feared.

Another interpretation is: He is worthy of being revered in Himself and of bestowing honor upon those devoted and obedient to Him.

A third interpretation is: He is worthy of being revered in Himself, and it befits Him to bestow honor.

Al-Khattābī mentioned these three possibilities, and Ibn al-Jawzī quoted his words as follows:

Abū Sulaymān al-Khattābī said: “Jalāl (majesty) is the verbal noun corresponding to jalīl (majestic). One says, ‘jalīl bayyin al-jalālah wa-l-jalāl’ (majestic, manifestly possessed of majesty). Ikrām (honoring) is the verbal noun of akrama, yukrimu (to honor). The meaning is that He honors those devoted and obedient to Him, and that Allah deserves to be revered and honored, neither denied nor disbelieved in.” He said: “The meaning may also be that He honors those devoted to Him and raises their ranks.”

(I say: This is what al-Baghawī mentioned when he said: “‘Possessor of Majesty’ means greatness and grandeur; ‘and Honor’ means that He honors His prophets and His close servants through His kindness, alongside His majesty and greatness.”

Al-Khattābī said: “It is also possible that one of the two—majesty—is attributed to Allah as His attribute, while the other is attributed to the servant as an action. This is like His saying, Most High:

‘He is worthy of being feared and is the One who forgives.’

“One of the two, forgiveness, thus refers to Allah, while the other, fear of Him, refers to His servants.”

I say: The first interpretation comes closest to the intended meaning, although jalāl here