The Beauty and Majesty of the Almighty

The Beauty and Majesty of the Almighty

(Peace be upon him)

His Eminence Ayatollah Muhammad-Reza Nekounam
(May his soul rest in peace)

Title and Author: The Beauty and Majesty of the Almighty

Publication Details: Tehran: Sobhe Farda Publications, 2022 (1401 in the Persian calendar).

Physical Description: 145 pages; 14.5 × 21.5 cm.

Cataloging Information: Summary cataloging

Note: Complete cataloging for this work is accessible at:

http://opac.nlai.ir

Book Title: The Beauty and Majesty of the Almighty
By: His Eminence Ayatollah Muhammad-Reza Nekounam
Published by: Sobhe Farda
First Edition, Published in 2022
Print Run: 5000 copies
Price: 400,000 Rials
Distribution Center: Qom, Amin Boulevard, 24th Alley, Branch 1, Left Side, No. 76
Distribution Center Phone: +982532915890
Copyright Reserved for the Author

Preface

In this study, we aim to explore the divine attributes of beauty, kindness, majesty, and severity, through extracting verses from the Quran that depict divine beauty, majesty, and perfection. Our research has led to the following conclusions:

• The total number of verses in the Quran: 6,236
• Verses describing divine beauty: 2,451
• Verses describing divine majesty: 3,696
• Verses depicting divine perfection: 89

Based on these results, five significant issues arise regarding the creation process, whose engineering carries the weight of the mentioned attributes. These issues are as follows:

1. Given the confrontational majesty of God towards His servants, the majority of humankind has always faced failure, calamities, deprivation, and torment. The question arises: Why has God not presented His best creation with minimal cost and without any resulting suffering and torment for the majority of people?
2. Why were humans created prone to the dominance of evil, even though God, in His omnipotence, could have shown more restraint and compassion, granting more forgiveness and mercy so that humanity would not fall into misguidedness, failure, and eternal ruin?
3. The Quran extensively describes God and His attributes. Is this not a form of self-centeredness?
4. Given God’s power in revealing Himself, does this not create distance between God and His servants, and from a psychological and educational perspective, does it not inadvertently promote negative traits such as pride, self-aggrandizement, and excessive praise, either by oneself or from others?
5. Considering the demonstration of divine might and majesty in the Quran, this has become a revered concept, with oppressive rulers and Caliphs who claim divine authority over God’s servants following the same approach. Does this not lead to detrimental teachings?

In the final chapter of this book, we seek to address these concerns. We argue that the highest perfection in the earthly realm and humanity lies in the free will and the power to choose. This reflects the greatness and superiority of the believers over all other realms, even the angelic realms. The greatness of a complete human lies in the fact that he possesses collective unity, and through this unity, he does not deviate, showing superiority over all realms, including the realms of infallibility, while God’s love and mercy are especially for His chosen servants.

Verse Count Breakdown

• Number of Verses: 7
  • Verses of Beauty: 4
  • Verses of Majesty: 1
  • Verses of Perfection: 2
• Number of Verses: 286
  • Verses of Beauty: 169
  • Verses of Majesty: 103
  • Verses of Perfection: 14
• Number of Verses: 200
  • Verses of Beauty: 90
  • Verses of Majesty: 101
  • Verses of Perfection: 9
• Number of Verses: 176
  • Verses of Beauty: 89
  • Verses of Majesty: 87
  • Verses of Perfection: 0
• Number of Verses: 120
  • Verses of Beauty: 22
  • Verses of Majesty: 97
  • Verses of Perfection: 1
• Number of Verses: 165
  • Verses of Beauty: 40
  • Verses of Majesty: 119
  • Verses of Perfection: 6
• Number of Verses: 206
  • Verses of Beauty: 66
  • Verses of Majesty: 140
  • Verses of Perfection: 0
• Number of Verses: 75
  • Verses of Beauty: 18
  • Verses of Majesty: 57
  • Verses of Perfection: 0
• Number of Verses: 129
  • Verses of Beauty: 8
  • Verses of Majesty: 121
  • Verses of Perfection: 0

The Number of Jalāli Verses:

1, 2, 3, 4, 9, 17, 19, 20, 21, 22, 23, 25, 26, 27, 28, 29, 34, 35, 36, 37, 38, 39, 40, 45, 46, 47, 48, 49, 50, 51, 53, 54, 55, 56, 57, 59, 60, 61, 62, 63, 71, 72, 73, 74, 75, 77, 82, 84, 85, 86, 87, 88, 92, 93, 94, 100, 101, 104, 105, 106, 107, 108, 109, 111, 112, 113, 114, 116, 117, 118, 124, 126.

Total Verses: 111
Jalāli Verses: 55
Jamalī Verses: 56
Kāmālī Verses: 0

The Number of Jamalī Verses:

1, 3, 9, 12, 19, 20, 21, 23, 24, 25, 26, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 44, 45, 46, 47, 49, 53, 55, 61, 62, 65, 66, 70, 71, 78, 79, 80, 84, 87, 90, 91, 92, 93, 94, 95, 96, 98, 101, 102, 103, 104, 105, 106, 107, 110.

The Number of Jalāli Verses:

2, 4, 5, 6, 7, 8, 10, 11, 13, 14, 15, 16, 17, 18, 22, 27, 39, 40, 41, 42, 43, 48, 50, 51, 52, 54, 56, 57, 58, 59, 60, 63, 64, 67, 68, 69, 72, 73, 74, 75, 76, 77, 81, 82, 83, 85, 86, 88, 89, 97, 99, 100, 108, 109, 111.

Total Verses: 110
Jalāli Verses: 53
Jamalī Verses: 56
Kāmālī Verses: 1

The Number of Jamalī Verses:

1, 3, 6, 9, 10, 13, 14, 15, 16, 19, 20, 21, 22, 24, 25, 26, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 41, 44, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 107, 108.

The Number of Jalāli Verses:

2, 4, 5, 8, 11, 12, 17, 18, 23, 27, 28, 29, 40, 42, 43, 45, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 109.

The Number of Kāmālī Verses:

Total Verses: 98
Jamalī Verses: 42
Jalāli Verses: 42
Kāmālī Verses: 14

The Number of Jamalī Verses:

2, 3, 4, 5, 10, 11, 16, 17, 18, 20, 22, 27, 28, 29, 31, 35, 36, 37, 41, 42, 43, 44, 45, 46, 47, 48, 49, 55, 57, 58, 60, 61, 62, 63, 64, 65, 66, 76, 79, 85, 88, 96.

The Number of Jalāli Verses:

1, 19, 21, 23, 24, 25, 26, 30, 31, 32, 34, 38, 39, 40, 59, 67, 68, 69, 70, 71, 72, 73, 74, 75, 77, 78, 80, 81, 82, 83, 84, 86, 87, 89, 90, 91, 92, 93, 94, 95, 97, 98.

The Number of Kāmālī Verses:

7, 8, 9, 12, 13, 14, 15, 33, 50, 51, 52, 53, 54, 56.

Total Verses: 135
Jamalī Verses: 59
Jalāli Verses: 76
Kāmālī Verses: 0

The Number of Jamalī Verses:

2, 3, 9, 17, 18, 19, 49, 51, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 71, 72, 73, 75, 76, 79, 82, 83, 84, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 103, 104, 112, 113, 114, 116, 118, 119, 120, 121, 122, 123, 130, 131, 132, 133.

The Number of Jalāli Verses:

1, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 50, 52, 53, 54, 55, 56, 68, 69, 70, 74, 77, 78, 80, 81, 85, 100, 101, 102, 105, 106, 107, 108, 109, 110, 111, 115, 117, 124, 125, 126, 127, 128, 129, 134.

The Number of Verses: 112
Jamalī Verses: 39
Jalāli Verses: 71
Kāmālī Verses: 2

The Number of Jamalī Verses:

2, 3, 4, 5, 7, 8, 10, 24, 26, 31, 38, 48, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 75, 76, 78, 83, 85, 86, 87, 89, 96, 106, 107.

The Number of Jalāli Verses:

1, 6, 9, 13, 14, 15, 16, 18, 19, 20, 21, 22, 23, 25, 27, 28, 29, 30, 32, 33, 34, 35, 36, 37, 39, 40, 41, 42, 43, 44, 45, 46, 47, 49, 50, 51, 57, 58, 59, 63, 64, 70, 71, 72, 73, 74, 79, 80, 81, 82, 83, 87, 90, 92, 93, 94, 95, 98.

The Number of Kāmālī Verses:

15, 22, 30, 31, 35.

The Number of Total Verses:

129
Jamalī Verses: 53
Jalāli Verses: 70
Kāmālī Verses: 6

Number of Verses: 53 Verses
Beautific Verses: 25 Verses
Majestic Verses: 27 Verses
Perfect Verses: 1 Verse

Numbers of Beautific Verses:
3, 4, 9, 10, 11, 12, 19, 23, 25, 28, 29, 30, 32, 33, 34, 36, 37, 38, 39, 41, 43, 49, 50, 51, 52.

Numbers of Majestic Verses:
1, 2, 6, 7, 8, 13, 14, 15, 16, 17, 18, 20, 21, 22, 24, 26, 27, 31, 35, 40, 42, 44, 45, 46, 47, 48, 53.

Numbers of Perfect Verses:
5.

Number of Verses: 89 Verses
Beautific Verses: 40 Verses
Majestic Verses: 49 Verses
Perfect Verses: 0 Verses

Numbers of Beautific Verses:
2, 3, 4, 9, 10, 11, 12, 13, 14, 23, 24, 26, 27, 28, 29, 30, 31, 32, 43, 46, 47, 49, 51, 52, 53, 54, 57, 58, 59, 62, 64, 67, 68, 69, 70, 71, 72, 73, 84, 86.

Numbers of Majestic Verses:
1, 5, 6, 7, 8, 15, 16, 17, 18, 19, 20, 21, 22, 25, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 44, 45, 48, 50, 55, 56, 60, 61, 63, 65, 66, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 85, 87, 88, 89.

Number of Verses: 59 Verses
Beautific Verses: 34 Verses
Majestic Verses: 25 Verses
Perfect Verses: 0 Verses

Numbers of Beautific Verses:
2, 4, 5, 6, 7, 8, 13, 14, 18, 19, 20, 21, 22, 23, 25, 26, 27, 30, 31, 32, 33, 34, 35, 36, 38, 39, 42, 51, 52, 53, 54, 55, 57, 58.

Numbers of Majestic Verses:
1, 3, 9, 10, 11, 12, 15, 16, 17, 24, 28, 29, 37, 40, 41, 43, 44, 45, 46, 47, 48, 49, 50, 56, 59.

Number of Verses: 37 Verses
Beautific Verses: 13 Verses
Majestic Verses: 23 Verses
Perfect Verses: 1 Verse

Numbers of Beautific Verses:
3, 4, 5, 12, 13, 16, 20, 22, 24, 25, 30.

Numbers of Majestic Verses:
1, 6, 7, 8, 9, 10, 11, 14, 15, 17, 18, 19, 21, 23, 26, 27, 28, 29, 31, 32, 33, 34, 35.

Numbers of Perfect Verses:
2.

Number of Verses: 35 Verses
Beautific Verses: 16 Verses
Majestic Verses: 19 Verses
Perfect Verses: 0 Verses

Numbers of Beautific Verses:
2, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 19, 22, 23, 29, 30.

Numbers of Majestic Verses:
1, 3, 4, 5, 6, 10, 18, 20, 21, 24, 25, 26, 27, 28, 31, 32, 33, 34, 35.

Number of Verses: 38 Verses
Beautific Verses: 8 Verses
Majestic Verses: 30 Verses
Perfect Verses: 0 Verses

Numbers of Beautific Verses:
2, 6, 7, 17, 19, 21, 35, 36.

Numbers of Majestic Verses:
1, 3, 4, 5, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 20, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 37, 38.

Number of Verses: 29 Verses
Beautific Verses: 11 Verses
Majestic Verses: 18 Verses
Perfect Verses: 0 Verses

Numbers of Beautific Verses:
1, 2, 3, 4, 5, 8, 9, 18, 19, 20, 23.

Numbers of Majestic Verses:
6, 7, 10, 11, 12, 13, 14, 15, 16, 17, 21, 22, 24, 25, 26, 27, 28, 29.

Number of Verses: 18 Verses
Beautific Verses: 8 Verses
Majestic Verses: 10 Verses
Perfect Verses: 0 Verses

Numbers of Beautific Verses:
1, 3, 5, 6, 7, 8, 10, 13.

Numbers of Majestic Verses:
2, 4, 9, 11, 12, 14, 15, 16, 17, 18.

Number of Verses: 45 Verses
Beautific Verses: 19 Verses
Majestic Verses: 26 Verses
Perfect Verses: 0 Verses

Numbers of Beautific Verses:
2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 31, 32, 33, 34, 35, 37, 39, 40, 41.

Numbers of Majestic Verses:
1, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 36, 38, 42, 43, 44, 45.

Number of Verses: 60 Verses
Beautific Verses: 28 Verses
Majestic Verses: 30 Verses
Perfect Verses: 2 Verses

Numbers of Beautific Verses:
4, 5, 7, 8, 12, 15, 16, 17, 18, 22, 23, 24, 29, 30, 35, 36, 38, 39, 47, 48, 49, 50, 51, 52, 55, 56, 57, 58.

Numbers of Majestic Verses:
1, 2, 3, 6, 9, 10, 11, 13, 14, 21, 25, 26, 27, 28, 31, 32, 33, 34, 37, 40, 41, 42, 43, 44, 45, 46, 53, 54, 59, 60.

Numbers of Perfect Verses:
19, 20.

Number of Verses: 12 Verses

• Jamalī Verses: 5 Verses
• Jalālī Verses: 6 Verses
• Kamālī Verses: 1 Verse

Verse Numbers for Jamalī Verses:
2, 4, 5, 7, 11

Verse Numbers for Jalālī Verses:
1, 6, 8, 9, 10, 12

Verse Numbers for Kamālī Verse:
3

Number of Verses: 12 Verses

• Jamalī Verses: 4 Verses
• Jalālī Verses: 8 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
2, 4, 8, 12

Verse Numbers for Jalālī Verses:
1, 3, 5, 6, 7, 9, 10, 11

Number of Verses: 30 Verses

• Jamalī Verses: 4 Verses
• Jalālī Verses: 26 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 12, 25

Verse Numbers for Jalālī Verses:
3, 4, 5, 6, 7, 8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30

Number of Verses: 52 Verses

• Jamalī Verses: 17 Verses
• Jalālī Verses: 35 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
3, 4, 10, 11, 12, 13, 14, 15, 28, 29, 30, 31, 32, 34, 49, 50, 52

Verse Numbers for Jalālī Verses:
1, 2, 5, 6, 7, 8, 9, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 51

Number of Verses: 52 Verses

• Jamalī Verses: 18 Verses
• Jalālī Verses: 34 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
11, 12, 20, 21, 22, 23, 24, 33, 34, 38, 39, 40, 41, 42, 43, 44, 48, 51

Verse Numbers for Jalālī Verses:
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 13, 14, 15, 16, 17, 18, 19, 25, 26, 27, 28, 29, 30, 31, 32, 35, 36, 37, 45, 46, 47, 49, 50, 52

Number of Verses: 44 Verses

• Jamalī Verses: 13 Verses
• Jalālī Verses: 31 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
19, 20, 21, 22, 23, 24, 25, 29, 30, 32, 33, 34, 35

Verse Numbers for Jalālī Verses:
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 26, 27, 28, 31, 36, 37, 38, 39, 40, 41, 42, 43, 44

Number of Verses: 28 Verses

• Jamalī Verses: 20 Verses
• Jalālī Verses: 8 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

Verse Numbers for Jalālī Verses:
1, 2, 3, 4, 5, 26, 27, 28

Number of Verses: 28 Verses

• Jamalī Verses: 12 Verses
• Jalālī Verses: 16 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 4, 5, 6, 11, 12, 14, 19, 26, 27

Verse Numbers for Jalālī Verses:
7, 8, 9, 10, 13, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 28

Number of Verses: 20 Verses

• Jamalī Verses: 4 Verses
• Jalālī Verses: 16 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
7, 8, 15, 19

Verse Numbers for Jalālī Verses:
1, 2, 3, 4, 5, 6, 9, 10, 11, 12, 13, 14, 16, 17, 18, 20

Number of Verses: 56 Verses

• Jamalī Verses: 5 Verses
• Jalālī Verses: 51 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
12, 13, 14, 15, 39

Verse Numbers for Jalālī Verses:
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56

Number of Verses: 40 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 40 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1, 2, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40

Number of Verses: 31 Verses

• Jamalī Verses: 20 Verses
• Jalālī Verses: 11 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:

1, 2, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 18, 19, 20, 22, 23, 24

Verse Numbers for Jalālī Verses:
3, 11, 25, 26, 27, 28, 29, 30, 31

Number of Verses: 30 Verses

• Jamalī Verses: 13 Verses
• Jalālī Verses: 13 Verses
• Kamālī Verses: 4 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 4, 15, 16, 17, 18, 19, 20, 21, 22

Verse Numbers for Jalālī Verses:
6, 7, 8, 9, 10, 11, 12, 13, 14, 23, 24, 25, 26

Verse Numbers for Kamālī Verses:
27, 28, 29, 30

Number of Verses: 20 Verses

• Jamalī Verses: 12 Verses
• Jalālī Verses: 8 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 8, 9, 10, 13, 14, 15, 16, 17, 18

Verse Numbers for Jalālī Verses:
4, 5, 6, 7, 11, 12, 19, 20

Number of Verses: 15 Verses

• Jamalī Verses: 12 Verses
• Jalālī Verses: 3 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12

Verse Numbers for Jalālī Verses:
13, 14, 15

Number of Verses: 21 Verses

• Jamalī Verses: 18 Verses
• Jalālī Verses: 3 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 17, 18, 19, 20, 21

Verse Numbers for Jalālī Verses:
14, 15, 16

Number of Verses: 11 Verses

• Jamalī Verses: 8 Verses
• Jalālī Verses: 3 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 4, 5, 9, 10, 11

Verse Numbers for Jalālī Verses:
6, 7, 8

Number of Verses: 8 Verses

• Jamalī Verses: 4 Verses
• Jalālī Verses: 4 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
5, 6, 7, 8

Verse Numbers for Jalālī Verses:
1, 2, 3, 4

Number of Verses: 8 Verses

• Jamalī Verses: 5 Verses
• Jalālī Verses: 3 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
4, 5, 6, 7, 8

Verse Numbers for Jalālī Verses:
1, 2, 3

Number of Verses: 19 Verses

• Jamalī Verses: 5 Verses
• Jalālī Verses: 14 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 4, 5

Verse Numbers for Jalālī Verses:
6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19

Number of Verses: 5 Verses

• Jamalī Verses: 5 Verses
• Jalālī Verses: 0 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1 to 5

Number of Verses: 8 Verses

• Jamalī Verses: 6 Verses
• Jalālī Verses: 2 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3, 5, 7, 8

Verse Numbers for Jalālī Verses:
4, 6

Number of Verses: 8 Verses

• Jamalī Verses: 1 Verse
• Jalālī Verses: 7 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
8

Verse Numbers for Jalālī Verses:
1, 2, 3, 4, 5, 6, 7

Number of Verses: 11 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 11 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 11

Number of Verses: 11 Verses

• Jamalī Verses: 2 Verses
• Jalālī Verses: 9 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
6, 7

Verse Numbers for Jalālī Verses:
1, 2, 3, 4, 5, 8, 9, 10, 11

Number of Verses: 8 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 8 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 8

Number of Verses: 3 Verses

• Jamalī Verses: 2 Verses
• Jalālī Verses: 1 Verse
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 3

Verse Numbers for Jalālī Verses:
2

Number of Verses: 9 Verses

• Jamalī Verses: 3 Verses
• Jalālī Verses: 6 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2, 3

Verse Numbers for Jalālī Verses:
4, 5, 6, 7, 8, 9

Number of Verses: 5 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 5 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 5

Number of Verses: 4 Verses

• Jamalī Verses: 2 Verses
• Jalālī Verses: 2 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1, 2

Verse Numbers for Jalālī Verses:
3, 4

Number of Verses: 7 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 7 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 7

Number of Verses: 3 Verses

• Jamalī Verses: 1 Verse
• Jalālī Verses: 2 Verses
• Kamālī Verses

Verse Numbers for Jamalī Verses:
1

Verse Numbers for Jalālī Verses:
2, 3

Number of Verses: 6 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 6 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 6

Number of Verses: 3 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 3 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 3

Number of Verses: 5 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 5 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 5

Number of Verses: 4 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 4 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 4

Number of Verses: 5 Verses

• Jamalī Verses: 1 Verse
• Jalālī Verses: 4 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jamalī Verses:
1

Verse Numbers for Jalālī Verses:
2, 3, 4, 5

Number of Verses: 6 Verses

• Jamalī Verses: 0 Verses
• Jalālī Verses: 6 Verses
• Kamālī Verses: 0 Verses

Verse Numbers for Jalālī Verses:
1 to 6

Category of Verses:
Hamd (Praise)

• Jamalī: 7
• Jalālī: 3
• Kamālī: 2
• The Beauty and Majesty of Divine Verses: Analysis Based on Statistical Data
• The investigation into the divine attributes of Jamal (Beauty), Jalāl (Majesty), and Kamāl (Perfection) in the Qur’an, based on the statistical data presented in the previous chapter, yields the following results:
• Out of the total 6,236 verses of the Qur’an, 2,451 verses are related to Jamalī (beauty), 3,696 verses to Jalālī (majesty), and 89 verses to Kamālī (perfection). It should be noted that while there may be slight discrepancies in the application of these numbers, such minor differences do not significantly affect the overall analysis. The discussion on the balance between Jamal and Jalāl in the Qur’an is fundamentally sound, and any minor errors in counting a few verses either more or fewer do not impact this calculation.
• The data indicates that the Jalālī verses outnumber the Jamalī verses. This statistical distribution reveals the nature of the relationship between God and His servants in the Qur’an. It suggests that God interacts with humanity more often through His knowledge and power (Jalāl) than through His mercy and compassion (Jamal), even though believers typically perceive God more in terms of mercy and kindness rather than in terms of His power and majesty.
• In this chapter, we will address the criticisms of this argument in a serious manner, seeking, by divine grace, to provide appropriate responses.
• First Criticism
• The first criticism that arises from this discussion is as follows: In light of God’s Jalālī (majestic) interaction with His servants, humanity’s experience throughout the history of creation has always been marked by failure and adversity. What has overwhelmingly prevailed over humanity in the world is various forms of evil, deprivation, destruction, defeat, and misery. In the afterlife, many will face hellfire and eternal punishment. The Qur’an repeatedly accuses the majority of humankind of ignorance, disbelief, and similar failings, with more than a hundred verses dedicated to these themes. Moreover, the Qur’an recounts the destruction of many nations and peoples throughout history, brought about by the power of God and His sending of devastating worldly punishments, such as universal floods, earthquakes, lightning strikes, scorching winds, and the stones of Abābīl.
• Restatement of the Criticism
• Considering the rational point that every creator seeks to produce the best of their creations with the least possible flaws and defects, one might wonder: Why, when observing the divine creations, particularly humans, does there seem to be an overwhelming presence of defects, destruction, and deprivation? Ultimately, many of these creations (humans) become misguided and subject to eternal punishment. Why is the creation of humankind and the worldly realm (Nasūt) overwhelmingly filled with imperfections, such that human beings rarely attain salvation? Why do the majority of people find themselves in error, deprivation, and misery? This prevailing condition in the structure of creation and the dominant behavior throughout human history raises an important question: Could God not have endowed humankind with greater faculties and abilities in order to produce more good deeds? Or, could He not have made the burdens of human responsibility lighter, such that there would not be a prevalence of misery, error, and punishment?
• In any case, either the faculties and capabilities of human beings are insufficient for these tasks, or the responsibilities assigned to them are too burdensome, leading to a situation where defeat and deprivation prevail.
• Second Criticism
• The second criticism stemming from the dominance of Jalāl over Jamal is why human beings have been created in such a way that evil predominates, and why God, in His wisdom, deemed it appropriate for creation in the world (Nasūt) and for humankind to be in this state. Would it not have been better if God had shown more restraint and mercy in the face of the inherent flaws of human nature? Would it not have been more fitting for God to have demonstrated greater patience and forgiveness, extending His mercy in a way that would prevent humanity from becoming misguided and falling into failure, deprivation, and eternal destruction?
• Currently, the Qur’an’s explicit statement is that except for the believers and the obedient, all others will face destruction, deprivation, and eternal damnation. God shows mercy only to the faithful and those who obey Him, rewarding them for righteous actions such as worship, service, fighting in the path of God, and martyrdom with eternal rewards. In contrast, those who disobey—whether they are enemies of God or follow other gods—will experience various forms of punishment and calamity.
• Third Criticism
• [This section appears to be cut off. However, we can infer that the third criticism would likely deal with similar theological issues regarding the nature of human suffering, divine justice, and the apparent imbalance between divine mercy and majesty as observed in the world.]

Third Objection

The third objection is that most of the verses in the Holy Qur’an focus on introducing God and describing Him. The Almighty God has presented the most extensive self-praise and glorification in this divine book. He has frequently reminded of His knowledge, power, dominion, and might, as though He is constantly emphasizing His superiority. He has, in essence, bombarded His servants with psychological pressure and a war of nerves, showcasing His power and influence, while disregarding the strength of His servants. He has assigned nothing but obedience and reward for them. Even the Prophets, Imams, and believers, in the face of the Divine, have expressed their lack of power, with figures like Imam Sajjad declaring, “I am the least of the least.”

Fourth Objection

Given the Qur’an’s approach and the display of power in introducing God, one must say that this issue, apart from being a cause for alienation between God and His servants, also has detrimental psychological and educational effects on them. It serves as a model that encourages people to show off, seek power, and self-praise, either justifiably or unjustifiably, by themselves or by others. Although this is an act that solely pertains to the Almighty, human beings, particularly those driven by desire, feel entitled to boast, flaunt their power, and confront others using their abilities. They may even lean towards tyranny, assuming that dominance is justified and reasonable. As a result, individuals under the power of such persons may suffer from oppression and inappropriate behavior. Ultimately, this power-showing fosters the worst kind of behavioural lessons for desire-driven individuals, especially for the powerful and the tyrannical. It fundamentally reshapes the attributes of all individuals in accordance with their positions in a hierarchical system, making despotism the norm and encouraging others to distance themselves or even be imprisoned by those in power. This attitude is particularly evident in non-infallible religious governments that attempt to derive their behavioral models from sacred texts, as well as in families with rigid traditional or sometimes superficial religious views. In such systems, despotism takes root, and it becomes a means of coercion, exclusion, and even imprisonment of the powerless.

Fifth Objection

As the Qur’an conveys the behavior and conduct of the Almighty in a manner that displays His grandeur and power, it becomes a source of sanctification for such behavior. In this context, tyrannical rulers who claim divine representation over God’s servants also use this approach to justify their abuse of power and oppression. All the oppressive rulers, from Caliphs to wealthy elites and even scholars, believe that their position of power and superiority grants them infallibility. These rulers, convinced of their own rightness, have imposed their decrees as though they were divinely inspired, free from error. This belief becomes so entrenched in their psyche that even their subordinates are indoctrinated to accept this narrative of infallibility, resulting in an unquestioned and absolute obedience to their will. However, infallibility belongs solely to God, the source of all knowledge and power, and is not attributed to any human being, including the Prophets. In fact, the Prophets, according to the Qur’an, possess only relative infallibility, meaning they are free from sin in their actions but not beyond human frailty or error in their decisions. Religious scholars and theologians have offered various explanations for this idea, but it is clear that infallibility is the sole prerogative of God. The fact that even the Prophets and religious figures are not immune from error challenges the claim of tyrants who believe themselves to be infallible. Therefore, can we assume that these ideas, which relate to the Prophets and the elect of God, have also influenced human rulers and tyrants, who attempt to model themselves on the divine attributes of God? This raises a significant question that needs to be answered carefully. In the following section, we will present the grounds for responding to these five objections.

The Divine Essence and its Manifestations

In order to clearly address the five objections mentioned above, it is crucial to thoroughly explore the position of the Divine Essence and its creatures. In our mystical and philosophical discussions, we have elaborated that the essence of God is beyond comprehension and His existence is based on this indeterminate essence. Furthermore, all of God’s intrinsic, descriptive, and active attributes serve as the grounds for the manifestation of His creations.

The Divine Essence is without determination (Lataʿayyun) and this concept is beyond human understanding and perception. Even the closest of God’s elect have reached the limit of their comprehension by submitting to this Divine reality, each of them surrendering to their appointed station and gazing upon God’s grandeur beyond words, descriptions, or attributes.

The face of God’s existence is truly understood only through the modern philosophical understanding that asserts God is the only Being with essence and attributes. The creations, however, are mere manifestations of God’s acts and have no independent essence of their own. Only God possesses both essence and actions; the creations, however, are purely His acts and lack independent existence.

God is perfect in knowledge and power, free from all imperfections, and rules over the cosmos with ultimate authority. The entirety of the universe operates under His command, with the worlds endowed with a relative form of infallibility.

The Mundane Worlds

Only the mundane worlds, namely human beings and animals, possess the capacity to choose and act according to their nature and intellect, albeit within the confines of their limited potential. These natural beings can cause destruction and chaos because they are subject to their will. The created world, with its diversity of desires and choices, generates a variety of possible paths, leading to various outcomes. Therefore, humans and animals have the ability to deviate from the path of perfection and fall into failure, suffering, or eternal damnation in the afterlife. God has granted the freedom of choice, enabling His servants to choose their paths, thus allowing them to either reach salvation or face damnation.

This design is neither entirely deterministic nor entirely free. The mundane world is characterized by fluctuation, with both triumphs and failures, victories and defeats, shaped by the choices made within this realm. For those who remain faithful and obedient, there is eternal peace, while those who oppose God’s will and continue in rebellion face punishment. This arrangement, though seemingly harsh, is an expression of God’s mercy, justice, and fairness.

Clarity

To further clarify the dimensions of this discussion and shed light on the topic, we now raise the question once again: Could the creation of the world and the existence of humans have been designed in such a way that the majority of humans would have chosen the path of faith and submission to God, prioritizing divine will over personal desires? Could God have created a more lenient structure, allowing for greater compassion and less conflict, ensuring a better end for most of humanity?

Three Fundamental Stages of Creation

When considering the creation of humans, we can identify three distinct stages of creation and development, as follows:

1. The first stage refers to the “Nasnas” humans, as described in the Qur’an. These were beings who were violent and primitive, often referred to as bloodthirsty and crude, and lived before the creation of Adam. The Qur’an mentions these beings, indicating their brutal nature, stating: “Do you place therein those who cause corruption and shed blood?” (Qur’an 2:30). The world was not devoid of them before Adam’s creation. The next stage, the “Nass”, refers to the descendants of Adam, who began the true human lineage. Adam’s descendants, through their intermarriage with the previous beings, continued life in the natural world.
2. The second stage of humanity’s evolution follows the advent of Adam, who brought with him the potential for greater intelligence and development. The descendants of Adam, unlike their predecessors, possessed the capacity for higher thinking, moral conduct, and the pursuit of virtue.
3. A third stage might unfold in the distant future, where humans evolve into a higher form of existence. This future humanity would be marked by enhanced empathy, wisdom, and kindness, possibly reaching a level of spiritual maturity that surpasses the current generation.

Remaining Objection and Reflections on Divine Mercy

The objection raised still holds to some extent, leading one to think that if the Almighty God had shown greater grace and dealt with humanity in a more benevolent manner, there would have been more harmony. However, the severe divine justice, especially in response to the transgressions of the descendants of Adam, has led to many devastating calamities for humanity. Numerous forces and individuals have been destroyed by floods, water, the sea, fire, wind, lightning, storms, earthquakes, pebbles, and other miseries. In the end, many have found themselves condemned to Hell and the fire of the afterlife. Yet, a more patient and merciful approach could have, instead of punishment and calamity, facilitated the salvation of the majority.

God’s Knowledge and Power or Love and Mercy?

At this point, another question arises: Is divine lordship based on “knowledge and power,” or does the sovereignty of God rest on “love and mercy”? Philosophically speaking, is God’s agency centred on knowledge and power, or is His agency rooted in love? Theologians have considered God’s agency as willful, while Peripatetic philosophers have attributed it to divine pleasure, and Mulla Sadra to manifestation and grace. We, however, consider God’s agency to be driven by love. Of course, we assert that there is no separation between the names and attributes of God. Knowledge and power are, in fact, identical with love and mercy. All divine attributes, both beautiful and majestic, are manifest in the works of God, and there is no separation between them. Love and mercy, therefore, are equivalent to knowledge and power in God’s governance of existence.

Objection

It may be argued that a study of the verses of the Qur’an shows that God engages with the world through His knowledge and power, and that God is primarily a deity of knowledge and power, rather than one of love and mercy. Based on this, a question can be raised: Does such an emphasis on authority not encourage people to pursue power and dominion over others, based on knowledge and power? Does this notion not incite individuals to challenge every form of authority, even to the point where one might be led to rebel against God’s power and be drawn towards atheism? This display of power may, in fact, encourage any powerful ruler to adopt a similar approach to God’s, nurturing arrogance and despotism. Consequently, the world becomes as it is today.

We have previously addressed this objection and explained that the current generation, when compared to the nasnas (pre-human beings), possesses a greater capacity for endurance. The final stage of their evolution holds a higher degree of perfection, and their stature places them in a more challenging position. Thus, their failure is greater, but their potential for success is also higher. The current generation includes individuals such as the Prophets and Imams, who did not exist in the nasnas. Their position necessitated the angels’ prostration to Adam, a status absent among the nasnas. The human structure in the present generation is based on quality, not quantity. Quantity is irrelevant. A believer of high quality surpasses many misguided individuals, and their worth is far superior to all of them. If we look at the quality of creation, it becomes evident that the present generation excels in good deeds, even though their numbers may be fewer than the misguided. These misguided people are like a black army, and a single righteous individual surpasses them in virtue, though such comparisons can be misleading when viewed solely in terms of numbers.

God, the Creator, is like a craftsman who pursues the ultimate goal of creating faithful, virtuous individuals. In this process, the specifics of human imperfection are of little concern, much like a sculptor who focuses on crafting a masterpiece from the rough bark of a tree, unconcerned by the waste left behind. Similarly, a writer or poet may consider many elements to create their desired work. God, the Creator of all, pays attention to the righteous and disregards the imperfections of the misguided. Thus, the ultimate survival of the world and humanity lies in God and His righteous servants.

The greatest perfection in the world of creation and in human beings lies in the free will to sin. This quality demonstrates the greatness of believers and their superiority over all other realms of infallibility, even the angelic realms. The true greatness of a perfect human being is found in the ability to choose, and despite having the capacity for deviation, they remain steadfast. This superiority over the realms of infallibility arises from this very quality. To further discuss the relationship between God’s knowledge, power, love, and mercy, we will return to these concepts later.

Review of the First and Second Objections

We initially raised two significant objections to the current conception of human creation. We argued that knowledge, power, love, and mercy are not separate entities but are manifestations of a single divine reality. The differences between these attributes exist only in the conceptual realm. Yes, in the realm of creation and among human beings, these concepts manifest differently. Ordinary individuals may fear God out of a sense of duty, while the saints of God are in awe of His majesty. Fear of God in ordinary people results in individual deficiencies, while awareness of God’s greatness leads to humility, as Imam Sajjad (peace be upon him) said: “I am the least of the least.” The saints of God perceive His greatness as though standing on a high mountain, witnessing the world from a lofty perspective. The status of individuals does not cause a multiplicity of divine attributes; rather, knowledge, power, love, and mercy all emanate from the unity of God’s essence.

The first objection, which questioned the heavy burden of responsibility placed on humanity, and the second, which suggested that God should show greater mercy towards humanity in cases of failure, were answered in the context of purposeful creation. The nature of creation, the will, the choice, the ability to deviate, the collective stature, and the emphasis on quality over quantity all contribute to the structure of the world and humanity. True health and salvation belong to the believers and the obedient, and the imperfections of creation are inherent to this world, where mercy and justice must be balanced. Just as, in an academic environment, the educated and uneducated are not treated the same, though compassion and leniency are offered widely, the same applies in the creation of the world.

Answer to the Third Objection

The third objection argues that the Qur’an is filled with praise and glorification of God and that God continually showcases His knowledge, power, and other attributes, as if to boast of His greatness before humanity. It is suggested that this constant self-glorification may not be desirable for humanity. To address this misconception, it must be understood that the Qur’anic praise of God serves to inform humanity of their obligation to acknowledge God’s greatness and proximity through knowledge. This is necessary because, without divine revelation, humans would have no way of knowing the truth. All of the praise is presented in accordance with the truth and reality, with no exaggeration or overstatement. If there were another means for humans to understand the truths conveyed in the Qur’an, then one might question the need for such statements. But as it is, the Qur’an is the only source of truth, and without it, humanity would be unable to recognise the divine.

Answer to the Fourth Objection

The fourth objection suggested that God’s self-glorification might encourage humans to adopt similar behaviour, leading to arrogance and self-praise, which ultimately results in the sanctification and infallibility of certain individuals. In response, we clarify that self-praise is only appropriate for God, as He alone is the source of all perfection. All praise is directed back to God, for without Him, humans would not be capable of attaining divine virtues. God, through revelation and sacred texts, provides humanity with the guidance necessary for a fulfilling life. Moreover, humans can recognise their own virtues and shortcomings, as well as those of others, and deal with them appropriately. While excessive self-praise is not recommended, there is no harm in acknowledging one’s good deeds when appropriate. The problem arises when individuals begin to sanctify themselves or others beyond what is just, which is an undesirable trait leading to dishonesty, deceit, and manipulation.

Answer to the Fifth Objection

The fifth objection follows from the response to the fourth. The divine attributes of knowledge, power, and infallibility are not to be conflated with human qualities, which arise from potential or acquired knowledge. As we previously mentioned, the infallibility of the divine servants is relative and not absolute. The infallibility of the Prophets and Imams is a type of removal of error, but it is not beyond human limitations. Therefore, there is no comparison between God’s perfect attributes and the human qualities of sin or error. If a human being disregards this distinction, they may fall into the trap of arrogance, misguidance, and self-worship, which leads to pride and spiritual decline.

A Final Humour

Sometimes, as a joke, I say that my identification number is three, making me the first human being after Adam and Eve. I was the only child of humanity, without any conflicts or quarrels. Even today, I live peacefully. After me came Abel and Cain, who fought, and thus, the lineage of humanity became marked by disputes and war.