Bismillah
Question:-
Re: Bismillah
I have seen some expositions of the phrase,
frequently repeated in the Quran, namely "In the name of Allah, the
beneficent, the merciful." These, to me and others, look complex, obscure
and confusing. Can you provide a simpler explanation of the meaning and
significance of this for the sake of us ordinary mortals?
Comment:-
I will try. But obviously, though I have also
learnt from others, the explanation will be mine, and within the limits of my
ability and understanding. There are undoubtedly greater depths in this, as in
other parts of the Quran, the comprehension of which depends on the level of
understanding of the readers. However, it is not asserted, and I do not assert,
that the phrase itself has the meaning given to it by commentators, but that it
is understood that way by the commentator. The phrase, like the rest of the
Quran, has a purpose and should be used for that purpose.
The phrase in question, known as the
"Basmalah", is:- "Bism illah al-rahman al-rahim."
It is variously translated, sometimes as
"In the name of Allah, the Compassionate the Merciful" or "In
The Name of Allah The Most Beneficent, The Most Merciful." or "In the
name of Allah, the Owner of All Bounties, the bestower of all Bounties."
It has three functions:- (1) To state a
truth, and make us aware of it and to think, meditate, and to promote
understanding. (2) To induce an experience and affect motives. (3) To modify
behaviour and route it into spiritually useful channels.
Note that there is no question here of
whether Allah exists or not, what His nature is or what our relationship to Him
is. It is taken for granted not only that He exists but that He is the origin
of all things and that we do and should serve Him. We are His creatures and
Agents, and should aware of this.
The Basmalah is the opening phrase of every
chapter of Quran, except Chapter 9, "The Repentance". But an extra
one is found in 27:30 thus making the number of repetitions equal to the number
of chapters in the Quran (114 = 19 x 6 where 19 is the number of letters in the
Basmalah).
This signifies that the whole chapter derives
from Allah and points to Him, that the chapter is an elaboration of the meaning
contained in the phrase, and that it is Allah ultimately who is responsible for
this and its comprehension.
It is meant to induce the feeling of
reverence and the awareness of the deep significance of the chapter. It is this
which also opens the receptivity of the mind and facilitates understanding.
It is also a phrase Muslims are required to
utter when undertaking, or intending to undertake any action. This implies that
they devote it to Allah, avoiding all evil that is forbidden, and including all
good and the responsibilities they have been given as vicegerents. It asks His
blessings on it and accept whatever outcome it leads to. It is the means of
purifying the soul from worldly adulterations, and is a cure for idolatry, and
reversal of the causes of the Fall of man from Paradise.
It has four words:- Bism, Allah, al-Rahman,
al-Rahim, where the first defines the other three. Bism, "In the name
of", implies that Allah is the original and final authority, responsible
for the verses in the Quran and all things in heaven and earth. The letters BSM
are said to stand for various Attributes of Allah e.g.:-
"B" can be regarded as pointing to
Baha (Beauty, magificence, splendour), Bara (denial of any evil), Baqa
(permanence, eternity), Bab (door, gateway to the Bounty of Allah), and Bayan
(Elucidation, explanation, probably through inspiration).
"S" can be regarded as pointing to Sana (the Glory, Radiance
and Sublimity of Allah), Sama (The Names of Allah), Sifat (the Attributes of
Allah), Sin (Allah's perfection).
"M" can be regarded as pointing to
Majd (The Exaltedness and Nobility of Allah). It could also refer to Malakut
(the Soul world), or Mulk (the Dominion of Allah).
There is a difference between the Reality R,
the experience E and the verbal description D. Whereas in Reality R leads to E
and that to D, we tend to learn in the reverse order. The Quran, for instance,
comes in a verbal form and leads to experiences by which we are to be
transformed in reality.
Similarly, the Universe can be regarded as
having a similar order of creation and evolution in the reverse order.
The Names or Attributes of Allah are not the
same thing as the Essence of Allah or the Spirit of Allah. Allah is not a name,
but means "That which is, or is worthy of worship." Worship means
adoration, obedience and service.
(1) Allah - The word "Allah" -
comprehends all other names.
This word is represented by the 3 letters ALH
which can be regarded as pointing to three aspects of Allah. These correspond
to the three parts of the Basmalah, namely Allah, al-Rahman, and al-Rahim.
A = The First, the Origin, the Self-existing,
the Singular, the Unique, the Indivisible, the Essence of Allah. As all knowledge
is relative (i.e. it depends on comparisons and relationships) the Essence of
Allah is beyond knowledge. It is pure existence.
L = The Action, Creativity, the creative
force, the Spirit and Word of Allah, the inspiration. The creative act unites but
also divides A from H
H = Hu (He/It), and Haqiqa (Reality). It can
refer to the Truth that manifests in Creation as Attributes of Allah. The
Attributes are only known or have meaning with respect to the created world.
For instance, Compassion has meaning if there is something on which it is
bestowed. All Powerful has meaning with respect to something over which power
is exerted. Nevertheless, they also refer to the qualities of the origin from
which they flow.
However, some commentators speak of the three
aspects in the order Divine Essence, Divine Attributes and Divine Action. One
could also think of the Word of Allah as the force that produces the motive and
the Spirit as the medium of action. A > W > S
"They will ask you about the Spirit.
Say: The Spirit is by the command of my Lord, and you are given but a little
knowledge thereof." 17:85
Note that we have a kind of Trinity here, but
that is only in thought not in reality - they are aspects or points of view.
Allah is transcendental as well as Personal and Imminent in the Universe. When
speaking of Allah any one, two or all of these could be meant. These could be
thought of as three kinds of unity - of the origin, of the creative force, of
what underlies the created world, or of indivisibility, and of uniqueness and
wholeness.
"Say: He is Allah, the One and Only.
Allah the Eternal, Absolute, Infinite, besought by all! He begets not and is
not begotten! Nor is there like unto Him any thing!" 112:1-4
"Your God is one God; there is no God
but He, the Compassionate, the Merciful." 2:163
"And Our command is but one, as the
twinkling of an eye." 54:50
"Verily, verily your God is One: The
Lord of the heavens and the earth and what is between them." 37:4-5
"And, verily, this your religion (or
brotherhood) is one religion (or brotherhood), and I am your Lord; so keep your
duty unto Me." 23:52
Creation is from A > L > H, but
Evolution, the Return to Allah is from H > L > A
The phrase "La ilaha ilallah"
(There is no god but Allah), which is the first Islamic Shahadah (Manifestation
or Declaration of Faith) is an elaboration of the word Allah - it has no
letters that are not contained in Allah. It can be read as a triad
"no-god, except, Allah", where "No-god" refers to Creation
and is mutually exclusive from Allah. This corresponds to ALH in reverse.
Note that the second part of the Shahadah
"Muhammad-ur-rasool-ullah" (Muhammad is the messenger of Allah) is a
reflection of the above. Muhammad represents "no-god" the created
world, and the "messenger" unites that world with Allah, thereby
removing the exclusion in the first part of the Shahadah.
(Note also that A can refer to Aql
(Intelligence, the first thing created by Allah) and Adrak (Understanding).)
(2) Al-Rahman (the Beneficent) refers to the
quality of Allah that abounds and overflows, thus creating the Universe. The
Universe is said to be expanding and have derived from an explosion. But in the
absence of the concept of Allah, this fact remains an inexplicable mystery.
(3) Al-Rahim (the Merciful, sympathetic, loving,
affectionate, tolerant, forgiving) refers to the direction and focus of the
force, on the creatures that receive the bounty. Thy exist because they are
provided with all the resources that makes their existence possible, including
their ability to seek, receive and utilise those resources. It is that by the
introduction of which their development and evolution takes place.
Al-Rahman is pronounced arrahman, and
Al-Rahim is pronounced arrahim. That is, the L in either case is hidden just as
one L in Allah is hidden. The two words derive from the root RHM and can be
reduced to R. We then have ALR, in which the middle term L is hidden. These
three L's represent a mystic barrier between Allah and His creation, as between
A and H in ALH. It is not traversed except by the purified and through
Revelation. Allah himself takes man up into himself.
"O you who believe! Respond unto
Allah and His Messenger when He calls you to that which quickens you; and know
that Allah comes in between a man and his own heart; and that He it is unto
Whom you shall be gathered." 8:24
"Is he who was dead (spiritually) and
We have quickened him (given him life), and made for him a light, wherein he
walks amongst men, like him whose likeness is one walking in utter darkness
whence he cannot emerge? Thus is their conduct made seemly to the
disbelievers." 6:123
There is a correspondence and relationship
between all these triads:-
(1) ALH (2) BSM, (3) Allah, Al-Rahman,
Al-Rahim (4) ALR (5) Allah, except, no-god (6) Allah, Messenger, Muhammad. (7)
Allah, Word, Spirit.
Apart from the
theoretical and philosophical aspect of this formula there is also the
practical aspect to be considered, why it is recommended and what is its use.
The Muslim (one who
surrenders to Allah) does everything for or on behalf of Allah. The formula
reminds him to do this, to do what is inspired in him through the spirit and to
avoid what is forbidden or comes from the ego or from false motives and
ignorance. It consciously guides his behaviour or should do so, in opposition
to behaviour that is mechanical, accidental, impulsive, unintelligent and
conditioned, thereby facilitating his transformation.
As Allah is
Benevolent and Merciful and therefore, tolerant and forgiving, the Universe is
not a hostile place and existence in it is not to be seen as evil. All things
in the Universe are good and lead to an ultimate good, in the global sense
though they may seem harmful or evil to us in the narrow personal sense, a
judgement we must transcend. And though we have limitations and make mistakes we can be forgiven and
there is sufficient flexibility in existence for us to make amends and rectify
things. We can receive help from Allah directly or indirectly not always from
our surroundings but from within ourselves. Indeed, changes in our attitudes,
thoughts and feelings will also change our actions and interactions with other
people and the environment which will bring about reactions that can be
beneficial. The very fact that we have a certain mind set makes us aware of things,
aspects and opportunities that we would not otherwise be aware of. Apart from the benefits we receive, by
becoming aware of the beneficence and mercy of Allah, we also develop the same
in response. Indeed, these are the attributes of the Spirit, and the
relationship with Allah is a spiritual one and stimulates and manifests the
spirit of Allah that is within us. The Muslim becomes or ought to become a
transmitter of the divine benevolence and mercy.
The formula reminds
him that there is ultimately no Reality but Allah and that He is the initiator,
the source, the guide and the goal of all things and all things should be seen
in this single context. It creates the single framework of reference within
which all experiences, perception, thought, motives and actions are interpreted
and judged to form a single comprehensive and self-consistent system. This
facilitates the persons own comprehension, growth and integration and
adjustment to Reality.
It constantly
reminds him of a Reality that is much greater than that comprehended in his own
ego, in the restricted circle of his personal experiences and in the ordinary
mundane sphere of his immediate worldly concerns. It expands or ought to expand his consciousness,
conscience, will, motives, values, sphere of interest and activity and breaks
the mental shell or prison and
transports him into a transcendental world.
Allah transcends
all limitations, whether of experience or of consciousness, or of reason, or of
dogma, ritual, or institution, or of Principles and Potentialities, Rules or
Laws. The formula transports the Muslim into the source and originator of all
things, aligning uniting and identifying him with Allah. There are no Idols
here of any kind whatever, but total freedom where all possibilities exist.
The formula is
effective when it is repeated audibly or silently or in thought sincerely and
meditatively with reverence and understanding.
This can only be
done by one who understands the true nature of Religion, its psychological,
social and cosmic function. Religion can be defined as "binding a person
to his source". It is necessary to understand that human beings, who are made
of the materials, forces, laws and principles that pervade the Universe, and
having the spiritual faculty of consciousness, conscience and will, have a
hunger or longing at a deep sub-conscious and unconscious level, where their
soul recognises the greater reality of which they are part and seek to identify
with it. Separation from it is the cause of stress and distress that is not
always consciously recognised owing to distractions but nevertheless requires
relief. What man seeks is harmony that constitutes self-fulfilment. That is
what brings happiness and peace, and that goal is formulated as Paradise.
According to
Biologists there is even a gene in the human cells that facilitates this
experience to different degrees and enables one to see things within a larger
context. This discovery has caused unnecessary controversy about the nature of
religion. It is, of course, obvious that all human behaviour must have an
inbuilt capacity for it that derive both from the factors they are made of and
what has developed and been found useful through evolutionary history of
interaction with the world. But that environmental factors and personal efforts
can suppress or enhance the expression of this capacity.
This desire, need
or urge to transcend oneself is often misunderstood and expressed and diverted
into the desire to belong to a cause or group or attaching oneself to something
perceived as a power source or object of love. All organisms seek security,
affection and significance. These are basic needs that also form the basic
urges which when translated through the mind and spirit manifest as the
impulses for hope, love and faith. The inversion of these leads to despair,
depression, fear, anxiety, hate and aggression, doubt, uncertainty and
confusion. These can be found at the base of all mental disease that lead to
the lowering of the vigour and vitality of all faculties for perception,
motivation and action and to spiritual, mental and physical self-destruction.
The formula can be
regarded as something that can counter this tendency because the basic needs
and impulses also translate as the Principles of Justice, Benevolence and Truth
which are inter-connected attributes of Allah and, it is not difficult to see,
that each also contains the others. It is a method of regaining contact with
ones spiritual source - the spirit within human beings is the Spirit of Allah.
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