Fathiya Letters and the Concept of ‘Ism’ in Islamic Philosophy

The Fathiya letters are realised through the principle of fath. For instance, the letter ba acts as a gateway, conveying existence from unity to multiplicity. This analysis aligns with the theory of tajalli in Islamic mysticism, wherein the world is perceived as a mirror reflecting the divine names, and the Fathiya letters function as intermediaries in this manifestation.

The Fathiya letters, when connected to the Basmala, facilitate the opening of the existential system.

The Application of Bismillah in Revival and Healing

Bismillāh al-Raḥmān al-Raḥīm, owing to its fath context, which enables openings in the realm of existence, possesses healing properties.

Key point: Bismillāh al-Raḥmān al-Raḥīm, as the Greatest Name, has a fathiya potency that makes revival and healing possible. This application arises from the Fathiya power of Bismillāh al-Raḥmān al-Raḥīm as the Greatest Name, which has the ability to effect openings in the realm of existence. The revival of the dead and the healing of the sick are manifestations of divine mercy and life-giving force actualised through this Name. From this perspective, Bismillāh al-Raḥmān al-Raḥīm is regarded not merely as a verbal expression but as an existential reality capable of influencing both the material and metaphysical worlds.

In Islamic narrations, Bismillāh al-Raḥmān al-Raḥīm is introduced as the supreme invocation with the power to affect the world. This power originates from the divine essence and manifests in the world through the letter ba.

Narration: كُلُّ أَمْرٍ ذِى بَالٍ لَمْ يُبْدَأْ بِبِسْمِ الله

Translation: Every important matter that is not commenced with Bismillāh al-Raḥmān al-Raḥīm becomes fruitless.

The use of Bismillāh al-Raḥmān al-Raḥīm illustrates the existential potency of this phrase, which originates from the divine essence and exerts influence in the world.

‘Ism’ as a Container of Manifestation

Key point: The term ‘ism’ acts as a mirror reflecting all manifestations of the world and the divine names. In this view, the world is perceived as a collection of asmā’, each a manifestation of the divine essence. The ‘ism’ is not merely a sign but the very reality of manifestation. This interpretation aligns with the mystical understanding of the divine names, seeing the world as an expression of the asmā’ al-ḥusnā. For example, every action, attribute, or concept is a reflection of the divine names, which manifest through Bismillāh al-Raḥmān al-Raḥīm.

وَ عَلَّمَ آدَمَ الاَْسْماءَ كُلَّها

Translation: And He taught Adam all the names.

This verse emphasises the teaching of the divine names to humanity, meaning the recognition of the reality of existence and divine manifestations. The ‘ism’, as a container of manifestation, is the key to understanding the world and connecting with the divine essence, revealed through Bismillāh al-Raḥmān al-Raḥīm.

Epistemic Distinction Between the General Public and the Awliyā’

The general populace perceives only the outward aspect (the name), while the awliyā’ (saints) perceive the essence (the reality) as well.

Key point: The awliyā’, through intuitive knowledge, access the divine essence beyond the outward forms of the names. This distinction originates from different levels of knowledge. The common people are limited to the external forms of the names and attributes, seeing only the accidents, whereas the awliyā’, due to intuitive insight, access the divine essence. This perspective divides Qur’anic knowledge into two levels: external and internal, where the awliyā’ reach the truth of the essence through kashf.

For instance, the general public perceives Bismillāh al-Raḥmān al-Raḥīm as a verbal expression, but the awliyā’ recognise it as an existential reality originating from the divine essence. This epistemic distinction illustrates the varying levels of understanding of Bismillāh al-Raḥmān al-Raḥīm.

Critique of Ascending Orientation in the Recitation of Bismillah

Using Bismillāh al-Raḥmān al-Raḥīm in an inverted or merely superficial ascending manner is incorrect and leads to fruitless action. This critique addresses the approach of the general public who use it purely as a verbal expression with ascendant intention. Such an approach disregards the true nature of Bismillāh al-Raḥmān al-Raḥīm and its elevated meaning. The correct understanding requires a descending orientation from the divine essence to the world of manifestation.

Summary of the Meaning of ‘Ism’

The ‘ism’ denotes elevation and essential reality, and everything (actions, attributes, letters) is an ism. Bismillāh al-Raḥmān al-Raḥīm itself is an ism and the key to the opening of the world.

Key point: The ‘ism’, as the height of existence, is the key to the manifestation of the world, revealed through Bismillāh al-Raḥmān al-Raḥīm. This summary introduces the ‘ism’ as the existential reality and key to the world’s manifestation. As the Greatest Name, Bismillāh al-Raḥmān al-Raḥīm encompasses all levels of existence and originates from the divine essence. This view aligns with the mystical perspective of the unity of existence, which sees the world as a reflection of the asmā’ al-ḥusnā.

The ‘ism’, as a supreme reality, is the key to understanding the world and connecting with the divine essence, revealed through Bismillāh al-Raḥmān al-Raḥīm. The phrase Bismillāh al-Raḥmān al-Raḥīm, as the key to unlocking the meanings of the Qur’an, is a reality descended from the divine essence, encompassing all levels of existence. The ‘ism’, as the height of being, transcends mere signification and constitutes the essential reality, manifesting in the world through the letter ba and the Fathiya letters. This interpretation, both mystical and philosophical, invites a reconsideration of interpretative methods and a deeper comprehension of Qur’anic meanings. A correct orientation in the recitation of Bismillāh al-Raḥmān al-Raḥīm not only leads to true knowledge but also manifests its existential effect in the world.

Deeper Exploration of the Concept of ‘Ism’

The phrase Bismillāh al-Raḥmān al-Raḥīm, as the gateway to the knowledge of the Qur’an, is not only the opening of Sūrah al-Ḥamd but also a key to unlocking the treasury of divine knowledge. With its mystical and philosophical depth, this phrase demonstrates the concept of ‘ism’ within the existential system. Focusing on the concept of ‘ism’ in this verse, we explore the meanings of ‘elevation’, ‘loftiness’, and ‘height’ in a scholarly and systematic manner, elucidating the profound layers of this concept.

Definition of ‘Ism’ as Elevation and Loftiness

Contrary to the common perception that ‘ism’ is merely a sign or marker for the musammā (essence), in mystical interpretation, ‘ism’ denotes ‘‘ulūw’ (elevation), loftiness, and height. This meaning originates from the linguistic derivation of ‘ism’ from sama or samiya, indicating height and superiority. In this view, ‘ism’ not only points to the divine essence but itself manifests the essence at a supreme and exalted level, akin to a peak from which all existence is visible.

وَ لِلَّهِ الاَْسْماءُ الْحُسنى فَادْعُوهُ بِها

Translation: And to Allah belong the most beautiful names, so call upon Him by them.

This verse (Sūrah al-A‘rāf 180) indicates that the divine names are exalted attributes that elevate humans towards divine proximity.

Distinction Between ‘Ism’ and Mere Sign

Within the divine system, ‘ism’ is not merely a sign or marker of the musammā, but an attribute that manifests the divine essence at an elevated level. Its function as a sign is secondary, stemming from its clarity and intelligibility, not its primary meaning. In Arabic literature, ‘ism’ can be a word specifying a subject (e.g., “Zayd”), but regarding the divine essence, which transcends all determination, ‘ism’ is an attribute enabling knowledge and recognition of the essence, like a lamp illuminating the darkness.

Key point: In Bismillāh, ‘ism’ signifies elevation and loftiness, not merely a sign or label for the subject.

The Requirement of Elevation: Clarity and Knowledge

The elevation and loftiness of ‘ism’ naturally lead to clarity, lucidity, and knowledge. A person at the level of elevation is better able to perceive divine truths, like one surveying distant horizons from a mountain peak. This concept aligns with the mystical philosophy of manifestation; the divine names are existential manifestations that confer knowledge to the seeker from an elevated perspective.

اللَّهُ نُورُ السَّمَاوَاتِ وَالاَْرْضِ

Translation: Allah is the Light of the heavens and the earth.

This verse (Sūrah An-Nūr 35) identifies divine light as a manifestation of clarity and knowledge.

Etymology and Levels of ‘Ism’

The linguistic root of ‘ism’ is sama or samiya, meaning height and elevation. Words such as sama (heaven) and samat (lofty direction) derive from this root and signify elevation. This derivation acts like a river originating from the heights, conveying elevated meanings towards human comprehension.

For example, the expression sama baṣaruh (“his vision was elevated”) denotes elevated insight, while sama contrasts with arḍ (lowly ground).

Levels of Loftiness and Elevated Perception

Noble individuals, due to elevated intellect and insight, can perceive distant horizons and higher truths. This elevation stems from mental and spiritual levels, like a bird observing the earth from the sky. In Islamic mysticism, elevated thought and high aspiration are prerequisites for spiritual journeying, enabling the seeker to comprehend the divine names.

أَفَلاَ يَنْظُرُونَ اِلَى الاِْبِلِ كَيْفَ خُلِقَتْ * وَاِلَى السَّمَاءِ كَيْفَ رُفِعَتْ

Translation: Do they not look at the camels—how they are created? And at the sky—how it is raised?

These verses (Sūrah Ghāshiyah 17–18) invite reflection on the elevation of the heavens.