Basmala
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
In the name of Allah the Merciful, the Compassionate
The expression of Bimillah Al Rahman Al Raheem, also known as Basmala, is a beautifully poetic phrase which offers both deep insight and brilliant inspiration. It would take many volumes of books to analyze in detail the significance of this expression word by word.
We cannot fathom the magnificence of the word “Bismillah” however it suffices for us to know that according to Imam Ar-Ridha’ (AS) as cited in Tafseer Al ‘Ayaashi, when asked about the greatest verse in the Qur’an, he said “Bismillah Al-Rahman Al-Raheem” is closer to Allah’s greatest name than the whiteness of the eye (sclera) to its blackness (pupil).”
This expression is so magnificent and so concise that all but one chapter of the Qur’an (Surah Al Tawba) begins with the words Bismillah Al-Rahman Al-Raheem. It has often been said that the phrase Bismillah Al-Rahman Al-Raheem contains the true essence of the entire Qur'an as well as the true quintessence of all religions.
The common translation of this phrase fails to capture the true depth of meaning or the inspirational message of this beautiful expression. It is by pronouncing the name of God and through His compassion and mercy that we as servants begin the discourse with Allah (SWT) in the supplication of Salawat Sha’baniyyah. The peak of servitude of a creation is to submit to His kingdom by admitting His superiority as well as His absolute attributes.
The phrase “In the name of” (Bismi) is an idiom having the connotation of with the blessings of, under the governance of, as an instrument of, as a representative of, on behalf of, with the support of, or for the glory of. In each of these cases, the expression “In the name of” indicates that one is submitting to, honoring or glorifying that which is referred to.
The central idea here is that whatever we do, every step that we take, every breath that we breathe is done for, because of, and through the essence of the One who has created us. As Imam ‘Ali (AS) explains, every creature takes Allah as God when they undergo times of calamity and have needs and have no one to turn to but Him. By calling out Bismillah, it is equivalent to beseeching help from God for all your affairs.
Imam As-Sadiq (AS) confirms this idea by presenting the analogy of a person who rides a ship which suddenly sinks and he naturally calls out for help from something even if he is an atheist. That thing which he is resorting to is Allah the Almighty. It is not us that do the work, it is not us that make opportunities appear, it is not us that produces fruits from every action as we alone are powerless and are totally dependent upon the Creator for the very essence of life itself. Thus, this beautiful word Bismillah is a magnificent reminder of our relationship to our Creator and our relationship to all of creation.
Bismillah expresses our wonder, awe and thankfulness while it also expresses our innermost prayer that we may have the blessing of another breathe, another moment of life, and that we may walk on a path of truth and understanding. To say Bismillah is to humbly offer one's self as a vehicle for the glory and majesty of The One.
The two terms Rahman and Raheem refer to attributes of the One God and they are often translated as Merciful and Compassionate, but the roots of the words point to a deeper meaning. Both Rahman and Raheem are derived from the Semitic root r-h-m which indicates something of the utmost tenderness which provides protection and nourishment, and that from which all of creation is brought into being. Sure enough, the root 'rhm' in Arabic has meanings of womb, kinship, relationship, love, kindness, mercy, compassion, nourishing, and tenderness.
These two words, Rahman and Raheem also express slightly different variations of meaning. Imam As-Sadiq (AS) says that Rahman is a special name for a general attribute while Raheem is a general name for a specific attribute. And Prophet Isa (AS) states that Rahman is a type of mercy related to this world while Raheem is related to the hereafter.
The term Rahman describes that aspect of the source of all creation which is endlessly radiating and nourishing, regardless of whom or what is receiving the endless flow of blessings. The word Rahman is a very emphatic statement, then that sentiment is echoed by being immediately followed by the use of another form of the same root word.
Such repetition is a joyful celebration of this Divine attribute and this is the beauty of eloquence of the Arabic language. Rahman conveys the idea of fullness and extensiveness, indicating the great quality of love and mercy which engulfs all of creation without regard to any effort or request on our part. Rahman indicates that Allah mercifully provides us sustenance even if we cease to obey and worship Him, as indicated in Tafseer Saafi.
On the other hand, the term Raheem describes that aspect of mercy which is issued forth only in response to the actions and behavior of the recipient. It is in this manner that God takes ten steps toward us when we take even a single step toward God. Allah (SWT) is Raheem with our religion, our wordly affairs, our hereafter and He has made it easy for us with least amount of burden (Tafseer Saafi). According to many narrations, the mercy associated with Raheem is specific to the believers only.
As mentioned in the book Al Khesaal, it is recommended to recite this verse with a loud voice during prayers and it is considered to be one of the five signs of a true believer. There is also a sacred Hadith (Qudsi) in which Allah (SWT) says:
كل أمر ذي بال لم يذكر فيه بسم الله الرحمن الرحيم فهو أبتر
(Every considered matter which “Bismillah Al Rahman Al Raheem” is not recited is put at halt.).
Along the same lines, Allah (SWT) said to Prophet Musa: “O Musa! Ask My servants to confess about Me that I am the most Merciful of all the merciful and I answer the supplications of the uneasy souls and I ward off the troubles and turn the conditions of time and I grant bounties after calamities and appreciate even small deeds and give reward generously and turn the needy into the affluent and that I am the everlasting Mighty and Omnipotent Lord and that they should pray to me.” (Hayaat Al Qulub vol I)
Indeed there are many secrets to this common yet profound expression such that it is narrated that whoever among the Shia (followers of Ahlul Bayt) abandons its recitation, Allah (SWT) will test him with a trial to remind him of praise and gratitude and to erase his shame acquired due to neglecting its recitation. The school of Companions, however, disagree that this verse is part of every Surah and hence they abandon its recitation. It is certainly not a coincidence that this verse be a point of contention among the Muslims. In fact this contention on a verse which bears no controversial issue and is simply highlighting the mercy of Allah and His attributes implies to us that there are indeed hidden secrets behind this expression which requires further contemplation on our part.
If we ponder further, we’ll realize that that Surah Al Fatiha (Hamd) is also known as the “The Seven Which is Often Repeated” (Sab’aa Al Mathaani) and “The Mother of the Book” (Umm Al Kitab). The verse “Bismillah Al Rahman Al Raheem” is one of the Sab’aa Al Mathani which proves that it is indeed a verse that is part of every chapter in the Qur’an. Being that this expression is included as the Mother of the Book and Saba’a Al Mathaani, it therefore occupies great status and shares in the glory of Surah Al Fatiha.
On that note, Imam ‘Ali (AS) testifies: "Know that all the wisdom of the Heavenly Scriptures are in The Qur'an and whatever is in The Qur'an is in the Fatiha (Suratul Hamd) and whatever is in Fatiha is in Bismillah and whatever is in Bismillah is in the ‘Ba’ of Bismillah and whatever is in the ‘Ba’ of Bismillah is encapsulated in the dot under ‘Ba’; and I am that dot under ‘Ba’." (Yanabee’ Al Mawadda)
How then is all of these virtues encapsulated in the expression of Basmalah? To begin with, Ism and Allah signify The Creator and His Actions. Rahman and Raheem relate to human existence and survival, and reward and punishment respectively. ‘Ba’ is used in Arabic to express connection. So, the ‘Ba’ here defines the relationship between The Creator and the creation.
Thus, the three elements of the whole Qur'an highlighted in the Fatiha are included in the Basmalah and the Basmalah cannot stand without the ‘Ba’ which needs the dot underneath it to gain identity. This identity distinguishes the ‘Ba’ from other similar letters such as ‘Ta’ and ‘Tha’, all of which without their dots look similar in shape. The dot under ‘Ba’ gives its distinct identity, the power, the dynamism and the recognition of the existence of The Creator, His act of Creation and the link between The Creator and the creation.
Without the dot, ‘Ba’ is incomprehensible and if ‘Ba’ is not established in Basmalah, then the relationship of worship (na'budu) and assistance (nasta'een) between The Creator and the creation cannot be comprehended. So, when the Imam (AS) referred to the dot under ‘ba’, he pointed out that whosoever does not take him as the pivot and the center loses out on the whole essense of the Qur’an. Narrations also mention that had Imam ‘Ali (AS) wished, he could have explained Surah Al Fatiha or Bismillah or the ‘Ba’ of Bismillah so much that pages would have to be lifted by 70 camels!
After this delineation, we can now begin to understand why the enemies of Imam ‘Ali (AS) and those who do not believe in his Wilayat (guardianship) and successorship after the Holy Prophet (SA) have a problem with Bismillah Al Rahman Al Raheem! It is simply because the key to this phrase is Imam ‘Ali; hence it is not possible for any person to sincerely appreciate the meaning behind this profound expression except after acknowledging the Wilayat of Imam ‘Ali and professing his right of ownership for Caliphate by divine appointment.
After realizing this reality, we can further understand why Allah (SWT) intentionally stitched this verse in the beginning of every Surah of the Holy Qur’an!
We can now comprehend why it is obligatory for us to recite this phrase loudly as it is a sign of our completion of faith by belief in the Wilayat of Ameer Al Mu’mineen (AS). Along the same lines, it is narrated that it is highly recommended to recite Salawat loudly because it removes hypocricy from the heart. Likewise, by pronouncing Bismillah loudly, we declare our belief in Imam ‘Ali’s Wilayat without hesitation or hypocricy.
After understanding to a certain extent the importance of the verse Bismillah Al Rahman Al Raheem, it is not surprising to know that there are many rewards for its recitation which cannot be enumerated. It suffices to cite this narration of the Holy Prophet (SA) who said that:
“When a person recites Basmalah, five thousand ruby palaces are built for him in Paradise. Each palace has a thousand chambers made of pearls and in each chamber has seventy thousand thrones of emerald and each throne has seventy thousand carpets made from special fabrics and upon each carpet is seated a Hur-ul-‘Ain.” (Tafseer Al Burhaan)
A person asked for the condition necessary to win this great reward and the Holy Prophet (SA) replied that the person should recite the Bismillah Al-Rahman Al-Raheem with conviction and understanding.
By “conviction and understanding”, he means none other than conviction in the Wilayah of his successor Imam ‘Ali (AS) and understanding to whom the significance of this verse refers to. In another tradition, the Prophet (SA) says: “Whoever recites ‘Bismillah Al Rahman Al Raheem’ will have 4000 good deeds written for them, 4000 evil deeds erased for them, and will be raised 4000 degrees.” (Bihaar Al Anwaar)
Many can say the Basmalah out loud by tongue, however the Imam (AS) is referring to the believer who recites 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 (SWT).
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Author: Jerrmein Abu Shahba
