Derived from the lecture series of Nokoonam, may his sacred soul rest in peace (Session 29)
The verse بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ, as the commencement of the Holy Quran and the blessed Surah Al-Fatiha, constitutes a brilliant gem in the celestial sphere of divine knowledge. This phrase encompasses profound layers of meaning not only from a lexical and literary perspective but also from spiritual, mystical, and philosophical viewpoints. It serves as the gateway to the Divine Word and signifies, within the Quranic tradition, a practical monotheism that invites servants to connect with the sacred Essence of God. This treatise, relying upon the content of the twenty-ninth lecture session, undertakes a comprehensive and systematic analysis of this verse and, through a scientific and mystical approach, presents all details in an exalted language befitting highly educated audiences. The structure of this work is arranged so as to maintain absolute fidelity to the original text while enriching its content and coherence with supplementary explanations.
The verse بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (In the Name of God, the Most Gracious, the Most Merciful), as the opening of Surah Al-Fatiha, holds an unparalleled status within the Quranic system. This phrase transcends a mere ceremonial function and acts as a key that opens the doors of divine knowledge and guides mankind towards the comprehension of the realities of divine lordship.
This verse, positioned at the forefront of Surah Al-Fatiha, is not only the initiator of the Divine Word but also a sign of the expansion of divine mercy, which, in mystical exegeses, is interpreted as the manifestation of both the general and particular mercy of God.
The interpretation of this verse is offered along two principal axes: firstly, the dissection and composition of its lexical elements; secondly, the spiritual and mystical examination without redundancy regarding the discussion of the Most Beautiful Names (Asma al-Husna). The lexical axis remains faithful to literary and syntactic rules, whereas the spiritual axis deepens the servantGod relationship.
To prevent superfluous verbosity, repetition of morphological, syntactic, and lexical discussions extensively covered in classical commentaries has been consciously avoided. This approach, focusing on innovative insights, results in a distinctive and valuable presentation of content.
In literary language, the letter باء is a preposition that forms a genitive construction with a noun and requires a dependent complement. However, in the Quranic lexicon, باء is a letter of expansion, derived from the root basaa (to expand), analogous to the hamza as the letter of opening and huwa representing the reality of Gods essence.
This interpretation is rooted in a mystical perspective which regards letters not merely as linguistic tools but as carriers of exalted meanings. The comparison of باء with hamza and huwa illustrates the systematic nature of letters within the spiritual structure of the Quran.
The three letters باء, hamza, and huwa are derived from the Divine Names themselves and form the basis for the composition of divine names. باء stems from basa (expansion), hamza from fat (opening), and huwa from the essence of the Divine Reality. This bilateral relationship exemplifies the profound connection between word and meaning in the Holy Quran.
This perspective aligns with mystical exegeses which regard letters as manifestations of divine truths. The absence of contradiction or circularity in this relationship is due to the difference between the lexical level (the combination of letters into words) and the spiritual level (the derivation of letters from exalted meanings).
The question posed is whether letters are derived from names or names from letters. The answer is that both are correct: letters are derived from names (e.g., باء from basa) and names are formed from the combination of letters (e.g., basa from ب، س، ط).
Amir al-Muminin (peace be upon him) has stated that the dot beneath the باء in بِسْمِ اللَّهِ signifies B al-Bas (the letter of expansion), not B al-Jarr (the preposition), because B al-Jarr is identical in all cases and the dot beneath it is not general.
This interpretation is consistent with mystical narrations and considers باء as the manifestation of the divine mercys radiance.
The difference between hamza and alif is not ontological but positional. Hamza can appear at the beginning, middle, or end of a word, whereas alif, due to its quiescence, does not appear at the beginning.
If hamza and alif were considered two separate letters, the Arabic alphabet would contain twenty-nine letters; however, this assumption is incorrect because their difference is positional, not ontological.
The term اسم in بِسْمِ اللَّهِ is derived from sumuww (height and elevation), not from simah (sign). The lexical evidence is the plural form اسماء and the diminutive سوَمَی, which are incompatible with simah. Spiritually, sumuww connotes loftiness and grandeur, corresponding to the sanctification of an action in the Name of God.
Within the discourse of the Most Beautiful Names, Allah is regarded as the most comprehensive Divine Name, the source of all other names. Ar-Rahman and Ar-Rahim follow Ilah and indicate the general and particular mercy of God.
The subject of the letter "B" can be "Ibtid" (to commence) or "Istinah" (to seek assistance). "Ibtid" is more appropriate due to its inclusiveness over the entire Srah al-Ftiah and its compatibility with the levels of the Real (aq) and creation (Khalq).
The repetition of "Istinah" with "Nastan" in Srah al-Ftiah poses no problem, as each has a different function. Likewise, the repetition of "ar-Ramn ar-Ram" in the Srah and in "Bismillh" signifies the importance and the distinct role of each phrase.
"Bismillh ar-Ramn ar-Ram" is a Real speech (kalm aq), not merely created speech. God also initiates His actions (such as the revelation of the Qurn) with this speech.
God commences His action with "Bismillh" from the standpoint of love and intrinsic manifestation, not out of need.
This viewpoint aligns with the following verse:
Allah bears witness that there is no deity except Him.
Unlike Srahs such as "Qul Huwa Allhu Aad," the phrase "Qul" is not present in "Bismillh," because this utterance is both Real and created speech and does not require the command "Qul" (Say).
Saying "Bismillh" should be out of love and affection for God, not out of need or supplication. God also speaks "Bismillh" from the standpoint of love.
This concept corresponds with the following narration:
Every matter that is not begun with "Bismillh" is cut off (incomplete).
The view that "Bismillh" is said merely out of need and fear of deficiency is incorrect. This speech must be uttered from the standpoint of love and affection.
This critique aligns with the following verse:
You are the ones in need of God.
This verse presents poverty before God within the context of a loving relationship, not merely material need.
"Bismillh," as a loving and affectionate speech, is problem-solving and barrier-breaking, not speech born from begging.
The following verse invites the servants to emulate God and the Messenger:
You have in the Messenger of God an excellent example.
Saying "Bismillh" as imitation of the Divine action brings the servant closer to practical tawd.
Saying "As-Salmu Alayka Y Allh" (Peace be upon You, O God) has no mystical impediment, although it is not found in religious texts.
The exegesis of the verse "Bismillh ar-Ramn ar-Ram" in Srah al-Ftiah, like a radiant jewel, reveals vast dimensions of Divine speech. Linguistically, the letter "B" is analysed as a particle of extension, "Ism" as a manifestation of exaltation, and "Allh" as encompassing the Divine Names. Spiritually, this verse is a Real and loving speech used both by God in His actions and by servants in seeking blessing for their actions. The subject of the "B" is more suitably interpreted as "Ibtid" because of its harmony with the levels of the Real and creation. The critique of begging tawd and emphasis on love-based tawd acts like a light dispelling the darkness of incomplete understanding. "Bismillh" is not merely a ceremonial remembrance but a problem-solving and barrier-breaking speech that, with sincere intention, removes obstacles. This interpretation, avoiding unnecessary repetitions and focusing on innovative points, offers a valuable guide for researchers and learned audiences on the path to a deeper understanding of the Holy Qurn.
Supervised by Sdeq Khdemi
