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A verse in the Holy Qur'an that means "In the name of Allah, the Most Compassionate, the Most Merciful"
The first verse in the Holy Qur'an
A verse repeated 114 times in the Qur'an
A form of remembering Allah (Dhikr)
A phrase that is common in the Muslim community
Despite being true that it is all that, the Basmala goes much further than being just a phrase. It is true that it is very common nowadays and Muslims say it when they are about to initiate almost anything – sometimes it seems that it has become simply a habit, and that can be dangerous. Just like experienced car drivers do not think about the position of their feet or hands while they drive, saying something over and over can lead us to think of the phrase as just a string of words and ignore the deep meanings embedded in it, especially when it comes to the words of the Qur’an. In order to prevent this from happening, Allah asks us to continuously contemplate and reflect.

“Bismillah hir Rahman nir Raheem”, also known as the Basmala, should be treated with care and the aforementioned bullet points should serve as an incentive to deeply examine this highly-regarded phrase.

But before we get into the different dimensions of the Basmala, it is always encouraging to read up some of the merits of this verse. Here are a few:

The Prophet (peace be upon him and his progeny) says: “Whoever says ‘Bismillah hir Rahman nir Raheem’ will have 4000 good deeds written for them, 4000 evil deeds erased for them, and will be raised 4000 degrees.” (Bihar al-Anwar)

When asked about the greatest verse in the Qur’an, Imam Ali ar-Ridha (peace be upon him) says, “[It is] ‘Bismillah hir Rahman nir Raheem’.” (Tafseer al-Ayashi) He also says: “Bismillah hir Rahman nir Raheem is closer to Allah’s greatest name than the whiteness of the eye (sclera) to its blackness (pupil).” (Wasa’il ash-Shi’a)

These narrations shed light on some of the significances of the verse and how Allah has given this verse a lot of weight. Just by saying these few words, “Bismillah hir Rahman nir Raheem”, the amount of blessings and rewards are huge.

However, the focus is now directed at a completely different aspect of the Basmala, and one seldom discussed: its implications. Specifically, we shall explore how “Bismillah hir Rahman nir Raheem” serves as a sign of love for, obedience to, submission to, and – most importantly – faith in Almighty Allah.

The Sign of Love

Take a look around you. How many businesses, personal belongings, and assets are named after people, families, countries, famous figures, and so on? For instance, patriotic individuals include their country’s name in the name of their shop. Some people include their family’s name in their emails. Others will associate themselves with a political figure. You can see logos, banners, pictures, and so much more on Facebook pages today. Indeed, everywhere we are encountering the attribution of our assets and personal belongings to names of people or other entities. Some of the motivations behind such cases are love, pride, and a sense of belonging. For example, one of the main reasons we name a business after our father, mother, son, or daughter is the powerful connection between us and that particular individual. We love them. We have a strong passion towards them. They inspire us. They motivate us. We want the whole world to know how much we care for and love them.

In this life, our actions, decisions, and thoughts are our main assets. We will be judged based on our deeds. Then what better name to have our deeds under than the name of Allah? Truly, if we love Allah and are passionate about everything that is connected to Him, then we will strive to keep everything in the name of Allah. We will start and end our matters in the name of Allah. Simply put, Bismillah hir Rahman nir Raheem will emanate from that heart that is filled with love for Allah.

Love of Allah is a pivotal point in the life of a Muslim. Allah states in the Qur’an, “Those who believe are stronger in love for Allah” (2:165). Imam Ali (peace be upon him) mentions in the sermon in which he describes the pious, that “the greatness of the Creator is seated in their heart, and, so, everything else appears small in their eyes.” (Nahj al-Balagha, sermon 193)

Once that love we have towards Allah takes over us, and we solidify it through Bismillah hir Rahman nir Raheem, then we will have started on the path of reaching the higher levels of piety.

The Sign of Obedience

Love originates from the heart but is portrayed through actions. Every action can be identified by a source and a destination. The source and destination can be either righteous or corrupt depending on whether they follow the rulings of Allah or not. For example, a person can earn money by selling crops (righteous source) or through stealing (corrupt source). The money can be used to help the poor (righteous destination) or in gambling (corrupt destination).

By definition, a corrupt source or destination is a deviation from the way of Allah. Thus, only the righteous source-destination combination is acceptable, despite other combinations being available. The person who loves Allah will always seek His pleasure by doing what He asks and by avoiding what He forbids. Since the name of Allah is above all corruption, then it does not make sense for someone claiming to love Allah to take part in forbidden things, especially in His name. One cannot, for example, sayBismillah hir Rahman nir Raheem before drinking alcohol, committing adultery, or engaging in any other sin. That is hypocrisy. It just does not fit!

In the same sermon about the pious ones, Imam Ali says, “If there had not been fixed periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye because of (their) eagerness for the reward and fear of chastisement.” (Ibid)

So, the Basmala will always keep a person in check of his/her actions. This process of purification eventually leads the person, once again, towards piety. That is the case since the actions will be accepted, as Allah says in the Qur’an, “Indeed, Allah only accepts from the righteous.” (5:27)

The Sign of Submission

By taking a slightly different direction, the Basmala helps break away from the materialistic world we exist in. When our matters are in the name of Allah, they are connected to a divine existence. This is where the worshipper admits that Allah is governing over all matters. The worshipper will therefore accept all that comes out of what he/she is doing and submit to the respective fate. The worshipper’s creed will be such that Allah will make things happen in a way that will be beneficial – whether in this life, in the Hereafter, or in both. One cannot do something in the name of Allah and then be angry with Him. The words “…ir Rahman nir Raheem” reinforce this point as one refers to Allah’s mercy on everyone (Al-Rahman) and on the believer in particular (Al-Raheem).

Therefore, once we realize these facts, we have reached the level of submission to Allah’s will. And yes, that can only be achieved by seeking a connection with the unseen, also known as “Ghayb”. Of course, belief in the unseen is an important quality of the pious. Allah says, “This is the Book about which there is no doubt, a guidance for those conscious of Allah who believe in the unseen.” (2:2-3)

The Sign of Faith

The Basmala has taken us on a journey of love, obedience, and submission Allah. Piety was a common fruit throughout the journey. And once all these levels fuse together, then we have a bright representation of the proper faith a Muslim should have. In fact, a true believer needs all those entities – love, obedience, and submission – or else we will have a major loophole in our belief. Can a Muslim love Allah and not obey Him? Can we obey Allah and be angry with what He brings us? Truly, with the Basmala, we are striving to acquire the necessary elements to perfect our faith and belief in Allah. Therefore, the Basmala, in its purest and complete form, becomes a sign of a true believer.

But there is a small catch.

Imam Al Hasan al-Askari (peace be upon him) says, “The signs of the believer are five,” listing them until he reaches: “saying ‘Bismillah hir Rahman nir Raheem’ in a raised voice.” (Wasa’il ash-Shi’a)

Many can say the Basmala out loud, but the Imam is referring to the believer who says it out loud while he or she is fully aware of its depths. Even further, saying it out loud reinforces love for, obedience to, and submission to Allah.

Every year, we see millions go to Makkah for Hajj. Anyone who sees that picture will immediately recognize the faith and devotion of the pilgrims. Every year on the 20th of Safar, millions make their way to the Shrine of Imam Hussain (peace be upon them) in Karbala. Anyone who sees that image will feel the faith and devotion portrayed by the visitors. Similarly, saying “Bismillah hir Rahman nir Raheem” will make it clear what Islam is all about and it will portray the way we Muslims are connected to Allah. It is more than just Dhikr. When the Imam says we should raise our voices when we say it, it has become our case.

One More Step

For those interested in diving deeper into the Basmala, I leave you with the following narration:

Imam Ali says: “Know that all the secrets in the divine books are in the Qur’an. All that is in the Qur’an is in Al-Fatiha. All that is in Al-Fatiha is in the Basmala. All that is in the Basmala is in the ‘Baa’ [of ‘Bism’]. All that is in the ‘Baa’ is in the dot under the ‘Baa’. And I am the dot under the ‘Baa’.” (Yanabee’ Al Mawadda)

And to stimulate your thoughts even further, try to consider the connection between raising the voice when saying “Bismillah hir Rahman nir Raheem” and our allegiance to Imam Ali ibn Abi Talib.

It is Our Case

All in all, saying “Bismillah hir Rahman nir Raheem” is a great privilege and we should thank Allah for allowing us to lead our lives in His name. The amount of blessings and returns we receive is something we cannot enumerate. This verse is a sign of our belonging to Islam, so we should strive to do it justice.

So the next time you wake up, go to sleep, start an exam, sign a contract, or stand before Allah in prayers, remember that when you say “Bismillah hir Rahman nir Raheem”, you are making a case. Make sure your case is a winner!

[Pooya/Ali Commentary Quran 1:1]

In the name of Allah, Most Gracious, Most Merciful.

The Holy Prophet said:

 LA SALATA ILLA BIFATIHATUL KITAB WA BISMILLAHIR RAHMANIR RAHIM MIN AYATIHA

 There is no prayer (salat) without al Fatihah, and bismillahir rahmanir rahim is one of its verses. The Ahl ul Bayt (the thoroughly purified members of the family of the Holy Prophet), and the scholars, who follow their teachings, time and again, had verified this saying of the Holy Prophet. So according to Muhammad and ali Muhammad bismillahir rahmanir rahim is a verse by itself, which, if not recited as a part of al Fatihah, the prayer is rendered null and void. It is not only the component of al Fatihah but also of every surah except al Bara-at.

 In the light of the clear decisions and evidences of the practical acts of the Holy Prophet and his Ahl ul Bayt, the arguments of the dissenting scholars carry no weight. According to the Holy Prophet and his divinely chosen Ahl ul Bayt bismillahir rahmanir rahim is the first of the seven verses of al Fatihah. And when Muhammad and ali Muhammad have said so, there remains no doubt whatsoever. Any opinion contrary to the verdict of Muhammad and ali Muhammad is pure conjecture.

Abu Hanifa, founder of the Hanafi school, gave permission to his followers to recite bismillahir rahmanir rahim quietly, with al Fatihah, in prayers, because the Holy Prophet used to recite al Fatihah with bismillahir rahmanir rahim in his prayers, yet in his (Abu Hanifa's) opinion it was not a part of the surah. (Tafsir Kabir - Abdul Hayy) There are some scholars who admit that al Fatihah consists of seven verses but to insist on their misconceived notion that bismillahir rahmanir rahim is not included in it they split the last verse into two separate verses, although the meaning and the construction of the verse does not justify it.

According to the Holy Prophet any deed begun without reciting bismillah goes bad and lacks effectiveness. As al salat is known as the best deed (khayrul amal) and al Fatihah is the inaugurator of the book it is logical that bismillahir rahmanir rahim is the first verse of al Fatihah.

Once a man offered prayers in presence of the Holy Prophet without saying bismillahir rahmanir rahim in his recitation of al Fatihah. The Holy Prophet told him:

You have rendered your prayer null and void by omitting bismillah from Fatihah. Do you not know that bismillah is the part of al Fatihah? (Durrul Manthur by Suyuti)

On one occasion, Mu-awiyah, while leading a prayer in Madina, recited al Fatihah without bismillah. At the end the participating pray-ers, made a hue and cry. To pacify the protestations he prayed the same prayer again and recited al Fatihah with bismillah. This event bears out the fact that those who saw and heard the Holy Prophet, prior to the influx of alterations, knew that if in any prayer al Fatihah is recited without bismillah, it is rendered null and void. (Fakhruddin Razi and Kanzul Ummal)

Bismillahir rahmanir rahim, in addition to al Fatihah, is also the part of al Naml:

Verily, it is from Sulayman; and it is 'In the name of Allah, the beneficent, the merciful'. This is the beginning of the letter prophet Sulayman wrote to the queen of Shiba.

Whatever be the point of view of the dissenting scholars, it has been decisively established that the Holy Prophet always recited bismillahir rahmanir rahim as the part of al Fatihah, therefore, we all should follow him.

BISMILLAH

To start any good deed with "(I begin) in the name of Allah, the beneficent, the merciful" means a supplication unto Allah for successful completion of the work. It also means that the supplicant undertakes the job in the name of and on behalf of Allah to serve the good in the work as well as achieve his own legitimate purpose. In other words he dedicates his life to Allah and employs his self-interest-oriented activity in the service of overall goodness. He admits his helplessness and relies on the truth that ability to make any work fruitful is exclusively with Allah, and with no one else. By invoking Allah in the name of His beneficence and mercy he prays for His aid to achieve success in his undertaking. It is quite logical to believe that the divine beneficence and mercy would bless such a faithful. It does.

It is a fact that nothing exists or takes effect outside the course of Allah's will. The will of Allah governs the scope of every activity but does not determine the desires and methods of any created being. Anything that happens or exists without seeking Allah's pleasure, is covered by the will of Allah, but is not blessed with His grace. Should an individual begin any work without saying bismillah, it may be completed but without earning the divine pleasure. The desires and actions of an individual shall be blessed only when he surrenders them to Allah's pleasure. The Holy Prophet has made it known that anything done without invoking the divine grace by reciting bismillah is not approved by Allah.

 As said earlier anyone can begin any work, without invoking Allah with bismillah, and it will be executed, if the divine will allows it. However, in this event, it does not earn the divine pleasure, but on the contrary is liable to be punished according to the degree of evil involved, the intention of the individual, the nature and the effect of the work. Even if it is not evil in its nature, disciplinary action can be taken because the individual has relied upon his ability and will which is as bad as setting oneself against the almighty Lord.

The very act of any one starting his work in the name of Allah whom he remembers as beneficent and merciful, eloquently speaks of the individual's obedience to the supreme being, who in return would automatically be reciprocal to the devotee's expectation in seeking His pleasure and mercy. In starting a work in the name of Allah, the reciter demonstrates the undernoted aspects of fundamental importance :

1. Acknowledgement of the supreme being as his Lord master.

2. Confession of his own helplessness.

3. Belief in Allah as the ever-living and all-knowing - almighty.

4. Reliance on the supreme being, seeking His pleasure and mercy, and invoking Him with His mercy-invoking attributes.

 5. Conviction at heart and confidence that if called, the beneficent and the merciful Allah will certainly not deny him His mercy.

The words of bismillah i.e., in the name of Allah, have wide and discernible implications. The words may mean not only 'in the name of' but also:

 1. For the sake of

 2. To the service of

 These and many other implications will serve the supplicant when he sincerely turns to Allah for obtaining His mercy and blessings.

 One of the many unique features and distinguishing factors about the originality of Islam is bismillah which was never before used by or known to any of the other corrupted or falsified creeds of the world. Rodwell, wrongly informed, states that bismillah, in its Quranic form, was taught to the Quraysh for the first time by the poet Umayya (of Tayf). This claim of Rodwell is contradicted by unimpeachable evidence of historic authenticity that the term was totally unknown to the Quraysh to such an extent that they even resented the use of it (see verse 60 of al Furqan). Besides, even till as late as in the 6th year of Hijra, the Quraysh did not allow the term bismillah, as used in the Quran, to be used in the treaty drawn between the Muslims and the Makkans at Hudaybiyah. At the use of the term bismillahir rahmanir rahim Suhayl bin Amru, the delegate of the Quraysh, objected that he did not know what it meant. Ultimately the term used was bis-mika-allahumma which was then current among the Quraysh. There is no evidence in the usage of the people of other creeds to show that this term was borrowed by the Holy Prophet. Moreover, Islam does not claim to be a new religion preached for the first time to mankind. Islam's claim is that the truth was revealed to mankind, one and all, in various stages, in many languages; the difference is in the presentation of the truth in its fullness, in all its details.

We never sent a messenger save with the language of his people. (IBRAHIM: 4)

 ALLAH

 Aqa Mahdi Puya says:

 There is no fitting equivalent, in the English or any other language, to convey and express the essential essence of the word ALLAH. In the earlier times the idea of a "supreme being" was conveyed to man by the prophets of Allah, but due to the general low level of knowledge, a single word, containing the all-embracing sense and significance of the supreme, universal and absolute being, was not made known.

"Father" may imply creativeness but, in no way, refers to compassion, beneficence and mercy. The word father implies that the father of the universe had a father and a mother who gave birth to him, because it does not indicate that the father of the heaven and the earth had no father or mother to bring him into being. It also fails to establish his uncreated self-existing eternity, unless explanatory words are added. The word Allah is a compound of the definite article al and the noun ilah, meaning "that God". The literal meaning of ilah is "puzzling" if waliha is the source, and "referred to" if it is derived from aliha; in either sense, it can be used for the supreme being unto whom man must surrender.

 Known to every one, there is only one universal ultimate whom all human beings devotedly worship; and upon whom they depend and rely. He is undefinable, beyond the reach of human intelligence, unknowable to knowledge, unimaginable, yet recognised by one and all.

 Imam Jafar bin Muhammad al Sadiq pointed to the spirit and vision of the word Allah to an atheist, in the course of a discussion. He said:

"When you are in a ship, sailing in the middle of an ocean, and a wind-storm comes on from every side, and there is no conceivable means of rescue, yet, in this hopeless situation, you make efforts, in hope of deliverance; this ultimate faith is Allah, referred to by Allah in verse 22 of Yunus."

 Aqa Mahdi Puya says:

 The word Allah points to that which is already in the consciousness, but cannot be arrested by comprehension, or conceived mentally. It is universal, because it is connected with the whole as well as with the part. Whether the word Allah is a proper noun or a common noun, because of the article al, is a solvable controversy. The common noun ilah, appropriating definite sense with the definite article al, referring to that which is universally known and recognised by every conscious being, unconfinable to form or concept, never to be two or more save one, becomes a proper noun.

So it is concised in the word Allah, giving it the unique unity of the sense of a proper noun. It must be noted that as the absolute can never be perceived by consciousness, so it cannot be defined by any name. One can refer to Him by personal pronouns, of which "He" (huwa) is the most suitable. The word Allah stands for the absolute self, the greatest name (ism azam), the one perfect total of all good and excellence with no defect.

Qur'anic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.

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