Pearl of Wisdom
'It is related that a companion of the Commander of the Faithful (AS) whose name was Hammam and was a devoted worshipper had said to him, ?O Commander of the Faithful, describe to me the Godwary in such a way as though I was to see them.' So he (AS) praised Allah and extolled Him, and praised the Prophet (SAWA) and then said: 'The Godwary [in this world] are the people of virtue. Their speech is to the point, their dress is moderate and their gait is humble. They keep their eyes closed to what Allah has made unlawful for them, and they put their ears to that knowledge which is beneficial to them. They remain in times of trials as they have been in times of comfort. If there had not been fixed periods [of life] ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye because of [their] eagerness for the reward and fear of chastisement... The sign of any one of them is that you will see that he has strength in religion, prudence along with leniency, faith with conviction, eagerness in [seeking] knowledge with forbearance, moderation in wealth, devotion in worship, gracefulness in neediness, endurance in hardship, desire for the lawful, pleasure in guidance and hatred of greed. He performs virtuous deeds but still feels afraid. In the evening he is anxious to offer thanks [to Allah]. In the morning his anxiety is to remember [Allah]. He passes the night in fear and rises in the morning in joy fear lest night is passed in forgetfulness, and joy over the favour and mercy received by him. If his self refuses to endure a thing which it does not like he does not grant its request towards what it likes. The coolness of his eye lies in what is to last forever, while from the things [of this world] that will not last he keeps aloof. He transfuses knowledge with forbearance, and speech with action. You will see his hopes simple, his shortcomings few, his heart fearing, his spirit contented, his meal small arid simple, his religion safe, his desires dead and his anger suppressed. Good alone is expected from him. Evil from him is not to be feared.'
Imam Ali ibn Abi Talib [as] Nahj al-Balagha, Sermon 193
Article Source
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Al Jaleel |
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"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.
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