Some have said that “name” here is an expletive, and that the meaning is “Glorify your Lord” and “Blessed is your Lord.” If it is said to be an expletive, then it is redundant and carries no meaning. This invalidates their claim that the word “ism” (“name”), spelled “alif, sīn, mīm,” denotes the One named. For if it had an intended meaning, it would not be an expletive. Whoever says both that it is the One named and that it is an expletive—as Ibn ʿAtiyya did—has contradicted himself. Someone who calls it an expletive assigns it no meaning, just as some say concerning redundant particles used for emphasis, as in His sayings:
“It was by mercy from Allah that you were gentle with them,”
and:
“He said, ‘Before long they will surely be filled with regret,’”
and similar passages.
As for those who say that it is not an expletive, but that what is intended is glorifying the name itself, their interpretation plainly contradicts the claim in question.
The correct understanding is that it is not an expletive. Rather, Allah commanded that His name be glorified, just as He commanded that His name be mentioned. The purpose of glorifying and mentioning His name is to glorify and remember the One named. For the person who glorifies and remembers Him glorifies His name and mentions His name, saying, “Glory be to my Lord, the Most High.” He has thus uttered the words “my Lord, the Most High,” while what he intends is the One named by these words. Glorifying the name is therefore glorifying the One named.
Those who interpret this as glorifying the name say that it means that you must not give this name to anyone other than Allah or deviate concerning His names. This is indeed part of what is due to Allah’s name, but it follows from the intended meaning of the verse; it is not its primary purpose.
Several Quranic commentators have mentioned these three views, including al-Baghawī, who said: “His words, ‘Glorify the name of your Lord, the Most High,’ mean: say, ‘Glory be to my Lord, the Most High.’ This was the view of a group