encompasses the meanings of the other two when uttered separately; when combined, each expression conveys its distinctive meaning. Similarly, each of Allah’s names necessarily implies the meaning of the others: it denotes the Divine Essence, and the Divine Essence necessarily entails the meaning of every other name. This, however, is by necessary implication. Each name denotes its distinctive attribute and the Divine Essence together by denoting the whole, and either one of them by denoting a constituent part.

Thus, the supplicant’s words:

“There is no god but You; glory be to You”

include the meanings of the four expressions that constitute the best speech after the Quran. These expressions encompass the meanings of Allah’s most beautiful names and His sublime attributes, and thus contain perfect praise.

His words:

“Truly, I have been among the wrongdoers”

acknowledge the reality of his condition. No servant may absolve himself of this description, especially when privately addressing his Lord.

It is authentically established in the Sahīh collections that the Prophet, peace and blessings be upon him, said:

“No servant should say, ‘I am better than Jonah son of Mattā.’”

He also said:

“Whoever says, ‘I am better than Jonah son of Mattā,’ has lied.”

Thus, whoever thinks himself better than Jonah, to the extent of believing that he need not acknowledge having wronged himself, is a liar. For this reason, the foremost of creation do not consider themselves superior to Jonah in this regard. Rather, they speak as their forefather Adam and the last of their number, Muhammad, peace and blessings be upon him, spoke.