Rizwan Khan, Missionary, USA
55. Yā Mutakabbir – O Great in Majesty! – يا متكبّر
Meaning
Takabbur means to behave proudly and consider oneself greater than others. When applied to a person, it means to boast of great qualities that one does not possess. When applied to Allah Almighty, it means His doing great actions. Al-Mutakabbir means The Great in Majesty, The Possessor of Excellence that no one else possesses, and the One who magnifies Himself against the proud. (Lane’s Lexicon, Root: كبر Entry: تكبّر، كِبْرٌ، المُتَكَبِّرُ)
Similar Names
There are certain aspects of the Divine attributes that behove Allah Almighty alone. Al-Mutakabbir (The Great in Majesty) for instance, contains such aspects. For example, the Holy Quran says, “Thus does Allah seal up the heart of every arrogant (mutakabbir) tyrant (jabbār).” Such attributes, when applied to a person, may express negative characteristics. (Al-Futuhat al-Makkiyya, Ibn Arabi, al-Bab 80) However, when applied to Allah Almighty, they always express positive characteristics.
Al-Kabīr (The Most Great) and al-Mutakabbir (The Great in Majesty) come from the same root.
The name al-Mutakabbir describes an intensive form of the meaning of “pride” expressed in the words kibriyā’ and ‘azamah. (Al-Bahr al-Muhit, Abu Hayyan, al-Hashr 59:24, See “المُتَكَبِّرُ: المُبالِغُ في الكِبْرِياءِ والعَظَمَةِ”) The Holy Prophetsa said that Allah states, “Al-kibriyā’ (pride) is My cloak and al-‘azamah (pride) is My loincloth, and whoever contends with Me with regard to either of them, I shall throw him into Hell.” (Sunan Abi Dawud, Kitab al-libas, Bab ma ja’a fi l-kibr) The cloak and loincloth are metaphors for the attributes of a person because they are a source of beauty. (Sharh al-Nawawi ‘ala Muslim, al-Nawawi, Kitab al-birr, Bab tahrimi l-kibr) The difference between them is that a cloak is more elegant than a loincloth. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 26) Since the cloak is greater than the loincloth, kibriyā’ (pride) is also greater than ‘azamah (pride). The reason is that kibriyā’ refers to grandeur in its essence, which is great regardless of whether people consider it great. However, ‘azamah is what is considered great by others. (Hashiyah al-Sindi ‘ala Sunan ibn Majah, Kitab az-Zuhd, Bab al-Bara’ati min al-Kibr wa al-Tawadu’) The meaning of “pride” found in the root of al-Kabīr (The Most Great) and al-‘Azīm (The Incomparably-Great) is synonymous, but there is a slight difference.
Use in Prayer
When we see someone belittling others, we say Yā Mutakabbir (O Great in Majesty!) and pray that Allah Almighty may humble those who contend with Him in pride and are arrogant. Whenever we find ourselves being arrogant (mutakabbir), we say Yā Mutakabbir (O Great in Majesty!) and remind ourselves that Allah Almighty is the source of all majesty, and we are merely his humble servants.
56. Yā ‘Aliyy – O Ever-Exalted! – يا عليّ
57. Yā A‘lā – O Most Exalted! – يا اعلى
Meaning
The root of ‘aliyy means high, elevated, or exalted. The word ‘aliyy means high or elevated in rank or state. Al-‘Aliyy means The Most High or He above whom is nothing. (Lane’s Lexicon, Root: علو Entry: علو، عَلِىٌّ)
Al-‘Aliyy (The Ever-Exalted) and al-A‘lā (The Most Exalted) are mostly synonymous, with al-‘Aliyy being in the intensive fa’īl form and al-A‘lā being in the superlative “most” form. This means that al-‘Aliyy describes being exalted as a permanent quality; it is a description that does not require comparison. Al-A‘lā describes being exalted as a comparison; it describes how Allah Almighty is more exalted and elevated than anything else.
Similar Names
One meaning of al-‘Aliyy (The Ever-Exalted) is connected with the creation and is synonymous with al-Qāhir (The Supreme). This meaning describes how Allah Almighty has complete dominance over all. (Al-Bahr al-Muhit, Abu Hayyan, al-Baqarah 2:256, See “وقِيلَ: العَلِيُّ: القاهِرُ الغالِبُ لِلْأشْياءِ، تَقُولُ العَرَبُ: عَلا فُلانٌ فُلانًا غَلَبَهُ وقَهَرَهُ”)
One meaning of Al-‘Aliyy (The Ever-Exalted) is not connected with the creation and is synonymous with al-Muta‘āl (The Supremely Exalted). This meaning describes His being transcendent above His creation. (Al-Bahr al-Muhit, Abu Hayyan, al-Baqarah 2:256, See “العَلِيُّ الرَّفِيعُ فَوْقَ خَلْقِهِ، المُتَعالِي عَنِ الأشْباهِ والأنْدادِ”)
The names al-‘Azīm (The Incomparably-Great) and al-A‘lā (The Most Exalted) are related because one is said in the bowing posture (rukū‘) of salat and the other in prostration (sajdah). The difference between the two is that al-‘Azīm (The Incomparably-Great) describes a greatness that starts at our level, like when we stand at the foot of a mountain. However, the greatness of al-A‘lā (The Most Exalted) does not start at our level; it starts at a point beyond our level; it is like the greatness of the sky. The greatness of al-‘Azīm is close to us, but the closer we try to get to al-A‘lā, the further away it seems. (Friday Sermon, 26 July 1991, Khutbat-e-Tahir, Vol. 10, pp. 624-625)
Use in Prayer
When we go into rukū‘, we incline towards al-‘Azīm (The Incomparably-Great) and make a symbol of moving towards Allah. However, we cannot incline towards al-A‘lā (The Most Exalted) because His loftiness does not start at our level. If we wanted to admire a mountain from up close, we would move towards it. But if we want to admire how high the sky is from up close, there is nowhere we can go. The more we try to move towards it, the more distant it feels. With al-A‘lā (The Most Exalted), there is nowhere for us to go; we are completely helpless. The spontaneous reaction to al-A‘lā is to fall helplessly into Sajdah (prostration).
The name al-A‘lā (The Most Exalted) reminds us how helpless we are in our desire to reach Allah Almighty. When we say Yā A‘lā (O Most Exalted!), we realise we cannot reach Allah Almighty on our own, so we submit and beg Him to reach us.
58. Yā Muta‘āl – O Supremely Exalted! – يا متعال
Meaning
The word ta‘ālā means Allah Almighty is supremely exalted in His essence and attributes above creation. Al-Muta‘āl means He who is supremely great above the falsehoods people attribute to Him, or He who is supremely exalted above the attributes of created beings. (Lane’s Lexicon, Root: علو, Entry: تعالو، المُتَعَالِى)
Similar Names
Al-‘Aliyy (The Ever-Exalted) and Al-Muta‘āl (The Supremely Exalted) come from the same root. What makes al-Muta‘āl (The Supremely Exalted) different is its emphasis on Allah Almighty being far above the misconceptions people attribute to Him. This emphasis is synonymous with the meaning of as-Subbūh (The All-Perfect).
The Holy Quran always mentions al-Kabīr (The Most Great) with al-‘Aliyy (The Ever-Exalted) or al-Muta‘āl (The Supremely Exalted). (Holy Quran, 4:35, 13:10, 22:63, 31:31, 34:24, 40:13) The name al-Kabīr (The Most Great) describes a concept of greatness that interacts with others. It describes the greatness of Allah in relation to human beings. However, the name al-Muta‘āl (The Supremely Exalted) describes a greatness that is transcendent. It expresses His being exalted beyond any relationship with human beings. Thus, exaltation that describes a connection with human beings is expressed with the word Kabīr, and exaltation that is independent of human beings is expressed with the word Muta‘āl. (Tafsir-e-Kabir, Vol. 3, p. 389)
This name is also mentioned under as-Salām (The Source of Peace).
Use in Prayer
When we say Yā Muta‘āl (O Supremely Exalted!), we bring to mind the human limitations we may attribute to Allah Almighty, and we remind ourselves that He is exalted beyond all our misconceptions. When we say Yā Muta‘āl (O Supremely Exalted!), we pray in awe of how His true greatness is exalted beyond any concept of Him we have.
59. Yā Subbūh – O All-Perfect! – يا سبّوح
Meaning
The root of subbūh means to swim, glide, or travel swiftly, or to become remote and far. The word Subbūh describes Allah Almighty as far removed from every imperfection or evil. As-Subbūh means the All-Perfect, All-Pure, and All-Glorious. (Lane’s Lexicon, Root: سبح Entry: سبح، سُبْحَانٌ، سُبُّوحٌ)
Similar Names
This name is also mentioned under al-Quddūs (The Holy One) and as-Salām (The Source of Peace).
Use in Prayer
There are many imperfections that we unknowingly attribute to Allah Almighty. The name as-Subbūh (The All-Perfect) reminds us to identify these and correct them. For example, in concept, we believe that Allah Almighty is near. However, we may not have experienced His nearness as a reality for a long time, or ever. As a result, if we look within ourselves, we will find that we feel that Allah is distant. This feeling of distance naturally results in weakness in our prayers. When we feel that Allah is distant, we feel that He doesn’t really hear us, He doesn’t really see us, and He doesn’t really speak. Allah Almighty says, “I am to my slave as he thinks of Me.” (Sahih al-Bukhari, Kitab at-tawhid, Bab qawlillahi ta‘ala ‘yuriduna, ’an yubaddilu kalamallah’) To us, He will become deaf, blind, and mute.
When we say Yā Subbūh (O All-Perfect!), we bring to mind the One who is free from the imperfections of our understanding of Him. We realise He is not deaf; He has heard everything we have said; He is not blind, He sees us in this very place; He is not mute, He can answer us at this very moment. The prayers we offer after this realisation are very different.
When we pray, the name as-Subbūh (The All-Perfect) reminds us that any weakness is not a weakness in Allah Almighty; Subhān-Allāh (Holy is Allah); it is, in fact, a weakness in our understanding of Allah.
The Holy Prophetsa used to recite in his bowing and prostration, سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلاَئِكَةِ وَالرُّوحِ “All-Perfect (Subbūh), Holy One (Quddūs), Lord of the angels and spirit.” (Sahih Muslim, Kitab as-salah, Bab ma yaqulu fi r-ruku‘i wa s-sujud)
60. Yā Quddūs – O Holy One! – يا قدّوس
Meaning
The root of quddūs means holy and pure. al-Quddūs means the Very Pure and the Greatly Blessed. It describes Him who is far removed from every imperfection or impurity. This name is used to describe being pure and also purifying others. (Lane’s Lexicon, Root: قدس Entry: قدس، القُدُّوسُ; The Holy Quran with English Translation and Commentary, 62:2, p. 3151)
Similar Names
Al-Quddūs (The Holy One) describes how Allah Almighty is both pure and purifies others. As-Subbūh (The All-Perfect) focuses only on the purity and perfection of Allah Almighty. (Tafsir-e-Kabir, Vol. 1, p. 274)
This name is also mentioned under as-Salām (The Source of Peace).
Use in Prayer
The word quddūs always refers to spiritual purity and blessings. For example, a disbeliever can keep himself physically clean or put forward philosophical ideas related to ethical purity. Thus, he can be called clean and pure, but he cannot be called quddūs (pure and holy). The purification that comes from al-Quddūs includes secular purity, but it also must include spiritual purity and blessings. (Tafsir-e-Kabir, Vol. 2, pp. 19-20)
When we say Ya Quddūs (O Holy One!), we bring to mind the One who is the source of all purity and holiness, and we pray that He makes us holy.
61. Yā Salām – O Source of Peace! – يا سلام
Meaning
The root of salām means safety and security, and it means being free of defects and imperfections. As-Salām means the One who is safe from all defects, misfortunes, and hardships, and the One who provides security for all. (Lane’s Lexicon, Root: سلم Entry: سَلَامٌ; Philosophy of the Teachings of Islam, Ruhani Khazain, Vol. 10, p. 374)
Similar Names
Being “free of imperfection” is described in the names al-Muta‘āl (The Supremely Exalted), as-Subbūh (The All-Perfect), al-Quddūs (The Holy One), and as-Salām (The Source of Peace). They are synonymous in this meaning, but each name describes perfection differently. Al-Muta‘āl (The Supremely Exalted) describes it from the angle of loftiness: Allah is above the imperfections and limitations that people attribute to Him. As-Subbūh (The All-Perfect) describes it from the angle of distance: Allah is far removed from the concept of imperfections. Al-Quddūs (The Holy One) describes it from the angle of purity: Allah is free from the impurity of imperfections. As-Salām (The Source of Peace) describes it from the angle of security: Allah is safe from any vulnerability to imperfection.
When the meanings of perfection in al-Quddūs (The Holy One) and as-Salām (The Source of Peace) are contrasted, al-Quddūs emphasises Allah Almighty being free of all imperfections in the past and present, and as-Salām emphasises His being free of all imperfections in the future. (Mafatih al-Ghaib, Fakhr al-Din al-Razi, al-Hashr 59:24, See “كَوْنُهُ قُدُّوسًا إشارَةٌ إلى بَراءَتِهِ عَنْ جَمِيعِ العُيُوبِ في الماضِي والحاضِرِ، وكَوْنُهُ سَلِيمًا إشارَةٌ إلى أنَّهُ لا يَطْرَأُ عَلَيْهِ شَيْءٌ مِنَ العُيُوبِ في الزَّمانِ المُسْتَقْبَلِ”) These names are also different in the additional meanings they each have. Al-Quddūs (The Holy One) is the one who purifies others, and as-Salām (The Source of Peace) is the one who gives security and safety to others.
This name is also mentioned under al-Mu’min (The Bestower of Security).
Use in Prayer
Whenever the Holy Prophetsa concluded salat, he would seek blessings with the name as-Salām (The Source of Peace) and say, اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ. (Sahih Muslim, Kitab al-masajidi wa mawadi’i s-salah, Bab istihbabi z-zikri ba‘da s-salah) The name as-Salām has two meanings: 1) He who is safe from all defects; and 2) He who provides security for all. Based on these two meanings, this prayer can be understood in two ways:
Firstly, “O Allah! You are free of defects, and perfection is from You.” When we say Yā Salām with this meaning in mind, we remind ourselves that Allah Almighty is perfect, and we ask that He remove our defects and advance us towards perfection.
Secondly, “O Allah, You are the Source of security and peace, and security and peace come from You.” When we say Yā Salām with this meaning in mind, we remind ourselves that Allah Almighty is the only source of true security, and we ask Allah Almighty to give us security and peace.
62. Yā Mu’min – O Bestower of Security! – يا مؤمن
Meaning
The root of mu’min means safety and security from fear. It also means trust. Al-Mu’min means He who makes His servants secure from His doing any wrong to them or punishing them. (Lane’s Lexicon, Root: امن Entry: أمن، مُؤْمِنٌ; Friday Sermon, 6 July 2007, Khutbat-e-Masroor, Vol. 5, pp. 279-286)
Similar Names
The meaning of “safety and security” is found in the root meaning of both as-Salām (The Source of Peace) and al-Mu’min (The Bestower of Security). The difference is that the root of as-Salām emphasises: 1) safety from imperfections; and 2) security from misfortunes. However, the root of al-Mu’min emphasises security as an antonym of fear. Additionally, al-Mu’min has the meaning of trust. The distinction is that in al-Mu’min (The Bestower of Security), the emphasis is that we have no need to fear injustice from Allah Almighty because we can trust Him.
This name is also mentioned under al-Muhaymin (The Protector).
Use in Prayer
The Holy Prophetsa said, “One will remain protected (āmin) from the punishment of God Almighty as long as he constantly seeks forgiveness from God.” (Musnad Ahmad, Hadith 23434)
When people go through a trial and their prayers are not accepted in the way they want, they sometimes think Allah Almighty is cruel or unjust to them. When we say Yā Mu’min (O Bestower of Security!), we pray with the reassurance that Allah Almighty is never unjust. He has our best interests in mind, and He is the most trustworthy in fulfilling His promises of reward for His servants.
63. Yā Muhaymin – O Protector! – يا مهيمن
Meaning
The word muhaīmin originally comes from the same root as mu’min. (Lane’s Lexicon, Root: امن, Entry: مُؤْمِنٌ) The root of mu’min refers to security, which is the antonym of the word fear (khawf). Al-Muhaymin is the one who secures His servants from fear. (Lisan al-‘Arab, Ibn Manzur, Root: همن; Friday Sermon, 8 Aug 2008, Khutbat-e-Masroor, Vol. 6, pp. 316-317; Friday Sermon, 3 Oct 2008, Khutbat-e-Masroor, Vol. 6, p. 401)
Similar Names
The Arabic word hayman refers to how a bird protects its chicks, and how one is a raqīb (watchful) and hāfiz (preserver) over someone. (Al-Qamus al-Muhit, Firuzabadi, هَيْمَنَ) al-Muhaymin (The Protector) includes the meanings of ar-Raqīb (The Watchful) and al-Hafīz (The Preserver). (Kashf al-Ma’nā ‘an Sirr Asmā Allāh al-Husnā, Ibn Arabi, (8) al-Ism: al-Muhaymin)
Use in Prayer
The name al-Muhaymin (The Protector) brings to mind how a mother protects her children from every fear. When we say Yā Muhaymin (O Protector!), we pray that Allah Almighty secures us from fear.
64. Yā Hafīz – O Preserver! – يا حفيظ
Meaning
The root of hafīz means to preserve, guard, and protect. It means to prevent something from perishing or being lost. Al-Hafīz (The Preserver) means the One who preserves us from perishing and from annihilation, and the One who guards and protects us. (Lane’s Lexicon, Root: حفظ Entry: حفظ، حَافِظٌ; The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 106)
Similar Names
This name is also mentioned under al-Muhaymin (The Protector), al-Māni‘ (The Preventer), al-Wakīl (The Guardian), and ar-Raqīb (The Watchful).
Use in Prayer
During the spread of the plague, Allah Almighty taught the Promised Messiahas to pray, “Yā Hafīz, Yā ‘Azīz, Yā Rafīq.” (Malfuzat, Vol. 5, p. 271) The name al-Hafīz (The Preserver) reminds us that we exist because Allah Almighty preserves us for as long as He wills; otherwise, we would perish into oblivion. When we say Yā Hafīz (O Preserver!), we pray that Allah Almighty guards and protects us.
65. Yā Māni‘ – O Preventer! – يا مانع
Meaning
The root of māni‘ means to prevent or to protect. The word māni‘ means protector or defender. Al-Māni‘ refers to the One who prevents corruption and injustices from occurring. (Lane’s Lexicon, Root: منع Entry: منع; Dictionary of the Holy Quran, Malik Ghulam Farid, p. 760; Kashf al-Ma’na ‘an Sirr Asma Allah al-Husna, Ibn Arabi, (90) al-Ism: al-Māni‘)
Similar Names
Al-Hafīz (The Preserver) includes the meaning of al-Māni‘ (The Preventer). Al-Māni‘ refers to protection from the different ways we could be destroyed, but al-Hafīz refers to protection from destruction itself. Thus, not every māni‘ (preventer) is a hafīz (preserver), but every hafīz (preserver) is a māni‘ (preventer). (The Ninety-Nine Beautiful Names of God, al-Ghazali, pp. 143-4)
Use in Prayer
We say Yā Hafīz (O Preserver!) when we are thinking broadly, and we pray to be protected from destruction. We say Yā Māni‘ (O Preventer!) when we are thinking of a specific apprehension. When we say Yā Māni‘ (O Preventer!), we beg Allah Almighty to prevent a harmful situation, or we pray that He defends and protects us from it.
66. Yā Wakīl – O Guardian! – يا وكيل
Meaning
The root of wakīl means to entrust someone with the management of something and make them responsible for it. Tawakkal means to rely on someone. Al-Wakīl means the One Who watches or looks after the affairs of the Faithful, and the One sufficing for His servants. (Lane’s Lexicon, Root: وكل Entry: وكّل، توكّل; Dictionary of the Holy Quran, Malik Ghulam Farid, pp. 835-6; The Holy Quran with English Translation and Commentary, 3:174, p. 592)
Similar Names
When used about a person, a hafīz protects someone’s life, like a security guard, but a wakīl protects someone’s interests, like a lawyer. Allah Almighty says about the Holy Prophetsa, “We have not made you a keeper (hafīz) over them nor are you over them a guardian (wakīl).” (Holy Quran, 6:108) Wakīl (guardian) means that the Holy Prophetsa is not to blame for the bad decisions that the disbelievers make; he is not responsible for the management of their affairs. Hafīz (preserver) means that the Holy Prophetsa is not to blame for the destruction that comes on the disbelievers due to their bad decisions; he is not responsible for protecting them.
Use in Prayer
When we say Yā Hafīz (O Preserver!), we ask Allah Almighty to take responsibility for protecting us. When we say Yā Wakīl (O Guardian!), we ask Allah Almighty to take responsibility for protecting our affairs and interests. When we say Yā Wakīl (O Guardian!), we bring to mind the One who is most worthy of being trusted, and then we do tawakkul and trust in Him alone to the entire exclusion of anyone else. We entrust to al-Wakīl (The Guardian) the management of our affairs.
