الباب الرابع والعشرون في الجلال
Chapter Twenty-Four: On Majesty
§1 اعلم أن جلال الله تعالى عبارة عن ذاته بظهوره في أسمائه وصفاته كما هي عليه، على الإجمال.
Know that the Majesty of God Most High is an expression for His Essence by its appearance in His Names and Attributes, as they are, in summary.
glossary: dhat, asma, sifat
§2 وأما على التفصيل، فإن الجلال عبارة عن صفات العظمة والكبرياء والمجد والثناء، وكل جمال له فإنه حيث يشتدّ ظهوره يسمى جلالاً.
And in detail, Majesty is an expression for the attributes of grandeur, pride, glory, and praise; and every Beauty of His, when its appearance grows intense, is named Majesty.
§3 كما أن كل جلال له فهو في مبادئ ظهوره على الخلق يسمى جمالاً، ومن هنا قال من قال:
just as every Majesty of His, in the beginnings of its appearance upon creation, is named Beauty. And from here someone said:
§4 إن لكل جمال جلالاً، ولكل جلال جمالاً، وإنما بأيدي الخلق، أي لا يظهر لهم من جمال الله تعالى إلاَّ جمال الجلال أو جلال الجمال.
that to every Beauty there is a Majesty, and to every Majesty a Beauty; and it is only in the hands of creation, I mean, there appears to them of the Beauty of God Most High nothing but the Beauty of Majesty or the Majesty of Beauty.
§5 وأما الجمال المطلق والجلال، فإنه لا يكون شهوده إلاَّ لله وحده.
But as for the absolute Beauty and Majesty, its witnessing is for none but God alone.
§6 وأما الخلق فما لهم فيه قدم، فإنا قد عبَّرنا عن الجلال بأنه ذاته باعتبار ظهوره في أسمائه وصفاته كما هي عليه له في حقه، ويستحيل هذا الشهود إلاَّ له.
As for creation, it has no foothold in it; for we have expressed Majesty as His Essence in respect of its appearance in His Names and Attributes, as they are, in His regard, for Him; and this witnessing is impossible save for Him.
glossary: dhat
§7 وعبَّرنا عن الجمال بأنه أوصافه العلا وأسماؤه الحسنى، واستيفاء أسمائه وأوصافه للخلق محال، لأن ثَمَّ أسماءً وأوصافاً له مستأثرات عنده وهي جمال، فظهر بذلك أن ظهور الجمال المطلق والجلال المطلق مختصٌّ بالله تعالى.
And we expressed Beauty as His exalted Attributes and His most-beautiful Names; and the exhaustion of His Names and Attributes by creation is impossible, for there are Names and Attributes of His, withheld with Him, which are Beauty. So it appeared thereby that the appearance of the absolute Beauty and the absolute Majesty is exclusive to God Most High.
glossary: asma, sifat
§8 وإذا عرفت ذلك فاعلم أن صفات الحق وأسماءه من حيث ما تقتضيه حقائقها على أربعة أقسام:
And when you know that, then know that the Attributes of the Real and His Names, in respect of what their realities require, are of four divisions:
glossary: asma, sifat
§9 فقسمٌ منها صفات جمال.
A division of them: attributes of Beauty (jamāl).
§10 وقسمٌ منها صفات جلال.
And a division of them: attributes of Majesty (jalāl).
§11 وقسمٌ منها مشترك بين الجمال والجلال، وهي صفات الكمال.
And a division of them: shared between Beauty and Majesty, and these are the attributes of Perfection (kamāl).
§12 وقسمٌ منها ذاتية.
And a division of them: essential (dhātiyya).
§13 وقد ضمَّنت هذا الجدول جميع ذلك، وهذه صورته:
And I have included all of that in this table; and this is its form:
الأسماء والصفات الذاتية:
The Essential Names and Attributes:
§15 الله، الأحد، الواحد، الفرد، الوتر، الصمد، القدُّوس، الحي، النور، الحق.
Allāh; al-Aḥad (the Unique); al-Wāḥid (the One); al-Fard (the Singular); al-Witr (the Odd); al-Ṣamad (the Eternal Refuge); al-Quddūs (the All-Holy); al-Ḥayy (the Living); al-Nūr (the Light); al-Ḥaqq (the Real).
الأسماء والصفات الجلالية:
The Majestic (Jalālī) Names and Attributes:
§17 الكبير المتعال، العزيز العظيم، الجليل القهار، القادر المقتدر، الماجد الولي، الجبار المتكبِّر، القابض الخافض، المذلِّ الرقيب، الواسع الشهيد، القوي المتين، المميت المعيد، المنتقم ذو الجلال والإكرام، المانع، الضارّ الوارث، الصبور ذو البطش، البصير الديّان، المعذِّب المفضِّل، المجيد الذي لم يكن له كفواً أحد، ذو الحول الشديد، القاهر الغيور، شديد العقاب.
al-Kabīr (the Great), al-Mutaʿāl (the Most High); al-ʿAzīz (the Mighty), al-ʿAẓīm (the Magnificent); al-Jalīl (the Majestic), al-Qahhār (the Subduer); al-Qādir (the Powerful), al-Muqtadir (the Omnipotent); al-Mājid (the Glorious), al-Walī (the Patron); al-Jabbār (the Compeller), al-Mutakabbir (the Supremely Great); al-Qābiḍ (the Withholder), al-Khāfiḍ (the Abaser); al-Mudhill (the Humbler), al-Raqīb (the Watchful); al-Wāsiʿ (the All-Encompassing), al-Shahīd (the Witness); al-Qawī (the Strong), al-Matīn (the Firm); al-Mumīt (the Bringer-of-death), al-Muʿīd (the Restorer); al-Muntaqim (the Avenger), Dhū al-Jalāl wa-l-Ikrām (Possessor of Majesty and Honor); al-Māniʿ (the Preventer); al-Ḍārr (the Afflicter), al-Wārith (the Inheritor); al-Ṣabūr (the Patient), Dhū al-Baṭsh (Possessor of the violent grip); al-Baṣīr (the Seeing), al-Dayyān (the Requiter); al-Muʿadhdhib (the Punisher), al-Mufaḍḍil (the Bestower-of-bounty); al-Majīd (the All-Glorious), 'He to whom none is equal'; Dhū al-Ḥawl al-Shadīd (Possessor of mighty power); al-Qāhir (the Overpowerer), al-Ghayūr (the Jealous); Shadīd al-ʿIqāb (Severe in punishment).
الأسماء والصفات المشتركة وهي الكمالية:
The Shared Names and Attributes, which are the Perfectional (Kamāliyya):
§19 الرحمن الملك، الربّ المهيمن، الخالق السميع، البصير الحكم، العدل الحكيم، الوليّ القيُّوم، المقدِّم المؤخِّر، الأول الآخر، الظاهر الباطن، الوالي المتعالي، مالك الملك المقسط، الجامع الغني، الذي ليس كمثله شيء، المحيط السلطان، المريد المتكلِّم.
al-Raḥmān (the All-Merciful), al-Malik (the King); al-Rabb (the Lord), al-Muhaymin (the Guardian); al-Khāliq (the Creator), al-Samīʿ (the Hearing); al-Baṣīr (the Seeing), al-Ḥakam (the Judge); al-ʿAdl (the Just), al-Ḥakīm (the Wise); al-Walī (the Patron), al-Qayyūm (the Self-Subsisting); al-Muqaddim (the Promoter), al-Muʾakhkhir (the Delayer); al-Awwal (the First), al-Ākhir (the Last); al-Ẓāhir (the Outward), al-Bāṭin (the Inward); al-Wālī (the Governor), al-Mutaʿālī (the Exalted); Mālik al-Mulk (Owner of sovereignty), al-Muqsiṭ (the Equitable); al-Jāmiʿ (the Gatherer), al-Ghanī (the Self-Sufficient); 'He like whom there is nothing'; al-Muḥīṭ (the All-Surrounding), al-Sulṭān (the Sovereign); al-Murīd (the Willer), al-Mutakallim (the Speaker).
الأسماء والصفات الجمالية:
The Beautiful (Jamālī) Names and Attributes:
§21 العليم الرحيم، السلام المؤمن، البارئ المصوِّر، الغفار الوهاب، الرزاق الفتاح، الباسط الرافع، اللطيف الخبير، المعزّ الحفيظ، المقيت، الحسيب الجميل، الحليم الكريم، الوكيل الحميد، المبدئ المحيي، المصوِّر الواجد، الدائم الباقي، البارئ البرّ، المنعم العفوّ، الغفور الرؤوف، المعطي، النافع الهادي، البديع الرشيد، المجمِل القريب، المجيب الكفيل، الحنان المنّان، الكامل الذي لم يلد ولم يولد، الكافي الجواد ذو الطول، الشافي المعافي.
al-ʿAlīm (the Knowing), al-Raḥīm (the Compassionate); al-Salām (the Peace), al-Muʾmin (the Faithful); al-Bāriʾ (the Maker), al-Muṣawwir (the Fashioner); al-Ghaffār (the Ever-Forgiving), al-Wahhāb (the Bestower); al-Razzāq (the Provider), al-Fattāḥ (the Opener); al-Bāsiṭ (the Expander), al-Rāfiʿ (the Exalter); al-Laṭīf (the Subtle), al-Khabīr (the Aware); al-Muʿizz (the Honorer), al-Ḥafīẓ (the Preserver); al-Muqīt (the Nourisher); al-Ḥasīb (the Reckoner), al-Jamīl (the Beautiful); al-Ḥalīm (the Forbearing), al-Karīm (the Generous); al-Wakīl (the Trustee), al-Ḥamīd (the Praiseworthy); al-Mubdiʾ (the Originator), al-Muḥyī (the Giver-of-life); al-Muṣawwir (the Fashioner), al-Wājid (the Finder); al-Dāʾim (the Perpetual), al-Bāqī (the Everlasting); al-Bāriʾ (the Maker), al-Barr (the Benign); al-Munʿim (the Benefactor), al-ʿAfū (the Pardoner); al-Ghafūr (the Forgiving), al-Raʾūf (the Kind); al-Muʿṭī (the Giver); al-Nāfiʿ (the Benefiter), al-Hādī (the Guide); al-Badīʿ (the Wondrous-Originator), al-Rashīd (the Right-guiding); al-Mujmil (the Beautifier), al-Qarīb (the Near); al-Mujīb (the Responsive), al-Kafīl (the Surety); al-Ḥannān (the Tender), al-Mannān (the Bountiful); al-Kāmil (the Perfect), 'who neither begot nor was begotten'; al-Kāfī (the Sufficer), al-Jawād Dhū al-Ṭawl (the Munificent, Possessor of bounty); al-Shāfī (the Healer), al-Muʿāfī (the Restorer-to-health).
Witness 'al-Maʿnī al-Muʿṭī' read as al-Muʿṭī (possibly al-Muʿīn, the Helper); flagged. Some Names recur across categories (al-Baṣīr, al-Walī, al-Muṣawwir, al-Bāriʾ) by differing aspect, as the witness has them.
§22 واعلم أن لكل اسم أو صفة من أسماء الله تعالى وصفاته أثراً، وذلك الأثر مظهرٌ لجمال ذلك أو جلاله أو كماله.
And know that for every Name or Attribute of the Names of God Most High and His Attributes there is an effect (athar); and that effect is a locus-of-appearance for the Beauty of that, or its Majesty, or its Perfection.
glossary: asma, sifat
§23 فالمعلومات مثلاً على العموم أثر اسمه العليم، فهي مظاهر علم الحق سبحانه وتعالى، وكذلك المرحومات مظاهر الرحمة، والمسلَّمات مظاهر السلام.
So the objects-of-knowledge, for example, in general, are the effect of His Name al-ʿAlīm (the Knowing): they are the loci-of-appearance of the knowledge of the Real, glory be to Him and Most High. And likewise the objects-of-mercy are loci of Mercy, and the made-safe are loci of al-Salām (Peace).
§24 وما ثَمَّ موجود إلاَّ وقد سلم من الانعدام المحض، وما ثَمَّ موجود إلاَّ وقد رحمه الله، إما بإيجاده أو رحمةٍ خاصةٍ بعد ذلك.
And there is no existent but that it has been kept safe from sheer non-existence, and there is no existent but that God has had mercy on it, whether by its very bringing-into-existence or by a particular mercy after that.
§25 ولا ثَمَّ موجود إلاَّ وهو معلوم لله، فصارت الموجودات بأسرها من حيث الإطلاق مظاهر لأسماء الجمال بأسرها، إذ ما ثَمَّ اسمٌ ولا وصفٌ من الأسماء والأوصاف الجمالية إلاَّ وهو يعمّ الوجود من حيث الأثر، عموماً وخصوصاً.
And there is no existent but that it is known to God; so the existents, in their entirety, in respect of the unconditioned, became loci-of-appearance for the Names of Beauty in their entirety, since there is no Name nor Attribute of the Beauty-Names and attributes but that it pervades existence, in respect of the effect, generally and particularly.
glossary: asma
§26 فالموجودات بأسرها مظاهر جمال الحق، وكذلك كل صفة جلالية تقتضي الأثر كالقادر والرقيب والواسع، فإن أثره شائع في الوجود، فصارت الموجودات من حيث بعض الصفات الجلالية مظاهر الجلال.
So the existents, in their entirety, are loci of the Beauty of the Real. And likewise every Majestic attribute that requires an effect -- like al-Qādir (the Powerful), al-Raqīb (the Watchful), al-Wāsiʿ (the All-Encompassing) -- its effect is current in existence; so the existents, in respect of some of the Majestic attributes, became loci of Majesty.
§27 فما ثَمَّ موجود إلاَّ وهو صورة لجلال الحق ومظهر له، وثَمَّ أسماء جلالية تختصّ ببعض الموجودات دون بعض، كالمنتقم والمعذِّب والضارّ والمانع وما شابه ذلك، فإن بعض الموجودات مظاهر لها لا كل الموجودات، بخلاف أسماء الجمال فإن كلاً منها يعمّ الوجود، وهذا سرّ قوله: "سبقت رحمتي غضبي". فافهم.
Thus there is no existent but that it is a form of the Majesty of the Real and a locus for it. And there are Majestic Names that pertain to some existents and not others -- like al-Muntaqim (the Avenger), al-Muʿadhdhib (the Punisher), al-Ḍārr (the Afflicter), al-Māniʿ (the Preventer), and the like -- for some existents are their loci, not all the existents, unlike the Names of Beauty, for each of these pervades existence. And this is the secret of His saying: 'My mercy precedes My wrath.' So understand.
'sabaqat raḥmatī ghaḍabī' is a sound ḥadīth qudsī (Bukhārī, Muslim).
§28 وأما الأسماء الكمالية المشتركة، فمنها ما هو للمرتبة كاسمه الرحمن والملك والربّ ومالك الملك والسلطان والولي.
As for the shared Perfectional Names, among them is what is for the rank (martaba) -- like His Name al-Raḥmān, al-Malik, al-Rabb, Mālik al-Mulk, al-Sulṭān, al-Walī.
§29 فهؤلاء للعموم، والوجود بجملته مظهرٌ وصورة لكل اسم من هذه الأسماء، والمراد بقولي بجملته أنه من كل وجه وبكل اعتبار.
These are for the general, and existence in its totality is a locus and a form for each Name of these Names. And what I mean by my saying 'in its totality' is that it is so from every face and by every consideration.
§30 فالموجودات صورة لكل اسم من أسماء المرتبة، بخلاف أسماء الجمال والجلال، فإن الموجود مظهر لكل اسم منها بوجه واحد، ووجوه متعددة منحصرة، باعتبار أو باعتبارات منحصرة، فافهم.
So the existents are a form for each Name of the Names of the rank -- unlike the Names of Beauty and Majesty, for the existent is a locus for each Name of them by a single face, or by multiple, limited faces, by a consideration or by limited considerations. So understand.
§31 ومن الأسماء المشتركة ما يقتضي أن يكون الوجود بأسره مظهره، ولكن لا من كل الوجوه، كاسمه البصير واسمه السميع واسمه الخالق والحكيم وأمثال ذلك.
And among the shared Names is what requires that all existence be its locus, but not from every face -- like His Name al-Baṣīr (the Seeing), His Name al-Samīʿ (the Hearing), His Name al-Khāliq (the Creator), al-Ḥakīm (the Wise), and the like.
§32 ومن الأسماء المشتركة ما لا يقتضي أن يكون ظهور الموجودات على صورتها، كاسمه الغني والعدل والقيُّوم وأمثال ذلك.
And among the shared Names is what does not require that the appearance of the existents be upon its form -- like His Name al-Ghanī (the Self-Sufficient), al-ʿAdl (the Just), al-Qayyūm (the Self-Subsisting), and the like.
§33 فإنها ملحقة بالأسماء الذاتية، لكنا جعلناها من القسم المشترك لما فيها من رائحة الجمال والجلال، فافهم.
For these are annexed to the Essential Names; but we placed them in the shared division for what is in them of the scent of Beauty and Majesty. So understand.
§34 فإذا علمت هذا فاعلم أن العبد الكامل مظهرٌ لهذه الأسماء جميعها، المشتركة وغير المشتركة، ذاتيةً كانت أو جلاليةً أو جماليةً.
And when you know this, then know that the Perfect Servant (al-ʿabd al-kāmil) is a locus-of-appearance for all these Names, the shared and the non-shared, whether essential, or Majestic, or Beautiful.
glossary: insan-al-kamil
§35 فالجنة مظهر الجمال المطلق، والجحيم مظهر الجلال المطلق.
So Paradise is the locus of absolute Beauty, and the Hellfire is the locus of absolute Majesty.
§36 والداران، دار الدنيا ودار الآخرة، بما فيهما ما خلا الإنسان الكامل منها، مظاهر الأسماء المرتبة بخلاف الأسماء الذاتية، فإن الإنسان وحده مظهرها ومظهر غيرها، فما لغيره من الموجودات فيها قدمٌ البتة، وإليه الإشارة بقوله: {إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا}.
And the two abodes -- the abode of this world and the abode of the Hereafter, with all that is in them, save the Perfect Human -- are loci of the Names of the rank, unlike the Essential Names; for the Human alone is their locus, and the locus of others besides them; so no other of the existents has any foothold in them at all. And to this is the pointing in His saying: 'We offered the Trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it, and the Human bore it; indeed he was ever wrongdoing, ignorant.'
Qurʾān 33:72: al-Aḥzāb 33:72, the Trust verse. The witness drops 'wa-l-arḍ' (and the earth); restored to the muṣḥaf. Otherwise verified, tag correct. glossary: insan-al-kamil
§37 وليست الأمانة إلاَّ الحقّ سبحانه وتعالى بذاته وأسمائه وصفاته.
And the Trust is nothing but the Real, glory be to Him and Most High, by His Essence and His Names and His Attributes.
glossary: dhat
§38 فما في الوجود بأسره من صحَّت له الجملة إلاَّ الإنسان الكامل.
So there is none in all existence for whom the totality is sound but the Perfect Human.
glossary: insan-al-kamil
§39 ولهذا المعنى أشار عليه الصلاة والسلام بقوله: "أُنزل عليَّ القرآن جملةً واحدة".
And to this meaning he, upon him be blessing and peace, pointed by his saying: 'The Qurʾān was sent down upon me all at once.'
al-Jīlī's compression of the bayt-al-ʿizza tradition (Ibn ʿAbbās: the Qurʾān descended whole to the lowest heaven, then was sent down piecemeal); flagged.
§40 فالسماوات وما فوقها وما تحتها، والأرض وما تحتها وما عليها من أنواع المخلوقات، عاجزة عن التحقُّق بجميع أسماء الحق وصفاته.
For the heavens and what is above them and what is below them, and the earth and what is below it and upon it, of the kinds of creatures, are incapable of realizing the totality of the Names of the Real and His Attributes.
§41 فأبَيْنَ منها لعدم القابلية، وأشفقْنَ لقصورها وضعفها، وحملها الإنسان الكامل، إنه كان ظلوماً، أي لنفسه، لأنه لا يمكن أن يعطي نفسه حقها، إذ ذاك منوطٌ بأن يثني على الله حقّ ثنائه، وقد قال الله تعالى: {وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ}.
So they refused it, for lack of capacity, and were afraid, for their shortfall and weakness; and the Perfect Human bore it -- 'indeed he was wrongdoing,' that is, to himself, because he cannot give himself his due, since that is bound up with his praising God the due of His praise. And God Most High has said: 'And they did not measure God His true measure.'
Qurʾān 6:91: al-Anʿām 6:91, the opening clause 'wa-mā qadarū Allāha ḥaqqa qadrihi' (the same clause also opens 22:74 and 39:67). The witness inserts an honorific 'taʿālā' not in the muṣḥaf; restored to the bare text. Verified, tag valid. glossary: insan-al-kamil
§42 وكان الإنسان ظلوماً، يعني ظلم نفسه بأنه لم يقدِّرها حقّ قدرها، ثم اعتذر الحقُّ له في ذلك بأن وصفه بقوله جهولاً، يعني أن قدره عظيم وهو به جهول، وله المعذرة بأنه لم يقدِّرها حقّ قدرها بثنائها على الله حقّ الثناء.
And the Human was 'wrongdoing,' meaning he wronged himself in that he did not measure himself his true measure; then the Real excused him in that by qualifying him with His saying 'ignorant,' meaning that his worth is immense and he is ignorant of it -- and he has the excuse that he did not measure himself his true measure by his praising God the due of praise.
§43 ولهذه الآية وجهٌ ثانٍ، وهو أن يكون ظلوماً اسماً للمفعول، فيكون الإنسان ظلوماً، أي:
And this verse has a second aspect, namely that 'wrongdoing' (ẓalūm) be a noun of the object (passive), so that the Human is 'ẓalūm,' that is:
§44 مظلوماً، لأنه لا يقدر أحدٌ أن يوفي بحقوق الإنسان الكامل لجلالة قدره وعظيم منصبه، فهو مظلومٌ فيما تعامله به المخلوقات.
'wronged' (maẓlūm); for no one is able to fulfill the rights of the Perfect Human, for the loftiness of his worth and the immensity of his station; so he is wronged in how the creatures deal with him.
glossary: insan-al-kamil
§45 وقوله جهولاً، يعني مجهولاً لا تُعلم حقيقته لبُعد غوره، وهذا من الحق سبحانه وتعالى اعتذارٌ عن الإنسان الكامل من أجل سائر المخلوقات ليخلصوا من وبال الظلم.
And His saying 'ignorant' (jahūl) means 'unknown' (majhūl): his reality is not known, for the depth of his abyss. And this, from the Real, glory be to Him and Most High, is an excuse for the Perfect Human, on behalf of the rest of the creatures, that they may be delivered from the evil consequence of the wrong.
§46 فيُقبل عذرهم إذا كُشف لهم الغطاء يوم القيامة عن قدر الإنسان الكامل، الذي هو عبارة عن ظهور ذات الله تعالى وأسمائه وصفاته.
So their excuse is accepted, when the cover is unveiled for them, on the Day of Resurrection, over the worth of the Perfect Human -- who is an expression for the appearance of the Essence of God Most High and His Names and His Attributes.
glossary: insan-al-kamil, dhat
§47 وسيأتي بيان بعض مراتب الإنسان الكامل من هذا الكتاب في محله إن شاء الله تعالى، فافهم.
And there will come the exposition of some of the ranks of the Perfect Human, in its place in this book, God Most High willing. So understand.
glossary: insan-al-kamil
§48 والله تعالى يقول الحق وهو يهدي السبيل.
And God Most High speaks the truth, and He guides the way.
Collation. Bāb 24, al-Jalāl (Majesty), the ninth chapter, completing the Jamāl/Jalāl pair. No opening poem. Majesty = His Essence by its appearance in the Names and Attributes; in detail, the attributes of grandeur, magnificence, glory, praise; intense Beauty is named Majesty, and Majesty in its beginnings upon creation is named Beauty (so 'to every Beauty a Majesty, and to every Majesty a Beauty'), while the absolute of both is witnessed by God alone. The chapter's centre is a FOUR-FOLD TABLE (jadwal) of the Divine Names by the requirement of their realities: Essential (dhātiyya), Majestic (jalāliyya), Shared/Perfectional (kamāliyya), and Beautiful (jamāliyya). Then the doctrine of the athar (effect): every Name has a locus-of-appearance; all existents are loci of all the Beauty-Names (each pervades existence), and loci of the universal Majesty-Names (al-Qādir, al-Raqīb, al-Wāsiʿ), while some Majesty-Names pertain to some existents only (al-Muntaqim, al-Muʿadhdhib, al-Ḍārr, al-Māniʿ) -- 'the secret of My mercy precedes My wrath.' It culminates in the Perfect Human as locus of ALL the Names (essential, Majestic, Beautiful): Paradise the locus of absolute Beauty, Hell of absolute Majesty; only the Perfect Human bears the Trust (al-amāna, 33:72), which 'is nothing but the Real by His Essence, Names, and Attributes,' with a double exegesis of ẓalūman jahūlan. Witness handling: some Names recur across categories (al-Walī, al-Baṣīr) by aspect, rendered as the witness has them; 'al-Maʿnī al-Muʿṭī' (Jamālī list) read as al-Muʿṭī (possibly al-Muʿīn), flagged; several kāf-as-alif garbles restored.
Qurʾān. Two Qurʾān loci verified verbatim against alquran.cloud, both tags correct. (1) al-Aḥzāb 33:72 (§36), the Trust verse -- the witness drops 'wa-l-arḍ' (and the earth) from 'ʿalā al-samāwāti wa-l-arḍi wa-l-jibāli'; restored to the muṣḥaf and noted. (2) al-Anʿām 6:91 (§41), the clause 'wa-mā qadarū Allāha ḥaqqa qadrihi' -- verified (the same clause also opens 22:74 and 39:67; al-Jīlī's tag 6:91 is valid); the witness inserts an honorific 'taʿālā' not in the muṣḥaf, restored to the bare Qurʾānic text and noted. Allusions flagged: the ḥadīth qudsī 'My mercy precedes My wrath' (§27, sound, Bukhārī/Muslim); the tradition 'the Qurʾān was sent down upon me all at once' (§39, al-Jīlī's compression of the bayt-al-ʿizza tradition of Ibn ʿAbbās: the Qurʾān descended whole to the lowest heaven, then piecemeal); the allusion 'He to whom none is equal' (Names list, al-Ikhlāṣ 112:4) and 'who neither begot nor was begotten' (Names list, al-Ikhlāṣ 112:3).