بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(1. In the Name of Allah, the Most Gracious, the Most Merciful.)
The scholars also agree that Bismillah is a part of an Ayah in Surat
An-Naml (chapter 27). They disagree over whether it is a separate Ayah
before every Surah, or if it is an Ayah, or a part of an Ayah, included
in every Surah where the Bismillah appears in its beginning.
Ad-Daraqutni also recorded a Hadith from Abu Hurayrah from the Prophet
that supports this Hadith by Ibn Khuzaymah. Also, similar statements
were attributed to `Ali, Ibn `Abbas and others. The opinion that
Bismillah is an Ayah of every Surah, except Al-Bara'ah (chapter 9), was
attributed to (the Companions) Ibn `Abbas, Ibn `Umar, Ibn Az-Zubayr, Abu
Hurayrah and `Ali. This opinion was also attributed to the Tabi`in:
`Ata', Tawus, Sa`id bin Jubayr, Makhul and Az-Zuhri. This is also the
view of `Abdullah bin Al-Mubarak, Ash-Shafi`i, Ahmad bin Hanbal, (in one
report from him) Ishaq bin Rahwayh and Abu `Ubayd Al-Qasim bin Salam. On
the other hand, Malik, Abu Hanifah and their followers said that
Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said
that it is a separate Ayah in the beginning of every Surah, not part of
the Surah itself, and this opinion was also attributed to Ahmad bin
Hanbal.
Basmalah aloud in the Prayer
As for Basmalah aloud during the prayer, those who did not agree that it
is a part of Al-Fatihah, state that the Basmalah should not be aloud.
The scholars who stated that Bismillah is a part of every Surah (except
chapter 9) had different opinions; some of them, such as Ash-Shafi`i,
said that one should recite Bismillah with Al-Fatihah aloud. This is
also the opinion of many among the Companions, the Tabi`in and the Imams
of Muslims from the Salaf and the later generations. For instance, this
is the opinion of Abu Hurayrah, Ibn `Umar, Ibn `Abbas, Mu`awiyah, `Umar
and `Ali - according to Ibn `Abdul-Barr and Al-Bayhaqi. Also, the Four
Khalifahs - as Al-Khatib reported - were said to have held this view
although the report from them is contradicted. The Tabi`in scholars who
gave this Tafsir include Sa`id bin Jubayr, `Ikrimah, Abu Qilabah,
Az-Zuhri, `Ali bin Al-Hasan, his son Muhammad, Sa`id bin Al-Musayyib,
`Ata', Tawus, Mujahid, Salim, Muhammad bin Ka`b Al-Qurazi, Abu Bakr bin
Muhammad bin `Amr bin Hazm, Abu Wa'il, Ibn Sirin, Muhammad bin
Al-Munkadir, `Ali bin `Abdullah bin `Abbas, his son Muhammad, Nafi` the
freed slave of Ibn `Umar, Zayd bin Aslam, `Umar bin `Abdul-Aziz,
Al-Azraq bin Qays, Habib bin Abi Thabit, Abu Ash-Sha`tha', Makhul and
`Abdullah bin Ma`qil bin Muqarrin. Also, Al-Bayhaqi added `Abdullah bin
Safwan, and Muhammad bin Al-Hanafiyyah to this list. In addition, Ibn
`Abdul-Barr added `Amr bin Dinar. The proof that these scholars relied
on is that, since Bismillah is a part of Al-Fatihah, it should be
recited aloud like the rest of Al-Fatihah. Also, An-Nasa'i recorded in
his Sunan, Ibn Hibban and Ibn Khuzaymah in their Sahihs and Al-Hakim in
the Mustadrak, that Abu Hurayrah once performed the prayer and recited
Bismillah aloud. After he finished the prayer, he said, "Among you, I
perform the prayer that is the closest to the prayer of the Messenger of
Allah .'' Ad-Daraqutni, Al-Khatib and Al-Bayhaqi graded this Hadith
Sahih Furthermore, in Sahih Al-Bukhari it is recorded that Anas bin
Malik was asked about the recitation of the Prophet . He said, "His
recitation was unhurried.'' He then demonstrated that and recited, while
lengthening the recitation of Bismillah Ar-Rahman Ar-Rahim, Also, in the
Musnad of Imam Ahmad, the Sunan of Abu Dawud, the Sahih of Ibn Hibban
and the Mustadrak of Al-Hakim - it is recorded that Umm Salamah said,
"The Messenger of Allah used to distinguish each Ayah during his
recitation,
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - الْحَمْدُ للَّهِ رَبِّ
الْعَـلَمِينَ - الرَّحْمَـنِ الرَّحِيمِ - مَـلِكِ يَوْمِ الدِّينِ
(In the Name of Allah, the Most Gracious, the Most Merciful. All praise
and thanks be to Allah, the Lord of all that exists, the Most Gracious,
the Most Merciful. The Owner of the Day of Recompense.)'' Ad-Daraqutni
graded the chain of narration for this Hadith Sahih Furthermore, Imam
Abu `Abdullah Ash-Shafi`i and Al-Hakim in his Mustadrak, recorded that
Mu`awiyah led the prayer in Al-Madinah and did not recite the Bismillah.
The Muhajirin who were present at that prayer criticized that. When
Mu`awiyah led the following prayer, he recited the Bismillah aloud. The
Hadiths mentioned above provide sufficient proof for the opinion that
the Bismillah is recited aloud. As for the opposing evidences and the
scientific analysis of the narrations mentioned their weaknesses or
otherwise it is not our desire to discuss this subject at this time.
Other scholars stated that the Bismillah should not be recited aloud in
the prayer, and this is the established practice of the Four Khalifahs,
as well as `Abdullah bin Mughaffal and several scholars among the
Tabi`in and later generations. It is also the Madhhab (view) of Abu
Hanifah, Ath-Thawri and Ahmad bin Hanbal. Imam Malik stated that the
Bismillah is not recited aloud or silently. This group based their view
upon what Imam Muslim recorded that `A'ishah said that the Messenger of
Allah used to start the prayer by reciting the Takbir (Allahu Akbar;
Allah is Greater) and then recite,
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(All praise and thanks be to Allah, the Lord of all that exists.) (Ibn
Abi Hatim 1:12). Also, the Two Sahihs recorded that Anas bin Malik said,
"I prayed behind the Prophet , Abu Bakr, `Umar and `Uthman and they used
to start their prayer with,
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(All praise and thanks be to Allah, the Lord of all that exists.) Muslim
added, "And they did not mention,
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful) whether in
the beginning or the end of the recitation.'' Similar is recorded in the
Sunan books from `Abdullah bin Mughaffal, may Allah be pleased with him.
These are the opinions held by the respected Imams, and their statements
are similar in that they agree that the prayer of those who recite
Al-Fatihah aloud or in secret is correct. All the favor is from Allah.
The Virtue of Al-Fatihah
Imam Ahmad recorded in his Musnad, that a person who was riding behind
the Prophet said, "The Prophet's animal tripped, so I said, `Cursed
Shaytan.' The Prophet said,
«لَا تَقُلْ: تَعِسَ الشَّيْطَانُ، فَإِنَّكَ إِذَا قُلْتَ: تَعِسَ
الشَّيْطَانُ، تَعَاظَمَ وَقَالَ: بِقُوَّتِي صَرَعْتُهُ، وَإِذَا
قُلْتَ: بِاسْمِ اللهِ تَصَاغَرَ حَتى يَصِيرَ مِثْلَ الذُبَابِ»
(Do not say, 'Cursed Shaytan,' for if you say these words, Satan becomes
arrogant and says, 'With my strength I made him fall.' When you say,
'Bismillah,' Satan will become as small as a fly.) Further, An-Nasa'i
recorded in his book Al-Yawm wal-Laylah, and also Ibn Marduwyah in his
Tafsir that Usamah bin `Umayr said, "I was riding behind the
Prophet...'' and he mentioned the rest of the above Hadith. The Prophet
said in this narration,
«لَا تَقُلْ هكَذَا فَإِنَّهُ يَتَعَاظَمُ حَتَّى يَكُونَ كَالْبَيْتِ،
وَلكِنْ قُلْ: بِسْمِ اللهِ، فَإنَّهُ يَصْغَرُ حَتَّى يَكُونَ
كَالذُبَابَةِ»
(Do not say these words, because then Satan becomes larger; as large as
a house. Rather, say, 'Bismillah,' because Satan then becomes as small
as a fly.) This is the blessing of reciting Bismillah.
Basmalah is recommended before performing any Deed
Basmalah (reciting Bismillah) is recommended before starting any action
or deed. For instance, Basmalah is recommended before starting a Khutbah
(speech). The Basmalah is also recommended before one enters the place
where he wants to relieve himself, there is a Hadith concerning this
practice. Further, Basmalah is recommended at the beginning of ablution,
for Imam Ahmad and the Sunan compilers recorded that Abu Hurayrah, Sa`id
bin Zayd and Abu Sa`id narrated from the Prophet ,
«لَا وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللهِ عَلَيْهِ»
(There is no valid ablution for he who did not mention Allah's Name in
it.) This Hadith is Hasan (good). Also, the Basmalah is recommended
before eating, for Muslim recorded in his Sahih that the Messenger of
Allah said to `Umar bin Abi Salamah while he was a child under his care,
«قُلْ بِسْمِ اللهِ وَكُلْ بِيَمِينِكَ وَكُلْ مِمَّا يَلِيكَ»
(Say Bismillah, eat with your right hand and eat from whatever is next
to you.) Some of the scholars stated that Basmalah before eating is
obligatory. Basmalah before having sexual intercourse is also
recommended. The Two Sahihs recorded that Ibn `Abbas said that the
Messenger of Allah said,
«لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ:
بِسْمِ اللهِ اللَهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ
مَا رَزَقْتَنَا،فَإنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ لَمْ
يَضُرَّهُ الشَّيْطَانُ أَبَدًا»
(If anyone of you before having sexual relations with his wife says, 'In
the Name of Allah. O Allah! Protect us from Satan and also protect what
you grant us (meaning the coming offspring) from Satan,' and if it is
destined that they should have a child then, Satan will never be able to
harm that child.)
The Meaning of "Allah
Allah is the Name of the Lord, the Exalted. It is said that Allah is the
Greatest Name of Allah, because it is referred to when describing Allah
by the various attributes. For instance, Allah said,
هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ
وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ - هُوَ اللَّهُ الَّذِى لاَ
إِلَـهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَـمُ الْمُؤْمِنُ
الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَـنَ اللَّهِ
عَمَّا يُشْرِكُونَ - هُوَ اللَّهُ الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ
لَهُ الاٌّسْمَآءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ
وَالاٌّرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ
(He is Allah, beside Whom La ilaha illa Huwa (none has the right to be
worshipped but He) the Knower of the unseen and the seen. He is the Most
Gracious, the Most Merciful. He is Allah, beside Whom La ilaha illa
Huwa, the King, the Holy, the One free from all defects, the Giver of
security, the Watcher over His creatures, the Almighty, the Compeller,
the Supreme. Glory be to Allah! (High is He) above all that they
associate as partners with Him. He is Allah, the Creator, the Inventor
of all things, the Bestower of forms. To Him belong the Best Names. All
that is in the heavens and the earth glorify Him. And He is the
Almighty, the Wise) (59:22-24). Hence, Allah mentioned several of His
Names as Attributes for His Name Allah. Similarly, Allah said,
وَللَّهِ الأَسْمَآءُ الْحُسْنَى فَادْعُوهُ بِهَا
(And (all) the Most Beautiful Names belong to Allah, so call on Him by
them) (7:180), and,
قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ
فَلَهُ الاٌّسْمَآءَ الْحُسْنَى
(Say (O Muhammad :) "Invoke Allah or invoke the Most Gracious (Allah),
by whatever name you invoke Him (it is the same), for to Him belong the
Best Names.'') (17:110) Also, the Two Sahihs recorded that Abu Hurayrah
said that the Messenger of Allah said,
«إِنَّ للهِ تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَا وَاحِدًا، مَنْ
أَحْصَاهَا دَخَلَ الْجَنَّةَ»
(Allah has ninety-nine Names, one hundred minus one, whoever counts (and
preserves) them, will enter Paradise.) These Names were mentioned in a
Hadith recorded by At-Tirmidhi and Ibn Majah, and there are several
differences between these two narrations.
The Meaning of Ar-Rahman Ar-Rahim - the Most Gracious, the Most Merciful
Ar-Rahman and Ar-Rahim are two names derived from Ar-Rahmah (the mercy),
but Rahman has more meanings that pertain to mercy than Ar-Rahim. There
is a statement by Ibn Jarir that indicates that there is a consensus on
this meaning. Further, Al-Qurtubi said, "The proof that these names are
derived (from Ar-Rahmah), is what At-Tirmidhi recorded - and graded
Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah
say,
«قَالَ اللهُ تَعَالى: أَنَا الرَّحْمنُ خَلَقْتُ الرَّحِمَ وَشَقَقْتُ
لَهَا اسْمًا مِنِ اسْمِي، فَمَنْ وَصَلَهَا وَصَلْتُهُ وَمَنْ قَطَعَها
قَطَعْتُهُ»
(Allah the Exalted said, 'I Am Ar-Rahman. I created the Raham (womb,
i.e. family relations) and derived a name for it from My Name. Hence,
whoever keeps it, I will keep ties to him, and whoever severs it, I will
sever ties with him.') He then said, "This is a text that indicates the
derivation.'' He then said, "The Arabs denied the name Ar-Rahman,
because of their ignorance about Allah and His attributes.'' Al-Qurtubi
said, "It was said that both Ar-Rahman and Ar-Rahim have the same
meaning, such as the words Nadman and Nadim, as Abu `Ubayd has stated.
Abu `Ali Al-Farisi said, `Ar-Rahman, which is exclusively for Allah, is
a name that encompasses every type of mercy that Allah has. Ar-Rahim is
what effects the believers, for Allah said,
وَكَانَ بِالْمُؤْمِنِينَ رَحِيماً
(And He is ever Rahim (merciful) to the believers.)' (33:43) Also, Ibn
`Abbas said - about Ar-Rahman and Ar-Rahim, `They are two soft names,
one of them is softer than the other (meaning it carries more
implications of mercy).''' Ibn Jarir said; As-Surri bin Yahya At-Tamimi
narrated to me that `Uthman bin Zufar related that Al-`Azrami said about
Ar-Rahman and Ar-Rahim, "He is Ar-Rahman with all creation and Ar-Rahim
with the believers.'' Hence. Allah's statements,
ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَـنُ
(Then He rose over (Istawa) the Throne (in a manner that suits His
majesty), Ar-Rahman) (25:59),) and,
الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى
(Ar-Rahman (Allah) rose over (Istawa) the (Mighty) Throne (in a manner
that suits His majesty).) (20:5) Allah thus mentioned the Istawa -
rising over the Throne - along with His Name Ar-Rahman, to indicate that
His mercy encompasses all of His creation. Allah also said,
وَكَانَ بِالْمُؤْمِنِينَ رَحِيماً
(And He is ever Rahim (merciful) to the believers), thus encompassing
the believers with His Name Ar-Rahim. They said, "This testifies to the
fact that Ar-Rahman carries a broader scope of meanings pertaining to
the mercy of Allah with His creation in both lives. Meanwhile, Ar-Rahim
is exclusively for the believers.'' Yet, we should mention that there is
a supplication that reads,
«رَحْمنَ الدُّنْيَا وَالْآخِرَةِ وَرَحِيمَهُمَا»
(The Rahman and the Rahim of this life and the Hereafter) Allah's Name
Ar-Rahman is exclusively His. For instance, Allah said,
قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ
فَلَهُ الاٌّسْمَآءَ الْحُسْنَى
(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by
whatever name you invoke Him (it is the same), for to Him belong the
Best Names) (17:110),) and,
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن
دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask (O Muhammad ) those of Our Messengers whom We sent before you:
"Did We ever appoint alihah (gods) to be worshipped besides Ar-Rahman
(Most Gracious, Allah)'') (43:45). Further, when Musaylimah the Liar
called himself the Rahman of Yamamah, Allah made him known by the name
`Liar' and exposed him. Hence, whenever Musaylimah is mentioned, he is
described as `the Liar'. He became an example for lying among the
residents of the cities and villages and the residents of the deserts,
the bedouins. Therefore, Allah first mentioned His Name - Allah - that
is exclusively His and described this Name by Ar-Rahman, which no one
else is allowed to use, just as Allah said,
قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ
فَلَهُ الاٌّسْمَآءَ الْحُسْنَى
(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by
whatever name you invoke Him (it is the same), for to Him belong the
Best Names.'') (17:110) Only Musaylimah and those who followed his
misguided ways described Musaylimah by Ar-Rahman. As for Allah's Name
Ar-Rahim, Allah has described others by it. For instance, Allah said,
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا
عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
(Verily, there has come unto you a Messenger (Muhammad ) from amongst
yourselves (i.e. whom you know well). It grieves him that you should
receive any injury or difficulty. He (Muhammad ) is anxious over you (to
be rightly guided) for the believers (he is) kind (full of pity), and
Rahim (merciful)) (9:128). Allah has also described some of His creation
using some of His other Names. For instance, Allah said,
إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ
فَجَعَلْنَـهُ سَمِيعاً بَصِيراً
(Verily, We have created man from Nutfah (drops) of mixed semen (sexual
discharge of man and woman), in order to try him, so We made him hearer
(Sami`) and seer (Basir) (76:2). In conclusion, there are several of
Allah's Names that are used as names for others besides Allah. Further,
some of Allah's Names are exclusive for Allah alone, such as Allah,
Ar-Rahman, Al-Khaliq (the Creator), Ar-Raziq (the Sustainer), and so
forth. Hence, Allah started the Tasmiyah (meaning, `In the Name of
Allah, Most Gracious Most Merciful') with His Name, Allah, and described
Himself as Ar-Rahman, (Most Gracious) which is softer and more general
than Ar-Rahim. The most honorable Names are mentioned first, just as
Allah did here. A Hadith narrated by Umm Salamah stated that the
recitation of the Messenger of Allah was slow and clear, letter by
letter,
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - الْحَمْدُ للَّهِ رَبِّ
الْعَـلَمِينَ - الرَّحْمَـنِ الرَّحِيمِ - مَـلِكِ يَوْمِ الدِّينِ
(In the Name of Allah, the Most Gracious, the Most Merciful. All the
praises and thanks be to Allah, the Lord of all that exists. The Most
Gracious, the Most Merciful. The Owner of the Day of Recompense)
(1:1-4). And this is how a group of scholars recite it. Others connected
the recitation of the Tasmiyah to Al-Hamd.
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