A Commentary on the Chapter of Praise

Brief Summery on Some of the Secrets behind the Hamd Surah Extracted from Sirr as-Salat

part 4

For the ascension is the contiguousness and the horizon of sacred and assembly of proximity towards obeisance and indigence, and also is the abolishing the ambiguity of selfishness and the stage independent. And confessing the prophetic in profession of faith (an act in the daily prayers) after confessing the obeisance, because the obeisance is the prophetic ladder. And in prayers, which  is  the  pious’s  ascension  and  the  manifestation  of prophethood’s  ascension, (confession  to  the  prophethood) follows it. After having abolished the veil to bismillah which is the reality of obeisance attracts him towards the stage of obeisance to the horizon of unity and released him from earth, heaven and the celestial kingdom, and took the other creatures who are being illuminated by that pure light, named by God’s sign and the realization of God’s reality the inside of which is obeisance towards the nearness ascension. and when the spiritual wayfarer saw the circle of being merely God’s name according to his initiative conducts is able to enter the beginning of the God’s book and the key of the God’s treasure, then he returns all praising to the justice in the formalism perfect stage and does not see any erudition and excellence for any creature but the God, because otherwise it is contrary to the formal vision. And if he utters “bismillah”‌ in its own real meaning, he can utter the “al-hamd”‌ in the same trend. And if he, like “Iblis”‌ in the cover of the people of the stage name is deprived, he is not able to return praising to the justice as well. And as far as he stays within the veil of selfishness, he is deprived of the obeisance and formalism state. And as far as he is deprived of this case he won’t be able to achieve  the  praised  state.  And  if  through  the  process  of obeisance and the reality of the formalism will achieve the praised state, the qualification of the praised state is considered and specified for the justice by the spiritual wayfarer and he will consider the justice both praise and the praised one as a single unit and sees Him with the same aspect, then as far as he thinks of himself as the God’s worshipper and sees the justice his aim for praising, he is not the [God’s] praiser, but he is the praiser of himself and is deprived of the justice and His praising. And when he achieves the point of the praised stage, he will say:

[anta kama athnayta ‘ala nafsika] He will be out of the praised veil which is next to the claim and confined to the being praised confirmation. Thus, the article “Obedient spiritual wayfarer”‌ in this stage is as follows.”‌ [bismihi al-hamdu lahu minhu al-hamdu wa lahu al-hamd].

And this is the outcome of esteem’s bounties, which in the holy tradition was referred to. There it is said; “rabb al-‘alamin”‌ [The God of the both worlds]. If “The two worlds”‌ “al-‘alamin”‌ is the formal names which are firm essence, the divinity will be of the essence state, and the name is the supreme name, because the constant essence by the manifestation essence in the stage of the unity, following the collective name, which by the manifestation of the sacred blessedness has been determined, is manifested in scientific realization. The concept of the divinity at that sacred rank is manifested  by  the  manifestations  of  the  names  will  be determinate, and the constant essence would be the perfect human primarily, then the other essence after him will be determinate. And the compassion and the mercifulness”‌ is the expression of that form from the absence of identity to the horizon  of  the  absolute  confession.  It  is  the  nature  love entrusting and the absolute perfect liking within their essence:

“ala ila’-llahi tasir al-umur.”‌

Thus, by this way the ultimate aims and the ultimate actions and the utmost desires and the source of beings and the beloved of the world and the idol of the lovers and the favorite of the absorbed ones, is the sacred being, though all of them are invisible for this beloved they consider themselves involved and the lovers of some other affairs. And this great veil is nature that the spiritual wayfarer must tear it though the step of knowledge. and as far as he does not reach to such a stage he is not allowed to utter “iyyaka na‘budu”‌ namely “la natlubu illa iyyaka”‌ and [must not say] and I seek only you, and I want only you only, and except you I praise no one, and I seek your help in all affairs, from the lowest point to the ultimate invisible constant forms are seeking justice and anyone, within any beloved, is seeking you or offering love to any beloved:

[Fitrata allahi allati fatara an-nasa ‘alayha]. [yusabbihu lahu ma fis-samawati wa’l-ardh]. And when the spiritual wayfarer would attain this stage and found himself through in love with the justice and utter it verbally, he is seeking help for union and the right path, which is the way of the God’s “inna rabbi ‘ala siratin mustaqim.”‌

The majestic Moses’ multiplicity was encompassed over unity and the majestic Jesus unity’s was encompassed over the multiplicity   and   the   great   messenger   enjoyed   the   great intermediate stage which is the mid-night path [Is the mus; the interval between date and the day of resurrection.]

So far, the commentary on verse praise was to be the worlds. The stage of the manifestation forms and if the world the stages of attributes names or intrinsic names or agent names or the abstract worlds or the material worlds or both of them, the commentary of the verse is different.

Similarly, if God’s name in the holy verse bismillah… is something but the stage of “Will”‌ any other stages unseen or so on the whole verse (commentary) differs.

And again, if “Allah”‌ is to be essential divine or presence and “the rahman”‌ and “rahim”‌ in bismillah would be attribute for the name or for “God”‌ the commentary of the holy verse differs.  Likewise,  if  Ba  in  bismillah  is  for  seeking  help, accompanying, or it would belong to the existence or if it belongs to the verse itself or to any part of the verse, then the differences will be appeared. As according to the principal rule of reading, being in the veil of multiplicity or encompassing of unity or sobriety after effacement other stages which have been mentioned the commentary of the verse should be different. And being master about them all and a real commentary on Qur’an, which is the perfect word, above the all words, is beyond the ability a person like this writer innama ya‘rifu al-qur’ana man khutiba bih.And whatever it has been said it was probability God is the guide.

Source:

A Commentary on the Chapter of ‘Praise’ 

Witten by: Imam Khomeini(R.A)

Translator: Bahram Afrasiabi

Other Links:

A Commentary on the Chapter of ‘Praise’ (Brief Summery): part 1

Surah al-Fatihah: Interpretation of the last three verses