Divine Names and Mystical Pathways

Key Point: The letter Bāʾ, as the intermediary of divine grace, brings the Names from the unseen into manifestation, and all Names appear from one another in an existential unity. This concept is related to the Ḥaḍarāt al-Khams in mysticism. The Bāʾ performs the role of divine influx, and the Names manifest from and within one another across various ranks. This manifestation indicates the unity and existential resemblance of the Names.

The Name and Mystical Conduct

Connection to the Name frees the seeker from conventional names. The Name, as the container of all Names, elevates the seeker to a station where they achieve fanā’ fī Allāh. In mystical practice, 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 them toward the station of unifying multiplicity.

Critique of Exoteric Sciences

Mystical discussions of the Great Name have been less attended to within exoteric sciences. The transmitted sciences, due to their limitation within literary and linguistic frameworks, cannot adequately elucidate the depths of mystical meanings of the Names. This critique highlights the distinction between transmitted and intuitive knowledge. Intuitive knowledge attains an internal and celestial comprehension of the Names that transcends conventional rules.

The Names manifest from one another through their unique states, and the Bāʾ, as the intermediary of divine grace, enables this manifestation. Connection to the Name in mystical practice guides the seeker toward the station of fanā’ fī Allāh. Exoteric sciences, due to their limitations, cannot correctly express the profundity of these meanings.

Prophets and the Transmission of the Great Name

The Biḥār al-Anwār (Vol. 11, p. 288) states that after the Flood, Noah (ʿA) transferred the Great Name and the inheritance of prophetic knowledge to his son Shem:

“Noah indeed transferred the Great Name and the inheritance of knowledge and the traces of prophetic wisdom to his son Shem.”

This transmission is connected to the concept of wilāyah in Shiʿi mysticism. Prophets, as bearers of divine secrets, transmit these Names from one generation to another to ensure divine obedience and the salvation of creation.

The Great Name and Divine Prophets

Another narration in Biḥār al-Anwār (Vol. 14, p. 237) states:

“Adam was given seventy-two letters, and the prophets inherited them until they reached Jesus.”

This narration shows the role of the prophets in preserving and transmitting the Great Name. The Great Name, as a divine inheritance, was transmitted from Adam (ʿA) to subsequent prophets, each receiving a portion according to their rank.

The Mystic and the Withholding of the Name

A distinguished mystic refrained from imparting the Name to the unworthy. This abstention aligns with mystical ethics, as the Names, due to their immense existential impact, are only bestowed upon those capable of receiving them. This underscores the importance of safeguarding divine secrets and transmitting them only to the deserving. The Great Name, as a divine inheritance, was transferred from Adam (ʿA) to the prophets and from Noah (ʿA) to Shem, demonstrating the role of prophets in preserving divine secrets. Mystics’ withholding of the Name reinforces the necessity of this careful transmission.

Challenges in Understanding the Great Name

A primary challenge is the incompatibility of the Great Name with conventional literature. The Great and Most Exalted Name cannot be comprehended within ordinary literary frameworks and belongs to the realm of the unseen. In esoteric sciences, numbers and letters carry symbolic meanings that transcend linguistic rules. This incompatibility highlights the limitations of exoteric sciences against intuitive knowledge. The Great Name appears as a secret only comprehensible through internal vision.

Narrations and Esoteric Indications

Narrations regarding the Great Name are presented in an oblique manner. Instead of direct disclosure, they merely allude to the truth, so that the initiated may perceive the meaning while the uninitiated remain deprived. This method functions as a key, accessible only to the spiritually discerning. It safeguards divine secrets from the unworthy and demonstrates the essential role of internal vision in grasping mystical knowledge.

Mystical Interpretation of the Basmala

The mystical interpretation of Bismillāh al-Raḥmān al-Raḥīm opens a window to profound Qur’anic knowledge. The Name, as an elevated aspect of the divine essence, encompasses all Names and the reality of the designated. The Bāʾ, as the intermediary of divine grace, manifests the Names from the unseen. The five Names in this phrase delineate a hierarchy from universality to particularity.

The Great Name, with seventy-two letters, represents an exalted rank of divine Names, with one letter remaining in the unseen, signifying the limits of human knowledge. The Biḥār al-Anwār narrations elucidate its position among the prophets and the Ahl al-Bayt (ʿA). Its transmission from Adam (ʿA) to the prophets and from Noah (ʿA) to Shem underscores the prophets’ role in safeguarding divine secrets. Mystics’ abstention from revealing the Name to the unworthy emphasizes the importance of preserving these secrets. Understanding the Great Name, due to its hidden nature, transcends exoteric sciences and requires internal vision. This interpretation provides a rich source for researchers of theology and mysticism, facilitating a deeper comprehension of Qur’anic knowledge.

Reflections on Divine Knowledge: The Supreme Name

This treatise, akin to a precious gateway in the ocean of divine knowledge, explores the concept of the Supreme Name. Through a philosophical and mystical approach, the subsequent discussion establishes the Supreme Name as the foundation of all existential determinations within the Qur’anic framework.

The Supreme Name and Existential Determinations

The concept of the Name in divine knowledge functions as a key encompassing all existential determinations. In Arabic literature, the Name, as a category independent and broader than verb and particle, holds a special status. Unlike the verb, dependent on conjugation, and the particle, lacking independent semantic potency, the Name possesses intrinsic independence and clarity. In philosophy and mysticism, the Name even transcends the notion of existence, for existence itself is a Name.

The Supreme Name and Unity of Divine Names

Divine Names such as Allāh, Raḥmān, and Raḥīm all reside within the broader concept of the Name. A narration in Biḥār al-Anwār (Vol. 91, p. 52) conveys a prayer invoking the majesty of the Name:

“By the majesty of that Name which has filled everything except You.”

The Supreme Name encompasses all existential determinations except the essence of God, which is beyond the reach of creation. Key Point: The Supreme Name mirrors all existential determinations except the divine essence and manifests the unity of divine Names within their apparent multiplicity.

Mystical Path of the Supreme Name

The path of the Supreme Name is arduous and demanding, requiring self-purification and focus on the divine Names. Repetition of “Yā Name” or specific Names acts as a key capable of opening the seeker’s existential vessel, contingent upon their spiritual readiness. If the seeker’s vessel is unprepared, the practice bears no effect and must be relinquished. Key Point: The mystical path of the Supreme Name resembles ascending a lofty peak achievable only through spiritual refinement and existential suitability.

Prophetic Path and Preliminary Role of Exoteric Sciences

The prophetic path, as a pristine flow from the source of divine truth, possesses a bestowed and existential character. This path, connected to the divine origin, is independent of formal tools. Prophets, through this connection, can realise truths such as miracles, which transcend the capacity of formal sciences. Exoteric sciences serve a preparatory and facilitating role, demonstrating the rational and legal possibility of prophetic teachings but not their existential actualisation.

Limitations of Exoteric Sciences

Exoteric sciences, due to their acquired and formal nature, can only delineate the possibility of divine knowledge and cannot effectuate or actualise it. They defend the rationality and feasibility of prophetic teachings against worldly doubts, yet the actualisation resides within the domain of prophets and saints.

Exoteric Sciences in the Era of Occultation

During the era of occultation, when prophets and infallibles are not physically present, exoteric sciences act as the sole available tools, performing a preparatory and facilitating role. They provide maps and guidelines of the prophetic path and play a vital role in preserving the continuity of divine knowledge. Key Point: Exoteric sciences act as a bridge between the era of presence and occultation, enabling preliminary transmission of prophetic knowledge, whereas realisation of divine truths requires existential practice.

The Supreme Name, as the essence of all existential determinations except the divine essence, constitutes the axis of unity of divine Names. Traversing its path is arduous, necessitating self-purification. Religious sciences, as preliminary tools, establish the rational and legal feasibility of prophetic knowledge, while the realisation of these truths lies in the existential practice of prophets and saints.

2. “Al-Ḥamdu li-llāh, Rabbi al-ʿĀlamīn”

Praise, due to encompassing submission, sanctification, and glorification, represents the highest form of worship, aligned with Qur’anic glorification.

Epistemological Distinctions: Praise, Commendation, and Gratitude

Praise, commendation, and gratitude all pertain to expressions of appreciation, yet they differ epistemologically and existentially:

• Praise (Ḥamd): Specific to rational and conscious beings, encompassing submission, exaltation, sanctification, astonishment, and reverence. It negates imperfection from the praised.
• Commendation (Madh): Applies to both rational and non-rational entities, including inanimate creation such as water, earth, or sky.
• Gratitude (Shukr): Pertains to blessings and counteracts ingratitude. It depends on the reception of benefit and bounty.

Superiority of Praise over Commendation and Gratitude

Praise, due to its exclusivity to rational beings and its inclusion of submission, sanctification, and exaltation, is superior. Commendation, inclusive of non-rational beings, and gratitude, dependent on blessings, rank lower.

Praise and Glorification in the Qur’an

The Qur’an couples praise with glorification. For instance:

“And say: Praise be to Allah who has not taken a son and who has no partner in His dominion and has no protector from abasement. Glorify Him greatly.” (Al-Isrā’ 17:111)

“There is nothing but that it glorifies His praise.” (Al-Isrā’ 17:44)

These verses indicate that praise encompasses sanctification and glorification. Key Point: Praise, due to encompassing submission, sanctification, and exaltation, constitutes the highest form of worship, negating imperfection from the praised and aligning with Qur’anic glorification.

Limitations of Religious Knowledge and the Prophetic Path

The Infallibles, in expressing profound truths, employed deliberate brevity and ambiguity to prevent misuse or distortion. This conciseness is not negligence but a conscious strategy to preserve the sanctity of knowledge. Religious sciences, due to their acquired nature, face limitations in comprehending the divine Names fully. This limitation reflects the inadequacy of the spiritual capacity of scholars to grasp the depth of divine knowledge. Key Point: Religious sciences, due to their formal nature, provide only the preliminary tools for recognising divine Names, while realisation of their truths requires existential practice.