Knowledge of the Elohistic Appellations

Question: What is the knowledge of the Elohistic Appellations, and why was it granted only to Adam (P.B.U.H.)? Please clarify.

Answer: Those who are deeply connected to Allah the Almighty and see every aspect of life as inseparably linked to Him, believing that all—whether actions, events, death, birth, sustenance, health, or illness—lies in His hands, are considered spiritually independent, or mustaghni. When this mindset is fully ingrained in a person, they begin to perceive every experience, both voluntary and involuntary, as an act directed toward Allah. If they find comfort in an action, they express gratitude to Allah, and if faced with hardship, they search for the divine wisdom hidden within it. This constant sense of connection with Allah leads to the revelation of a deeper truth: the person feels bound to a greater presence, sensing their life as enveloped by it. Over time, this awareness materializes, and they perceive a circle of light that surrounds them. Allah the Almighty describes this circle in His words: "Allah encompasses everything."

Following this process, a profound truth is unveiled to the individual: they begin to perceive themselves as connected to a higher being, or as existing within the embrace of a divine presence. As this realization recurs, it assumes a manifest form, and they perceive a circle of divine light (Noor) within which they are encompassed. Allah the Almighty has articulated this truth in the Qur'an, saying: "Allah encompasses everything اللّٰهُ بِكُلِّ شَیْءٍ مُّحِیْطً۔."

"Allah the Almighty encompasses everything." This encompassing, or circle, is a Divine light (Noor). Within this luminous circle, the entire universe, including humanity, is contained. Allah the Almighty has articulated this truth with great clarity in the Qur'an.

"Allah is the Divine Light (Noor) of the heavens and the earth." This means that the very foundation upon which the heavens and the earth rest is a Divine Light (Noor) that continuously and perpetually connects all things in the universe to Allah the Almighty. When the gaze of the spiritually independent individual settles upon this circle or halo of Divine Light (Noor), they come to perceive the divine formulas by which creation has come into existence. Allah the Almighty states: "Allah is the Divine Light (Noor) of the heavens and the earth, and the example of His Light (Noor) is like a niche in which there is a lamp, the lamp in a glass, the glass as if it were a brilliant star. The lamp is lit by the oil of a blessed olive tree, neither of the east nor of the west, and its light seems as though it would ignite even without fire. Divine Light (Noor) upon Divine Light (Noor), and Allah guides whom He wills."

This verse alludes to the foundational formula of human creation. The first principle is that Allah the Almighty had preordained the creation of the universe in His divine will. When Allah decreed the formation of the cosmos, He commanded it into existence. What exists within the universe transitioned from the divine intellect of Allah to the Loḥ Maḥfooẓ (Preserved Tablet), where the entire universe's blueprint was inscribed. As this unified program unfolded, it differentiated into species-specific programs, and further, these species-specific programs evolved into individual programs. To express this in more accessible terms: the initial creation of humanity originated from Divine Light (Noor). As this Noor descended, a radiant veil of light enveloped the human being. With further descent, layers of various colors manifested, each representing both a color and a form of light, all rooted in Noor, which ultimately originates from Allah the Almighty. This signifies that in Allah's creative act, His creative attributes were also imparted to creation. However, the extent to which these creative qualities have been revealed varies. While angels and jinn possess knowledge of creation, humanity alone is granted access to this knowledge in a unique and profound manner. Allah the Almighty encapsulates this in the Qur'an with the declaration: "I am placing a vicegerent upon the earth." The angels, in response, questioned whether humanity would spread corruption and bloodshed upon the earth. They pointed out that if the purpose was divine praise and sanctification, they themselves were already engaged in such acts. Allah replied, "Indeed, We know what you do not know," and subsequently, He imparted the Ilm al-Asma (the knowledge of the Elohistic Appellations) to Adam. The Ilm al-Asma does not refer to teaching Adam that this is a cat, this is a goat, a sheep, a tree, or that a sheep is called this in English, or that in Hindi.

The Ilm al-Asma refers to the knowledge that Allah the Almighty imparted regarding His attributes that are actively involved in creation, the divine qualities through which creation came into existence, is sustained, and will remain as long as Allah wills. This is the knowledge of creation, which Allah has designated as His trust. Where Allah mentions His trust, the Qur'an also provides evidence that, like humans, other creatures in the universe are conscious and possess intellect. Allah the Almighty states that He presented His trust to the heavens, the earth, and the mountains, but they declared, "O Allah! We are not capable of bearing such great knowledge, and if we were to carry this burden, we would crumble and our existence would vanish from the face of the earth." Humanity, however, took on this trust. Allah the Almighty says, "Indeed, he is unjust and ignorant."

A critical observation is that when Adam, or humanity, assumed the trust bestowed by Allah the Almighty, He refers to them as unjust and ignorant. This term is not applied to the heavens or the earth. The statement of the heavens and the earth, expressing their inability to bear this responsibility, confirms that intellect and consciousness are inherent in every particle of the earth and in every being of the heavens. The fact that humanity, entrusted with Allah's command and endowed with knowledge of His creative attributes, is still labeled as unjust and ignorant indicates a profound reality: despite possessing the divine knowledge specific to Allah as the Creator, humanity remains distanced from His essential qualities. Allah’s intent is that the cosmos function in a harmonious and perpetually dynamic state; however, humanity's endeavors often focus on shortening the continuity of existence, despite claiming that their actions are aimed at ensuring long-term prosperity.

This situation reveals that Allah the Almighty has granted humans the unique capacity to create, if any creation after Him possesses this ability. However, if a human is not connected to Allah — in other words, if they lack Istighna (detachment) — the divine creative abilities bestowed by Allah remain dormant, and such a person is deemed inferior even to the other creatures of the earth. This is because all other creatures, by declaring their inability to bear the trust, absolve themselves from the responsibility. Despite the fact that humanity is the repository of Allah's knowledge and entrusted with the divine knowledge of creation, individuals often engage in actions that do not bring comfort and tranquility to humanity, but rather lead to distress and suffering. The primary reason for this is the lack of tawakkul (trust) in Allah, Istighna, and reliance on Him. Individuals are driven by personal desires, placing their own interests at the forefront.

As humans, when we use our intellect and discernment, it becomes abundantly clear that everything in this world, or the cosmos at large, essentially possesses the status of knowledge. If our intellect or consciousness is informed about something in an academic sense, we are directly or indirectly influenced by it. Knowledge, therefore, has two dimensions.

One form of knowledge involves an awareness of something, which, alongside this awareness, is also existentially present before the senses. The second form of knowledge pertains to a situation where the object in question is not physically visible, yet the awareness of it has been internalized into the individual consciousness of humanity. Regardless of the form, humans remain inherently influenced by knowledge. This knowledge reveals that every entity within the universe is interconnected through its essence. Within this interconnectedness, there are instances where experiences of comfort, bliss, and joy emerge, while at other times, there are manifestations of distress, unease, and dissolution. Regarding the interplay between sorrow and happiness, it, too, is rooted in knowledge. When knowledge informs us that the absence of something results in harm, it leads to the manifestation of pain. Conversely, when knowledge conveys that an action, object, or event holds potential for benefit, the resultant experiences are those of happiness, contentment, tranquility, and peace etc.

It is universally acknowledged that fire is a creation capable of both providing relief and causing harm. As knowledge encompasses both positive and negative dimensions, human interaction with fire results in both constructive and destructive effects. Similarly, we recognize that water is essential for the hydration of our veins, muscles, and nerves; however, we also understand that an excess of water can lead to widespread devastation, adversely affecting both the earth and humanity. Thus, we are invariably influenced by the dual aspects—both beneficial and detrimental—of water. This principle extends to a myriad of examples. In essence, all emotions and experiences that govern human actions evolve in this manner. When knowledge is imbued with a negative nature, whether consciously or unconsciously, actions stemming from such knowledge bring about personal suffering and, subsequently, inflict harm on the collective human experience. Conversely, when knowledge is rooted in positive attributes, actions arising from it lead to personal well-being and benefit not only the individual but also society, as the joy and harmony of one contribute to the greater good. Moreover, the creative nature of emotions and feelings manifests in how individuals attribute meaning to knowledge. The interpretations and associations they assign to knowledge shape the corresponding impressions and emotional responses they experience. Several examples of this phenomenon will now be discussed.

Our understanding reveals that lawful sustenance is a source of tranquility and comfort, while unlawful sustenance functions as a significant obstacle to attaining inner peace. However, when we examine sustenance—whether lawful or unlawful—we observe that both are consumed in fundamentally similar ways. With unlawful sustenance, an individual may procure flour to prepare bread and satisfy their hunger, just as they would with lawful sustenance. The primary need for food, or the demand of hunger, represents a form of knowledge. As long as this knowledge remains confined to the understanding of how to alleviate hunger, it holds a neutral position in terms of its implications. When meanings are ascribed to this knowledge, however, the situation changes. If negative meanings are imposed, despite the fact that the same actions are being undertaken to satisfy hunger—such as preparing and consuming food—the consequences shift. When the bread prepared with lawful sustenance is consumed, it nourishes the body, provides energy, and contributes to physical growth and overall well-being. In these instances, the positive aspects of nourishment are reflected in the experiences of mental clarity and spiritual light, where intellect and awareness are heightened. However, when the food is known to be unlawful, the meaning ascribed to it gives rise to inner discord and unease. This creates patterns of mental distress, anxiety, and internal conflict. When these patterns of unrest become firmly established in the mind, the knowledge imbued with negative meanings perpetuates continuous feelings of discomfort, dissatisfaction, and unease. Conversely, when positive meanings are ascribed to knowledge, the resulting experiences contribute to a life characterized by peace and contentment. Once the pattern of peace becomes firmly rooted in the mind, cognitive processes will consistently associate peace and well-being with knowledge.

In this context, the essence of tranquility is inherently connected to the fact that non-human creatures live in accordance with their instincts. One could also state that, unlike human beings, other species understand knowledge only to the extent that its inherent meanings and implications naturally manifest in their minds. In contrast, humanity's unique and often lower position is defined by the capacity to assign meaning to knowledge by conscious will and choice. This ability to attribute both positive and negative meanings to knowledge has been endowed by Allah. Allah’s reference to this dynamic is found in His statement: "We offered the trust to the heavens, the earth, and the mountains, but they all refused, and man accepted it. Indeed, he is unjust and ignorant." This injustice and ignorance stem from the fact that Allah, through His mercy, granted humankind not only the capacity to assign meanings to knowledge but also equipped them with the cognitive mechanisms to do so. Furthermore, Allah has indicated that if positive meanings are assigned to knowledge, individuals will experience peace, while assigning negative meanings will lead them to a life of turmoil, potentially even worse than that of animals. This is evident in the contrast between the overwhelming anxiety, fear, insecurity, diseases, and increasing afflictions faced by humanity, which exceed the concerns of animals like sheep or goats. Yet, these animals fulfill their basic life needs in much the same way that humans do. It is crucial to recognize that tranquility is found only where it truly exists. Comfort is attained where the means of comfort are accessible. Light is found where illumination is present, and fragrance is encountered where there is scent. Searching for comfort in a place dominated by discomfort or for fragrance in a stinking environment is an indication of misguided perception. A thorough contemplation of the universe, the earth’s strata, the celestial expanses, the company of angels, and the paradisiacal beauty of heaven all point to one conclusion: true peace is found only in one Being—The Omnipotent, The Creator, Allah, the Sustainer, and the Object of worship.

When an individual establishes a deep connection with Allah, a mental pattern is formed that severs the individual's dependence on creation. In this state, the person begins to view Allah as their sole Sovereign, Creator, and Provider, who fulfills all their needs and desires. This realization manifests in the mind, and as a result, the tranquility of Allah’s essence becomes apparent in their life. The individual no longer seeks fulfillment or peace from the external world, becoming immune to external disturbances. This state of self-sufficiency, as described in the Quran, is attributed to those whom Allah identifies as "free from need."

In order to attain a peaceful existence, it is crucial to grasp the true nature of both peace and anxiety. As previously stated, both anxiety and tranquility, as well as sorrow and joy, are directly influenced by the meanings we attach to knowledge. The next task is to identify which forms of creation embody a life of peace, in which fear and sorrow, if present, remain minimal. Interestingly, we need not look far to find such a creature. These beings exist right here on Earth. The creatures that embody a peaceful existence—characterized by health, happiness, and an inherent sense of carefreeness—include trees, birds, and other members of the natural world. Despite sharing the same basic needs as humans, such as food and the essential requirements of life, these beings often experience a level of tranquility that human beings struggle to attain.

In this context, the essence of tranquility is inherently connected to the fact that non-human creatures live in accordance with their instincts. One could also state that, unlike human beings, other species understand knowledge only to the extent that its inherent meanings and implications naturally manifest in their minds. In contrast, humanity's unique and often lower position is defined by the capacity to assign meaning to knowledge by conscious will and choice. This ability to attribute both positive and negative meanings to knowledge has been endowed by Allah. Allah’s reference to this dynamic is found in His statement: "We offered the trust to the heavens, the earth, and the mountains, but they all refused, and man accepted it. Indeed, he is unjust and ignorant."

This injustice and ignorance stem from the fact that Allah, through His mercy, granted humankind not only the capacity to assign meanings to knowledge but also equipped them with the cognitive mechanisms to do so. Furthermore, Allah has indicated that if positive meanings are assigned to knowledge, individuals will experience peace, while assigning negative meanings will lead them to a life of turmoil, potentially even worse than that of animals. This is evident in the contrast between the overwhelming anxiety, fear, insecurity, diseases, and increasing afflictions faced by humanity, which exceed the concerns of animals like sheep or goats. Yet, these animals fulfill their basic life needs in much the same way that humans do. It is crucial to recognize that tranquility is found only where it truly exists. Comfort is attained where the means of comfort are accessible. Light is found where illumination is present, and fragrance is encountered where there is scent. Searching for comfort in a place dominated by discomfort or for fragrance in a stinking environment is an indication of misguided perception. A thorough contemplation of the universe, the earth’s strata, the celestial expanses, the company of angels, and the paradisiacal beauty of heaven all point to one conclusion: true peace is found only in one Being—The Omnipotent, The Creator, Allah, the Sustainer, and the Object of worship. When an individual establishes a deep connection with Allah, a mental pattern is formed that severs the individual's dependence on creation. In this state, the person begins to view Allah as their sole Sovereign, Creator, and Provider, who fulfills all their needs and desires. This realization manifests in the mind, and as a result, the tranquility of Allah’s essence becomes apparent in their life. The individual no longer seeks fulfillment or peace from the external world, becoming immune to external disturbances. This state of self-sufficiency, as described in the Quran, is attributed to those whom Allah identifies as "free from need."(Mustaghni)