In order to preserve its station, it is as if, upon the conceivable meaning, something has been placed as a whole according to that meaning. Thus, you suppose that the existence (wujūd) in His Essence is that thing by this judgment. This is one way of recognizing His name. The intellect reaches the comprehension of its meaning in this way.
Leave most of the words aside; strive to pluck the rose among the buds. The Anqā-yi muġrib (in reality), in the realm of creation (the world of beings), is the opposite of the Name of Allah, Exalted is He. The name Anqā-yi muġrib is, in its essence, pure non-existence (ʿadam). Just as the Name Allah is pure existence (wujūd). In this respect, the anqā corresponds to the Name Allah in that attaining the named (musammā) is only possible through the name. Thus, it, that is, the Anqā-yi muġrib, is existent (mawjūd) in this respect. For the recognition of the Real (al-Ḥaqq), Glorified and Exalted is He, there is no way other than through names and attributes. Every name and attribute is under this (Allah) name. It is not possible to reach Him without the mediation of names and attributes. As can be understood from this, there is no way to reach Allah except through the path of this name (the Name Allah). (Insān, I, 16)
ʿĀr-i ʿaẓīm / maqt-i kabīr: ʿĀr-i ʿaẓīm (great shame) and maqt-i kabīr (grave burden) mean acting contrary to a covenant either by saying something one has not done or by promising something that does not exist. Allah says: "It is most hateful in the sight of Allah that you say what you do not do" (al-Ṣaff 61:3). "You enjoin righteousness upon the people while you forget yourselves, although you recite the Scripture? Will you not reason?" (al-Baqara 2:44). In the phrase "Will you not reason?", there is a censure that exposes their ignorance, and a great shame (or reproach). (Kāshānī, 107; Jāmiʿ, 89)