الاسم الاعظم

الاسم الاعظم

Taqi al-Din al-Kaf`ami (d. 900/1494-5) on the Mightiest Name of God

The Names of God and theories of His Mightiest Name (al-ism al-a`ẓam) with special reference to the Miṣbāḥ (Luminary) of Tāqī al-Dīn Kaf`amī (d. 900/1494-5) and Bābī-Bahā’ī theologies of the Eschatological Name.

        In his extensive Arabic compilation entitled al-Miṣbāḥ fī’l-A’diyya wa’l-salawāt wa’l-Ziyarāt (The Luminary incorporating Supplications, Prayers and Visitation texts) of the (just pre-Safavid) Twelver Shī`ī thinker Shaykh Tāqī al-Dīn Ibrāhīm ibn `Alī ibn Ḥasan ibn Muhammad al-`Āmilī al-Kaf`amī (d. 900/1494-5) includes a section on the question of the al-ism al-a`ẓam (The Mightiest Name [of God]) followed, among other things, by one on the ninety-nine al-asmā’ al-ḥusnā (The Most Beautiful Names of God’) (see Kaf`amī, Misbah 408-418; 419-482). Select texts from and a translation and consideration of this eleven or so page section is reproduced below. It includes sixty sections of varying length largely culled from Shī`ī traditions and devotional literatures which either refer to, indentify the nature of, or spell out some aspect of the (one or more) forms of the al-ism al-a`ẓam, the Mightiest Name of God.

       This 31st section of the al-Miṣbāḥ fī’l-A’diyya.. `Concerning what has been transmitted regarding the al-ism al-a`ẓam (Mightiest Name)' commences with the following introductory words:

“Know that the statements (al-aqwāl) regarding this subject hare not been adequately encompassed in any authored book (kitāb muṣannaf) nor [comprehensively] compiled by any author although we shall [here] make mention of such statements (aqwāl an) as have been made..."

الفصل الحادي و الثلاثون

في ما روي في ذكر الاسم الأعظم

Section Thirty One of the Miṣbāḥ of Taqī al-Dīn al-Kaf`āmī (d. 900/1494-5) on what has been transmitted regarding الاسم الأعظم al-ism al-a`ẓam (”The Mightiest Name [of God]”).

Translation Dr. Stephen Lambden (UC-Merced), 2009.

In the first section on Allah as the Mightiest Name and elsewhere Kaf`ami refers to Ibn Fahd a Shi`i thinker who was active during the 9th century AH = 15th-16th cent. CE. Ibn Fahd al-Hillī is sometimes reckoned to be a possible teacher of Sayyid Muhammad al-Nurbaksh (d. 869/1464), founder of the Nurbakhshiyya, a Shi`i offshoot of the Kubrwaiyya Sufi order. Among his well-known works is the `Uddat al-Da`ī (“The Preparedness of the Supplicator”). This work is twice specifically referred in Kaf`ami's section of the Mightiest Name of God. After the final section sixty Kaf`amī cites Ibn Fahd in noting many further (beyond sixty) references relating to the Mightiest Name (Misbah, 1424/2003 p. 417 ).

“Shaykh Aḥmad ibn [Muhammad ibn] Fahd [al-Hillī (fl. 9^th cent AH = 15^th-16^th cent. CE) said in his `Uddat [al-Da`ī] (“The Preparedness of the Supplicator”)…

At the end of this first section on Allāh (see below) as the Mightiest Name Kaf`amī writes,

“The author of the `Uddat [al-Da`ī] (“The Preparedness of the Supplicator”) states that “these sayings [about the Mightiest Name] are very close[ly related] (qarīb jidd ^an) though their ramifications of meaning are extensive (li’an al-wārid fī hadha ma`anī kathīr)” (Kaf`amī, Misbah, 408).

Kaf`ami then seems to have cited or drawn extensively on parts of the the 500 page Arabic `Uddat al-Da`ī of Ibn Fahd in his identifying sixty passages or traditions about the Mightiest Name.

With full translation and occasional notes these sixty sections about the Mightiest Name are as follows:

[1] Firstly : the al-ism al-a`ẓam (Mightiest Name) is Allāh (God)

since it is the most well-known (ashhar) of His Names (asmā’) –exalted be He – and their most-elevated (a`lā), finding a place in Dhikr ([ritual] “remembrance”) and in supplication (al-du`ā). He gave it precedence relative to the rest of the Names. He favored it through an utterance of faithfulness (kalimat al-ikhlāṣ) and rendered possible thereby the testimony [of faith] (al-shahāda). It was indeed honored (imtāz) over the rest of the Names (al-asmā’) with additional characteristics (khawāṣṣ ukhrā). Cf. Next section in commentary on the al-asmā’ al-ḥusnā…

n.b `Double Mightiest Name’

[2] Secondly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified]

“in a Muṣḥaf (“book”, “volume” “copy”- cf. Qur’ān ms. ) that is set apart (qat` ^an)”.

[3] Thirdly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as

“Allāh al-Raḥman, “God, the All-Merciful”.

This is the Qur’anic Arabic personal name of God with the attribute al-Raḥman (“the Merciful”) attached as in the (slightly abbreviated) Islamic basmala.

[4] Fourthly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being

“among the al-asmā’ al-ḥusnā (“The Most-Beautiful Names”) which are ninety-nine distinct items (qat` ^an)”.

http://www.hurqalya.pwp.blueyonder.co.uk/BIBLIOGRAPHY-HYP/00-GOD%20AND%20HIS%20NAMES/02-Name%20and%20Attributes.htm

"Abu Huraya reported God's messenger as saying,

"God, the Most High, has ninety-nine names. He who retains them in his memory will enter paradise. He is [1] God [Allāh] than whom there is no God, [2] the Compassionate (al-Rahman), [3] the Merciful (al-Raḥim), [4] the King (al-Mālik), [5] the Holy (al-Quddūs), [6] the source of Peace [the Flawless] (al-Salām), [7] the Preserver of security [the Faithful] (al-Mu'min), [8] the Protector [Guardian] (al-Muhaymin), [9] the Mighty (al-'Azīz), [10] the Overpowering [Compeller] (al-Jabbār), [11] the Great in Majesty (al-Mutakabbir), [12] the Creator (al-Khāliq), [13] the Maker (al-Bāri'), [14] the Fashioner (al-Musawwir), [15] the Forgiver (al-Ghaffar), [16] the Dominant (al-Qahhār), [17] the Bestower (al-Wahhāb), [18] the Provider (al-Razzāq), [19] the Decider [Opener] (al-Fattāḥ), [20] the Knower [Omniscient] (al-'Alīm), [21] the Withholder [He Who contracts] (al-Qābid), [22] the Plentiful Giver (al-Bāsit), [23] the Abaser (al-Khāfid), [24] the Exalter (al-Rāfi'), [25] the Honourer (al-Mu'izz), [26] the Humiliator (al-Muzill), [27] the Hearer (al-Sami), [28] the Seer (al-Baṣīr), [29] the Judge (al-Ḥakam), [30] the Just (al-'Adl), [31] the Gracious [the Benevolent] (al-Laṭīf), [32] the Informed (al-Khabīr), [33] the Clement [the Mild] (al-Ḥalīm), [34] the Incomparably Great (al-'Azīm), [35] the Forgiving (al-Ghafūr), [36] the Rewarder [Grateful] (al-Shakūr), [37] the Most High (al-'Alī), [38] the most Great (al-Kabīr), [39] the Preserver (al-Ḥafīẓ), [40] the Sustainer [Nourisher] (al-Muqīt), [41] the Reckoner (al-Ḥasīb), [42] the Majestic (al-Jalīl), [43] the Generous (al-Karīm), [44] the Watcher [All-Observant] (al-Raqīb), [45] the Answerer (al-Mujīb), [46] the Liberal [the Vast] (al-Wāsi'), [47] the Wise (al-Ḥakim), [48] the Loving (al-Wadūd), [49] the All-Glorious (al-Majīd), [50] the Raiser [the Resurrector] (al-Bā'ith), [51] the Witness (al-Shahīd), [52] the Real [the Truth] (al-Ḥaqq), [53] the Trustee (al-Wakīl), [54] the Strong (al-Qawī), [55] the Firm (al-Matīn), [56] the Patron (al-Walī), [57] the Praiseworthy (al-Ḥamīd), [58] the All-knowing (al-Muḥṣī), [59] the Originator (al-Mubdi'), [60] the Restorer to life (al-Mu'īd), [61] the Giver of life (al-Muḥyī), [62] the Giver of death (al-Mumīt), [63] the Living (al-Ḥayy), [64] the Eternal [Self-Subsusting] (al-Qayyūm), [65] the Self-Sufficient (al-Wājid), [66] the Grand [Magnificent] (al-Mājid), [67] the One (al-Wāḥid), [68] He to whom men repair [the Eternal] (al-Ṣamad), [69] the Powerful (al-Qādir), [70] the Prevailing (al-Muqtadir), [71] the Advancer [the Promoter] (al-Muqaddim), [72] the Delayer (al-Mu'akhkhir), [73] the First (al-Awwal), [74] the Last (al-Ākhir), [75] the Outward [Manifest] (al-Ẓāhir), [76] the Inward (al-Bāṭin), [77] the Governor [Ruler] (al-Wālī), [78] the Sublime (al-Muta'ālī), [79] the Ample Beneficent [Righteous] (al-Barr), [80] the Acceptor of Repentance (al-Tawwāb), [81] the Avenger (al-Muntaqim), [82] the Pardoner (al-'Afuw), [83] the Kindly (al-Ra'ūf), [84] the Ruler of Kingdom (Mālik al-Mulk), [85] the Lord of Majesty and Splendor (Dhu'l-Jalāl wa'l-Ikrām), [86] the Equitable (al-Muqsiṭ), [87] the Gatherer (al-Jāmi'), [88] the Independent [Rich] (al-Ghanī), [89] the Enricher (al-Mughnī), [90] The Depriver [Protector] (al-Māni'), [91] the Harmer [Punisher] (al-Ḍārr), [92] the Benefiter (al-Nāfi'), [93] the Light (al-Nur), [94] the Guide (al-Hādī), [95] the First Cause (al-Badī'), [96] the Enduring (al-Bāqī), [97] the Inheritor (al-Wārith), [98] the Director (al-Rashīd), [99] the Patient (al-Ṣabūr)."

[5] Fifthly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being

Yā Ḥayy, Yā Qayyūm (O Living One! O Self-Subsisting!) which in [Biblical] Hebrew (al-`ibrāniyya) is Āhiyā Shara Ahiyā [sic. for] Hebrew אהיה אשר אהיה = (in the AV or King James’ version) “I am that I am” (Exodus 3:14).

In various Shi`i Islamic sources the biblical `I am that I am’ is associated with the Mightiest Name of God. Moses on Sinai asked the Name of God and was given this phrase (causative H-stem? of the verb to be in Hebrew) of divine Self-identification closely related to the tetragrammation (=Y-H-W-H cf. A-H-W-H = “I AM”). As the Arabic Qayyūm can be evocative of God’s existence through His own Self so the `I am that I am’ has similar implications.

It was perhaps during the reign of Rameses II (13th century B.C.E.) that Moses, a Hebrew with an Egyptian name, "fled from Pharoah and stayed in the land of Midian" (Exodus 2:15) where he married into the family and kept the flock of Jethro the "priest of Midian." According to Exodus 3:1ff., it was while Moses was working as a shepherd that he encountered God and was called to "bring the sons of Israel out of Egypt":

Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian; and he led his flock to the west side of the wilderness, and came to Horeb, the mountain of God. And the angel of the LORD appeared to him in a flame of fire out of the midst of the bush; and he looked, and lo, the bush was burning, yet it was not consumed. And Moses said, "I will turn aside and see this great sight, why the bush is not burnt." When the LORD saw that he turned aside to see, God called to him out of the bush, "Moses, Moses!" And he said, "Here am I." Then he said, "Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." And he said, "I am the God ( `Elōhîm Heb. אלוהים) of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he was afraid to look at God. (Exodus 3:1-6). ^{FN. 2}

While in Exodus 3:2, it is an "angel of the Lord" (mal'akh YHWH) or messenger of YHWH which appeared to Moses in a flame of fire of a burning bush, Exodus 3:4 implies that it was יהוה YHWH ("the Lord") who spoke directly to Moses. As the narrative unfolds, the mysterious angel is seen to represent the God, (ha-) `elōhîm Heb. אלוהים) who subsequently identifies himself as YHWH (Exod.3:15.) This apparent confusion between God and his messengers has been thought to be expressive of the mystery of the divine transcendence. Moses had a visually real though indirect, encounter with his Lord indirectly perceived through His messenger in the ethereal formlessness of a flame of fire set in a burning bush which "was not consumed."

        The text of Exodus 3:1-6, cited above is followed by an account of the commission of Moses (3:7-12) and by verses expressive of the revelation of the divine Name:

Then Moses said to God ('elohim),

"If I come to the people of Israel and say to them, `The God ('elohim) of your fathers has sent me to you,' and they ask me, 'What is his name?' what shall I say to them?'"

God ('elohim) said to Moses, אהיה אשר אהיה (= 'ehyeh 'asher 'ehyeh)" "I AM WHO I AM" And he said, "Say this to the people of Israel, `I AM ('ehyeh) has sent me to you.'"

God also said to Moses, "Say this to the people of Israel,

`The LORD יהוה     (YHWH) the God ('elohim) of your fathers, the God ('elohim) of Abraham, the God ('elohim) of Isaac and the God ('elohim) of Jacob, has sent me to you': this is my name (lit. my memorial) for ever and thus I am to be remembered throughout all generations (lit., for generation of generation)" (Exodus 3:13-15)

        Here Moses requests that God disclose His name to the end that his mission to the Israelites will be successful. From the burning bush, the God ('elohim) worshipped by Moses' ancestors first informs Moses that He is, אהיה אשר אהיה = 'ehyeh 'asher 'ehyeh (trans. = ) "I AM WHO I AM" or perhaps,

·         "I AM THAT [IS WHO] I AM,"

·         "I WILL BE WHAT I WILL BE" or

·         "I CAUSE TO BE WHATEVER I CAUSE TO BE".

        This elusive Hebrew phrase אהיה אשר אהיה may anticipate and throws light on the meaning of the subsequently disclosed name יהיה = YHWH. The three occurences of אהיה "I AM" here and the most sacred name יהיה = YHWH   most likely derive from the same Hebrew verbal root (perhaps H-W-Y [H-W-H] הוה meaning "to be/come to pass"), although there is no consensus exists about this matter. The etymological verbal form in this connection may not be the simple form (qal) but the Hebrew causitive hiphil = "H-Stem". On the basis of diverse etymologies the implication of the  אהיה אשר אהיה may thus be that God is One who acts in sovereign freedom, One Who is Self-Existent, One who makes Himself known in whatever way He chooses or, among other possibilities, One Who sustains existence, or Who cannot be properly known or adequately named.

THE TETRAGRAMMATON: יהיה = YHWH

        Occurring more than 6,000 times in the HB the tetragrammaton יהיה = YHWH is the personal Name which the Deity אלוהים (`elōhîm x 2,570 sing. + pl.) "the God" of the Israelite forefathers disclosed to Moses on Sinai. The God ('elohim) worshipped by the patriarchs also gives a more direct reply to Moses' question about His name. He declares Himself to be יהיה = YHWH the tetragrammaton (Greek, "having four letters"). The four Hebrew consonants that make up the name of God YHWH (yhwh) remain of uncertain pronunciation and meaning. Its exact meaning continues to be debated among biblical scholars and its accepted pronunciation was lost hundreds of years ago, during the Middle Ages.

THE TETRAGRAMMATON IN POST-BIBLICAL JUDAISM

        According to Freedman's article YHWH in the 5th volume of TDOT "The problems associated with the Tetragrammaton are manifold and all somewhat technical" (Freeman, TDOT V:500). Such technical matters cannot be discussed in detail here though it can be noted that pronunciations of the tetragrammaton proposed by modern scholars include, Y^eH H , YeHôáH, YaHôH, and YaHúH as well of course as the now quite well-known yaHWeH = Yahweh, commonly used, for example, in the Jerusalem Bible. (Ecole BibliqueJerusalem,1 vol ed.1951; Eng. 1972; rev. 1966, 73+ [NJB Eng.]1985).

A basically erroneous vocalization of YHWH is expressed by the artificial and impossible hybrid transliteration Y^eōWāH which becomes "Jehovah" in English. This word was the invention of Renaissance Christians who ignored or misunderstood the Masoretic convention of combining of the consonants of YHWH with the vowels of the substitute reading 'adônai (Hebrew, "Lord"), hence           (also 'elohim). During the past century or more Biblical and other scholars have striven to recover the pronunciation of YHWH. Today the form yahweh is most widely accepted. For 2,000 years or more, however, the very attempt to pronounce the tetragrammaton was something widely viewed, at least in "orthodox" Jewish circles, as something sacrilegious or spiritually dangerous.

        At some stage after the Babylonian exile, from the late Second Temple period (6thcent BCE – Zerubbabel-> 70 CE), Jews held back from publicly uttering this holy name. The name יהיה = YHWH came to be regarded as "unspeakably holy and therefore unsuitable for use in public reading, although it continued to be used privately" (Freeman, TDOT V: 500). Ancient mss. of the HB or texts therein, including certain of the Dead Sea Scrolls, sometimes refrain from registering the 4 Hebrew Letters constituting יהיה the tetragrammaton by abbreviating it or obscuring its pronunciation by writing its 4 unvoweled letters in the archaic Hebrew script (cf. 4Q139);

This reading of the divine name is probably much older than the MT. In some (though by no means all) of the Dead Sea scrolls, the use of the archaic script to write the name may indicate a special pronunciation. In 4Q139, two dots before the name YHWH may serve the same function.⁵ …”

Note also that in a talismanic Prayer attributed to the 5th Imam Muhammad al-Bāqir in which the אהיה אשר אהיה is transliterated into Arabic: ADD HERE

The Tablet of Baha'u'llah to Jinab-i Khalil expounding the Greatest Name in the light of Biblical texts

http://www.hurqalya.pwp.blueyonder.co.uk/BAHA'-ALLAH/call%20Moses.htm

"When the Divine Call was ended and the Mighty, Hidden Letters came to be in the threefold form in the quadratic Temple and the Innermost Mystery and Secreted Treasure was made manifest and eight Illumined Letters bore up the Heavenly Throne then was the Temple of the Greatest Name perfected and sealed with a sacred, guarded Seal. Blessed be he who gazes upon the Seal of the Beloved One and becomes aware of that which bath been decreed in it of the Mysteries deposited in the treasuries of the Books of old on the part of One All-Knowing, All-Wise. "

See also No. 13 below in "three suras".

[6] Sixthly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being

Yā Dhā’l-Jalāl wa’l-Ikrām (“O Lord of Majesty and Generosity [Honor]!”).

See Q. and 99 Names No. 85 Ghazālī, Ninety-Nine, 1992: 140. ADD.

[7] Seventhly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [The phrase]

“O Our God (Yā ilāh-nā) and God of everything ( wa-āllāha kulli shay’ ⁱⁿ),

a God Single-Unique (ilāh ^an wāhid ^an), No God is there save Thee! (lā ilāha ilā anta).”

These four statements are mentioned by al-Tabarsī [Tabrizi] in his Majma` al-Bayān, a well-known Shi`i Tafsir work of considerable length.

ADD

[8] Eightly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [The phrase]

“He, verily, is God, [and] the Living One, [and] the Self-Subsisting” See Q.

[9] Ninthly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] [by Imam Ja`far] al-Ṣādiq

“as being the basmala” = بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيم

"In the Name of God, The Merciful, the Compassionate" : See URL:

http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/THE%20BAB%20-%20TAFSIR%20WORKS/islamic_basmala.htm

[10] Tenthly : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [The phrases],

Yā Badī` al-samawāt wa’l-arḍ ( O Generator of the heavns and of the earth!),

Yā Dhā’l-Jalāl wa’l-Ikrām (“O Lord of Majesty and Generosity [Honor]!”).

(cf. prefixed to No. 6 above which is the second half here only).

[11] Eleventh : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] by the Prophet [Muhammad] as being,

“within three verses that occur at the end of the Sūrat al-ḥashr “The Surah of the Assembling” = Q. 59: 22-24:

The last three verses of this Sura read as follows:

Q. 59:22 = هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُو عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَة هُوَ ٱلرَّحۡمَـٰن

"He is God Who, no God is there except Him. He is aware of what is Hidden and what is Manifest. He is the Merciful (al-rahman).

Q. 59:23 = هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِن

ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ

"He is God Who, no God is there except Him. The King (al-Malik), the Sanctified (al-quddus), the Stabilizer (al-salam), the Faithful (al-mu`min), the Help in Peril (al-muhaymīn), the Mighty (al-`Aziz) the All-Compelling (al-jabbar), the Magnificent (al-mutakabir). Praise be God above whatsoever they falsely supopose.

Q. 59:24 = هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّر لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَى يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡض وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

"He is God , The Creator (al-khāliq), the Originator (al-bāri') Who, no God is there except Him. The King (al-Malik), the Fashioner (al-musawwir), unto Him belong the Most Beautiful Names (al-asma' al-husna) the Stabilizer (al-salam), the Faithful (al-mu`min), the Help in Peril (al-muhaymīn). All render Him glorification whether they are in the heavens or upon the earth. And He is the Mighty (al-`Aziz) the Wise (al-hakim)."

Within these 3 verses there are perhaps twenty-two (four + ten + eight = 22 ) possibilities choices for the Mightiest Name of God ranging from the personal name of God =Allah to various divine attributes such as the Wise (al-hakim).

[12] Twelfth : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] by the Prophet [Muhammad] as being

“in the verse of Sovereignty [Dominion] (āyat al-mulk)”. Cf. Q. 67 = Sūrat al-Mulk which commences:

قل اللهم مالك الملك تؤتي الملك من تشاء وتنزع الملك ممن تشاء

"Say: O my God! Ruler of the Kingdom [Possessor of Sovereignty] (mālik al-mulk)! Thou bestowest al-mulk (sovereignty) upon whomsoever Thou willeth and Thou removeth al-mulk (sovereignty) from whomsoever Thou desireth" (Q. 3:26a).

The word al-Mulk = `The Kingdom'; `Dominion'; `Sovereignty' ; `Rule...' occurs about 67 times in the Qur'an and is accounted one of the al-asma' al-husna (Most Beautiful Names of God) in the hadith of

See URL : http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/03A-The%20Bab/Qayyum%20al-asma'/QA%20sura%20titles%20pt.2.htm

[13] Thirteen : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] by the Prophet [Muhammad] as being

“in three sūrahs [of the Qur’ān] : namely,

[1] in Sūrat al-Baqara (`The Sūrah of the Cow, = Q. 2 ), the āyat al-kursī (“the Throne Verse” = Q. 2:255[6) :

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ‌ لَا تَأۡخُذُهُ ۥ سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُم وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِ إِلَّا بِمَا شَآءَ‌ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ

"God, no God is there exceot Him, the Living (al-hayy), the Self-Subsisting (al-qayyum). Slumber does not overtake Him neither does sleep. Unto Him belongs whatsoever is in the heavens and upon the earth. Who is there able to intercede before Him except with His permission! He is aware of what is between their hands and what is beyond them. None shall prove able to encompass anything of His knowledge save as He wills. His [cosmic] Throne-Seat-Chair (kursi) encompasses the heavens and the earth. And He does not experience fatigue over their preservation for He is the Exalted (al-`aliyy), the Mighty (al-`azim)."

[2] in the [Surat] Āl `Imrān (“The Family of Imrān” = Q. 3: 2(3)

Q.3: 2(3) ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ

“God, no God is there except Him, al-Ḥayy = “the Living One, al-Qayyūm = “the Self-Subsisting”)

And [3] in [Sūrat] Ṭā’-Hā’ (“T”-“H” Q. 20) “[On that Day.. v. 108]

Q. 20:111[2] وَعَنَتِ ٱلۡوُجُوهُ لِلۡحَىِّ ٱلۡقَيُّوم

["And faces shall turn away [humble themselves] before the Living One (al-hayy), the Self-Subsisting (al-qayyum)."

The well-known Sunnī Qur’ān commentator Qaḍī ʿAbd Allāh ibn ʿUmar Nāṣir al-Dīn Bayḍāwī (d. c. 700/1300) and author of the Anwār al-tanzīl wa-asrār al-ta`wīl ("The Lights of the Revelation and the mysteries of the Exegesis") states in the course of commentating on Q. 3: 2

"God, no God is there except Him, the Living (al-hayy), the Self-Subsisting (al-qayyum). It is transmitted that he [Muhammad] upon him be peace said:

`The Mightiest Name [of God] (al-ism al-a`zam) is in three [qur'anic] Surahs;

(1) in al-Baqara [the the Cow Q. 2) " "God, no God is there exceot Him, the Living (al-hayy), the Self-Subsisting (al-qayyum);

(2) and in the `Family of `Imran' (Q.3) "God, no God is there except Him, al-Ḥayy = “the Living One, al-Qayyūm = “the Self-Subsisting”) and (3)

in [Sura] Ta-Ha (=Q. 20), "And faces shall turn away [humble themselves] before the Living One (al-hayy), the Self-Subsisting (al-qayyum)"

(Baidawi, Anwar al-tanzil ed. Beirut 1410/1995, p. 237).

The three Qur'anic verses expressive of the Mightiest Name of God are identified and spelled out exactly as in the Misbah of Kaf`ami (No. 13 cited above). All three verses have in common the occurrence of the two adjacent divine attributes al-hayy, al-qayyum = "the Living, the Self-Subsisting". As shall be seen many Sunni and Shi`i traditions associate the Mightiest Name with these twin divine attributes. One of the reasons for this has been spelled above in the comments on identification No. 5.

[14] Fourteen : [The al-ism al-a`ẓam (Mightiest Name)] is

"mentioned by Muhammad [ibn Ismā’īl] al-Bukhārī [d. 256/870] in his Kitāb al-tadhyīl (“Book of the Appendix”) [where it is relayed] from him [The Prophet Muhammad] that it is in His [God’s] saying (exalted be He),

“Your God is a single God, no God is there except Him, the Merciful (al-Rahman), the Compassionate (al-Rahim). (Q. ? 163)

and His saying,

“God, no God is there save Him, al-Ḥayy (the Living), the Qayyūm (“the Self-Subsisting”)” (Q. 3:3 or parallels).

[15] Fifteen : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being

“Thou art God! No God is there except Him, the Merciful, the Compassionate (al-Raḥman al-Rahīm)’.

[16] Sixteen : The al-ism al-a`ẓam (Mightiest Name) is

“[He is] Our Lord” (rabbunā). Such was transmitted by [The sixth Imam Ja`far] al-Ṣādiq (d. c. 148/765).

See Fn.

[17] Seventeen : [The al-ism al-a`ẓam (Mightiest Name)] is mentioned

by [Muhammad ibn Salama ibn Ja`far ibn `Alī] al-Quḍā`ī [al-Miṣrī] (d. 454/1062) in his book, Kitab Dustūr ma`alim al-ḥikam [wa-ma't̲ūr makārim al-shiyam : min kalām Amīr al-Mu'minīn ʻAlī Ibn-Abī-Ṭālib] [relayed] from [Imam] `Alī (d.40/661) – peace be upon him— [stating that]

`It is at the beginning of the Sūrat al-Ḥadīd (“Surah of Iron”, Q. 57) unto where He [God] said [in the Qur’ān],

Q. 57:6b =

وَهُوَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

“And He is aware of the thoughts in the breasts [of humankind]” (wa huwa alīm bi-dhāt al-ṣudūr) (= Q. 57:6b)

Surat al- Ḥadīd (Q. 57) verses 1-6.

[1]   بِسْمِ اللهِ الرَّحْمـٰنِ الرَّحِيم

“In the name of God, the Merciful, the Compassionate.”

[2] سَبَّحَ لِلّٰهِ مَا فِىْ السَّمٰوٰتِ وَالْاَرْضِ‌ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ‏

“Whatever is in the heavens and the earth glorifies Allah; and He is the Mighty, the Wise.”

[3] لَهٗ مُلْكُ السَّمٰوٰتِ وَالْاَرْضِ‌ يُحْىٖ وَيُمِيْتُ‌ وَهُوَ عَلٰى كُلِّ شَىْءٍ قَدِيْرٌ‏ ‏

“His is the kingdom of the heavens and of the earth. He gives life and He causes death. And He has power over all things.”

[4] هُوَ الْاَوَّلُ وَالْاٰخِرُ وَالظَّاهِرُ وَالْبَاطِنُ‌ وَهُوَ بِكُلِّ شَىْءٍ عَلِيْمٌ‏

“He is the First (al-awwāl) and the Last (al-akhir), and the Manifest (al-ẓāhir) and the Hidden (al-bāṭin), and He knows all things”.

[5] هُوَ الَّذِىْ خَلَقَ السَّمٰوٰتِ وَالْاَرْضَ فِىْ سِتَّةِ اَيَّامٍ ثُمَّ اسْتَوٰى عَلَى الْعَرْشِ يَعْلَمُ مَا يَلِجُ فِىْ الْاَرْضِ

وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَآءِ وَمَا يَعْرُجُ فِيْهَاؕ وَهُوَ مَعَكُمْ اَيْنَ مَا كُنْتُمْ‌ؕ وَاللّٰهُ بِمَا تَعْمَلُوْنَ بَصِيْرٌ‏

“He it is Who created the heavens and the earth in six days, then He settled Himself upon the Throne. He knows what enters into the earth and what emerges from it, and what descends from heaven and what goes up into it. And He is with you wherever you may be. And God sees all that you do.”

[6] لَهٗ مُلْكُ السَّمٰوٰتِ وَالْاَرْضِ‌ؕ وَاِلَى اللّٰهِ تُرْجَعُ الْاُمُوْرُ‏

“Unto Him belongs the kingdom of the heavens and of the earth and unto God all affairs do return”.

ADD HERE

… as well as at the end of the سورة الحشر‎ Sūrat al-Ḥashr (Surah of the Assembling / Rounding Up, Q. 59) from where He says, “If We sent down this Recitation [Qur’ān]” (Q. 59: 21a) [and the rest of] the Surah [al- Ḥashr] (=Q. 29: 21-24) :

Surat al- Ḥashr (Q. 59) verses 21-24.:

لَوْ أَنزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ وَتِلْكَ الأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

[21]. Had We sent down this recitation [Qur'an] on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.

هُوَ اللَّهُ الَّذِي لا إِلَهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ

[22]. He is God, there is no God except Him (La ilāha ila huwa), the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful.

هُوَ اللَّهُ الَّذِي لا إِلَهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

[23]. He is God (Allāh) [MBN 1]. No God is there save Him (Lā ilāha illā Huwa), the King (al-Mālik [MBN 4], the Holy One (al-Quddūs) [MBN 5], the Flawless (al-Salām) [MBN 6], the Faithful (al-Mu`min) [MBN 7], the Help in Peril (al-Muhaymin) [MBN 8] the Mighty (al-`Azīz) [MBN 9], Omnipotent (al-Jabbār) [MBN 10], the Supreme (al-Mutakabbīr) [MBN 11]. Glory be to God! above whatsoever they associate with Him (subḥān Allāh `ammā yushrikūn).

There are eight (or nine including Allāh [MBN 1] consecutive Names among the al-asmā’ al-ḥusnā (`Most Beautiful Names’ found in this verse (Nos. 4-11).

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الأَسْمَاء الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

[24]. He is Allah, the Creator (al-Bārī) [MBN 13], the Fashioner (al-Muṣawwar) [= MBN 14]. To Him belong the Most Beautiful Names (al-asmā’ al-ḥusnā). All that is in the heavens and the earth glorify Him. And He is the Mighty (al-`Azīz) [=MBN 9], the Wise (al-Ḥakīm) [MBN 47].

Then raise up your hand(s) and say: `Yā man Huwa (O Thou who art He!). Wherefore do I, supplicate Thee by the truth of these Names that Thou bless Muhammad and the family of Muhammad   and

See fn.

al-Quḍā`ī = Muhammad ibn Salāma ibn Ja`far ibn `Alī al-Quḍā`ī al-Miṣrī (d. 454/1062)

He was the author of a number of Arabic works including the volume Kitab Dastūr Mu`allim al-Ḥikam

Dustūr maʻālim al-ḥikam wa-ma'thūr makārim al-shiyam : min kalām Amīr al-Mu'minīn ʻAlī Ibn-Abī-Ṭālib. ed. Ḥasan al-Samāḥī Suwaidān, Damascus : Dār al-Qalam, 2003.

(`The Shooting Star in Wisdom Sayings, Proverbs and Ethics’), ed. `Abu al-Wafā’ Muhammad al-Murāghī. Cairo: al-Majlis al-A`la li’l-Shu’ūwn al-Islāmiyya, Lajnat al-Tā’rīf bi’l-Islām, 1970.

The above volume contains some 1200 sayings attributed to the Prophet Muhammad and was recently utilized by Riad Aziz Kassis in his The book of Proverbs and Arabic proverbial works (Leiden: Brill Academic, 1999).

[18] Eighteen : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [the phrase]

Yā arḥam al-raḥimīn (“O Most Merciful of the Merciful ones!”).

[19] Nineteen : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being

“He, verily, no God is there except Thee! Praised be unto Thee! I myself am among the evildoers [tyrannical] (al-ẓālimīn)”.

These lines are non-qur’anic though they are made up of qur’anic phrases drawn from various Qur’ān texts and vocabulary. This identification might in part be rooted in an attempt to dissuade such as desire to use the power of the Mightiest Name for destructive reasons (see also No. 20 below).

[20] Twenty : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by the words]

“He is indeed the best of the Inheritors (al-wārithīn)” (= Qur’ān 21: 89). Wārith is one of the Divine Attributes reflected once in the plural in Q. 21: 89. This identification might be rooted in an attempt to dissuade such as desire to use the power of the Mightiest Name to acquire things which are best viewed as belonging to God, the “Best of Inheritors”.

[21] Twenty one : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by the words]

“Sufficient for us is God and [He is] the best Trustee [Guardian] (al-wakīl)” (= Q. 3:173b).

The occurrence of the word Allāh here would seem to be equated with the Mightiest Name.

[22] Twenty two : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by Name-Attribute]

“The Near One” (al-Qarīb).

[23] Twenty three : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by the Name-Attribute],

“The Loving” (al-Wahhāb).

[24] Twenty four : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by Name-Attribute],

“The Forgiver” (al-Ghaffār).

[25] Twenty five : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by the words],

“The Hearer of the Supplication” (samī` al-du`ā’).

[26] Twenty six : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by the words],

The Hearer (al-samī`), the All-Knowing (al-`alīm).

[27] Twenty seven : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by the words],

“The Loving” (al-wadūd) Possessor of the Glorioius Throne (dhū al-`arsh al-majīd), the One Who Acts according to whatsoever He desires.

[28] Twenty eight : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed by the words],

“Put thy trust in the Living One (al-ḥayy), the Undying [Who does not die].”

This identification is an exact citation of the initial, opening half of Q. 25: 58a (50a). The imperative of the vth form of the root w-k-l, tawakkal (to put one’s trust in [God], occurs ten further times in the Qur’ān (Kassis, Concordance, 1273). The above qur’ānic citation is closely paralleled at Q. 26: 217 though two different Divine Attributes are used, “Put thy trust in the All-Mighty (al-`Azīz), the All-Compassionate (al-Raḥīm)”.

[29] Twenty nine : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being

It lies between the two Jalāls in the [Surat] al-An`ām (“The Surah of Cattle” = Q. 4).

[30] Thirty: [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being

“Within the Ḥa-wa -Mīm Surahs”. These Sūrahs are

[31] Thirty one : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

Yā-Sin.

These two isolated letters are prefixed to Q.

[32] Thirty two : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

“In what is between the Ḥā-Mīm [Surahs] and the Yā-Sin [Surah]”.

[33] Thirty three : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

…

This identification continues to read:

“It is indicated in the spelled out [isolated Arabic] letters [of the alphabet] (ḥurūf al-tahjī) at the openings of the Surahs of the Qur’ān. These [isolated letters] are assembled together in your [human] speech when you correctly, repeatedly pronounce them in an appropriate manner (ṣirat al-ḥaqq). We reckon them and number them [the qur’ānic isolated letters] as having a total [abjad value] of six hundred and ninety three”.

A tradition ascribed to Imam `Alī reads as follows,

“Everything has an attribute [token-sign] (ṣifat) and the attribute of the Qur’ān is the [isolated Arabic] letters [of the alphabet] (ḥurūf al-tahjī) [at the openings of the Surahs of the Qur’ān]. Sha`bī [then] stated, ‘In every [sacred] Book God there is a mystery [secret] (sirr). His mystery in the Qur’ān is the [isolated Arabic] letters [of the alphabet] (ḥurūf al-tahjī) [at the openings of the Surahs of the Qur’ān]. And from Sa`īd ibn Jabīr [it is related], `They are the Most Beautiful Names [of God] (asma’ Allāh al-ḥusna) when separated [isolated things] (`cut off’, maqṭū`at). If the people knew their Author [`Composer’, `Originator’] (tā`līf) [= God] they would know the `Mightiest Name’ (al-ism al-a`ẓam). He says, “A-L-R” : “Ḥ-M” : “N” which is [spells out] al-Raḥman (the Compassionate) except that we are conscious of the fact that we have connected them [the isolated letters]. Thus whoso is aware that the collection [of letters] is linked up is aware of the `Mightiest Name’ (al-ism al-a`ẓam) which, when God is supplicated therewith will Him to respond. Thus says [Shaykh] al-Ṭabarsī [=Tabrīzī] in his Majma` [al-Bayān]” (cited in Kaf`amī, al-Miṣbāḥ, 1424/2003, p. 411 fn. 1).

[34] Thirty four : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

                    …

“the amplification (al-mutakabbir) of its [alphabetical] substance (kūn) in line with the collective numerical value of the bases of all of the luminous letters (al-ḥurūf al-nurāniyya) relative to their isolatedness (al-muqaṭṭa`a) which we have already mentioned as having a [collective abjad numerical] value of six hundred and ninety three” (see No. 33 above).

[35] Thirty five : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] from Imam [Ja`far] al-Ṣādiq (d. 148/765)

as being [expressed in], his statement to some of his companions when they asked `Have I not taught you the al-ism al-a`ẓam (Mightiest Name [of God])?’. They said, `Yes indeed!’. He said, `[Then] Recite the Ḥamd [Q.1] and the Tawḥīd [= `There is no God save God’] and the `Throne verse’ (āyat al-kursī) [=Q. 2:256] and of the Qadar (Destiny) [?] Then face the Qibla [in Mecca] and supplicate according to what you desire’ Thus mentioned Muhammad ibn al-Ḥasan ibn Farrūkh al-Ṣaffār [d.290/XXX] in his book Faḍl al-Du`ā (“The Bounty of Supplication”).

[36] Thirty six : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

…

From [Imam Ja`far] al-Ṣādiq (d. c. XXX/740) “It is in the Fātiḥa (Opening Sūrah) of the Book (Q.1). If you recite this over the dead seventy times, then you will thereby have restored the soul (al-rūḥ)! Such is not such an astonishing thing (`ajab ^an). This was mentioned by Shaykh al-Mufiḍ (ADD) his book al-Tabṣira (ADD)

ADD

[37] Thirty seven : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in the tradition] transmitted by [Imam `Alī] al-Riḍā’ (d. XXX/XXXX) [ or in another mss. from Imam Ja`far al-Ṣādiq] [stating that] “Whomsoever [recites] the basmala (Bismala al-Rahman al-Raḥīm) and the ḥawlaqa (= lā ḥawla wa lā qūwata ilā bi-llāh ‘There is neither strength nor power save in God’) 100 times after the Dawn Prayer (Ṣalat al-Fajr) would be closer to the Mightiest Name of God (ism Allāh al-a`ẓam) than the black of the eye is to its white. There within it the Mightiest Name of God (ism Allāh al-a`ẓam).

[38] Thirty eight : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

  “in this Du`ā (Supplication] :

“O My God! Thou art God. No God is there except Thou! O Source [Master] of Night Ascents and Power (yā dā al-ma`ārij wa’l-quwa). I ask Thee by Bismillāh al-Raḥman al-Raḥīm and by that which Thou sent down on the Night of Destiny [Power] (laylat al-qadr) that Thou establish for me by Thy command release from suffering [repose comfort] (faraj ^an) and freedom from difficulty (makhraj ^an). And I ask Thee that Thou bestow blessing upon Muhammad and the Family of Muhammad and that Thou forgive me my sins and accept my repentance O Most Merciful of the Merciful Ones (arḥam al-raḥimīn).

This is mentioned by the author of the book al-Fawā’id al-Jaliyya

[39] Thirty nine : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

“the Kitāb al-Nahy (“ Book of Proscription) specifiying `Supplications of the Prophet [Muhammad]’ as relayed by Abī Muhammad Ḥaramī from the Prophet. [More specifically ] It is contained in this supplication:

“O My God! I do indeed supplicate Thee by virtue of the fact that With Thee is the Praise! No God is there save Thee. O Bountiful One (mannān)! O Regenerator (badī`) of the heavens and of the earth! O Possessor of Glory and Nobility (dhā’l-jalāl wa’l-ikrām)!

See below No. 46

[40] Forty : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being [expressed in],

“From the Kitāb al-Taḥṣīl [“The Book of [Scientific] Acquisition/ Learning”] as related from the Prophet [Muhammad] it [the Mightiest Name] is in this Supplication (al-du`ā):

“O my God! I beseech Thee since Thou verily art Thou Who art God! No God is there except Thee, the One (al-aḥad) All-Enduring [Perpetual] (al-ṣamad)!

“He begetteth not; neither is He begotten (lam yalid wa lam yulad”.

For Him there is no one [who is] equal (kufū ^anaḥad)” [= Q. 112: 3-4].

See also No. 51

[41] Forty one: [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“It is from him [the Prophet Muhammad] blessings and peace be upon him and his family. It is found in this supplication (al-du`ā):



“I, verily, O my God! supplicate Thee through the totality of Thy Most Beautiful Names (bi’l-asmā’ika al-ḥusnā) which I have been taught and those which I do not know. And I beseech Thee by Thy Mighty, Mightiest, Great, Greatest Name (bismika al-`aẓīm al-a`ẓam al-kabīr al-akbar)”.

[41] Forty two : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“in the supplication (al-du`ā’) of Joshua son of Nūn who, by means of it [the Mightiest Name], computed [thereby a restraining of the] the sun (al-shams) [on the day of battle, see Joshua 10: 8-15]. And it is,

`O my God! I, verily, supplicate Thee through Thy Pure, Purifying, Sacred, Blessed, Treasured, Name inscribed upon Pavilion of Laudation (surādiq al-ḥamd) and Pavilion of Glory (surādiq al-majd) and Pavilion of Power (surādiq al-qudrat) and Pavilion of Sovereignty (surādiq al-sulṭān) and Pavilion of the Secrets [Throne-couches] (surādiq al-sarā’ir). I supplicate Thee, O Lord! since Thine is the Laudfation [Praise] (al-ḥamd). No God is there except Thee, The Light (al-nūr), the Upright [Righteous, Devoted, Faithful] (al-bārr), al-Raḥman (the Merciful), al-Raḥīm (the Compassionate), the Righteous (al-Ṣādiq), the Learned (al-`ālim), the Hidden (al-ghayb), the Witness (al-shahāda), the Generator of the heavens and of the earth (badī` al-samawāt wa’l-arḍ) and their Light (nūr) and their Uplifter (qiyām), Possessor of Glory and Nobility (dū’l-jalāl wa’l-ikrām), One Affectionate [Loving, Tender) (ḥannān), a Light (nūr), Eternal (dā’im), Sanctified (quddūs), One Living (ḥayy) Who dios not die.”

Joshua 10: 10-15 : http://www.enduringword.com/commentaries/0610.htm

“So the Lord routed them before Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes to Beth Horon, and struck them down as far as Azekah and Makkedah. And it happened, as they fled before Israel and were on the descent of Beth Horon, that the Lord cast down large hailstones from heaven on them as far as Azekah, and they died. There were more who died from the hailstones than the children of Israel killed with the sword. Then Joshua spoke to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel: “Sun, stand still over Gibeon; and Moon, in the Valley of Aijalon.” So the sun stood still, and the moon stopped, till the people had revenge upon their enemies. Is this not written in the Book of Jasher? So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day. And there has been no day like that, before it or after it, that the Lord heeded the voice of a man; for the Lord fought for Israel. Then Joshua returned, and all Israel with him, to the camp at Gilgal.”

[43] Forty three : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being, in the [following] Du`ā :

“I beseech Thee, O my God! by Thy Mighty Name (bismika al-`aẓīm)

  and by Thy Greatest Riḍwān”.

The word Riḍwān is an Artabic verbal noun (from the root R-Ḍ-W) meaning `Felicity’, `Contentment’, `Delight’, `Favor’). It occurs 13 times in the Q. and, among other things in Islamic literatures, it came to designate an angelic figure who is the keeper of Paradise. In the above prayer there is mention of the Mighty Name which is synonymous with the al-ism al-a`ẓam, the `Mightiest Name’ and the Greatest Riḍwān may signify the sublime beatitude of Paradise or its nagelic gatekeeper. Not one of the al-smā’ al-ḥusnā the word Riḍwān was frequently used by the Bab from the first Sūrah of his Qayyūm al-asmā’ onwards. For Baha’is as is well-known Riḍwān is a highly eschatologically suggestive term coming to designate both the orchard or garden (bustan) where Bahā’u’llāh declared his prophetic mission and the sacred, twelve day period of its communication near Baghdad during April 22-May 3^rd 1863. Three Bahā’ī holy days are associated with the Riḍwān period.

[44] Forty four : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

[transmitted] “from him [the Prophet Muhammad]… in this supplication (al-du`ā’):

“O My God! I beseech Thee by Thy Mighty (`al-`aẓīm), Mightiest (al-a`ẓam) Purifying [Pristine] (al-ṭāhir), Pleasant (al-ṭayyib), Blessed (al-mubārak) Name (ism) which is Most Beloved (al-aḥabb) of Thyself. When Thou art supplicated therewith Thou do make reply and whenever I make request thereby Thou do make provision. And when Thou art requested to display Thy Mercy by means of it Thou art indeed Merciful. And when Thou art requested to dispel grief therewith Thou do indeed show comfort.

[45] Forty five : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

[transmitted] “from him [the Prophet Muhammad]… in this supplication (al-du`ā’):

“O My God! I supplicate Thee through the intimate conjunctions of Might (bi-ma`āqid al-`izz) from Thy Throne (`arsh) and the extremities of Thy Mercy from Thy Book (muntahā raḥmat min al-kitāb); through Thy Mightiest Name (ismika al-a`ẓam) and Thy most Sublime Bounty (jaddika al-a`lā) as well as through Thy Completed Words (kalimātika al-tammāt).

[46] Forty six : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

[transmitted] “from him [the Prophet Muhammad]… in this supplication (al-du`ā’):

“O My God! I supplicate Thee by Thy Most Beautiful Names (bi-ama’ika al-husnā), those which I known among them and those which I do not know. And I supplicate Thee by Thy Mightiest Name (bismika al-a`ẓam), which, when Thou art supplicated therewith Thou do respond. And whenever I make request thereby Thou do make provision. With Thee indeed is the Praise (al-ḥamd)! No God is there save Thee. O Bountiful One (mannān)! O Regenerator (badī`) of the heavens and of the earth! O Possessor of Glory and Nobility (dhā’l-jalāl wa’l-ikrām)!

See above No. 39. the latter portion of which is virtually identical to this prayer.

[47] Forty seven: [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“within the Book Ighātha al-Di`ā`ī [“The Succor of the Supplicant“] by [the fourth Imam `Alī] Zayn al-`Abidīn (d. XXX/XXX).

It is in this [the following] supplication (al-du`ā’):

“O God (yā Allāh)! O God (yā Allāh)! O God (yā Allāh)! No doubt for Thee is there respecting Thy Singleness [Oneness] (waḥdaka). O Bountiful One (mannān)! O Regenerator (badī`) of the heavens and of the earth! O Possessor of Glory and Nobility (dhū’l-jalāl wa’l-ikrām)! The Possessor of the Mighty Names (al-asmā’ al-iẓām), Possesor of Might ( dhū’l-`izz) which ceases not. Thy God is Unique (wāḥid). No God is there except Him, the Merciful (al-raḥmān) Compassioante (al-raḥīm), and may the blessings of God be upon Muhammad and all of his family.” Then make thy request.

See FN

[48] Forty eight: [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as also being from him [Muhammad]. It is in this supplication (al-du`ā’):

“O My God! I supplicate Thee by Thy Name (bi-ismika), “O God (yā Allāh)! O God (yā Allāh)! O God (yā Allāh)! O God (yā Allāh)! O God (yā Allāh)! No God is there except Him, Lord of the Mighty Throne (rabb al-`arsh al-`aẓīm).”

See FN

[49] Forty nine : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being “in this supplication (al-du`ā’) :

“O My God! I supplicate Thee by Thy Name (bi-ismika) which is Treasured up (al-makhzūn), Hidden (al-maknūn), Blessed (al-mubārak), Purified (al-muṭahhir), Purifying (al-ṭāhir) and Sanctified (muqaddisin).”

See FN = Ramz 52 transmitted by Ibn Abī Qurrat = Muhammad ibn `Alī ibn Ya`qūb ibn Isḥāq ibn Abī Qurrat. … This Du`ā’ is from [Imam Musā] al-Kāzim (7^th Imam) fl. 8^th cent CE.

These adjectives used of the powerful Name of God are repeated in many of the scriptural alwāḥ of Baha’u’llah.

[50] Fifty : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being, “in this supplication (al-du`ā’) :

“O Comforter in discomfort [Liberator from unease] (yā fārij al-ghamm)! O Remover of anxiety (yā kāshif al-hamm)! And O Faithful to the Covenant (yā mūfī al-`ahd)! And O Living One (ḥayy ^an), no God is there save Thee!”

See FN 4

  [51] Fifty one : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being, “in this supplication (al-du`ā’) :

“Recite the Basmala and the Ḥawāliq and say : `

“O Ancient of Days [Pre-existent One] (qadīm)! O True One (ḥaqq)! O Everlasting (dā’im)!, O Overseer [Upright One] (qā’im)! O Unique One (al-fard)! O All-Perpetual (al-ṣamad)! O God (Allāh)! O Compassionate (al-raḥman)! O Compassionate (al-raḥīm)! O Living One (al-ḥayy)! O Self-Subsisting (Qayyūm)! O Possessor of Glory and Nobility (dhā’l-jalāl wa’l-ikrām)! O Light of the heavens and of the earth (nūr al-samawāt wa’l-arḍ) and whatsoever is between them! And Lord of the Mighty Throne (al-`arsh al-`aẓīm)! O Whomsover “begetteth not nor is begotten” (yā lam yalid wa lam yulad = Q. 112: 3). “Compared to Him there is no one [who is] equal (kufū ^anaḥad)” ( = Q. 112: 4). O Sufficer (al-kāfī)! O Guide (al-hādī)! O Creator (bārī’)! O Learned One (`ālim)! O Truthful One (ṣādiq)! O “Kāf (letter “K”)-Hā’ (“H”)-Yā (”Y”)-`Ayn (“`”)-Ṣād (“Ṣ”)” [= Q. 19: 1]. O Lord of Lords (rabb al-arbāb)! O Sayyid of Sayyids (sayyid al-sādāt)! O King of Kings (mālik al-mulūk)! O Protector [Guardian] of this world and of the hereafter (walī al-dunyā wa’l-ākhira)!

O my God! Thou art the King (malik) of those in heaven and the King (mailk) of those upon the earth! There is no sovereignty in either of them from other than Thee. Thy Power (qudrat) on earth is even as Thy power (qudrat) in heaven. Thy Sovereignty (sulṭān) on earth is even as Thy power (qudrat) in heaven. I supplicate Thee by Thy Noble Name (ismika al-karīm) and by Thy Lumninous Countenance (wajhika al-muinīr). Thou art Powerful over all things. May blessings be upon Muhammad and the family of Muhammad   and may I find speedy release from my suffering. And bring about for me release from every discomfort (ghamm). Dispell and make tolerable for me every difficulty, O Most Merciful of the Merciful Ones (arham al-rāḥimīn)”.

See above No. 40

Fn.1 Du`ā’ ( = Ramz 51) as transmitted by Muqatil ibn Sulayman in a response to a question to be taught of al-ism al-a`zam. Associated with power over life and death.

[52] Fifty two : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being, “in this supplication (al-du`ā’) :

See FN = Ramz 52 transmitted by `Aṭā ibn Abī al-Rabbāḥ one learned among the Fuqaha’ (jurists) of Mecca… Muqātil…

[53] Fifty three: [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“in the Kitab al-Du`ā’ of Ibn Abī Layla [it is stated] that the Mightiest Name (al-ism al-a`ẓam) is `O God (yā Allāh)! O Merciful One (al-Raḥman), the Possesor of Might and Nobility (dhā’l-jalāl wa’l-ikrām).

[54] Fifty four : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“It is He, verily, is the One (al-aḥad), the All-Enduring (al-ṣamad).”

[55] Fifty five : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“In the Kitāb al-Tahajjud (“The Book of the Night Vigil“) [Muhammad ibn `Alī ibn Ya`qūb ibn Isḥāq] ibn Abī Qurrat. …from [Imam Musā] al-Kāzim (7^th Imam) fl. 8^th cent CE. It is in this Du`ā’. You should say three times Yā Nūr (O Light)! Yā Quddūs (O Sanctified, Holy One)! Then three times, `Yā Ḥayy (O Living One)! Yā Qayyūm (O Self Subsisting)! Then three times, Yā Ḥayy ^an lā yamūt (“O living One Who dieth not”). Then three times, Yā Ḥayy ^an ḥīna lā Ḥayya (O Living One [never] momentarily not Living). Then three times, Yā Ḥayy lā ilāha illa anta (O Living One! No God is there save Thee). Then three times, bilā ilāha ila anta (`I beseech Thee through `No God is there except Thee’). Then three times, `I beseech Thee through Thy Name Bismillāh al-Raḥman al-Raḥīm (In the Name of God, the Merciful, the Compassionate), the Mighty (al-`azīz), the Mubīn (the Luminous)!”

See FN

[56] Fifty six : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“in the Du`ā’ (Supplication) of Ya`qūb (Jacob) which was taught to him by the angel of death (malak al-mawt) for such is indeed repeated in preliminary section of the foregoing (book = the Kitāb al-Tahajjud (“The Book of the Night Vigil“) [Muhammad ibn `Alī ibn Ya`qūb ibn Isḥāq] ibn Abī Qurrat) dealing with the supplications of the Prophets and the Imams (adi`yya al-anbiyā’ wa al-a’imma), may the blessings of God be upon them.

This is most probably an allusion to the story contained in Genesis 32 and embellished in Jewish Midrashic literatures relating how Jacob wrestled with God in angelic form at the time when he was renamed Israel (= `Contender with God’). His being taught the al-ism al-a`ẓam at this time is ADD HERE

Genesis 32

"24 ¶ And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.
26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
27 And he said unto him, What is thy name? And he said, Jacob.
28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.
29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.

[57] Fifty seven : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being from [Imam] `Alī (d.40/661)…

in this Supplication (al-du`ā’):

“O my God I beseech Thee by Thy Name which is Treasured up (al-makhzūn), Hidden (al-maknūn), Mighty (`aẓīm), the Mightiest (al-a`ẓam), the Most Majestic (al-ajall), the Greatest (al-akbar), the Evidential (al-burhān), the Real [True] (al-ḥaqq), the Help in Peril (al-muhaymin), the Sanctified [Holy] (al-quddūs).

"The One [Name] which is Light from Light (al-nūr min nūr) and Light with Light (nūr ma` nūr) [which is] “Light upon Light” (al-nūr `alā nūr) [Q. 24: 36] and Light above Light (nūr fawq nūr); [which is] Light in Light (nūr fī nūr), a Light (nūr) which radiates (aḍā’a cf. diyā’) forth dispelling every darkness; through which every accursed tyrant [colossus, oppressor…] (kullu jabbār rajīm) is annihilated to the degree that it shall be unable to raise up heaven (al-samā’) or the earth (al-arḍ).

O thou who believes in it fearful of every fearful thing. Through it thou shall be able to nullify the bewitchment of the every magician (siḥr kullu sāḥir) ADD HERE

_________

Kaf`ami Misbah FN. 1 No. 57.

… A man came to Imam `Alī… and said, `Teach me the al-ism al-a`ẓam (Mightiest Name)

[58] Fifty eight : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being transmitted by [Imam Ja`far] al-Ṣādiq (d. 148/765), He said,

“in it [the following] is the Mightiest Name [of God] (al-ism al-a`ẓam). He supplicated with it every dawn (kull ṣubāḥ) and it is based upon [an acrostic use of] the letters of the alphabet (ḥurūf al-mu`ajjam):

“I, verily, beseech Thee O My God! through the [letter] “A” [commencing] al-(Ibtidā’ = commences with “a”) the Genesis [Commencement] and through the [letter] “B” of al-Bahā’ (the Beauty-Splendor-Glory) and so on to the end [of the letters of the alphabet]. And it has been mentioned in section fourteen towards the end of the `Prayer for the Dawn time’.

or “Mention of such has been registered in the fourteenth section of the [expository] comment on the Dawn Prayer (ta`qīb ṣalāt al-ṣubḥ).

[59] Fifty nine : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being indicated through these letters which are a sigla of the Mightiest Name [of God] (al-aḥruf ṣifat al-ism al-a`ẓam) and they are:

The graphical form of the mightiest name cited by al-Kaf`ami has the usual seven sigla which is traditionally traced back to a poem of Imam `Ali (d. 40/661).

Centrally important are the Shī`ī representations of the Mightiest Name of God certain of which are based upon directives spelled out in a tradition ascribed to Imam `Alī b. Abī Ṭālib (d.40/661), the son in law of the prophet Muhammad. The graphic form of the al-ism al-a`ẓam is depicted in poetical form as a seven-fold series of letters, signs, seals or sigla (pl. sing. sigil > Lat. Siglum =lit. “seal” ; the singular sigil indicates a symbol designed for a specific magical purpose is called a sigil).

He [Imam `Alī] said:

           [1-2] Three rods (`uṣiyy) in a row [ ] after a seal [khātam = above them the likeness of a straightened lance [‑‑].

[3] A blind [Arabic letter] M [mīm ﻡ ] without a tail;

[4] then a ladder unto all that is hoped for, but which is not a ladder [].

[5] Four things like fingers in a row, pointing to good deeds, but without a wrist [ ]

[6] And a [letter] "H" (hā' ) which is cleft (shaqīq) [ ]

[7] ثم واو منكوس كانبوب حجام و ليس بمحجم

Then an inverted [letter] wāw و ) like the syphon of a phlebotomist (ka‑anbūb ḥajjām, "tube of the cupper")

though not a cupping glass (miḥjam) :

Above is the 7^th depiction within Imam `Alī’s poetic and graphic description of the sevenfold sigla or cipher‑letter‑signs constituting one of the graphic representations of the Greatest Name of God. The seven successive `letters' are a sigla of the `Mightiest Name’ of God’ They have been interpreted to look like this in one Qajar period Shaykhi manuscript (which adds a second khatam in the form of a pentalpha or five pointed star:

From a mss. of the Commentary of Sayyid Kazim Rashti

These poetical lines of Imam `Alī normally continue in the short recension with the following further statement of Imam `Alī:

“This is [representative] of the Mighty Name (al‑ism al‑ mu`aẓẓim); If you knew it not aforetime, then know it now! O bearer of the Mighty Name (ṣāḥib al‑ism al‑`aẓīm), take sufficiency in it, for you shall be preserved from misfortunes and kept safe thereby. It is the Name of God (ism Allāh) ‑‑ exalted be His glory ‑‑ unto all humankind whether pure Arab (faṣīḥ) or non-Arab (a`jam).” (Arab. text cited from al‑Būnī, Shams, cited Winkler, 1930:69‑71 with German trans. 71; text and French trans. Anawati, 1967:24, 27; Eng. trans. MacEoin, 1982 [BSB 1/1:4‑14] = 1992:93‑97 = App. XXIII. I have adapted MacEoin’s translation in the light of the other translations and al‑Būnī’s Shams.

An Ismā’īli commentary on the Graphic form of the Mightiest Name of God

Perhaps dating 700 years before Sayyid Kazim Rashti wrote his commentary is the Ismā’īli commentary on the Mightiest Name of God. In 1943 Strothmann published in the Abhandlungen Der Akadamie der Wissenschaften in Gottingen Phililogisch-Historische Klasse (Series 3, No. 28) 1943 some interesting `Gnosis-Texte Der Ismailiten’ (Ismā’īlī Gnostic Texts) contained in original mss. located in the famous (around c. 1605 founded) and rich in oriental texts Ambrosian Library in Milan (Italy) (Arabische Handschriften Ambrosiania H. 75 ). The Ismā’īlī texts are introduced on pp.1-62 of the Strothmann section with the `Four Arabic Ismā’īlī’ texts, printed on pp. 1-180. The fourth of them is the Risālat al-Ism al-a`ẓam (Treatise on the Mightiest Name [of God]) occupying just 5 pages (pp. 171-176) appended on pp. 178-180 by a al-Kitābat al-sirriyya (“Note on the Mysterious Sigla”) or a key to an Arabic secret alphabet utilized in the latter work.
The Risālat al-Ism al-a`ẓam opens with the standard basmala … and blessings upon the Prophet Muhammad and Imam `Alī then the other Ismā’īlī Imams and finally upon Our Master and Our Sayyid, the [Ismā’īlī ] “Imam of Our Age”, al-Ṭayyib Abī al-Qāsim (d. c. 500?/1106-7??), the son of al-Āmir bi-Ḥakīm Allāh (d. 524/1130) the 20th Musta’lī Imam. Though he was murdered or deceased as an infant al-Tayyib (after whom the Tayyibiyya branch of the Ismā’īllis is named- they are related to the Indian Bohra Isma'ili faction) was later recognized as the Imam by some Musta`lī groups in Egypt, Syria and Yemen.

This possibly 12th cent CE Ismā’īlī treatise on the Mightiest Name may be the earliest commentary on the graphical Shī`ī form of the Mightiest Name. Each of the 7 sigla are given a detailed exposition in the light of Ismā’īli gnosis, mysticism and numerology. 12 elements are found to constitute the 7 sigla which are exegetically-eisegetically related to the 12 letters composing the shahada—lā ilāha ila Allāh… The inverted letter wāw is, among other things equated with the First Intellect…

It is said to have been described by al-Ḥakīm (the Wise One = Imām `Alī ?cf. the Ismā’īlī Imām) through his saying -- An early recension of the Poem of `Alī is cited:

• “It is [2] three rods after [1] a seal (khātim) after the likeness of a straightened lance;

• [3] A [letter] mīm etc • [4] Sullam ilā al-ma`mūl but not a sullam • [5] • [6] • [7] And a hā’ and a wāw upturned
In the Risālah on the Mightiest Name he is depicted as Amīr al-Mu`minīn (Commander of the Faithful), and the Locus of Divine Bounty and Nobility…

Muḥyī al Dīn Aḥmad b. `Alī al Būnī (d. 622 /1225).

http://www.hurqalya.pwp.blueyonder.co.uk/BIBLIOGRAPHY-HYP/011C-GHAYB/al-Buni.htm

Important in respect of the graphic and other forms of the Mightiest Name are the forty or more esoteric and sometimes occult-magical writings of Aḥmad ibn `Alī [Muḥyī al Dīn Abū’l `Abbas] ibn al Būnī (d. Cairo c. 622/1225). A recension of his four volume (500pp) Kitāb shams al ma`ārif wa laṭā’if al awwārif (`The Book of Sun of Gnosis and the Subtleties of .. Cairo, 1904) is fairly well known in various of its three or more recensions of varying length. It was certainly known in Qajar, 19th century Iran. This work makes creative use of abjad and other number correspondences, (magic) number letter squares and deals with jafr and the construction of amulets and circles of astronomical, talismanic and magical import.
The Shams al-ma`āraf contains detailed comments upon numerous theologically loaded divine names and attributes, including the ninety nine al asmā’ al ḥusnā, the `most beautiful names’ of God listed in various traditions ascribed to the prophet Muhammad and the Imams (cf. Biḥār 2 XX:XX). Other names, including those of the mother of Mūsā (Moses), miscellaneous arcane scripts and components of the secreted al ism Allāh al a`ẓam (`Mightiest Nameof God’) are discussed. Angelological and other matters rooted in or expressive of Isrā’īliyyāt are also present. Goldziher, Vajda and others have touched upon aspects of the occasionally Jewish rooted and related magical, mystical, theological, angelological and other aspects of this influential work.

The Shams al ma`ārif of al-Būnī identifies and discusses the Divine Name through which Moses was commissioned when God proclaimed , "I verily am God, no God is there except Me" . It was by means of the mightiest Name of God (al ism al a`ẓam) that Jesus resurrected the dead. Though al Būnī states that Jesus utilzed the "greatest, mighty, greatest Name of God" (al ism [Allāh] al a`ẓam … (Shams I:52) he also registers several supplementary traditions which spell out the text of the life giving prayer more precisely. In the section specifically devoted to this matter the following tradition is related from Abū Hudhayl who transmitted the tradition that Jesus would bow twice in prayer (raka`tayn) then fall prostrate and address God with the following six Divine Names: • Yā Qadīm (O Ancient!). • Yā Dā’im (O Everlasting!). • Yā Aḥad. (O One!) • Yā Wāḥid (O Unicity!). • Yā Ṣamad (O Eternal!) (Shams, 54). Much space is given to traditions associated with the ism Allāh al a`ẓam several different interpretations of which are given (Shams, ADD ).

A version of the ḥadīth from Imam `Alī is cited by Muḥyī al Dīn Aḥmad b. `Alī al Būnī (d. 622 /1225), author of the celebrated Shams al Ma`ārif [al kubrā] and a master of arcane computations surrounding the Names and Attributes of the Godhead. He reports this tradition from `Alī on the authority of the greatly respected `Father of Islamic exegesis’ (tafsīr) `Abd Allāh ibn `Abbās (d. c.68 /687) which includes a seventh sigla or inverted form to the Arabic letter wāw (= ൦ = و)

The Blessed Supplication (al-du`a’ al-mubāraka) :

In the above extract from the Kitāb Shams al ma`ārif … of al-Būnī there is citation of the seven-fold graphical sigla constituting the Mightiest Name of God and a al-du`a’ al-mubāraka (“blessed supplication” ) associated with it which translates as follows:
“Oh my God!
I beseech Thee the (letter) “h” (“hā’” =ه ) of Thy Name
which is assuredly supremely Great (a`ẓam)!
And by the three rods and the straightened [“formative”] (muqawwim] (letter) “A” (al-alif al-muqawwa[i]m) (cf. the alif-like “straightened lance” [ ]).
And by the blind, truncated (letter) = ) م “M” ( (al-mīm al-ṭamīs al-abtar).
And by the Ladder (al-sullam) and the thing fourfold which is like a palm but wristless!
And by the the (letter) “H” (hā’” = ھ ) which is cleft in twain!
And by the Mighty (letter) = و ൦ “W” (al-wāw al-mu`aẓẓam)!
For such is the substance [form] of Thy Noble, Mightiest Name
(ṣūrat ismikā al-sharīf al-a`ẓam).
Then blessing be upon our Master Muhammad after the number of every letter which flows out from the Pen (al-qalam); such is for the realization [fulfillment] of one’s needs (naqshī ḥājatī)” (see Wehr 212a).

In this 7X7 “magic square” type configuration al-Būnī has the seven Mightiest Name elements or “letters” fill the whole square. They are also associated with the following seven letters of the alphabet (abjad values noted):

[1] ف= fā’ (= 80) [2] = ج jīm (= 3) [3] س = sīn (= 60) [4] ت = tā’ (=400) [5] ط = ṭā’ (=9) [6] ح = ḥā’ (=8) [7] ز= zā’ ( = 7)

This graphic representation of the `Mightiest Name’ is based on an Arabic poem attributed to Imam `Alī existing in various recensions, a short one and a longer recension. This short one is also relayed by the `Father of Tafsīr’ and `Rabbī of the Arabs’ Ibn `Abbās (d. c. 68/687).

One of the longer versions of the Hadīth from Imam `Alī is reproduced below as it is cited in a fn. (1) to the above section 59 of the Misbāḥ paragraphs expository of the `Mightiest Name’ (Beirut ed. 1424/2003, pp. 417-8):

Translation after No. 7 (see above):

[8] “Scriptography above the Heights (khuṭūṭ `alā al-a`rāf), a shimmering [sparkling, gleaming] are their cryptograms [sigla-pictorial images] (rusūm) [9] Above them evidences of Light (barāhīn al-nūr)! So know [that the intention] [10] is eight [sigla] yet [incorporating]   thirteen (?) [minor sigla] (qaṣd ba`du `ashrat thalathat [thultha]) [11] since you imagine.. (?) [12] Beyond [them] something of the Divine Light ( min al-nūr al-ilāhī ) of His Glorious Grandeur (jalāl) [13] [Appropriate] unto every generation (nabī?), whether pure Arab (faṣīḥ) and non-Arab (a`jam)... [14] On account of [from] the deepest gnosis [supernal Heights] of the "Torah" there are [allotted] four [sigla-aspects of the Mightiest Name] [15] And four [sigla-aspects of the Mightiest Name] are [expressed] in the Injīl (Evangelion, Gospel) of Jesus Son of Mary; [16] And five [sigla-aspects derive] from the Qur'ān, for such is their completion. [17] So remain aloof [be humbled] from that Mighty, Magnificant [Incomparable] Name (al-ism al-`aẓīm al-mu`aẓẓim)! [18] Then, O Bearer of the Name which, exalted be its Power [19] Every cunning imposter (al-makkār) yearned to attain [it] …

The sometimes cryptic vocabulary of the Bab appear to be derived from this extended description of the graphical form of the mightiest Name ascribed to Imam `Ali. e.g. his use of khatt relative to “Scriptography above the Heights (khuṭūṭ `alā al-a`rāf) in verse of his Qayyum al-asma' (mid. 1844 CE).

The commentary on the Graphic form of the Mightiest Name of God by SKR:

http://www.hurqalya.pwp.blueyonder.co.uk/SHAYKHISM/Rashti..htm
In some versions of the graphic form of the Mightiest Name of God there is a No. 8 which is sometimes another pentalpha or five pointed star     though it is occasionally a six pointed star (cf. possible Jewish influence).

[[8] A Pentalpha or five [six] pointed star.] This extended eightfold form of the Mightiest Name found in al-Buni and in early Shaykhi writings. Sayyid Kazim Rashti writes in the Commentary on the Graphical Form of the Mightiest Name of God,
"And their termination is the as likeness of their commencement (al-awā’il) [namely] a Seal (khātim) ( = ☆   )

The eightfold form of the Mightiest Name of God appear to be the foundation of the Baha'i symbol of the Greatest Name with its two pentalphas representative of the Bab and Baha'u'llah. Prior to this the Bab earlier often cited Shi`i graphical forms of the Mightiest Name of God. The Baha'i Greatest Name symbol (see above) may have been designed by `Abdu'l-Baha (1844-1921 CE) who certainly wrote a scriptural Tablet expounding its significance.

________________________

Another tradition from Imam `Alī reads:

From [Imam `Alī] upon him be peace, `I saw Khiḍr in sanctuary



[60] Sixty : [The al-ism al-a`ẓam (Mightiest Name)] is [specified] as being,

“Yā Huwa (“O He”)! Yā Huwa (“O He”)! Yā man lā yalam mā huwa illā huwa

(“O He Who is unknown as He is to any save Him”)!”

Having listed sixty identfifications ofthe |Mightiest Name of God Kaf`ami refers to Ibn Fahd

Shaykh Aḥmad ibn [Muhammad ibn] Fahd [al-Hillī (fl. 9^th cent AH = 15^th-16^th cent. CE) possible teacher of Sayyid Muhammad al-Nurbaksh (d. 869/1464), founder of the Nurbakhshiyya, a Shi`i offshoot of the Kubrwaiyya Sufi order] said in his `Uddat [al-Da`ī] ( “The Preparedness of the Supplicator”)

`So these are the sixty sayings. Other than the foregoing [sayings] which are mentioned in this our book are [other] Du`ā’s (al-ad`iyya = “supplications”) in which the `Mightiest Name’ was transmitted; including the Du`ā’ al-Jawshān (`The Supplication of the Jawshan’), the Du`ā’ al-Mathlūl (`The Supplication of the Lame Man’), the Du`ā’ al-Mujīr (`The Supplication of the al-Mujīr), the Du`ā’ al-Ṣaḥīfa (The Supplication of the Scriptural Scroll’) and yet others besides.

Ibn Fahd al-Hillī, `Uddat al-Da’ī wa Najjāj al-Sa`ī. Beirut (?): al-Ma`ārif al-Islamiyya, XXXX/200? (500pp.)

There also exists a Persian trans. of the `Uddat al-Da’ī = Tarjamah-i Farsi-yi 'Uddat al-Da'i by Ahmad ibn Muhammad ibn Fahd al-Hilli Asadi. Tehran: Kitābkhānah -y i Shams, 1960.

Concluding Supplementary Traditions

(1) The author of the book Baṣā’ir al-Darajāt mentioned something [about the Mightiest Name] transmitted from [Imam] Ja`far al-Ṣādiq (d. c. 148/765) :

“He, exalted be He, made His Mightiest Name (ismihi al-a`ẓam) to consist of three and seventy letters. He gave Adam twenty and five (25 ) letters and He gave Noah fifteen (15 ). He gave Abraham eight (8), Moses four (4) and Jesus two (2) letters through which two he enlivened the dead and healed the lame and the blind. And he gave Muhammad seventy and two letters (72). And He, praised be He, has taken to Himself but a single letter” (Misbah, 398).

(2) Supplementary tradition two

In another tradition from one of them [the Imams]

"There was with Āṣaf but a single letter of the Mightiest Name (al-ism al-a`ẓam) and through it he obtained the Throne of Bilqīs (`arsh al-bilqīs) [Queen of Sheba] before the withdrawal of the glance (irtidād al-ṭarf). And on Our part we [Muslims obtained] of the Mightiest Name (al-ism al-a`ẓam) seventy and two letters and one letter God took to Himself, glorified be He”.

Arabic Āṣaf represents the Biblical Hebrew Name Asaph (Asaf) - אסף

In the Bible Asaph is the Father of Joah 2 Kings 18:18; Isaiah 36:3, 22. Son of Berachiah. Asaph is "the name of three men in the Old Testament, of whom one is the reputed author of Psalms 50 and 73 through 83. He was one of David's three chief musicians, the other two being Heman, and Ethan or Jeduthun, and we first hear of him when the ark was taken to Jerusalem (1 Ch 15:16-19)..."

One of the three leaders of music in David's organization mentioned in the book of Pslams.

Rumi Mathnavi : Solomon and Bilqis (part two) Mathnawi IV: 845-869

"32. (869) except for (her) throne: According to Rumi's story, Bilqis, the Queen of Sheba, was willing to surrender her entire kingdom (in her submission to Solomon and the One God)-- except her throne, to which she was very attached. Solomon asked someone in his court to transport it miraculously to Jerusalem. One of the jinn (genies) offered to use his power to transport it. Then someone inspired by knowledge of Revelation (traditionally known as Asaf) offered to bring it even faster and the throne appeared instantly, which was a great surprise to Bilqis when she arrived to his palace (Qur'an 27:39-42). And this is also Rumi's explanation: the throne was not transported by the magic of a demon, but through the spiritual power of Solomon's chief minister, Asaf (IV: 904-906)."

Asaf performed this miracle through the power of the Mightiest Name.

(3) Supplementary tradition three

In the Kitāb al-Tawḥīd from [Imam] Ja`far al-Ṣādiq :

There is no abridgement if God, exalted be He, made His names (asmā’) to be of four portions. Of these He disclosed three for the indigent [poor] (or favored?) among the creatures (li-fāqa khuluq) but veiled from them the al-ism al-a`ẓam (Mightiest Name) which is Hidden (al-maknūn) and Treasured up (al-makhzūn). He established for every one of the evident [known] Names (al-asmā’ alk-ẓāhir) four pillars (arkān) though a single pillar consists of thirty Names (asmā’). So the Pillars are twelve and the Names are three hundred and sixty Names such as : al-Raḥman (the Compassionate) al-Rahīm (the Merciful), the King (al-malik), al-Quddūs (the Sanctified), the Creator (al-khāliq), al-Bārī` (the Originator), al-Ḥayy (the Living One), al-Qayyūm (the Self-Subsisting). Lethargy [slumber] does not overtake Him neither does the sleep [cf. Q. 2:255a] of the originator [creator] (nawm al-munshī), al-Badī` (the Wondrous / Novel Creator”), al-`Aliyy (the Elevated), al-`Aẓīm (the Mighty)… And so on until the 360 Names are completed.”

(4) Supplementary tradition four

  And transmitted from [Imam `Alī] al-Riḍā’:

“God selected for Himself (li-nafsihi) Names (asmā’) through which He can be supplicated. The first of those He selected was al-`alī al-`aẓīm (`The Elevated, the Mighty’ or `The Mighty Name `Alī’ ) for this is the Most Sublime of all things and an expression of their supreme sublimity / Most Greatness (a`ẓamihā)”.

This tradition obviously express the elevated imamological supremacy of Imam `Alī ibn Abī Ṭālib for Shī`īs the successor of the Prophet Muhammad.

Some Further Additional Islamic references to al-ism al-a`ẓam

Compiled by SL

Supplication for the month of Rajab :

أسْألُكَ بِاسْمِكَ الأعْظَمِ الأجَلِّ الأكْرَمِ الّذي وَضَعْتَهُ عَلى النَّهارِ فَأضاءَ وَعَلى اللّيلِ فأظْلَمَ.

“I supplicate Thee through Thy Mightiest, Most Majestic, Most Honorable Name (bi-ismika al-a`ẓam al-ajall al-akrām), which Thou set down upon the noon [day] time (al-nahār) such that it radiated forth [light] and [placed it] upon the Night (al-layl) which then proffered darkness…”

The Du`a al-Simāt ("Prayer of the Signs") دُعاء الِسمَات

Traditionally transmitted through Imams Muhammad al-Bāqir ( d. c. 57/676) and Ja`far al-Ṣādiq (d. c. 148/765)

http://www.hurqalya.pwp.blueyonder.co.uk/BIBLIOGRAPHY-HYP/16-DEVOTIONAL/DU%60A%20AL-SIMAT.htm

This prayer probably came to be designated the دُعاء الِسمَات Du`ā' al-simāt because of the implications of the Arabic word سمة   = sima (pl. سمَات simāt) which word can indicate an outward "sign", "mark" or "characteristic" and most likely refers to the "signs", "tokens" or evidences of the power of the الاسم الاَعْظَمِ ism al-a`zam, God's "Mightiest Name", which is specifically mentioned in the opening line and is powerfully indirectly evoked throughout this weighty devotional supplication.

الرحمن الرحيم

In the Name of Allah, the Merciful, the Compassionate.

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِسْمِكَ العَظِيمِ الاَعْظَمِ الاَعَزِّ الاَجَلِّ الاَكْرَمِ الَّذِي إِذا دُعِيتَ بِهِ عَلى مَغالِقِ أَبْوابِ السَّمأِ لِلْفَتْحِ بِالرَّحْمَةِ انْفَتَحَتْ ، وَإِذا دُعِيتَ بِهِ عَلى مَضائِقِ أَبْوابِ الاَرْضِ لِلْفَرَجِ انْفَرَجَتْوَإِذا دُعِيتَ بِهِ عَلى مَضائِقِ أَبْوابِ الاَرْضِ لِلْفَرَجِ انْفَرَجَتْ وَإِذا دُعِيتَ بِهِ عَلى العُسْرِ لِلْيُسْرِ تيَسَّرَتْ وَإِذا دُعِيْتَ بِهِ عَلى الاَمْواتِ لِلْنُّشُورِ انْتَشَرَتْ وَإِذا دُعِيْتَ بِهِ عَلى كَشْفِ البَأْسأِ وَالضَّرَّأِ انْكَشَفَتْ

[1] I, verily, O my God! beseech [1] I, verily, O my God! beseech Thee by Thy Mighty, Greatest, Mightiest Most Powerful, Most Glorious, Most Noble Name which, when one supplicates thereby, that an opening be effected of the bolts of the gates of heaven (maghāliq abwāb al-samā') they would indeed be flung wide open through Thy Mercy! [2] And If Thou art supplicated thereby to rend asunder the narrow confines of the portals of the earth (maḍā'iq abwāb al-arḍ) they would indeed be cleft asunder! [3] And If Thou art supplicated thereby regarding adversity (al-`usr) it would indeed be ameliorated and become insignificant (al-yusr)! [4] And If Thou art supplicated thereby regarding the resurrection of the dead (al-amwāt), they would indeed be resurrected (al-nushūr)! [5] And If Thou art supplicated thereby regarding the removal of misery (al-bā'sā') and suffering (al-ḍarrā') such would indeed be removed!

The fifth Imam Muhammad al-Bāqir (d.126/743) allegedly said of the Du`a al-simāt :

هذا من مكنون عميق العلم ومخزونه لمن يسأل الحاجة عند الله فادعوا به ولا تبدوه إلا لأهله

"This [Du`a al-simāt] is of what is hidden in the depths of knowledge, something treasured up for whoever requests intercession from God. So supplicate with it and do not disclose it except unto his [Shī`ī] people."

He is also reckoned to have stated:

لو حلفت أن في هذا الدعاء الاسم الأعظم لبررت

"If you should swear an oath to the effect that the Greatest Name (al-ism al-a`zam) [of God] is found in this prayer you would assuredly be vindicated".

It might be noted in conclusion here that the popularity of the Du`ā al-simāt was doubtless increased in the Muslim world as a result of its being included in the famous and much copied and printed literary compendium known as the Kashkūl or "Begging Bowl" of the renowned Bahāʾ al-Dīn, Muḥammad ibn ʻIzz al-Dīn Ḥusayn ibn ʻAbd al-Ṣamad ibn Shams al-Dīn (953-1030 AH = 1547-1621 CE) best known as Bahā' al-Dīn al-`Āmilī or Shaykh Bahā'ī. That he included this marvelous Arabic supplication bears eloquent testimony to his cultured good taste. See Kashkūl li-Muḥammad Bahāʾ al-Dīn al-ʻĀmilī. Beirut : Dār al-Kitāb al-Lubnānī - Maktabat al-Madrasa, 1403/1983. pp. 579-581.

The Commentary of Sayyid Kāẓim al-Ḥusaynī al-Rashtī (d.1259/1843)

شرح دعاى السمات وحديث القدر

(Commentary upon the Prayer of the Signs and the Ḥadīth regarding Destiny)

Sayyid Kāẓim al-Ḥusaynī al-Rashtī (d.1259/1843) wrote the recently (re-) printed medium length (1350 verse and over 300 page) commentary on the Du`a al-simāt (Prayer of the Signs) in Ottoman Kufa (now Iraq) on the 15th Sha`ban 1238 (27th April 1823). This for a certain Mullā `Alī Asghar Nīshāpūrī in response to his enquiry about a portion of this then well-known supplication, the Du`a al-simāt -- the recent reprint includes a commentary of Sayyid Kazim upon a Shi`i hadith about al-qadr (destiny, fate). The Shaykhi leader Āqā Ḥajjī `Abu'l-Qāsim Khān al-Ibrahīmī / Kirmānī (d.1969), the well-known as the author of the Fīhrist kutub mashāyikh `izam (Catalogue of the books of the mighty Shaykhs) a Shaykhī `Bibliographical Index'), had it that the Arabic Commentary on the Du`a al-simāt of Sayyid Kāẓim was replete with "weighty mysteries and philosophical wisdom" (Fihrist, No. 144 p. 292). It contains important musings and commentary upon the al-ism al-a`zam concept.