of Nekounam, May His Sacred Spirit Be Sanctified (Session 35)
This treatise, like a precious pearl in the ocean of divine knowledge, explores the concept of the Greatest Name and the distinction among praise (amd), commendation (mad), and gratitude (shukr). With a philosophical and mystical approach, the present lecture pursues two fundamental axes: firstly, elucidating the station of the Greatest Name as the foundation of all existential determinations, and secondly, analysing the epistemological and ontological differences among amd, mad, and shukr within the framework of Qur'anic knowledge. This work, articulated in a refined and scholarly language, presents the entire content of the lecture with detailed exposition for an erudite academic audience, while employing literary allegories and allusions to reveal the profundity and allure of the knowledge imparted.
The concept of name in divine knowledge functions as a key that encompasses all existential determinations within itself. In Arabic literature, the name (ism) is regarded as an independent and more comprehensive category than the verb (fil) and particle (arf), possessing a special station. Unlike the verb, which depends on conjugation, and the particle, which lacks independent semantic capacity, the name possesses intrinsic independence and eloquence. In philosophy and mysticism, the name transcends even the notion of existence, since existence itself is a name.
The Divine Names, such as Allah, Ar-Rahman (The Merciful), and Ar-Rahim (The Compassionate), all fall under the broader concept of the name. A narration from Bihar al-Anwar (Volume 91, page 52) reports a supplication invoking بِعِزِّ ذَلِكَ الْاِسْمِ الَّذِي مَلَأْتَ كُلَّ شَيْءٍ دُونَكَ (by the honour of that Name which has filled all things except You). This Greatest Name encompasses all existential determinations except the Essence of the Truth, which remains inaccessible to the creatures.
The spiritual journey towards the Greatest Name is arduous and fraught with peril, necessitating the purification of the self and concentration upon the invocation of Divine Names. The repetition of O Name or particular Divine Names functions as a key capable of unlocking the existential receptacle of the seeker; however, the efficacy of this invocation depends upon the spiritual readiness and suitability of the seekers being. Should the seekers receptacle be unprepared, this invocation will bear no fruit and must be relinquished.
The path of the Prophets, as a pure stream issuing from the fountain of divine truth, possesses an ontological and granted nature. This path is connected directly to the divine origin and is independent of formal instruments. By virtue of this connection, the Prophets are capable of realising truths such as miracles (karamt), for example, reviving the dead, which surpass the capacity of formal sciences.
The jurisprudential sciences serve as a launchpad with a preparatory and facilitative role. These sciences, employing reasoning and proof, demonstrate the intellectual and juridical possibility of prophetic teachings, yet the actual realisation of these truths lies beyond the scope of formal instruments.
Due to their acquisitive and formal nature, jurisprudential sciences are capable only of elucidating the possibility of divine knowledge and cannot lead to its attainment or realisation. These sciences defend the possibility and rationality of prophetic teachings against worldly doubts and denials, yet the actualisation of such matters pertains to the domain of the actions of Prophets and Saints.
During the Age of Occultation, when Prophets and Immaculate Ones lack physical presence, jurisprudential sciences remain the sole available tool, fulfilling a preparatory and facilitative role. These sciences provide the blueprint and rules of the prophetic path and play a vital role in preserving the continuity of divine knowledge.
amd, mad, and shukr all fall within the domain of praise and gratitude, yet possess epistemological and ontological distinctions:
amd, owing to its exclusivity to rational and volitional beings and its inclusion of humility, sanctification, and glorification, is superior to mad and shukr. Mad, by encompassing non-rational entities, and shukr, by its dependence on blessings, occupy a lower rank.
In the Noble Qur'an, amd is accompanied by tasb (glorification). The verse وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ (and He has no partner in dominion) (Al-Isr, 17:111) expresses sanctification and glorification within praise. Moreover, the verse وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (and there is nothing except that it glorifies His praise) (Al-Isr, 17:44) demonstrates that amd encompasses tasb and sanctification.
The Infallibles, when articulating profound truths, employ intentional conciseness and ambiguity to prevent misuse or distortion. This brevity does not indicate negligence but rather constitutes a conscious strategy to protect the sanctity of the knowledge.
Religious knowledge, due to its acquisitive nature, faces limitations in fully apprehending the Divine Names. This constraint arises from the incongruity between the existential capacity of religious scholars and the depth of divine knowledge.
This treatise, like a radiant torch, has elucidated two principal axes of divine knowledge: the concept of the Greatest Name and the distinction between amd, mad, and shukr. The Greatest Name, as the essence of all existential determinations except the Essence of the Truth, serves as the pivot of the unity of Divine Names, the path to which is perilous and demands purification of the self. Religious sciences, as preparatory tools, rationally and juridically validate the prophetic knowledge, yet the realisation of these truths lies within the domain of the existential journey of Prophets and Saints. amd, by encompassing humility, sanctification, and glorification, is the most superior form of praise, consistent with Qur'anic tasb. This work, through a comprehensive and exalted analysis, clarifies divine knowledge for an erudite audience and paves the way for deeper reflections.
Supervised by Sadegh Khademi
