Airavata Prabhu on Muslim Religion

[Paramananda das]

Airavata Prabhu on Muslim Religion

by Payonidhi Dasa

Four hundred eighty years ago, Shree Chaitanya Mahaprabhu was traveling from Vrindavan to Prayag along the banks of the river Ganges with four associates. Shree Chaitanya Mahaprabhu
was born in Mayapur in the town of Nadia
on the evening of the 18th of February, 1486. In those days in India, Navadvipa was a center of learning rival
to Benares.

Mahaprabhu was a beautiful child with a golden complexion, and the ladies of the town came to welcome his birth by offering presents. His grandfather,
Pandita Nilambara Chakravarti, a renowned astrologer, foretold that the child
would be a great personage in time. By his tenth year, Shree Chaitanya was an
outstanding scholar in logic, grammar, rhetoric, and the scriptures. Hence his
name Nimai Pandit. The designation pandit signifies profound erudition.

All the great scholars of Nadia recognized his scholarship, which became renowned when he defeated Keshava Mishra of Kashmire, one of the greatest
scholars of his time, in public debate. Shree Chaitanya had one very
distinguished characteristic - he always chanted God's name. The people of
Nadia said, "Shree Chaitanya Mahaprabhu is not only a great genius, but he
is certainly a missionary from God Almighty." This turned out to be true.

Mahaprabhu launched forth the worship and congregational chanting of the holy names of God, proclaiming that there is but one God of whom everyone else
is a servant. He urged everyone to chant the holy names of and worship that
sole supreme God, asserting that the performance of such spiritual activities
will surely award one the highest form of salvation. Incensed at Mahaprabhu's
preaching activities, some of the Hindus, who were attached to worshipping many
gods, lodged a complaint against his sacred mission to the magistrate of
Navadvipa. They accused Mahaprabhu of ruining their age-old tradition of
worshipping many gods by vigorously preaching that there is only one God.

The then magistrate was a true Muslim whose name was Chand Kazi. As a magistrate, he was duty-bound to take action. So he tried to stop this
movement. As a result Mahaprabhu came to the magistrate's house where he held a
long discussion on the Holy Qur'an and the sacred Vedas with the latter. This
discussion in itself is so profoundly significant that it merits separate
treatment; therefore, it is but proper that we reserve it for a future book. As
the discussion was drawing to a close, Chand Kazi understood that Mahaprabhu
championed the concept of the existence of a supreme God who is one without a
second. The discussion over, Mahaprabhu, who was a pure devotee of God, touched
Kazi's body whereupon the magistrate was elevated to the exalted position of a
sincere devotee of the Supreme Lord. The Chand Kazi wept and admitted that he
had felt a deep spiritual influence which had cleared his previous doubts. He
now had spiritual feelings which gave him the highest ecstasy. The Chand Kazi
then supported Shree Chaitanya Mahaprabhu's movement. (49) The people were
astonished at the spiritual power of Mahaprabhu, for he had changed a man
strongly opposed to Shree Chaitanya's practice of public chanting of God's holy
names.

Mahaprabhu attracted hundreds of thousands of people, irrespective of their social status, to his spiritual activities and provided them shelter under the
banner of his glorious movement after this incident.

When the Muslim King of Bengal, Nawab Hussein Shah Badasaha, heard of Shree Chaitanya Mahaprabhu's influence in
attracting innumerable people, he became very astonished and said, "Such a
person, who is followed by so many people without giving them charity, must be
a holy preceptor. I can surely understand this fact." The Muslim King
ordered the magistrate: "Do not disturb this holy preceptor out of jealousy.
Let him do as he likes under his own will." In private, the King inquired
from his minister, Dabir Khas, who began to speak about the glories of Shree
Chaitanya Mahaprabhu. Dabir Khas said: "Why are you questioning me? Better
that you question your own mind. Because you are the King of the people, you
are the representative of Allah. Therefore you can understand this better than
I." (49) Nawab Hussein Shah could see how the power of Allah acted through
Shree Chaitanya Mahaprabhu and, thus, he was convinced of his divine nature.

At the age of 24, Shree Chaitanya Mahaprabhu consecrated his life to the service of one supreme God. He left his hometown and went on a six-year
pilgrimage of India.
In south India,
at Kurmakshetra, he performed a miracle by curing a leper named Vasudeva.
Everywhere he went he convinced people of all kinds to dedicate their lives to
the chanting of the holy names of God. It was impossible even for learned
scholars to oppose him for a long time, for there was some spell in him which
touched his opponents hearts causing them to cry for spiritual advancement.
When Mahaprabhu went to Puri passing through some jungles in Orissa state with
his assistant Balabhadra he performed a wonderful miracle on his way: he made
tigers and elephants, and other jungle animals dance in joy on hearing the
chanting of the holy name of God. Generally, animals are fearful and envious;
even so, after hearing Mahaprabhu's chanting of the holy name of God, they were
overwhelmed with ecstatic joy, which supplanted their fearfulness and
enviousness.

Mahaprabhu always slept little. His inner spiritual feelings carried him far and wide in the realm of spirituality every day and night. He constantly
chanted the holy names of God, took no care of himself, and often lost himself
in spiritual ecstasy. Shree Chaitanya Mahaprabhu always introduced himself as a
humble servant of God, but his intimate associates, by seeing his many
spiritual symptoms and observing him fulfill many scriptural predictions,
realized that he was someone very special. He was most amiable in nature.
Humility was personified in him. His sweet appearance gave cheer to all who
came in contact with him.

While traveling in North India, along the Ganges, on the Vrindavan-Prayag route, Shree Chaitanya Mahaprabhu, understanding that
his four companions were fatigued, took them all beneath a tree to rest. There
were many cows grazing near by, and Shree Chaitanya Mahaprabhu was very pleased
to see them. Suddenly he heard a cowherd boy playing a flute. The melodious
sound of the flute somehow reminded him of God; whereupon, Shree Chaitanya
Mahaprabhu, struck with ecstatic love of God, fell unconscious to the ground.
He foamed at the mouth, and his breathing stopped. While Shree Chaitanya
Mahaprabhu was unconscious, ten cavalry soldiers belonging to the Muslim
Pathana military order rode up and dismounted. Seeing him unconscious, the
soldiers thought, "This sannyasi (darvish) must have possessed a large
quantity of gold and these four rogues must have taken away his riches after
killing Him by making Him take the poison dhutura."

The Pathana soldiers thus arrested the four persons and wanted to kill them. Because of this, the two Bengalis began to tremble, but Krishnadasa, who
belonged to the race of warriors, was fearless. The fourth member, a Sanodiya
brahmana was also fearless, and spoke very bravely as follows, "You
Pathana soldiers are all under the law of your king. Let us go to your
commander and get his decision. This sannyasi is my spiritual master. I am a
brahmana from Mathura.
I know many people in the service of your Muslim king. This sannyasi sometimes
falls unconscious due to the influence of a disease. Please sit down. You will
see that he will very soon regain his consciousness and his normal condition.
Please keep us under arrest until my spiritual master regains his senses. Then
you may question him and afterwards, if you like, you can kill us."

The Pathana soldiers said, "You are all rogues. Two of you belong to the district of Mathura, and the other two, who are trembling, belong to Bengal." Krishnadasa said, "I have my home
here, and I also have about two hundred Turkish soldiers and about one hundred
cannons. If I call loudly, they will immediately come to kill you and plunder
your horses and saddles. The Bengali pilgrims are not rogues. You are the
rogues, for you want to kill the pilgrims and plunder them."

Upon hearing this challenge, the Pathana soldiers became hesitant. Suddenly, Shree Chaitanya Mahaprabhu regained consciousness. Coming to his senses, he
began loudly chanting the holy name of God. He raised his hands and began to
dance in the ecstasy of love of God. When he shouted very loudly, it appeared
to the Muslim soldiers that their hearts were struck by thunderbolts. Seized by
fear, the Pathana soldiers immediately released the four persons. Thus Shree
Chaitanya Mahaprabhu did not see his personal associates arrested. Balabhadra
Bhattacarya went to Shree Chaitanya Mahaprabhu and made him sit down. Noticing
the Muslim soldiers around him, he regained his normal senses.

The Muslim soldiers then came before Shree Chaitanya Mahaprabhu and said, "These four rogues tricked you into taking poison dhutura. Having made you
mad, they tried to steal all your possessions."

Shree Chaitanya Mahaprabhu replied, "These are not rogues, they are my associates. Being a sannyasi beggar, I do not possess anything. Due to
epilepsy, I sometimes fall unconscious. Out of their mercy, these four men
maintain Me."

Among the Muslims was a grave person wearing a black dress. He was known to the public as a saintly person. His heart was softened upon seeing Shree
Chaitanya Mahaprabhu's ecstatic symptoms. He wanted to discuss topics about God
on the basis of the Holy Qur'an. The scholar put points forward to established
the impersonal conception of the Absolute Truth on the basis of the Holy Qur'an
and Shree Chaitanya Mahaprabhu respectfully presented counter points to
establish the personal conception of God. Whatever points the Muslim put
forward, Shree Chaitanya Mahaprabhu presented counter points on the basis of
the same Qur'an. The saintly Muslim kept trying to establish, on the basis of
the Holy Qur'an, that Allah does not have personal attributes, but Shree
Chaitanya Mahaprabhu, by quoting the same Qur'an, presented counter points
showing that Allah does, indeed, have personal features. Finally the Muslim
scholar overwhelmed by the in-depth knowledge, vision, and clarity exhibited by
Mahaprabhu on the Holy Qur'an humbled himself and offered all respects to such
a great scholar and saint.

Shree Chaitanya Mahaprabhu ended the discussion saying, "The Qur'an has certainly established impersonalism, but finally it refutes impersonalism and
establishes the personal aspect of Allah." (49, Madhya-lila, 18.189)

During discussion Mahaprabhu gave deliberate explanation and quotations from the Holy Qur'an to support his statements but we have only general statements
of his speech. Therefore to scrutinize, analyze and better understand Sree
Chaitanya's presentation we dedicated to each of his statements one chapter.
Thus each chapter begins from statement of Mahaprabhu and then we analyze it by
quoting relevant verses from the Holy Qur'an and the recognized Muslim
scholars.

CHAPTER FIVE

Allah's Impersonal Nature

Allahu nurus:
"Allah is the Light"
(The Qur'an 24.35)

Shree Chaitanya Mahaprabhu agreed with the Muslim scholar that "The Qur'an had certainly established impersonalism."
(Chaitanya-charitamrita, Madhya-lila, 18.189)

In the beginning of his speech Mahaprabhu admitted that the Holy Qur'an certainly established impersonalism which means that the Supreme Absolute Truth
is not a person and has no form. He is without hands, legs, mouth, ears or
eyes. According to this conception, spirit is the denial of matter; whatever
pertains to matter cannot pertain to spirit. Spirit is just the opposite of
matter. The material world is a realm of forms and personalities. In contrast,
the spiritual world is a realm where nothing like forms or personalities ever
exist.

For example, the 35th ayat of the 24th sura of the Holy Qur'an, states, Allahu nurus - samawati wal - 'ard: "Allah is the Light of the heavens and
the earth."

In this way the Holy Qur'an describes the impersonal feature of Allah. First of all, it is explained that Allahu nurus: "Allah is the Light".
Indeed, Allah is the original spiritual Light. He illuminates the whole
universe. All effulgent objects of the creation took their origin from this
spiritual Light.

Eminent scholar and ustad (spiritual master) Abdullah Yusuf Ali in his commentary (9, p. 1015) on the verse (24.35) writes:

"The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah."

The sun and the moon reflect this true spiritual Light. The original spiritual Light penetrates the whole creation. It is omnipresent.

Furthermore, the following statement occur in the Holy Qur'an: Inna llaha wasi 'un 'alim: "Behold! Allah is All-Embracing, All-Knowing."
(2.115) Thus Allah is Wasi, All-Embracing, that is to say, everything exists in
Him. Whereas He is Alim, All-Knowing which means His knowledge is unlimited,
perfect, absolute and eternal, our knowledge is limited, imperfect, relative
and temporary.

It is stated in the sura "Al-Baqarah", or "The Cow":

Allahu la ilaha illa hu / al-Hayyul Qayyum / La ta' khuzuhu sina tun wa la nawm . . . Huwal 'Aliyyul 'Aziim: "Allah! There is no God but He, the
Living, the Eternal. Neither slumber nor sleep overtakes Him. . . . He is the
Sublime, the Tremendous." (2.255)

This is the Ayat-ul-Kursi, the "Verse of the Throne". The attributes of Allah has nothing to do with qualities of this material world. He
lives, but His life is eternal. It is not limited by time and space. His Life
is absolute Life. His Being is absolute Being, while others are dependent and
temporary. Allah's life is self-sufficient. It does not depend upon other
living beings. In fact, His life is the source and constant support of all
derived forms of life. Perfect life is perfect activity, in contrast to the
imperfect life which we see around us, which is not only subject to death but
also to the need for rest and sleep. But Allah has no need for rest or sleep.
His activity, like His life, is perfect and self-sufficient.

It stated in the same sura "Al-Baqarah", or "The Cow":

Wallahu Ganiyun Halim: "Allah is Absolute, Lenient." (2.263)

Thus Allah is Gani, "The Absolute" which means He is free of all wants. He is the Ultimate Truth and Supreme Perfection.

Furthermore the Holy Qur'an says:

Huwa al-awwal wa huwa al-akhir / wa huwa az-zahir wa huwa al- batin: "He is the First and the Last, and the Outward and the Inward."
(57.3) This is other reference that indicate Allah's impersonal aspect: He is
al-awwal wa al-akhir: "the First and the Last", namely, He is the
beginning and the end of everything. He is az-zahir wa al-batin: "the
Outward and the Inward", that is to say He is present outside and inside
of everything.

Ustad Abdullah Yusuf Ali comments (9, p. 1687) on the verse (57.3):

"Allah is Evident in so far as there is ample evidence of His existence and providence all around us. On the other hand, Allah is Hidden in so far as
intellect cannot grasp His essence nor can He be seen in the present world. The
following tradition in Sahih Muslim is also significant for an understanding
this verse. The Prophet (peace be on him) said: "You are the First, so
that there was nothing before You; and You are the Last, so that there is
nothing after You; and You are Evident, (or Ascendant) so that there is nothing
above You, and You art the Hidden, the Knower of hidden things, so that there
is nothing hidden from You."

It is stated in the sura "An-Nisa", or "The Women" of the Holy Qur'an:

Inna llaaha kana 'Aliyan Kabira: "Behold! Allah is Most High, Great." (4.34) Thus Allah is Ali, Most High. No one is equal to or higher
than Him. Allah is Kabir, Great. He is the greatest and no one greater than
Him.

Also in the sura "Al-Hashr", or "The Gathering" we can find the following ayat: Huwallaa . . . Salamul . . . 'Azizul . . . Mutakabir:
"He is Allah, . . . Peace, . . . Majestic, . . . Superb." (59.23)

Thus Allah is Salam, "Peace". The attribute "Salam" has not only the idea of Peace as opposed to Conflict, but wholeness as opposed to
incompleteness. Allah is Aziz, "Majestic" and Mutakabir,
"Superb". He is above all things and creatures.

It is stated in the sura "Al-An'am", or "The Cattle": La tudri-kuhul-'absaru / wa huwa yudrikul-'absar / wa huwal-Latiful-Khabir:
"No vision can grasp Him, but His grasp is over all vision. He is subtle
and well-aware." (6.104)

So Allah is Latif, "Subtle". Latif means fine and subtle. So subtle as to be invisible to the eyes; so fine as to be imperceptible to the
senses. No one can see Him, no one can understand Him.

Thus Allah is Nur - "Light", Wasi - "All-Embracing", Gani - "Absolute", Salam - "Peace", Aziz -
"Majestic", Mutakabir - "Superb", Qayyum -
"Eternal", Ali - "Most High", 'Aziim - "Tremendous",
Kabir - "Great", Latif - "Subtle". All these attributes
describe the impersonal nature of Allah. His impersonal aspect is a dazzling
spiritual effulgence, which is unmanifested and beyond the reach of our senses,
and our intellectual speculative capacity. The impersonal aspect of Allah has
no legs and no hands, yet goes faster than all and accepts everything which is
offered with devotion. He is self-effulgent. He is unembodied, beyond reproach,
without veins, pure and self-sufficient. He walks and does not walk, He is far
far away, but He is very near as well. He is within everything, and yet He is
outside of everything, His power is inconceivable. Although fixed in His abode,
He is swifter than the mind and can overcome all others running, He surpasses
all in excellence. He is unlimited. No one can fully describe the
transcendental nature of Allah, the Absolute. No one can fully understand the
impersonal features of Allah. He is beyond the expression of the mind and
speech.

CHAPTER SIX

Allah's Personal Nature

'Allahu Waliy yullazina 'amanu:
"Allah is the Protecting Friend of those who believe."
(The Qur'an 2.257)

Shree Chaitanya Mahaprabhu, as already mentioned, pointed out that the Holy Qur'an also "establishes the personal aspect of
Allah." (Chaitanya-charitamrita, Madhya-lila, 18.189)

Although Mahaprabhu is agreed on the fact that Allah is impersonal, He nevertheless points out that according to the Holy Qur'an, Allah is also a
person. Metaphysical philosophy defines a person as "a self-objectifying
consciousness". This means that a person knows his own individuality and
is aware of who he is. One who thinks, wills, feels; has senses, desires,
qualities, remembrance, knowledge, relationships with others, individual
existence, activities and identity is defined as a person. Only if this
definition of a person is applicable to Allah, can we accept Mahaprabhu's
statement regarding the personal aspect of Allah. Since Shree Chaitanya refers
to the Holy Qur'an let us carefully analyze ayats of Al-Qur'an and ascertain
the acceptability of his statement.

Logically, this statement of Mahaprabhu's makes perfect sense although we say the Supreme Lord is beyond logic. But if that logic is based on the
revealed scriptures, then it is confirmed by the statements of the scriptures.
Therefore, such logic should always be accepted. Since the scriptures proclaim
that the Absolute Truth, Allah, is unlimited, then He must be simultaneously
personal and impersonal, for if He is only one and not the other we impose
limitation on Him. Thus we limit the unlimited. It will always remain
inconceivable for us how Allah can simultaneously be personal and impersonal.
It is possible because Allah is not a person in a limited mundane sense. His
personality is completely spiritual, free from any material qualities, and
beyond limits of time and space. He is an unlimited person with unlimited
qualities and as such He can simultaneously be personal and impersonal. His
personal feature is the energetic source of His impersonal feature just as the
sun is the energetic source of the sunlight.

Nothing is impossible for Allah and if He wants to be a person who can prevent Him from doing so? But apart from such undeniable logic, there are many
indirect scriptural statements that establish the Supreme Lord, Allah, as a
Person. Now let us consider if there are any verses in the Holy Qur'an which
support this statement of Mahaprabhu's.

6.1. Allah has Light

The previously mentioned ayat (24.35) of the Holy Qur'an states that Allah is Light, but immediately after that, in the next line, it speaks about Allah's
possessing Light. Thus Allah is not just light but He has light, or light
belongs to Him. Then in the third line, there is a very nice parable of a lamp
cited in order to deepen our understanding that Allah is not merely light, but
He also has light. It is this: just as light emanates from a lamp, so also does
the spiritual light emanate from Allah. Now let us analyze this ayat of the
sura "An-Nur", or "Light", more carefully: Masalu nurihi
ka-Mishkatin-fiha Misbah: "The similitude of His Light is as if there were
a niche and within it a lamp." (24.35)

The words Nurihi, ''His Light'' is very significant. Ustad Abdullah Yusuf Ali comments:

"Physical light has drawbacks incidental to its physical nature: 1) it is dependent upon some source external to itself; 2) it is a passing phenomenon;
if we take it to be a form of motion or energy it is unstable, like all
physical phenomena; 3) it is dependent on space and time; its speed is 186,000
miles per second, and there are stars whose light takes thousands of years
before it reaches the earth. The perfect Light of Allah is free from any such
defects." (9, p. 1016)

This means that Allah has Light. He owns the Light. In other words, Light emanates from Allah. The example of al-misbah, a lamp, is given here. The light
emanates from the lamp; the lamp is the source of light. Similarly, Allah is
the source of Light from which all light comes. Just as mishkat, a niche, (a
niche is a hollow area in the wall of an Eastern house, high off the ground,
which was used to hold a lamp before the days of electricity) is the basis for
misbah, a lamp, similarly, Allah is the basis for spiritual effulgence.

6.2. Allah has personal relationships

If we study the Holy Qur'an carefully we will see that Allah has relationships with His creation. He guides, punishes and awards, gives life and
death, becomes angry, summons, leads, loves and does not love, protects,
teaches, beguiles, takes care, remembers etc. Such relationships between Allah
and living beings display His personal nature, for only a person can have such
relationships. Impersonal light or power cannot love, teach, remember, become
angry etc. One must be a person to have such relationships.

For instance, in the above mentioned ayat (24.35) it is further explained that, Yahdillahu li - nurihi many - yasha / wa yazribullahul - 'amsala linas /
wallahu bi - kulli shay-'in 'Alim: "Allah guides unto His light whom He
will and Allah does set forth allegories for mankind, for Allah is the Knower
of all things." (24.35)

So, here, Yahdillahu, Allah guides, is mentioned, which means that Allah has a personal relationship with the living beings of His creation: "He guides
whom He will."

Tuzillu biha mantasha-'u wa tahdi mantasha': "You (Allah) sends whom You wilt astray and guides whom You wilt." (7.155)

These ayats explain that Allah guides whom He will and sends astray whom He will. Allah guides us by giving us the revealed scripture. He also guides us
from inside by personal instructions and from outside through the association
and instructions of the enlightened saintly persons. In this way Allah guides
us to the right path, helping us to realize our relationship with Him and
surrender to Him. But if we reject His instructions and disobey His order, He
will satisfy our desire by putting us into darkness. We will move further away
from His light, from understanding the real meaning of life. Thus, Allah
personally guides everyone according to one's desire. In this way His
relationship with each of us is personal.

Qala azabi 'usibu bihi man 'asha / wa rahmati wasi-'at kulla shay / fasa-'aktubuha lillazina yatta-quna wa yu'-tunaz - zakata walla - zina hum-bi -
'ayatina yu'-minun: "He (Allah) said, I smite with my punishment whom I
will but my mercy embraces all things, therefore I shall ordain it for those
who do right and pay zakat (the dues for the poor people) and those who believe
in Our revelations." (7.156)

Innal-laaha Qa-wiyun Shadidul-'iqab: "Allah is strong, severe in punishment." (8.52) Falama nasu ma zukiru bihi 'anjay-nallazina yan-hawna
'anis-su-'i / wa 'akhaz-nallazina zalamu bi-'azabim - ba - 'isim - bima kanu
yafsuqun: "When they disregarded the warnings that had been given them, We
(Allah) rescued those who forbade wrong, and visited those who did wrong with
dreadful punishment because they were evil-livers." (7.165)

In these ayats Allah explains that He punishes those who disobey His order and He awards mercy to obedient servants. Actually, when Allah punishes
someone, being all-merciful, He does this for one's benefit. Just like when a
father chastises his son, he actually does so for his son's benefit. We cannot
accuse the father of being cruel. For by chastising his son the father protects
him from incurring more suffering. In fact, Allah always wants to help us
achieve real spiritual happiness. But if someone insists on being disobedient
and continues committing sinful acts, he reaps bitter fruits for his sinful
activities. Every action brings a reaction. As you sow you shall reap.
Accordingly one gets reactions for one's actions. Everyone enjoys or suffers
according to his previous activities. If someone suffers he should blame no one
but himself, not Allah, as most people tend to do. When a government punishes a
criminal, for example, it is for the benefit of the society as well as the individual.
Similarly, when Allah punishes a sinner, it is for the benefit of mankind as
well as the sinner. Thus, Allah mercifully cares for the sinner and nonsinner
alike.

Huwa yuh-yi wa yumit: "He gives life and death." (7.158)

Allah gives life and death to everyone. He is the origin of life and He sanctions death to all embodied beings. He grants eternal life to His pure
devotees and He meets nondevotees as death. Actually, all living beings are
spiritual, eternal by nature, never-ending, but due to sinful desires they
become imprisoned in a material body. These bodies are made of matter and
therefore temporary, but the conscious soul within is eternal. All material
bodies must suffer the miseries - birth, disease, old age and death. Those who
are wise surrender unto Allah as He guarantees to personally deliver them to a
blissful eternal life in His abode, but those who go against the will of Allah,
will continuously suffer. Allah via His different energies controls and
personally regulates the life and death of every living entity. The scriptures
state even a blade of grass doesn't move without Allah sanctioning it.

Fi-'atin-faqad ba-'a bi-gazabim-minal-laahi: "He truly has incurred wrath from Allah." (8.16)

Those who disobey the will of Allah and especially those who commit offenses against His devotees incur the wrath of Allah. Allah personally favors His
devotees and He arranges for the punishment of those who are offensive to them.

Wal-laahu yad-'u 'ila Daris-Salam / wa yahdi manya-sha-'u 'ila Siratim-Mustaqim: "And Allah summons to the Abode of Peace and leads whom He will to a
Straight path." (10.25) Ustad Abdullah Yusuf Ali comments:

"In contrast with the ephemeral and uncertain pleasures of this material life, there is a higher life to which Allah is always calling. It is
called the Home of Peace. For there is no fear, nor disappointment, nor sorrow
there. All are called, and those will be chosen who have sought, not material
advantages, but the Good Pleasure of Allah." (9, p. 555)

Those who strictly follow the principles given by Allah in the revealed scriptures, for them Allah leads to the right path. So at the end of this life
when they leave their body Allah personally takes them to the Daris-Salam,
"the Abode of Peace", or "the Home of Peace" where they
live eternally in bliss and knowledge.

Wa 'inyam-sas-kallahu bi-zurin-fala kashifa lahu 'illa hu / wa 'inyu-ridka bi-khay-rin-fala radda li-fazlih / yusiibu bihii manyashaaa-'u min 'ibaa-dih /
wa Huwal Gafur-ur-Rahim: "If Allah afflicts you with some hurt, there is
none who can remove it but Him and if He desires good for you there is none who
can repel His bounty. He strikes with it whom He will of His servants. He is
the Forgiving, the Merciful." (10.107)

Ustad Abdullah Yusuf Ali comments:

"Allah is Oft-Forgiving, Most Merciful. Even when we suffer under trials and tribulations, it is for our good, and no one can remove them except
He, when, in His Plan. He sees it to be best for all concerned. On the other
hand, there is no power that can intercept His blessings and favours, and His
bounty flows freely when we are worthy and often when we are not worthy of
it." (9, p. 579)

An ancient proverb states, "If Allah wants to kill someone, no one can protect him and if Allah wants to protect someone, no one can kill him."
If someone satisfies Allah by one's sincere devotional service, Allah rewards
him accordingly and no one can repel Allah's bounty. But if someone commits sin
Allah punishes him according to his misdeeds and no one can remove it besides
Allah. If one endeavors to understand his mistake, regrets and rectifies
himself, then Allah lovingly forgives him and removes the punishment which he
no doubt still deserves. When a living entity realizes his constitutional
position as an eternal servitor of Allah then spiritual life and understanding
begins. Leading from this, if one takes up the process of sincere devotional
service to the Supreme Lord, then Allah becomes very pleased with that
relationship, and personally removes all the bad reactions for that person's
previous sinful activities.

Inna 'anzal-nahu Qur'anan 'ara-biyal-la-'allakum ta'-qilun: "Behold! We (Allah) have revealed it, a Lecture (Qur'an) in Arabic, that you (Muhammad) may
understand." (12.2)

Allah explained here that He revealed the Qur'an in Arabic, so that the Holy Prophet Muhammad (S. A. W.) may understand it. Thus, Allah time after time
reveals His eternal message to different prophets in the appropriate language.
In this way Allah personally delivers His message to the world.

Also, Innal-laaha yuhibul-tawwa-bina: "Allah loves those who turn unto Him" (2.222) and Innallaha la yuhibul-mu'-tadin: "Allah does not love
aggressors" (2.190). Allah has overwhelming love and compassion towards
all His creation. No matter what sinful desires or activities a living entity
cultivates Allah never hates any entity. He loves every entity like a father
loves a son. Even His punishment is really a blessing, a wake up call to let us
know we're drifting towards more misery and suffering. But it is stated in the
revealed scriptures that Allah certainly favors those who follow the path of
devotional service and surrender unto Him.

Allah has individual, personal relationships with everyone. He likes those who follow the path of devotional service and naturally He dislikes those who
transgress the rules and regulations of the revealed scriptures. Allah gives
mankind different scriptures for different people in different circumstances.
Those who cultivate goodness and virtue, and desire the true path to please
Allah will follow the principles of bona fide scriptures and attract Him. This
is the ultimate goal of life, the ultimate happiness.

In this regard Ustad Abdullah Yusuf Ali writes:

"The Message (of God) was not merely an abstract proposition of philosophy, but the direct concrete message of a personal Allah to the
creatures whom He loves and cherishes." (9, p. 1980)

Allahu Waliy-yullazina 'amanu: "Allah is the Protecting Friend of those who believe." (2.257)

Actually, Allah is the only friend of all living entities. So-called friendships in this world are not real friendships. Real friendship exists in
the spiritual realm only. Ultimately, Allah is realized as the only friend to
those who believe and follow His instructions. He personally protects His
devotees from the dangers of material existence. Everyone who serves Allah with
love and devotion can develop and maintain a personal friendship with the
Supreme Lord, the reservoir of all pleasure. Friendship suggests existence of
two persons. No impersonal light or abstract power can befriend the believers.
This means that Allah is a Person.

Wa yu-'alimu-kumullah: "Allah is teaching you." (2.282)

Ultimately Allah is the only teacher of all living entities. He is the eternal spiritual master of everyone. He teaches everyone from inside and
outside. Allah is omnipresent. Allah teaches us by three methods - from within,
from His bona fide scriptures and via His messengers and saintly devotees.

Innal-muna-fiqina yu-khadi-'unallaha wa huwa khadi-'uhum: "Behold! The hypocrites seek to beguile Allah, but it is Allah who beguile them."
(4.142)

Nobody can trick Allah because He is omniscient, all-knowing and all-pervading. So those who try to cheat Him become cheated by Him. Those who
deny Allah, cheat and deceive others by any means, whether it be a single wife
or a whole society. They cheat themselves of real knowledge and sink ever
deeper into the clutches of Allah's material energy, which is designed to keep
impure, corrupt people in darkness and ignorance. Those who try to cheat Allah
by posing themselves as religious persons but are actually committing sinful
acts are the worst of the corrupt. They try to beguile Allah, but Allah
beguiles them in such a way that they don't even realize it.

Zalikumul-laahu Rabbukum . . . Huwa 'ala kulli shay-'inw- Wakil: "Such is Allah, your Lord! . . . He take care of all things." (6.103)

Allah takes care of all things. Although Allah is the Supreme Lord and has no duty to perform, still out of His causeless mercy He takes care of every
living entity. Allah is the creator, the maintainer, the provider, and the
destroyer of all creation. He takes care of believers and non-believers,
devotees and non-devotees. But unlike the path of struggle for existence chosen
by non-devotees, those who surrender to Allah and serve Him with love and
devotion, their needs are personally taken care of by Allah, supplying all
their necessities of physical and spiritual life. They will enter a reciprocal
relationship with Allah.

Faz-kuruni 'az-kurkum washkuru li wa la takfurun: "Therefore remember Me, I (Allah) will remember you. Give thanks to Me, and reject not Me."
(2.152)

Here Allah clearly states that if we remember Him, He will remember us. Actually Allah always remembers us and takes care of us. So in appreciation we
should give thanks to Him and not reject Him. In this ayat Allah invites us to
be engaged in the important process of devotional service, namely remembering
Allah. But this is not as easy as it sounds, as the mind cannot be held steady
to think about one object. Especially in this age of quarrel and hypocrisy. The
ancient scriptures say it's easier to control the mighty winds than it is to
control the mind. Therefore constant chanting of the holy name of Allah is highly
recommended in the Holy Qur'an to purify and steady the mind. A purified and
steady mind is more inclined to His devotional service and by chanting His holy
names we can easily remember Him in all circumstances.

Razi yallahu 'anhum wa razu 'anhu / wa 'a-'adda lahum jannatin-tajri tahtahal 'anharu khalidina fiha 'abada za-likal-fawzul 'azim: "Allah is
well pleased with them and they are well pleased with Him, and He has prepared
for them Gardens underneath which rivers flow, wherein they will abide forever.
That is the Supreme triumph." (9.100)

Allah is very pleased with those who render devotional service unto Him and devotees feel equally pleased and gradually reach a position of eternal bliss.
By performing devotional service unto the Supreme Lord they happily reside in
the temporary material world and after this life they will go to Allah. By
constantly chanting and rendering devotional service devotees develop a
personal relationship with Allah. When such pure devotees leave the body Allah
personally takes them into His spiritual world.

From all these quotations we can understand that Allah has a personal relationship and directly connected with mankind. Allah is Wahid, One. At the
same time He has munasabat, a relationship or connection with his own created
Alam-e-Kainat, Universe. He is the Supreme Person, directly related with man
and the world. But Allah should not be confused with a mundane person. He is a
completely spiritual person with no tinge of material contamination. His
personality is completely different from mundane personalities of this material
world. His personality is beyond the limits of time and space.

In the Holy Qur'an Allah is revealed as the Creator, having manifold relations with men and the world. As for example: 1) He directs and guides
people through his prophets and apostles; 2) He is pleased with those who
follow Sarat-ul-Mustaqim, the Straight Way, and provides a reward of bihisht,
heaven in the life to come; 3) He punishes evil doers and warns them of the
coming punishment in jahannum, hell.

6.3. Allah has personal feelings

From the Holy Qur'an we can also understand that Allah has personal feelings. He loves and does not love, pleased and displeased, shows mercy and
favor, displays anger and wrath, feels pleasure etc. One who has such a variety
of feelings cannot be an abstract light but must be a person.

Thus in the sura "Al-Imran", or "The Family of 'Imran" it is said: Innallaha yuhibbul - Mutawakkiliin: "Behold! Allah loves those
who put their trust (in Him)." (3.159)

The negative feeling of Allah is explained in the sura "Al-Ma'ida", or "The Table Spread":

Wa yas-'awna fil-'arzi fasaadaa / wallahu laa yuhibbul-mufsidiin: "Their effort is for corruption in the land, and Allah does not love
corrupters." (5.64)

So Allah loves those who trust Him and does not love corrupters or miscreants.

Furthermore, in the sura "At-Tauba", or "Repentance" it is explained:

Was-saabi-quunal 'Awwa-luuna minal-Muhaajiriina wal 'Ansaari wallaziinattaba - 'uuhum-bi - 'ihsaanir-razi-yallaahu 'anhum wa razuu 'anhu: "The vanguard
(of Islam) - the first of the Muhajirs and the Ansar, and those who followed
them in good deeds, - Allah is well pleased with them and they are well pleased
with Him." (9.100)

The vanguard of Islam - those in the first rank - are those who dare and suffer for Allah and never flinch. The first historical examples are the
Muhajirs and the Ansar. The Muhajirs - those who forsook their homes in Mecca and migrated to Medina. The Holy Prophet being among the last
to leave Mecca,
is mentioned first. Then come the Ansar, the Helpers, the citizens of Medina who invited them,
welcomed them, and gave them aid, and who formed the pivot of the new
community. Next, all who follow them in good deeds are mentioned. In spite of all
their sacrifice and suffering they rejoice in pleasing Allah; their Salvation,
which is synonymous with Allah's pleasure, affords them supreme bliss. Thus
Allah derived pleasure from sacrifices of His devotees. He has feelings of a
person, but that of a Supreme Spiritual Person, of course.

Laqattaa-ballaahu 'alan Nabiyyi wal-Muhaajiriina wal-'Ansaaril-lazii-nattaba-'uuhu fii saa-'atil-'usrati . . . Innahuu bihim
Ra-'uufur-Rahiim: "Allah turned in mercy to the Prophet, and to the
Muhajirs and Ansar, - who followed him in a time of distress. . . . Behold! He
is Full of Pity, Most Merciful towards them." (9.117) Another feeling of
Allah and His reciprocation with His devotees is described in the sura
"Yusuf", or "Joseph":

Qaaluuu 'a-'innaka la-'anta Yuusuf? Qaala 'ana Yuusufu wa haazaaa 'akhii / qad mannal-laahu 'alay-naa: "They said: 'Are you indeed Joseph?' He said,
'I am Joseph and this is my brother. Allah has shown us favor." (12.90)
This verse is connected with an interesting story about the messenger of God,
Joseph, that Allah narrated to the Holy Prophet Muhammad (S. A. W.) (12.4-101):

The father of Joseph was Jacob, also called Israel the son of Isaac, the younger son of Abraham. Jacob had four wives. From three of them he had ten
sons. In his old age he had from Rachel, a very beautiful woman, two sons:
Joseph and Benjamin (the youngest). The place where Jacob and his family and
his flocks of sheep were located was in Canaan, and is shown, by tradition,
near modern Nablus (ancient Shechem), some thirty
miles north of Jerusalem.
Once Joseph said to his father: "O my father! I saw in a dream eleven
stars and the sun and the moon. I saw them prostrating themselves to me."

His father replied: "O my dear son! Tell not your brothers of your vision, otherwise they will plot against you. The Lord has preferred you and
will teach you the interpretation of events, and will shower His grace upon
you."

Joseph was a mere lad. But he was true and frank and righteous. His father loved him dearly. But his stepbrothers were jealous of him and hated him. His
destiny was predicted in the dream. He was to be exalted above his eleven
brothers (stars) and his father and mother (the sun and the moon,
respectively). The young lad Joseph (Arabic Yusuf) was innocent and did not
even know of his brothers' guile and hatred, but the father knew and warned
him.

After a while one of Joseph's brothers said: "Indeed Joseph is dearer to our father than we are."

Another brother suggested: "Kill Joseph or cast him to some other land, so that our father's favor may be solely for us."

A third said: "Don't kill Joseph, but throw him to the bottom of a well; some caravan will find him and enslave him."

They came to their father, saying: "O father! Why will you not trust us with Joseph? We love him immensely. Send him with us tomorrow so that he may
play and enjoy himself. We shall take good care of him."

The father replied: "In truth it saddens me that you should take him with you, because I fear your carelessness will leave him for the wolves to
devour."

They said: "If the wolves should devour him, when we are so close together, then surely we would have already perished."

Later, they led Joseph off and threw him to the bottom of a well. They came back weeping to their father in the evening: "O father! We went racing
with one another, and left Joseph with our things, and the wolves devoured
him." They showed the "false blood" on Joseph's shirt. It was
not the blood of Joseph, but the blood of a goat which the brothers had killed
expressly for this purpose. Jacob understood that there had been some foul
play, and he did not hesitate to say so. Thus, with a knowing expression on his
face, he said: "No, your minds have bewildered you into something wrong.
The tale you tell may be good enough for you, who invented it, but not for me.
I pray for Allah's aid."

Meanwhile there came a caravan to the well and when the water-drawer let down his bucket he found Joseph. They took him from the well and sold him as a
slave. The rich man of Egypt
purchased him and said to his wife: "Receive him honorably. He may prove
useful to us. We may adopt him as a son."

When Joseph reached his full manhood Allah gave him wisdom and knowledge. Once the wife of his master tried to entice Joseph to a sinful act. She bolted
the doors and commanded: "Come!"

Joseph replied: "I seek refuge only in Allah. My master has treated me honorably. Wrong-doers never prosper." She truly desired him, and he would
have desired her had it not been that he understood the will of his Lord. Allah
always warded off evil and lewdness from him, for he was Allah's chosen
servant. As Joseph hurried to the door, she tore his shirt from behind, and
they met the master at the door.

The woman said: "What shall be the reward for one who wishes evil on your wife; it should be prison or a painful doom?"

"It was she who asked of me an evil act", said Joseph.

One of the lusty woman's household testified that if Joseph's shirt is torn from the front, then she speaks truth and he is the liar. But if his shirt is
torn from behind, then she has lied and he is the truthful.

When the ruler saw Joseph's shirt had been torn from behind, he said: "This is your cunning and deception. Woman, ask forgiveness for your
sin."

The women in the city said: "The rich man's wife is asking of her slave-boy an ill deed. Indeed she has fallen for him with all her heart. She is
bewildered by lust." When the wicked wife heard of their sly talk, she
invited the city women to a feast and called Joseph: "Come out!"

When the women saw his overwhelming beauty they exalted him and cut their hands with the fruit knifes, exclaiming: "O Allah! This is not a human
being. This is no other than some gracious angel!"

She said: "Now you can understand why I cannot control myself in his presence. I asked of him an evil act, but he proved firm in his sensual
control. But still if he does not do as I desire of him then he truly shall be
imprisoned."

Now Joseph had all the women urging him for sexual pleasure as his beauty was so great. Joseph prayed: "O my Lord, prison is much better than to do
as they urge me. If You do not help defend me from their persuasive desires
then I shall fall weak and become foolish. So the Lord heard his prayer and
fended off their evil desires.

After a while Joseph was imprisoned and two young men were imprisoned with him. One of them said: "I dreamed that I was pressing wine."

The other said: "I dreamed that I was carrying bread on my head, from which the birds were eating. Tell us the meaning of this." Joseph replied:
"O my two fellow-prisoners, as for one of you, he will pour out wine for
his master to drink; and as for the other, he will be crucified so that the
birds will eat from his head." Then he said to one that would be released:
"Mention me in the presence of the king."

Upon his release the man forgot to mention Joseph to the king. As a result Joseph was kept in prison for many years. Then the king had a dream: "I
saw seven fat cows which seven lean cows were eating, and seven fresh ears of
corn and seven dry ears of corn. O learned ones! Explain to me my vision."

His advisers answered: "Confused dream. We do not know the interpretation of such a vision." The man from the prison now remembered
Joseph, he went to the prison immediately and exclaimed: "O Joseph,
explain this dream, that I may return to the king and let him know the meaning
of his vision."

Joseph replied: "You shall sow crops for seven years as usual, but that which you reap, leave it in the husk and save it all except what little you
need to eat. After that will come seven hard years which will devour all your
crops except that which you have stored. After that, will come a year when the
people will have bountiful crops."

When the king heard this interpretation he said: "Bring this man to me so that I may keep him at my side."

After talking with Joseph the king said: "Today in our presence you are established and trusted."

Joseph said: "Set me over the storehouses of the land, for I am a skilled custodian."

Having been put through all kinds of trials and tribulations Joseph never lost faith in Allah; he never deviated from the righteous path. Soon Joseph was
reunited with his parents and younger brother in Egypt. Thus from these events we
can see how Allah shows favor to His sincere devotees. Devotees of the Lord
never lose their faith in Allah and He protects, guides, and favors them. This
story illustrates how Allah is affectionate towards His devotees in a very
personal way.

Furthermore it is stated in the Holy Qur'an: Gayril-magzuubi alay-him wa laz-zaaalliin: "Not (the path) of those who earn Your anger nor of those
who go astray." (1.7)

Wa many-yu-wallihim yawma-'izin-duburahuuu 'illaa muta-harrifal-liqitaalin'aw mutahay-yizar 'ilaa fi-'atin-faqad baaa-'a
bi-gazabim-minal-laahi: "If any do turn his back to them on such a day,
unless it be in a stratagem of war, or to retreat to a troop (of his own), he
draws on himself the wrath of Allah." (8.16)

Laa khayra fii kasiirimin-naj-waahum 'illaa man 'amara bi-sadaqatin 'aw ma'-ruufin 'aw 'is-laahim-baynannaas / wa many-yaf-'al zaalikab - tigaaa-'a
marzaa-tillahi fa-sawfa nu'-tiihi 'ajran 'azziimaa: "In most of their
secret talks there is no good. But if one exhorts to a deed of charity or
goodness or peace-making between the people: to him who does this, seeking the
good pleasure of Allah, We shall bestow a vast reward." (4.114)

From all these ayats we can see that Allah loves (3.159) and does not love (5.64); is pleased and displeased (9.100); is full of pity (9.117); shows favor
(12.90), anger (1.7) and wrath (8.16); takes pleasure (4.114).

Only a person can have these characteristics. One who is a person, who has individuality can have personal feelings. No abstract light or abstract power
can have individual feelings. No impersonal energy can have such variety. The
Holy Qur'an explains that Allah loves and loves not, is pleased and displeased,
is full of pity, shows favor, anger and wrath, takes pleasure, etc. For
displaying all these feelings Allah must have senses, mind and intelligence. He
is not less than us. Of course, the senses of Allah cannot be material for they
would be temporary like our bodily senses. His senses must be spiritual. Unlike
our very limited material senses, they are perfect, unlimited, eternal and
beyond contamination and illusion..

6.4. Allah has personal desires

Another proof that Allah is a person is that He has desires. One of the characteristics of a person is that he has desires. Allah wishes all living
beings well. He is our ever well-wisher. He desires for us eternal life,
perfect knowledge and everlasting bliss. If Allah has desires then He is a
person. Of course, His desires differ from ours. His desires are completely
spiritual and transcendental. He does not need to work hard for their fulfillment
like us. He just desires and it happens. For example, there are the following
statement in the sura "Yunus", or "Jonah" of the Holy
Qur'an:

Wa 'inyam-sas-kallahu bi-zurin-fala kashifa lahu 'illa hu / wa 'inyu-ridka bi-khay-rin-fala radda li-fazlih / yusiibi bihii manyashaaa-'u min 'ibaa-dih /
wa Huwal-Gafur-ur-Rahim: "If Allah afflict you with some hurt, there is
none who can remove it but He and if He desire good for you there is none who
can repel His bounty. He strikes with it whom He will of His servant. He is the
Forgiving, the Merciful." (10.107)

We can understand from this verse that Allah awards his bounty and favor to whom He desires. If Allah desires to award His favor there is no one who can
repel His mercy. This indicates that Allah acts according to His personal
desire.

Allah also proclaims in the sura "Al-Baqarah", or "The Cow" of the Holy Qur'an: Yaa - Baniii - 'Israaa-'iilazkuruu
ni'-matiyallatiii 'an-'amtu 'alaykum wa 'awfuu bi-'Ahdiii 'uufi bi-'Ahdikum wa
'iyyaa-ya farhabuun

Wa 'aaminuu bimaaa 'anzaltu musaddiqal-limaa ma-'akum wa laa takuunuuu 'aw-wala kaafirim-bih / wa laa tash-taruu bi-'Aayaatii samanan qaliilaa / wa
'iyyaaya fattaquun:

"O Children of Israel! Remember My favor which I bestowed upon you, and fulfill your (part of the)
covenant with Me, I shall fulfill My (part of the) covenant with you, and fear
none but Me.

And believe in what I reveal, confirming that which you possess already (of the Scripture), and be not first to disbelieve therein, nor sell My revelations
for a small price, and keep your duty unto Me." (2.40-41)

In these verses Allah addressed the people of Israel by saying, remember My favor, fulfill your covenant, I shall fulfill Mine, fear Me, believe in My
revelations and keep your duty unto Me. This means that Allah desires that the
people of Israel
remember His favor, fulfill their covenant, fear Him, believe in His
revelations and keep their duty unto Him. This and many other similar ayats in
the Holy Qur'an where Allah expresses His wishes or gives commands clearly
reveal that Allah has desire. This means Allah is indeed a Person, but this
should not be misunderstood to mean an ordinary person. Allah is the supreme
original Person. Only a person can have a desire. He is the never ending ocean
of unlimited pure spiritual desires. It is because Allah has desires that we
too have them. Allah is origin of everything. Undeniably, our desires are
imperfect and contaminated through association with matter. But if we surrender
to Allah without selfish motives our desires will be purified and
spiritualized. Existence of desires in Allah demonstrates that Allah is a
Person. No abstract light or abstract power can have desire. Desire has to
originate from an individual. Allah is unlimited and yet He is a Person simultaneously.
This is the inconceivable nature of Allah.

6.5. Allah has personal Memory

From the Holy Qur'an we can understand that Allah always remembers us. He remembers all our good and bad activities. Allah remembers our devotional
service and reciprocates accordingly. He also remembers all our promises and
desires. It proves that Allah has memory that is characteristic of a person.
Certainly, Allah's memory is not like ours. His memory is unlimited and beyond
the limits of time and space. He is never subjected to forgetfulness like us.
Therefore He is The Supreme Transcendental Person beyond the limits of matter.

In the sura "Al-Baqarah", or "The Cow" of the Holy Qur'an, Allah exclaims,

Faz-kuruni 'az-kurkum washkuru li wa la takfurun: "Therefore remember Me, I (Allah) will remember you. Give thanks to Me, and reject not Me."
(2.152)

The word "zikr", or "remember" is very important in this verse. Allah assures us that if we remember Him, He will remember us. Factually
Allah always remembers us by His causeless mercy. We are subject to
forgetfulness, but He is not. His memory is perfect, complete and unlimited.

It is stated in the sura "Al-Mujadila", or "The Woman who Pleads" of the Holy Qur'an:

Alam tara 'annallaaha ya'-lamu maa fis-samaawaati wa maa fil-'arz? Maa yakuunu min - najwa salaasatin 'illaa Huwa raabi-'uhum wa laa Huwa saadisuhum
wa laaa 'adnaa min-zaalika wa laaa 'aksara 'illaa Huwa ma-'ahum 'aynamaa kaanuu
summa yunabbi-'uhum-bimaa 'amiluu Yawmal-Qiyaamah / 'innallaaha bikulli
shay-'in 'Aliim: "Have you not seen that Allah knows all that is in the
heavens and on earth? There is no a secret consultation between three, but He
is the fourth of them, nor between five but He is the sixth, nor between less
than that or more, but He is with them, wheresoever they may be; and afterward,
on the Day of Judgment, He will tell them what they did. For Allah is Knower of
all things." (58.7)

Thus secrecy is a relative and limited term among ourselves. There is nothing hidden from or unknown to Allah. Everything is open before Allah's
sight. He remembers everything, and afterwards Allah will remind "them
what they did."

In the sura "Ta-Ha" we can find following verse:

Qaala 'ilmuhaa 'inda Rabbii fii Kitaab / laa yazillu Rabbii wa laa yansaa: "He (Moses) said: 'The knowledge of that is with my Lord, duly recorded.
My Lord neither errs nor forgets." (20.52)

Thus the Holy Qur'an show how Allah remember everything. In the 152nd ayat of the 2nd sura Allah says: "Remember Me and I will remember you".
This means Allah has individual memory. Allah remembers everything which
happens in past. In the Holy Qur'an (58.7) it is explained that Allah knows and
remembers all the actions of the living beings, good and bad. So, on the Day of
Judgment, He will tell them of what they have done. It is revealed, therefore,
Allah can remember. Also it is explained by Moses in (20.52) that Allah neither
errors nor forgets. Men may make mistakes or may not remember, but Allah never
mistakes and never forgets. This means He has a personal memory which further
reveals and confirms that Allah is an individual Being, not an abstract thing.

6.6. 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.

6.7. Allah plays different personal parts

After having carefully read the Holy Qur'an, we can't but accept the indisputable fact that Allah is a person, for He is portrayed as a
full-fledged, active person throughout. He acts as a friend, witness, judge,
guardian, creator, king, patron, helper, hearer, knower, observer, provider,
decider etc. One who acts in such a way must be a person. Irrefutably, the
activities of Allah are completely spiritual and beyond the limits of mundane
time and space. Activities in this material world are a perverted reflection of
His transcendental activities. His activities are perfect with no tinge of
material contamination. His friendship is everlasting, His judgment is perfect,
His creation is complete, His kingship is sublime, His patronship is gracious,
His help is selfless, His knowledge is unlimited, His observation is acutest,
His provision is exact, His decision is faultless etc. One who is so endowed
cannot be a person like us. Allah is not a person in a limited mundane sense.
Rather, He is a spiritual person whose personality perfectly corresponds to the
above mentioned activities. Therefore nobody can comprehend or even conceive of
His personality. And yet He is a person.

Thus the Holy Qur'an describes how Allah plays different personal parts: Allahu Waliy-yullaziina 'aamanuu: "Allah is the Protecting Friend of those
who believe." (2.257)

Wallahu Shahidun 'alaa maa ta'-maluun: "Allah is Witness of what you do." (3.98)

Wa Huwa Khayrul Hakimin: "He is the Best of Judges." (10.109)

'Inna Rabbaka Fa'-'aalul-li-maa yuriid: "Behold! Your Lord is Doer of what He will" (11.107)

Falammaaa 'aataw-hu maw-siqa-hum qaalal-laahu 'alaa maa naquulu Wakil: "Allah is the Warden over what we say." (12.66)

Qulil-laahu Khaliqu kulli shay-'inwa: "Allah is the Creator of all things." (13.16) Fata-'aalallaahul-Malikul-Haqq: "Then exalted be
Allah, the True King!" (20.114) Fa - 'aqiimus Salaata wa 'aatuz Zakaata
wa'-tasimuu billaah / Huwa Mawlaakum - fani'-mal Mawlaa wa ni'-man Nasir:
"So establish worship, pay zakat, and hold fast to Allah. He is your
Protecting Friend. A blessed Patron and blessed Helper!" (22.78) Wallaahu
Samii-'un 'Alim: "Allah is Hearer, Knower." (24.21)

Wa kaanallaahu 'alaa kulli shay-'ir-Raqiibaa: "Allah is Watcher over all things." (33.52)

'Annallaaha bimaa ta'-maluuna Basir: "Allah is Seer of what you do" (2.233) Wa Huwa Khayrur-Raaziqiin: "He is the Best of
Providers." (34.39) 'Innallaaha bi-'Ibaadihii la-Khabiirum-Basir:
"Allah is indeed Observer, Seer of His servants." (35.31)

Huwallaa-hullazii . . . Qudusus . . . Muminul Muhay-minul . . . Jabbarul: "He is the Allah . . . the Holy One, . . . the Keeper of faith, the
Preserver of safety, . . . the Compeller." (59.23)

Huwa-laahul Khaliqul Bari-'ul Musawiru: "He is Allah, the Creator, the Evolver, the Fashioner." (59.24)

Wa Huwa Khayrul-fasiliin: "He is the Best of Deciders." (6.57)

Am 'indahum khazaaa-'inu Rahmati Rabbika 'Azizil Wahab: "Or have they the treasures of the mercy of your Lord, the Mighty, the Bestower?" (38.9)

Thus, Allah is Wali, Friend (2.257); Shahid, Witness (3.98); Hakim, Judge (10.109); Faal, Doer (11.107); Wakil, Warden (12.66); Khaliq, Creator (13.16);
Malik, King (20.114); Mawla, Patron; Nasir, Helper (22.78); Sami, Hearer; Alim,
Knower (24.21); Raqib, Watcher (33.52); Basir, Seer (2.233); Raziq, Provider
(34.39); Khabir, Observer (35.31); Qudus, Holy One; Mumin, Keeper of faith;
Muhay-min, Preserver of safety; Jabbar, Compeller (59.23); Bari, Evolver;
Musawwir, Fashioner (59.24); Khayr, Decider (6.57); Wahab, Bestower (38.9). All
these attributes reveal the Supreme Personality of Allah. No mere abstract light
or power can reciprocate like a friend, king, helper, holy one or judge. There
must be a person who is purely spiritual, transcendental and beyond the
imagination of our mind and perception of the senses. He is Allah - our sole
Supreme Lord.

6.8. Allah has personal Will

In the Holy Qur'an it is explained that Allah has Iradah, or Will. It is very significant. This means that Allah has his own personal will power.
Willing is one of the constitutional attributes of a person. The willing of
Allah is certainly different from ours. Our will power is conditioned, limited
and fragile. To fulfill our will we must work hard and overcome many
impediments. But Allah's will is supreme and transcendental and no one can
check its fulfillment. His will determines everything. When Allah wills: 'let
it be so'; it becomes so. Such will is indicative of a Supreme Spiritual
Person.

Thus it is said in the Holy Qur'an:

Wa lillaahi mulkus-samawati wal-'arzi wa maa baynahumaa / Yakhluqu maa yashaaa' / Wallaahu 'alaa kulli shay-'in Qadir: "To Allah belongs the
sovereignty of the heavens and the earth, and all that is between. He creates
what He will. For Allah is able to do all things." (5.17)

Subhaanah! 'Izaa qazaaa 'amran fa-'innamaa yaquulu lahuu Kun-Fa-yakuun: "Glory be to Him! When He (Allah) determines a matter, He only says to it:
'Be!' And it is." (19.35) There is another important statement in the sura
"Al-Buruj", or "The Zodiacal Signs": Allah is Fa-'alul-lima
yurid: "Doer of what He will." (85.16)

Ustad Abdullah Yusuf Ali comments:

"Allah's Will is itself the Word and the Deed. There is no interval between them. He does not change His mind. No circumstances whatever can come
between His Will and the execution thereof. Such are His Power and His
Glory." (9, p. 1931)

So from these ayats of the Holy Qur'an the existence of Allah's personal will power is obvious. Metaphysical philosophy defines a person as "one
who has thinking, feeling and willing." Presence of the "will"
indicates a person. No impersonal, abstract light or energy can have will. If
there is a will, there must be an owner of this will, or a person. Allah is the
owner of the supreme will because He is able to do all things just by willing
it. This means that Allah is the Supreme Person with Supreme Will Power.

6.9. Allah is the Living One

Another important point which we can find in the Holy Qur'an is that Allah is 'the Living One'. This clearly shows that Allah has His own personal life
which indicates existence of Allah as an individual. Individual existence of
Allah leaves no room for doubt as to whether He is a person. Unlike ours,
Allah's life is eternal, self-sufficient, complete and perfect. It has nothing
to do with the pitiable life of mundane living entities. The life of Allah is
the origin of universal life. Material life is a dim, perverted reflection of
the spiritual life. After creating the first form of a human being, Allah
animated it with His own spirit. Thus life comes from life. We have our
personal lives because Allah has His personal life. But the perfect life of
Allah as well as His spiritual personality, is beyond comprehension and
perception of the mundane mind and senses.

So in the sura "Al-Baqarah", or "The Cow", the Holy Qur'an states,

Allahu la ilaha illa hu / alhayyu lquyyum: "Allah! There is no God but He, the Living, the Eternal." (2.255)

Ustad Abdullah Yusuf Ali in his commentary (9, p. 114) on this verse writes:

"The attributes of Allah are different from anything we know in our present world; He lives, but His life is self-subsisting and eternal; it does
not depend upon other beings and is not limited to time and space."

Furthermore in the sura "Al-Mu-min", or "The Believer" it stats: Huwe lhay: "He is the Living One." (40.65) "The real,
self-subsisting Life is only in Allah." (9, p. 1444)

From these ayats we can clearly see that Allah is Lhay, or the Living One, One who is alive, not a dead or an inert abstract reality. "Life"
indicates personality. If we say, Allah is the Living One this means Allah is a
Person. Because "life" is a symptom of individual existence. Of
course, the life of Allah is endless, has no beginning and no end. That is why
the Holy Qur'an proclaims, Allah is alhayyu lquyyum, or the Alive, the Eternal.
Allah is the Living One, the Alive Person whose life is eternal. He is the
supreme Living Being among unlimited living beings and He is the original
Eternal among unlimited eternal souls. We cannot trace the beginning of Allah's
life. He is never born and never dies. Allah is the Eternal Alive Supreme
Person.

6.10. Allah has personal Power

The Holy Qur'an describes Allah as Almighty or One Who has unlimited power. We cannot even imagine how powerful Allah is. By His inconceivable power He
keeps innumerable planets on their respective orbits. Furious storms,
hurricanes, the concomitant ominous streaks of blinding lightning, disastrous
cyclones, coupled with cataclysmal volcanic eruptions are the slightest
exhibition of His awe-inspiring incalculable power. With the unlimited power He
possesses, Allah performs multifarious activities. Allah's possession of such
an attribute firmly establishes Him as a person. Obviously, He is not a person
like us with limited power and strength but a Supreme Powerful Person Who is
inexorably progressive. Thus the Holy Qur'an states,

Innallaha 'ala kuli shay-'in-Qadir: "Allah is Able to do all things." (2.20)

Innallaha la-Qawiyun 'Aziz: "Verily Allah is Strong, Almighty." (22.40) Thus Allah is Qadir, or able to do everything, Qawiyun, Strong and
Aziz, Almighty. Allah has Qudrat, Power and creates everything in the heavens
and on the earth, He gives life to the dead, creates moving and non-moving
living entities. He is supremely Almighty. This means that Allah has ability
and power to do anything He desires. This power belongs to Him, it is His
personal Power. Thus Allah is a Person who has the ultimate Power.

6.11. Allah has personal Faculty of speech

There are many verses in the Holy Qur'an which describe the speech of Allah. He spoke with the angels, prophets and mankind. So, if one has the faculty of
speech, then He is a person. Arguably, Allah is an extraordinary Person Who is
beyond this limited material world. Our power of speech is very limited and
what little we are able to speak is grievously erroneous. But the speech of
Allah is perfect and He can speak with the whole universe. One with such power
of speech must be a Supreme Person. His personality and His speech alike are
transcendental.

For instance, in the sura "Al-Baqarah", or "The Cow", it states:

Allah "said to the angels: 'I will create a viceroy on the earth.'" (2.30);

Allah also "narrates unto (Muhammad) the best narratives." (12.3)

Thus in the 30th ayat of the 2nd sura the word qala, "said" is very important. This means that Allah has personal reciprocation through kalam,
speech with angels, the Prophet and mankind. This also means that Allah has His
personal power of speech. He is the One who creates kalam, speech. "The
speech" means reciprocation. It indicates at least two personalities, one
who speaks and one who hears. Allah spoke with the Holy Prophet Muhammad (S. A.
W.). The Holy Prophet Muhammad (S. A. W.). is a person this means Allah is also
a Person. Allah is the Supreme, He cannot be less than the Holy Prophet
Muhammad (S. A. W.). If human beings have personality how can we say that Allah
does not have personality? How dare we deprive Allah from something. When the
Holy Qur'an states, "Allah speak" this means that Allah is a Person,
not an abstract reality. Because an abstract reality is speechless. Thus
according to the Holy Qur'an, Allah is Active Alive Speaking Person.

6.12. Allah has personal Faculty of hearing

In the Holy Qur'an the description of Allah's faculty of hearing is a recurrent theme. Generally people pray in the mosque, "O Allah, please
forgive all our sins." Allah hears and He forgives, for He is merciful. If
one hears, then he is a person. But Allah's hearing is not like ours. His
faculty of hearing is neither conditioned nor limited. Even if we pray in our
heart silently Allah hears us. He hears every single whisper within the whole
creation. This proves Allah to be The Supreme Spiritual Person.

Thus the Holy Qur'an states:

Wallahu Sami-'un 'Alim: "Allah is One Who hears all things." (2.224)

Wallahu Sami-'un 'Alim: "Allah is Hearer, Knower." (24.21)

This means that Allah has an individual capacity samaa, to hear everything. Ability to hear indicates personality. The Holy Qur'an proclaims, "Wallahu
Sami-'un 'Alim." This means Allah hears and He knows. When Allah hears the
prayers of His devotees He reciprocates. There are many stories in the Holy
Qur'an which show us how Allah spoke with the prophets. For example, with
Moses, Abraham, etc. When they replied to Allah He heard them. Thus Allah has
personal reciprocation with the prophets through speaking and hearing. This
individual capacity of Allah to hear gives further proof that He is a Person,
not an abstract senseless, deaf and dumb reality.

6.13. Allah has personal Faculty of sight

The Holy Qur'an also describes Allah's faculty of sight. Allah is able to see everything; nothing is hidden from His sight. Foolish people try to hide
their crimes and sinful activities but Allah sees everything. Nothing can
obscure His vision or escape His notice. Our eyes fully depend on light. In
darkness we cannot see even ourselves. But Allah's vision is independent. Such
extraordinary ability to see can belong only to The Supreme Spiritual Person.

Thus it is explained in the sura "Al-Baqarah", or "The Cow":

Wataqullaha wa'-lamu 'annallaha bima ta'-maluna Basir: "Fear Allah and know that Allah sees well what you do." (2.233)

Then again Allah states:

Inni bima ta'-maluna Basir: "Behold! I am Seer of what you do." (34.11) Ustad Abdullah Yusuf Ali comments:

". . . They were told that Allah was watching over them all with personal solicitude implied in the singular pronoun "I"." (9, p.
1276)

This means Allah has the personal ability basar, to see everything. Basar or ability to see indicates personality. Allah said in the Holy Qur'an, "Bima
ta'-maluna Basir", "I am Seer of what you do". This means that
seeing of Allah is not an abstract observation but it is vision of a
personality. Allah sees what we do at every moment of our lives and He
reciprocates accordingly. Allah is the Witness of our activities. Out of His
causeless mercy, He personally watches and guides us. This is Allah - the Seer,
the Witness, the Watcher which, in the ultimate sense, means He is a Person. He
personally sees, He can't be an abstract observing us. No. Allah is the
personal Seer, One Who witnesses, One Who watches with His all-seeing eyes, all
this clearly informs us, not only is Allah a person but He is the Supreme
Transcendental Person.

6.14. Allah has personal Identity

Allah described in the Holy Qur'an as an individuality. He many times clearly said "I" which define Him as an individual, or a person. For
example, in the sura "Az-Zariyat", or "The Winds That
Scatter" of the Holy Qur'an it is mentioned:

Allah said,

Wa ma khalaqtul Jinna wal-'insa 'illaa liya'-buduun Ma 'uriidu minhummir Rizqinw-wa ma 'uriidu 'any-yut-'iinuun:

"I have created the jinns and humankind only that they may worship Me. I seek no livelihood from them, nor do I ask that they should feed Me."
(51.56-57) The term Ma, or "I" is very significant here. The speaker
who is saying "I" must have His own personality. Any person who has
any knowledge of grammar can understand that "I" refers to a
personality. Therefore, the Personality of God, speaking to the Holy Prophet Muhammad
(S. A. W.), uses "I" while describing His own transcendental
identity. "I" has a specific meaning, it is not a vague term which
can be whimsically interpreted. "I" when spoken by Allah, refers to
the Supreme Personality of God and nothing else.

6.15. Allah has personal Knowledge

The word Alim, or "Knower" in the previously mentioned ayat (24.35) is very important. This defines Allah as one who knows everything. Our
knowledge is limited and imperfect. But His knowledge is all-encompassing and
perfect. It is yet another attribute which supports Mahaprabhu's statement in
relation to the personal aspect of Allah.

Thus the Holy Qur'an says:

Wallahu bi - kulli shay-'in 'Alim: "Allah is Knower of all things." (24.35)

Wa 'indahu mafatihul Gaybi la ya'-lamuha 'illa hu / wa ya'-lamu ma fil-bari wal-bahr / wa ma tas-qutu minw-waraqatim 'illa ya'-lamuha / wa la habatin fi
zulumatil-'arzi / wa la rat-binw-wa la ya-bisin 'illa fi Kitabim-Mubin:
"With Him are the keys of the invisible. None but He knows them. And He
knows whatever there is on the earth and in the sea. Not a leaf falls but He
knows it. There is not a grain in the darkness of the earth, nor anything wet
or dry but (it is noted) in a clear record." (6.59)

Thus, Allah is Alim, Knower, that is, He knows everything, visible and invisible, manifest and unmanifest. This means that Allah has absolute
knowledge about everything and about Himself also. He has knowledge about His
identity. Metaphysical philosophy defines a person as "a self-objectifying
consciousness". Allah, in the ultimate sense, is the Person, as He knows
His own individuality and is aware of who He is. Allah is the absolute
individual Person with the ultimate inconceivable consciousness. He is fully
conscious of His own individuality and is fully conscious of every other
individual.

6.16. Allah is the best Person

One more point which the Holy Qur'an mentions is that Allah is the best among personalities. When the Holy Qur'an compares Allah to other persons it is
logical to say that Allah is also a person. However, He is a spiritual person.
Such verses leave no doubt that Allah is the best person among all persons.

For instance, the Holy Qur'an says:

Wallahu Khayrul-makirim: "Allah is the best of plotters." (8.30) and Wa innallaha la-huwa Khayrur- raziqin: "Verily Allah, One Who is best
of all who make provision." (22.58)

It is mentioned in the Holy Qur'an that Allah is Khayrul-makilim and Khayrur-raziqin, or "Allah is best of all who plot" and "best of
all who makes provision". In this way the Holy Qur'an compares Allah with
other persons who make plots and persons who make provisions. But we can
compare only comparable things. We can compare a person with a person but we
cannot compare a person with an impersonal energy. When the Holy Qur'an
compares Allah with persons this clearly indicates that Allah is not an
impersonal energy but also must be a person. Otherwise how can an impersonal
energy be best among personalities? Such statements make no sense. Therefore,
from above mentioned ayats we can understand that among all persons who plot
Allah is the best Person and among all persons who make provisions Allah is
again the best Person.

6.17. Allah's seven excellent names

The personal nature of Allah is revealed through seven isma-e-hasna (excellent names), or attributes. Four are called Sifat-e-Lazmi fit
zal-e-Allah, or "Attributes essential in the being of Allah" and
three are called Sifat-e-Sabuti fil zat-e-Allah, or "Attributes
substantiating the being of Allah". The first four are Haiyat (Life), Ilm
(Knowledge), Qudrat (Power) and Iradah (Will).

The first isma-e-hasna (excellent name) is Haiyat (Life). Allah is not an abstract being, but living God. He is not as most people are led to believe,
simply a Supreme Light, a Supreme Power, an impersonal energy. Allah is all
these but He is overwhelmingly a lot more.

The second isma-e-hasna is Ilm (Knowledge) which reveals Allah as a knowing being. Allah is Alim (Knower). He knows Himself and all His creation perfectly.
This means Allah is the living being not an abstract energy. He has absolute
total knowledge of every single aspect of His own unlimited individual
identity. This is a definition of individuality. Allah is individuality with
individual attributes, knowledge and consciousness.

The third isma-e-hasna is Qudrat (Power), which reveals Allah as Qadar (Almighty).

The fourth isma-e-hasna is Iradah (Will). Allah has individual will power. Thus Allah is the Supreme Person Who knows Himself and His position perfectly:
Who is the supreme eternal living One Who has unlimited knowledge, power and
will, Who makes Himself known through his kalam (speech).

The next three are Samaa (Hearing), Basar (Seeing) and Kalam (Speaking). These three isma-e-hasna (excellent names) - Kalam, Samaa, Basar - confirm the
being of Allah as a Person. For it is a person who speaks, hears and sees as a
living being. These three names are called isma-e-sabuti bil zat-e-Allah (names
proving the being of Allah).

Therefore, Allah is one; but richly so. His oneness is enriched with isma-e-hasna (excellent names), which reveal His nature as a living personal God Who is
inconceivable and unknowable by such limited beings as us.

By summarizing all the above mentioned points we can assert that Allah, as revealed in the Qur'an, is not an abstract being but a being who has haiyat
(life), ilm (knowledge), qudrat (power), iradah (will) and who is able to kalam
(speak), basar (see) and samaa (hear). Saying that Allah cannot be a person is
offensive since it is tantamount to calling Him deaf, dumb, blind etc.
Moreover, it contradicts the Qur'anic statements. Actually He has life which is
eternal, knowledge which embraces everything, power which is unexcelled, will
which determines everything and He is able to speak with the entire universe,
to see and hear everything with no effort. These attributes clearly indicate
that Allah is not a person in the ordinary material sense. Considering Allah an
ordinary mundane person is a severe limitation of His personality. He is an
unlimited Supreme Transcendental Person beyond our imagination and perception
of our mundane limited senses.

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The Mohammedan Issue