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The Truth of Inspiration

 

The Interpretation of Holy Sura of Al-Hamd (praise)


The Truth of Inspiration
The interpretation of Holy Sura of Al-HAMD (Praise)
Bismillah-Al-Rahman-Al-Raheem( In the name of Allah, the Most Merciful and the Most Gracious): From the viewpoint of mystics: B is God's spring, S is God's glory, and M is God's domain.

From the viewpoint of the men of cognition: B is the value of Oneness. S is glory for being Self-Containment, M is the domain of Divinity. His value is eternal, His glory is great, and His domain is everlasting. His value is magnificent, His praise is enchanting, and His Domain is permanent. His value is attractive, His glory endearing, His domain everlasting.

From the viewpoint of the enthusiast: B is kindness with God's friends, S secret with the great men, M indebtedness of men of Vala( Muslims who are under the guidance of Imam Ali PBUH), B His Kindness with mankind, S secret with His friends, M the enthusiast's owing Him for His blessings. Wasn't His Kindness, where could be a place for His secret? And wasn't the indebtedness of mankind to Him, how could we join Him, and how could we approach His magnificence? And wasn't His eternal love, how could we acquire divine cognition?

The world is happy with God's Name, the Hereafter with His Mercy, and Paradise with visiting Him. Wasn't God's name and message, there would be no place for mankind to stay, and wasn't His mercy and forgiveness in the Hereafter, it would be difficult for mankind. In Paradise, wasn't the hope to visit Him, how could a dervish be happy?

God! by Thy sign we can see, by Thy cognition we are alive. By Thy name we are lively, by Thy remembrance we are happy, when we find Thee we are honorable. Spiritually intoxicated we are by the glass of Thy love, and we are trapped in Thy love-net.

Name(Bismillah: In the Name of Allah) comes from position, a fiery position, which means that the teller of Bismillah, is the possessor of that fiery Warmth. Imam Reza(PBUH) said: When a person says Bismillah, it means: God, I'm grief-stricken and for it I'm happy, but God, the Merciful, I'm unhappy because of my being! Take my being from me, because Thy Being is enough for me. God! Thy being started the light of cognition, and made the brightness of my heart more, Thou created me, so my calling is more, being close to you makes the light of my ecstasy burn, so my endeavor is more. Thy will succored me in everything and made my attempt more. God! What were my being's achievements? Nothing but evil and pain. And what have I acquired because of Thy being? All mercy and truth.

If the Holy Book of God (Koran) commences with the names Allah, Rahman (The most Merciful), and Raheem (The most Gracious) it is due to the fact that all the meanings are included in those three names. And those meanings are three parts: One part is grandeur and magnificence which is included in the name "Allah." One part is blessing and education which is included in the name "Rahman." And one part is mercy and forgiveness included in the name "Raheem." The other meaning is that when God sent Prophet Mohammad (PBUH) for the guidance of people they were three groups: Idol worshipers (pagans), Jews, and Christians. The first group called the Creator as "Allah," and it was well-known among them. The second group called Him "Rahman" and it was written in the Torah, and the third group called Him as "Raheem" and it is well-known among them in the Bible. If it begins by the name of Allah and then it is followed by Rahman and after that Raheem, the reason is that the beginning of the creation takes place first and then power and education and finally mercy and forgiveness follow. It means that I (God) created with power and educated by blessing and forgave by mercy.

The sage said: God, for us Thy name is permission and comfort, Thy love is the reward for us, knowing Thee gives us safety, and Thy kindness is clear for us. God, for the weak Thou are shelter, for the messengers Thou are omnipresent, and for the believers Thou are the witness. How dear the person thou love is.

Al-Hamdo-Le-Allah: Praise be to Allah, the Creator and the Provider (of everything for the created), He is Unique in name and sign, the One whom they can find before seeking, and whom thy can know before they comprehend, and love before they see. The Powerful who doesn't need anything from anyone and is Self-Contained, The One who is everlasting and whose characteristics are eternally unchanged, His domain (kingdom) is eternal, His essence and characteristics are magnificent, and He is the Eternal and the Everlasting, and He is the Owner of greatness.

The Glory of the Holy Koran testified to the powerlessness and helplessness of the humankind, and to the greatest extent of grandeur and holiness represented Him and He praised Himself and taught them how to praise Him and then bade them do it. And if He didn't, who could find out how to praise Him? O Thou, who deserves His own praise, and Thou, who thanks His blessings (to humankind), human is by essence unable to serve Thee as Thou deserve, and he is by his reason and intellect unable to understand the degree and depth of his indebtedness to Thee, and by his power he is unable to thank Thee. O the Generous, I have an illness for which Thou are the only cure, I heartily and impatiently crave for the praise that Thou deserve, I know nothing about Thee that Thou know, Thou are the One who Thyself said.

Beware that you should praise either when you receive a blessing from God, or when you see the Owner of the blessing. When you receive a blessing, in order to praise you should be obedient to God and be grateful in order that He adds to your blessings today, and takes you to paradise tomorrow, and when someone sees the Owner of the blessing: It is like the story of a kind person who was given the (divinely) intoxicating wine, and conforming the rules of politeness they prepared him to visit the Owner of the blessing, then s/he lost him/herself to God, then heard the name of God, saw the light of acquaintance, heard that his prayer was answered, felt the expectation of friendship, and became the friend of the Everlasting. This good person first found a sign and lost his heart, then was permitted to enter the domain of God and he became all heart, and then saw the Friend and ascended the throne of heart!

The sage said: The two worlds are God’s secrets and He is the friend, and now I can not say who He is.

Rabb-o-al-alamin (the Developer of everything): The Developer (He spiritually and physically educates and is the cause of growth) of the created. One is provided by God’s blessings and she/he is slothful and lazy, and the other is provided and she/he (spiritually) cultivates and purifies his heart for God. Blessing is provided for the one who doesn't stop attempting to serve. Greediness to see the Friend is the characteristic of the real men, and triumph is for the person for whom the Friend (the Beloved) is evident.

Al-Rahman-e-Al-Raheem: He is Rahman because He eases the way for anybody to serve and expects and receives his pay for his service. He is Raheem because he lights the candle of friendship for the friends to see when they move on the way. The one who for the sake of reward serves, is always upset and wishes for houris (beautiful young women in paradise) and palaces and the friend shines with light. He is Rahman because he let the messengers (prophets) attempt. He is Raheem because he allowed the seekers to meet Him. That is the mood of the disciple, and this is the mood of the Beloved. The wayfarer was blessed by God and coul see Him, and The Beloved Willed and he saw. Because the wayfarer can get closer to Him if he moves further away from himself and when he loses himself, he can know him, and for the messengers He is never far, and for the seekers and wayfarers he is never lost, and for the disciples he is never absent.

(He is the Owner of the Judgment Day): It refers to the absolute stability of the God's ( the One) domain, and the absolute survival of God's Jabarout (the world of angles). Every construction decays and collapses one day, but God's domain is everlastingly stable and will never decay or end. There isn't anybody or anything out of His domain in the two worlds, and no one's domain is like His! He is the Developer of the worlds today, and the Owner of the Judgment Day tomorrow. He is the Owner of the two worlds. There is no partner and no one like Him. He doesn't need anything and doesn't ask for anything! So is there free will for human? And he who doesn't have free will, there is no responsibility for him. Religion here means reward. He says that I (God) am the Owner and the One who is responsible for the judgment of human's deeds. This is because he doesn't want anybody to find out about their wrongdoings, and He doesn't want to embarrass them. Although judgment for them is wrath for them, He doesn't uncover the deeds of human, and this shows how merciful He is. God wills to have mercy after He shows wrath! This is God's way –the Exalted and the Great-that on wherever He wounds by wrath, He rubs the balm of mercy.

The sage said: On the Judgment Day , if I have the ability to speak, I will say: O God, from among the three things that I have, Thou consider one. First, my prostrations in which I wished for nothing but Thee from the bottom of my heart. Second, my belief, that whatever Thou said I said it is right. Third, when the breeze of Thy mercy blew, my heart never wished for anything but Thee.

(Thee only we worship and from Thee only we ask for help): It refers to two embellishing fundamental kingpins of the religion on which the believers' way is based: First, embellishing the soul (human's self) with pure and sincere (unpretentious) worship and absolute obedience (without causing divisiveness), and the other is purifying and maintaining the self pure from believing in polytheism and corruption and not relying on our own power. Embellishing refers to what we have to do in the Islamic law and purifying refers to what we don't have to in the Islamic law. Thee only we worship: is absolute Oneness of God. He –the One- is the only one who deserves to be God because He is the only One who is Worshiped (there is no one equal to Him), and He is the Unique for Whom there is no second. From Thee only we ask for help: It refers to cognition and knowledge of the mystics. And the core of this understanding is to believe the Right –His grandeur is great- as the only God, then start to believe in His knowledge and power. Because Tohid (believing in the only God) is for Islam, and cognition (Maarefat) is for faith. In order to find the right path, we should at first recognize the reason of the Creator and then realize His wisdom.

The sage said: It is because of this reason that the sage became eager (for God) after he sought, and not before he sought. He found reason in the meaning, and not meaning in the reason. The obedient became submissive after he became faithful, and he couldn't become obedient before he became faithful and loyal. Sinner was punished after he committed sin, and it is not right to say that sin itself (when not committing it) could cause punishment.

(To the right path lead us): This verse is worship itself and the core of obedience. Prayer, question, crying, and beseeching of the faithful believers are asking for patience in religion. Faithful believers say: God, show us Thy path, then keep us on that manner, and then change the manner to attraction. Showing the path was when God sent His verses, manner is that step by step He established them, and attraction is that He led him closer to Himself. In this verse the faithful believers beg for all the three (Showing, manner, and attraction). Not everyone who saw the path, walked on it, and not everyone who walked on it could reach the destination. There were people who heard and didn't see, and others who saw but didn't realize, and some others who realized and didn't find.

(The path of those who Thou have granted them blessings): This is the manner of Al-ashab-al-Kahf ("the companions in the cave" is a story in holy Koran). The faithful believers said: God, Thy path Thou end without us, just in the same way that Thou had mercy on the honest "companions in the cave," and treated them with kindness, and Thou said to them, "Enter this cave and sleep peacefully that we made your sleep more valuable than the prayer of all the people in the world." God, bestow that blessing and mercy upon us, and just in the same way that Thou –the Merciful- ended their path by Thy generosity, end our path without us too because whatever we do will be penalty and punishment and whatever Thou do is exaltation for us in the two worlds.

The sage of the path said: God, we can't end this path without Thee, and we don’t have the courage God. Whenever we start to believe that we have reached, we then understand that we have not. How can we retrieve that day that Thou were for us and we were not. We’ll suffer pain until that day. If in the two worlds we retrieve that day, we are successful, and if not we are happier not to be than to be.

(Thou have granted them blessings): Not until Islam and Sonnat (The preachings and deeds of Prophet Mohammad PBUH) are one, human can keep and maintain (be patient in) religion. Islam is not without Sonnat, and the religion that is without Sonnat, that religion is not right. It is because of this fact that prophet Mohammed (PBUH) said “The right speech is dependent on the right deed, and they are both dependent on the right intention, and these three are dependent on their agreement with Sonnat.

(Not those to whom Thou show wrath and not those who are led astray): God, Don't let us be of those who Thou have left to themselves, and they became exhausted because of being far from Thee and they were tied to the nail of rejection. What burden could a torn cord carry? And what is the use of a inappropriate attempt? A person who has lived in strangeness, has lost the path today, and has thought that this wrong path is the right one. These are the people whose attempt is wasteful and useless and imagine that their deeds are right.

Bon mot: Al-Fattahah ( the key) is known as the is the key of the paradise because the doors of the paradise are eight and this sura has eight parts. If you don't obtain those eight parts and don't believe in them those doors will not be opened to you. First, Al-Hamd (praise) or the Essence of God. Second, (Al-Rahman) the Gracious and that is saying and praising His characteristics. Third, (Thee only we worship) and that is saying and praising His actions. Fourth, (From Thee only we ask for help) and that is remembering and believing in Judgment Day. Fifth (Lead us) and that is words for purifying the soul (self). Sixth, (The right path) and that is embellishing the soul (self) with the right things. Seventh, (The path of those) and that is the mood and condition of the friends of God and God's approval of them. Eighth, (Not those to whom you show wrath) and that is the mood and condition of the strangers (Those who went astray) and God's disapproval of them. Each of these is a door of the doors of paradise. If a person reads this holy sura and he Is truly purified and truthful, the eight doors of the paradise will open to him. Today the paradise of Mysticism and tomorrow the paradise of happiness neighboring the Merciful.

The Interpretation of the holy sura of Al-Hamd (praise) by Khajeh Abdollah Ansari


تاريخ نگارش :13 / 08 / 1386     زمان نگارش : 8:23:26 A.M.



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