Nadah

"B-ism Allah Al-Rahman Al-Raheem"

Examples of the theme of "Being a Witness: Being in the Neutral-zone" from El Quran El Kareem

In the Islamic tradition, sura-t Al-Fatiha (: The Opening, the first chapter or 'sura' of the Quran) is regarded as a basic component of the ritual prayer (: salah), as it is considered to sum up the essential message of the sacred scripture.

Al-Fatiha, as other Quranic suras, starts with the 'Basmallah' (: "B-ism Allah Al-Rahman Al-Raheem"). Traditionally, the 'Basmallah' is said not only before reading or reciting a sura, but also before beginning to perform any action.

"B-ism Allah Al-Rahman Al-Raheem" literally means: "In the name of Allah, the most compassionately merciful". In this phrase, the attribute of compassionate mercy is expressed by two words, Al-Rahman and Al-Raheem, both deriving from the Arabic word 'rahma'(: compassionate mercy), which derives from the word-root 'rahm' (: womb).

Al-Rahman as an attribute is only applied to God, as it refers to a compassionate mercy that is infinitely expansive, all-encompassing, boundless and gracious. In that sense it may be interpreted as the macro-aspect of compassionate mercy.

On the other hand, Al-Raheem is an attribute which can be applied to humans as well as other creatures, referring to a more individually-attentive compassionate mercy. Thus, it may be understood as an expression of the micro-aspect of compassionate mercy.

As a statement of intention, the 'Basmallah' directs one's focus towards the most abstract, transcendent divine name of Allah as reflected by both the infinite, all-encompassing macro-aspect of Al-Rahman, and by the more definite, individually-attentive micro-aspect of Al-Raheem. The directed focus seems to be a calling upon the Beyond to descend into the 'rahm' realm.

Sura-t Al-Fatiha then begins with an expression of praise and gratitude to Allah the Nurturer / Sustainer of the Worlds (: "Al-hamdu Li-Allah Rab Al-aalameen").

As the word 'Rab' means 'the one who attentively raises and brings to maturity', it seems to describe the relation between the Divine and human beings as well as other creatures. Thus 'Rab' would be more aligned with the meaning of Al-Raheem.

By first addressing the absolute transcendence (of Allah), then the more relative presence (of Rab), this beginning sentence of sura-t Al-Fatiha seems to confirm the message of the 'Basmallah' that came before it.

Then verse (: aya) # 5 of the same sura: "Ey-yaka naa'bodu wa ey-yaka nasta'aeen" (: "Thee we worship Thy support we seek"), acknowledges the Divine as the source of support and guidance.

The next aya expresses the human prayer or request: "Ih-dena al-sarratta al-mousta-qeem" (: "Guide us to and in the straight path"), which is described as the way of "those who go not astray" (aya # 7).

By definition, a straight path is one that inclines neither left nor right. It is a path that maintains a central, intermediate and balanced position between two sides or polarities.

The nature of that straight path is clarified throughout the Quran, which was revealed over an extended period of time. Keeping to the straight path is an essential message that frequently recurs in the scripture.

For instance, in sura-t Al-Baqarah (aya # 142) it is mentioned that those who are lacking in awareness (: al-sufahaa) would question the prophet's changing the Qiblah's direction for the ritual prayer from the direction of Jerusalem towards that of Mekkah. The Quran's response is "qul lillah al-mashreq wal-maghreb, yahdi man yashaa eela-l sarratt al-moustaqeem" (: "To God belongs both East and West, God guides whom he will to the straight path").

Then, in the immediately following sentence (aya #143): "wa kathalik ja-alnakum umattan wasattan litakounu shuhadaa alalnas wa yakounul rasoul alaykum shaheedan" (: "Thus we made of you a justly balanced nation, that you may be witness over the people, and the messenger be a witness over you").

"Umattan wasattan", means an intermediate nation, a nation of the middle-way that refrains from taking sides and avoids leaning one way or the other, which represents the position of being a witness.

Traditionally, a 'witness' is one who mediates between disputants. When tension or conflict rises between sides, they would appeal to a 'witness' to bring them back to a harmoniously balanced and just position.

This theme of keeping to the middle-way, keeping the balance between polarities, being in the neutral-zone that is aligned with the straight path in order to bring forth the light of divine truth, is also expressed in sura-t Al-Noor (aya # 35):

"Allahu noor al samawatt wal-ardd, mathalu noorihi ka-mishkat... noorun aala noor, yahdi Allah linoorihi man yashaa" (: "God is the light of the heavens and earth. The parable of this light is as if there were a niche, and within it a lamp, the lamp enclosed in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive neither of the east nor of the west, whose oil is luminous although not touched by a flame. Light upon light, God guides whom He will to His light").

The niche (: mishkat) is the little shallow recess in the wall in which a lamp is placed high from the ground. The backside and the lateral sides of the niche reflect and enhance the lamp's light. Although the glass of the lamp shines like a star when it holds and transmits the light, by itself it is not the source of light. The light emits from the luminescent oil of a mystic blessed olive tree that belongs neither to the east nor to the west. This sacred oil (being the essence of the blessed tree) emanates light even when not lit by a flame.

This parable seems to describe how luminescence emanates from neutrality, which in physical terms radiates from the innermost center, the centered heart of the niche.

Keeping to the centered balance of the neutral-zone that exists between polarities seems to be emphasized by sura-t Al-Rahman, which lists examples of polarity as it addresses the "two dense beings" (: al-thuqlan) in aya # 31, humans and jinn (al-jinn wal-ince) in aya # 33.

Some of the manifestations of polarity mentioned throughout sura-t Al-Rahman are: the earth element and the fire element (: silsal kal-fikhar, marij min-nar), the sun and the moon (: a-shams wal-qamar), the earth and the skies (: a-samawat wal-ardd), the forelocks and the feet (: an-nawasi wal-aqdam), the two easts and the two wests (: al-mashreq-ayn wal-maghreb-ayn), the two flowing springs (: ay-ynan nad-dakhatan), dates and pomegranates (: nakhl wa-ruman), pearls and corals (: lu'lu' wa-morjan), a pair of gardens (: jan-nattan), a pair of every fruit (: min kull fakihatin zawjan), etc...

Along with such examples of polarity, the principle of keeping the balance is introduced when the sura speaks of God "setting up the Balance" (: "wa waddaa al-meezan"), "in order that you may not transgress due balance" (: "ala tattghou fil-meezan"), "so establish justice and fall not short in the balance" (:"wa-aqeemou-l wazn bil-qistt, wa-la tukhserou-l meezan") in aya # 7, 8 and 9.

The balance to be observed may apply to all levels, if not held literally as only referring to the physical level. To maintain a state of balance, to avoid tipping one side or polarity over the other, is to maintain a state of neutrality, where one becomes a centered witness, unidentified with any side or form.

In aya # 19 & 20 of sura-t Al-Rahman, this idea seems to be represented by the image of "the two seas, or bodies of water (the salt and the sweet) that meet yet keep separate by an intermediate zone, which they do not transgress and thus keep the balance" (:"marj al-bahrayn yal-taqeyan, bay-nahuma bar-zakh la yab-gheyan").

These two seas, or streams of flowing water, are sometimes interpreted as two types of knowledge: the exoteric and the esoteric, human learning and divine knowing.

The theme of the two seas recurs in sura-t Al-Kahf, aya # 60, where Moses tells his attendant: "I will not give up until I reach the junction of the two seas, or until I spend years and years in travel" (: "wa-itha qalla Mousa li-fatahu la abrahha hatta ablugha maj-maa al-bahrayn aw amddee houquba").

Sura-t Al-Rahman's comment on the many manifestations of polarity, in aya # 26 and # 27, is: "All (such forms on the physical level) will perish, and only the Face of your Lord will abide forever full of Majesty and Bounty" (: "kullu man aalayha fan, wa yabqa wajhu rab-ikka thu-l Jallal wal-Ikram").

The statement that all manifestations of physical polarity are temporary, ephemeral (: "fan"), while "the Face of your Lord" is permanent, everlasting (: "yabqa"), seems to juxtapose form-bound time-bound polarities with infinite timeless One-ness.

The Face of the Divine may be witnessed in the divine attributes of "Jallal" (: majestic awe-inspiring Presence) and "Ikram" (: abundance and generous plenitude). The attribute of "Jallal" reflecting in majestic Presence (One-ness), while that of "Ikram" manifesting in multitude (polarities).

Sura-t Al-Rahman's concluding aya (# 78): "Blessed be the Name of your Lord, full of Majesty and Bounty" (: "tabarrak ism-u Rab-ika thi-l Jallal wal-Ikram"), seems to parallel the statement of the 'Basmallah' (: "b-ism Allah Al-Rahman Al-Raheem").

On the one hand, the concluding aya of sura-t Al-Rahman calls upon the more relative aspect of the Divine (: "ism-u Rab-ika"), the name of your 'Rab' that manifests in divine blessings ranging from majestic Presence to bountiful plenitude("thi-l Jallal wa-l Ikram"). While on the other hand, the 'Basmallah' calls upon the absolute aspect of the Divine (: "ism-u Allah"), the name of 'Allah' that manifests in divine compassionate mercy moving from the macro-realm into the micro-realm ("Al-Rahman Al-Raheem").

On the horizontal plane of physical polarities (right / left, east / west, etc...), the balance is maintained by the witness, who by being in the neutral zone aligned with the straight path, brings forth the light of divine truth; just as the glass of the lamp shines when it holds and transmits the light. The luminescence of both radiates from the centered neutrality of the impartial heart.

The mirror of the heart, according to Sufi teachings, is said to be cleared by means of the vibrations of the word 'Allah'; such vibrations are like the luminescent oil that lights the lamp.

On the vertical beam of multi-dimensional polarities (the macro-realm / the micro-realm, the above / the below, etc...), the polarity represented by "Al-Rahman Al-Raheem" seems to be held in alignment and balance by the Name of Allah (: "ism Allah") which transcends both, being the One Beyond all.

The point where the horizontal plane and the vertical beam intersect, the heart of the cross, seems to be that of the Witness-zone.

..... w-Allah-hu aalam.

Nadah Al-Zerikly (Al-Husseiny)/21/12/05

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