Allah has personal Features
Allah’s different qualities, which are described in the Holy Qur’an emphasize the personal aspect of Allah. Undoubtedly, the qualities of Allah are completely spiritual and have nothing to do with the qualities of this material world. In this sense Allah can be called ‘One who is devoid of qualities’. This means that He has no quality which resembles material qualities. At the same time, He has qualities which are purely spiritual and cannot be compared to the material qualities. For example, His mercy has no limit, His might no equal; His speed no one can excel and His benevolence no one can emulate. These qualities suggest the existence of A Supreme Spiritual Personality who is completely different from any known personality in this material world.
Thus Allah has different personal features according to the following Qur’anic verses:
Qulil-laahu ‘asra-’u makraa: “Say: Allah is more swift in plotting.” (10.21)
Fazaa-likumul-laahu Rabbukumul-Haqq: “Such then is Allah, your rightful Lord.” (10.32)
Innallaaha la-Zuu-Fazlin ‘alan-naasi wa laa-kinna ‘aksa-rahum laa yash-kuruun: “Verily Allah is bountiful toward mankind, but most of them are ungrateful.” (10.60)
‘Inna Rabii Latiiful-limaa yashaaa / ‘inna-huu Huwal-’Aliimul-Hakiim: “Verily my Lord is tender to whom He will. For He is the Knower, the Wise.” (12.100)
Qaala sawfa ‘astag-firu lakum Rabbii / ‘inna-huu Huwal-Gaffuu-rur-Rahiim: “He said: ‘I shall ask forgiveness for you of my Lord. Behold! He is the Forgiving, the Merciful.’” (12.98)
Innallaaha ‘Aziizun-Zuntiqaam: “Behold! Allah is Mighty, Able to Requite.” (14.47)
Ar – Rahmaanu ‘alal – ‘Arshistawaa: “The Beneficent One, Who is established on the Throne.” (20.5)
Wa la-yansurannallaahu many – yansuruh / ‘innallaaha la-Qawiyyun ‘Aziz: “Verily Allah will help one who help Him. For Allah is Strong, Almighty.” (22.40)
‘Aziz means Exalted in power, rank, dignity; Incomparable; Full of might and majesty; Able to enforce His Will. The last signification is the one that predominates here. (9, p. 962)
Innallaaha la-’Afuw-wun Gafur: “Behold! Allah verily is Mild, Forgiving” (22.60)
Wallaahu Ganiyyun Halim: “Allah is Absolute, Clement.” (2.263)
Wa kaanal -laahu Shaakiran ‘Alima: “Allah was ever Responsive, Aware.” (4.147)
Tanziilul-Kitaabi minallaahil . . . Shadiidil-’Iqaabi: “The revelation of the scripture is from Allah, . . . the Stern in punishment.” (40.2-3)
Fal-Hukmu lillaahil-’Aliyyil-Kabir: “The command belong only to Allah, the Sublime, the Majestic.” (40.12)
Thus, Allah is swift (10.21); rightful (10.32); fazlin, or bountiful (10.60); latif, or tender, hakim, or wise (12.100); gafur, or forgiving, rahim, or merciful (12.98); aziz, or mighty, zuntiqam, or able to requite (14.47); rahman, or beneficent (20.5); qawiy, or strong, (22.40); afuw, or mild (22.60); halim, or clement (2.263); shakir, or responsive (4.147); shadid, or stern (40.3) ali, or sublime and kabir, or majestic (40.12). It is obvious that the owner of all these qualities must be a person. Otherwise how can an abstract power be rightful or bountiful or forgiving or clement or responsive? To be responsive Allah must be a Person. Response is possible only between individualities. To say that an impersonal truth has all these qualities is meaningless. There must be a person, Who is Allah.
