‘Ism (Name, Identifier)

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Tafsir [2:31] 
Ism as Spectra
Extinsic vs. Intrinsic Names

See Also:

When someone mentions the name ‘Boston’, sounds or letters made up of B and O and S and T and O and N, the listener uses these sounds and letters as a ‘guide’, within his memory, and finds knowledge and memories/histories and data of a city with millions of people and many colleges and so on. ‘Boston’ is called an identifier or simply a name.

Each identifier has a process of identification which is a process that induces a voyage: Voyage from where the listener was or the state the listener was therein, through some middle stages/states/spaces to the destination where information, knowledge, data, histories, memories, analysis and many other intrinsic attributes that identify the target entity, which the identifier referred to, resides/stored.

Within a computer system the Ism (Name, Identifier) is a text like of this: 0xACFF093B (char    *city_name). The voyage for this identifier is something like this: 0xACFF093B traverses through many programming language subroutines and macros and becomes a larger expanded name with many more symbolic attributes. Often these symbolic formations are sent to registers/physical-memory of the CPU, and sent back to other subroutines and programs, sometimes they are written on a disk, and finally they are written into the connections of a network which would transfer these textual forms into what is called a database and records of information about Boston is retrieved and sent back to the originator of the Ism (Name, Identifier) Boston. If there is no such voyage then there is no Ism (Name, Identifier) e.g. if I sounded the name Azargoshasb, you have no idea what it is since the necessary voyage via the language of Farsi and necessary memories and histories and knowledge are absent.

Within the Prophetic Language the latter is called Ism (Name, Identifier), applies to Allah and applies to other than Allah as well.

Q: What is the difference between the ‘Ism (Name, Identifier) and Ishara (Pointer, Vector)?
A: ‘Ism (Name, Identifier) has scalar symbolic attributes i.e. it can be deployed as parts of languages. In other words, while Ishara (Pointer, Vector) is mostly feelings of a subjective-form connecting an entity in this world to another entity in another world (free of symbols), ‘Ism (Name, Identifier) is symbolic as parts of sentences and texts and can be written down (recorded) and conveyed through time and space from one entity to another and from one universe to another. However, Ism (Pointer, Name) indeed has a voyage aspect that can be thought of a pointer connecting two entities vectorially.

The Ism (Pointer, Name) is a gift, a Divine Endowment, from (the) Lord of The Multiverse (Rabbil-'Ālamina) exclusively granted to the human being, in specific the first primordial man called Adam. Had this Ism (Name, Identifier) not being there, then we could not talk about/with Allah, listen to Allah’s words or convey words about Allah and worst we could not have invoked Allah via invocations and prayers.

Tafsir [2:31]

Ism (Name, Identifier) can be studied and understood from the Kalām-eh Azizam (The Words of my Dearest Beloved):

وَعَلَّمَ آَدَمَ الْأَسْمَاءَ كُلَّهَا

[2:31] Wa (And) (Allah)’Allama(taught) Adam Al-‘Asmā’ (The Names), all of her (the names):

1.    Wa (And): Means what follows in the verse is placed within an ensemble of other events and statements and not referred to in and of itself, in isolation.  There was the creation of Adam from the waters and minerals of this planet earth, there was the presentation of Adam to the angels and many other events whereat the Wa (And) is mentioned to indicate that in the midst of these happenings this verse also happened. Taking the Wa (And) out means the event of the verse happened in no connection to anything else i.e. ‘Allah taught Adam and there is nothing linked to this teaching’ vs. ‘Wa (And) Allah taught Adam because of this reason or that event and so on’.
2.    Omission of Allah as the doer of the teaching: The teaching took place in a realm and vis-à-vis a modality of Divine Presence that did not allow or did not need a Doer i.e. Allah taught Adam and in that realm and modality Allah’s actions need not be vitiated into our cognitive understanding that every verb needs a doer (realm of doer-less actions, a perfected realm/space/universe). Or Allah as the doer omitted i.e. no one saw who or how Adam was taught and in spite of the fact that the teacher of this teaching was not observed yet all angels knew beyond doubt that only Allah could have taught Adam and no other entity had the wherewithal to do so. Or Adam was constituted from lowly dust of a searchless planet in cosmos and he was unapproachable (violent and ignorant) and he was un-teachable i.e. this muddy creature could not learn anything unless Allah taught him, completely opaque and no Nur (Divine Light) could enter him unless Allah intervened.
3.    Allama (Taught): The verb is shaped via the template Fa’ala which indicates several attributes of action: a) Repetitiveness and b) Intensity or c) Morphed or shape Adam as in Hajjara Tin (Mud morphed into stone). ‘c’ indicates that what ‘formed’ Adam into the human being that we all are, was not the aspects and properties of the mud since many animals are similar to us in those aspects some even almost identical, but what morphed the mud of this earth into a human being was ‘Allama (taught) the teacher-less act of teaching that shaped Adam from a terrestrial mineral edifice to a thinking-talking human being. ('c' is my best interpretatin of the grammar and is/should be subject to questioning)
4.    Al-‘Asmā’ (The Names): I would  translate this plural of Ism (Name, Identifier) as ‘The Society of Names’ i.e. what Adam was taught were not scattered names of this or that, but a living interacting entangled society of knowledge(s), cognitions, un-learnt Ma’refa (Gnostics), spiritual memories, psyches and histories. As you can read in [Najm:23] Asma' need not have Al (The, definite article), so the Al is there for to make the ensemble definite, an entity in and of herself above and beyond her subparts.

 إِنْ هِيَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ
النجم: 23
5.    Kulla-hā (all of her): the entire Ism (Name, Identifier) that was created! Ha (her) is used in singular form to indicate a unit which I translated as the ‘society’ above. So Adam was the Khalifa the replacing deputy not of just the earth but of the society of all Ism (Names, Identifiers). The meaning will clearer below.

The Prophet’s saying: ‘Indeed for Allah are 99 Ism (Name, Identifier)’ means the Ism is analogous to Dhat (Intrinsic Essence) and it is said that Dhat or Nafs (Self) or ‘Ain or Ism all of the same meaning e.g. ‘Praise the Ism of your Lofty Lord’ [Al-A’la:1], ‘Blest be the Ism of your Lord’[Rahman:78] and ‘these are except names they coined’ [Najm:23].

Qatada and Nuhhas said: Allah taught the names of all things to Adam and also made him cognizant of their properties.

Also the Ism (Name, Identifier) could mean languages, and language has been coined as Ism (Name) due to habitual use.

 تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

الثانية: قوله تعالى: { ٱلأَسْمَآءَ كُلَّهَا } «الأسماء» هنا بمعنى العبارات، فإن الاسم قد يطلق ويراد به المسمَّى؛ كقولك: زيد قائم، والأسد شجاع. وقد يراد به التسمية ذاتها؛ كقولك: أسد ثلاثة أحرف؛ ففي الأوّل يقال: الاسم هو المسمَّى بمعنى يراد به المسمى، وفي الثاني لا يراد به المسمَّى؛ وقد يجري ٱسم في اللغة مجرى ذات العبارة وهو الأكثر من استعمالها؛ ومنه قوله تعالى: { وَعَلَّمَ آدَمَ ٱلأَسْمَآءَ كُلَّهَا } على أشهر التأويلات؛ ومنه قول النبيّ صلى الله عليه وسلم: " إن لله تسعةً وتسعين ٱسماً " ويجرِي مجرى الذات، يقال: ذاتٌ ونفسٌ وعينٌ وٱسمٌ بمعنًى؛ وعلى هذا حمل أكثر أهل العلم قوله تعالى:
{ سَبِّحِ ٱسْمَ رَبِّكَ ٱلأَعْلَىٰ }
[الأعلى: 1]
{ تَبَارَكَ ٱسْمُ رَبِّكَ }
[الرحمن: 78]
{ إِنْ هِيَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ }
[النجم: 23].
وروى شَيْبان عن قتادة قال: علم آدم من الأسماء أسماء خلقه ما لم يعلم الملائكة، وسمَّى كل شيء بٱسمه وأنْحَى منفعة كل شيء إلى جنسه. قال النحاس: وهذا أحسن ما روي في هذا. والمعنى علّمه أسماء الأجناس وعرّفه منافعها، هذا كذا، وهو يصلح لكذا.
 قال الله تعالى: { وَعَلَّمَ آدَمَ ٱلأَسْمَآءَ كُلَّهَا } واللّغات كلّها أسماء فهي داخلة تحته وبهذا جاءت السنة؛
" فيأتون آدم، فيقولون: أنت أبو الناس، خلقك الله بيده، وأسجد لك ملائكته، وعلمك أسماء كل شيء " فدل هذا على أنه علمه أسماء جميع المخلوقات،

Allah taught Adam the names of all objects (e.g. apple, horse and so on). This is what Ibn Abbas and Mujahid said.

However there are two cases for this claim:
1.    The teaching is only syntactical i.e. names and no meanings
2.    The teaching conjoined both the syntactical names and their meanings/semantics. After all what is the benefit of teaching names without meanings? The intent in this verse is that the Ism (Name, Identifier) is a guide towards the meaning.

 تفسير النكت والعيون/ الماوردي (ت 450 هـ)
والثالث: أسماء جميع الأشياء، وهذا قول ابن عباس، وقتادة، ومجاهد.
ثم فيه وجهان:
أحدهما: أن التعليم إنما كان مقصوراً على الاسم دون المعنى.
والثاني: أنه علمه الأسماء ومعانيها، إذ لا فائدة في علم الأسماء بلا معاني، فتكون المعاني هي المقصودة، والأسماءُ دلائل عليها.


[2:31] Wa (And) (Allah)’Allama(taught) Adam Al-‘Asmā’ (The Names), all of her (the names):

These Names or what they were referring to, were Beings alive and intellectual, veiled under the veil of the Ghayb (Unseen, Unobservable) (i.e. the Ism (Name) guided towards these concealed beings). And indeed these Names were not the names of objects as we are used to and apply today.  Otherwise other creatures i.e. other than Adam would have been cognizant of these (just names) as equals to Adam in knowledge. And again had this been the case then there would have been no generosity or benevolence for Adam as is indicated by Allah’s teaching to Adam.

And when Allah asked the angels to inform IT/Him about the languages (Ism here is translated as language) amongst the human beings, Allah did so to prove to the angels their lack of knowledge, it was for the sake of showing that indeed the perfecting of the human languages was for the purpose of Ma’refa (Divine Gnosis) within the hearts, and the angels need no such languages for the sake of conversation or speech. Angles need no middle-agent i.e. language to convey anything, for them there is another form of perfection. 

Therefore Adam deserved the title of Khalifa (Deputy) because of his ability to use Ism (Names, Languages). (DARA: Human being can write on a piece of paper or can whisper within an ear and guide the reader/listener  towards the Ma’refa (Divine Gnosis) of some ‘Ilm (Divine Knowledge) store in an infinitely far away storage medium.)

As was exposed above, the knowledge for the Ism (Names, Identifiers, Languages) is a must, due to the necessity of Kashf (Uncovering) of beings and essences they refer to, as opposed to their exclusive use as mere linguistic constructs (without referring to any far away knowledges).

As was deduced above: These entities that Allah presented to the angels are/were indeed lofty beings preserved with Allah, veiled by the veil of the Ghayb (Unseen, Unobservable), thus Allah sent these Ism (Identifiers, Languages) to this universe with goodness and blessings and derived all that is within the heavens and earth by the Nur (Divine Light) of these Ism (Names) and by the Baha’ (Overwhelming Divine Beauty) of these Ism. And these names are ever-increasing and there is no way to index them. These Ism (Identifiers) have no Shakhs (Discernment) and they cannot be differentiated from each other. 

تفسير الميزان في تفسير القرآن/ الطبطبائي (ت 1401 هـ)
وقوله تعالى: { وعلم آدم الأسماء كلها ثم عرضهم } ، مشعر بأن هذه الأسماء أو أن مسمياتها كانوا موجودات أحياء عقلاء، محجوبين تحت حجاب الغيب وأن العلم بأسمائهم كان غير نحو العلم الذي عندنا بأسماء الأشياء، وإلاَّ كانت الملائكة بإنباء آدم إياهم بها عالمين وصائرين مثل آدم مساوين معه، ولم يكن في ذلك إكرام لآدم ولا كرامة حيث علمه الله سبحانه أسماء ولم يعلمهم، ولو عملهم إيّاها كانوا مثل آدم أو أشرف منه، ولم يكن في ذلك ما يقنعهم أو يبطل حجتهم، وأي حجة تتم في أن يعلم الله تعالى رجلاً علم اللغة ثم يباهي به ويتم الحجة على ملائكة مكرمين لا يسبقونه بالقول وهم بأمره يعملون بأن هذا خليفتي وقابل لكرامتي دونكم؟ ويقول تعالى أنبئوني باللغات التي سوف يضعها الآدميون بينهم للإِفهام والتفهيم إن كنتم صادقين في دعواكم أو مسألتكم خلافتي، على أن كمال اللغة هو المعرفة بمقاصد القلوب والملائكة لا تحتاج فيها إلى التكلم، وإنما تتلقى المقاصد من غير واسطة، فلهم كمال فوق كمال التكلم، وبالجملة فما حصل للملائكة من العلم بواسطة إنباء آدم لهم بالأسماء هو غير ما حصل لآدم من حقيقة العلم بالأسماء بتعليم الله تعالى فأحد الأمرين كان ممكناً في حق الملائكة وفي مقدرتهم دون الآخر، وآدم إنما استحق الخلافة الإِلهية بالعلم بالأسماء دون إنبائها إذ الملائكة إنما قالوا في مقام الجواب: { سبحانك لا علم لنا إلاَّ ما علمتنا } ، فنفوا العلم.
فقد ظهر مما مرّ أن العلم بأسماء هؤلاء المسميات يجب أن يكون بحيث يكشف عن حقائقهم وأعيان وجوداتهم، دون مجرد ما يتكفله الوضع اللغوي من إعطاء المفهوم فهؤلاء المسميات المعلومة حقائق خارجية، ووجودات عينية وهي مع ذلك مستورة تحت ستر الغيب غيب السماوات والأرض، والعلم بها على ما هي عليها كان أولاً ميسوراً ممكناً لموجود أرضي لا ملك سماوي، وثانياً: دخيلاً في الخلافة الإِلهية.
فتحصّل أن هؤلاء الذين عرضهم الله تعالى على الملائكة موجودات عالية محفوظة عند الله تعالى، محجوبة بحجب الغيب، أنزل الله سبحانه كل اسم في العالم بخيرها وبركتها واشتق كل ما في السماوات والأرض من نورها وبهائها، وأنهم على كثرتهم وتعددهم لا يتعددون تعدد الأفراد، ولا يتفاوتون تفاوت الأشخاص، وإنما يدور الأمر هناك مدار المراتب والدرجات ونزول الاسم من عند هؤلاء إنما هو بهذا القسم من النزول.
أقول: وبالرجوع إلى ما مرّ من البيان تعرف معنى هذه الروايات وأن لا منافاة بين هذه وما تقدمها، إذ قد تقدم أن قوله تعالى:
{ وإن من شيء إلاَّ عندنا خزائنه }
[الحجر: 21]، تعطي أنه ما من شيء إلاَّ وله في خزائن الغيب وجود، وأن هذه الأشياء التي قبلنا إنما وجدت بالنزول من هناك، وكل اسم وضع بحيال مسمى من هذه المسميات فهي اسمٌ لما في خزائن الغيب، فسواء قيل: أن الله علم آدم ما في خزائن غيبه من الأشياء وهي غيب السماوات والأرض، أو قيل: إنه علّم آدم أسماء كل شيء وهي غيب السماوات والأرض كان المؤدى والنتيجة واحداً وهو ظاهر.

Faidh Khashani
We say: Only by Allah there is true success! That indeed Ism guides towards the ‘named’ and it becomes the signpost (pointing towards) its comprehension i.e. Ism linguistically expresses the Sifat (Attribute) of the ‘named’. For example, the Ism Rahman for sure guides towards the Sifat (Attribute) of benevolence i.e. the essence of Allah is benevolent!

تفسير الصافي في تفسير كلام الله الوافي/ الفيض الكاشاني (ت 1090 هـ)
فنقول: وبالله التّوفيق انّ الاسم ما يدلّ على المسمّى ويكون علامة لفهمه فمنه ما يعتبر فيه صفة تكون في المسمى وبذلك الاعتبار يطلق عليه ومنه ما لا يعتبر فيه ذلك فالأوّل يدلّ على الذّات الموصوفة بصفة معيّنة كلفظ الرّحمن فانّه يدلّ على ذات متّصفة بالرّحمة ولفظ القهّار فانه يدلّ على ذات لها القهر إلى غير ذلك، وقد يطلق الاسم بهذا المعنى على مظاهر صفة الذّات باعتبار اتّصافه بالصّفة كالنّبيّ الذي هو مظهر هداية الله سبحانه فانّه اسم الله الهادي لعباده والأسماء الملفوظة بهذا الاعتبار هي أسماء الأسماء.

[2:31] Wa (And) (Allah)’Allama(taught) Adam Al-‘Asmā’ (The Names), all of her (the names) Thumma (Then with delay) presented them (The Isms) to the angels:

Indeed the Muqarrabin (The very close to Allah) from amongst the angles, even if they were more overpowering Adam in both realms of Zahir (Abstract Emergence) and Batin (Inmost concealed core) and had more power and abilities than him, still they were denied the very realities of the Ism while Adam due to his superiority over the angels was fully cognizant of them. And because of the latter he deserved the title of the Khalifa (Deputy).

As has been attributed to the peace be upon them (The Family of the Prophet?): The Holy Ghost within the bosoms of the falcons tasted our fenced orchard's freshly ripened fruits! (Dara: The latter could have been mistranslated but it means to the best of my abilities: Even the Holy Ghost could not acquire certain Divine Knowledge i.e. the  freshely ripened fruits meaning knowledege so close to Allah’s Presence, except by being close to the human heart i.e. the bosoms of the falcons)

And it has been narrated from the Arch Angel Gabriel:

“If I got closer another finger (length) for certain I would have been charred”

The intent behind the angel’s words is the Aradh (Presentation) to make their realities (The Isms') patent. And this happened while gliding aloft towards Alalh and not in downwards motion away from Allah. And this Aradh (Presentation) was only possible after Adam was taught the Isms by Allah.  (Dara: The Arch Angel was not able to become closer to the realities of the Isms that Adam was taught and had the angel tried it would have been burnt and destroyed. But Adam was able to enclose the Ism (Identifiers) of these realities within his heart and now the angles can be close to these knowledges and realities by being close to Adam and not fear the flaring destruction.)

* تفسير تفسير بيان السعادة في مقامات العبادة/ الجنابذي (ت القرن 14 هـ)
{ وَعَلَّمَ ءَادَمَ ٱلأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلاَئِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَآءِ هَـٰؤُلاۤءِ إِن كُنْتُمْ صَادِقِينَ }
 فانّ المقرّبين من الملائكة وان كانوا محيطين عالمين من آدم (ع) ظاهره وباطنه وما فيه بالفعل وما فيه بالقوّة لكنّ حقائق الاسماء الالهيّة الّتى هى فى مقام المشيئة مختفية عليهم مع انّ آدم (ع) بعلويّته عالم بها جامع لها وبتلك الحقائق يستحقّ الخلافة عليهم وباعتبار ذلك المقام ورد عنهم (ع) على ما نسب اليهم: روح القدس فى جنان الصاقورة ذاق من حدائقنا الباكورة، وورد انّ جبريل (ع) قال لمحمّدٍ (ص) ليلة المعراج:
 " لو دنوت أنملةً لاحترقت " ، والمراد بالعرض عليهم اظهار حقائقهم. فى العود الى الله لا فى النّزول من الله ولذا كان ذلك العرض بعد تعليم آدم (ع) جميع الاسماء فانّ للاشياء بواسطة عروج آدم (ع) عروجاً بأنفسها فى صراط الانسان مضافاً الى عروج أسمائها مع الانسان وعطف العرض بثمّ على تعليم الاسماء لآدم (ع) مشعر به، وورد الخبر انّه عرض أشباحهم وهم أنوار فى الأظلّة

Ism as Spectra 

When we want to extract information about unseen molecular or atomic structures or when we want to gain knowledge about infinitely remote celestial bodies, the unique technology of spectroscopy comes in handy.

Every known object in the universe radiates, or under the influence of an external stimulus its radiation alters. Though the object might be microscopic or it might be beyond our reach in outer space, its radiation can reach us with immense speeds and clarity loaded with information about it. The radiation often reaches us billions of years after the object was destroyed! Or we can look deep into the infinite past via these lights.

Once this radiation is passed through a prism then it breaks down into many single-colored lights e.g. read green or blue, each color indicating particular information about the unreachable object’s intrinsic attributes e.g. what it is made up of, internal structures, internal dynamics and motions and so on.

As these spectral images are the guide towards the intrinsic attributes of an unreachable entity, so is the human being as the prism that performs spectroscopy on the incoming Nur (Divine Light) and breaks it down into many spectral colors i.e. Ism (Name, Identifier) and the collective society of all such Ism or Asma’ allows for the human being to extract information or knowledge about the unreachable universes and entities including Allah.

Note: Allah is the Light of the Heavens and earth, the example of ITs/his light is that of an alcove within a lantern…[24:35]’ is the optical-instrumentation form of metaphor used by Allah in Qur’an. Optically active objects or instruments are indeed the way to describe many complex and infinite spiritual concepts.

[2:31] Wa (And) (Allah)’Allama(taught) Adam Al-‘Asmā’ (The Names), all of her (the names):

Allah taught Adam the Ism (Identifiers) for infinitely specialized Divine Attributes (Sifat), attributes through which knowledge Adam could be cognizant of the realities of all other Attributes (Sifat) and he would be guided by the very Nur (Divine Light) of these Ism, shone upon the passageways of Ma’refa (Divine Gnosis) for the Dhat (Divine Essence). As well he was taught the Ism (Identifiers) for the Maqam (Ranks) or the Daraja (Gradations) of the Hala (Momentary States of the Heart).

 تفسير عرائس البيان في حقائق القرآن/ البقلي (ت 404 هـ)
{ وَعَلَّمَ آدَمَ ٱلأَسْمَآءَ كُلَّهَا } عَلّمه اسماءَ الصفاتِ الخاصة الّتي عَرفَ بها حقائق جميع الصفات واهتدى بانوارها طرائقَ معارف الذات وايضاً عَلَّمه اسماء المقامات الّتى هي مدارج الحالات

Ibn Arabi (Futuhat)
The rays of the Ism (Names, Identifiers) are indeed the Ta’ayyun (Ocular Contrast) of the Ism and that is the Nur (Divine Light) shone upon the Non-being as well as the Being, with anever-ending stretch (vector) which the eye hurries along to extend the light (reach) of the owner of this Maqam (Rank); the never-ending stretch (vector) is as though there will never be ignorance.

الفتوحات المكية  محيي الدين ابن عربي 
وأما أنوار الاسماء فإنها تعين أسماء المعلومات فهو نور ينبسط على المعدومات والموجودات فلا يتناهى أمتداد أنبساطها وتمشي العين مع أنبساطها فينبسط نور عين صاحب هذا المقام فيعلم ما لا يتناهي كما لا يجهل ما لا يتناهي بتضاعف الأعداد وهذا علامة من يكون الحق بصره فالاسماء كلها موجودة والمسميات منها ما هي معدومة العين لذاتها ومنها

Extinsic vs. Intrinsic Names

As the Hadiith (Prophetic Narration) mentions below, there are many types of Ism (Identifiers, Names) for Allah:

1.    Names that Allah called ITself
2.    Names that are in written format and found in the Books Allah sent down to people
3.    Names that were taught privately to some creature
4.    Names have ranks and levels as well, and there are Names  that Allah prefers over others

“My Lord I am Your slave,
The son of Your slave,
The son of Your slave-girl,
My full control at Your Hand,
Effective is Your Decree on me,
Just is Your Judgment for me,
I ask You by all Names of Yours,
That You called Your own Self,
Or sent down in some book of Yours,
Or taught someone of Your creation,
Or preferred secretly in Your Concealed Divine Knowledge,
That You may make the Qur’an the vernal season of my heart,
And retreat of my sorrow,
And departure of my hardship.”  Prayer of the Prophet for sorrower. 

المستدرك على الصحيحين،الإصدار 2.02 - للإمام محمد بن عبد الله الحاكم النيسابوري.
المجلد الأول >> - 17- كتاب: الدعاء، والتكبير، والتهليل، والتسبيح، والذكر
1877 / 77 - أخبرنا أبو بكر محمد بن أحمد بن بالويه، ثنا محمد بن شاذان الجوهري، ثنا سعيد بن سليمان الواسطي، ثنا فضيل بن مرزوق، حدثني أبو سلمة الجهني، عن القاسم بن عبد الرحمن، عن أبيه قال:
قال عبد الله بن مسعود - رضي الله تعالى عنه -:
قال رسول الله - صلى الله عليه وسلم -: (ما أصاب مسلما قط هم ولا حزن فقال: اللهم إني عبدك، وابن أمتك، ناصيتي في يدك، ماض في حكمك، عدل في قضاءك، أسألك بكل اسم هو لك، سميت به نفسك، أو أنزلته في كتابك، أو علمته أحدا من خلقك، أو استأثرت به في علم الغيب عندك، أن تجعل القرآن ربيع قلبي، وجلاء حزني، وذهاب همي، إلا أذهب الله همه وأبدله مكان حزنه فرحا).
قالوا: يا رسول الله، ألا نتعلم هذه الكلمات؟
قال: (بلى، ينبغي لمن سمعهن أن يتعلمهن).
هذا حديث صحيح على شرط مسلم، إن سلم من إرسال عبد الرحمن بن عبد الله، عن أبيه فإنه مختلف في سماعه، عن أبيه

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