any perfection on the one described, unless they imply a positive reality. For example, describing Him, glorified be He, as One whom neither [slumber] nor sleep overtakes implies the perfection of His life, His self-subsistence, and His sustaining of all things.

Likewise, the Most High’s words:

“No weariness touched Us” [Qāf: 38]

imply the perfection of His power. His words:

“Not an atom’s weight escapes Him in the heavens or on earth” [Saba’: 3]

entail the perfection of His knowledge. Likewise, His words:

“Vision cannot encompass Him” [al-An‘ām: 103]

entail His greatness, such that no sight can encompass Him.

Likewise, denying that He has any equal or counterpart entails that everything besides Him is a servant belonging to Him. This entails a perfection that would not obtain if He had a peer who was independent of Him and shared in the work of creation, for that would constitute a deficiency in the Creator.

As for sheer nonexistence and pure negation—such as saying that He cannot be seen under any circumstances, or that He is neither distinct from the world nor within it—these are descriptions applicable to what does not exist: it cannot be seen under any circumstances, and it is neither distinct from the world nor within it. Sheer nonexistence admits of no attribute of perfection or praise.

Thus, declaring Allah Most High free of imperfection by saying “Glory be to Allah” entails not only denying attributes of deficiency of Him, but also affirming the greatness necessarily implied by that denial. Glorifying Him therefore means magnifying Him while declaring Him free of all fault.

This is why glorification accompanies wonders that demonstrate His greatness, as in the Most High’s words:

“Glory be to Him who took His servant by night” [al-Isrā’: 1],

and similar passages. And when He said:

“Glory be to your Lord, the Lord of might, above what they ascribe to Him” [al-Sāffāt: 180],