According to Dr Sharib:
'Al-Basir is the One Who sees well everything revealed or concealed.
He sees without eyes, unlike a human being. His power of seeing is
lasting and eternal. He can see what is near and at a distance, whereas
people can only see what is near at hand.
To emulate the Name you should have a firm belief in the presence of
Allah everywhere and also in His Supremacy, Majesty and Glory. You
should try not to see the faults and shortcomings of of others, and realise
that God is seeing you wherever you may be.'
Appropriate recitation can improve eyesight, enable you to do good to
others and illumine the heart with the light of guidance.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Al-Ghazali tells us that God's seeing does not depend on physical eyes,
nor on the impression of colour and form on His essence. For God's
seeing is like an attribute through which the perfection of the qualities of
visible things is disclosed.
He stresses the importance of man realising that God sees everything
he does.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'When thine eye became an eye for my heart, my blind heart went and
became drowned in vision.
I saw that thou art the Universal Mirror I saw my image in thy eye.'
Mevlana Jalaluddin Rumi Mesnevi . Book 2 : 99-100
So called 'visionary experience' is common in mysticism and certainly
known or experienced by very many people at varying different levels,
but I do not think it is more than an indicator of the Reality beyond and
encompassing the gross and finer senses. Just as is the case with
physical sight it can deceive as well as reveal.
The 'Universal Mirror' is an excellent and treasured gift of God enjoyed
by the elect.
When we look at an object, a beautiful flower perhaps, we see that its
shape and colour and appearance are subject to alteration due to light,
even our mood, the quality of our sight etc. These are variable
incidentals, constantly changing - what Ghazali implies is that from this
we can deduce that the divine 'sight' apprehends the existential actuality
and reality of the thing that is enduring and subsisting in the Real.
From this we may infer that God seeing us refers to more than our
external appearance or our essence but comprehends us, in some way,
entirely.
JMZ
'Al-Basir is the One Who sees well everything revealed or concealed.
He sees without eyes, unlike a human being. His power of seeing is
lasting and eternal. He can see what is near and at a distance, whereas
people can only see what is near at hand.
To emulate the Name you should have a firm belief in the presence of
Allah everywhere and also in His Supremacy, Majesty and Glory. You
should try not to see the faults and shortcomings of of others, and realise
that God is seeing you wherever you may be.'
Appropriate recitation can improve eyesight, enable you to do good to
others and illumine the heart with the light of guidance.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Al-Ghazali tells us that God's seeing does not depend on physical eyes,
nor on the impression of colour and form on His essence. For God's
seeing is like an attribute through which the perfection of the qualities of
visible things is disclosed.
He stresses the importance of man realising that God sees everything
he does.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'When thine eye became an eye for my heart, my blind heart went and
became drowned in vision.
I saw that thou art the Universal Mirror I saw my image in thy eye.'
Mevlana Jalaluddin Rumi Mesnevi . Book 2 : 99-100
So called 'visionary experience' is common in mysticism and certainly
known or experienced by very many people at varying different levels,
but I do not think it is more than an indicator of the Reality beyond and
encompassing the gross and finer senses. Just as is the case with
physical sight it can deceive as well as reveal.
The 'Universal Mirror' is an excellent and treasured gift of God enjoyed
by the elect.
When we look at an object, a beautiful flower perhaps, we see that its
shape and colour and appearance are subject to alteration due to light,
even our mood, the quality of our sight etc. These are variable
incidentals, constantly changing - what Ghazali implies is that from this
we can deduce that the divine 'sight' apprehends the existential actuality
and reality of the thing that is enduring and subsisting in the Real.
From this we may infer that God seeing us refers to more than our
external appearance or our essence but comprehends us, in some way,
entirely.
JMZ
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| Bismillah ir Rehman ir Rahim |
| The All-Seeing The Seer |
| Al-Basir (Al-Baseer, Al-Basiir, Al-Bashir) Qur'an 17:1 |
Glory to (Allah)
Who did take His Servant
For a Journey by night
From the Sacred Mosque
To the Farthest Mosque,
Whose precincts We did
Bless, - in order that We
Might show him some
Of Our Signs: for He
Is the One Who heareth
And seeth (all things).
Who did take His Servant
For a Journey by night
From the Sacred Mosque
To the Farthest Mosque,
Whose precincts We did
Bless, - in order that We
Might show him some
Of Our Signs: for He
Is the One Who heareth
And seeth (all things).
Subhaanallaziii as-raa
bi-'Abdihii laylam-minal
Masjidil Haraami 'ilal-Masjidil -
'Aqsallazii baaraknaa haw-lahuu
li-nuriyahuu min 'Aayaat-inaa:
'innahuu Huwas-Samii'ul-Basiir.
Qur'an 17:1 (Y. Ali trans.)
bi-'Abdihii laylam-minal
Masjidil Haraami 'ilal-Masjidil -
'Aqsallazii baaraknaa haw-lahuu
li-nuriyahuu min 'Aayaat-inaa:
'innahuu Huwas-Samii'ul-Basiir.
Qur'an 17:1 (Y. Ali trans.)