Bā (Alphabetized Divine Word: B sound)

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Tafsir (Exegesis)   
Verbose Entanglement 
Divine Negation

Alif is the first Harf (Alphabetized Divine Word) followed by Bā.

"Bā is specialized, amongst all Harf(s), as the (agent for) beginning, origination, commencement or ignition. It is said that this Harf (Alphabetized Divine Word) was the first ever primeval-entity emanated from the realm of Souls: Aren’t I your Lord? They said: Balā (Yes) [Al-‘Araf:172]."
Source: Grand Manifesto for Basmala Chapter 1, Section 4, Muhammad Ibn Ali Al-Sabbān (1750 CE)

Note: Balā (Yes), starting with Bā, is issued as the response to a ‘negation’ that was posted as a question. It has the sense of ‘Oh Yes!’ or ‘But of course!’ with an exclamation with the emotion ‘how could it be otherwise, of course!’

Bā is the first Harf (Alphabetized Divine Word) for Basmala as well. And this does not seem to be a linguistic accident at all.

Bā was the first Prehension ever that ignited the Wujud (Being-ness) of humanity within the realm of Souls—Allah knows best.

Q: The phrase ‘they said’, occurred when there were no lips or tongues created or in existence, so how did they say ‘yes’?

A: A primeval-Prehension was fueled by a Divine Negation that bootstrapped the first Subjective-Form: the first primordial felt-feeling amongst the souls i.e. the feeling of an infinitely ancient affirmation acknowledging the Tauhid (Divine Oneness) or the feeling of close proximity to a Singleton Divine Presence. Therefore the humanity’s answer was in the form of a Prehension, which was alphabetized for the later usage in this world.

Tafsir: Exegesis

Yussuf has said: Indeed Allah is informing us that Allah called them (all souls) as their Lord and they had no Wujud (Being-ness) except what Allah allowed of Being-ness for  them (in that incident/moment), when they were excited into finding Haqq (Allah’s reality) without any existence of their own selves (involved), it was Al-Haqqu-Bil-Haqqi (The reality that Allah’s reality subsists solely upon Allah and none else) found within this form of existence i.e. Humanity did not know any other but Allah and did not find anyone else other than Hu (IT).

Some others said “Aren’t I your Lord?” was not observed or discovered via any perception, Humanity was ‘given’ a Kashf (Uncovering of Divine Secrets) and through which they could perceive what was told to them.

Ali Ibn Abdur-Rahim was asked about the verse ‘When your Lord drew forth from the Children of Adam their descendants, and made them testify concerning themselves’[7:127], and he said: They, humanity, could be found within a Divine Energy-Form (Qudra), however searchlessly absent from perception of human Wujud (Being-ness). (Dara: In this state the humanity was some form of energy-form something like will-power that wanted them to become to objectify, however no objectification had taken place yet, and the Balā (Yes) was the first Prehension necessary for any/all becoming! Being in the energy-form (Qudra) means the human being was not addressable i.e. there was no way you could say ‘he is there’ or ‘that guy’; in other words the human being existed but was searchless within the Divine Power and Knowledge, yet the sudden said Prehension gave the same humanity Wujud (Being-ness) but a form of existence that was addressable i.e. you could say ‘there they are’ or ‘they said’ as their voices would carry a signal to give away their location, physically emotionally or intellectually.)

 تفسير حقائق التفسير/ السلمي (ت 412 هـ)
وقال يوسف فى هذه الآية: قد أخبر أنه خاطبهم ربهم وهم غير موجودين إلا بإيجاده لهم، إذ كانوا واجدين للحق من غير وجودهم لأنفسهم، كان الحق بالحق فى ذلك موجود بالمعنى الذى لا يعلمه غيره ولا يجده سواه.
قال بعضهم فى قوله: { أَلَسْتُ بِرَبِّكُمْ قَالُواْ بَلَىٰ } من غير مشاهدة، ثم كوشفوا فشهدوا ما خوطبوا به، فقالوا { شَهِدْنَآ } أى شاهدنا حقائق حقك وقال الحسين: أنطق الذر بالإيمان طوعًا. وكرهًا أنطقتهم بركة الآخذ أحدهم عنهم، ثم أشهدهم حقيقته فأنطقت عنهم القدرة من غير شركة كان لهم فيه.
وسُئل على بن عبد الرحيم عن قوله: { وَإِذْ أَخَذَ رَبُّكَ مِن بَنِيۤ ءَادَمَ مِن ظُهُورِهِمْ } قال: كانوا موجودين فى القدرة مغيبين عن شهود الوجود.

The fact that the affirmation was issued/felt, by the entire human collective, indicates that this was the first and the most intense Prehension ever! No prehension in the cosmos ever had, has or will have the ‘amplitude’ of this primeval-prehension, and by amplitude the repetition and closeness to g is meant.

Within the state of calling/conversation, Allah by means of Hu’s (ITs) Divine Beauty caused the humanity to be lost/perplexed within Hu’s (ITs) love—thirsting for Allah—their mutual love firmly entrenched within the concealment of their Sirr (Observatory for Divine Secrets). And even now some mere sound may revive/refresh the said state, and the startling that occurs within the person upon a loud sudden sound, is a REMINDER for what transpired from the said time, infinitely ancient incident. 

تفسير لطائف الإشارات / القشيري (ت 465 هـ)
ويقال كاشف قوماً - في حال الخطاب - بجماله فطوحهم في هيمان حبه، فاستمكنت محابُّهم في كوامن أسرارهم؛ فإِذا سمعوا - اليومَ - سماعاً تجددت تلك الأحوال، فالانزعاجُ الذي يَظْهَرُ فيهم لِتَذَكُّرِ ما سَلَفَ لهم من العهد المتقدم.

Q: Why did Allah allow for the alphabetization of this Prehension?

A: The answer(s) is found within the Arabic grammar:
1.    ‘Isti’āna (Seeking Aid) or Āla(Utilization, Instrumentation): I wrote Bā (With the aid of) pen, without the pen the act of writing would have been impossible, therefore the verb writing is poised to use Bā to connect to the instrumentation and the aid of a pen. ‘And when you seek aid seek aid Bā (With) Allah’ advised the Prophet, peace be upon him.
كتبت بالقلم
2.    Musāhaba (Companionship): Go Bā (With, in the state of) Peace [Hud:48], and in this context the companionship means the association with/to some Maqam (Stationary State of Heart), and being so to receive the endowments of Allah’s blessings.
قِيلَ يَا نُوحُ اهْبِطْ بِسَلاَمٍ مِّنَّا وَبَركَاتٍ
3.    Adab (Etiquette): Acquisition of Divine Etiquette for commencement of any task e.g. reading, eating or slaughtering animals. Grammatically Bā removes any ambiguity i.e. it assures that the reader/speaker/listener is referring to Allah: Moses said to his nation ‘Do seek aid Bā (With) Allah, and be patient' [7:128], here the seeking and being patient is associated to Allah as the Adab (Etiquette) required for such companionship.   
استعينوا  بالله و اصبروا
Therefore, the alphabetization of this primeval-Prehension is an endowment from Allah for us to be able to seek aid from Hu (IT), to find access to Hu’s (ITs) Presence and companionship and finally observe the proper Adab (Etiquette) to be able to prolong and endure the presence of Allah respectfully. Upon reading/pronouncing/hearing Bā a prehension is fueled to feel the Divine Presence as the Subjective-Form.

Verbose Entanglement

Bā is entangled with the Human Wujud (Being-ness) vis-à-vis alphabetization and verbosity, so the reader/speaker/listener can easily feel/interface the entanglement.

Q: Entanglement with what?

A: Entangling with ‘Isti’āna (Seeking Aid) and Musāhaba (Companionship) to receive endless Divine Blessings whilst observing/preserving the proper Adab (Etiquette). Had this entanglement not been there, you could have said all the Bā sounds in this world and would have felt nothing in relations to the other world. The very seamless, transparent and intangible nature of the entanglement allows for sonic nature and yet it is fully—without commixing or connection—dangled from Divine Entities in the other world.

Talaffuz: Pronunciation
Bā is pronounced like this: Press the lips together tightly, slight pressure of air originated from the throat, and sudden opening of the lips, like a little popping sound. If the lips are not pressed tightly or the lips are not opened with sudden-ness, the desired pronunciation of Bā would not possible. Lets map this pronunciation into the Qur’anic description of the ancient incident: The humanity was a concealed secret from the entire universe, even the angels knew not of this new specie, from the depth of this concealment a Prehension was prehended, full prehension of Tauhid (Divine Oneness), with sudden-ness prior to any cognitive or conscious activities, and something emanated from this ensemble of newly found souls that ignited the entire creation as we know of—like unto pronouncing the letter Bā, a short suddden B-sounding pop.

Khatt: Calligraphy
The Prophet, peace be upon him, ordered special instructions for the calligraphy of Basmala specially with regards to Bā; ordered it to be drawn firmly upright, half the height of the Alif for Allah (sometimes as long as Alif of Allah), as an aggrandizement for the letter that Allah’s Book starts with. 
Grand Manifesto for Basmala Chapter 1, Section 4, By Muhammad Ibn Ali Al-Sabbān (1750 CE)

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد العاشر >> أدب الكتابة
29566- عن معاوية قال: قال رسول الله صلى الله عليه وسلم: يا معاوية ألق الدواة وحرف (وحرف: تحريف القلم: قطه محرفا. المختار 99. ب) القلم وانصب (وانصب: نصبت الخشبة نصبا من باب ضرب أقمتها. المصباح المنير 2/833 ب) الباء وفرق السين ولا تغور الميم وحسن الله ومد الرحمن، وجود الرحيم، وضع قلمك على أذنك اليسرى فإنه أذكر لك.

Hamza: Primeval Precognitive Abruptness-Chasm

Placement of Hamza at he beginning of the ‘Alastu (Aren’t I?), tell tales of primordial abruptness that preceded any Wujud (Being-ness). This means the humanity and the rest of the world, Here and There, did not come together gradually: it was a magnificent sudden happening, precognitive in nature, far preceding any form of consciousness. Or you may say the Hamza represents the Divine Decision that allowed for Mumkināt (Potentialities) to become actualities. 

Hamza moreover indicates sharp multiversal boundaries, as a barrier, separating universes: in order to voyage from one to the other a sharp jump is necessary.


Divine Negation

‘Alastu (Aren’t I?) is a Divine Negation, in question form, in and of itself a form of Wujud (Being-ness), the very foundation of all that we see which is not Allah! This phrase is a single quantum dealing with Divine I-ness, has no identifier or identified within, only a phrase that deals with Allah and no one or nothing else. The understanding of this phrase, this Divine Negation, is a mind-boggling Self-Entanglement that is the core of the Tauhid (Divine Oneness) and necessary for the understanding of the Wujud (Being-ness). All things, all other than Allah, were created instantly, as the answer to this question.

This bedazzling Self-Entanglement—‘Alastu (Aren’t I?)—abruptly radiated and shone upon Divine Knowledge and all Wujud (Being-ness), this universe and the other, formed as though a photographic image of the Divine Knowledge! The glow from this Self-Entanglement fueled all Prehensions! Without the effulgence of this Self-Entanglement there would be no prehension, prehender, prehended, subjective-forms and feelings and consequently no Wujud (Being-ness) could be found. 

© 2007-2002,  Dara O. Shayda, Dr. Hind Rifai