The Holy Qur'an, the unparalleled Divine Word, is not only a source for spiritual guidance but also a gushing spring for understanding the truth of existence and the manifestation of the Divine Names and Attributes. The phrase Bismillhir-Ramnir-Ram, as the gateway to the meanings of this heavenly book, transcends a mere verbal commencement; it is an existential key to unlocking the mysteries of being and establishing a connection with the exalted essence of the Almighty Truth. This phrase, placed at the beginning of every chapter except for the Chapter of Repentance, carries a profound and multifaceted meaning that holds a special position in Islamic mysticism and philosophy. This book, relying upon esoteric and philosophical lectures, revisits the meaning of Bismillh and, employing a systematic approach, endeavours to elucidate the epistemic layers of this phrase for specialised audiences and academic milieus.
The structure of this work is designed in coherent sections, each addressing an aspect of the meaning of Bismillh. From the relationship of this phrase with the chapters to its role in the unveiling of existence, all concepts are presented with detailed explanations and enriched with refined allegories, ensuring both scientific depth and literary elegance.
The phrase Bismillhir-Ramnir-Ram maintains a profound and semantic relationship with each chapter of the Holy Qur'an, where every chapter has its own distinct Bismillh aligned with its content. This phrase acts as a key that opens the doors to the meanings of each chapter and holds an inseparable connection with its theme.
Key Point: Bismillh, as the gateway to the meanings of the chapters, is in complete harmony with the content of each chapter and reveals a particular manifestation of the Divine Names.
This viewpoint refers to the macro-level systematicity of the Holy Qur'an. Bismillh is not merely the beginning of chapters but also the link between the overarching truth of the Qur'an and the details of each chapter. For instance, in the Chapter of Al-Ftiah, this phrase, as the commencement of praise and Divine Compassion, corresponds harmoniously with the chapter's content which centres on monotheism and Lordship. This concordance indicates the structural and semantic unity of the Holy Qur'an, wherein every part is interconnected with the whole.
From an esoteric perspective, Bismillh functions as a manifestation of Divine descent, where each chapter is a specific unveiling of the overall truth of the Qur'an. This view aligns with Ibn Arabs theory of Divine Manifestations, which regards each chapter as a degree of the manifestation of Divine Names.
The semantic relationship of Bismillh with the chapters invites a reconsideration of the systematic understanding of the Holy Qur'an. This phrase, like a bridge between the universal truth and the details of the chapters, plays a key role in a deeper comprehension of Qur'anic meanings.
Regarding Bismillh, two viewpoints exist: one group considers it identical in all chapters, while another believes it varies in each chapter according to the particular content of that chapter.
Key Point: The dispute over the unity or distinction of Bismillh stems from the perspective on the intrinsic unity or diversity of the manifestations of the Divine Names.
The first viewpoint emphasises the intrinsic unity of the Divine Names and views Bismillh as a symbol of the singular essence of the Almighty, which remains the same across all chapters. The second viewpoint focuses on the diversity of Divine manifestations and asserts that each Bismillh exhibits a particular manifestation of the Names appropriate to the chapters content. This divergence is a fundamental theological debate that pertains to the relationship between Divine essence and attributes.
From an esoteric standpoint, the second view corresponds with the theory of Divine Manifestations, where each chapter is a degree of the manifestation of the Divine Names, and Bismillh acts as the initiator of this manifestation. For example, in a chapter emphasising mercy, Bismillh highlights the manifestation of Compassion, while in a chapter centred on divine decree and destiny, it exhibits the attribute of Might.
The disagreement regarding the unity or distinction of Bismillh provides an opportunity to reflect on the relationship between Divine essence and attributes. The perspective of distinction, emphasising the diversity of manifestations, contributes to a deeper understanding of the systematic nature of the Holy Qur'an.
The semantic truths of Bismillh and its connection to the chapters have not yet been fully utilised, and this deficiency has hindered the complete exploitation of the epistemic capacities of the Holy Qur'an.
Key Point: The incomplete utilisation of the semantic truths of Bismillh results from methodological limitations in traditional exegesis.
This point refers to the existing shortcomings in Qur'anic studies, which are often confined to superficial or lexical analyses. Understanding the semantic and existential relationship of Bismillh with the content of the chapters requires interdisciplinary approaches that integrate mysticism, philosophy, and linguistics. This deficiency has prevented the discovery of deeper layers of Qur'anic meanings and led to the marginalisation of the Qur'an's epistemic potential.
For example, if Bismillh is studied as the key to unlocking the meanings of each chapter, it would be possible to access a deeper systematicity in the Holy Qur'an that transcends traditional readings.
The insufficient utilisation of the semantic truths of Bismillh invites a reconsideration of interpretive methodologies and the employment of mystical and philosophical tools to uncover the deeper meanings of the Holy Qur'an.
Bismillh possesses a specific characteristic which, if studied, reveals Qur'anic epistemology and its spiritual value. Part of these meanings is accessible through theoretical analysis and part through experiential realisation within the existential domain.
Key Point: Understanding Bismillh requires a combination of theoretical analysis and mystical experience to achieve profound Qur'anic knowledge.
This point introduces two complementary methods for comprehending Bismillh: theoretical analysis via philosophical and lexical discussions, and mystical experience within the existential domain. This perspective transcends textual analysis and connects interpretation with lived and intuitive experience. In this sense, Qur'anic knowledge is not merely theoretical but an ontological and profound cognition attained through contemplation and insight.
From a mystical viewpoint, Bismillh is akin to a spring that, through connection with the Divine essence, flows with boundless meanings within the human existential vessel. This approach aligns with the Islamic mystical tradition, especially in the works of Rumi and Ibn Arab, who regard the understanding of the Qur'an as a synthesis of intellect and intuition.
The semantic characteristic of Bismillh, combining theoretical analysis and mystical experience, opens a gateway to profound Qur'anic knowledge that demands both scholarly diligence and intuitive insight.
The letter B in Bismillh is one of the fatiyya (opening) letters and the initiator of the arrangement of letters and words in the realm of existence. The dot beneath the B is attributed to Imam Al (peace be upon him) and signifies the detailed unfolding of all existence.
Key Point: B, as an opening letter, is the key to the unveiling of existence, and the dot beneath it symbolises unity and the source of the multiplicity of existence.
In Islamic mysticism, B as the initial letter symbolises the unveiling of existence and the manifestation of being. Attributing the dot beneath the B to Imam Al (peace be upon him) is rooted in mystical narrations that regard him as the manifestation of Divine knowledge and truth. The dot, as the origin of letters, represents unity and the source of multiplicity, and B, as the first opening letter, plays the role of a key to the entrances of existential manifestations.
This interpretation aligns with the concept of the dot in Islamic mysticism, especially in the works of Ar and Ibn Arab, who consider the dot as the origin of creation and the manifestation of Divine unity. Assigning it to Imam Al emphasises his status as the Gate of Knowledge.
Verse: وَعَلَّمَ آدَمَ ٱلْأَسْمَاءَ كُلَّهَا (Al-Baqarah: 31)
Translation: And He taught Adam the names all of them.
This verse underscores the teaching of Divine Names to humanity, which manifests in the realm through B and Bismillh.
The role of the letter B in Bismillh, as the key to the unveiling of existence, signifies the grandeur of this letter in connection with Divine truth and the manifestation of being.
The fatiyya letters (such as B, Bad,
Key Point: The fatiyya letters, as keys to the opening of existential manifestations, are linked with Bismillh as a fatiyya Name.
The Fathiya letters, due to their inaugurating role, are involved in the process of the manifestation of existence. The phrase Bismillah, as the Fathiya Name, is the key to the opening of existence and the manifestation of the Divine Names and Attributes. This perspective regards the cosmos as a reflection of Divine manifestations which are actualised through the Names and the Fathiya letters. For instance, the letter B (ب) functions as a gateway that conveys existence from unity to multiplicity.
This analysis aligns with the theory of Tajalli (manifestation) in Islamic mysticism, where the world is likened to a mirror reflecting the manifestation of the Divine Names, and the Fathiya letters serve as intermediaries in this manifestation.
The Fathiya letters, connected with Bismillah, play a pivotal role in the opening of the manifestations of existence, and understanding this relationship contributes to a deeper comprehension of the cosmic order.
Bismillah is employed in the revival of the dead, the healing of the sick, and even for the deceased, due to its Fathiya nature that enables opening in the realm of existence.
This application derives from the Fathiya power of Bismillah as the Greatest Name, which holds the capacity to effect openings in the realm of existence. The revival of the dead and the healing of the ill are manifestations of the Divine Compassion and life-giving power realised through this Name. This perspective regards Bismillah not merely as a verbal phrase but as an existential reality capable of influencing both the material and metaphysical realms.
In Islamic narrations, Bismillah is introduced as the Greatest Invocation with the power to affect the world. This power emanates from the Divine Essence and is manifested in the world through the letter B.
كُلُّ أَمْرٍ ذِی بَالٍ لَمْ یُبْدَأْ بِبِسْمِ ٱللَّهِ فَهُوَ أَبْتَرُ
Translation: Any significant matter that is not commenced with Bismillah is cut off (incomplete).
The use of Bismillah in revival and healing signifies the existential power of this phrase, which originates from the Divine Essence and exerts influence within the world.
Bismillah is a Name, and a Name is the container of the manifestation of the entire cosmos and the Divine Names. Actions, Attributes, and Concepts are all Names, revealing the manifestations of the Divine Essence.
According to this view, the world is perceived as a collection of Names, each representing a manifestation of the Divine Essence. The Name is not only a sign but the very truth of manifestation. This interpretation aligns with the mystical approach to the Divine Names, which views the cosmos as a reflection of the Most Beautiful Names. For example, every action, attribute, or concept is a manifestation of the Divine Names that unfolds through Bismillah.
وَعَلَّمَ آدَمَ ٱلْأَسْمَاءَ كُلَّهَا (البقرة: ٣١)
Translation: And He taught Adam the namesall of them.
This verse emphasises the teaching of the Divine Names to humanity, signifying the recognition of the truth of existence and Divine manifestations.
The Name, as the container of manifestation, is the key to understanding the cosmos and its connection to the Divine Essence, which manifests in the world through Bismillah.
The general public are Ardh-yb (attribute seekers) who perceive only the outward form (the Name), whereas the Saints possess Jawhar-bn (essence perceivers) insight and apprehend the Musamm (essence) as well.
This distinction originates from different levels of knowledge. The general public remain limited to the external forms of the Names and Attributes, perceiving only the accidents, while the Saints, endowed with intuitive knowledge, reach the Divine Essence and the Musamm. This viewpoint bifurcates Quranic knowledge into two levels: apparent and esoteric, where the Saints, through Kashf (unveiling), attain the truth of the Essence.
For example, the general public regard Bismillah as a verbal phrase, but the Saints perceive it as an existential reality originating from the Divine Essence.
The epistemological distinction between the general public and the Saints reflects the different levels of understanding of Bismillah, guiding the Saints towards the intrinsic truth.
The invocation Bismillah from bottom to top, like the reversed installation of a compass, is incorrect and leads to an incomplete act.
This critique targets the general publics approach to using Bismillah merely as a verbal phrase. Such an approach reduces the truth of Bismillah to a material level and neglects its sublime meaning. The analogy of this error to an inverted compass installation indicates a deviation in spiritual orientation, which impairs the existential effect of Bismillah.
For instance, uttering Bismillah to open a lock or start a material work, without understanding its descending meaning, leads to self-deception and strays from its existential truth.
كُلُّ أَمْرٍ ذِی بَالٍ لَمْ یُبْدَأْ بِبِسْمِ ٱللَّهِ فَهُوَ أَبْتَرُ
Translation: Any significant matter that is not commenced with Bismillah is cut off (incomplete).
The ascending orientation in the invocation of Bismillah prevents the realization of its existential effect. Correct understanding requires a descending orientation from the Divine Essence to the manifest world.
The Name signifies elevation and intrinsic truth, and all things (actions, attributes, letters) are Names. Bismillah descends from the Divine Essence and is the key to the opening of the cosmos.
This summary presents the Name as the existential truth and key to the manifestation of the cosmos. Bismillah, as the Greatest Name, encompasses all levels of existence and originates from the Divine Essence. This perspective corresponds with the mystical outlook on the Unity of Being, which regards the cosmos as a manifestation of the Most Beautiful Names.
تَبَارَكَ ٱسْمُ رَبِّكَ ذِى ٱلْجَلَٰلِ وَٱلْإِكْرَامِ (الرحمن: ٧٨)
Translation: Blessed is the name of your Lord, the Owner of Majesty and Honour.
The Name, as a sublime truth, is the key to understanding the cosmos and its connection to the Divine Essence, which manifests in the world through Bismillah.
The phrase Bismillah al-Rahman al-Rahim, as the key to unlocking the meanings of the Holy Quran, is a reality descended from the Divine Essence encompassing all levels of existence. The Name, as the elevation of existence and beyond the meaning of a mere sign, is the intrinsic truth that manifests in the world through the letter B and the Fathiya letters. This interpretation, consistent with mystical and philosophical perspectives, invites a reconsideration of interpretative methods and a deeper understanding of Quranic meanings. The correct orientation in the invocation of Bismillah (from above to below) not only leads to true knowledge but also actualises its existential effect in the world. This effect, through the mystical and philosophical re-reading of Bismillah, constitutes a step towards the revival of Quranic knowledge and harnessing the infinite capacities of this Divine Book.
Supervised by Sadegh Khademi
