Ḥusn (beauty) and jamāl (beauty) exist not only in things that are perceived (by the senses). For example, it is said: This is a beautiful character, this is beautiful knowledge, this is a beautiful path, and this is beautiful akhlāq (character). What is meant by beautiful character are knowledge, intellect, chastity, courage, taqwā (God-consciousness), generosity, magnanimity, and other beautiful qualities. These attributes are not perceived by the five senses, but are only comprehended by the light of inner baṣīra (spiritual insight). (Iḥyāʾ, V, 9)
Jalāl (majesty) and ʿaẓama (grandeur) leave a distressing fear and a wearisome awe upon the limbs, and they establish dominion over the heart.
Mushāhada-i jamāl (contemplation of Allah's jamāl) is the manifestation in hearts of lights, secrets, graces, delightful words, friendly expressions, and glad tidings of great divine gifts from exalted stations, and it is a state of nearness to Allah. Here, the servant has no part; the matter is entirely returned to Allah. Everything is connected to the primordial portion (eternal allotment). From Allah, as a mercy and a confirmation, whatever share is destined begins to arrive. This continues until the appointed time of death (ajal) arrives. The reason for this being granted even in this world is so that, due to the intensity of longing for Allah, love does not reach the degree of ifrāṭ (excess). (Futūḥ, 22)
Jalāl refers to the attributes of divine wrath and is the Divine Presence.
Jamāl consists of attributes of grace and mercy from the kind of divine mercy. (Iṣṭilāḥ, 14)
If you ask, "What is jalāl?" we answer: Jalāl is the attributes of wrath belonging to the Divine Presence that exist together with existence.
If you ask, "What is jamāl?" we say: Jamāl is the attributes of grace and mercy from the kind of divine mercy, by Allah's Name al-Jamīl (the Beautiful). This jamāl is the jamāl whose jalāl is witnessed in the world. (Futūḥāt, I, 130)
Jalāl is a divine attribute that bestows hayba (awe) and reverence upon the heart. Through it, the Name al-Jalīl (the Majestic) becomes manifest. The ruling of this Name is the most ḥayra (astonishing) of all rulings. For, "There is nothing like unto Him" (al-Shūrā 42:11), and the Lord, the ṣāḥib (possessor) of might, is exalted above all deficiencies—this is the ruling of that Name.
Know that Allah being named al-Jamīl (the Beautiful), and His Essence being described, through the tongue of His Messenger, as loving everything in the fullest sense (Muslim, Taḥrīm al-kibr, 91; Musnad, I, 399), jamāl is a divine attribute. In the world, there is nothing but jamāl. For Allah did not create the world in any form other than His own form. He is beautiful, and in that ḥāl (state), the world is entirely beautiful. He loves jamāl (beauty), and whoever loves jamāl also loves the jamīl (the beautiful). His form is also jamīl. The whole world is beautiful, and Allah loves the beautiful. Whoever loves jamāl, loves the jamīl. The lover, however, sometimes brings the beloved to comfort, or, unknowingly, exposes the beloved to punishment for correction. Just as a father, despite his great love, disciplines his child for education, so too does he rebuke and apply discipline.
Thus, by Allah's permission, wherever we are, we attain comfort and blessing. For divine grace kendisinde (in itself) contains mercy beyond what the recipient of grace can comprehend. Since the jamāl in the world belongs to Him, hope, expansion, grace, mercy, compassion, gentleness, generosity, iḥsān (spiritual excellence), and even the punishment that contains blessings, all belong to Him. Thus, correction is also His right; He is a good physician. This is manifest in both the heart and in forms. Its effect in the heart is love, affection, hayamān (passionate bewilderment), and longing. At the moment of contemplation, it leaves the state of fanāʾ (annihilation in God) in the heart. (Futūḥāt, II, 531-532)
jamāl-jalāl 167
The level of jalāl is where divinity (ulūhiyya) becomes manifest. Creation is incapable of knowing Him. Due to the inner nisba (connection) within you, your secret on earth is known through this Name. Again, in order for you to be freed from the influence of the pillars, He knows your outward actions due to the outward nisba within you. Thus, everything that is great and everything that is lowly is jalīl (majestic). This word jalīl is among the azdād (words with opposite meanings).
Abū Saʿīd Ḥarrāz was asked, "How did you come to know Allah?" He replied, "By His uniting of two opposites," and then recited the verse: "He is the First and the Last, the Manifest and the Hidden" (al-Ḥadīd 57:3). That is, He is the same in the beginning and the same in the end. (Futūḥāt, IV, 252)
There is no jamīl (beautiful) other than Him. First, He loved Himself, then, in order to see Himself in another, He created the world in the form of His own jamāl. Looking at it, He loved as those who love, love. Then, to the absolute mutlaq (absolute) jamāl that observes the world, He placed His restricted and earthly jamāl. In this way, things in the world became differentiated between the beautiful and the more beautiful. The Real (al-Ḥaqq) took this into account. (Futūḥāt, IV, 269-270)
Jamāl is the manifestation of Allah's Essence by His Face. The absolute jamāl of Allah has a jalāl. This is His overwhelming of everything during His manifestation by His Face. In this way, there remains no one to see Him. He is the One whose jamāl is exalted. There is a nearness for His jamāl, and it is by this that He draws near to us. This is His manifestation in everything, as expressed in this couplet:
Nothing at all
But jalāl veils
The jamāl that embraces all ḥaqīqas (realities)
(You manifested to the universe
from behind veils
and remained with what they concealed)