Sunday, 28 August 2011

A commentary on the 1st Surah (chapter) of the Qur'an

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم
In the Name of God the Compassionate, the Merciful! 

Commentary: 19 letters indicate the pleroma consisting of God, the 4 Archangels of the Throne (viz. Mika'il/Michael, Isra'fil/Raphael, Jibra'il/Gabriel and Izra'il/Azrael) and the 14 infallibles as the symbolic basis of creation. 19 is also the abjad numerical value of the word wujud (existence/being) and wahid (one/unity). The four words of the bismillah indicate the 4 worlds of lahut/divinity, jabarut/the empyrean of power, malakut/angelic world and mulk/dominion who are personified as Muhammad/bism, 'Ali/allah, Fatima/al-rahman and Husayn/al-rahim. This verse instances the attributive imprint (khisla) of Will (mashiya) and the pentagram seal of the Greatest Name (ism al-a'zam).

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الْحَمْدُ للّهِ رَبِّ الْعَالَمِين
Praise be unto God the Lord of all the worlds!  

Commentary: The Lord of the Worlds refers to the Presence of Divinity, which is the First Intellect ('aql awwal), otherwise known as the Nur Ahmadi (the Most Praised Light), the Universal Intellect ('aql kolli), the Primal Point (nuqtat'ul-ula) and the Primal Will (mashiya al-ula), which is the first thing emanated in pre-eternity (azal) by the Unknowable Godhead who is beyond all knowledge, understanding, predication, so beyond all categories of lordship, because nothing exists with the Hidden Ipseity (dhat al-ghayb) for It to be lord to anything because It is "One without peer or equal" and "neither begets nor is begotten" and so transcends even the very notion and category of lordship. This verse instances the attributive imprint of Volition (irada) and the 'three sticks in a row after a seal above them the semblance of a straightened lance' sigil of the Greatest Name.


الرَّحمـنِ الرَّحِيم
 The Compassionate, the Merciful! 

Commentary: This refers to the process of the formal instantiation of the worlds from the stage of latent pregnancy of the immutable archetypal forms of the kosmos (a'yan thabita) in the world of lahut (divinity) from potency to act in the world of jabarut (the empyrean of power). This verse instances the attributive imprint of Determination (qadar) and the 'blind mim' sigil of the Greatest Name.
 

مَـالِكِ يَوْمِ الدِّين
Sovereign of the Day of Judgement! 

Commentary: Sovereignty belongs to the First Intellect as the first emanation of the Godhead who creates all the forms of the kosmos and likewise annihilates them. The Day of Judgement of each thing is the annihilation of its composite quintessence in one form and its resurrection into either a higher or lesser form, depending on its providential preparedness (isti'dad). This verse instances the attributive imprint of Authorization (qada') and 'a ladder unto all which is hoped for' sigil of the Greatest Name.


إِيَّاك نَعْبُدُ وإِيَّاكَ نَسْتَعِين
To Thee do we render worship and from Thee do we seek for aid.  

Commentary: This instances the Origination (mabda') and the Return (ma'ad) as worship returns to its Source what its Source has given as aid. The plural "we" instances the immutable archetypal forms who in their primordial latency, before having tasted creation, are in a state of perpetual ontological 'worship' - that is, they are in a state of ontological passivity - and the aid in the form of the act of the fiat 'Be' (kun) by the First Intellect grants them existentiation. This verse instances the attributive imprint of Realization (imda') and the 'four things pointing to good deeds' sigil of the Greatest Name.

 
اهدِنَــــا الصِّرَاطَ المُستَقِيمَ
Guide us upon the straight  Path!  
  
Commentary: The sirat al-mustaqim (the straight path) refers to the Eternal Wilaya (Providential Guidance) of the Ahl al-Bayt (People of the House) who are the Personified Gates of Divinity and the Face of God (wajh allah) to creation. This verse instances the attributive imprint of the divine Allotment (ajall) and the letter ha' of the Greatest Name.

  
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّين
The Path of those Thou hast bestowed grace; not those who have been shown anger, or those gone astray!   

Commentary: The Path of Grace is the Path of the Imams and Guides of Light (a'immat al-nur) and their gnostic initiates or 'believers' (mu'minun). The path of anger is the path of the guides of darkness (adilla al-jawr) and misguidance, and those gone astray are those multitudes who have followed the guides of darkness, the masters of the counter-initiation. This final verse instances the kosmic Book (kitab) and the inverted waw of the Greatest Name which indicates the plane of the eschatological differentiation (tafriq) and the separation of the Light (nur) from the darkness (zulma), the affirmation (ithbat) as against the negation (nafy); that is, the manifestation of the Unicity (tawhid) which is personified in the words of the tahlil as 'there is no god but God' (la ilaha illa allah).

21 Wilaya 7 N.U.R.
و لا حول و لا قوّة الا بالله العلي الاعلى

Wednesday, 3 August 2011

A Prayer for Justice

هو العدل

In the Name of That Who is the Just Who hath Decreed with Justice from Pre-Eternity!

Say, It is the Sun of Justice and there is no other Pure Light of Justice found besides It neither in the Heavens, nor in the earth nor what is between them! 
 
O God my God, verily I invoke Thee by Thy Justice Most Equitable for Thou art indeed That Justice Most Just in the essence of consummate Justice by Thy Name the Just in the Attribute of Justness Most Brilliant, Most Scintillant, Most Irradiant whether in the Heavens, in the earth or what is between them! 
 
O God my God, verily I invoke Thee by Thy Decree Most High for indeed Thy Decree is That Decree whereby all-things are existentiated at each moment by the Will of That Volition that is the quintessence of Thy Word in the acme of that Victory which is Thy Light, Thy Luminscence and Thy Resplendence in the Heavens, in the earth and what is between them! 
 
O God my God, verily I invoke Thee by Thy Sovereignty Most Established for indeed Thy Sovereignty is That Sovereignty whereby the essential quiddities of all-things are upraised in their beinghood in each instant by the Dominion of That Domination that is the conclusive Might of Thy Power borne of the Singular Sovereignty which is in Thy Hands, in Thy Possession and under Thy Protection within the Heavens, within the earth and what is between them! 
 
O God my God, verily I invoke Thee by Thy Wisdom Most Stupendous for indeed Thy Wisdom is That Wisdom whereby the contingent realities of all-things are realized from before and after in the realization of that Reality which is Thy Omnipotence Most Manifest by the Appearance of Thy Visage which hath annihilatively effaced the darkness of the inversion of negation with Thy Existence, by Thy Being and in Thy Essence within the Heavens, within the earth and what is between them! 
 
O God my God, verily I invoke Thee by Thy Names the Vanquisher, the Victorious, the Equitable, the Just, the Wise and the Sovereign to grant Thy servants the Just Vanquishment, the Victorious Equity, the Wise Justice and the Sovereign Word for there is no other Justice but  in Thee the Living, the Protector, the Peerless neither in the Heavens, nor in the earth nor what is between them!

6-16-2
August 23, 2007 

Monday, 1 August 2011

The Dawn Prayer (du'a al-sahar) or Prayer of Splendour (du'a al-baha')

The following below is considered the most cherished prayer and recitation by Shi'a Muslims during the holy month of Ramaḍán. It is a prayer by the 5th Imám Muhammad al-Báqir (as). I have previously dealt with this prayer in another setting, see here.


1. O my God! I verily beseech Thee by Thy Splendour at its Most Splendid  for all Thy Splendour is truly Splendorous. O my God! I verily beseech Thee by the whole of Thy Splendour. 2. O my God! I verily beseech Thee by Thy Beauty at its Most Beautiful for all Thy Beauty is truly Beauteous. O my God! I verily beseech Thee by the whole of Thy Beauty. 3. O my God! I verily beseech Thee by Thy Majesty at its Most Majestic for all of Thy Majesties are truly Magisterial. O my God! I verily beseech Thee by the whole of Thy Majesty. 4. O my God! I verily beseech Thee by Thy Might at its Supreme Mightiness for all Thy Might is truly Mighty. O my God! I verily beseech Thee by the whole of Thy Might. 5. O my God! I verily beseech Thee by Thy Light at its utmost Resplendence for the whole of Thy Light is truly Luminous. O my God! I verily beseech Thee by the whole of Thy Light. 6. O my God! I verily beseech Thee by Thy Mercy at its vastness  for all of Thy Mercy is truly Vast. O my God! I verily beseech Thee by the whole of Thy Mercy. 7. O my God! I verily beseech Thee by Thy Words at their most Complete for all Thy Words are truly Complete. O my God! I verily beseech Thee by the totality of Thy Words. 8. O my God! I verily beseech Thee by Thy Perfection at its absolute Perfection for Thy Perfections are truly Perfect. O my God! I verily beseech Thee by the completeness of Thy Perfection. 9. O my God! I verily beseech Thee by Thy Names by virtue of their supreme Greatness for all Thy Names are truly Great. O my God! I verily beseech Thee by the totality of Thy Names. 10. O my God! I verily beseech Thee by Thy Grandeur at its utmost Grandness for all of Thy Grandeur is truly Grandiose. O my God! I verily beseech Thee by the fullness of Thy Grandeur. 11. O my God! I verily beseech Thee by Thy Will at its most Conclusive for all of Thy Will is truly Conclusive. O my God! I verily beseech Thee by the totality of Thy Will. 12. O my God! I verily beseech Thee by Thy Power through the Power of which Thou hath overshadoweth all things for all of Thy Power is truly All-Subduing. O my God! I verily beseech Thee by the fullness of Thy Power. 13. O my God! I verily beseech Thee by Thy Knowledge at its most acute for all of Thy Knowledge is truly Penetrating. O my God! I verily beseech Thee by the whole of Thy Knowledge. 14. O my God! I verily beseech Thee by Thy Speech at its most Delightful for all Thy Speech is especially Pleasing. O my God! I verily beseech Thee by the whole of Thy Speech. 15. O my God! I verily beseech Thee by Thy Concerns which are most Beloved of Thee for all of Thy Concerns are truly beloved. O my God! I verily beseech Thee by the whole of Thine Concerns. 16. O my God! I verily beseech Thee by thy Honor which is most Honorable, for all of Thine Honor is truly Honored. O my God! I verily beseech Thee by the whole of Thine Honor. 17. O my God! I verily beseech Thee by Thy Sovereignty at its most Permanent for the whole of Thy Dominion is truly Enduring. O my God! I verily beseech Thee by the absoluteness of Thy Sovereignty. 18. O my God! I verily beseech Thee by Thy Dominion at its most Magnificent for the whole of Thy Dominion is truly Excellent. O my God! I verily beseech Thee by the whole of Thy Dominion. 19. O my God! I verily beseech Thee by Thy Sublimity at its Utmost Supremity for the whole of Thy Sublimity is truly Lofty. O my God! I verily beseech Thee by the fullness of Thy Sublimity. 20. O my God! I verily beseech Thee by Thy Benevolence at its Most Immemorial for the totality of Thy Benevolence is truly Pre-Existent. O my God! I verily beseech Thee by the whole of Thy Benevolence. 21. O my God! I verily beseech Thee by Thy Versical-Signs at their Most Distinguished for all Thy Versical-Signs are truly Precious. O my God! I verily beseech Thee by the totality of Thy Versical-Signs. 22. O my God! I verily beseech Thee by that whereby Thou hast Standing and Omnipotence and by virtue of every single quality and unitary dimension of Empyrean Power. 23. O my God! I verily beseech Thee that Thou answer me at the very moment I request of Thee! Wherefore do Thou answer me, O my God!