Brief Summary On Some Of The Secrets Behind Surah Al-Hamd

Be aware that “bismillah” in the name of God", at the beginning of each verse is syntactically connected to the verse which follows it, as it has been considered by the theologians. For this reason, in some aspects, “In the name of God” contains a concept different from the “bismillah” belonging to another verse, rather, “bismillah” of each utterer in each utterance, in each conduct differs from “bismillah” of the other verses “bismillah”. Describing this issue briefly is as follows:

It has been realized that the whole house of realization, from the beginning of existence till the ultimate end of the system of existence (all the particles of existence are the phenomena of God’s name) [namely the entire being] is the manifestation stage of God’s supreme name. It is the manifestation of manifesting, the absolute “will” that the agent source name, as it has been said;

“Zahara al-wujudu bismillih ar-rahman ar-Rahim.”1

Therefore, if we observe the multiplicity of manifestations and determination [we will comprehend] the agent or the aspect, which comes after it has manifested each name.

And the first step of the traveller on the way to Hereafter in his wayfaring is to teach his heart make it understand-that “bismillah” is a mere manifesting determination, rather all are selves the name of God. And in this vision of light, names become different.

The comprehension, contraction, the domination and the subordination or each name are followed by the manifestation and the mirror on which the (name) has been manifested.

The Wayfarer’s Aspect About Bismillah After Abolishing Determination And Achieving The Secret Of The Agent Unity

Though the God’s name according to the house of realization stands anterior to its manifestation, which is constitutive and subsistent for it yet due to the limitation, it stands appraiser to the manifestation for the name is set in its own rank. And when the spiritual wayfarer by abolishing the attributions and concealing the limitations would achieve the secret agent of deism, there, all verses all aspects all conducts would possess only one single “bismillah” with the same concept.

Due to the first reasoning, there is no name more perfect, more comprehensive than “bismillah” connected to the verse praise in the Qur’anic verses, as it is comprehended through the famous tradition related to the “Mawla al-Mawali” [namely Imam “Ali (‘a)]. This is why the definition of verse praise is much greater than the other bismillah, belonging to other verses.

As the learned theologian’s comment; the verse praise refers to the world of intelligible whose praised tongues are the essence tongues. And “rabb al-alamin” [the God of the worlds] refers to the manifestation of “bismillah” on the natural mirror due to the rank of divinity, which is reverting from defection into the perfection, and from the world or body to the world or pure intelligence and it is the characteristic of the world of materials bodies essence.

And “maliki yawmi ad-din” [the owner of the resurrection day] refers to absolute reverting and the Resurrection. And when the eternity would dawn and the light of unity, manifestation would manifest inside the mystic's heart at the time of the Resurrection dawn, this causes the mystic to attain the absolute presence.

Thus, through the intercourse stage in the contiguous stage and the sacred rank through “iyyaka na’budu” [Thee only we serve thee only we pray for succour] the spiritual wayfarer will become fluent. And after having become sober, following the purge he would ask his own leading stage and his spiritual wayfaring companions

Bismillah Is The Most Perfect And The Most Comprehensive Name Of God

Due to the foregoing reason, the verse praise is the whole structure of the being scientifically, objectively, purely, soberly, advisedly, conductively; and the name and its manifestation is supreme name and the absolute will:

“Fahuwa miftah al-kitab wa mikhtamuhu wa fatihatuhu wa khitamuhu” as the name of God is the manifestation, the mid­name, the beginning and the ending :

للَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

“Allahu nuru’s-samawati wa’l-ard.”

God is the light of the earth and the heavens (Surah Al-Nur, 24:35).

Therefore, the commentary on this verse accordance with the taste or the learned theologians is as follows:

Through the manifestation of the name of God, which is the stage of absolute “Will” and the Supreme God's name that possesses the Mercifulness will stage, which is the comprehension of the absolute being and the compassion's “will”, which is the offering of the being's perfection, the absolute praise world and the origin praised which is from the first stage of unseen limitation up to the end of horizon of the world's idea, namely the first Limbo.

The meaning of “lil-Lah” for the stage of the perfect name, i.e., “Allah” is constant and for Him is the rank of divinity and nourishing the “Worlds”, i.e., the stage of evenness and the manifestation of nature.

And this is the stage of divinity being, manifested in compassionateness Mercifulness’s Deity that with in the material world offering blessed ness, through compassion, and in the “hayuli”- matter (the marital realm] stage, after nourishing, would be taken to their own especial stage. And it is “maliki yawmi ad-din” that through the authority of ownership would seize all the particles of the beings and revert them to the unseen stage.

كَمَا بَدَأَكُمْ تَعُودُونَ

Kama bada ’akum ta’udun.

As he brought you into being, so return ye [on to Him] (Surah Al-A’raf, 7:29).

And this the whole circle of the being which in “bismillah” has been mentioned briefly, but in verse praise in details. And, as there has been in tradition, “maliki yawmi ad-din” is for the justice only.

And as the creature of spiritual wayfaring upon the ladder “iqra’ wa’rqa”2 and on the threshold of ascending “as-salatu mi’raj al-mu’min” would observe the reverting of all beings and the defacing of the house of realization to the justice and the justice caused the spiritual wayfarer comprehend the manifestation of unity, the creature through the intuitive tongue would utter:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

“iyyaka na’budu wa iyyaka nasta’in”.

Thee do we serve and Thee do we beseech for help. (1:5).

And because the light of the perfect man is encompassing overall limited illuminations, prayers and the house of realization [the praiser] in the plural case would utter;

“Sabbahna fasabbah at al-mala’ikatu wa qaddasna faqaddasati al-mala’ikatu wa law lana ma sabbahat al­mata’ikutu”

“We praised, therefore the angels did too, and we worshipped God, so did the angels. Otherwise, they would not have done it” ‘3

And when the spiritual wayfarer would offer himself coupled with his egoism and selfishness entirely to the sacred essence and would abolish everything but the justice, the eternity bounty from the unseen unity stage through the sacred blessing would reach him and causes him to become sober coming to sobriety after purge.

Then he will be reverted to his own stage defacing into the justice being. And when he occurs in multiplicity he will worry about the separation; and detachment and asks for his guidance, which is the absolute guidance to the Straight Path of humanity the comprehensive spiritual wayfaring reverting to the stage of God’s supreme name-which is beyond the limitation of the two extremes, namely beyond the limitation of “maghdubun ‘alayhim wa lad-dallin”.

Or he asks for the leading to the limbo stage which is the stage of being lack of domination of the unity over multiplicity and [on the contrary] lack of the domination of multiplicity over the unity. This is the stage between veiling of unity to the veiling of multiplicity: the stage of “maghdubun ‘alayhim”.

This is also the stage of multiplicity to the stage of unity namely the stage of “dallin” [astrays] and the puzzled ones at the court of divine Glory, where the spiritual wayfarer will ask for.

Union: Ruwiya fi’t-Tawhid ‘an ar-rida (‘a) hina su’ila ‘an-tafsiri ‘l-bismillah, qala ar’-rawi faqultu lahu: ma’s-simatu? Qala: al- ‘Allamah.4

And by means of this Holy tradition it is clarified that the spiritual wayfarer must be knowledgeable to the stage of God’s name while praying. Achieving this stage of the reality of obeisance is to be defaced into divinity stage and as far as the spiritual wayfarer is within the veil of egoism, he is out of the obeisance state, rather, he is self-love, selfish and his idol temples are his whimsical desires:

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ

ara ‘ayta man attakhadha ilahu hawa’u

Have you seen him who chooses for his God his own lust? (Surah Al-Furqan, 25:43).

And his view conforms, will view of the damned Satan who saw himself and Adam (‘a) while considering himself superior to Adam (‘a).

خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ

“khalaqtani min nar wa khalaqthu min tin”.

You have created me from fire, while You have crated him from clay (Surah Al-A’raf, 7:12).

He (Satan) replied and chaos expelled out among the saints from the threshold of the God’s court. Therefore, the utterer of bismillah would engage his spirit endowed with “God’s Sign and he himself would achieve the formal stage and his view would conform with the Adam’s (‘a) view and would see the house of realization in which exists himself.

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا

“wa ‘allama Adama al-asma ‘a kulluha”.

And he thought Adam all names the criterion (Surah al-Baqarah, 2:31).

In this case his naming is the reality naming and he is knowledgeable to the worshipping stage which is the instillation of “selfhood” and disconnecting desires as to connecting to the God; as the tradition quoted of Imam al-Sadiq (‘a) is mentioned;

“Yaqta’u ‘ala’iqa al-ihtimami bi ghayri man lahu qasada wa ilayhi wafada wa minhu istarfada.”5

And when the spiritual wayfarer would be bestowed, the formal stage he would find himself submerged in divinity: “A1-ubudiyyatu jawharatun kunhuha ar-rububiyyah.”6

Then he sees himself “God’s Name” the sign of God and being defaced into God; likewise, he sees the other creatures with the same aspect. And if he were a perfect “wali” he would become knowledgeable to the absolute name and the case of realization of the absolute obeisance would touch him, then he will become a real obeisance, namely “God’s slave”.

And it is possible that interpretation used for “Obeisance” in the Holy verse:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ…

Subhana al-ladhi asra bi-abdihi….

Glory be to Him Who made His servant to go for a Journey by night … (Surah Al-Isra, 17:1).

The ascending would be proximity and the sacred stage, the proximity slate through the obedient step and indigence, rejecting the egoism corona, selfhood, which is independence. And confessing to the prophethood in the profession of faith stale, which is followed after confessing to obeisance, because the obeisance is the ladder of prophethood. And in prayer, which is the ascension of the pious, and the manifestation of the Prophet’s (S) ascension, with the foregoing profession in the prayer, must be started.

[Confessing lo the obeisance] having abolished the veil, [entering] “bismillah” which is the reality of obeisance “fasubhana al-ladhi asra bi nabivyihi bi mirqati al-ubudiyyati al-mutlaqah”.7

Glorified be who carried His prophet through the absolute obeisance ladder by night from the Inviolable place of worship and through the obeisance step attracted him to unity stage, releasing him from the universe heaven, the celestial realm and carried the other creatures who have become purge through the pure light, named a “God’s sign” of the God’s signs. And to the ladder of realization to God's name the intuition of which is obeisance: That leads to the ascension’s favour.

And the spiritual wayfarer would come across the circle of being, he would be able enter it as much as his conductive step allows him, namely into the beginning of the spiritual book and the spiritual treasures key.

Thus, all praise worthiness and prayers would pertain to Him the justice, to the stage of the perfect name, while (the spiritual wayfarer) does not see any condition and excellence for any being of the creatures, except God almighty because being contrary to the formal aspect, and if he would utter “'bismillah”, in reality, he would utter “al-Hamd” as well in the same manner.

And if within the veil of people, like Satan being deprived of the formal stage, he is not able to pertain the praise worthiness to justice. And as far as he stands within the veil of egoism, he is deprived of the obeisance and formalism. And as far as he is deprived of this stage, he will not reach the stage of praise worthless.

And as far as pertain the attributive praise worthiness to the justice considering the justice both praiser and being praised and sees Him in the same frame; and as far as he considers himself praised and would see the justice the praised one, he is not the praiser of the justice, rather the praiser of the justice and the people, rather the prayer of self only, and he is deprived of justice and His praise and when he would achieve the stage of praise worthiness utter. “anta kama athmayta ala nafsika”.8

And within the veil of claim and needed proving the praised worthiness, goes out, then the case of the obedient spiritual wayfarer in this stage is: “bismihi al-hamdu lahu minhu al-hamdu wa-lahu al-hamd”9

And this is the result or the esteem's bounties to which in Holy tradition was referred: “fa idha ahbabtuhu kuntu sam’ahu wa basarahu wa lisanahu”.10

Rabb al-‘Alamin

“The two worlds” if “rabb al-alamin” the two worlds would be the formal names which is the firm essence it will be the divinity essence, describing the stage of essential divinity, which is the supreme name”.

For, the firm essence through the essential manifestation in the unity stage secondary to the perfect name-being limited by the manifesting of sacred blessedness, which has been found expression in scientific realization.

And the concept of divinity at that sacred stage is being manifested through the divinity stage to which pertains to the manifestation of all names being determined. And the essence of the constant perfect man primarily and the other essence secondary, will be determined. And the compassionateness and the Mercifulness offering the same essence from the unseen identity as far as the threshold of absolute confession.

There are intuition love and the perfect absolute affection within their essence that through the motivating intuition affection and its attraction power, which has been reflected upon their faces, will achieve the stage of absolute reward, namely, drown within the perfect unity ocean:

أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

ala ila ‘Allahi tasiru al-umur.

All things at last return to God only (Surah Al-Shura, 42:53).

Thus, the ultimate of wishes, conducts, and desires and the source of the creatures, the beloved of the universe, the favour of the attracted ones, is the sacred essence, nevertheless they are all being deprived of Him pretending to be fond or some other beloved and affairs.

And this is a vast intuition veil the spiritual wayfarer should through the cognition move tears it and unless he reaches this stage, he is not namely “la natlubu illa iyyak” and “Thee only we serve; Thee only we pray for succour. We, all the creatures from the wisest one up to the meanest one, from the heaven up to the material world, everyone, everywhere within everything and from any beloved is demanding you; loving you through any beloved:

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

Fitrata Allahi allati fatara an-nasa ‘alayha

The nature of Allah in which he has created man (Surah Al-Rum, 30:30).

يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ

yusabhihu Allahu mafi as-samawati wa’l-ard.

whatever is in the heavens and the earth declares His glory (Surah Al-Hashr, 59:24).

He is Allah, then whom there is no other than God, the knower or the invisible and the invisible.

He is the Beneficent, the Merciful.

Then he finds himself in God’s name. God’s sign and defaced himself into the God’s way faring the other creatures with the same vision. If he is perfect “wali” he will be knowledgeable to the absolute name, then the realization of the absolute obeisance touches him, he becomes a real God 's obeisance “God’s slave”.

It is probable that interpretation of the term “Obeisance” in the Holy verse: Glorified be He who carried His servant by night from the inviolable place of worship refers to the same case. For the ascension is the contiguousness and the horizon or sacred and assembly or proximity towards obeisance and indigence, and also is the abolishing the ambiguity of selfishness and the stage independent.

And confessing the prophetic in profession of faith (an act in the daily prayers) after confessing the obeisance, because the obeisance is the prophetic ladder. And in prayers, which is the ascension of the pious and the manifestation of prophethood’s ascension, (confession to the prophethood) follows it.

After having abolished the veil to bismillah which is the reality of obeisance attracts him towards the stage or obeisance to the horizon of unity and released him from earth, heaven and the celestial kingdom and took the other creatures who are being illuminated by that pure light named by God’s sign and the realization of God’s reality the inside of which is obeisance towards the nearness ascension, and when the spiritual wayfarer saw the circle of being merely God’s name according to his initiative conducts is able to enter the beginning of the God's book and the key of the God’s treasure, then he returns all praising to the justice in the formalism perfect stage and does not see any erudition and excellence for any creature but the God, because otherwise it is contrary to the formal vision. And if he utters “bismillah” in its own real meaning, he can utter the “al­Hamd” in the same trend.

And if he, like “Iblis” in the cover of the people of the stage name is deprived, he is not able to return praising to the justice as well. And as far as he stays within the veil of selfishness, he is deprived of the obeisance and formalism state. And as far as he is deprived of this case, he won't be able to achieve the praised state.

And if through the process of obeisance and the reality of the formalism will achieve the praised state, the qualification of the praised state is considered and specified for the justice by the spiritual wayfarer and he will consider the justice both praise and the praised one as a single unit and sees Him with the same aspect, then as far as he thinks of himself as the God’s worshipper and sees the justice his aim for praising, he is not the (God’s) praiser, but he is the praiser of himself and is deprived of the justice and His praising.

And when he achieves the point of the praised stage, he will say: [anta kama athnayta ‘ala nafsika] He will be out of the praised veil which is next to the claim and confined to the being praised confirmation. Thus, the article “Obedient spiritual wayfarer” in this stage is as follows.” [bismihi al-hamdu lahu minhu al-hamdu wa lahu al-hamd].

And this is the outcome of esteem’s bounties, which in the Holy tradition was referred to. There it is said; “rabb al-alamin” [The God of the both worlds].

If “The two worlds” “al-alamin” is the formal names which are firm essence, the divinity will be of the essence state, and the name is the supreme name, because the constant essence by the manifestation essence in the stage or the unity, following the collective name, which by the manifestation of the sacred blessedness has been determined, is manifested in scientific realization.

The concept of the divinity at that sacred rank is manifested by the manifestations of the names will he determinate, and the constant essence would be the perfect human primarily, then the other essence after him will be determinate. And the compassion and the Mercifulness” is the expression of that form from the absence of identity to the horizon of the absolute confession.

It is the nature love entrusting and the absolute perfect liking with in their essence: “ala ila-llahi tasir al-umur.”

Thus, by this way the ultimate aims and the ultimate actions and the utmost desires and the source of beings and the beloved of the world and the idol of the lovers and the favourite of the absorbed ones, is the sacred being, though all of them are invisible for this beloved they consider themselves involved and the lovers of some other affairs.

And this great veil is nature that the spiritual wayfarer must tear it though the step of knowledge, and as far as he does not reach to such a stage he is not allowed to utter “iyyaka na’budu” namely “la natlubu illa iyyaka” and [must not say] and I seek only you, and I want only you only, and except you I praise no one, and I seek your help in all affairs, from the lowest point to the ultimate invisible constant forms are seeking justice and anyone, within any beloved, is seeking you or offering love to any beloved:

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

Fitrata Allahi allati fatara an-nasa ‘alayha

The nature or Allah in which, he has created man (Surah Al-Rum, 30:30).

يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ

yusabhihu Allahu mafi as-samawati wa’l-ard.

whatever is in the heavens and the earth declares His glory (Surah Al-Hashr, 59:24).

And when the spiritual wayfarer would attain this stage and found himself through in love with the justice and utter it verbally, he is seeking help for union and the Right Path, which is the way of the God’s

إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ

“inna rabbi ‘ala siratin mustaqim.”

Surely my Lord is on the Right Path. (Surah Hud, 11:56).

And that path is inspired by the great messengers and the saints and it is returning from the constant form to the God's stage and being defaced within the God’s stage and not defaced within the God's sings, which is fault. As it is quoted by the great Messenger who said:

“kana akhi musa ‘aynuhu al-yumna ‘amva‘a wa akhi ‘isa ‘aynuhu al-yusra ‘amya’a wa ana dhul­ ‘aynayn.”11

The majestic Moses’ multiplicity was encompassed over unity and the majestic Jesus unity was encompassed over the multiplicity and the great messenger enjoyed the great intermediate stage which is the mid-night path [Is the mus; the interval between date and the day of resurrection].

So far, the commentary on verse praise was to be the worlds. The stage of the manifestation forms and if the world the stages of attributes names of intrinsic names or agent names or the abstract worlds or the material worlds or both of them, the commentary of the verse is different.

Similarly, if God’s name in the Holy verse bismillah... is something but the stage of “Will” any other stages unseen or so on the whole verse (commentary) differs.

And again, if “Allah” is to be essential divine or presence and “the Rahman” and “Rahim” in bismillah would be attribute for the name or for “God” the commentary of the Holy verse differs. Likewise, if Ba in bismillah is for seeking help, accompanying, or it would belong to the existence or if it belongs to the verse itself or to any part of the verse, then the differences will be appeared.

As according to the principal rule of reading, being in the veil of multiplicity or encompassing of unity or sobriety after effacement other stages which have been mentioned the commentary of the verse should be different. And being master about them all and a real commentary on Qur’an, which is the perfect word, above the all words, is beyond the ability a person like this writer innama ya ‘rifu al-qur’ana man khutiba bah.12

And whatever it has been said it was probability God is the guide.

• 1. The being (existence) with “bismillah ar-Rahman ar-Rahim” appeared. Al­Futuhat al-Makkiyyah, vol. 2, p. 133.
• 2. “Read and ascend”, Usul al-Kafi, vol. 2, p. 6.
• 3. Uyun Akhbar ar-Ridha, vol. 1, chap. 26, p. 262.
• 4. In the book of Tawhid, it has been related by Imam Rida (‘a) that when he was asked about the “commentary” of bismillah, he said; “bismillah is that I am called by a “Same” of the God's “Same” and it is considered worshipping. The narrator said that he asked: “What is a same?” Imam said: “It is sign”.
• 5. The train of connection, except the one who is determined to go towards Him and is asking for help is disconnected: Falah al-Sa’il, p. 25.
• 6. God's obedience is the essence of the core which is divinity Misbah al­-Shari’ah, Chapter l00.
• 7. Glorified be He who carried His Prophet through the absolute slavery ladder by night from the inviolable place of worship.
• 8. “I appeal to you from you: I am not able to fulfil your praising,” Furuq al-Kafi, vol. 3, p. 324.
• 9. In His name, praising is His
• 10. As I love him I would His eyes and His tongue Usul al-Kafi, vol. 2, tradition 8. In his name, praising is His, p. 352.
• 11. My brother Moses his right eye was blind: my brother Jesus his left eye was blind, but I see through both eyes.
• 12. Bihar al-Anwar, vol. 46.