A Commentary on the Chapter of Praise
Brief Summery on Some of the Secrets behind the Hamd Surah Extracted from Sirr as-Salat
part 3
Glorified be who carried His prophet through the absolute obeisance ladder by night from the Inviolable place of worship” and through the obeisance step attracted him to unity stage, releasing him from the universe heaven, the celestial realm and carried the other creatures who have become purge through the pure light, named a “God’s sign” of the God’s signs. And to the ladder of realization to the God’s name the intuition of which is obeisance: That leads to the ascension’s favor.
And the spiritual wayfarer would come across the circle of being, he would be able enter it as much as his conductive step allows him, namely into the beginning of the spiritual book and the spiritual treasure’s key. Thus all praise worthiness and prayers would pertain to Him the justice, to the stage of the perfect name, while (the spiritual wayfarer) does not see any erudition and excellence for any being of the creatures, except God almighty because being contrary to the formal aspect, and if he would utter “bismillah”, in reality, he would utter “al-hamd” as well in the same manner. And if within the veil of people, like Satan being deprived of the formal stage, he is not able to pertain the praise worthiness to the justice. And as far as he stands within the veil of egoism, he is deprived of the obeisance and formalism. And as far as he is deprived of this stage, he will not reach the stage of praiseworthiness. And as far as pertain the attributive praise worthiness to the justice considering the justice both praiser and being praised and sees Him in the same frame; and as far as he considers himself praiser and would see the justice the praised one, he is not the praiser of the justice, rather, the praiser of the justice and the people, rather the prayer of self only, and he is deprived of justice and His praise and when he would achieve the stage of praise worthiness utter. “anta kama athnayta ‘ala nafsika.”
And within the veil of claim and needed proving the praised worthiness, goes out, then the case of the obedient spiritual wayfarer in this stage is: “bismihi al-hamdu lahu minhu al-hamdu wa lahu al-hamd.” And this is the result of the esteem’s bounties to which in holy tradition was referred: “fa idha ahbabtuhu kuntu sam‘ahu wa basarahu wa lisanahu”.
Ribb al-‘alamin: “The two worlds” if “rabb al-‘alamin” the two worlds would be the formal names which is the firm essence it will be the divinity essence, describing the stage of essential divinity, which is the supreme name”. For, the firm essence through the essential manifestation in the unity stage secondary to the perfect name””being limited by the manifesting of sacred blessedness, which has been found expression in scientific realization. And the concept of divinity at that sacred stage is being manifested through divinity stage to which pertains to the manifestation of all names being determinated. And the essence of the constant perfect man primarily and the other assenie secondary, will be determinated. And the compassionateness and the mercifulness offering the same essence from the unseen identity as far as the threshold of absolute confession. There are intuition love and the perfect absolute affection within their essence that through the motivating intuition affection and its attraction power, which has been reflected upon their faces, will achieve the stage of absolute reward, namely, drown within the perfect unity ocean, ala ila’llahi tasiru al-umur.
Thus the ultimate of wishes conducts, and desires and the source of the creatures, the beloved of the universe the favor of the attracted ones, is the sacred essence, nevertheless they are all being deprived of Him pretending to be fond of some other beloved and affairs. And this is vast intuition veil the spiritual wayfarer should through the cognition move tears it and unless he reaches this stage, he is not namely “la natlubu illa iyyak” and “Thee only we serve; Thee only we pray for succor. We, all the creatures from the wisest one up to the meanest one, from the heaven up to the material world, everyone, everywhere within everything and from any beloved is demanding you; loving you through any beloved:
Fitrata allahi allati fatara an-nasa ‘alayha1 yusabbihu lahu ma fis-samawati wa’l-ard.
“So set thy purpose for religion as a man by nature upright”” the nature of Allah in which, he has created man””He is Allah, than whom there is no other than God, the knower of the invisible and the invisible. He is the beneficent the merciful. Then he finds himself God’s name, God’s sign and defaced himself into the God’s wayfaring the other creatures with the same vision. If he is perfect “wali” he will be knowledgeable to the absolute name, then the realization of the absolute obeisance touches him, he becomes a real God’s obeisance “God’s slave”
Source:
A Commentary on the Chapter of ‘Praise’
Witten by: Imam Khomeini(R.A)
Translator: Bahram Afrasiabi
Other Links:
Surah al-Fatihah: Interpretation of Ar-rahmani’r-rahim
Surah al-Fatihah: Interpretation of Maliki yawmi’d-din
