Bā (Alphabetized Divine Word: B sound)
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See Also:
http://www.untiredwithloving.org/prehension.html
http://www.untiredwithloving.org/harf.html
Contents:
Tafsir (Exegesis)
Verbose Entanglement
Pronunciation
Calligraphy
Hamza
Divine Negation
Alif is the first Harf (Alphabetized Divine
Word) followed by Bā.
"Bā is specialized, amongst all Harf(s), as the
(agent for) beginning,
origination, commencement or ignition. It is said that this Harf
(Alphabetized Divine Word) was the first ever primeval-entity
emanated
from the realm of Souls: Aren’t I your Lord? They said: Balā (Yes)
[Al-‘Araf:172]."
Source: Grand Manifesto for Basmala
Chapter 1, Section 4,
Muhammad Ibn Ali Al-Sabbān (1750 CE)
Note: Balā (Yes), starting with Bā, is issued as
the response to a ‘negation’ that was posted as a question. It has the
sense of ‘Oh Yes!’ or ‘But of course!’ with an exclamation with the
emotion ‘how could it be otherwise, of course!’
Bā is the first Harf (Alphabetized Divine
Word) for Basmala
as well.
And this does not seem to be a linguistic accident at all.
Bā was the first Prehension
ever that ignited the Wujud (Being-ness) of
humanity within the realm of Souls—Allah knows
best.
Q: The phrase ‘they said’,
occurred when there were no lips or tongues created or in existence, so
how did they say ‘yes’?
A: A primeval-Prehension
was
fueled by a Divine Negation that
bootstrapped the first
Subjective-Form: the first primordial
felt-feeling amongst the souls
i.e. the feeling of an infinitely ancient affirmation acknowledging the
Tauhid (Divine
Oneness) or the feeling of close proximity to a
Singleton Divine Presence. Therefore the humanity’s answer was in the
form of a Prehension, which was alphabetized for the later usage in
this world.
Tafsir: Exegesis
Sullami
Yussuf has said: Indeed Allah is
informing us that Allah called them
(all souls) as their Lord and they had no Wujud (Being-ness)
except
what Allah allowed of Being-ness for them (in that
incident/moment), when they were excited into finding Haqq (Allah’s
reality) without any existence of their own selves (involved), it was
Al-Haqqu-Bil-Haqqi (The reality that Allah’s reality subsists solely
upon Allah and none else) found within this form of existence i.e.
Humanity did not know any other but Allah and did not find anyone else
other than Hu (IT).
Some others said “Aren’t I your Lord?” was not observed or discovered
via any perception, Humanity was ‘given’ a Kashf (Uncovering of
Divine Secrets) and through which they could perceive
what was told to them.
Ali Ibn Abdur-Rahim was asked about the verse ‘When your Lord drew
forth from the Children of Adam their descendants, and made them
testify concerning themselves’[7:127],
and he said: They, humanity, could be found within a Divine Energy-Form
(Qudra), however searchlessly absent from perception of human Wujud
(Being-ness).
(Dara: In this state the humanity was some form of
energy-form something like will-power that wanted them to become to
objectify, however no objectification had taken place yet, and the Balā
(Yes) was the first Prehension
necessary for any/all becoming! Being in the energy-form (Qudra) means
the human being was not addressable i.e. there was no way you could say
‘he is there’ or ‘that guy’; in other words the human being existed but
was searchless within the Divine Power and Knowledge, yet the sudden
said Prehension gave the same humanity Wujud (Being-ness) but
a form of existence that was addressable i.e. you could say ‘there they
are’ or ‘they said’ as their voices would carry a signal to give away
their location, physically emotionally or intellectually.)
تفسير حقائق
التفسير/ السلمي (ت 412 هـ)
وقال يوسف فى هذه الآية: قد أخبر أنه خاطبهم ربهم وهم غير موجودين إلا
بإيجاده لهم، إذ كانوا واجدين للحق من غير وجودهم لأنفسهم، كان الحق بالحق
فى ذلك موجود بالمعنى الذى لا يعلمه غيره ولا يجده سواه.
قال بعضهم فى قوله: { أَلَسْتُ بِرَبِّكُمْ قَالُواْ بَلَىٰ } من غير
مشاهدة، ثم كوشفوا فشهدوا ما خوطبوا به، فقالوا { شَهِدْنَآ } أى شاهدنا
حقائق حقك وقال الحسين: أنطق الذر بالإيمان طوعًا. وكرهًا أنطقتهم بركة
الآخذ أحدهم عنهم، ثم أشهدهم حقيقته فأنطقت عنهم القدرة من غير شركة كان
لهم فيه.
وسُئل على بن عبد الرحيم عن قوله: { وَإِذْ أَخَذَ رَبُّكَ مِن بَنِيۤ
ءَادَمَ مِن ظُهُورِهِمْ } قال: كانوا موجودين فى القدرة مغيبين عن شهود
الوجود.
Dara:
The fact that the affirmation was issued/felt, by the entire human
collective, indicates that this was the first and the most intense
Prehension
ever! No prehension in the cosmos ever had, has or will have
the ‘amplitude’ of this primeval-prehension,
and by amplitude the
repetition and closeness to g is meant.
Qushairi
Within the state of calling/conversation, Allah by means
of Hu’s (ITs)
Divine Beauty caused the humanity to be lost/perplexed within Hu’s
(ITs) love—thirsting for Allah—their mutual love firmly entrenched
within the concealment of their Sirr (Observatory
for
Divine Secrets). And even now some mere sound may revive/refresh
the
said state, and the startling that occurs within the person upon a loud
sudden sound, is a REMINDER for what transpired from the said time,
infinitely ancient incident.
تفسير لطائف الإشارات
/ القشيري (ت 465 هـ)
ويقال كاشف قوماً - في حال الخطاب - بجماله فطوحهم في هيمان حبه، فاستمكنت
محابُّهم في كوامن أسرارهم؛ فإِذا سمعوا - اليومَ - سماعاً تجددت تلك
الأحوال، فالانزعاجُ الذي يَظْهَرُ فيهم لِتَذَكُّرِ ما سَلَفَ لهم من
العهد المتقدم.
Q: Why did Allah allow for
the
alphabetization of this Prehension?
A: The answer(s) is found
within the Arabic grammar:
1. ‘Isti’āna (Seeking Aid) or Āla(Utilization,
Instrumentation): I wrote Bā (With the aid of) pen, without the pen the
act of writing would have been impossible, therefore the verb writing
is poised to use Bā to connect to the instrumentation and the aid of a
pen. ‘And when you seek aid seek aid Bā (With) Allah’ advised
the
Prophet, peace be upon him.
كتبت
بالقلم
2. Musāhaba (Companionship): Go Bā (With, in the
state of) Peace [Hud:48], and in this context the companionship means
the association with/to some Maqam (Stationary State
of Heart), and
being so to receive the endowments of Allah’s
blessings.
قِيلَ
يَا نُوحُ اهْبِطْ بِسَلاَمٍ مِّنَّا وَبَركَاتٍ
3. Adab (Etiquette):
Acquisition of Divine Etiquette
for commencement of any task e.g. reading, eating or slaughtering
animals. Grammatically Bā removes any ambiguity i.e. it assures that
the reader/speaker/listener is referring to Allah: Moses
said to his
nation ‘Do seek aid Bā (With) Allah, and be patient' [7:128], here the
seeking and being patient is associated to Allah as the Adab
(Etiquette) required for such companionship.
استعينوا بالله
و اصبروا
Therefore, the alphabetization of this primeval-Prehension
is an
endowment from Allah
for us to be able to seek aid from Hu (IT),
to
find access to Hu’s (ITs) Presence and companionship and finally
observe the proper Adab (Etiquette)
to be able to prolong and endure
the presence of Allah respectfully. Upon reading/pronouncing/hearing Bā
a prehension is fueled to feel the Divine Presence as the
Subjective-Form.
Verbose Entanglement
Bā is entangled with the Human Wujud (Being-ness)
vis-à-vis alphabetization and verbosity, so the
reader/speaker/listener can easily feel/interface the entanglement.
Q: Entanglement with what?
A: Entangling with ‘Isti’āna
(Seeking Aid) and Musāhaba (Companionship) to receive endless Divine
Blessings whilst observing/preserving the proper Adab (Etiquette).
Had
this
entanglement not been there, you could have said all the Bā sounds in
this world and would have felt nothing in relations to the other world.
The very seamless, transparent and intangible nature of the
entanglement allows for sonic nature and yet it is fully—without
commixing or connection—dangled from Divine Entities in the other
world.
Talaffuz: Pronunciation
Bā is pronounced like this: Press the lips together tightly, slight
pressure of air originated from the throat, and sudden opening of the
lips, like a little popping sound.
If the lips are not pressed tightly or the lips are not opened with
sudden-ness, the desired pronunciation of Bā would not possible. Lets
map this pronunciation into the Qur’anic description of the ancient
incident: The humanity was a concealed secret from the entire universe,
even the angels knew not of this new specie, from the depth of this
concealment a Prehension
was prehended, full prehension of Tauhid
(Divine
Oneness), with sudden-ness prior to any cognitive or conscious
activities, and something emanated from this ensemble of newly found
souls that ignited the entire creation as we know of—like unto
pronouncing the letter Bā, a short suddden B-sounding pop.
Khatt: Calligraphy
The Prophet, peace be upon him, ordered special instructions for the
calligraphy of Basmala
specially with regards to Bā; ordered it to be
drawn
firmly upright, half the height of the Alif for Allah
(sometimes as long as Alif of Allah), as an
aggrandizement for the letter that Allah’s Book starts with.
Grand Manifesto for Basmala
Chapter 1, Section 4, By Muhammad
Ibn Ali Al-Sabbān (1750 CE)
كنز العمال الإصدار
2.01 - للمتقي الهندي
المجلد العاشر >> أدب الكتابة
29566- عن معاوية قال: قال رسول الله صلى الله عليه وسلم: يا معاوية ألق
الدواة وحرف (وحرف: تحريف القلم: قطه محرفا. المختار 99. ب) القلم وانصب
(وانصب: نصبت الخشبة نصبا من باب ضرب أقمتها. المصباح المنير 2/833 ب)
الباء وفرق السين ولا تغور الميم وحسن الله ومد الرحمن، وجود الرحيم، وضع
قلمك على أذنك اليسرى فإنه أذكر لك.
الديلمي.
Hamza:
Primeval
Precognitive
Abruptness-Chasm
Placement of Hamza at he beginning
of the ‘Alastu (Aren’t I?), tell tales of primordial
abruptness that
preceded any Wujud (Being-ness).
This means the humanity and the rest
of the world, Here and There,
did not come together gradually: it was a magnificent sudden happening,
precognitive in nature, far preceding any form of consciousness. Or you
may say the Hamza represents the Divine Decision that allowed for
Mumkināt (Potentialities) to become actualities.
Hamza moreover indicates sharp
multiversal boundaries, as a barrier, separating universes: in order to
voyage from one to the other a sharp jump is necessary.
Divine Negation
This bedazzling Self-Entanglement—‘Alastu (Aren’t I?)—abruptly radiated
and shone upon Divine Knowledge and all Wujud (Being-ness),
this
universe and the other, formed as though a photographic image of the
Divine Knowledge! The glow from this Self-Entanglement fueled all
Prehensions!
Without the effulgence of this Self-Entanglement there
would be no prehension, prehender, prehended, subjective-forms and
feelings and consequently no Wujud (Being-ness) could be found.
©
2007-2002, Dara O. Shayda, Dr. Hind Rifai
