The biggest gift the Rasul of Allah (saw) has given those who comprehend the Word of Unity, and know that its proper application will bring paradise, is the Basmalah, or the understanding pertaining to B-ismi-Allah-ar-Rahman-ar-Rahim!
The most elevated life in paradise will be bestowed on those who comprehend the meaning of the Basmalah, to the extent their natural disposition allows them.
The reason why man is the most honored of all creation is due to his ability to understand and apply the meaning of these words. This honor belongs only to the muqarribun (those who have attained certainty; yakeen) among those who come to this world as the fortunate (said) ones.
The Basmalah isn’t something to be repeated, it is the articulation of an experience! Its due articulation thus belongs to people at this level; the intimates of reality. But we generally repeat this through faith and imitation and expect paradise from our Rabb in return!
Another important topic is intercession (shafaat). For whom will the Rasul of Allah (saw) intercede, or is interceding? If intercession hasn’t reached us in this world, will it have any benefit in the next? Or, how much can one of us help another?
Under what conditions is it possible to take advantage of intercession?
One of the verses in the Ayat al-Qursi reveals the ways in which Allah’s administration becomes manifest and how much external factors or intercession can alter this administration:
“man zallazi yashfa’u indeHU illa Bi-iznihi.”
“Who can intercede without Bi-iznihi.” (Quran 2:255)
You may wonder why I translated half the sentence but left the ‘Bi-iznihi’ in the original Arabic. This is because this phrase is the pivotal point of the subject.
As I stated earlier, if we want to decipher the secrets in the Quran we must use the key denoted by the letter ‘B’. If the secret of this letter is not ascertained we will always postulate a God somewhere beyond. Unfortunately, although this secret is contained in the original and most of the current translations of the Quran, updated interpretations have overlooked the letter ‘B’ and its significance.
B-izni-Hidenotes the unique composition of the Names comprising the person’s essential reality.
In this light, the verse should be translated as:
“Who can intercede without the force that emanates from the dimension of names comprising the reality of your self?”
Indeed, look at how other verses accentuate this reality:
“Except the one to whom the Rahman has given permission and accepted his word (the word “illa (only) Allah”).” (Quran 20:109)
“...Seek the continual manifestation of the Names of Allah (from your essence in respect of its Uluhiyyah; from the forces of the Names comprising your being) and have patience...” (Quran 7:128)
“Ya ayyuhallazina amanu Aminu Billahi…”
“O you who have believed; Aminu B’illahi…”
That is, “O you who have believed, believe in Allah in accord with the meaning signified by the letter B...” (Quran 4:136)
“Wa minannasi man yakulu amanna Billahi ve Bil yawmil akhiru wa ma hum Bimu’mineen.”
And of the people are some who say, “We believe in Allah in accord with the meaning of the letter B (with the belief that the Names of Allah comprise their being) and the Life after (that they will forever live the consequences of their deeds)” but in fact, their faith isn’t in line with this reality! (Quran 2:8)
“Fa aminu Billahi wa Rasulihin Nabiyyul Ummiyyilladhee…”
“So believe in Allah, whose Names comprise the essence of your being, and his Rasul, the Ummi Nabi…” (Quran 7:158)
“Faamma alladheena amanu biAllahi waiAAtasamu bihi fasayudkhiluhum fee rahmatin minhu wafadlin wayahdeehim ilayhi siratan mustaqeema.”
“As for those who believe in Allah, the essence of everything, and hold fast unto Him as their essential reality - HU will admit them to grace (rahmah) and bounty (the awareness of the qualities of the Names) and guide them to Himself (enable the observation of their innermost essence) on a straight path (sirat al-mustaqim).” (Quran 4:175)
“Walaw shaa rabbuka laamana man fee alardi kulluhum jamee’an afaanta tukrihu ainnasa hatta yakoonoo mumineena
Wama kana linafsin an tumina illa biidhni Allahi wayaj’alu alrrijsa ‘ala alladheena la ya’qiloona.”
“Had your Rabb (the reality of the Names comprising your essence) willed, all those who live on earth would surely have attained faith, all of them entirely… So then, will you compel the people to become believers?”
“It is not for a soul to believe unless the unique composition of Allah’s Names comprising his essence permits.” (Quran 10:99-100)
This is why:
“Ma’ala arrasooli illa albalaghu”
“No more is the Rasul bound to do except to provide the knowledge (of the reality and its requisites)...” (Quran 5:99)
“La ikhraha fidDeen…”
“There is no compulsion in [acceptance of] the religion (the system and order of Allah; sunnatullah)...” (Quran 2: 256)
This is why intercession, or help, can only be valid if the person’s natural disposition suits that particular situation!
The quality of the name al-Fatir, which is the former of natural dispositions, takes place within the person’s own dimension of Names that comprise the person’s Rabb (dimension of Rububiyyah).
“Faaqim wajhaka lilddeeni haneefan fitrata Allahi alladhee fatara a’innasa A’alayha la tabdeela likhalqi Allahi dhalika a’iddeenu alqayyimu walakinna akthara a’innasi la ya’lamoona.”
“Set your face (consciousness) as a Hanif (without the concept of a deity-god, without making shirq to Allah, i.e. with the consciousness of non-duality) towards the One Religion (the only system and order), the natural disposition (fitrah) of Allah (i.e. the primary system and mechanism of the brain) upon which Allah has created man. There is no change in the creation of Allah. This is the infinitely valid System (deen al-qayyim) but most people do not know.” (Quran 30:30)
Here, the holographic reality of today overlaps with what is signified through the phrase ‘the part mirrors the whole’.
The manifestation of the attribute of the quantum potential (Rahmaniyyah) within the angle projecting from the POINT… Rahim, formed by the productivity of this projection, brings about all the various meanings derived from the dimension of Names. This is referred to as the ‘Arsh,’ which denotes universal prolificacy – though not in terms of the perceived material world – and ‘Qursi’, the actualization and dominance of the reality of the names (Rububiyyah)!
Since the part reflects the whole, every individual unit of existence contains the Rabb, i.e. the compositions of Names, which express themselves in degrees from the individual’s heaven (brain) to their body!
This applies to all units, and hence the holographic reality denotes this system.
My understanding of the Rasul’s (saw) words “The part mirrors the whole” is this truth.
Though we say the part and the whole, all of it is One reality in the sight of the knowledge of the Divine.
This is revealed by the verses:
“HU created you from ONE single soul – ‘I’ness (in the macro plan this is known as the Reality of Muhammad and The First Intellect, in the micro plan it is known as the human consciousness and The Grand Intellect).” (Quran 7:189)
“In the afterlife, all of them will come to Him as ONE.” (Quran 19:95)
That is, in divine knowledge, there are no parts or division; there is only a SINGLE field. Most people may not find this easy to comprehend.
The whole universe is like a single existence, with all its inner and inter dimensions, or with all its universes within its universes. This has also been referred to as the Grand Spirit (Ruh’ul Azam).
But will we ever comprehend the qualities and functions of man and his creation?
This is what we will look at next…
15 July 2005
Raleigh – NC, US
 Among all the worlds that are constituted by the meanings of the names of Allah, your reality, existence, and being also comprise the Names of Allah. Your Rabb, your very Reality is theal-Asma (the Names). Therefore, neither you nor anything else around you is anything other than the manifestations of these Names. So do not be of those who fail to see this non-dual reality, and who give a separate existence to things (like God) they believe is ‘other’ than Allah. Such duality will only result in burning, both in this life and the next. For further information: Introductory Information To Understanding The Quran