Rizwan Khan, Missionary, USA
67. Yā Raqīb – O Watchful! – يا رقيب
Meaning
The root of raqīb means to watch and to guard. It refers to both knowledge and protection. Raqīb is one who constantly watches something to guard it because he cares for it. Ar-Raqīb means the Guardian (Hāfiz) from whom nothing is hidden. (Lane’s Lexicon, Root: رقب, Entry: رقب، رَقِيبٌ; The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 114)
Similar names
The name al-Basīr (The All-Seeing) describes knowledge and sight. However, the name ar-Raqīb (The Watchful) describes the protective watchfulness of Allah Almighty that is related to His being al-Hafīz (The Preserver).
Use in prayer
When we first send our children to school, every parent is apprehensive because we cannot personally watch over them while they are gone. The name ar-Raqīb (The Watchful) reminds us that our ability to watch over them is limited; only Allah Almighty can truly watch over them. Whenever we drop them off at school, we can remember the sentiment when we dropped them off for the first time and say Yā Raqīb (O Watchful!), and pray that Allah Almighty keep them under His protective watch.
The word raqīb is also used to indicate the rivalry between two men who want to marry the same woman. (Friday Sermon, 12 Oct 2001; Lane’s Lexicon, Root: رقب, Entry: رَقِيبٌ) The word raqīb refers to how one watches his beloved to see if her love is going elsewhere. When this word is applied to Allah Almighty, it takes on a sublime meaning. It refers to how He watches us to see if we are true to our love for Him, or if we turn away to move towards the love of this world. (Khutbat-e-Mahmud, Vol. 3, pp. 227-8)
Disloyalty deeply offends us in our human relationships. The name ar-Raqīb (The Watchful) reminds us that Allah Almighty is watchful of whether we are disloyal. When we say Yā Raqīb (O Watchful!), we pray that Allah Almighty saves us from ever forgetting our love for Him.
68. Yā Basīr – O All-Seeing! – يا بصير
Meaning
The root of basīr means seeing. It also means mental perception, knowledge, or understanding. Al-Basīr means He who sees all things, whether hidden or apparent. (Lane’s Lexicon, Root: بصر, Entry: بصر، بَصِيرٌ)
Similar names
The names of Allah Almighty related to our senses of perception are metaphors. For example, when we are told that Allah Almighty sees, it is so we bring to mind how we know things by seeing them, and that Allah Almighty sees them better than us. Such descriptions are only meant to facilitate our understanding. (Tafsir-e-Kabir, Vol. 3, p. 377) Allah Almighty is transcendent, but it is we who need such descriptions to be able to understand Him and form a connection with Him.
The names as-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing) are the foundation of our connection with Allah Almighty. The only way we have a connection with anyone is through our hearing and seeing. For Allah Almighty to have a connection with His creatures, He would have to be All-Hearing and All-Seeing. (Tafsir-e-Kabir, Vol. 5, pp. 273-4) When we pray, the names As-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing) remind us that we can have a living connection with Allah Almighty.
This name is also mentioned under ar-Raqīb (The Watchful), al-Khabīr (All-Aware), and al-‘Alīm (The All-Knowing).
Use in prayer
If we are not able to see Allah Almighty when praying to Him, we should at least pray knowing that He sees us. (Sahih al-Bukhari, Kitab-ul-iman, Bab su’ali jibreel ‘ani n-nabiyy) When we say Yā Basīr (O All-Seeing!), we pray to Allah Almighty knowing that He sees us.
The name al-Basīr (The All-Seeing) is also connected with our gaining of insight. The Promised Messiahas taught one of his companions to pray a short istikhārah prayer in the words:
يَا خَبِيْرُ اَخْبِرْنِى يَا بَصِيْرُ اَبْصِرْنِى يَا عَلِيْمُ عَلِّمْنِى
“O All-Aware, inform me! O All-Seeing (Basīr), make me see! O All-Knowing, teach me!” (Hayat-e-Qudsi, p. 223)
69. Yā Samī’ – O All-Hearing! – يا سميع
Meaning
The root of samī’ means to hear and to know. It also means to accept. (Lane’s Lexicon, Root: سمع, Entry: سمع) As-Samī’ means The All-Hearing.
Similar names
This name is also mentioned under al-Basīr (The All-Seeing), al-Mujīb (The Answerer of Prayers), and al-‘Alīm (The All-Knowing).
Use in prayer
One reason for distraction in prayer is our forgetting that Allah Almighty hears our every word. If we are speaking to a person who is not listening to what we are saying, we would naturally also lose interest. The name as-Samī’ (The All-Hearing) reminds us that our prayers do not fall on deaf ears. When we say Yā Samī’ (O All-Hearing!), we pray to the one who does not just hear every word we say, He also accepts our prayers.
70. Yā Mujīb – O Answerer of Prayers! – يا مجيب
Meaning
The root of mujīb means to answer, reply, or respond. Al-Mujīb means The One who accepts or answers prayers. (Lane’s Lexicon, Root: جوب, Entry: اجاب، المُجِيبُ)
Similar names
Whereas as-Samī’ (The All-Hearing) means both to hear and to accept and answer, al-Mujīb (The Answerer of Prayers) focuses on accepting, answering, and replying. (Lane’s Lexicon, Root: جوب, Entry: اجوب، اجاب)
Use in prayer
The name al-Mujīb (The Answerer of Prayers) reminds us that our prayers are not a one-way conversation with someone who is mute. Rather, Allah Almighty responds. When we say Yā Mujīb (O Answerer of Prayers!), we pray filled with conviction, knowing that Allah Almighty responds to the prayers of His beloveds, and He can respond to our prayers at any moment.
Allah Almighty promises, “Pray to Me; I will respond (astajib) to you.” (Holy Quran, Surah al-Mu‘min, Ch.40: V.61) This fills us with hope when we pray, but there is a condition. When the root of mujīb is applied to a person, it means responding to Allah’s call by obeying Him. If we want Allah Almighty to show us this attribute, we have to first develop it in ourselves. If we want Allah Almighty to respond to our prayers, we must first respond to Him by obeying His commands. Allah Almighty says, “And when My servants ask thee about Me, say: ‘I am near. I respond (ujīb) to the call of the supplicant when he calls on Me. So should they respond (yastajībū) to Me” (Holy Quran, Surah al-Baqarah, Ch.2: V.287)
When we think of how intensely we want Allah Almighty to respond to us, the name al-Mujīb (The Answerer of Prayers) reminds us that we should also want to respond to His call just as intensely.
71. Yā Shahīd – O Witness! – يا شهيد
Meaning
The root of shahīd means seeing or witnessing something. It means telling or giving testimony of what one saw or witnessed. It also means being present. The word shahīd means one who is present, one who witnesses, and one who gives testimony. Ash-Shahīd means The Faithful in testimony, He from whose knowledge nothing is hidden, or the Present. (Lane’s Lexicon, Root: شهد Entry: شهد; The Holy Quran with English Translation and Commentary, 2:24, p. 70; Lisan al-‘Arab, Ibn Manzur, Root: شهد)
Similar names
This name is also mentioned under al-Khabīr (The All-Aware) and al-‘Alīm (The All-Knowing).
Use in prayer
We develop modesty when we realise that Allah Almighty is a witness to everything we do. (Kashf al-Ma’na ‘an Sirr Asma Allah al-Husna, Ibn Arabi, (51) al-Ism: ash-Shahid) If we think of doing something wrong that we’d feel ashamed of if someone else were present, we can pray saying Yā Shahīd (O Witness!), and remind ourselves that we are not alone. The name ash-Shahīd (The Witness) helps us develop shame for doing wrong when we are alone.
The word shahīd is also used for one who gives testimony, and Allah Almighty’s testimony can be in words or actions. When Allah Almighty supports His prophet with miraculous help and signs, that is His testimony of the truth of that prophet’s claim of being sent by Him. (Friday Sermon, 31 May 2002) When we say Yā Shahīd (O Witness!), we ask Allah Almighty to give testimony to the truth of Islam with His powerful signs.
72. Yā Khabīr – O All-Aware! – يا خبير
Meaning
The root of khabīr means to have knowledge about internal realities. It also means to try, test, or experience. Al-Khabīr means He who knows well the internal qualities of things. (Lane’s Lexicon, Root: خبر, Entry: خبر، خَبِيرٌ)
Similar names
Ash-Shahīd (The Witness) refers to knowledge of external things; al-Khabīr (The All-Aware) refers to knowledge of internal things; and al-‘Alīm (The All-Knowing) refers to absolute knowledge. (Lane’s Lexicon, Root: شهد, Entry: شَهِيدٌ; The Ninety-Nine Beautiful Names of God, al-Ghazali, pp. 25, 123)
This name is also mentioned under al-Latīf (The Kind, Knower of Subtleties), al-Bātin (The Hidden), al-‘Alīm (The All-Knowing), and al-Hasīb (The Reckoner).
Use in prayer
Whereas the names al-Basīr (The All-Seeing) and al-‘Alīm (The All-Knowing) focus on knowledge but not action, al-Khabīr (All-Aware) describes both knowledge and action. For example, Allah Almighty says about the opponents of Islam, “their Lord will, on that day, be fully Aware (Khabīr) of them,” (Holy Quran, Surah al-‘Adiyat, Ch.100: V.12) meaning that He is well aware of their evil and will punish them for their actions. The name al-Khabīr (The All-Aware) reminds us that Allah Almighty is not just aware of every hidden secret, but will also give recompense for it in the hereafter. (Tafsir-e-Kabir, Vol. 9, pp. 503-4) When we say Yā Khabīr (O All-Aware!), we are reminded that Allah Almighty knows our every secret, and we pray that He be lenient in our recompense.
This name can also be used when praying for information. The Promised Messiahas taught one of his companions to pray a short Istikhārah in the words, يَا خَبِيْرُ اَخْبِرْنِى, “O All-Aware, inform me!” (Sirat-ul-Mahdi, Vol. 1, pp. 628-9)
73. Yā ‘Alīm – O All-Knowing! – يا عليم
Meaning
The root of ‘alīm means to know. Al-‘Alīm means the One whose knowledge comprehends all things in the most complete way. (Lane’s Lexicon, Root: علم, Entry: علم، عَلِيمٌ)
Similar names
The name al-‘Alīm (The All-Knowing) covers all the meanings of external and internal knowledge found in ash-Shahīd (The Witness) and al-Khabīr (The All-Aware). It covers all the meanings of knowledge found in as-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing). Why are we taught those names if al-‘Alīm (The All-Knowing) covers their meanings? The reason is that the concept of knowledge is vast, and those names help break this subject into parts that we can relate to more easily. We reflect on each aspect of knowledge separately, and when we bring all those names together in our mind, we better understand the name al-‘Alīm (The All-Knowing).
This name is also mentioned under al-Hakīm (The Wise), al-Khabīr (All-Aware), and ash-Shākir (The Appreciating).
Use in prayer
When we say Yā ‘Alīm (O All-Knowing), we pray to Allah Almighty knowing that we know nothing.
The name al-‘Alīm (The All-Knowing) is also connected with our gaining knowledge. The Promised Messiahas taught one of his companions to pray a short istikhārah prayer in the words:
يَا خَبِيْرُ اَخْبِرْنِى يَا بَصِيْرُ اَبْصِرْنِى يَا عَلِيْمُ عَلِّمْنِى
“O All-Aware, inform me! O All-Seeing, make me see! O All-Knowing (‘Alīm), teach me!” (Hayat-e-Qudsi, p. 223)
74. Yā Muhsī – O Counter! – يا محصى
Meaning
The root of muhsī means to number or count something, and to register or record it. (Lane’s Lexicon, Root: حصى, Entry: احصى) Al-Muhsī means The Recorder or The Counter.
Similar names
Al-Muhsī (The Counter) and al-Hasīb (The Reckoner) are synonymous in their meanings of “counting” and “recording.” The difference is that al-Hasīb (The Reckoner) has additional meanings.
Use in prayer
Knowledge is of two kinds: one is Allah Almighty knowing an event before it happens, and the other is Allah Almighty knowing that same event after it has actually occurred. If Allah rewarded good people and punished wrongdoers based on the first kind of knowledge, they would always doubt whether it was earned. However, when a person is rewarded or punished based on the second kind of knowledge, they have no doubt it was earned. (Tafsir-e-Kabir, Vol. 7, pp. 576-7) Both kinds of knowledge are equally definitive in the knowledge of Allah Almighty, but we as people do not see them as equally definitive because of our limited knowledge. That is why they are described separately for us. Allah Almighty says, “We did try those who were before them. So Allah will, assuredly, know those who are truthful and He will, assuredly, know the liars.” (Holy Quran, Surah al-‘Ankabūt, Ch.29: V.4) Here, the word “know” means to know after it has taken place when there is no longer room for people to doubt whether their reward or punishment is earned or not.
The name al-Muhsī (The Counter) refers to how Allah Almighty counts our every action after it has taken place. Its meaning of “numbering and counting” refers to how our actions are in His knowledge after experience, based on which we have now earned reward or punishment.
The name al-Muhsī (The Counter) reminds us that Allah Almighty keeps count of every one of our actions as we do them. We need this reminder because we forget to keep count. The Holy Quran says, “He will inform them of what they did. Allah has kept account (ahsā) of it, while they forgot it.” (Holy Quran, Surah al-Mujadalah, Ch.58: V.7)
Since we forget to keep count, the account in our mind is an estimate, an estimate that is skewed by our favourable opinion of ourselves. However, the name al-Muhsī (The Counter) reminds us that the account with Allah Almighty is purely objective and uninfluenced by our bias.
The name al-Muhsī (The Counter) reminds us that we have to be honest with ourselves, and before we can honestly pray, we have no choice but to be honest with Allah Almighty. When we say Yā Muhsī (O Counter!), we address the One to whom we can make no excuses.
75. Yā Hasīb – O Reckoner! – يا حسيب
Meaning
A root meaning of hasīb is to number or count something. (Lane’s Lexicon, Root: حسب, Entry: حسب) This meaning of al-Hasīb is synonymous with al-Muhsī (The Counter).
A second meaning of al-Hasīb (The Reckoner) is to take someone to account for their wrongdoing and to punish them. (Mafatih al-Ghayb, Fakhr al-Din ar-Razi, Surah an-Nisa’ Ch.4: V.7; Lane’s Lexicon, Root: حسب, Entry: حَسِيبٌ) This meaning is synonymous with al-Muntaqim (Inflictor of Retribution).
A third meaning of al-Hasīb is The Sufficer, or Giver of what is sufficient. (Lane’s Lexicon, Root: حسب, Entry: حَسِيبٌ) This meaning is synonymous with al-Kāfī (The Sufficient).
This name is also mentioned under al-Jāmi’ (The Gatherer).
Similar names
Whereas names like al-Muhsī (The Counter) and al-‘Alīm (The All-Knowing) focus on knowledge but not action, names like al-Hasīb (The Reckoner) and al-Khabīr (All-Aware) describe both knowledge and action. Al-Hasīb (The Reckoner) does not just refer to the One who counts each of our actions as we have done them, but also the One who holds us to account for those actions.
Use in prayer
The Holy Prophetsa said, مَنْ حُوسِبَ عُذّبَ, “Whoever will be called to account (hūsiba) will surely be punished.” (Sahih al-Bukhari, Kitab-ul-’ilm, Bab mun sami‘a Sshay’an fa aaja‘a hatta ya‘rifahu)
No one can attain salvation because of their good actions alone. (Sahih Muslim, Kitab sifatu l-qiyamah, Bab lun yadkhula ahadu l-lannata bi a‘malihi bul bi tahmatillahi ta‘ala) For example, if a loving mother ever calls her child to account for all their negligence, the child must have crossed a line and done something very wrong. A mother happily overlooks countless faults in her children because she loves them. Our relationship with our mother is based on a love where tallying faults is inconceivable. If we were to ever face such a detailed reckoning in this relationship, we would undoubtedly fall short. Our connection with Allah Almighty echoes this sentiment.
The only accounting with Allah Almighty that we can pass is “an easy reckoning” (حِسَابًا يَّسِيۡرًا). (Holy Quran, 84:9) The Holy Prophetsa described this as Allah Almighty seeing our account and overlooking it. The Holy Prophetsa would pray, اللَّهُمَّ حَاسِبْنِي حِسَابًا يَسِيرًا, “O Allah! Grant me an easy reckoning!” (Musnad Ahmad, Hadith 23695, narrated by Hazrat Aishara) He also said that many of his followers would be admitted to paradise without accounting (بِغَيْرِ حِسَابٍ). (Sahih al-Bukhari, Kitab ar-riqaq, Bab wa mun yatawakkal ‘ala Allahi fa huwa husbuhu)
If we hope to have an easy accounting (حِسَابًا يَّسِيۡرًا) in the hereafter, we have to hold ourselves to account in this world. Hazrat Umarra said, “The reckoning (hisāb) of the Day of Judgement is only light for the one who reckoned (hāsaba) with himself in the world.” (Jami’ al-Tirmidhi, Kitab sifati l-qiyamah) If we hope to pass the Day of Judgement without accounting (بِغَيۡرِ حِسَابٍ), we have to offer sacrifices in this world without counting. When we say Yā Hasīb (O Reckoner!), we pray that we be saved from facing any accounting from Allah Almighty.
76. Yā Kāfī – O Sufficient! – يا كافى
Meaning
The root of kāfī means he sufficed or he contented, or it stood instead of another thing. Al-Kāfī means The Sufficient. (Friday Sermon, 16 Jan 2009, Khutbat-e-Masroor, Vol. 7, pp. 24-25; Lane’s Lexicon, Root: كفى, Entry: كفى; The Holy Quran with English Translation and Commentary, 19:2, p. 1926)
Similar names
Al-Hasīb and al-Kāfī are synonymous in their meaning of “sufficiency”; the root of Kāfī is used extensively in the definition of the root of Hasīb. (Lisan al-‘Arab, Ibn Manzur, Root: حسب) The Holy Quran uses this root distinctly from the root of Hasīb in that it repeatedly says that Allah Almighty is sufficient (kafā) to stand in the place of anyone we think we need. For example, Allah Almighty says He is sufficient (kafā) as a Reckoner, a Friend, a Helper, a Witness, a Preserver, a Guide, etc. (Holy Quran, 4:7, 4:46, 4:80, 4:82, 4:133, 4:167, 4:172, 17:66, 25:32, 33:4, 33:40, 33:49, 48:29) This means He is sufficient to stand in the place of any friend, helper, or guardian we think we need. At the time of the demise of the Promised Messiah’sas father, he received a revelation of the verse, “Is not Allah sufficient (kāf) for His servant?” (Tafsir Hazrat Masih-e-Maudas, 39:37, Vol. 7, p. 55) This was a reassurance that Allah Almighty was more than sufficient to stand in place of his father.
Use in prayer
When we say Yā Kāfī (O Sufficient!), we pray that Allah Almighty becomes sufficient for us, without our having the need to rely on anyone else.
77. Yā Muntaqim – O Inflictor of Retribution – يا منتقم
Meaning
The root of muntaqim means to punish or to inflict penal retribution for what someone has done. (Lane’s Lexicon, Root: نقم, Entry: انتقم) Al-Muntaqim means The Awarder of appropriate punishment, The Avenger, or The Inflictor of Retribution.
Similar Names
The meaning of “punishment” is found in both al-Hasīb (The Reckoner) and al-Muntaqim (Inflictor of Retribution). (Lisan al-‘Arab, Ibn Manzur, Root: حسب, See “حَسِيبُكَ اللّٰه أَي انْتَقَمَ اللّٰه منك”)
This name is also mentioned under As-Sabūr (The Patient).
Use in prayer
In ignorance, some people dislike Allah Almighty having the attribute of inflicting punishment. (Haqaiq al-Furqan, Ibrahim 14:48, Vol. 2, p. 448) However, not punishing criminals would be an injustice to their victims. The name al-Muntaqim (The Inflictor of Retribution) brings to mind the essential role of punishment in any system of justice. When we say Yā Muntaqim (O Inflictor of Retribution), we pray that Allah Almighty give justice to the helpless victims of crime by inflicting retribution on those who wronged them.
