‘Irfāni (Gnostic) Tafsir (Exegesis)



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Every Chapter of Koran, with the exception of the “The Repentance”, starts with the standing phrase:

In The Name of Allah The Most Beneficent The Most Merciful

This phrase amongst the Sufis has been called the “Basmala”. It is referred to in the Sufi poetry sometimes as “The Bird of Basmala” and other such associated imagery. Below are the secret meanings of this phrase, often alphabet-by-alphabet analysis. Some linguistic background is necessary to read the Sufi texts that follow.

“In The Name of”, pronounced as ‘Bismi’, is made up of three Arabic alphabets:
  1. Bā, which sounds like B in English and means in or with
  2. Sin, which sounds like S in English
  3. Mim, which sounds like M in English

Each letter is corresponded to some Divine Attribute or characteristic. Normally the first letter is matched like M for Mercy. 

‘Allah’ is made up of three Arabic Alphabets (one repeated twice):

  1. Alif, which sounds like A in English
  2. Lām, which sounds like L in English
  3. Lām, which sounds like L in English
  4. Hā’, which sounds like H in English

‘Ar-Rahmān’ means The Most Beneficent is actually written as Al-Rahmān but the Lām is omitted in pronunciation and replaced by two R sounds.

‘Ar-Rahim’ means The Most Merciful is actually written as Al-Rahim but the Lām is omitted in pronunciation and replaced by two R sounds.

Each section below assigned to the interpretation of one Sufi Grand Sheikh.


Abu Bakr said, “Sahl was asked about the meaning of the “In The Name of Allah The Most Beneficent The Most Merciful” and he replied, “’Bā’ stands for Bahā’ (Beauty, Magnificence, Splendor, Brilliancy), ‘Sin’ stands for Sanā’ (Resplendence, Radiance, Flash, Sublimity, Exaltedness) and ‘Mim’ stands for Majd (Glory, Grandeur, Nobility, Honor, Distinction) of Allah”.

‘Allah’: Is the Grand Name that encompasses, embraces, contains & comprises all other (Divine) Names. Between the first two letters namely Alif & Lām there is a Makniy (metonymic) letter Transcendentally Unseen (Ghayb) from all things hidden towards perpetual concealment, a Divine Secret (Sirr) kept a secret from all secrets towards perpetual Secrecy, a/an Haqiqa (Absolute Truth) from all truths towards perpetual veracity. Its comprehension cannot be achieved or attained except by the one purified from all uncleanness & faults, his provisions obtained from Halāl (Lawful), subsisting upon the necessity of Imān (Devout Faith). (Translation?)

‘Ar-Rahmān’: Which means Most Beneficent is actually written as Al-Rahmān but the Lām is omitted in pronunciation and replaced by two R sounds. Therefore between its two first letters i.e. Alif & Lām there is a Makniy (metonymic) letter as well.

‘Ar-Rahim’: Which means Most Merciful is actually written as Al-Rahim but the Lām is omitted in pronunciation and replaced by two R sounds. Ar-Rahim’ is sympathetic, loving, affectionate, compassionate & tender towards ITs slaves providing for them either from the branches (indirectly) or IT is the antecedent source of the origination of Mercy and ITs Knowledge is Qadim (Time Immemorial & Preexistent). (ITs Mercy originates preexistent from before Time Immemorial, therefore the knowledge about ITs Mercy is also Immemorial and ancient, ordained long before this world’s time.)

Abu Bakr: With a breeze of Allah’s Ruh (Soul, Spirit, Breath of Life) originating from ITs kingdom whatsoever IT wills of mercy: That indeed IT is Ar-Rahim (Most Merciful).

Imam Ali: “Ar-Rahmān’ Ar-Rahim” (The Most Beneficent The Most Merciful) are two lofty names one gliding above the other, by them Allah Almighty expels & ostracizes the despair from the believing slaves.


The ‘Bā’ within Bism (In The Name of) is the letter of liability & responsibility: Guarantees the emergence of transience e.g. incidents & happenings and the beingness of all Creation in existence. All that which is happening and coming to be, attained and arrayed (symmetry, order), from ‘Ayn (Ocular Corporeality) to Athar (Remnants, Traces) to elapsed bygone and so on from stones & clay to grass & trees to what is drawn & what is completely ruined over to wisdom & causation all owe their existence to Haqq (The Absolute & True Reality, The Lord), Their king is the Haqq! Originated from the Haqq and finally their return is to the Haqq too.

IT said Bismil-lāh (In the Name of Allah) did not say Bil-lāh (Bā (By, Swearing to) Allah), there is a difference between mentioning of ITs Name and swearing by ITs Name. Indeed amongst the scholars the ‘Name’ (Allah) refers to: Purification of the hearts from all interests & entanglements (other than IT), un-mixing & librating the Sirr (Secrets) from obstacles (that occlude seeing them) for the people of ‘Irfān (Divine Gnosis) thus the entrance of ITs word ‘Allah’ within the unstained heart and purified Sirr (Secrets). And the Nation (Sufis) by recalling this sign (Divine Words) are reminded of: ‘Bā’ for ITs endowment of Birr (Piety) for ITs Auliā (Divine Patricians), ‘Sin’ for ITs Sirr (Secret) for the ones IT purified and ‘Mim’ for ITs Minna (Benevolence) for those under ITs Divine Governance. Therefore they realize that with ITs Birr (Piety) they can be cognizant of ITs Sirr (Secret), and with ITs Minna (Benevolence) upon them they can preserve & guard ITs Divine Edict, and IT—The Sublime Most Adorable One—is the immediate reason for their cognition of ITs boundless power.  

The Nation (Sufis) by hearing the words “In The Name of Allah” recalls ‘Bā’ for Barā’a (Disavowal) of Allah from all wickedness, ‘Sin’ for Allah’s flawlessness from all defects and ‘Mim’ for ITs Majd (Glory) that amazes while rendering ITs Mightiness for all.

Others said: ’Bā’ stands for Bahā’ (Beauty, Magnificence, Splendor, Brilliancy), ‘Sin’ stands for Sanā’ (Resplendence, Radiance, Flash, Sublimity, Exaltedness) and ‘Mim’ stands for ITs Molk (Dominion).

Allah reiterates “In The Name of Allah The Most Beneficent The Most Merciful” for every Surah (Chapter)—as a constant—wanting to remind us in every chapter from the (same) Ishārat (Hints pointing at) of the Basmala without the repetition of the words and without the repetition of the Ishārat (Hints pointing at), therefore achieves our thorough examinations of the words and confidence upon them. (Last phrase—Allah knows best—could mean every Surah (Chapter) are made from different words describing what the vector of Basmala points at and all the hints & paradigms within the chapters point at the same target end, though each paradigm worded differently)


Bismi (In The Name of): The ‘Bā’ stands for Kashf (Uncovering the secret) of Baqā (Everlastingness) the people of Fanā (Evanesce), ‘Sin’ the Kashf (Uncovering the secret) of the Sanā’ (Resplendence, Radiance, Flash, Sublimity, Exaltedness) for the Quds (Sanctity & Holiness) for the people of ‘Uns (Companionable & Intimate with The Divine) and ‘Mim’ the Kashf (Uncovering the secret) of the Malakut (Realm of Souls) for the people of (fine) characteristics (Translation?).

The ‘Bā’ stands for ITs Birr (Devotion & Charitableness) for everyone, “Sin” ITs Sirr (Secret) for few chosen and ‘Mim’ ITs Mahab-bat (Divine Love) for the chosen of the chosen.

The ‘Bā’ stands for Badw (Revealing, Declaring Openly) for ‘Ubudiya (Serfdom, Worship), ‘Sin’ the Sirr (Secret) for Rububiya (Divinity) and ‘Mim’ for ITs Azali (Sempiternal) Minna (Benevolence) for the people of Safwat (Purity).

The ‘Bā’ stands for the Baqā (Everlastingness) of the Bahā’ (Beauty, Magnificence, Splendor, Brilliancy) of ‘Ārefin’s (Divine Cognoscenti’s) Souls (buoy) within the oceans of exaltedness, ‘Sin’ for the Sanā’ (Resplendence, Radiance, Flash, Sublimity, Exaltedness) of the other side of the Sirrs (Divine Secrets) of those from the past (aloft) the atmosphere of their essence and ‘Mim’ for the kind of Majd (Glory) that entered the Mawājid (States of Consciousness) within the hearts of the Wājedin (Those Empty of Self or in state of Wajd) by the rays of Moshāhedah (Perception).

Peace be upon him—The Prophet: ’Bā’ stands for ITs Bahā’ (Beauty, Magnificence, Splendor, Brilliancy), ‘Sin’ stands for ITs Sanā’ (Resplendence, Radiance, Flash, Sublimity, Exaltedness) and ‘Mim’ stands for ITs Majd (Glory, Grandeur, Nobility, Honor, Distinction). Added in another narration: (‘Bā’ also means because of or with) Because of Bisim (In The Name of), because of IT, has emerged all the objects and because of IT things grow young and because of ITs sanction all beautiful things are beautified and with ITs Enlightenment all keys empowered to open.

Junaid: The people of Ma’refat (Divine Gnosis) safeguard their heart against anything other than Allah and Allah told them to say “In The Name of Allah” upon whatsoever they name (refer to) and invite your relations to fulfill this trust. (Translation?) And further more he added: Upon Bisim (In The Name of) subsists all Creation and if ITs book is opened with ITs Name, underneath shall melt (make futile efforts) the nature of the Creation except those preserved as a Prophet or a Wali (Patrician close to the Divine Presence). (Translation? I guess Jonaid means if the book is opened by the proper mention of ITs Name one is completely helpless underneath the weight of this knowledge, if the book is not opened with the proper mention of ITs Name then it is few sheets of paper, ink & glue.)

Ali Ibn Musā Ar-Redhā narrated from his father that Ja’far Ibn Mohammad said: Within the Bisim (In The Name of) ‘Bā’ is for Baqā (Everlastingness), ‘Sin’ for ITs Samā’ (Names) and ‘Mim’ for ITs Molk (Dominion), the Imān (Faith) of the believer remembers ITs Baqā (Everlastingness), the occupation of the Morid (Seeker) is remembering IT by ITs Samā’ (Names) and ‘Āref (Divine Cognoscente) Fanā (Evanesces) in ITs Molk (Dominion) (dying) for its King. Indeed the word ‘Allah’ is an Al-Jam’ (Collective) Name allows only for Kashf (Uncover Secrets) by the people of Al-Jam’ (In everything they see IT). Each one of ITs Divine Names corresponds to one of ITs Divine Sifāt (Attributes) except ‘Allah’ that is the Name of ITs Dhāt (Essence), in other words all ITs Sifāt (Attributes) are there because of ITs Dhāt (Essence) thus ‘Allah’ is an Al-Jam’ (Collective) Name: That Haqq (Absolute & True Reality, The Lord) informs about ITself with the Name ‘Allah’ that no one can comprehend except IT—No one hears IT except ITself & no one speaks to IT except ITself. 

Within the word ‘Allah’, the first letter being Alif Ishārat (Points) at Al-Anāniah (Self-Importance) and Al-Wahdāniah (Uniqueness, Singularity) and there is no way for people towards Ma’refat (Gnosis) of these except by means of Haqq (The Absolute & True Reality, The Lord)—The Sublime The Lofty. (Al-Anāniah is a term roughly means Self-Importance or Persona or Ego. According to Sheikh Suhrawardi founder of the Philosophy of Ishrāq (Illuminism) Al-Anāniah is a Singleton Divine Light shining upon the universe and human beings, a Self-Understander (Modrek) Light conscious of itself, forming some kind of consciousness about one’s Self one’s own existence. (Source Sajjadi’s Sufi Terminologies))

Within the word ‘Allah’, there are double ‘Lām’ letters, first Ishārat (Points) at Jamāl (Beauty) and the second at Jalāl (Momentous Glory)—Two Sifāt (Attributes) understood exclusively by the owner of the said Attributes (i.e. Allah). Following the double Lām(s) the final letter is Hā’ that Ishārat (Points) at Huwiya (Identity, Nature) and ITs Identity & Nature is not understood by anyone save IT.

And the people are isolated & insulated from ITs Haqiqa (Absolute Truth & Reality) whereat they are veiled by ITs alphabets from ITs Ma’refat (Cognizance, Gnosis): The Alif of the word ‘Allah’ (through which) Tajalli (Lucent Manifestation) of Haqq originating from ITs Al-Anāniah (Self-Importance) shines upon the hearts of the Mowah-hedin (Professors of The Divine Oneness) so they would profess ITs Oneness, with the first ‘Lām’ (through which) Tajalli (Lucent Manifestation) of Haqq originating from ITs Azal (Sempiternity) shines upon the Souls of the ‘Ārefin (Divine Cognoscenti) so they become incomparable by ITs matchless uniqueness, the second ‘Lām’ (through which) Tajalli (Lucent Manifestation) of Haqq originating from Moshāhedah (Perception) of ITs Beauty shines upon the Sirrs (Secrets) of Moheb-bin (Divine Lovers) so (lovers) are swallowed up by the oceans of ITs Hobb (Divine Love) and finally the Hā’ (through which) Tajalli (Lucent Manifestation) of Haqq originating from ITs Huwiya (Identity, Nature) shines upon the Fu’ād (Outer-manifold of the heart) of ITs close companions enervating (them) to crumble in the desert of Hayrat (Divine Bewilderment) by the powerful assault of ITs Azima (Sublimity & Exaltedness).

Shebli: None has said the word ‘Allah’ save Allah, and if some said the word they did so partially—understanding the Haqiqa (Absolute Reality & Truth) as a portion of a great fortune. 

When Shebli said 'Allah' was asked why don’t you say, “there is no deity other than Allah” he replied that nothing ever could last contrasting or contradicting IT! (In Koran the phrase “there is no deity other than Allah” has been mentioned twice ”Know, therefore, that there is no god but Allah” (Koran [47:19]) notice the word ‘know’ that means the standing phrase “there is no deity other than Allah” is valid & allowed within the human usage (or angels and so on) of knowledge and expressions. Second instance of the standing phrase is at, ” For they, when they were told that there is no god except Allah, would puff themselves up with Pride” (Koran [37:35]) again human usage is the environment. This is an example of how the Divine Words differ from their human words. In the remaining of the Koran the standing phrase has been used as, “there is no god but IT” (Koran [40:3]) for example. Translation? For the beginning question phrase.)

It has been said Allah’ (this word) is a Mane’ (Hindrance, Obstruction) that prevents Wasl (Connecting, Reaching) to IT as again this word is a Mane’ (Hindrance, Obstruction) that prevents Wasl (Connecting, Reaching) to the Haqiqa (Absolute Reality & Truth) of ITs Dhāt (Essence), therefore this is an impassable obstacle a failure a weakness in disclosure & announcement of ITs Name for them (the people) so that they would know for sure that, just the same way, that they cannot comprehend ITs Dhāt (Essence).

It has been said about the Shebli's statement : In the word ‘Allah’, the letter Alif is Ishārat (Pointing, Hinting) at Al-Wahdāniah (Uniqueness, Singularity), the first Lām is Ishārat (Pointing, Hinting) towards Mahw (Abolishment, Annulment) of all Ishārat (Pointing, Hinting), the second Lām is Ishārat (Pointing, Hinting) towards Mahw (Abolishment, Annulment) of the hollowness of the Hā’ (or hollowness that covers the Hā’, since Hā’ is a hollow circle meaning IT, even that hollowness needs to be uncovered and removed). (Translation? Is this Shebli’s quote)

Within the word ‘Allah’, ‘Alif’ Ishārat (Points, Hints) at Baqā (Everlastingness) of Haqq (Absolute & True Reality, The Lord) by ITself and Fasl (Disconnected, Partitioned) from ITs Creation meaning no Wasl (Nexus, Connection) with anything of ITs Creation as the letter Alif does not connect to any other letters thought other letters connect to Alif depending on their need or how it may desire them to connect to it. (If Alif used in the beginning of a word it connects to nothing, as Allah is the beginning of all things, but in general all words connect to Alif to become one word e.g. connecting ‘Sin’ to Alif becomes ‘Sā’ so the sound S sound is subjected to Alif’s sound, as we try to connect to Allah for our needs.)

And there are no other Names of Allah that if letter by letter alphabets are dropped from the word, the remaining still refers to Allah: If the first ‘Alif’ is dropped from the word Allah it becomes the word ‘Lil-Lāh’ meaning “for Allah”, if again the letter ‘Lām’ is dropped the remaining word ‘Lahu’ means “for IT” and finally even if the second ‘Lām’ is dropped the single letter word ‘Hā’/‘Hu’—meaning IT—is the most extreme/minimalist form of Ishārat (Pointing, Hinting).

For Bismi (In The Name of) some have said that the ‘Bā’ is the Bāb (Gate, Door) for the treasures of Allah and the ‘Sin’ is the ‘Sin’ of the Risālah (Prophethood) and ‘Mim’ is the Molk (Dominion) of the Divine Governance.

Some said Bil-lāh (With Allah) comes the peace & health for the hearts of the Auliā (Divine Patricians) away from the torments of Allah. And with the ‘dot’, ‘Bā’ for Bil-lāh (With Allah) has a dot underneath, approaches the Sirrs (Secrets) of Asfiā (Purified, Cleansed) for Allah towards ITs Divine Presence, and with ITs Mercy the Fuād (Outer-manifold of the heart) of the distinguished ‘Ibād (Servants) become incommensurably precious.

Some others said Bil-lāh (With Allah) Hayrat (Bewilders) the hearts of the ‘Arefin (Divine Cognoscenti) by the exposure to the knowledge of Allah’s Dhāt (Essence), with ITs Shafaq (Compassion) Wasl (Connects, Reaches) the knowledge of scholars towards the Sifāt (Attributes) of Allah and with ITs Mercy the ‘Aql (Intellect) of the believers Adrāk (Understands, Prehends) the perceptions of what Allah presented them of Allah’s Bayān (Elucidations & Declarations).

It is said that with ITs Ilāhiya (Divinity) becomes incommensurably precious & matchless the hearts of Allah’s ‘Ibād (Servants), with ITs ‘Atf (Kind Afection) prurifying the Souls of those who love IT, and indeed ITs Mercy the cause for the Nafs (Psyche, Self) of ITs ‘Ābid (Worshiper) remembering (Dhikr) IT.

“In The Name of Allah” is the antidote bestowed upon the believers so Allah will push out the poison of this world and its harms.

Ja’far As-Sādiq: Bismi (In The Name of) is for the public use, but the word ‘Allah’ is for the very exclusive.

Sahl: ‘Allah’s is the most Grandiose name of Allah that deserves all the other names & nomenclature (Is the Grand Name that encompasses, embraces, contains & comprises all other (Divine) Names). Between the first two letters namely Alif & Lām there is a Mukanna (Concealed) letter Transcendentally Unseen (Ghayb) from all things hidden towards ITS perpetual concealment, a Divine Secret (Sirr) kept a secret from all secrets towards ITS perpetual Secrecy, a/an Haqiqa (Absolute Truth) from all truths towards ITs perpetual veracity. Its comprehension cannot be achieved or attained except by the one purified from all uncleanness & faults, the one grasping it requires Imān (Devout Faith). (Translation?)

He who says the word ‘Allah’ by means of the alphabets, indeed has not said anything with regards to Allah that indeed IT is outside the application of alphabets sentience thoughts and understanding but IT is satisfied & accepted from us as such (verbal invocation of ‘Allah’) since towards IT there is no passageway except with Tawhid (Divine Oneness) due to the fact that there are no Hāla (Momentary States of Heart) or words (anywhere close to IT).

Story about Abul-Hasan An-Nuri: He stayed in his house for seven days not eating not drinking and not sleeping and while in utter confusion & perplexity twirling around upright repetitively saying, “Allah Allah…”.  Jonaid was informed and he said (to those who brought the news) go observe him without him knowing and they came back informing Jonaid that in spite of all this An-Nuri performed the obligatory prayers to that Jonaid replied, “All thanks to Allah who did not allow any passage for Shaitan towards him, get up and lets go visiting him that perhaps we could be of some benefit to him or tie him down”. So they entered upon him and he was in utter confusion & bafflement, so Jonaid asked, “O Abul-Hasan what is all this confusion” and replied with some words/chants about Allah that Allah is excessively ‘Alā (Sublime & Lofty). Jonaid said, “Were the “Allah Allah” chants your words as if you were saying ‘Allah’ for Allah or isn’t the real speaker ITself? And you were just saying something from you to your own Nafs (Psyche) so what is the meaning of all this confusion?” Nuri replied politely yes and calmed down, thus ended his confusion. (Translation? Nuri is in confusion claiming that the Name Allah has impacted him so severely he is going mad. Jonaid says No! Only Allah can say the word ‘Allah’ with complete deservedness of the meaning, therefore all Nuri was doing was reading some chants to himself going crazy and was not mentioning anything about Allah! When this realization was made clear to Nuri his confusion abated immediately)

About Ar-Rahman (The Most Beneficent): Was merciful upon ITs Auliā (Divine Patricians) with the mentioning of the name Ar-Rahman thus defining—opening up for cognizance—for them (aspects) of ITself until they became—through ITself—cognizant of ITs Divine Names & Attributes and ITs Jalāl (Momentous Glory) & Jamāl (Divine Beauty). From IT emanated all the Karāmat (Benevolence that was not asked for) for the Ibdāl (A rare breed of Sufis) and the Siddiq (Strictly Veracious) and because of IT are prepared the Sirrs (Divine Secrets) of Maqām (Stationary Ranks for the heart) for Asfiā (Pure ones?) and Moqar-rab (Those close to the Divine Presence). And from IT luminously shone the rays of Tajalli (Lucent Manifestation) of Ma’ārif (Divine Gnosis) upon the pious and the ‘Ārif (Divine Cognoscenti). This Name Ar-Rhamān (The Beneficent) informs the Creation of their Divine Creator and ITs boundless benevolence upon all in the Creation. Within ITs Name Ar-Rahman blows the refreshing breeze for the Souls of the Mowah-hid (Professor of the Divine Oneness), (resides) excessive delight for ‘Ārif (Divine Cognoscente) nurturing the both worlds. With IT are the promenade for the laudable & the praiseworthy, the beautiful splendor or those arising the longing, the delight for lovers, sanctuary for the criminals & sinners and hope for the fearful & horrified.

Some have said ITs Name Ar-Rahman (Beneficent) is the sweetness of the Divine Benevolence and the Moshāhedah (Perception) of the Qairyat (Translation?) and preservation of the sacredness.

‘Ibn ‘Atāfi: ITs Name Ar-Rahman (Beneficent) is the backing of ITs assistance and the word Ar-Rahim (Merciful) a gift endowed upon the very exclusive & special people and it is relied upon during the difficulty, happiness for the people of Qorb (Divine Nearness). And Ar-Rahman (Beneficent) is the expedient transport for the Salik (Traveler) carrying them towards the mine of ‘Ināya (Divine Providence) while Ar-Rahim (Merciful) is the rope of the Haqq (Absolute & True Reality, The Lord) to Jadhab (Pull) the Majdhub (Attracted: the lover) towards the beauty of the Wasl (Connecting, Nexus). With the Ar-Rahman (Beneficent) Name provides a sanctuary for them from the torments of the Final Judgment and with the Ar-Rahim’s (Merciful) Name advances for the priceless recompense: First the keys of Mokāshefah (Uncovering Secrets) and last the ladder of Moshāhedah (Perception), with the Name Ar-Rahman (Beneficent) opens for them the gates of the Ghayb (Transendental Unseen) and with the Name Ar-Rahim (Merciful) forgives their sins.

‘Ibn ‘Atāfi: ITs Name Ar-Rahim (Merciful) is friendship and Mahab-bat (Divine Love).

Ja’far ‘Ibn Mohammad: the phrase “The Most Beneficent The Most Merciful” befalls for Morid (Seekers) & Morād (Sought After, Loved). Ar-Rahman is for the Morād (Sought After, Loved) to drown them within the rays of Haqiqa (Absolute Truth & Reality) while Ar-Rahim (Merciful) is for the Morid (Seeker) because of their subsisting upon their Nafs (Psyche) and their preoccupation with Zāhir (Surface Manifest, this world). (I guess the last phrase means that Morid needs the Divine Mercy to be saved from relying upon his own self for seeking anything e.g. food, knowledge and so on.)


‘Ibn ‘Arabi  

The name of an object is what it is known by, therefore Allah’s Names are the descriptive forms leading towards the characteristics & identifications of Allah’s Sifāt (Attributes) & Dhāt (Essence), by existence of these Divine Names guiding towards IT (ITs Face), by the examination of these Divine Names guiding towards ITs Oneness—Names being the surface manifest a conduit for ITs cognizance. ‘Allah’ is the Name of the Divine Dhāt (Essence) accordingly being a dispatch (this name was released from IT by ITs command), not with regards to rendering of the Sifāt (Attributes), nor by any contemplation or descriptions. (So IT released this Name from ITs Dhāt (Essence) and it is not like the other Names & Attributes subject to human understanding and investigation)

‘Ar-Rahman’ (The Beneficent) it is an outlet for Wujud (Beingness) and Kamāl (Perfection) for all on account of what was decreed by the Divine Wisdom and what was carried off as Qābil (Formless Existence, Potential Beingness) from the very beginning (of the Creation).

‘Ar-Rahim’ (The Merciful) is an outlet for spiritual Kamāl (Perfection) exclusively for human race and because of this it has been said: O ‘Ar-Rahman’ (The Beneficent) of this world and hereafter, and O ‘Ar-Rahim’ (The Merciful) of the hereafter. It means within the perfected humanity Mercy is integrated globally and yet specifically (personalized), the Mercy that is the emergence of the Divine Dhāt (Essence) and the absolute grand truth & reality originated and established with the entire collection of Sifāt (Attributes). And this Name ‘Ar-Rahim’ (The Merciful) is the grandest name and towards this meaning Prophet—peace be upon him—did Ishārat (Point at) within his words: I am given the most comprehensive Kalima (words), was delegated (as a prophet) to complete the most benevolent of Akhlāq (Behavior, Disposition)—Kalima (words) being the Haqiqa (Absolute Truth & Reality) of all existence and their very nature & essence.

As Jesus—peace be upon him—was called Allah’s Kalima (word): Perfection & benevolence of Akhlāq (Behavior, Disposition) its characteristics are the points of origination for all actions embodied within the universally integrated human beingness.

This is a subtle point: The prophets placed & arranged the spelling of the alphabets, face to face, in front of the files & ranks of what exists. And such is found within the words of Jesus and Imam Ali and some of the companions of the prophet, Ishārat (Pointing, Hinting) at the latter. As it has been said: Emergence & appearance of all existence is due to the ‘Bā’ of the Bisim (In The Name of) this is the letter following the Alif (of Allah) facing the Allah’s Dhāt (Essence) (In Arabic alphabets Alif is first then Bā). This is the Ishārat (hint, a vector) pointing at the Primordial ‘Aql (Intellect) that was the first created by Allah, as Allah has been quoted within the Hadith (Prophetic Narration): I did not create any creation more loved by Me nor more benevolent towards than you, for you I bestow, for you I obtain, for you I recompense, for you I penalize…  (Translation? I could have made some mistakes in this hadith)

 The number of pronounced letters in the Basmala is 18 and the number of written letters is 19. If we add the letters and the words of Basmal the sum is 22, from which 18 are the Ishārat (hinting, pointing) at Realms or Universes or paraphrased as “18 Alif universes”—Alif is a Cardinal Number within it containing all the other numbers it is the ultimate that there is no other number above it—describing the Realms such as Jabarut (Realm of Intellect), Malakut (Realm of Souls), ‘Arsh (Divine Throne), Korsi (Divine Chair), 7 skies, the 4 elements and the Mawālid Thalātha (Three Birthplaces: Realm of Divine Dhāt (Essence), Ream of Divine Sifāt (Attributes) and the Realm of Divine Fa’l (Actions)). (I chose the term ‘Cardinal Numbers’ in place of ‘perfect’ or ‘needing no completion’ which was the term used by ‘Ibn ‘Arabi. I cannot believe my eyes but I believe he is referring to the Cardinality of Natural Numbers, Aleph-0 in mathematics, as the number Alif represents and Allah knows best.) 

The 19 is the Ishārat (hint, vector) towards the Realm of humanity, once entering the Carnal Realm due to humanity’s nobility and due to humanity’s fully integrated beingness it is a leader in there (animal realm), as is Arch Angel Gabriel amongst the angels, “ITs (Allah’s) angels and apostles” (Koran [2:98]).

Adding the 3 hidden Alif (in the word Basmala) the count 19+3 is 22, whereat these three Ishārat (Point) at the Divine Realm’s:
  1. Divine Dhāt (Essence)
  2. Divine Sifāt (Attributes)
  3. Divine Fa’l (Actions)


These are three distinct Realms so far as Tafsil (Detailed description) but they are all one unit so far as Tahqiq (Sufi’s research & effort to find the reality & truth). And the written are Ishārat (Hinting, a vector) towards the emergence of these Divine Realms appearing within the grand scheme of humanity—(Three) veils concealing the Divine Realm.

Hin (?) asked the prophet about where did the Alif of Bismi (In The Name of) went and the prophet replied: Satan stole it! Ordered (the prophet?) to stretch the ‘Bā’ of  “In The Name of” in place of the missing Alif and this is the Ishārat (Hint, vector) towards the concealment of the Divine Uluhiya (Divinity) scattering through the form of Rahma (Mercy) thus emerging & appearing within the form of humanity in such a way that can not be recognized except by its companions. (Its companions I assume means the Sufis or people with deep knowledge)

For sure has entered within the Hadith (Prophetic Narration): “Sublime & Lofty—Allah indeed created Adam upon ITs own form”, the Divine Dhāt (Essence) is veiled by the Divine Sifāt (Attributes) and Divine Sifāt (Attributes) are veiled by the Divine Fa’l (Actions) and Divine Fa’l (Actions) veiled by the physical Creation and remnants (past creations or events and so on).

The one exposed to the Tajalli (Lucent Manifestation) of the Divine Fa’l (Actions) as unveiled the veils of the physical creation, completely trusts upon the Divine. The one exposed to the Tajalli (Lucent Manifestation) of the Divine Sifāt (Attributes) as unveiled the veils of the Divine Fa’l (Actions), in complete assent and submission. The one exposed to the Tajalli (Lucent Manifestation) of the Divine Dhāt (Essence) by Kashf (Uncovering of the secrets) of the Divine Sifāt (Attributes), does Fanā (Evanesce) within the Wahdah (Divine Oneness) becoming an absolute Mowah-hed (Professor of The Divine Oneness), does what s/he does and read what s/he reads In The Name of Allah The Most Beneficent The Most Merciful. Tawhid (Divine Oneness) of Fa’l (Actions) antecedent to the Tawhid (Divine Oneness) of Sifāt (Attributes) and Tawhid (Divine Oneness) of Sifāt (Attributes) antecedent to the Divine Dhāt (Essence), as these three were Ishārat (pointed, hinted) at by the peace be upon him (the prophet) while in prostration: I seek sanctuary within Your forgiveness from Your punishment, and seek sanctuary within Your satisfaction from Your discontent and seek sanctuary with You from You. (First forgiveness vs. punishment i.e. the Actions, second is satisfaction vs. discontent i.e. the Attributes and third from ITself to ITself i.e. The Divine Dhāt (Essence))

Sanā’ (Resplendence, Radiance, Flash, Sublimity, Exaltedness)  (Source: Lisānol ‘Arab or the Language of the Arab)

Sanā’ of fire means the light of the fire or thunder e.g. Sanā’ of thunder entered your house. Abu Zaid: Sanā’ is the light (reflection) of a flash without seeing it (i.e. without seeing the actual source of light), or the light that has left the place of the origin e.g. Sanā’ during the night without the presence of the day. (A light that is separate from its source and shines some place where the viewers cannot behold the source.)

Bahā’ (Beauty, Magnificence, Splendor, Brilliancy)      (Source: Lisānol ‘Arab or the Language of the Arab) 

Bahā’ is the beauty of a view that startles surprises—as in a masterpiece—completely satisfies and pleases the eye of the beholder—overwhelming with beauty. (It is so beautiful that tires the eye of the beholder or brim-fills it with ever more beauty)  

Fuād (Outer Manifold of the Heart)     (Source: Lisānol ‘Arab or the Language of the Arab) 

Fuād is the heart in general. Some said the middle part of the heart, so Fuād is the outer covering while the heart is if the core or the Suwaidā’ (the deepest (darkest most hidden) parts of the heart).

From the “Terminologies of Koran” by Isfahāni: Fuād is the heart in the sense of burning or grilling of the meat upon the fire: “(It is) the Fire of (the Wrath of) Allah kindled (to a blaze), The which doth mount (Right) to the Hearts (Fuād)” (Koran [104:6-7]). Fuād indicates particularly the excessive impact of things upon the human heart. It is the part of the heart that is inclined towards loving the lusts, wealth & power and other shameful characteristics. 

From “Terminologies of Sufism” by Sajjadi: Fuād is a special condition or phase of the heart, or hearts that are exposed to the Divine Rays thus enlightened. (It is the phase of the heart when exposed to the Divine Light roasting and burning by love & beauty)

مفردات ألفاظ القرآن. - للأصفهاني

-الفؤاد كالقلب لكن يقال له فؤاد إذا اعتبر فيه معنى التفؤد، أي: التوقد، يقال: فأدت اللحم: شويته، ولحم فئيد: مشوي. قال تعالى: {ما كذب الفؤاد ما رأى} <النجم/11>، {إن السمع والبصر والفؤاد} <الإسراء/36>، وجمع الفؤاد: أفئدة. قال: {فاجعل أفئدة من الناس تهوي إليهم} <إبراهيم/37>، {وجعل لكم السمع والأبصار والأفئدة} <الملك/23>، {وأفئدتهم هواء} <إبراهيم/43>، {نار الله الموقدة * التي تطلع على الأفئدة} <الهمزة/6 - 7>. وتخصيص الأفئدة تنبيه على فرط تأثير له (قال البرهان البقاعي: وخص بالذكر لأنه ألطف ما في البدن، وأشده تألما بأدنى من الأذى، ولأنه منشأ العقائد الفاسدة، ومعدن حب المال الذي هو منشأ الفساد والضلال، وعنه تصدر الأفعال القبيحة. انظر: نظم الدرر 22/248)، وما بعد هذا الكتاب من الكتب في علم القرآن موضع ذكره.

تفسير القرآن/ التستري

قال أبو بكر: سئل سهل عن معنى: { بسم الله الرَّحْمٰنِ الرَّحِيـمِ } فقال:

الباء بَهاء الله عزَّ وجلَّ: والسين سناء الله عزَّ وجلَّ. والميم مجد الله عزَّوجلَّ.

والله: هو الاسم الأعظم الذي حوى الأسماء كلها، وبين الألف واللام منه حرف مكنى غيب من غيب إلى غيب، وسر من سر إلى سر، وحقيقة من حقيقة إلى حقيقة. لا ينال فهمه إلاَّ الطاهر من الأدناس، الآخذ من الحلال قواماً ضرورة الإيمان.

والرحمن: اسم فيه خاصية من الحرف المكنى بين الألف واللام.

والرحيم: هو العاطف على عباده بالرزق في الفرع والابتداء في الأصل رحمة لسابق علمه القديم.

قال أبو بكر: أي بنسيم روح الله اخترع من ملكه ما شاء رحمة لأنه رحيم. وقال علي بن أبي طالب رضي الله عنه: " الرحمن الرحيم " اسمان رقيقان أحدهما أرقُّ من الآخر، فنفى الله تعالى بهما القنوط عن المؤمنين من عباده.

تفسير لطائف الإشارات / القشيري 
{ بسم الله الرَّحْمٰنِ الرَّحِيـمِ }
الباء في بسم الله حرف التضمين؛ أي بالله ظهرت الحادثات، وبه وجدت المخلوقات، فما من حادث مخلوق، وحاصل منسوق، من عين وأثر وغبر، وغيرٍ من حجر ومدر، ونجم وشجر، ورسم وطلل، وحكم وعلل - إلا بالحق وجوده، والحق مَلِكُه، ومن الحق بدؤه، وإلى الحق عوده، فبه وَجَدَ من وَحَّد، وبه جحد من الحد، وبه عرف من اعترف، وبه تخلَّف من اقترف.

وقال: { بسم الله } ولم يقل بالله على وجه التبرك بذكر اسمه عند قوم، وللفَرْقِ بين هذا وبين القَسَم عند الآخرين، ولأن الاسم هو المسمى عند العلماء، ولاستصفاء القلوب من العلائق ولاستخلاص الأسرار عن العوائق عند أهل العرفان، ليكون ورود قوله { الله } على قلبٍ مُنقَّىً وسرٍ مُصَفَّىً. وقوم عند ذكر هذه الآية يتذكرون من الباء (بره) بأوليائه ومن السين سره مع أصفيائه ومن الميم منته على أهل ولايته، فيعلمون أنهم ببره عرفوا سرّه، وبمنته عليهم حفظوا أمره، وبه سبحانه وتعالى عرفوا قدره. وقوم عند سماع بسم الله تذكروا بالباء براءة الله سبحانه وتعالى من كل سوء، وبالسين سلامته سبحانه عن كل عيب، وبالميم مجده سبحانه بعز وصفه، وآخرون يذكرون عند الباء بهاءه، وعند السين سناءه، وعند الميم ملكه، فلما أعاد الله سبحانه وتعالى هذه الآية أعني بسم الله الرحمن الرحيم في كل سورة وثبت أنها منها أردنا أن نذكر في كل سورة من إشارات هذه الآية كلمات غير مكررة، وإشارات غير معادة، فلذلك نستقصي القول ها هنا وبه الثقة.

تفسير عرائس البيان في حقائق القرآن/ البقلي

{ بِسمِ } الباء كشف البقاء لأهل الفَنَاء والسين كشف سناء القدس لأهل الأنس والميم كشف الملكوت لأهل النعوت والباء بره للعموم والسين سره للخصوصُ والميم محبّته لخصوص الخصوص والياء بدو العبودية والسين سِرّ الربوبية والميم منة في أزليته على أهل الصفوة والباء من بِسمِ أي ببهاء بقاء ارواح العارفين في بحار العظمة والسين من بسم اي بسنائى سمت أسرار السابقين في هواء الهوية والميم من بسم اى بمجدى وردت المواجيد الى قلوب الواجدين من انوار المشاهدة وروى عن النبى صلى الله عليه وسلم ان الباء بهاؤه والسين سناؤه والميم مجده وقيل في بسم الله بالله ظهرت الاشياء وبه فتيت وبتحليله حسنت المحاسن وباستناره فتحت المفاتيح وحكى عن الجنيد انه قال ان اهل المعرفة تقوا عن قلوبهم كل شيء سوى الله فقال لهم قولوا بسم الله اى بى فتسمّوا ودعوا انسابكم الى اده وقيل ان بسم يبقى به كل الخلق فلو افتتح كتابه باسمه لذاب تحته حقيقة الخلائق الا من كان محفوظاً من نبىّ او ولىِّ وروى علىّ بن موسى الرضا عن ابيه عن جعفر بن محمد قال بسم الباء بقاؤه والسين سماؤه والميم ملكه فايمان المومن ذكره ببقائه وخدمةُ المريد ذكره باسمائه والعارف فناؤه عن المملكة بالمالك لها واما الله فانه اسم الجمع لا ينكشف الا لاهل الجمع وكل اسم يتعلق بصفة من صفاته الا الله فانه يتعلق بذاته وجميع صفاته لاجل ذلك وهو اسم الجمع اخبر الحق عن نفسه باسمه الله فيما يعرفه الا هو ولا يسمعه الا هو ولا يتكلّم به الا هو لان الالف اشارة الى الانانيّة والوحدانية ولا سبيل للخلق الى معرفتها الا بالحق تعالىوفي اسمه الله لا مان الاول اشارة الى الجمال والثاني اشارة الى الجلال والصفتان لا يعرفها الا صاحب الصفات والهاء اشارة الى هويته وهويته لا يعرفها الا هو والخلق معزولون عن حقائقه فيحتجبون بحروفه عن مَعْرفَته بالالف تجلى الحقُّ من انانيته لقلوب الموحدين فتوحدوا به وباللام الاول تجلى الحق من ازليته لارواح العارفين فانفرد بانفراده وباللام الثاني تجلى الحق من جمال مشاهدته لاسرار المحبّين فغابوا في بحار حبّه وبالهاء تجلى الحق من هويته لفواد المقربين فَتَاهُوا في بيداء التحير من سَطَوات عظمته قال الشبلى ما قال الله احد سوى الله فان كان من قاله بحظ وانّى يدرك الحقائق بالمحظوظ وقال الشبلىّ الله فقيل له لِمَ لا تقول لا اله الا الله فقال لا ابقى به ضدّا وقيل في قوله الله هو المانع الذى يمنع الوصول اليه كما امتنع هذا الاسم عن الوصول اليه حقيقة كان الذات اشد امتناعاً عجزهم في اظهار اسمه لهم ليعلموا بذلك عجزهم عن درك ذاته وقيل فى قوله ان الالف اشارة الى الوحدانية واللام الاولى اشارة الى محو الاشارات واللام الثانية اشارة الى محو المجوف كشف الهاء وقيل الاشارة فى الالف هو بقاء الحق بنفسه وانفصاله عن جميع خلقه فلا اتصال له بشئ من خلقه كامتناع الالف ان يتصل بشئ من الحروف ابتداءً بل يتصل الحروف به على حد الاحتياج اليه وابتغائه عنهم وقيل ليس من اسماء الله اسم يبقى تلى اسقاط كل حرف منه الا الله فانه الله فاذا اسقطت منه الالف يكون لله فاذا اسقطت احد لامَيه يكون له فاذا اسقطت اللامين بقى الهاء وهو غايةُ الاشارة وقال بعضهم الباء باب خزانة الله والسين سين الرسالة والميم ملك الولاية وقال بعضهم بالله سلم قلوب اولياء الله من عذاب الله وبنقطته تطرفت اسرار اصفياء الله الى حضرته وبرحمته تفرَّدت افئدة خواص عباده معه وقال بعضهم بالله تحيّرت قلوب العارفين فى علم ذات الله وبشفقته توصلت علوم العالمين الى صفات الله وبرحمته ادركت عقول المؤمنين شواهد ما اشهدهُم الله من بيان الله وقيل بالهيته تفرَّدت قلوب عباد الله وبتعطُّفه صفت ارواحُ محبيه وبرحمته ذكرت نفوس عابديه وقيل بسم الله ترياق اعطى المومنين يدفع الله به عنهم سم الدنيا وضَررها وقالَ جعفر الصادق بسم للعامة ولله الخاص الخاص وقال سهل الله هو اسم الله الاعظم الذي حق الاسماء والاسامى كلها وبين الالف واللام منه حرف مكنّى غيب من غيب الى غيبه وسرُّ من سرِّ الى سِرّ حقيقةٌ من حقيقةٍ الى حقيقته الا ينال فهمه الا الطاهر من الادناس الاخذ من الحلال قواماً ضرورة الايمان وقيل من قال بالحروف فانه لم يقل الله لانه خارج عن الحروف والحسوس والاوهَام والافهام ولكن رضى منا بذلك لانه لا سبيل الا توحيده من حيث لا حال ولا قال وحكى ان ابا الحسَنِ النوريُّ بقى في منزله سبعة ايام لم ياكل ولم يشرب ولم ينم ويقول فى ولهة ودهشة الله الله وهو قائمٌ يَدُور فاخبر الجنيد قال انظروا محفوظ عليه اوقاته فقيل انه يصلي الفرائض فقال الحمد لله الذى لم يجعل للشيطان له سبيلاً ثم قال قوموا حتى نزوره اما ان نستفيد منه او نقيده فدخل عليه وهو في ولهه وقال يا ابا الحسن ما الذى ولهك قال اقوال لله الله زيدُ اعلى فقال له الجنيد انظر هل قولك الله الله ام قولك ان كان كنت القائل لله الله فلست القائل له وان كنت تقول بنفسك فانت مع نفسك فما معنى الوله قال نعم المودب كنت وسكن من ولهه امّا قوله { الرحمن } رحم على اوليائه بسم الرحمن بتعريف نفسه لهم حتّى عرفوا به اسمائه وصفاته وجلاله وجماله وبه خرجت جميع الكرامات للابدال والصديقين وبه تهيّات اسرار المقامات للاسفياء والمقربين وبه تجلت انوار المعارف للاتقياء والعارفين لان اسم الرحمن مخبرٌ عن خلق الخلق وكرمه على جميع الخلق وفى اسمه الرحمن ترويحُ ارواح الموحدين ومزيد افراح العارفين وتربية اشباح العالمين وفيه نزهة المحبّين وبَهْجة الشائقين وفرحة العاشقين وامان المذنبين ورجاء الخائفين وقال بعضهم اسمه الرحمن حلاوة المنّة ومشاهدة القرية ومحافظة الحرمة وقال ابن عطافى اسمه الرحمن عونه نصرته وقوله { الرحيم } موهبة الخاص لاهل الخاص هو مستند لذوي العثرات ومسرّة لاهل القربات والرّحمن مطيّة السالكين تسير بهم الى معدن العناية والرحيم حبل الحق المجذوبين تجذبهم به الى جَمال الوصلة باسم الرحمن اَمَنهم من العقاب وباسمه الرّحين اَتَاهُم من نفايس الثواب الاول مفتاح المكاشفة والاخر مرقاة المشاهدة باسمه الرحمن فتح لهم الغيوب وباسمه الرحيم غفر لهم الذنوب وقال ابن عطافى اسمه الرحيم مودّة ومحبّة وعن جعفر بن محمد فى قوله الرحمن الرحيم انه قال هو واقع على المريدين والمرادين فاسم الرحمن للمرادين لاستغراقهم فى انوار الحقائق والرحيم للمريدين لبقائهم مع انفسهم واشتغالهم بالظاهر.

تفسير ابن عربي

{ بسم الله الرَّحْمٰنِ الرَّحِيـمِ }
اسم الشيء ما يعرف به، فأسماه الله تعالى هي الصور النوعية التي تدلّ بخصائصها وهوياتها على صفات الله وذاته، وبوجودها على وجهه، وبتعينها على وحدته، إذ هي ظواهره التي بها يعرف. و {الله } اسم للذات الإلهية من حيث هي هي على الإطلاق، لا باعتبار اتصافها بالصفات، ولا باعتبار لا اتصافها.

و {الرحمن } هو المفيض للوجود والكمال على الكل بحسب ما تقتضي الحكمة وتحتمل القوابل على وجه البداية. و {الرحيم } هو المفيض للكمال المعنويّ المخصوص بالنوع الإنساني بحسب النهاية، ولهذا قيل: يا رحمن الدنيا والآخرة، ورحيم الآخرة. فمعناه بالصورة الإنسانية الكاملة الجامعة الرحمة العامّة والخاصة، التي هي مظهر الذات الإلهي والحق الأعظمي مع جميع الصفات ابدأ واقرأ، وهي الاسم الأعظم وإلى هذا المعنى أشار النبي صلى الله عليه وسلم بقوله: " أوتيت جوامع الكلم، وبعثت لأتمم مكارم الأخلاق " ، إذ الكلمات حقائق الموجودات وأعيانها. كما سمي عيسى عليه السلام كلمة من الله، ومكارم الأخلاق كمالاتها وخواصها التي هي مصادر أفعالها جميعها محصورة في الكون الجامع الإنساني. وههنا لطيفة وهي أن الأنبياء عليهم السلام وضعوا حروف التهجي بإزاء مراتب الموجودات. وقد وجدت في كلام عيسى عليه الصلاة والسلام وأمير المؤمنين علي عليه السلام وبعض الصحابة ما يشير إلى ذلك. ولهذا قيل: ظهرت الموجودات من باء بسم الله إذ هي الحرف الذي يلي الألف الموضوعة بإزاء ذات الله. فهي إشارة إلى العقل الأول الذي هو أول ما خلق الله المخاطب بقوله تعالى: " ما خلقت خلقاً أحب إليّ ولا أكرم عليّ منك، بك أعطي، وبك آخذ، وبك أثيب، وبك أعاقب... " الحديث.

والحروف الملفوظة لهذه الكلمة ثمانية عشر، والمكتوبة تسعة عشر. وإذا انفصلت الكلمات انفصلت الحروف إلى اثنين وعشرين، فالثمانية عشر إشارة إلى العوالم المعبر عنها بثمانية عشر ألف عالم، إذ الألف هو العدد التام المشتمل على باقي مراتب الأعداد فهو أمّ المراتب الذي لا عدد فوقه، فعبر بها عن أمّهات العوالم التي هي عالم الجبروت، وعالم الملكوت، والعرش، والكرسي، والسموات السبع، والعناصر الأربعة، والمواليد الثلاثة التي ينفصل كل واحد منها إلى جزئياته.

والتسعة عشر إشارة إليها مع العالم الإنساني، فإنه وإن كان داخلاً في عالم الحيوان إلا أنه باعتبار شرفه وجامعيته للكل وحصره للوجود عالم آخر له شأن وجنس برأسه له برهان، كجبريل من بين الملائكة في قوله تعالى:
{ وَمَلاۤئِكَتِهِ وَرُسُلِهِ }
[البقرة، الآية: 98].

والألفات الثلاثة المحتجبة التي هي تتمة الاثنين والعشرين عند الانفصال إشارة إلى العالم الإلهيّ الحقّ، باعتبار الذات، والصفات، والأفعال. فهي ثلاثة عوالم عند التفصيل، وعالم واحد عند التحقيق، والثلاثة المكتوبة إشارة إلى ظهور تلك العوالم على المظهر الأعظميّ الإنسانيّ ولاحتجاب العالم الإلهي.
حين سئل رسول الله صلى الله عليه وسلم عن ألف الباء من أين ذهبت؟ قال صلى الله عليه وسلم: " سرقها الشيطان " . وأمر بتطويل باء بسم الله تعويضاً عن ألفها إشارة إلى احتجاب ألوهية الإلهية في صورة الرحمة الانتشارية وظهورها في الصورة الإنسانية بحيث لا يعرفها إلا أهلها، ولهذا نكرت في الوضع.

وقد ورد في الحديث: " إن الله تعالى خلق آدم على صورته " ، فالذات محجوبة بالصفات، والصفات بالأفعال، والأفعال بالأكوان والآثار. فمن تجلّت عليه الأفعال بارتفاع حجب الأكوان توكل، ومن تجلّت عليه الصفات بارتفاع حجب الأفعال رضي وسلّم. ومن تجلّت عليه الذات بانكشاف حجب الصفات فني في الوحدة فصار موحداً مطلقاً فاعلاً ما فعل وقارئاً ما قرأ بسم الله الرحمن الرحيم، فتوحيد الأفعال مقدّم على توحيد الصفات وهو على توحيد الذات وإلى الثلاثة أشار صلوات الله عليه في سجوده بقوله: " أعوذ بعفوك من عقابك، وأعوذ برضاك من سخطك، وأعوذ بك منك

© 2004-2002,  Dara O. Shayda