وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ
تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ
"And the person of your Lord will forever endure, the Lord of glory and honor" (Quran, 55:27), and also, "Blessed be the Name of your Lord, the Lord of Glory and Honor" (Quran, 55:78)
Linguistically, the verb "yujill" means: to magnify or glorify someone or deem him great.
The Attribute "al-Jaleel" is derived from honor, dignity, and greatness. He is too Great to do anything which does not fit His Honor, Who purifies the heart by manifesting the qualities of His Glory to it, Who reveals what is hidden by the attributes of His beauty and what is in the world, all of it, of glory, perfection, goodness and magnificence by the lights of His Essence and the effects of His qualities.
Al-Jaleel is worthy of bidding and forbidding; besides Him, every great person is not great at all, and every gigantic thing is dwarfed. He grants glory to those who approach Him and humiliation to those whom He dismisses from His presence.
The Absolute al-Jaleel is Allah. The Attribute "al-Kabeer" describes the perfection of the Self, whereas "al-Jaleel" describes the perfection of His qualities.
"Al-`Azeem" refers to the perfection of the Self. All qualities of His are referred to according to the extent one can conceive; so, He exhausts the mind and is not exhausted; He can never be seen by anyone, yet He sees everyone. When the qualities of glory are attributed to a reasoning mind capable of conceiving them, they are called beauty, and the one they describe is called beautiful. Originally, the Attribute "al-Jameel" was linguistically applied to a picture which can be discerned by the eyes no matter what it represents, one which suits and agrees with the vision.
Then it was applied to an inner picture which may be conceived by the mind such as one may talk about "a beautiful conduct," for it is conceived by the mind rather than the eyesight. Inner pictures, then, if harmonious and combining the qualities of perfection that suit them, just as they ought to be, convey an inner beauty just as they convey to whoever discerns and conceives them a visual pleasure, and their inner beauty is more intense than their outward one.
The share a servant of Allah may derive from the inspiration of this Attribute is that he adorns himself with beauty and bears in mind that it is He Who has bestowed upon him the blessings of beauty, be it the beauty of a visible image or of the inner self. The inner beauty of the soul is surely higher and greater than that of the beauty of the body. The Messenger of Allah used to thus supplicate after his prayers: "Allahomma anta as-Salam wa minka as-salam; tabrakta wa ta`alayta ya thal jalali wal ikram," that is, "Lord! You are the Peace and the source of peace; Glory to You, You are the One with all the Greatness and Honor!"
The Messenger of Allah has also said, "Hold Allah in high esteem so that He may forgive you," that is to say, Glorify Him by obeying Him and by distancing yourselves from committing any disobedience of Him, and seek nearness to Him, Glory to Him, by performing what He has enjoined you to perform.
The Attribute "al-Jaleel" is derived from honor, dignity, and greatness. He is too Great to do anything which does not fit His Honor, Who purifies the heart by manifesting the qualities of His Glory to it, Who reveals what is hidden by the attributes of His beauty and what is in the world, all of it, of glory, perfection, goodness and magnificence by the lights of His Essence and the effects of His qualities.
Al-Jaleel is worthy of bidding and forbidding; besides Him, every great person is not great at all, and every gigantic thing is dwarfed. He grants glory to those who approach Him and humiliation to those whom He dismisses from His presence.
The Absolute al-Jaleel is Allah. The Attribute "al-Kabeer" describes the perfection of the Self, whereas "al-Jaleel" describes the perfection of His qualities.
"Al-`Azeem" refers to the perfection of the Self. All qualities of His are referred to according to the extent one can conceive; so, He exhausts the mind and is not exhausted; He can never be seen by anyone, yet He sees everyone. When the qualities of glory are attributed to a reasoning mind capable of conceiving them, they are called beauty, and the one they describe is called beautiful. Originally, the Attribute "al-Jameel" was linguistically applied to a picture which can be discerned by the eyes no matter what it represents, one which suits and agrees with the vision.
Then it was applied to an inner picture which may be conceived by the mind such as one may talk about "a beautiful conduct," for it is conceived by the mind rather than the eyesight. Inner pictures, then, if harmonious and combining the qualities of perfection that suit them, just as they ought to be, convey an inner beauty just as they convey to whoever discerns and conceives them a visual pleasure, and their inner beauty is more intense than their outward one.
The share a servant of Allah may derive from the inspiration of this Attribute is that he adorns himself with beauty and bears in mind that it is He Who has bestowed upon him the blessings of beauty, be it the beauty of a visible image or of the inner self. The inner beauty of the soul is surely higher and greater than that of the beauty of the body. The Messenger of Allah used to thus supplicate after his prayers: "Allahomma anta as-Salam wa minka as-salam; tabrakta wa ta`alayta ya thal jalali wal ikram," that is, "Lord! You are the Peace and the source of peace; Glory to You, You are the One with all the Greatness and Honor!"
The Messenger of Allah has also said, "Hold Allah in high esteem so that He may forgive you," that is to say, Glorify Him by obeying Him and by distancing yourselves from committing any disobedience of Him, and seek nearness to Him, Glory to Him, by performing what He has enjoined you to perform.
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Mashahallah! This is wonderful
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