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We
often pronounce “Bismillah” and leave it!
Sometimes, after it we recite Fatiha (the Chapter of
Opening in the Koran) for our deceased.
Yet, we have been forewarned by RasulAllah that “It cannot
be Salaat without Fatiha”.
We
have discussed about this topic broadly in our book “Fundamental
Principles of Islam” in many aspects. As far as we are allowed
to, we shall now discuss about some other aspects of it which we
have not touched before. It will be, of course, in a language that
only its people can appreciate.
As
you know, what we briefly mention as “Bismillah” is in fact “Bismillah
er-Rahman er-Raheem” as a whole.
It
is the first verse when we begin reading the Koran, and as agreed
upon, it is the first verse of the Surah Fatiha.
Some people claim that “Bismillah” is not the first verse of
the Opening Chapter, and that the Opening Chapter starts with “alhamdulillahe
rabbel alameyn” (praise be to Allah, the Lord (rabb) of
the universes). A detailed discussion about this subject is
available in related sections of the Koran Interpretation by the
late Hamdi Yazir of Elmali.
Let us now approach this matter with following special question and
try to explain the reason of the repetition of the same words in
these two verses, as much as we can understand.
If
“Bismillah” is the first verse of the Chapter of Opening,
then why the words “erRahman erRaheem” have been repeated
there again as the third verse after it?
“Bismillah
er-Rahman er-Raheeym. Alhamdulillahe Rabbel alameyn.
Er-Rahman er-Raheem”.
Without going far from our main point, now let us focus on the
mystery of “B” at the start of Bismillah. We have already
written about the mystery of “B” in our book “Mohammed’s Allah”
in which the following brief information is available about it as
taken from the Koran Interpretation written in Turkish by the late
Hamdi Yazir of Elmali:
“As
it was stated by the leading interpreters, “B” at the beginning of
the Bismillah stands for the implication of CLOSENESS, a CONNECTION
and an INVOLVEMENT, which is an acknowledgment of delegation or
representation.”
[When
we say we are doing something “in the name of” someone or something
else, we mean that “we are achieving this in connection with that
being. We are acting as the agent of that being, representing him,
or acting as his TOOL. As such, this achievement is not my
achievement, nor anyone else's. It is the achievement of the being
in whose name the action has been carried out. That is the spiritual
state of fana'fi-llah (the state of being annihilated, that is
comprehending one's nonexistence at the sight of ALLAH), resulting
from the experience of “wahdat-i wudjud” (Oneness of Existence).”
(Volume 1 of 9, page 42-43) —added by A.B.]
Reflecting on the matter upon remembering this information…
The attributes of “Rahman” and “Raheem” (Rahman
and Raheem are two of Names of Allah, respectively denoting
the qualities of “having limitless meanings and qualities” and
“making himself known to those whom he chooses”) of the one that is
named as “ALLAH” emerge (manifest) from within the soul (self) of
all persons. So, we can deduce from it the implication that every
person reaches the blessings of the attribute of Rahman and
Raheem in both their inner and outer worlds as they originate
from within their essences.
In
the subsequent verse, however, there is an implication to the
exterior dimension of the matter, which is the outer world, the
universe as perceived by the individual. Whatever exists in all the
worlds that we are able to perceive, all of them subsist on their
existence as it originates from the combination of Names from within
their core, which is their rububbiya (the attribute of Rabb
for them).
In
the first verse, it is implied that a person’s service (abdiyat)
for the attribute of Divineness (Uluhiyyat), is made toward
the core, the essence of a person in the way as it originates from
his essence. In the second and third verses, however, there is an
implication to the fact that the perfect attribute of Divineness (Uluhiyyat)
that emerges from the point of Lordship “rububiyat” of each
and every being in the universe, result from the attributes of “Rahman”
and “Raheem”.
When we realize this, we will also find out that, there is an
implication to the mystery of “knowing our selves” in the
first verse, and to the mystery of “knowing the truth of all that
dwell in our outer worlds” in the second verse.
Having all these in mind, let us now reflect on the following series
of prayers (tasbeeh) and try to find out “who” and “where” we
mention and “what” we have been expressing by fulfilling those
prayers.
During salaat, at the positions of bowing (ruqu) and
prostration (sajda), we are asked to express them. But, why?
And by repeating them what are we expected to pay our attentions to?
“Subhana
Rabbiy al Azeem.”
“Subhana
Rabbiy al Alaa.”
What does it mean for “my RABB” who is “Subhan”, to be “Azeem”
and “Alaa”? What are we expected to understand and experience
through repeating and expressing those words?
May Allah reward us with its comprehension, make it easy and make it
possible to digest and endure its outcome properly.
AHMED HULUSI
February 28, 2003
NC, USA |
