| Ismul-A'azam:
In this phrase the word ‘ISM’ is All-Embracing
and All-Encompassing for the Ever All-Gracious Beautiful Names
and Attributes of Allah. By this simple and easy invocation,
one makes a supplication to all the ‘Asmaa’ ul
Husnaa’ [The Great Name ‘Ismul Aazam’. In
this way the reference to the ‘ISM’ strengthens
the belief in the Existence of the Living God, manifest in
functions and phenomena of nature. Muhammad (Peace be upon
him) is related to have said that `Ismul-A'azam' [as generally
believed to be known only to God and His Prophets (Peace be
upon them)]; occurs in one of three verses in the Quran, namely:
"God (Allah), there is no god but He (Huwa),
The Living One (Al-Hayyu),
The Self-Subsisting One (Al-Qayyuum)" 2-255,
OR in verse 3-2, which contains the same words,
OR in 20-111.
"Faces
shall be humbled
before The Ever Living (Al-Hayyu),
The Self-Subsistent Eternal (Al-Qayyuum)."
20-111
"Al-Baizawi
says the word `Huu' (better Huwa)
i.e., `He’ (God ) may be the `Ismul-A'azam' or `Exalted
Name' of The Almighty, especially as it occurs in two of the
verses of the Quran indicated by Muhammad (Peace be upon him)
, namely, Surah 2-255 and 3-2."
Huu (Huwa) means `He'
(God) or `He is'. Some mystics say: "O `He',
Whom no one knows; what He Himself is but Himself". It
is very probable that the mysterious title of the Divine Being
refers to the Great Name of `Jehovah', in Jewish religious
literature. Saint of Sindh, Shah Abdul Latif Bhitai says:
I beg as much Mercy, as Great Your Name.
It is generally held that either Allah, or Huu
(Huwa), or Al-Hayyu, or Al-Qayyuum is the `Ismul A’azam’.
There is another tradition, from which it would appear that
`the Great Name’ may be either Al-Ahad
(the One) or As-Samad (the Eternal). According
to some other Traditions and some scholars, ‘Allah’
is `the Greatest Name or the Exalted Name”- (Al-Ism
al-A’azam).
Bi-Ism
(Bism)
`BI-ISM’ is generally translated as `In
the Name of’.
`BI-ISM’ is also translated as `On behalf
of’ and `In behalf of’.
`BI-LLAAH’ is translated as `By God’
(Al-Mawrid)
In the Uthmani Manuscript of the Holy Quran compiled
by the third Caliph Uthman (Allah be pleased with him), the
letter `Alif’ has been dropped from the word `SM’
and `BA’ has been directly joined with its letter `Siin’,
making `BA’ look like the part of this word so that
beginning is made in effect, in writing and pronunciation,
in communion with the Name of Allah. It is important to note
that `Alif’ (the first letter of Arabic alphabet) is
not dropped in other combinations of word `ISM’. This
shows the depth of desire of the believer for dedication and
devotion of all intent, purpose and action, in all humility,
to Allah, without lingual or literal distance, even standing
of a single letter, in between, i.e of the letter `Ali’.
All that the closeness requires is the humbleness and humility
in sincere submission of `Qalb Saliim’ (sincerely pure
heart), like Ibrahim (Peace be upon him).
"Behold! His Lord-Master-Sustainer said to
him:
`Bow' (submit your will to Me)
He said: `I bow' (submit my will)
To The Lord-Master-Cherisher of the Worlds."
2-131
"Abraham
was indeed a model.
Devoutedly obedient to Allah,
True in Faith,
And he joined not gods with Allah." 16-120
"Then
We (Allah ) have sent the revelation to you:
`Follow the religion of Ibrahim, the true in Faith,
and he was not of the idolaters" 16-123
Closeness
and `Bism':The amalgamation of `BI' with `ISM'
as `BISM", takes us into the new realm of ‘Tasawwuf’
(Mysticism is not the exact translation of ‘tasawwuf’,
although it has usually been translated as such. This will
also be clarified in the discussion which follows.) in the
eastern tradition, implying closeness and communion with God
without any intermediary or intercessor or interconnector
and contradicts the idea of any curtain in between. In this
sense nearness or communion is not just mystic in the Western
concept and in the sense of being wholly ineffable or unclear.
Characteristically, Christian mysticism is also centered on
prayer to God. It is believed that God is accessible through
scripture, sacraments and Jesus Christ. The Quran presents
a clear course to bring the slave nearer than the nearest
to his Lord-Master-Owner Allah, in communion:
"And when My (Allah's) slaves ask you concerning
Me,
then I am indeed close.
I grant the prayer of the suppliant when he calls
on Me.
So let them bear My call and
let them trust in Me,
in order that they may be led aright". 2-186
In above verse,
comparative or superlative of the word `Qareeb’ (Close)
has not been used which makes it absolute that it can't be
more close!
“For,
We (Allah) are nearer to him
than (his) jugular vein.” 50-16
“And
know that Allah comes in between a man and his heart ,
and that It is He to Whom you shall be gathered.” 8-24
“BI-ISM”
(BISM) is an appeal in the Name of Allah: i.e., an invocation
in His Own Ever All Greatness as manifest in The Glory of
His Own Name, without involving any intermediary, intercessor
(Shafii), advocate or helper (Walii). The appeal is made In
His Own Name, to Himself, Who is Ever All-Able Powerful
to do all things and grant His Ever-All Gracious Benevolence.
The invocation is ,in fact, the proclamation or declaration
of faith in the High Exalted Great Name Itself
of Allah i.e., in The Ever Almightiness, Omnipotence, Benevolence
and Mercy of Allah Alone and His Most Beautiful Best Attributes.
Communion
and Mysticism:Generally the word `mysticism’
is used for belief and teachings which hold that knowledge
of God and of the Real Truth can be obtained through practices
of meditation or an `insight', independently of mind and senses,
i.e., Realization of Truth beyond man's understanding, by
seeking union with God. In this way an effort is made for
seeking hidden meaning or spiritual power that causes awe
and wonder.
It is an umbrella term for practices, experiences,
etc , in which direct awareness of and union with God or Ultimate
Reality is focused or claimed. Therefore it is the `inner'
quest for the most direct experience of Presence of God. It
implies that there is knowledge of highest level which is
not accessible to human understanding or sense-experience.
It may be attainable intuitively or through some disciplinary
practices in the expanded states of consciousness.
The problem is that there are as many practices
in mysticism as the number of cultures and sub-cultures. Many
practices, which can not be classified strictly as religious
(particularly in the specific sense of the term `Diin') prescribe
techniques of contemplation and meditation as means to mystical
experience. They try to offer descriptions of such experiences
which are nevertheless ineffable or unclear.
In other words it means practices of contemplation and self-surrender
to obtain unity or identity with or absorption into the Deity
or the ultimate Reality, that are beyond understanding.
Plato is the most acceptable Greek Philosopher
for Muslim mystics believing in `Wahdat-al-Wujuud' (See notes
on Monism, Pantheism, and Panentheism. It will make clear
how they differ with the Quranic concept of the Monotheism
and the Transcendent.) His influence was, however, considered
to be baneful, by those who were opposed to the very concept
of the personal - not formal- experience of God. Anyway in
this context, science has now cleared much of the baseless
concepts including those pertaining to monism, pantheism,
panentheism, etc, etc, which have been described at appropriate
places in this book.
Some scholars, however, hold the view that scripture
may include what is described as mystical knowledge. But,
then in that sense, `mystical' may only be one aspect of religion
to be contrasted with `the prophetic' or `the devotional'.
The mystic goes beyond the concepts presented in the Scripture,
Theology and Tradition and comes to God to submit himself.
Therefore it has remained difficult to generalize it, collectively,
for society in particular. Furthermore, rule or law has to
take effect in the wider perspective of development of `human
personality' and `progress of society', as the purpose of
the `Diin’, which is not confined to ineffable sort
of individual experiences.
"And no soul knows what joy of the eyes
is kept hidden from them,
as a reward for their good works."
32-17
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