اشارات عرفانية من آية البسملة القرآنية

:اكثر آية قرآنية يتفوَّه بها المسلمين ليلا ونهاراً هي الاية الكريمة التالية

“بِسْم الله الرحمن الرحيم”

والمعنى المتعارف لدى المسلمين العام ، بأستثناء القليل جداً ، هو ينبغي على المسلم ان يبتدئ اي قول او فعل بأسم الجلالة وهو ” الله” اي نقول ” بإسم الله الرحمن الرحيم” وهذا المعنى ليس باطلا ولكن هو جزء من المعنى المرتجى. والملاحظ هنا انني كتبت “إسم” وليس “بِسْم” اي وضعت حرف الألف بين حرف الباء والسين في كلمة “بِسْم” لأن هذا المعنى المتعارف لجملة “بِسْم الله” اي ان المفسرين يفترضون وجود حرف “الألف” بين الباء والسين في “بِسْم” ولكنهم يقولون بحذف الألف مع بقاء المعنى بأنه تعني “إسم” اي اسم الشئ.  والسؤال الذي اطرحه الان هو لو كان ان اسم العٓلم لفظ الجلالة “الله” هو اسمٌ للخالق كما هو معروف فهذا يعني اننا نقول “بأسم الاسم” لان ” الله” هو الاسم . ومثال ذلك عندما نعلم ان والد زيد هو محمود وأردنا ان نقوم بمشروع ما ونهديه الى والد زيد (محمود) عندئذ ٍ يمكن ان نقول ان هذا المشروع تمّ “بإسم والد زيد” ومن الخطأ ان نقول ” بإسم محمود” لان “محمود ” هو الاسم. والآن كيف نفهم معنى “بِسْم الله”
لقد اختلف مفسري القرآن ،المسلمين الأوائل،  في أصل كلمة “سْم” من ” بِسْم ” ولكنهم يتفقون على ان حرف الباء ليس من أصل الكلمة. و الاختلاف في أصل كلمة “سم”  على وجهين كما ذكره المارودي في تفسيره للقرآن

ألوجه الاول: أنه مشتق من السمة، وهي العلامة، لما في الاسم من تمييز المسمى، وهذا قول الفرَّاء.
والثاني: أنه مشتق من السمو، وهي الرفعة لأن الاسم يسمو بالمسمى فيرفعه من غيره، وهذا قول الخليل والزجَّاج.وفِي اعتقادي ان الوجه الاول وهو من “السمة” يتضمن الوجه الثاني ضرورةً

والآن لنرّكز على المعنى الاول وهو ان كلمة “سْم” مشتقة من السمة اي الصفة التي تُمٓيِّز الشئ عن غيره وأنّ الباء ليست من أصل الكلمة المعنية. وهذا المعنى أراه يتناغم مع المعنى المرتجى من عبارة “بِسْم الله الرحمن الرحيم” وبعبارة ثانية ان الاية تقول ان على الانسان ان يبدئ قوله او فعله ب ” صفة الله ” وهما “الرحمن الرحيم ” والنقطة المهمة هنا ان الاية قد أفردت صفتين من صفات الله الحسنى وبالتحديد صفة “الرحمن” وصفة ” الرحيم” وإفراد هاتان الصفتان ليس صدفة او بلاغة كلامية بل انها مصوغة من لدن حكيم خبير. وان هاتان الصفتان تمثل ثنائية رائعة تحمل معاني عرفانية جميلة. فليعلم الانسان انه اذا أراد ان يقول قول الحسنى او القيام بفعل الخير ينبغي ان يكون على وعي تام بأن القول او الفعل يكون من أجل الله بصفتيه الحسنى “الرحمن الرحيم” فأن كان كذلك فأن فعله وقوله يكون واقعٌ لا محالة في ثنائية “الرحمن الرحيم” ونلاحظ هنا ان ” الرحمن الرحيم ” لا يرتبطان بواو العطف وذلك يضيف معنى أعمق لجملة “الرحمن الرحيم” وذلك، والله اعلم، صفة الرحمن هي أصل الوجود وكل ما هو موجود يصدر عن “الرحمن ” ويكون في ظل “الرحيم” وهذه مشروطة بارادة الانسان. فإذا كان الانسان واعً لقيمومة الرحمن على الوجود ويتجلى ذلك في افعاله وأقواله بإرادته الحرّة فأن فعله وقوله سوف يكون ،لا محالة، في واحة المقدَّس المطلق والتي تمتاز بصفتان من صفاته الحسنى وهما “الرحمن” اي في “رحمانية الله” ويكون في ظلال “الرحيم” اي في “رحيمية الله” في آن واحد . أمّا اذا أراد الانسان ان يقول قول السوء ويقوم بفعل الشر فأن كان كذلك فأنه سوف يقع في ثنائية ” الشيطان الرجيم” حتى لو تفوّه بعبارة “بِسْم الله الرحمن الرحيم” .
وهكذا تتجلى عظمة آيات القرآن الكريم وبالتحديد هذه الاية الكريمة “بِسْم الله الرحمن الرحيم”

والله اعلم
عادل حسين
أوتاوا-كند

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Imam Hussain (AS),, The Champion of Freedom

I feel unworthy of writing about this tremendous personality, al-Hussain. I do not know how to introduce him. How could you really describe consciousness; how could you define honor; how could you explain patience. All such human values are unworthy of being synonymous with the reality of al-Hussain. Whatever is written about al-Hussain since his martyrdom until now and till the end of time, is truly a mere attempt of knowing what this universal idea, whom we call al-Hussain, is all about. Writing about someone like al-Hussain is like chasing after the “mirage” in the middle of the desert. As you know, conventionally, when introducing someone we usually tend to take the genealogy approach. We deliberately try to present the names of father, mother and whatever names that are related to the individual so that people may appreciate him or her. But this social norm of introduction may not be necessary in introducing someone like Imam Hussain(A.S).

Continue reading “Imam Hussain (AS),, The Champion of Freedom”

The Days of Allah

The days of God

Metaphysical Perspective

  وَذَكِّرْهُم بِأَيَّامِ اللَّه إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ  

 14:5 ..and teach them to remember the Days of Allah.” Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative.

Muslim Quran commentators offer various interpretations for the notion of “ayyamil-lah, the days of Allah” but the most prevailing  opinion refer to as “God’s final judgment of man on the Day of Resurrection”. However, such opinion is not conclusive and may be far fetched simply because the Quran often refer to the notion of the “Day of Judgement” in plain words and in the singular form, such as “the day of resurrection”, “the Day of Deen-Judgement”, etc.. But the format in this verse came in the plural which may suggest to more profound meaning than it is rendered by our Quran commentators.

Looking at this notion from a higher understanding the “Days of Allah” has more profound meaning. I believe that there is an ontological relationship between the “Days of Allah” and patience and gratefulness. When a person becomes the embodiment of patience and gratefulness then in essence this person is living the “Days of Allah”. So those moments, segment of time, hours, day, or days in which we live the attributes of patience and gratefulness, are the “Days of Allah”

The “Days of Allah” is a spiritual state of the heart. A state of being in which we are enabled to bring the best out of us in pursuing  the acts of goodness in serving the human cause.

Furthermore, in light of some comments stated below, it seems that there is a need to elaborate further on my short essay above.

The prophetic hadiths mentioned below, Sahih bukhari,  which states that the prophet gave a definition for the “days of Allah” as being “the bounties of Allah“. In addition another prophetic hadith according to  the renowned Quran commentators, such as, Zamakhshari, who states that; on the authority of Ibn Abbas, the prophet Muhammad (pbuh) said that “the days of Allah are His Blessings and His trials

Accordingly, now we have two meanings in reference to the “days of Allah” offered by Prophet Muhammad (pbuh), according to Sahih bukhari, and Zamakhshari. And these two meanings are, “Bounties as well well as Trials.

Now if were to take the first meaning offered by shaih bukhari, which state that the “days of Allah” to be “the bounties or the blessings of God” and  see how does it agree with the findings mentioned above.

When God bestows His blessings upon a true believer then he or she would be grateful to God. In other words, the expression of gratefulness by a believer is a manifestation of true faith from within. A true conviction in the Omnipotence and Authority of the Giver of his or her bounties. When a believer is always grateful to God’s bounties as the verse implies “shakoor-constantly grateful .” then such believer is continuously conscious of the presence of God and His bounties which are prevalent everywhere. A true believer is always conscious of the Divine presence every moment every hour, and every day. Hence a true believer’s days are passing in the presence of God. Every day that passes a true believer is conscious of God. And that is how the verse above implies that we are reminded to live our days in the presence of God. When we help others we are conscious of the divine presence then we are living the day in the presence of  God; when we spend our days in the pursuant of goodness then we are in essence living the “Days of God”   Furthermore, the same kind of approach in respect of the second meaning offered by the prophet Muhammad (pbuh) which is to be as “Trials” according to Zamakhshari as stated below.

Katib

Adill Hissan

Comments were left at “reddit” website and these are:

imra7il

حدثني المثنى قال : حدثنا الحماني قال : حدثنا محمد بن أبان ، عن أبي إسحاق ، عن سعد بن جبير ، عن ابن عباس . عن أبي ، عن النبي صلى الله عليه وسلم : ( وذكرهم بأيام الله ) ، قال : نعم الله .

الحديث المرفوع الذي رواه عبد الله ابن الإمام أحمد بن حنبل في مسند أبيه حيث قال : حدثني يحيى بن عبد الله مولى بني هاشم ، حدثنا محمد بن أبان الجعفي ، عن أبي إسحاق ، عن سعيد بن جبير [ عن ابن عباس ، عن أبي بن كعب ، عن النبي ، صلى الله عليه وسلم ، في قوله تبارك وتعالى : ( وذكرهم بأيام الله ) قال : ” بنعم الله تبارك وتعالى ] ”

these are hadiths reporting that our prophet peace be upon him told them that the “Days of Allah” means the grace (favours) of Allah

This seems highly speculative and unsupported. By no means is it a “higher understanding” to choose a mystical seeming hidden type of explanation (baatiniyyah) over the opinion of Rasulullah, the companions, the scholars of language, etc, which is tafseer.

Further, read the full verse, the Days of Allah clearly refers to particular, special days of worship given to the people of Musa. No need for tenious connections

  Reply by

Thank you for your input. As I mentioned in my post that there are various opinions regarding the ‘Days of Allah” and I only rendered “the most prevailing opinion” However, the hadith you stated is another opinion. In addition there is another opinion to the one you stated, rendered by several renowned Quran commentators, such as, Zamakhshari, who states that; on the authority of Ibn Abbas, “the days of Allah” are His Blessings and His trials وعن ابن عباس رضي الله عنهما: نعماؤه وبلاؤه- . These opinions are related to the exoteric meaning of the Quran. Having said that, none of these opinions are final and further contemplation  is a virtue supported the Quran.

Love & the Divine

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Love

The notion of love is only a secret hiding place for the Beloved.

It is the final station which would lead us to the Divine,

Know that the objects of love are only veils which separate us from the True Love; the Beloved.

Katib

Bara’a has passed away; May God Bless her Soul

 

With great saddness and sorrow

the little girl Bara’a has passed away.

We ask the Almighty God

to recieve her soul

 with His Love and Mercy.

 “We are belong to God and to Him we shall all return-Quran”

 

Listen to Bara’a Quran recitation during her stay in the hospital:

http://www.youtube. com/watch? v=NnNS9ID9Ecw&feature=player_ embedded

Here is Bara’a story which was published early this year: Continue reading “Bara’a has passed away; May God Bless her Soul”

Inspirational Story of “The young Girl Bara’a- الطفلة براءة”

Latest news, June 26th, 2010

With great saddness and sorrow

the little girl Bara’a

has passed away.

We ask the Almighty God

to recieve her soul with

His Love and Mercy.

 “Surely We are belong to God and to Him we shall all return”

2:156 Quran

 

Inspirational Story of “Bara’a”

Bara’a is a 10 year old girl from Egypt and belong to small happy religious family. Both of her parents are doctors and have moved to Saudi Arabia for better opportunities. Bara’a is a very sweet and intelligent young girl and she succeeded, at this young age, to memorize the entire Quran along with its proper rules. Unfortunately, tragedy was in its way to change the course of life for this young girl.

One day her mother felt a lot of pain and after some medical tests she was diagnosed with a deadly form of cancer. Continue reading “Inspirational Story of “The young Girl Bara’a- الطفلة براءة””

Al-Malakoot The Exalted Governance

Al-Malakoot

المَلَكُوتُ

The Exalted Governance

 

 

Metaphysical perspective

The word Malakoot مَلَكُوتُ is derived from “ malaka مَلَكَ” in the past tense, which literally means “he possessed” or “he owned” Other derivatives of “Malakoot مَلَكُوتُ” is “mulk مُلك” which means ownership or having an authority over something. In addition, other derivative of “malakoot” is Malik مَلِك and Maalik مالِكِ where both are represented in Surat al Fatiha- Quran Chapter 1″ which means “King” and or  “Owner” respectively. Continue reading “Al-Malakoot The Exalted Governance”

The perception of the Truth


The perception of the Truth

An intellectually defined truth is not Real by necessity, for any given definition of the Truth is bounded by the specific intellectual constraints. Hence such definition of the Truth is mere relative and not absolute.

When our intellect claims that it knows the Absolute Truth then such claim, necessarily do not represent the Absolute Truth, in the absolute sense. For such claim is only sought by the material intellect, which is veiled from the Ultimate Truth.

But when the intellect claims that it is striving to pursue the Ultimate Truth then such attempts represent the journey towards the Ultimate Truth. For in this journey the material intellect-al’aql al-maaddi, would not venture into these high Realities rather the Divine intellect-al’aql al Qudsi, is more suitable to explore such journey. The Divine Intellect does not dare to claim that it knows the Truth, for the Exalted nature of the Truth enables this Divine Intellect to perceive its irrelevancy in relation to the Ultimate Truth.

Katib

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