is not the verbal noun of jalla jalālan (to be majestic), but a noun standing in place of the verbal noun in ajalla ijlālan (to revere). This is like the saying of the Prophet (may Allah bless him and grant him peace):

“Part of revering Allah is honoring an elderly Muslim, a bearer of the Quran who neither goes to excess concerning it nor neglects it, and a just ruler.”

He thus made honoring these people part of jalāl toward Allah—that is, revering Allah. This is like His saying:

“And Allah has caused you to grow from the earth a [progressive] growth.”

Likewise, one says kallamahu kalāman (he spoke to him) and a‘tāhu ‘atā’an (he gave him a gift). Kalām and ‘atā’ are nouns standing in place of the verbal nouns taklīm (speaking) and i‘tā’ (giving). Jalāl is coupled with ikrām (honoring), and it is the verbal noun of a transitive verb; so too is ikrām.

Among the sayings of the early generations is:

“Revere Allah too greatly to say such a thing.”

In the report concerning Moses, he says: “My Lord, I find myself in a state in which I revere You too greatly to mention You.” He replied:

“Remember Me in every state.”

If He deserves reverence and honor, it necessarily follows that He possesses in Himself the qualities that warrant them. Similarly, when one says, “The Deity is He who deserves to be taken as God—that is, worshipped,” He is in Himself worthy of the qualities that warrant this. And when it is said:

“He is worthy of being feared,”

He possesses in Himself the qualities that warrant His being feared. Another example is the saying of the Prophet (may Allah bless him and grant him peace), when he raised his head from bowing, after