Sky in Contrast to Earth

Sky in Contrast to Earth

The term “Sky” signifies the highest and most sublime level, as opposed to “Earth” (a lower level). In the structure of the world, everything is “Sky” relative to what is below it, and “Earth” relative to what is above it. The “Sky of the World” represents the highest level of the material realm in contrast to the Earth.

إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ
“We have adorned the Sky of the World with the ornament of stars.”

This verse from Sura Ṣāfāt (verse 6) refers to the adornment of the Sky of the World.

Divine Names and the System of Existence

In the divine essence, which is transcendent of any deficiency or baseness, the concept of “Earth” (lowliness) does not exist, and the entire realm of truth resides at the level of “Sky” (elevation). This perspective is like a sun devoid of any shadow of imperfection, consonant with the concept of the unity of divine acts.

The Beauty of Divine Names

Divine Names are called “beautiful” due to the absence of any defect or baseness. All names exist at a level of elevation and majesty, like treasures hidden at the peaks of perfection.

Key point: The beauty of the Divine Names signifies their absolute perfection, free from any lowliness or defect.

Absence of Lower and Higher Levels in Divine Names

Unlike the created world, in the system of Divine Names, there are no lower or higher levels, because all names exist at the level of perfection and elevation. This intrinsic unity is like an ocean whose waves all originate from a single reality.

Multiplicity and Infinity of Divine Names

The multiplicity of Divine Names arises from the indeterminacy of the divine essence, which allows for the manifestation of infinite names. This infinity is like a sky whose countless stars each reflect a light of divine truth. The seeker can perpetually discover new names.

Creatures of the World: Manifestations of Divine Names

All creatures, from Earth and Sky to doors and walls, are manifestations of Divine Names. Each entity is like a mirror reflecting a specific attribute or name of the divine essence.

The Role of “Bismillah” in Spiritual Practice

The invocation بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ, due to its grandeur and elevation, is “weighty” and requires divine assistance (istianah) for proper recitation. This invocation is like a treasure whose key is spiritual knowledge and readiness.

The Treasures of the Throne under the Invocation

The treasures of the Throne are under the aegis of the invocation بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ, as its elevation makes it the key to unlocking all divine perfections. The Throne is like a fortress containing all divine treasures, and “Bismillah” is the gateway to it.

Intention in the Invocation

Reciting بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ with the intention of understanding its meaning (comprehending its elevation and majesty) is a condition for benefiting from it and attaining closeness to God. This intention is like a compass guiding the seeker along the path of truth.

Four Names in “Bismillah”

The verse بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ includes, in addition to the “Bāʾ,” four names: “Name” (general attribute), “Allah” (comprehensive of attributes), “Rahman” (general mercy), and “Rahim” (specific mercy). This division is like a ladder illustrating the levels of specification from general to particular.

Order of the Names

The sequence of names in the verse indicates the levels of specification: “Name” is broader and more general, “Allah” encompasses attributes, “Rahman” is general mercy, and “Rahim” is specific mercy. This sequence is like a river flowing from a general source to specific branches.

Key point: “Name,” due to its general specification, is broader and more inclusive than the other names (“Allah,” “Rahman,” “Rahim”) and is the key to understanding the comprehensiveness of “Bismillah.”

Not Inviting to “Ya Ism”

The Qur’an, instead of inviting to “Ya Name,” invites to “Allah” or “Rahman,” because the “Name,” due to its grandeur and weight, cannot be addressed in the absolute.

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ
“Say: Call upon Allah or call upon the Most Merciful.”

This verse from Sura Isra (verse 110) emphasizes the invitation to more specific names.

Spiritual Practice with “Bismillah”

In spiritual practice, repeating بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ with the intention of meaning can elevate the seeker to sublime stations and remove the need for other invocations. This invocation is like a journey guiding the seeker from the beginning of creation to the perfection of existence.

Breaking Down the Name in Prayers

Repeating “Bismihi” or other names in prayers facilitates recitation and reduces the weight of divine names. This act is like breaking a massive stone into smaller pieces to make it easier to carry.

Qur’anic Reflections on the Concept and Use of Names

In the Qur’an, “Name” is sometimes used in the sense of narrative or designation, as in:

وَاِنِّي سَمَّيْتُهَا مَرْيَمَ
“And I named her Mary.”

(Sura Al-Imran, verse 36) indicating narrative or designation. Also:

اِنَّا بَشَّرْنَاکَ بِغُلاَمٍ اسْمُهُ يَحْيَى
“We gave you glad tidings of a boy named Yahya.”

(Sura Maryam, verse 7) similarly indicates narrative. Regarding Divine Names, however, “Name” denotes an inherent attribute (elevation and sublimity), not merely narrative.

Attaining the Divine Essence: Beyond Manifestations

Reaching the divine essence requires passing through the manifestations and specifications of the world (such as the kingdom, power). This spiritual journey is like a voyage guiding the seeker from the appearances of the world toward the indeterminate reality of the divine essence.

Mystical-Philosophical Interpretation of “Bismillah”

The mystical-philosophical interpretation of بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ redefines the concept of “Name” as a sublime attribute, signifying “elevation,” “exaltation,” and “sublimity.” It views “Name” not merely as a symbol or label but as a quality manifesting the divine essence in majesty and perfection. “Bismillah” is like a key unlocking the treasures of the Throne, guiding the seeker toward closeness to God. The sequence of names (Name, Allah, Rahman, Rahim) illustrates levels of specification, with “Name,” due to its generality, being the broadest and most inclusive. Repeating this invocation with the intention of meaning is like a breeze leading the soul toward divine encounter, inviting deep reflection on the Qur’an and spiritual practice in the light of Divine Names.

The Concept of Divine Names in the Qur’an

The concept of “Names” in the Qur’an is like a golden key, opening the gates of divine knowledge to seekers of truth. This concept, manifested in the verse وَعَلَّمَ آدَمَ الاَْسْمَاءَ كُلَّهَا (Al-Baqarah: 31), not only refers to Adam’s vicegerency but also to the manifestations and specifications of the divine essence in various levels.

Verse on Teaching Names to Adam

The Qur’an states:

وَعَلَّمَ آدَمَ الاَْسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلاَئِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَؤُلاَءِ اِنْ كُنْتُمْ صَادِقِينَ
“And He taught Adam all the names, then presented them to the angels and said: Inform Me of the names of these, if you are truthful.”

This verse refers to the teaching of all names to Adam, a sign of his divine vicegerency. “Names” here transcend outward designations and refer to specifications and manifestations of the divine essence in essential, active, and created levels. The word “all” emphasizes the comprehensiveness of this knowledge, demonstrating Adam’s superiority over the angels, who were unable to grasp the complete set of names due to their limitations in specification.

Key point: Teaching names to Adam signifies his vicegerent status, highlighting the comprehensiveness of his knowledge of divine manifestations compared to the angels’ incapacity.

Angelic Incapacity in Reporting Names

The divine address to angels, أَنْبِئُونِي بِأَسْمَاءِ هَؤُلاَءِ, does not refer to knowledge of outward names like “Allah,” “Rahman,” and “Rahim,” which angels also knew, but to the inner reality and code of the names. This reality, connected to the indeterminate divine essence, was beyond the angels’ reach. Adam’s knowledge of these codes elevated him to a station beyond that of angels.

Key point: Angels’ inability to report names stems from their limitation in grasping the absolute and inner truth of the names, whereas Adam was connected to this knowledge.

Distinction between Constrained and Absolute Names

Divine Names, such as “Allah,” “Rahman,” and “Rahim,” exist in a constrained sphere, bound to specific attributes. “Allah” encompasses all attributes of beauty and majesty but remains in a state of specification. “Rahman” refers to general divine mercy and created effects, while “Rahim” refers to specific mercy and perfection in guidance. These names, like mirrors, reflect manifestations of the divine essence in various degrees while remaining constrained by specification.

Key point: Constrained and specific names, like “Allah” and “Rahman,” are bound to particular attributes and reside within the manifestations of the divine essence.

Absolute Sphere: Al-Ism, the Seal of Names

The concept of الاسم طلسم الاسماء refers to the indeterminate divine essence at the level of unity. This absolute “Name” is the key to knowing all names and transcends any limitation or specification. Unlike general names, which are interpretable, the absolute “Name” is beyond interpretation and is connected to the reality of the essence. This concept is like a hidden gem, the source of all manifestations and specifications.

Key point: Al-Ism, the Seal of Names refers to the indeterminate essence at the level of unity, serving as the key to divine knowledge and the source of all manifestations.

Names and Unity: Manifestations of Oneness in Names

All specifications, whether essential, active, or created, are manifestations of unity. Unity itself is the Name, and “Al-Ism” is the origin of these specifications. Each name, such as “Allah” or “Rahman,” is like a ray of the light of unity, revealing an aspect of the divine essence. Created and manifest forms in the world and spiritual practice are all names and return to the absolute reality.

Key point: All manifestations, from essential to created, are expressions of unity and are connected to the absolute “Name.”

The Seeker’s Station Regarding Names

In the spiritual path, by removing the constraints from the heart, the seeker reaches the station of absoluteness. At this station, there is no need for constrained names, as the absolute essence is perceived directly. This station, like a high summit, frees the seeker from the restrictions of manifestations and connects them to the unrestricted reality of unity. In this state, addressing “Ya Name” has no significance, as the absolute “Name” transcends any constrained address.

Key point: By transcending specifications, the seeker reaches the station of absoluteness and perceives the indeterminate essence directly.

Qur’anic Verses Related to Names

وَاِنِّي سَمَّيْتُهَا مَرْيَمَ
“And I named her Mary.”

(Al-Imran: 36) refers to naming Mary, a constrained, specific name reflecting a particular manifestation of divine will.

اِنَّا بَشَّرْنَاکَ بِغُلاَمٍ اسْمُهُ يَحْيَى
“We gave you glad tidings of a boy named Yahya.”

(Maryam: 7) also refers to a constrained and specific name, Yahya, reflecting a manifestation of divine specification.

تَبَارَکَ اسْمُ رَبِّکَ ذِي الْجَلاَلِ وَالاِْكْرَامِ
“Blessed is the Name of your Lord, full of majesty and honor.”

(Ar-Rahman: 78) refers to the “Lord’s Name” in the absolute sphere, blessed and beyond specifications.

اقْرَأْ بِاسْمِ رَبِّکَ الَّذِي خَلَقَ
“Read in the Name of your Lord who created.”

(Al-‘Alaq: 1) links recitation in the Name to connection with the absolute station.