According to Dr Sharib:-
"Al-'Azim is the One Whose grandeur, greatness and majesty surpass
all human wisdom and understanding. He, in His power. position and
status is so lofty and great that He is independent of the help of others."
"To emulate the name you should cast aside pride and take to
humbleness and meekness."
Appropriate recitation of the name acts as a safety valve, confers
honour and gives recovery from any type of disease.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Al-Ghazali tells us that in human perception things are 'tremendous' in
comparison with what perceives them, or with that to which they are
compared. In other words that for humans it is a relative thing. The
tremendousness of God is not relative to anything.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'Some are born great, some achieve greatness, and some have
greatness thrust upon them.'
William Shakespeare. Twelfth Night.
In the case of humans we refer to greatness as the capacity of an
individual to excel in a specific quality, or skill, or capability - such as
when we describe someone as a great artist, a great sportsman, a
great king, a great doctor, a great lover, a great statesman etc. We use
the term great (not always appropriately), because there is a quality
about the performance of that individual that seems to partake of an
altogether higher level than the mere conjunction of a set of sub skills.
Somehow the performance is endowed with a special quality that lifts it
above the normal.
This suggests that the skill, or capacity, or quality, exists at a
transcendent level which is somehow accessible to that individual. Thus
we may think that there is a transcendental level within which these skills
exist. Within that level the skills are merely skills, but when perceived
from the level of ordinary awareness the transcendental quality that
imbues them causes us to describe them as great. Thus genuine
greatness in man is in reality a hint of the quality of greatness that dwells
with God and belongs to Him alone.
Some sportsmen or artists have described moments when they became
aware, if only briefly, of functioning at a higher level in which what
normally seemed difficult or impossible suddenly appeared easy and
natural. Psychologists call these 'peak experiences'.
Thus one who we call a 'great doctor', if we are accurate in our
assessment, actually simply has access to the skill of healing as it exists
transcendentally - which is more than enough in this world to merit the
term 'great'. Thus we may say, as I have heard Dr Sharib say, that
"rather than saying 'God is great', we may better say, 'greatness belongs
to God'".
JMZ
"Al-'Azim is the One Whose grandeur, greatness and majesty surpass
all human wisdom and understanding. He, in His power. position and
status is so lofty and great that He is independent of the help of others."
"To emulate the name you should cast aside pride and take to
humbleness and meekness."
Appropriate recitation of the name acts as a safety valve, confers
honour and gives recovery from any type of disease.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Al-Ghazali tells us that in human perception things are 'tremendous' in
comparison with what perceives them, or with that to which they are
compared. In other words that for humans it is a relative thing. The
tremendousness of God is not relative to anything.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'Some are born great, some achieve greatness, and some have
greatness thrust upon them.'
William Shakespeare. Twelfth Night.
In the case of humans we refer to greatness as the capacity of an
individual to excel in a specific quality, or skill, or capability - such as
when we describe someone as a great artist, a great sportsman, a
great king, a great doctor, a great lover, a great statesman etc. We use
the term great (not always appropriately), because there is a quality
about the performance of that individual that seems to partake of an
altogether higher level than the mere conjunction of a set of sub skills.
Somehow the performance is endowed with a special quality that lifts it
above the normal.
This suggests that the skill, or capacity, or quality, exists at a
transcendent level which is somehow accessible to that individual. Thus
we may think that there is a transcendental level within which these skills
exist. Within that level the skills are merely skills, but when perceived
from the level of ordinary awareness the transcendental quality that
imbues them causes us to describe them as great. Thus genuine
greatness in man is in reality a hint of the quality of greatness that dwells
with God and belongs to Him alone.
Some sportsmen or artists have described moments when they became
aware, if only briefly, of functioning at a higher level in which what
normally seemed difficult or impossible suddenly appeared easy and
natural. Psychologists call these 'peak experiences'.
Thus one who we call a 'great doctor', if we are accurate in our
assessment, actually simply has access to the skill of healing as it exists
transcendentally - which is more than enough in this world to merit the
term 'great'. Thus we may say, as I have heard Dr Sharib say, that
"rather than saying 'God is great', we may better say, 'greatness belongs
to God'".
JMZ
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| Bismillah ir Rehman ir Rahim |
| The Great One The Magnificent, The Tremendous, The Supreme |
| Al-'Azim (Al-'Azeem, Al-'Aziim) Qur'an 2:255 |
Allah! There is no god
But He, the Living,
The Self-subsisting, Eternal,
No slumber can seize Him Nor sleep.
His are all things
In the heavens and on earth.
Who is there can intercede
In His presence except
As He permitteth? He knoweth
What (appeareth to His creatures
As) Before or After
Or Behind them
Nor shall they compass aught of His
knowledge
Except as He willeth.
His throne doth extend
Over the heavens
And the earth, and He feeleth
No fatigue in guarding
And preserving them
For He is the Most High
The Supreme (in glory).
But He, the Living,
The Self-subsisting, Eternal,
No slumber can seize Him Nor sleep.
His are all things
In the heavens and on earth.
Who is there can intercede
In His presence except
As He permitteth? He knoweth
What (appeareth to His creatures
As) Before or After
Or Behind them
Nor shall they compass aught of His
knowledge
Except as He willeth.
His throne doth extend
Over the heavens
And the earth, and He feeleth
No fatigue in guarding
And preserving them
For He is the Most High
The Supreme (in glory).
'Allaahu laaa illaaha 'illaa-Huu.
al-Hayyul-Qayuum. Laa ta' - khuzuhuu
sinatunw-wa laa nawm. Lahuu maa
fissamaawaati wa ma fil 'arz.
Man-zallazii yashfa-'u 'indahuuu illaa
bi-'iznih? Ya'-lamu maa bayna
'aydiihim wa maa khalfahum. Wa laa
yu-hiituuna bi-shay -'im-min 'ilmihiii
'illaa bimaa shaaa'. Wasi-'a
Kursiyyu-hus-Samaawaati wal-'arz;
wa laa ya-'uudu-huu hifzu-humaa wa
Huwal-'Aliyyul -'aziim.
(Qur'an 2:255 trans. Y. Ali)
al-Hayyul-Qayuum. Laa ta' - khuzuhuu
sinatunw-wa laa nawm. Lahuu maa
fissamaawaati wa ma fil 'arz.
Man-zallazii yashfa-'u 'indahuuu illaa
bi-'iznih? Ya'-lamu maa bayna
'aydiihim wa maa khalfahum. Wa laa
yu-hiituuna bi-shay -'im-min 'ilmihiii
'illaa bimaa shaaa'. Wasi-'a
Kursiyyu-hus-Samaawaati wal-'arz;
wa laa ya-'uudu-huu hifzu-humaa wa
Huwal-'Aliyyul -'aziim.
(Qur'an 2:255 trans. Y. Ali)