This beauty (jamāl) also has a majesty (jalāl). This is the veiling of beauty by the determinations (taʿayyunāt) of the cosmos. Behind every beauty there is a majesty, and behind every majesty there is a beauty. Because Allah's majesty and His attributes carry the meaning of might and ihtijāb (concealment/veiling), His exaltation and overwhelming power coming from the Divine Presence require us to be in a state of submission and hayba (awe). On the other hand, because His majesty, beauty, and other attributes carry the meaning of nearness and openness, His grace, mercy, and compassion coming from the Divine Presence require us to be in a state of uns (intimacy with God).
Jalāl is the fact that, just as the Real (al-Ḥaqq), Glorified and Exalted is He, knows His own Essence (dhāt), our knowledge of His ḥaqīqa (inner reality) and identity (huwiyya) is hidden from us. For none but He Himself can see His Essence as it truly is. (Kāshānī, 40; Jāmiʿ, 80)
Jalāl means khafā (hiddenness) and follows the Essence. Jamāl, on the other hand, means ẓuhūr (manifestation), and comes after hiddenness. This succession is not in terms of time. (Ṣufyāvī, 336)
Jamāl is of two kinds: absolute (muṭlaq) and restricted (muqayyad). Absolute jamāl belongs solely to Allah, who is the light of the heavens and the earth. It is the Divine Beauty that cannot be ascribed to any cause, cannot be explained as to how it is, and has no like whatsoever. Only He knows the reality of His beauty.
They said to me about you:
The intellect has no power over Him.
Restricted jamāl is also of two kinds: Of these, universal (kullī) jamāl is the divine beauty that flows from the absolute jamāl to beings other than Allah. All types—intellect, nafs (the lower self), celestial sphere, star, angel, nature, body, hayūlā (prime matter), element, mineral, plant, and animal—have attained to this to the extent of their capacity. Without this, neither would their existence persist, nor would their reality be manifest, nor would their essence subsist. It is the secret of all existents. Existence is by means of it. Its assistance is continuous. If a hindrance had been decreed for them, whether in time or in the individual, neither the cosmos would exist nor would there be any being within it. This secret is hidden due to the multiplicity in manifestation. Nothing is more manifest than it. No one doubts it. It is both the one who addresses and the one addressed, both perception and the perceiver, both the knower and the known. Nothing is more hidden than it. It cannot be defined, described, or comprehended.
Partial (juzʾī) jamāl is of two kinds: hidden (khafī) and manifest (jalī). The hidden is from the senses…