New Moon of Dhu al-Qa’dah 1445 – 8th May 2024: Basmalah – Bismillah

By: Sadruddin Noorani, Chicago, USA 

The phrase “Bismillah ir-Rahman ir-Rahim” for many of us, is our constant companion. We often see parents teaching their little ones to say “Bismillah” before eating, or observe an elder who says “Bismillah” before they sit down and stand up. Bismillah sometimes hung on the rear-view mirror of our cars, on our refrigerators, and in frames adorning our homes. The Basmalah, also known by its opening words Bismillah (“In the name of Allah/God”) or Bismillah ir-Rahman ir-Rahim, which seem to occupy space abundantly all around us, throughout our lives.

We are taught that the phrase typically translates to “In the name of Allah, the Most Beneficent, the Most Merciful”. The names Rahman and Rahim are also part of the 99-names of Allah (Asma-Ul-Husna) a series of attributive-names, which we as Muslims, are called to meditate upon. Even though we are intimately familiar with the meaning of the Basmalah and repeat it often, we may not often think about the nature of what it means to be Rahman and Rahim – what it means to have Rahma?

The invocation, Bismillah ir-Rahman ir-Rahim occurs 114 times in the Quran at the beginning of every surah (chapter) except the ninth, which is called Surah al-Taubah or Surah al-Bara’at, and appeared once in Surah An-Naml, (27:30) as the opening of Hazrat Sulaiman (A.S) (Solomon)’s letter to the Queen of Sheba.

The spiritual essence of “BISMILLAH IR RAHMAN IR RAHIM” Meaning (I begin) IN THE NAME OF ALLAH (who is most) BENEFICENT (and) MERCIFUL.

The Ordain of Allah begins with the First Divine Revelation (Surah Alaq: 96) in the Cave of HIRA in Makkah when Prophet Muhammad (pbuh) was in a state of contemplation and reflection upon the universe and life. Angel Jibril (Gabriel) appeared with the Revelation (Wahi) beginning with: First Word IQRA (Meaning: Read or recite): “IQRA BI’ISMI RABBIKA ALLAZI KHALAQ” Meaning; READ IN THE NAME OF YOUR LORD (who is) THE CREATOR.

This verse (Quran-96:1) as ordained by Allah and revealed through Angel Jibril begins significantly marking the First Revelation with Divine Reflection and attributes it to “IN THE NAME OF YOUR LORD (God)”.

Surah Al-Alaq is a great Surah that holds a special place in the hearts of Muslims. It is the first Revelation to Prophet Muhammad (pbuh) and carries many important messages bestowed by Allah in the following 113 Surahs (chapters).

The recitation or chanting of BISMILLAH construes the inclusion of Allah in whatever endeavor undertaken, for Baraka (blessings). The chanting of BISMILLAH IR RAHMAN IR RAHIM is also conducive for enhancement of our Soul realm (Ba’teen).

Many scholars of Islam argue that the words Beneficent (Rahman) and Merciful (Rahim) do not precisely capture the true meaning of Rahma. Linguistically, both words Rahman and Rahim are derived from the Semitic root in Arabic r-h-m which indicates merciful, beneficent, something of the utmost tenderness, which provides protection and nourishment, and that from which all of the creations are brought into being. Indeed, the root r-h-m has meanings of womb, loving-kindness, compassion, and nourishing-tenderness. Here, we find a beautiful metaphor for our understanding of these divine attributes. Allah is not merciful like a King would be to its subjects, Allah is merciful like a parent would be to its child, or as a mother’s womb, providing absolutely everything it needs for nourishment and growth.

Translators give a variety of renderings: Gracious has the same root in Arabic r-h-m, the general meaning of which is Mercy, Compassionate, Beneficent and Merciful; keywords Merciful, Beneficent. 

While we can appreciate the all-encompassing love of God, we must not forget that we, even as mere mortals, have a pure primordial nature and have been given knowledge of the attributes of Allah within us.

In the Quranic narrative, after the creation of Adam (peace be upon him), God is said to have breathed his spirit into Adam. In other words, the nature of God is found within each one of His creations. The Quran also refers to “RUH” as God’s own Spirit (His Spirit) which was blown into Adam (pbuh), and which is considered the source of human life.

This understanding is not just limited to Islam but is also shared across various traditions, whether the search is for the Buddha-nature within, or in the acknowledgment of the Divine within each individual through the utterance or gesture of Namaste.

Zamakhshari (d. 538/1144) noted the pre-Islamic Arab use of parallel formulas, such as “in the name of al-Lat or al-Uzza”, vide Kashshaf (1:29). There is also a parallel in the Mazdean formula: pad nam’i yazdan (in the name of the God) attested as early as the 3rd century, vide Encyclopedia Iranica (1982, 4:172). The Prophet also used to begin his works with bismikalla humma. But when the Quranic verse (11:41) was revealed, he started using the word bismillah, and after the verse (17:110), qulid-ul-laha awid-ur-rahman, the word rahman was added in the bismillah. Finally, when the verse (27:30) revealed, the term was conclusively structured:  Bismillah ir-Rahman ir-Rahim.

There is frequent invocation of God’s name in the Quran apart from basmalah. The short formula, “in the name of God” occurs only in 11:41 “(Noah) said, ‘Embark in it (the ark). In the name of God be its sailing and its mooring.’ ” The term bi-smi rabbika (in the name of your Lord) occurs four times, after the command to “glorify” (56:74, 96, 69:52 and 87:1) or to “recite” (96:1) expressing similarly, the invoking God’s name in performing any action. “Mentioning” “remembering” God’s name occurs 13 times and speaks of blessing God’s name (tabaraka ismu’rabbika).

The elements of Bismillah occur in the Quran separately, Bismi llah (without the alif in bismi, as in bismillah) occurs once in 11:41 and the twin attributes of Al-Rahman and Al-Rahim, occur together four times in the Quran (1:3, 2:163, 41:2 and 59:22). The Arabic preposition bi has several meanings: beginning, dedication, accomplishment, and instrumentality. In this passage all these are applicable, so the preposition has multiple meanings. Unfortunately, there are no equivalent words or sentences in other languages compared to Arabic that carry the same range of meanings, and consequently, there is an inevitable meaning-loss in the translation.

The Quranic term bismillah contains the Ism al-Dhat, which is repeatedly recited verbally or in the heart, the essence of divine “Allah” (occurs 2702 times in the Quran ) and Ism-e Sifat, i.e., Al-Rahman (occurs 57 times) and al-Rahim (occurs 114 times). Both attributes of God are intensive forms of the adjective in Arabic.

Excerpts of the Quran have given different opinions of the meanings of these words. Some take Rahman as showing mercy in this world and the next, with Rahim applying only to the next. Others see Rahman applying to believers and non-believers, and Rahim to believers only; or Rahman as provider of mercy in relation to large-scale matters and Rahim to small-scale matters, or Rahman as provider of mercy which only God can provide, while Rahim can also be provided by human traits.

In each case Rahman and Rahim mentioned in the Quran, apart from Basmalah, can be cogently constructed as a substantive (Al-Rahman) with a following adjective (Al-Rahim), “the Compassionate Merciful (One).” Rahman occurs in the Quran only with the definite article (57 instances in numbered verses). Rahim occurs 81 times without the definite article. Al-Rahim is found 32 times (including four occurrences apart from Basmalah with Al-Rahman), all but once (34:2) Al-Rahim Al-Ghafur as attributes: Al-Aziz, Al-Gafur, Al-Tawwab and Al-Birr.

When difficulties befall us, it is important to recognize and call upon the Rahma of God, wherever it is. We can find the Rahma of God through our prayers, through Quranic Teachings, Hadith of Holy Prophet Muhammad (pbuh) and guidance of the Imam-of-the-Time; and we can also find the Rahma of God within each other and ourselves by treating each human being as our brothers/sisters and treating respectfully the entire creation of God. Help where help is needed, be generous where generosity is needed, be strong where strength is needed, be kind so that you build within the community a strong sense of unity, so that no one feels isolated, left out or lost. Every person that you come across should know that he/she has your support at the time of their need.

Whenever we are called upon to help, let us remember that the “spirit breathed by Allah” is within each one of us, and we must allow the attributes of loving mercy and compassion to shine through in our actions towards each other.

Let us pray and commit that we may always strive to serve as a source of Rahma for one another in times of need and also in times of plentiful resources. Aameen!