The verses concerning the knowledge of names (Ilm al-Asma') in Surah Al-Baqarah, which address the declaration of Adam's vicegerency, the teaching of names to him, and the divine dialogue with the angels, represent some of the most pivotal Quranic verses in elucidating the human position, his existential capacities, and his relationship with divine knowledge. These verses illuminate the epistemological foundation of human vicegerency and respond to fundamental questions regarding the nature of knowledge, the limits of angelic cognition, and the role of religious knowledge in guiding humanity. This treatise adopts a scientific and systematic approach to analyze these verses, integrating the content of lectures and exegetical analyses to provide a coherent framework for advanced research in Islamic anthropology, mysticism, and Quranic sciences. The structure of the text includes main sections with specialised subtitles, each addressing a particular aspect of the subject, culminating in independent conclusions and a final comprehensive summary.
And when your Lord said to the angels, I am going to place a vicegerent on earth, they said, Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You? He said, Indeed, I know that which you do not know. (Surah Al-Baqarah, 2:30)
This verse refers to the divine announcement of appointing Adam as a vicegerent on earth. The angels objection, arising from their awareness of humanity's potential for corruption and bloodshed, is not an act of disobedience but stems from their epistemic limitation. They could not comprehend how a being capable of corruption could be worthy of divine vicegerency. The divine response, Indeed, I know that which you do not know, points to Gods wisdom in choosing humanity, embedded in the comprehensive nature of human existence.
Conclusion of Section: The declaration of vicegerency constitutes a pivotal moment in elucidating the human station. The angels objection arises not from denial but from an incapacity to grasp the multifaceted human capacities. This section establishes the foundation for subsequent analyses concerning the knowledge of names and its role in vicegerency.
And He taught Adam the namesall of them. Then He presented them to the angels and said, Tell Me the names of these, if you are truthful. (Surah Al-Baqarah, 2:31)
The teaching of all names to Adam signifies the granting of unparalleled knowledge distinguishing him from other creatures. These names transcend the apparent denominations of objects, referring to esoteric and divine knowledges which are explored further below.
They said, Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise. (Surah Al-Baqarah, 2:32)
This confession reveals the epistemic limitations of the angels. Although possessing vast knowledge, they were incapable of apprehending the concealed names (such as the Ha'wi, Ahadi, and Mustathara names). This limitation originates in the disparity of existential ranks between humans and angels.
Due to the comprehensiveness of his existence, man possesses the simultaneous capacity for corruption and infallibility. This comprehensiveness, grounded in the potency and actuality of attributes common to both the infallible and the corrupt human, qualifies him for vicegerency. The infallible human attains the rank of infallibility, guardianship, prophecy, and imamate, whereas the corrupt human remains in potentiality.
Conclusion of Section: The knowledge of names, as the epistemological foundation of vicegerency, differentiates humans from angels. Rooted in esoteric and divine ranks, this knowledge manifests human capacity to attain exalted stations. The angels admission of their knowledge limitations affirms Gods wisdom in appointing man as vicegerent.
The divine names are divided into various levels:
The Greatest Name (Ism al-Aam) is a manifestation of the hidden essential names, accessible solely to perfect saints and divine prophets. Adam, as the earthly being, possessed these names at a lower rank, while the terminal rank and the infallible saints attained unity and determinacy.
The Merciful taught the Quran, created man. (Surah Ar-Rahman, 55:1-3)
The precedence of teaching the Quran over the creation of man indicates that knowledge is innate within humanity as a potential. Initially, humans were ignorant, even of elementary matters such as eating and burial, as illustrated by the story of Abel and Cains unfamiliarity with burial rites. This initial ignorance represents divine wisdom for gradual human development. Had humans possessed complete knowledge from the outset, their immaturity would have led to destruction.
Unlike ordinary humans, saints possess knowledge in an actualised state. This actualised knowledge is life-giving to societies. For instance, the prolonged lifespans of saints such as Adam and Seth were outcomes of their vital knowledge. Conversely, the reduction in contemporary human lifespan results from dangers linked to their incomplete knowledge.
Conclusion of Section: The knowledge of names, especially the hidden names, forms the epistemological foundation of vicegerency and human development. The initial limitation in human knowledge was divinely wise for human preservation, whereas the saints actualised knowledge brought guidance and vitality to society.
Many exegetical discussions, such as the application of the term vicegerent to either a collective or an individual, have been reiterated for centuries without significant innovation. This repetition has hindered deep reflection on fundamental issues, such as the essence of the names and their role in human guidance.
Esoteric sciences, such as the knowledge of names, interpretation, divine acts, divination, and guardianship, once prevalent in scholarly circles, have gradually faded. Instead of reviving these sciences, religious knowledge has focused on formalistic issues. For example, the science of divination, which could be systematically acquired, has been largely neglected.
Religious knowledge must assist in purposeful human guidance by reviving esoteric sciences, such as the science of spirits (Ruh), names, and individual codes. Instead of repetitive admonitions, often ineffectual, it should resolve spiritual and social problems by providing rules and documents. The generalisation of these sciences can guide people towards Gods religion, as alluded to in Surah An-Nasr:
When the victory of God has come and the conquest. (Surah An-Nasr, 110:1)
Repeated admonitions, common in many religious gatherings, are often ineffective. Instead of exhortations, providing scientific and practical rules, such as healing patients and solving problems, is necessary for societal guidance. This duty lies with religious knowledge, which must revive and generalise esoteric sciences.
Conclusion of Section: Religious knowledge, by neglecting esoteric sciences and focusing on formalistic matters, has strayed from its primary mission. Reviving and generalising esoteric sciences constitute a path for spiritual guidance and social problem-solving.
The verses concerning the knowledge of names in Surah Al-Baqarah explicate the exalted status of humanity as Gods vicegerent. The integrality of human existence, encompassing simultaneous capacities for corruption and infallibility, qualifies him for vicegerency. The knowledge of names, especially the hidden names, forms the epistemological foundation of this vicegerency, distinguishing Adam from the angels. The initial limitation of human knowledge was a divine wisdom for his survival, whereas the saints, through their actualised knowledge, imparted vitality and growth to society. Religious knowledge, by reviving and generalising esoteric sciences, can assist purposeful human guidance. This analysis provides a framework for advanced research in Islamic anthropology, mysticism, and Quranic sciences, which can underpin reform of religious educational systems and expansion of Quranic guidance.
Supervised by Sadegh Khademi
