Rizwan Khan, Missionary, USA
10. Yā Rashīd – O Guide to the Right Way! – يا رشيد
Meaning
The root of rashīd means to follow the right way. It means firmly continuing on the way of truth. When used abouat a person, the word rashīd means someone who is right-minded. (Surah Hud 11:79) When applied to Allah Almighty, ar-Rashīd means He who is on the truth. Another meaning of rashīd is making someone follow the right way. Ar-Rashīd means The Director to the right way, or One Who follows a perfect course in His decrees, or He whose affairs are directed to their ends in the right way. (Taj al-‘Arus, al-Zabidi, Root: رشد, See “والرُّشْد، بالضّم: الاستقامةُ على طَريق الحَقِّ مَعَ تَصَلُّبٍ فِيهِ. والرَّشيدُ فِي صِفَات اللّٰه تَعَالَى الْهَادِي إِلى سَواءِ الصِّراط فَعيل بِمَعْنى مُفْعِل”; Lane’s Lexicon, Root: رشد, Entry: رشد، رَاشدٌ، رَشِيدٌ)
Similar Names
Al-Hādī (The Guide) and Al-Rashīd (The Guide to the Right Way) are synonymous in their meaning of “guiding.” When contrasted, Al-Hādī (The Guide) emphasises the gentleness and graciousness with which Allah Almighty guides us, and Al-Rashīd (The Guide to the Right Way) emphasises how He directs us along the perfect path to the truth.
This name is also mentioned under Al-Hakīm (The Wise).
Use in Prayer
When we pray for guidance and say Yā Hādī (O Guide!), we bring to mind the kindness with which He guides us to follow the right way, and we ask Him to show us that kindness. When we pray for guidance and say Yā Rashīd (O Guide to the Right Way!), we bring to mind the perfect correctness with which He directs us, and we ask Him to keep us on the path to truth unerringly.
11. Yā Nūr – O Light! – يا نور
Meaning
The word nūr means light, or that which manifests things and shows their true state. An-Nūr means He by whose light the blind see, and by whose guidance the erring are guided. It also means The Manifest and The Guide. (Friday Sermon, 4 Dec 2009; Lane’s Lexicon, Root: نور, Entry: نُورٌ)
Similar Names
One aspect of an-Nūr (The Light) is synonymous with al-Hādī (The Guide) because Allah Almighty shows us the right way by means of light. (Haqaiq-ul-Furqan, Surah an-Nur 24:36, Vol. 3, p. 218; Lisan al-‘Arab, Ibn Manzūr, Root: نور, See “هو الذي يُبْصِرُ بنوره ذو العَمَاية ويَرْشُدُ بهداه ذو الغَوايَةِ”)
One aspect of an-Nūr (The Light) is synonymous with az-Zāhir (The Manifest) because it is through His light that He is manifest. (Lisan al-‘Arab, Ibn Manzūr, Root: نور, See “هو الظاهر الذي به كل ظهور، والظاهر في نفسه المُظْهِر لغيره يسمى نوراً”)
Use in Prayer
Allah Almighty is the light of the world; His brightness is in everything, without which it is all darkness. (Chashmah-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 97, 120) When we say Yā Nūr (O Light!), we pray that we are filled with His light and that no darkness remains in us. We pray that He gives us sight and shows us the reality of things.
Also, the name an-Nūr (The Light) describes how Allah Almighty is simultaneously perceptible and imperceptible. The Holy Prophetsa was asked if he saw Allah Almighty, to which he replied, “I saw light (nūr),” (Sahih Muslim, Kitab al-iman, Bab fi qawlihias ‘nurun ’anna ’arahu’ wa fi qawlihi ‘ra’aytu nuran’) and in another narration, he said, “He is light (nūr); how could I see Him?”(Ibid.) While we see light reflecting off an object, we do not see the beam of light itself. Similarly, we see the manifestations of Allah, but we cannot see Him. When we say Yā Nūr (O Light!), we acknowledge that our eyes cannot reach Him, but we ask Him to reach our eyes.
12. Yā Hakīm – O Wise! – يا حكيم
Meaning
The root of hakīm means to prevent or restrain someone for their reformation, which is why this root is used to describe the bridle utilised to restrain a horse. Hence, the word hikmah (wisdom) primarily refers to that which restrains ignorant behaviour.
The word hikmah (wisdom) emphasises both knowledge and action. It means knowledge of the true nature of things and action according to that knowledge. When applied to God, the aspect of knowledge in hikmah refers to His perfect knowledge of things, and the aspect of action refers to His origination of things in the most perfect manner.
The word hakīm means one who possesses knowledge and wisdom, and one who does things soundly, thoroughly, or skillfully. Al-Hakīm means The Possessor of Wisdom (hikmah) and The All-Wise. (Al-Mufradat, al-Rāghib, Root: حكم; Taj al-‘Arus, al-Zabīdī, Root: حكم; Lane’s Lexicon, Root: حكم Entry: حكم، حِكْمَةٌ، حَكِيم; Friday Sermon, 7 Dec 2007, Khutbat-e-Masroor, Vol. 5, pp. 491-500)
Similar Names
Ar-Rashīd (The Guide to the Right Way) and Al-Hakīm (The Wise) are synonymous in describing how the actions of Allah Almighty are based on truth and perfect knowledge. (Lawami’ al-Bayyinat, Fakhr al-Din al-Razi, p. 258, See “بمعنى فاعل، فالرشيد هو الراشد، و هو الّذي له الرشد، و يرجع حاصله إلى انه حكيم ليس فى افعاله عبث ولا باطل”)
Al-‘Alīm (The All-Knowing) and al-Hakīm (The Wise) are synonymous in their meanings of “knowing,” but al-‘Alīm (The All-Knowing) focuses on knowledge, whereas al-Hakīm (The Wise) refers to both knowledge and acting according to that perfect knowledge.
This name is also mentioned under al-Hakam (The Judge).
Use in Prayer
Al-Hakīm (The Wise) is the One who teaches wisdom to others. This name is connected with our purification because if we do something without understanding its wisdom, we won’t do it with an open heart. Purification cannot happen unless the heart is moved. (Tafsir-e-Kabir, Vol. 2, p. 195) If we follow a rule only because we have to, we will reluctantly do the bare minimum, and our hearts won’t be in it. As a result, we will only get minimal benefit from following that rule. When we say Yā Hakīm (O Wise!), we pray that Allah Almighty teaches us the wisdom of His commands so that we follow them with an open heart, and they are a greater source of purification for us.
The name Al-Hakīm (The Wise) also applies to appreciating the wisdom in the actions of Allah Almighty.
The name al-Hakīm (The Wise) refers to the One Whose actions are always based on perfect knowledge. For example, at the end of the story of Hazrat Yusufas, Allah Almighty reminds us that He is al-Hakīm (The Wise). He reminds us that all the difficulties Hazrat Yusufas went through were necessary for his advancement and his brothers’ reformation. (Tafsir-e-Kabir, Vol. 3, pp. 363-4) Hazrat Yusufas never waived because he knew that Allah Almighty is al-Hakīm (The Wise), and what seemed like one setback after another was actually leading to the fulfilment of His promise. The name al-Hakīm (The Wise) reminds us that the actions of Allah Almighty always lead to what is ultimately best for His servants, even if at that time we do not understand how.
13. Yā Hakam – O Judge! – يا حكم
Meaning
The root of hakam means to prevent or restrain someone for their reformation, which is why this root is used to describe the bridle used to restrain a horse. When applied to judgement, this root means to restrain from wrongdoing and to condemn a person to something. The word hakama means He judged, gave judgement, passed a sentence, or decided judicially. Al-Hakam means The Judge. (Lane’s Lexicon, Root: حكم, Entry: حكم، حَاكِمٌ، حَكَمٌ)
Similar Names
Al-Hakīm (The Wise) and al-Hakam (The Judge) come from the same root.
This name is also mentioned under al-‘Adl (The Just), al-Fattāh (The Opener), and al-Wālī (The Ruler).
Use in Prayer
The word hakam refers to an expert judge and is an intensive form of the word hākim, which means “judge.” (Al-Mufradat, al-Raghib, Root: حكم; Friday Sermon, 7 Dec 2007, Khutbat-e-Masroor, Vol. 7, pp. 491-500) Al-Hakam (The Judge) means Allah Almighty is the Best of Judges (Ahkamul Hākimīn [Surah at-Tin 95:9]).
We should bring to mind the authority that ordinary judges in this world exercise. People stand apprehensively in front of them awaiting sentencing because they know the one before whom they stand possesses authority. The judgements of this world are only temporary. It is Allah Almighty who makes the final judgement about our fate. The name al-Hakam (The Judge) reminds us to stand before Allah Almighty with humility and be ready to submit to His judgement.
If we are sincere in our prayers but still succumb to some sins, Allah Almighty can command the angels not to record those sins because He is the Judge. (Malfuzat, Vol. 9, p. 36) When we say Yā Hakam (O Judge!), we humbly seek His leniency.
14. Yā ‘Adl – O Just! – يا عدل
Meaning
The root of ‘adl means to act equitably, justly, or rightly. ‘Adl means one who acts equitably, justly, or rightly. “Al-‘adl as one of the names of God means He whom desire does not cause to incline, or decline, so that he should deviate from the right course in judgement. (TA)” (Lane’s Lexicon, Root: عدل, Entry: عدل، عَدْلٌ)
Similar Names
The name al-‘Adl (The Just) reminds us that the judgements of Allah Almighty as al-Hakam (The Judge) are always based on absolute justice.
This name is also mentioned under al-Muqsit (The Equitable).
Use in Prayer
Some people think Allah Almighty will forgive the wrongdoers and punish the righteous, but this is thinking ill of Allah Almighty because it contradicts His attribute of justice (‘adl). (Malfuzat, Vol. 1, p. 336) A person may do actions that seem to people like the actions of the people of Paradise, when in fact he is from the people of Hell, and a person may do actions that seem to people like the actions of the people of Hell, when in fact he is from the people of Paradise. (Sahih al-Bukhari, Kitab ar-riqaq, Bab al-a‘malu bi l-khawatimi wa am yukhafu minha) This may seem like an injustice to some people, but Allah Almighty judges based on knowledge of our intentions. When we fail to understand the wisdom for a decision, the name al-‘Adl (The Just) reminds us that His judgement is always just.
The name al-‘Adl (The Just) emphasises the justice with which the judicial authority in al-Hakam (The Judge) is exercised. It reminds us that those judgements are never an abuse of authority. If we find ourselves thinking ill of a decision of Allah Almighty, we say Yā ‘Adl (O Just!) and pray that Allah Almighty reveals to us the absolute justice behind His judgements.
15. Yā Muqsit – O Equitable!
يا مقسط
Meaning
The root of muqsit means equity and justice. Al-Muqsit means The Equitable.
Similar Names
Al-‘Adl (The Just) and Al-Muqsit (The Equitable) are synonymous.
The emphasis in Al-Muqsit (The Equitable) is on demanding justice for the wronged from the wrongdoers. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 140; Kashf al-Ma’na ‘an Sirr Asma Allah al-Husna, Ibn Arabi, (86) Al-Ism: Al-Muqsit.)
Use in Prayer
When we say Yā Muqsit (O Equitable!), we bring to mind those who have suffered injustice and pray that Allah Almighty give them justice in this world and in the hereafter.
16. Yā Fattāh – O Opener! – يا فتّاح
Meaning
The root of fattāh means to open or unlock. Based on this, it also means to conquer or win. It is also used to refer to judging between litigants. The word fattāh means an opener or unlocker, or a judge. Al-Fattāh means The Judge, or the Opener of the gates of sustenance and of mercy to His servants. (Lane’s Lexicon, Root: فتح Entry: فتح، فَتَّاحٌ)
Similar Names
Al-Hakam (The Judge) and al-Fattāh (The Opener) are synonymous in their meaning of “judge”. (Lisan al-‘Arab, Ibn Manzur, Root: حرف الفاء، فتح, See “والفاتح : الحاكم . والفتاح من أبنية المبالغة”) The name al-Hakam describes how a judge restrains wrongdoers with judicial authority. The name al-Fattāh describes how a judge unlocks the truth by unravelling falsehood to reveal the truth. (Al-Mufradat, al-Raghib, Root: فتح, See “وفَتَحَ الْقَضِيَّةَ فِتَاحاً: فصل الأمر فيها، وأزال الإغلاق عنها”; Taj al-‘Arus, al-Zabidi, Root: فتح, See “وَيُقَال للْقَاضِي: الفَتَّاح، لأَنّه يفتح مواضَعَ الحقّ”; Lawami’ al-Bayyinat, Fakhr al-Dīn al-Rāzī, p. 173; “الفتاح فى وصفك للّه يحتمل معنيين: أحدهما أنه الحاكم بين الخلق، و ذلك أن الحاكم يفتح الأمر المستغلق بين الخصمين، و اللّٰه تعالى ميز بين الحق والباطل، وأوضح الحق و بيّنه، و دحض الباطل و أبطله، فهو الفتاح”)
Use in Prayer
When we say Yā Hakam (O Judge!), we pray that Allah Almighty judges between the believers and disbelievers by manifesting His decisive judicial authority. When we say Yā Fattāh (O Opener!) in its meaning of “Judge,” we pray that Allah Almighty judges between the believers and disbelievers by openly making clear who is on truth and who is on falsehood.
The root of fattāh essentially means removing that which is closed or a source of uncertainty. It can mean opening or unlocking a door, or it can mean removing distress. In material application, this root means to relieve distress by removing poverty and opening the doors of prosperity. In spiritual application, this root means opening the doors of knowledge and guidance that become a means of reward and spiritual advancement. (Al-Mufradat, al-Raghib, Root: فتح) When we say Yā Fattāh (O Opener!), we pray that Allah Almighty opens the gates of sustenance and mercy for us.
17. Yā Wālī – O Ruler! – يا والي
Meaning
The root of wālī means holding command or authority over something, and having charge of or presiding over something. A wālī is a governor, ruler, and king. (Lane’s Lexicon, Root: ولى, Entry: ولى، وَالٍ) Al-Wālī means The Ruler and the Master (Mālik) of all things Who acts according to His own will in their management. (Lisan al-‘Arab, Ibn Manzur, Root: حرف الواو، ولي, See “الوالي، وهو مالك الأشياء جميعها المتصرف فيها”)
Similar Names
Al-Waliyy (الوليّ) (The Friend) and al-Wālī (الوالي) (The Ruler) come from the same root, the meaning of guardianship being found in both. (Lisan al-‘Arab, Ibn Manzur, Root: حرف الواو، ولي, See “وأوليته الشيء فوليه ، وكذلك ولي الوالي البلد”)
One aspect of al-Hakam (The Judge) is similar to al-Wālī (The Ruler) because a ruler also issues judgements. (Sharh al-Asma’ Allah al-Husna, Al-Zarruq, p. 147, See “الوالي: هو الذي يباشر الحكم لإصلاح المولى عليه وحياطته وكان فيه معنى من اسمه الحكم العدل وقد يكون بمعنى المولى”; Lane’s Lexicon, Root: ولى Entry: وَال; Lane’s Lexicon, Root: عون Entry: مَعُنَةٌ)
This name is also mentioned under al-Malik (The King).
Use in Prayer
Ruling (walāyah) gives the sense of organisation, power, and action, and the name Al-Wālī includes all three. (Lisan al-‘Arab, Ibn Manzur, Root: حرف الواو، ولي, See “وكأن الولاية تشعر بالتدبير والقدرة والفعل ، وما لم يجتمع ذلك فيها لم ينطلق عليه اسم الوالي”) As The Ruler, Allah Almighty is the sole planner, then the One who implements His plan, then the One who protects and continues it to its completion. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 140) The name al-Wālī (The Ruler) emphasises administering and managing. Allah Almighty created a system of angels through which He governs this universe. When we say Yā Wālī (The Ruler), we pray that Allah Almighty brings that system into operation in our support.
Also, as a mother is the wālī (guardian) of her children, Allah Almighty is the wālī of the righteous. (Tafsir Hazrat Masih-e-Maudas, 7:197, Vol. 4, p. 264) A mother looks after all the needs of her children. She plans every part of their day and sees those plans through as she manages every aspect of their life. When we say Yā Wālī (The Ruler), we pray that Allah Almighty takes over the management of every aspect of our lives and that we are granted a closeness to Him where we can live as carelessly as a child.
18. Yā Malik – O King! – يا ملك
Meaning
The root of malik broadly refers to the ability to rule. It describes how that ability exists whether one commands authority over people or not. (Al-Mufradat, al-Raghib, Root: ملك, See “وَالمِلْكُ ضربان: مِلْك هو التملك والتّولّي، ومِلْك هو القوّة على ذلك، تولّى أو لم يتولّ”) The root of malik means command, authority, and dominion. (Lane’s Lexicon, Root: ملك, Entry: ملك) The word malik means a king, sovereign, or ruler. Al-Malik means The King.
Similar Names
Al-Wālī (The Ruler) is synonymous with al-Malik (The King) and al-Mālik (The Master) in their meanings of authority and ownership. The difference is that the name al-Wālī (The Ruler) emphasises administering and managing.
This name is also mentioned under Mālik Al-Mulk (Master of The Kingdom) and al-Ghaniyy (The Self-Sufficient).
Use in Prayer
Allah Almighty being al-Malik (The King) means He has established laws that govern the physical and spiritual world. Those who follow the laws of al-Malik (The King) are rewarded, and those who defy His laws suffer. (Tafsir-e-Kabir, Vol. 1, p. 78-9)
In the last chapter of the Holy Quran, we pray to Allah with this name; “I seek the protection of… the King of mankind.” (Surah an-Nas, 114:2-3) The intent of this expression is to seek protection from the oppressive kings among mankind. For example, if someone is attacked by a dog, he calls the dog owner for protection. Similarly, when we say, “I seek the protection of the King of mankind,” we call out to The King (al-Malik) of mankind for protection from the injustices rulers and kings are doing. (Tafsir-e-Kabir, Vol. 10, p. 583-4)
We should consider the authority that the rulers of this world exercise and how humbly people go to them with their requests. The name al-Malik brings to mind the One who is the King of kings (Sahih Muslim, Kitab al-adab, Bab tahrimi t-tasammi bi maliki l-amlaki wa bi maliki l-muluk) and The True King. (Surah TaHa, 20:115, Surah al-Mu’minun 23:117) When we say Yā Malik (O King!), we bring to mind how much greater the awe and authority of Allah Almighty is, and we humbly take our requests to Him.
19. Yā Mālik Al-Mulk – O Master of The Kingdom! – يا مالك الملك
Meaning
Whereas the word King (مَلِكٌ) refers to authority and sovereignty, the word Master (مَالِكٌ) refers to possessing ownership. (The Holy Quran with English Translation and Commentary, 1:4, p. 13-14)
Similar Names
A difference between al-Malik (المَلِكٌ) (The King) and al-Mālik (المَالِكٌ) (The Master) is that a king has awe and majesty because of the fear he inspires and his sovereignty. However, the word mālik (master) has meanings of mercy and clemency. A king (malik) expects to take something from his subjects, but a master (mālik) has complete ownership and his slaves only expect to receive from him. This is why Allah is the Master (Mālik) of the Day of Judgment, because He will not expect any further actions from us on that day. In this world, He expects good actions from us through His attribute of al-Malik (The King), and we hope for mercy from Him. On the Day of Judgement, He will not expect any actions from us, and we can only hope for His mercy and forgiveness. (Friday Sermon, 9 Mar 2007, Khutbat-e-Masroor, Vol. 5, pp. 95-104)
Another difference between a king and a master is that a king rules over many people, but his authority has limitations. A master does not rule over many people, but there are no limitations on his authority over the slaves he owns. (Tafsir-e-Kabir, Vol. 6, p. 77-78) The name Mālik Al-Mulk (Master of The Kingdom) reminds us that Allah Almighty is a King with complete possession and ownership of everything. (The Holy Quran with English Translation and Commentary, 22:57, p. 2168)
This name is also mentioned under ar-Rabb (The Lord).
Use in Prayer
When we pray, the name al-Malik (The King) brings to mind the awe of Allah’s sovereignty and our responsibility to act as good subjects. However, the name al-Mālik (The Master) brings to mind how helpless we are as His slaves. When we say Yā Mālik Al-Mulk (Master of The Kingdom!), we pray to Allah Almighty as His possessions, hoping for mercy from the One who is our Owner.
