of Nekounam , Session Thirty-Four
The Qur'anic phrase Bismillhir-Ramnir-Ram, as the preamble to the blessed Surah al-amd and many other chapters of the Noble Qur'an, embodies profound meanings and exalted existential ranks. The concept of Name in this phrase transcends its apparent meaning as a sign or indicator and alludes to a sublime station of the Divine Essence and its manifestations. This treatise, adopting a mystical, philosophical, and narrational approach, elucidates the status of the Name in this expression and, relying on authentic narrations and deep analyses, examines its relation to the Divine Essence, the Beautiful Names (Asm al-usn), and the mystical path. The structure of this work is organised into systematic sections with meaningful titles, providing scholars and specialised audiences in the fields of theology and mysticism with a comprehensive and illuminating resource.
The concept of Name in the phrase Bismillhir-Ramnir-Ram, beyond its lexical meaning as a sign or indicator, points to an exalted station of the Divine Being, namely nobility, elevation, and rank. The Name in this sense is not merely a signifier for the Essence but is itself the signified and the reality of the Essence. This definition roots in theoretical mysticism which regards the Names as existential determinations and ranks of the manifestation of the Essence.
In the mysticism of Ibn Arabi, the Names are manifestations of the Essence, and nobility refers to the superiority of the Essence over determinations, while elevation denotes its transcendence over the created beings. This perspective aligns with the philosophy of adr, which conceives existence as possessing degrees of intensity and weakness. In this framework, the Name points to the station of unity (aadiyyah) or the unity of the collective Names, which contains all determinations within itself.
The nobility and elevation of the Essence necessarily lead to manifestation and appearance; however, this manifestation is not the intrinsic meaning of the Name but its prerequisite. Distinguishing the intrinsic (essential) meaning (the station) from the accidental (sign) meaning prevents conflation between the two. The Name itself is the reality of the Essence, yet its appearance in the world manifests in determined Names such as Allh, Ramn, and Ram.
This notion corresponds with the concept of manifestation in mysticism. The manifestation of the Essence in the Names results in the appearance of Divine attributes and effects, whereas the reality of the Name is the Essence itself or a station thereof. This manifestation acts like a mirror reflecting the light of the Essence in its various degrees.
The word Name shares a root with Sama (Heaven) and is introduced as meaning height and rank. This lexical commonality imparts mystical depth to the concept of Name, since Sama in Quranic culture symbolises elevation and loftiness. In the Noble Quran, as-Sam is introduced as the locus of the manifestation of the Names and the Divine Unseen.
غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ
The Unseen of the heavens and the earth
(Al-Baqarah: 33)
This verse indicates the profound connection between the Name and the realm of the Divine Unseen (Lht). The Sama, as a symbol of Divine rank, shows the station of the Names in the hierarchy of existence.
The concept of Name in the phrase Bismillhir-Ramnir-Ram refers to an exalted station of the Divine Essence encompassing nobility and elevation. This station is not only the reality signified but also the container for the application of all the Names. The relation of the Name to Sama and the prerequisite of its manifestation reveal the mystical depth of this concept.
Bismillhir-Ramnir-RamThe phrase Bismillhir-Ramnir-Ram possesses a hierarchical order descending from the station of generality (Name) to the degrees of specification (Allh, Ramn, Ram). The Name, as the station of unity, encompasses all the Names; Allh denotes the specific determination of the Essence and the collector of attributes; Ramn refers to general mercy, and Ram to special mercy.
Bismillhir-Ramnir-Ram, with its hierarchical sequence, descends from the generality of Name to the specification of Ram, illustrating the existential progression of the Divine Essence in different stations.
This hierarchy is consistent with the concept of descent of existence in Islamic philosophy. The Name acts as the source from which all the Names flow, and each Name represents a particular station of the manifestation of the Essence.
The letter B in Bism is not merely a preposition but an independent Name and the cause of the manifestation of the Names (the opening vowel). B as an intermediary of Divine grace brings the Names from the realm of the Unseen into manifestation. This role resembles the Rahmani Soul in Ibn Arabis mysticism, which is the mediator of the Essences manifestation in the world.
All the Names require B for their manifestation. This B functions like a gateway through which the Names enter the realm of existence. The mutual and intertwined appearance of the Names reflects the unity and similarity of their existential reality.
The phrase Bismillhir-Ramnir-Ram contains five Names: B, Name, Allh, Ramn, and Ram. This analysis recognises B and Name as independent Names, each revealing a distinct station of the Divine Being.
This perspective aligns with the mystical approach to Quranic letters and words. Every letter or word in the Noble Quran carries an existential meaning, and B, as the intermediary of manifestation, holds a pivotal role in this hierarchy.
The phrase Bismillhir-Ramnir-Ram, in its harmonious order, depicts the existential journey of the Divine Essence from the generality of Name to the specification of Ram. B, as the Name of the opening vowel, is the intermediary of the Names manifestation. The five Names in this phrase illustrate various stations of Divine manifestation. This structure presents a coherent system of Quranic knowledge.
Numerous narrations, including one transmitted from Imam diq (peace be upon him) in Bir al-Anwr (Vol. 14, p. 114), introduce the Greatest Name as an exalted Name comprising seventy-three letters, one of which remains in the Divine Unseen. The narration states:
إِنَّ اسْمَ اللَّهِ الْأَعْظَمَ عَلَى اثْنَيْنِ وَسَبْعِينَ حَرْفًا
Indeed, the Greatest Name of God consists of seventy-two letters.
The number seventy-three symbolises perfection and comprehensiveness. The concealment of one letter points to Iktif (the impossibility of fully encompassing the Essence), corresponding with the following verse:
وَلَا يُحِيطُونَ بِهِ عِلْمًا
And they encompass not His knowledge
(Th: 110)
This verse emphasises the limitations of human knowledge regarding the Divine Essence. Attaining the Essence is possible, but absolute comprehension is unattainable.
Another narration in Bir al-Anwr (Vol. 14, p. 114) relates that if, the scribe of Solomon, cleft the earth with a single letter from the Greatest Name:
وَعِنْدَ عَاصِفٍ حَرْفٌ وَاحِدٌ
And with if, there was one letter
This narration connects with the verse:
قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ
He said, He who had knowledge of the Book
This verse (An-Naml: 40) alludes to the power of Asaf in the utilisation of a single letter from the Greatest Name. This letter, which was either Alif or Waw, signifies the existential influence of the Divine Names in the cosmos.
Another narration from Imam al-Sadiq (peace be upon him) states: وَعِنْدَنَا مِنَ الْإِسْمِ أَحَدٌ وَسَبْعُونَ حَرْفًا (We have seventy-one letters of the Name, and one letter is with God in the Unseen). This narration elucidates the exalted status of the Ahl al-Bayt (peace be upon them) in preserving the Divine secrets.
The Ahl al-Bayt (peace be upon them) possess seventy-two letters of the Greatest Name, whereas one letter remains concealed within the Divine Unseen. This fact points to the inherent limitation of human cognition, even among the infallibles.
The Names possess a Dawlah (a particular spiritual rank) and manifest from one another. The letter B in Bism functions as the intermediary of this manifestation, bringing the Names from the Unseen into the realm of appearance. This manifestation resembles a dance of light flowing from one Name to another, uniting all the Names within an existential unity.
Key Point: The B, as the conduit of divine grace, conveys the Names from the Unseen to manifestation, and all the Names manifest from one another in an existential unity.
This concept is connected to the Five Presences (aart Khums) in mysticism. The B plays the role of divine grace, and the Names, at various ranks, manifest from and within one another. This manifestation reveals the unity and existential resemblance among the Names.
Attachment to the Name emancipates the seeker from reliance on customary Names. The Name, as the container of the generality of all Names, elevates the seeker to a rank where he attains fan f Allh (annihilation in God).
In mystical progression, the Name functions as a key that opens the doors of the Unseen to the seeker. This connection liberates the seeker from the limitations of conventional Names and guides him toward the station of unitive gathering.
The mystical discussions regarding the Greatest Name have been less considered in exoteric sciences. Transmitted sciences, due to their linguistic and literary limitations, cannot properly elucidate the depth of the mystical meanings of the Names.
This critique highlights the distinction between transmitted (naqli) and intuitive (shuhudi) sciences. Intuitive knowledge achieves an inner and celestial comprehension of the Names, surpassing conventional rules.
The narration from Bihar al-Anwar (Volume 11, page 288) states that Prophet Noah (peace be upon him), after the Flood, transferred the Greatest Name and the heritage of prophetic knowledge to his son Shem: قَدْ فَعَلَ النُّوحُ الْإِسْمَ الْأَكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ إِلَى ابْنِهِ سَامٍ.
This transmission is related to the concept of Wilayah in Shii mysticism. The Prophets, as bearers of Divine secrets, convey these Names from one generation to another, thus ensuring obedience to God and the salvation of creation.
Another narration in Bihar al-Anwar (Volume 14, page 237) states: أَعْطَى آدَمَ اثْنَيْنِ وَسَبْعِينَ حَرْفًا فَتَوَارَثَتْهَا الْأَنْبِيَاءُ حَتَّى صَارَ إِلَى عِيسَى (Adam was given seventy-two letters, which the Prophets inherited until it reached Jesus). This narration demonstrates the Prophets role in preserving and transmitting the Greatest Name.
The Greatest Name, as a Divine heritage, was transmitted from Adam (peace be upon him) to subsequent Prophets, with each Prophet receiving part of these secrets proportionate to their rank.
The late Q, as a distinguished mystic, refrained from imparting the Name to those unworthy. This refusal accords with mystical ethics, since the Names, owing to their immense existential influence, are bestowed solely upon those capable of receiving them.
This underscores the significance of safeguarding Divine secrets and conferring them exclusively to the worthy. The Names are akin to treasures that shine only in the hands of the deserving.
The Greatest Name cannot be comprehended within the confines of conventional literary rules and belongs to the realm of the Unseen. Numbers and letters in the occult sciences possess symbolic meanings that transcend linguistic norms.
This incompatibility points to the limitations of exoteric sciences vis--vis intuitive knowledge. The Greatest Name appears as a secret graspable only through inner vision.
The narrations concerning the Greatest Name are formulated so as to provide an escape route. Instead of direct disclosure, they merely hint at the reality, enabling the initiated to perceive the meaning while denying access to the unworthy.
This mode of expression is akin to a key that opens only in the hands of the knowledgeable. Through this method, the Divine secrets are safeguarded from the uninitiated.
The mystical interpretation of the concept of the Name in Bismillhir Ramnir Ram opens a gateway to profound Quranic knowledge. The Name as an exalted rank of the Divine Essence is the container encompassing all Names and the ultimate reality designated by the Name. The B, as the mediator of grace, manifests the Names from the Unseen, and the five Names in this phrase outline a hierarchical progression from generality to particularity.
The Greatest Name, consisting of seventy-three letters, occupies a lofty status among Divine Names, with one letter remaining in the Divine Unseen, indicating the limitation of human knowledge. The narrations in Bihar al-Anwar clarify the status of this Name among the Prophets and the Ahl al-Bayt (peace be upon them). The transmission of the Greatest Name from Adam (peace be upon him) to the Prophets and from Noah (peace be upon him) to Shem exemplifies the Prophets role in preserving Divine secrets. Mystics like the late Q, by refraining from divulging the Name to the unworthy, emphasised the importance of safeguarding these secrets.
Comprehension of the Greatest Name requires an inner vision, as its nature transcends exoteric sciences. This exegesis constitutes a rich and inspiring resource for scholars of theology and mysticism, facilitating a deeper understanding of Quranic knowledge.
Supervised by Sadegh Khademi