According to Dr Sharib:
"Al-Jalil is the One Who is unique and unparalleled in splendour and
majesty and Whose command nobody can ignore. All the beauty,
harmony, attraction and fascination in the world is the image of the
beauty and attributes of Allah. All the beauty in the world is a reflection
and a manifestation of His beauty.....Allah is a Beloved to some people.
To the sufis love of Allah is the real love as distinguished from 'majazi' or
non-real love."
"To emulate the name you should love Allah with all your heart and
acquire qualities, which may make you spiritually and mentally beautiful."
Appropriate use or recitation of the name secures honour, respect, and
dominance over people.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Al-Ghazali says: "...the Majestic is the one qualified by attributes of
majesty.......might, dominion, sanctification, knowledge, wealth, power
and other attributes we have mentioned. And the one who combines all
of them is the absolutely majestic, while the majesty of one qualified by
some of these attributes is proportional to ....those particular attributes.
So the absolutely majestic is none other than God - great and glorious."
".... when the attributes of majesty are related to the intellectual
perception apprehending them, they are called beauty..."
He says that every beautiful thing is loved by the one who perceives its
beauty, thus those who know God cannot but love and be attracted
towards Him.
In mankind what is majestic and beautiful, to the discerning heart, is one
who has attractive inner qualities.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'Truth is beauty and beauty truth' - says the English poet Keats. This
implies that what is in accord with, and thus truthful to, the divine law is
beautiful, since divinity is true and beautiful. The reflection of this can be
seen within ordinary experience.
The philosopher, mathematician, scientist, poet, writer, athlete, engineer,
gardener, chef, doctor, artist, judge, accountant, lover etc. is motivated
towards what is true within their own particular field, or we may say
according to their particular perception. The underlying cause of this
motivation is the attractive power of God's beauty, which, though
expressed through different media or modes, is one, transcendent and
immanent.
In the context of these particular fields of man's endeavour, falsehood or
'ugliness' lies in the lack of purity relative to the mode of perception, or
so to say, when the specific demands of a particular field are not
conformed with. So when a building in the classical style has an element
not in accord with this style the architect may think this is not beautiful
because not true to the inherent laws of that style.
Also, what is beautiful in one field may not be so in another, thus the
mathematician's beautiful formulae may not appear attractive to the
ardent lover, and the ardent lover's beloved may appear to be a matter
of indifference to the scholar.
This is different however from assuming that truth itself or beauty is
relative, it is merely that each specific manifestation of the divine has its
own laws and, once these are discovered and conformed with, one has
entrance, so to speak, to that particular expression of divine beauty.
The ardent seeker of Truth and Beauty may want to seek beyond such
manifestations to the absolutely true and beautiful Himself, Whose
Majesty is in His transcendence and comprehension of all modalities, in
His establishing such modalities and their intrinsic laws, and in His
immanence within them.
This has been the way of the great Sufis and the mystics "who only seek
for the countenance of their Lord Most High" ( Qur'an. 92:20 )
JMZ
"Al-Jalil is the One Who is unique and unparalleled in splendour and
majesty and Whose command nobody can ignore. All the beauty,
harmony, attraction and fascination in the world is the image of the
beauty and attributes of Allah. All the beauty in the world is a reflection
and a manifestation of His beauty.....Allah is a Beloved to some people.
To the sufis love of Allah is the real love as distinguished from 'majazi' or
non-real love."
"To emulate the name you should love Allah with all your heart and
acquire qualities, which may make you spiritually and mentally beautiful."
Appropriate use or recitation of the name secures honour, respect, and
dominance over people.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Al-Ghazali says: "...the Majestic is the one qualified by attributes of
majesty.......might, dominion, sanctification, knowledge, wealth, power
and other attributes we have mentioned. And the one who combines all
of them is the absolutely majestic, while the majesty of one qualified by
some of these attributes is proportional to ....those particular attributes.
So the absolutely majestic is none other than God - great and glorious."
".... when the attributes of majesty are related to the intellectual
perception apprehending them, they are called beauty..."
He says that every beautiful thing is loved by the one who perceives its
beauty, thus those who know God cannot but love and be attracted
towards Him.
In mankind what is majestic and beautiful, to the discerning heart, is one
who has attractive inner qualities.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'Truth is beauty and beauty truth' - says the English poet Keats. This
implies that what is in accord with, and thus truthful to, the divine law is
beautiful, since divinity is true and beautiful. The reflection of this can be
seen within ordinary experience.
The philosopher, mathematician, scientist, poet, writer, athlete, engineer,
gardener, chef, doctor, artist, judge, accountant, lover etc. is motivated
towards what is true within their own particular field, or we may say
according to their particular perception. The underlying cause of this
motivation is the attractive power of God's beauty, which, though
expressed through different media or modes, is one, transcendent and
immanent.
In the context of these particular fields of man's endeavour, falsehood or
'ugliness' lies in the lack of purity relative to the mode of perception, or
so to say, when the specific demands of a particular field are not
conformed with. So when a building in the classical style has an element
not in accord with this style the architect may think this is not beautiful
because not true to the inherent laws of that style.
Also, what is beautiful in one field may not be so in another, thus the
mathematician's beautiful formulae may not appear attractive to the
ardent lover, and the ardent lover's beloved may appear to be a matter
of indifference to the scholar.
This is different however from assuming that truth itself or beauty is
relative, it is merely that each specific manifestation of the divine has its
own laws and, once these are discovered and conformed with, one has
entrance, so to speak, to that particular expression of divine beauty.
The ardent seeker of Truth and Beauty may want to seek beyond such
manifestations to the absolutely true and beautiful Himself, Whose
Majesty is in His transcendence and comprehension of all modalities, in
His establishing such modalities and their intrinsic laws, and in His
immanence within them.
This has been the way of the great Sufis and the mystics "who only seek
for the countenance of their Lord Most High" ( Qur'an. 92:20 )
JMZ
| Bismillah ir Rehman ir Rahim |
| The All-Knowing, The Omniscient One, The Knowing One |
| Al-Jalil (Al-Jaleel) A derived name |
| The Majestic The Sublime, The Beautiful. |