is for those particular people only. In Quran these verses that mentioned “Arabic language” (with the exception verses that has been discussed above) are: Yusuf (Ch.12) verse 2, Ar Rad (13) 37, An Nahl (16) 103, Ta-Ha (20) 113, Ash-Shu’araa/Asy-Syua’ara (26) 195, Al Ahqaf (35) 12, Az Zumar (39) 28, Ha-Mim/Fussilat (41) 44, and Az-Zukhruf (43) 3.
From these verses, it is actually quite clear that Quran is in Arabic because the prophet is Arabic. Therefore, I quote Mr. Joseph from his article: "The reason why the Quran makes use of the word 'Allah' to refer to 'God' is because the Quran is primarily addressing an Arab audience and therefore has been conveyed in Arabic speech".
Everyone who studies Quran will understand this by reading those verses. However, apparently this is not the main problem.
As I have stated in the beginning of this writing, the biggest problem apparently is how we see name itself. Most people might still see “name” as something that we are born with; an identity that is not separated from us – mostly when it comes from a sacred text like Quran. Therefore, when Mr. Joseph stated “it is becoming increasingly understood by many Muslims that the name ‘Allah’ is the only correct designation for God”, it actually represents what Mr.Joseph observes on the surface – but maybe not the core. I am not saying he is wrong. Yet, if we go deeper into the problem, we might find what is causing that condition. Remember, by understanding the problem even more, we might be able to find a better solution.
The problem is actually quite simple; they might actually misunderstand the use of language itself. Thus, they perceive the conceptual linguistic element that represents The Almighty (The All-Seeing All-Hearing Creator) in Arabic language as the “name” of God. In a simple language, they see “Allah” as the name of God, rather than an Arabic term in representing the general concept of God in spoken or written language.
Apparently, this has always been the problem. Therefore, there are many Gods and people see these Gods as different “Entities”. Yet, if we try to understand the underlying concept within it, these words used to refer to “God” might actually refer to the same God. This is too already mentioned by Mr. Joseph in his article, but with different approach. I do not know how many people are aware of this, but this could be a major progress in finding the “truth” within the Quran itself with a very basis question as starter: can this be proven?
Sure!
If we deduce from the explanation from Ibrahim (14) 4, it will actually lead us to one simple question:
How long actually God has lived?
Now, according to Quran, Allah or God Himself is The First and The Last just like it has been mentioned in Al Hadid (57) 3 or the Ever Living who does not die as it has been mentioned in Al Furqan (25) 58. If this is true (which I strongly believe it is), God must have been lived and will continue to live forever. Therefore, if Allah is indeed “the name of God”, we must have found the same name in previous scriptures or even (perhaps) ancient remains. Since Quran explains that there were preceding Holy Texts/Books before the Quran, the name of God must have been familiar too for the people before the revelation of Quran itself. Can they prove this?
Again, if Allah is indeed the “name” of God, then this name must have been mentioned in ancient texts or been familiar to ancient people before the Quran. If there is no mentioning about “Allah” in the ancient scriptures or by the ancient people, then “Allah” might have only lived or known quite recent; only as long as the Arabic language itself have been started to use. Is this the truth about God? Has He just known or existed quite recently or He actually has been known and existing for a very long time (because He basically is Eternal)?
If we think that Allah is the “name” of God, we might never find this “exclusive name of God” far before the revelation of Quran itself or before the Arabic language started to be used. Yet, if we follow the information in Ibrahim (14) 4 (as it has been clearly explained in that verse that every messengers was sent in the language of their own people), the thing we should find is actually not the “name” or more precisely “reference” used in Arabic, but the conceptual ideas within the “name” or the “reference” itself. Thus, the thing we should follow in order to find the “name” or “reference” of God before the Quran is actually the “characteristics” of the God Himself as they are being mentioned in many verses of the Quran itself. This is actually the “method” implied within the Quran itself. But before that, we just have to know the general concept of language in the first place; hence, I give you this lengthy explanation.
In the Name of The Most Gracious, The Most Merciful One and Only
Introduction
My name is Ocyid, I am an independent researcher of Quran. I am a new member here, so nice to meet you
In QuranMessage.com article about "ALLAH’ IS NOT AN EXCLUSIVE NAME FOR GOD" (http://www.quransmessage.com/articles/allah%20is%20not%20an%20exclusive%20name%20for%20god%20FM3.htm) Mr. Joseph discusses about the name of Allah or the “name” of God in Arabic. This discussion is quite interesting. I am actually writing about similar thing as a sub-topic in a relevant matter but with different method within a quite long writing. Since, I believe nobody will ever read mine, I hope my writing here could give a broader insight regarding this matter.
Understanding The Problem
In his article, Mr. Joseph begins it with "It is becoming increasingly understood by many Muslims that the name ‘Allah’ is the only correct designation for God". This is interesting. The point that makes it interesting actually is not in whether God is naming himself as "Allah" or others. The point that makes it interesting is actually in how we perceive "name" itself.
It is undeniable that name is part of our identity. Yet, we may often forget that name itself actually is not something we are born with. It is how our parents referred to us so that they and other people are able to identify us. No babies ever born with a natural name, people who give birth to the baby or who "found" them are the ones who use “specific reference” so they can identify the baby. Therefore, when a baby is born, an identification bracelet is usually put on him/her to distinguish the baby with other baby, because “the name” itself is not naturally a part of the baby. This shows that "name" is actually not a natural part of us like our body parts. In an extreme example, this is why when there is an accident where the bodies of the people involved are damaged, the forensic team would identify the victims through their "unique physical appearance" like birthmark or from victims’ belongings -but not name itself, unless the name is attached to the victim (note: this is just an example, please enlighten me if you understand more about forensic). Only through physical examination, "the name" could be determined. It is indeed intriguing to think that when we were born, parents give us names to “identify” us. Yet, when we are dead, people may analyze our bodies to "identify" our names.
This shows that "name" itself does not naturally come with the "object". Humans give names to almost everything they could find. As long as we can "imagine" it or "define" it, we or "humans" can give name to it. In fact, this might (note: might) be what language essentially is all about: to represent an object/objects in "real life" (concrete or abstract) with spoken or written linguistic elements . Most people know the smallest “meaningful” unit of these linguistic elements as “word”. Language students know that the smallest unit that can still represent real-life object is called “morpheme”. Yet, to simplify it, I would use the term “word” here.
We use word to represent real-life object, since there is a limitation in "bringing" the object itself in a real-life communication. If we do not have a word for "blue whale" for instance, then when we are talking about a "blue whale" we will have difficulties in pointing this object we are talking about. Or, when we want to talk about abstract concept like "dream". If we do not have word to represent this abstract object, we will have some difficulties when we want to refer to it. The following conversation could be a simple example:
A: "Last night I experience a series of thoughts, images, and sensations occurring in our mind when we are sleeping"
B: "You mean a dream?"
Again, this is what language is all about: to represent an object/objects in "real life" (concrete or abstract) with spoken or written linguistic elements . We commonly know this act simply by "naming". Language students know this act as "referring" or "denoting". Borrowing John I Saeed (in Semantics, page. 23), "referring" or "denoting" is an action of picking out or identifying with words. For those who are interested to this kind of problem more, you may want to read Semantics by John I Saeed. I use the 1998 edition. However, as far as I know, this discussion about "reference" in page 23 apparently only focus on "noun", but not other parts of speech. Whereas, other parts of speech than noun may actually come from the act of "naming" too.
One of the easiest example is the verb "google". The verb "google" might have not existed before the existence of "Google" itself. After that, people start using the verb "google" to refer to "an act of searching for information about (someone or something) on the Internet using the search engine Google". Therefore, basically, we “name” that act as “google”. This shows verbs too come from the act of “naming”. Maybe only some “special” words like linking verbs in English that does not represent this act, since linking verbs are only use to connect between subject and predicate or between noun and its adjective. However, quite different with noun in which it involves "concrete objects", many other parts of speech involve "abstract objects" or a “concept” in the process. Thus, it may be more difficult to prove that other parts of speech actually come from the act of naming too (or more precisely “referring”), although it is still possible. The verb "google" above is one of the examples.
I know it would be better if there are more examples. Therefore, if you have one you may want to add it in the comment below, so we can learn it together. Moreover, the examples are not limited to English only. It would even far better if the examples come from your native language, for your own better understanding.
Regardless the difference between "concrete” and “abstract”, any words may actually come from the simple act of "naming" itself or the act of representing an object/objects in "real life" (concrete or abstract) with spoken or written linguistic elements. As a proof in this modern day, we could easily look up for definition of a word. Those definitions are actually the real life object, either concrete or abstract. In elementary level, definitions are usually replaced with pictures to make it easy for the elementary level readers in understanding what the linguistic elements represent. Of course, not all real-life objects could be drawn. There is a limitation for that too. Thus, we use definitions instead to push the limitation itself.
The act of “naming” might seem like a simple action. Yet, if we try to understand the nature of language or look deeper to the underlying principle of how language works itself, we will find that the simple
act of naming is actually the most basic nature of language itself. Interestingly, this act is actually mentioned in Al Baqarah (2) verse 30-33.
In Al Baqarah (2) verse 30-33, this act of "naming" is actually narrated in the Quran. We still repeat this process in our daily life, but maybe we are too busy to notice. Above, I give you some examples. In reality, there are a lot of other examples about how "naming" seems to be our natural intuition. One of the most famous example is the naming of a continent during the 16th century. The continent itself may have been around for ages. Native may have had their own names for this continent. Yet, when foreign people came, they gave a new name for this continent. Nowadays, the continent is known with that particular name given by the "new" people. This is just one of the examples. There are many other examples in our daily life. We name our newborn child. Some give name to their inventions or discoveries. Several even give a specific name for their personal belonging (i.e. a car named Knight Rider, a motorcycle named Dorothy, a dog named Ruben, a cat named Elsa, and such). I believe you know people like this or even you are one of them. Don't worry, nothing wrong with that. Naming is our natural intuition like it has been narrated in chapter 2 (Al Baqarah) verse 30-33 of the Quran.
From this simple naming, apparently humans are able to create much more complex use of their own linguistic ability. The most important one must be “the rules of language use”. You may know this as “grammar”. Thus, from that very simple act, language might have been further developed into the language as we know now. This is why, although the narration in Al Baqarah (2) 30-33 seems like a simple narration, it actually implies a very important matter regarding language itself. It implies the nature of language and also the possibility of the beginning of language itself. This surely can be developed further.
From the teaching of God about names of “things” as it has been mentioned in Al Baqarah (2) 31, humans apparently have been able to develop it into much more sophisticated and complex forms of language. Thus, from simple naming, humans might have “created” their own language. And then from one language, humans have further developed it into various languages. Therefore, it actually could be said that it is humans that have created languages by developing them from the act of naming things taught by God. This linguistic capability or to know the name of things or simply “naming” things is actually one of our basic competency that not even the angels possess. You may want to read Al Baqarah (2) verse 30-33 yourself. This is also the reasons why there are so many languages in the world, because humans are essentially bestowed with the ability to develop their own linguistic capability like inventing new words or modifying an old language into a new one. Since the humans who create the language are dynamic, in which they can come and go, languages follow their users or the humans. This is the dynamic of language, in which language can extinct and can also be made. If you think about it carefully, the dynamic in language is actually the thing implied in Ibrahim (14) verse 4.
From this explanation, it can be actually deduced at least two things: First, it is actually humans that "create" their own language. Second, language is dynamic; in an understanding that it can be created and it can vanish. Thus, it also means language can be varied from one society to another, whether in time or space. This is the true nature of language itself.
Since it is actually the humans who (either the term is) “invent” or “develop” language, name itself is basically a product of humans too. It is basically us (humans) who give "names" to anything by using our "linguistic ability" that has been endowed to us by God since the first human. We are naming things - either abstract or concrete. So, when we think about "Allah" as the "name" of God, we unconsciously think about us (humans) give name to God.
Can we give name to God? Surely not.
Therefore, this so-called “name” is actually only a linguistic element (written or spoken word) used to represent the real ”subject” (please understand, I refuse to use ‘object’ to refer to God) in Quran to make us, the readers of Quran, easier in understanding "Who" we are talking about.
As it has been mentioned in Mr. Joseph article, the term Allah is used because initially Quran was sent down for Arabic speaking people. Thus, the language used is Arabic. You will find the “general nature” in the revelation of Holy Words (not only Quran) in Ibrahim (14) 4, while other verses that support this are: Fussilat (41) verse 44, Ash-Shura (42) verse 7, Maryam (19) verse 97, and Ad Dukhan (44) 58. Hence, the rest of the verses in which “Arabic language” is mentioned initially is addressed to the prophet or the Arabic people at that time, although it does not necessarily mean it is for those particular people only. In Quran these verses that mentioned “Arabic language” (with the exception verses that has been discussed above) are: Yusuf (Ch.12) verse 2, Ar Rad (13) 37, An Nahl (16) 103, Ta-Ha (20) 113, Ash-Shu’araa/Asy-Syua’ara (26) 195, Al Ahqaf (35) 12, Az Zumar (39) 28, Ha-Mim/Fussilat (41) 44, and Az-Zukhruf (43) 3.
From these verses, it is actually quite clear that Quran is in Arabic because the prophet is Arabic. Therefore, I quote Mr. Joseph from his article: "The reason why the Quran makes use of the word 'Allah' to refer to 'God' is because the Quran is primarily addressing an Arab audience and therefore has been conveyed in Arabic speech".
Everyone who studies Quran will understand this by reading those verses. However, apparently this is not the main problem.
As I have stated in the beginning of this writing, the biggest problem apparently is how we see name itself. Most people might still see “name” as something that we are born with; an identity that is not separated from us – mostly when it comes from a sacred text like Quran. Therefore, when Mr. Joseph stated “it is becoming increasingly understood by many Muslims that the name ‘Allah’ is the only correct designation for God”, it actually represents what Mr.Joseph observes on the surface – but maybe not the core. I am not saying he is wrong. Yet, if we go deeper into the problem, we might find what is causing that condition. Remember, by understanding the problem even more, we might be able to find a better solution.
The problem is actually quite simple; they might actually misunderstand the use of language itself. Thus, they perceive the conceptual linguistic element that represents The Almighty (The All-Seeing All-Hearing Creator) in Arabic language as the “name” of God. In a simple language, they see “Allah” as the name of God, rather than an Arabic term in representing the general concept of God in spoken or written language.
Apparently, this has always been the problem. Therefore, there are many Gods and people see these Gods as different “Entities”. Yet, if we try to understand the underlying concept within it, these words used to refer to “God” might actually refer to the same God. This is too already mentioned by Mr. Joseph in his article, but with different approach. I do not know how many people are aware of this, but this could be a major progress in finding the “truth” within the Quran itself with a very basis question as starter: can this be proven?
Sure!
If we deduce from the explanation from Ibrahim (14) 4, it will actually lead us to one simple question:
How long actually God has lived?
Now, according to Quran, Allah or God Himself is The First and The Last just like it has been mentioned in Al Hadid (57) 3 or the Ever Living who does not die as it has been mentioned in Al Furqan (25) 58. If this is true (which I strongly believe it is), God must have been lived and will continue to live forever. Therefore, if Allah is indeed “the name of God”, we must have found the same name in previous scriptures or even (perhaps) ancient remains. Since Quran explains that there were preceding Holy Texts/Books before the Quran, the name of God must have been familiar too for the people before the revelation of Quran itself. Can they prove this?
Again, if Allah is indeed the “name” of God, then this name must have been mentioned in ancient texts or been familiar to ancient people before the Quran. If there is no mentioning about “Allah” in the ancient scriptures or by the ancient people, then “Allah” might have only lived or known quite recent; only as long as the Arabic language itself have been started to use. Is this the truth about God? Has He just known or existed quite recently or He actually has been known and existing for a very long time (because He basically is Eternal)?
If we think that Allah is the “name” of God, we might never find this “exclusive name of God” far before the revelation of Quran itself or before the Arabic language started to be used. Yet, if we follow the information in Ibrahim (14) 4 (as it has been clearly explained in that verse that every messengers was sent in the language of their own people), the thing we should find is actually not the “name” or more precisely “reference” used in Arabic, but the conceptual ideas within the “name” or the “reference” itself. Thus, the thing we should follow in order to find the “name” or “reference” of God before the Quran is actually the “characteristics” of the God Himself as they are being mentioned in many verses of the Quran itself. This is actually the “method” implied within the Quran itself. But before that, we just have to know the general concept of language in the first place; hence, I give you this lengthy explanation.
- there is actually a picture I attach here from Imgur, but if it does not come out... Any suggestion?-