UDK 141.336
28-254
Sažetak
Težnja da se otkrije Ismi Aʻzam, Najuzvišenije Božije ime, oduvijek je bila jedna od glavnih preokupacija čovjeka, kao i predmetom interesovanja naučnika. Ovo istraživanje, koje se oslanja na bibliotekarski metod i analitičko-historijski pristup, ima za cilj da razmotri historijski tok pojma Ismi Aʻzam u sufijskim tefsirima Kur’ana.
Sahl ibn Abdullah Tustari bio je prvi mufessir koji je govorio o Najuzvišenijem Božijem imenu Ismi Aʻzam. Većina mufessira nije davala sopstvena mišljenja o Ismi Aʻzam, nego su se ograničavali na prenošenje predaja. Nakon pojave Ibn Arebija u 7. stoljeću po Hidžri i njegove posebne pažnje usmjerene na Najuzvišenije Božije ime, bavljenje ovom temom u tefsirima koji dolaze nakon 7. stoljeća značajno se povećalo.
Najuzvišenije Božije ime Ismi Aʻzam postoji u Kur’anu, a “Allah” je Njegovo verbalno ime koje nadilazi sva druga Božija imena te ne postoji ime obuhvatnije i potpunije od njega za opisivanje Božanske suštine. Neki mufessiri se, kada je posrijedi svojstvo bivanja Najuzvišenijim, nisu ograničili samo na ime Allah, nego su navodili i druga Božija imena kao primjere Najuzvišenijeg imena, poput: Al-Hajju Al-Qajjum, Rabb, Zul-Dželali vel-ikram, Harfovi muqatta‘a, Ruhul-Qudus, Malikul-Mulk, te početne ajete sure Al-Hadid i završne ajete sure Al-Hašr. Sva Božija imena imaju svoju vanjsku formu koja predstavlja manifestaciju tog imena, a to ime je posjednik tih manifestiranja i očitovanja. Stoga je savršeni čovjek (insani kamil) manifestacija Najuzvišenijeg Božijeg imena. Pod pojmom savršenog čovjeka misli se na Poslanika Muhammeda, s.a.v.a., zatim na Čiste Imame, mir s njima, a u sadašnjem vremenu na Imama Mehdija.
Abstract
The Historical Trajectory of the Interpretation of the Greatest Divine Name, Ism-i Aʻzam, in Sufi Commentaries of the Quran
Seyyed Khodakaram Fallahi, Mohsen Qasempour Ravandi, Hossein Heidari, Saeed Rahimian
The aspiration to uncover Ism-i Aʻzam, the Greatest Name of God, has always been one of humanity's central preoccupations and a subject of scholarly interest. This research, relying on a library-based method and an analytical-historical approach, aims to examine the historical trajectory of the concept of Ism-i Aʻzam in Sufi commentaries of the Quran.
Sahl ibn Abdullah Tustari was the first exegete to discuss the Greatest Divine Name, Ism-i Aʻzam. Most exegetes did not offer their own opinions on Ism-i Aʻzam but confined themselves to transmitting traditions. After the emergence of Ibn Arabi in the 7th century AH and his special attention to the Greatest Divine Name, engagement with this topic in Quranic commentaries significantly increased from the 7th century onward.
The Greatest Divine Name, Ism-i Aʻzam, exists in the Quran, and “Allah” is Its verbal name that transcends all other Divine Names; there is no name more comprehensive or complete than It for describing the Divine Essence. Some exegetes, when addressing the attribute of being the The Most Exalted, did not limit themselves solely to the name Allah but cited other Divine Names as examples of the Greatest Name, such as: al-Hayy al-Qayyum (the Ever-Living, the Self-Subsisting), Rabb (the Lord), Dhu al-Jalal wa al-Ikram (the Possessor of Majesty and Generosity), the disconnected letters (al-huruf al-muqattaʻah), Ruh al-Qudus (the Holy Spirit), Malik al-Mulk (the Owner of Sovereignty), as well as the opening verses of Surah Al-Hadid and the concluding verses of Surah Al-Hashr. All Divine Names have an outward form that represents the manifestation of that name, and that name is the possessor of those manifestations and expressions. Therefore, the perfect human being (al-insan al-kamil) is the manifestation of the Greatest Divine Name. The term “perfect human being” refers to the Prophet Muhammad, peace be upon him and his progeny, then to the Pure Imams, peace be upon them, and in the present time, to Imam Mahdi.
Keywords: Ism-i Aʻzam, Sufi commentaries of the Quran, Allah, the perfect human being, al-insan al-kamil.