بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم
In the name of Allah, the all-beneficent, the all-merciful.
EXEGESIS
Letter bāʾ at the beginning of ism literally means ‘by’. It requires a verb to complement the meaning. In other words, the verse implicitly refers to something that is being done or should be done in the name of God. This is understood from the context. For example, when one says bism allāh before drinking, it means ‘I drink in God’s name’. When one says it upon entering a city or building, it means ‘I enter in God’s name’. Similarly, when one wants to recite the Quran, it means ‘I recite in God’s name’. More generally, we can interpret the verse to mean ‘I begin in God’s name’ or ‘I seek help by the name of God’ because they apply to any action and context.
The omitted verb could also be in imperative form; for example: ‘Read in the name of God!’ This can be supported by the first verse that was revealed to the Prophet at the onset of his mission: Read in the name of your Lord who created (96:1). Since the Quran was recited by Gabriel to the Prophet, and by the Prophet to the people, it could show that whenever Gabriel brought down a new chapter he would tell the Prophet: ‘O Muhammad, read this chapter in the name of God.’ However, since this verse marks the beginning of the chapters in the Quran, the most plausible interpretation is: ‘I start in the name of God’, although the other possibilities can also be true, and perhaps the verb is omitted to give room for more than one meaning.
This formula also counters the polytheists’ custom of starting their activities and recitals in the name of their gods by saying, for instance, ‘in the name of al-Lāt’ or ‘in the name of al-ʿUzzā’. Thus, bism allāh is a substitute for invoking anyone other than God in any task or such context. Overall, it means ‘I go ahead with my recitation or action by invoking God’s name as a sign of my submission, trust, and request for help’.
Ism: name. It is apparently from the root samā, meaning above. Sumuww means highness, sublimity, distinction. One’s name is called ism because it is the means by which one rises in reputation and fame. It could also be from the root wasm (or simah), meaning sign. Ism means name in the sense that it designates and points to something. Ism here could also mean tasmiyah (naming). The verse would then mean: Begin (or read) by naming God.
In the Quran, the word allāh is a proper noun for God. It has been said that its origin is al-ilāh, which has been shortened to allāh, much like al-nās (people) which is originally al-unās. This is confirmed by the use of ilāh as a noun that can then take adjectives, but cannot be an adjective itself. A few meanings have been suggested for al-ilāh: 1. One who is worthy of worship. 2. One to whom all beings have recourse for their needs, and to whom all people refer their problems. 3. One in whom all beings find rest, composure, and assurance. 4. One towards whom everyone yearns, and in whose love, excellence, and beauty everything is infatuated. 5. One who is at a very high and elevated position, far higher than his creatures. 6. One who is hidden from the eyes. 7. One who is unfathomable to the minds and in whose reality the intellects are dumbfounded. All of these are based on different possible root meanings of the term, and they are found in the words of the Infallibles and the early exegetes. God was called Allah even before the revelation of the Quran, as seen in pre-Islamic Arabic poetry, and also alluded to in many verses (6:136, 23:83-89, 29:61, 29:63, 31:25, 39:38, 43:87). The name Allah has appeared 2697 times in the Quran, making it the most repeated name in the entire book.
Al-raḥmān and al-raḥīm are both exaggerated forms from the root r-ḥ-m, which refers to mercy. That is why these two terms are often translated synonymously, and at times they are swapped from one translation to another. Raḥmān is based on the form faʿlān, which indicates abundance, extent, and intensity. For example, ʿaṭshān is one who is very thirsty and ghaḍbān is one who is extremely enraged. Thus, al-raḥmān means one who is abundant and extreme in mercy. Raḥīm is based on the form faʿīl, which is used for qualities that are permanent and persistent as they are deeply rooted and established in the person. Hence, al-raḥīm means one whose mercy is lasting and unceasing.
In this verse, both terms are attributes of allāh. However, elsewhere in the Quran al-raḥmān is rarely used as an attribute, but it is most commonly used as a name of God that is equivalent to Allah, as clearly seen in the verse: Invoke ‘Allah’ or invoke ‘the All-Beneficent (al-raḥmān)’. Whichever [of His names] you may invoke, to Him belong the best names (17:110). As with al-raḥīm, it is paired in many verses with al-ʿazīz (the all-mighty), al-ghafūr (the all-forgiving), al-tawwāb (the oft-returning), and al-raʾūf (the all-kind).
Based on these points, there can be a few meanings for al-raḥmān and al-raḥīm: 1. Al-raḥmān refers to the breadth of God’s mercy which embraces everyone and everything (7:156), and al-raḥīm refers to the continuation and permanence of God’s mercy. In other words, al-raḥmān means that He has abundant mercy and gives great bounties, and al-raḥīm means that He continues this and sustains His mercy and bounties. It is in this sense that al-raḥīm would have a special connection with the hereafter, as suggested by some narrations. 2. Al-raḥmān refers to God’s initial and undeserved mercy and blessings that He showers upon His servants, and al-raḥīm refers to His lenience and compassion toward evildoers – if they repent. It refers to the mercy that He has made incumbent upon Himself for those who repent – conditional on being believers: When those who have faith in Our signs come to you, say: ‘Peace to you! Your Lord has made mercy incumbent upon Himself: whoever of you commits an evil [deed] out of ignorance and then repents after that and reforms, then He is indeed all-forgiving, all-merciful (raḥīm)’ (6:54). This meaning is confirmed by the frequent usage of al-raḥīm in conjunction with the name al-ghafūr (all-forgiving). 3. Al-raḥmān refers to God’s mercy reaching everyone and including all of His creatures, and al-raḥīm refers to this mercy being a fixed and established quality that He does due to His own abundance, perfection, and magnanimity, not in expectation of any reward, benefit, or return. 4. Al-raḥmān describes a quality of God in and of Himself, irrespective of any being beyond Him, and al-raḥīm refers to His mercy as it pertains and applies to His servants. This is why the Quran says that God is raḥīm – not raḥmān – to His servants, the people, or the believers (2:143, 9:117, 22:65, 33:43, 57:9). In this sense, al-raḥmān would be an essential attribute of God, while al-raḥīm would be a quality of His action. Of course, all of these meanings are true about God’s infinite mercy, and some of them overlap.
Overall, both al-raḥmān and al-raḥīm are derived from the same root of raḥmah (mercy, compassion). Al-raḥmān can best be translated as all-merciful, all-compassionate, and al-raḥīm can best be translated as ever-merciful, ever-compassionate. The former refers to the size and universality of God’s mercy, while the latter refers to its subsistence and sustainability.
EXPOSITION
This is the most repeated verse in the entire Quran. It is a formula by which God has begun not only His book, but every chapter of it (see Review of Tafsīr Literature for one exception). That is why it is a very significant statement with great merits and impacts, as discussed in many narrations. Invoking God’s name is the first thing in His book of revelation and legislation, just as God Himself is the first thing in existence: He is the first (57:3).
The Quran has referred to its chapters as its units and divisions, where each surah follows a certain theme and purpose. Since each surah starts with bism allāh, the meaning of stating bism allāh for each surah would be: I pursue the specific purpose of this surah in God’s name; I set out for this endeavour starting with God’s name. In the case of this surah, the meaning would be: In the name of God I praise Him, express my servitude to Him, and seek His help and guidance toward the straight path.
God is teaching us to start our speech and action with His name. This especially applies to speeches, letters, and books, although it is not limited to them. It is for this reason that Prophet Solomon (a) started his letter by In the name of Allah, the all-beneficent, the all-merciful (27:30) – which is the only place where this formula has appeared in the middle of a chapter, and thus makes the total count of it in the Quran 114, exactly the number of chapters in the book. Another application of this is Prophet Noah’s (a) remembrance of God’s name and his instruction to the believers with him upon embarking the ark: He said: ‘Board it: in the name of Allah it shall set sail and cast anchor. Indeed my Lord is all-forgiving, all-merciful’ (11:41). Another example is the repeated emphasis to remember and invoke God’s name at the time of slaughtering an animal (5:4, 6:118-121, 6:138, 22:28, 22:34-36). When a Muslim wants to slaughter an animal, he must mention God’s name. This could be an indication that if the person is oriented toward God, then all of his affairs and doings – including his food – should also be God-oriented and with His remembrance. God also honours the places of worship because they are where His name is remembered much: Had not Allah repulsed the people from one another, ruin would have befallen the monasteries, churches, synagogues, and mosques in which Allah’s name is mentioned much. Allah will surely help those who help Him. Indeed Allah is all-strong, all-mighty (22:40; also see 2:114 and 24:36).
Writing one’s name on something is a means of claiming ownership over it, so that others would not take and use it. Similarly, starting an action with God’s name is applying the label ‘this action belongs to God’ to the act. It means that the devils should not partake in it and there should be no mix of show, ego, or carnal desires in it. This, of course, is a reminder to the actor, in order to set his course and direction accordingly, and guard his act from contamination and corruption, for now it belongs to God and he must preserve it as His trustee.
One question that may arise is: what is the significance of name in this formula? To understand the role of God’s name in this formula and other similar formulae, one should note its application in rituals. These Quranic examples show that God’s names are the means by which He is remembered, revered, and worshipped. There are many other verses that confirm this. For example: To Allah belong the best names, so supplicate Him by them, and abandon those who commit sacrilege in His names (7:180); Remember the name of your Lord (76:25, 73:8); Glorify the name of your Lord (56:74, 56:96, 69:52, 87:1); Felicitous is he who purifies himself, remembers the name of his Lord, and prays (87:14-15).
Similarly, saying In the name of Allah, the all-beneficent, the all-merciful before every action is a means of remembering the only source of power, blessing, and success in the realm of existence. By beginning our activities in His name, we seek help from Him, turn to Him in submission, entrust our affairs and goals to Him, and offer our every act and speech to Him just as we offer sacrifice to Him by mentioning His name. It is a way of giving a colour of servitude and worship to everything we do. It gives sanctity to every breath and step that we take because God is the source of sanctity, and to be connected to Him is what makes something sacred. It is also an expression of our need and weakness. It is a reminder that: O mankind! You are the ones who stand in need of Allah, and Allah – He is the all-sufficient, the all-laudable (35:15; also see 47:38). There are also many other verses that remind us of our need and poverty. For example, many verses warn us that if God takes away our blessings – such as our life, sight, hearing, water, crops, night, or day – then no one can restore them for us (4:133, 6:46, 6:133, 9:39, 14:19-20, 23:18, 28:71-72, 35:16-17, 56:58-70, 56:86-87, 67:30, 70:40-41, 76:28).
Given the aforementioned points, the most primary and apparent meaning of name in this verse is what one remembers with his heart and utters with his tongue. The mystical and philosophical discussions about the divine names would be secondary to the usage of this term in the Holy Quran. Hence, the clearest and most straightforward interpretation of In the name of Allah, the all-beneficent, the all-merciful is: In the remembrance of God, who is the all-beneficent and the all-merciful. Needless to say, the points about remembrance, submission, entrustment, and the feeling of need are all inner realisations and stations that mark one’s spiritual growth. The formula that one utters with his tongue is only an expression of these realities in verbal form.
If the body is immersed in musk very well,
The day that it dies, it will rot and smell.
Musk is for the inside and not the façade;
I mean real musk: the names of God.
At the same time, the verbal utterance of these expressions is also a means of practising, developing, and establishing these realisations in one’s heart.
The remembrance of God is pure; when it comes
Impurities pack up and leave therefrom.
When a pure name enters the mouth and reigns
Neither impurity nor sorrow remains.
The Quran says: The Lord of the heavens and the earth and whatever is between them. So worship Him and be steadfast in His worship. Do you know anyone who could be His namesake? (19:65). The connection between the beginning and the end of this verse suggests that God’s name is not merely a word composed of letters; rather, it is not separable from His splendid attributes and acts. Therefore, remembering God’s name means remembering Him as the possessor of qualities of perfection and acts of excellence.
Starting everything with God’s name would be an application of the verse: To Allah belong the best names, so supplicate Him by them, and abandon those who deviate in His names (7:180). This verse shows a contrast between those who resort to God’s names and those who call others instead of God. Therefore, the significance of God’s names in the Quran is that they provide an answer to polytheism by presenting a monotheistic interpretation for the pluralities in the universe. There is no need to believe in multiple and various sources of power, perfection, and execution in the world, because all perfections – referred to as the best or most beautiful names (al-asmāʾ al-ḥusnā) – belong to God. In other words, there is no impact, goodness, or perfection that one may see or desire which is independent and separate from God. Rather, God is the possessor of all qualities of perfection: To Allah belong the best names (7:180). Hence, instead of referring to other beings and seeking help from any other source, refer to God’s most beautiful names: so supplicate Him by them, and abandon those who deviate in His names (7:180).
Beginning every action by remembering God’s two attributes of abundant and everlasting mercy (al-raḥmān al-raḥīm) confirms the aforementioned idea of seeking help from Him and asking for His mercy. This is because we owe every bounty and blessing to Him, and He is the only possible source of blessing, success, and purity, both outward and inward: Whatever blessing you have is from Allah (16:53); Whatever good befalls you is from Allah; and whatever ill befalls you is from yourself (4:79); Were it not for Allah’s grace and His mercy upon you, not one of you would ever be pure. But Allah purifies whomever He wishes, and Allah is all-hearing, all-knowing (24:21). Do you not see that Allah has disposed for you whatever there is in the heavens and whatever there is in the earth and He has showered upon you His blessings, the outward and the inward? (31:20).
It should be noted that God’s mercy is not like human mercy which is emotional, affectionate, and sentimental. Rather, He is all-merciful in the sense that He continuously bestows blessings and bounties upon His servants. In other words, God’s mercy is what the essence and root of mercy boils down to upon analysis: giving that which removes the need of the receiver. Imam Ali (a) said: ‘He is the all-merciful but He is not characterised by softness.’ It is also said: al-raḥīm means that God does not impose upon His servants more than what they can bear. Otherwise, a ruler who does so would not be considered all-merciful.
The same can be said about wrath that is mentioned in verse 7, as well as any other emotion that is attributed to God. The general rule is that these attributes establish the result and effect of these emotions for God, not the process of their arousal. For example, God’s wrath is not characterised by feeling of resentment and rancour, an increase in heartbeat, more rapid flow of blood, loss of prudence and wisdom in action, or an incentive to pacify one’s indignation through retaliation. Rather, it refers to God’s inflicting pain and chastisement because of one’s disobedience, according to His wisdom and judgement.
INSIGHTS FROM HADITH
- The Messenger of God said: ‘Any important act in which bism allāh is not mentioned, is amputated.’
Notes: 1. Starting actions with God’s name is a way of synchronising one’s self, life, and actions with God and reality. It means directing one’s action toward Him, and this direction is what remains (28:88, 55:26-27). It means setting God’s pleasure as our goal in our activities and dealings, which ensures the success and subsistence of our acts. 2. This hadith suggests that bism allāh implies: ‘I begin in the name of God’. 3. Since the prayer is certainly an important act, it follows that it should start with this formula. There are indeed several hadiths saying that bism allāh is one verse (the first verse) of this chapter. 4. Two examples of important acts starting with God’s name are Prophet Noah’s (a) embarkation on the ark (11:41) and Prophet Solomon’s (a) letter to the Queen of Sheba (27:30), which were both quoted earlier. 5. This hadith is more widely narrated through Sunni chains, from Abū Hurayrah. 6. In most versions it says: ‘Any important thing that does not start by God’s praise …’ 7. A more elaborate version is: ‘Any important thing that does not start by praising God and sending peace upon me is amputated, tailless, and void of every blessing.’ 8. Some of these narrations specify ‘every speech’. 9. Overall, it can be said that these narrations primarily teach us the proper manners of delivering speeches: one should start with the remembrance and praise of God and sending blessings upon the Prophet. This can then be generalised to any task or activity: one should start it with God’s name and praise – not as a purely formal and ritualistic verbal utterance, but as an indication of one’s awareness of God, His blessings, and His satisfaction in one’s endeavours.
- Once, Imam Ali (a) was asked about the interpretation of In the name of Allah, the all-beneficent, the all-merciful. He said: ‘When a servant wants to recite or do anything, he should start by saying: In the name of Allah, the all-beneficent, the all-merciful. It means: by this name [i.e. God’s name] I start this action. Every act that one does by starting with In the name of Allah, the all-beneficent, the all-merciful shall be blessed.’
- Once, Imam al-Riḍā (a) was asked about the meaning of bism allāh. He said: ‘[It means] I adopt a simah of the simāt of God, the mighty and majestic, upon myself, and that is worship.’ The narrator asked: ‘What is simah?’ He answered: ‘It means sign.’
Note: In other words, uttering this formula is an expression of one’s inside and intention. It means: I am accompanying and attaching one of God’s names and designations to myself. God’s worship and service is equivalent to adopting and assuming His colour, which is the best colouring (2:138).
- The Messenger of God said: ‘Whoever recites In the name of Allah, the all-beneficent, the all-merciful, for every letter of it 4000 rewards will be written for him, 4000 sins will be effaced from his record, and 4000 degrees will be added to his rank.’
- The Messenger of God said: ‘Whoever writes In the name of Allah, the all-beneficent, the all-merciful in a beautiful way as a means of honouring God, God will forgive him [his sins].’
Note: A similar hadith is narrated from Imam Ali (a).
- Imam al-Riḍā (a) said: ‘Indeed In the name of Allah, the all-beneficent, the all-merciful is closer to the greatest name of God (al-ism al-aʿẓam) than the black part of the eye to its white part.’
Note: The same idea has been narrated from the Prophet.
- Concerning the verse, When you mention your Lord alone in the Quran, they turn their backs in aversion (17:46), Imam al-Sajjād (a) said: ‘It means: when you say In the name of Allah, the all-beneficent, the all-merciful.’
Note: A similar account is narrated from Ibn Abbas.
- Once, the Prophet asked Ubayy ibn Kaʿb: ‘What is the greatest verse in the book of the all-mighty God?’ He answered: ‘In the name of Allah, the all-beneficent, the all-merciful.’ The Prophet approved his answer.
- The Prophet said: ‘When a teacher teaches a child to say In the name of Allah, the all-beneficent, the all-merciful and he says it, God will write quittance [from the punishment] for the child, his parents, and the teacher.’
- Imam al-Ṣādiq (a) said: ‘Basmalah is the crown of the chapters [of the Quran].’
- The Prophet said: ‘Whenever Gabriel came to me with revelation, the first thing he told me was: In the name of Allah, the all-beneficent, the all-merciful.’
- It is narrated from Ibn Abbas, Ibn Masʿūd, and Saʿīd ibn Jubayr that Muslims would know the end of one surah and the start of the next by the revelation of In the name of Allah, the all-beneficent, the all-merciful.
- Ibn Abbas said: ‘The first thing that Gabriel brought to the Prophet (s) was “O Muhammad! Seek refuge [in God] and then say: In the name of Allah, the all-beneficent, the all-merciful.”’
- The Prophet said: ‘If one says bism allāh when he takes off his clothes, then that shall be a veil that covers him from the eyes of the jinn.’ In another similar hadith he said: ‘If one says bism allāh when he enters the washroom [or when he sits in the washroom, according to another version], then that shall be a veil that covers him from the eyes of the jinn.’
Notes: 1. These narrations refer to the protective and concealing impact of this holy formula. The real impact is in the remembrance of God’s name, and that is what drives the devils away. 2. It can be deduced that this formula can similarly be a veil that protects one from the guards of hell and the devils therein. In other words, being mindful of God in simple everyday tasks is a strong shield against sin and transgression. 3. Perhaps the commonly held notion that ‘The devils or jinn escape from bism allāh’ is deduced from narrations like this. 4. It is noteworthy that individuals – both adults and children – frequently forget to utter this formula before reciting the Quran, even when they start from the first verse of a chapter. It is also commonly forgotten at the beginning of other speech and actions. It is as if there is a deliberate effort – by Satan – to make people forget this formula.
- Once, Imam al-Ṣādiq (a) was asked about the meaning of allāh. He said: ‘[It is one] who has dominion over everything, whether small or big.’
- The Prophet said: ‘Whoever lifts from the ground a paper with one of God’s names on it, God will lift his name in ʿilliyyūn (the record of the righteous) and will reduce the punishment of his parents, even if they were infidels.’
- The Prophet said: ‘If one names God and makes ablution (wuḍūʾ), then that shall be purity for all of his organs. If he makes ablution without naming God, then it shall be purity for the organs covered in ablution [only].’
Note: If the apparent utterance of God’s name has such power and impact on the physical body, then one can only imagine the spiritual power of this name – if it is invoked with sincerity and commitment of heart. It can surely purify the heart from all defilements of disbelief, doubt, hypocrisy, rancour, and moral evil.
- About this verse, Imam al-ʿAskarī (a) narrated from some of his fathers, from Imam Ali (a): ‘Allāh is the greatest of God’s names. It is a name that cannot be applied to others and no creature can be called by it.’ He further explained: ‘Allāh is the one to whom every creature resorts and subscribes (yataʾallahu) in every need and difficulty, when every hope in those besides Him is cut and all other means are severed … Thus when you want to begin anything small or big, you should say: In the name of Allah, the all-beneficent, the all-merciful, meaning: I seek help in this matter from Allah, who is the only one that is worthy of worship, who aids when He is asked for aid, and who responds when He is called. He is al-raḥmān, who shows mercy by extending our sustenance. He is al-raḥīm to us in our religious, worldly, and other-worldly affairs. He has made the religion light, easy, and bearable for us. He has also shown mercy to us by setting us apart from His enemies.’ The Imam then narrated from the Messenger of God: ‘Whoever is worried about a task that he has taken on, if he says In the name of Allah, the all-beneficent while he has dedicated himself purely to God and has turned to Him with his heart, then he will not miss either of two things: either his wish is granted in this world; or it is stored and kept for him with his Lord – and what is with Allah is better and more lasting for the believers [42:36].’
For more narrations concerning the names al-raḥmān and al-raḥīm, see Insights from Hadith for verse 3.
REVIEW OF TAFSIR LITERATURE
Exegetes have made some delicate inferences and observations about this formula that cannot be maintained as the interpretation of the verse, yet they might be insightful and/or practically useful. One point is that this formula involves an implied phrase at its beginning which has been dropped: ‘I start …’ This omission is to make the formula easier and simpler, which shows that what God has charged His servants to do is based on ease and lenience from the very beginning. This can be confirmed by the verse: Allah desires to lighten your burden, for man was created weak (4:28). It also teaches them to be lenient amongst themselves, as God says: And if you excuse, forbear, and forgive, then Allah is indeed all-forgiving, all-merciful (64:14); let them excuse and forbear. Do you not love that Allah should forgive you? And Allah is all-forgiving, all-merciful (24:22).
Another delicate observation is that the ark of Prophet Noah (a) was saved from the flood by the grace of only half of this formula; He said: ‘Board it: in the name of Allah it shall set sail and cast anchor. Indeed my Lord is all-forgiving, all-merciful’ (11:41). Thus it can be hoped that clinging to the full formula would save one from the calamities of this world and the next. A side note to make is that the last part of verse 11:41 would make Prophet Noah’s (a) statement equivalent to the full formula.
Another observation is that chapter 9 does not start with this formula because it begins by denouncement of the polytheists and declaration of war against them, which is not compatible with this formula. Now, since we are ordered to utter this formula repeatedly in every prayer and every act, it is an indication that we have not been created to be punished and to perish. The beginning of God’s book with this formula – and the repetition of the qualities of mercy in verse 3 – shows that God’s book is an invitation to His mercy, not His denouncement and declaration of war. In other words, any subsequent threats, warnings, injunctions, and requirements that appear in the Quran are only a result of God’s mercy and is rooted in His care for His servants, not due to any wrath, hostility, or ill will on His part. These apparently non-lenient aspects of religion can be compared to a father’s strictness with his child, only for the child’s growth and discipline.
Exegetes and scholars have elaborate discussions about: 1. Whether this sentence is a verse of this surah or not. 2. Whether it is part of the other surahs or not. 3. Whether it should be recited in the prayer or not. It seems most plausible that the answer to all of these is positive. A detailed analysis of the different views, arguments, and narrations in this regard is beyond the scope of the current work. Another similar point of disagreement is whether this sentence should be recited aloud in prayer or not. The Shia Imams have taken a very strong position against dropping this verse from recitation or reciting it with a soft voice. Imam al-Ṣādiq (a) said: ‘What is with them!? May God kill them! They aimed for the greatest verse in the book of God and claimed that it is an innovation (bidʿah) to recite it aloud, and that is: In the name of Allah, the all-beneficent, the all-merciful.’ Similarly, Imam al-Bāqir (a) said: ‘They have stolen the noblest verse in God’s book: In the name of Allah, the all-beneficent, the all-merciful.’
A heated debate among theologians is whether the name (ism) is the same as the named (musammā) or not. As Rāzī has beautifully explained, before anything, one should define what he means by ‘name’ and ‘the named’. If ‘name’ means the letters and sounds that are uttered, and ‘the named’ is an object that exists external to it, then clearly they are not identical. If ‘name’ is defined as the very essence of the object, which is ‘the named’, then they are clearly identical. Either way, once the definitions are clearly stated, the case will be obvious, and debate over the question will be vain. This is an example of a debate that is not worth one’s precious time. The ironic thing is that Rāzī then goes through several arguments to prove that the ‘name’ is different from ‘the named’.
Chapter 9 (Sūrat al-Tawbah) is the only chapter in the Quran which does not start with In the name of Allah, the all-beneficent, the all-merciful. Two common explanations for this, which are also found in hadith, are: 1. Bism allāh is a statement of mercy, and that is not compatible with Sūrat al-Tawbah’s beginning, which starts with repudiation and denouncement (barāʾah). 2. There is a connection and continuation between chapters 8 and 9; the two complement one another and serve as one surah.
However, none of these explanations seem plausible. As with the first, there are many other chapters in the Quran that also start with a harsh and rebuking tone, sometimes even continuing to the end of the chapter, yet they begin with In the name of Allah, the all-beneficent, the all-merciful (such as chapters 83, 104, 107, 111). As with the second view, the year and context of revelation of chapters 8 and 9 are completely different, and their content does not suggest continuation or unity. Moreover, chapters 93 and 94, and chapters 105 and 106 are also taken as one message and package, yet chapters 94 and 106 still start with In the name of Allah, the all-beneficent, the all-merciful. What is unique about chapter 9 is its historical position as an official message that was sent to be read aloud to the polytheists. Its opening verses were initially revealed as an official declaration of dissociation and repudiation from God and His Messenger against the polytheists, and were meant to be read out loud to them during their gathering for hajj (9:1). Therefore, the explanation seems to be not just its harsh tone and content of repudiation, but also its revelation as a letter, announcement, and ultimatum to the polytheists.
Here is a summary of some orthographical aspects of the verse, as discussed by some exegetes: the letter alif in bism is not written in this noble formula although it is written when the same word is used elsewhere in the Quran (as in 56:74, 56:96, 69:52, 96:1). The reason for this is the abundant usage of this verse in writing, as opposed to the other verses. This could be another example of God’s showing lenience to His servants, as mentioned earlier. Another explanation is that the letter bāʾ is replacing the alif in this verse but not in the other verses because the other verses would still be a meaningful sentence if the bāʾ is dropped, while the bāʾ cannot be dropped in this verse. The letter lām is written twice in allāh (instead of using shaddah as usual) despite the abundant use of this word. This is to avoid its confusion with ilāh (god). The middle alif in allāh is not written based on the rule of avoiding the repetition of letters that look alike in writing. The middle alif of al-raḥmān is dropped for concision as the word is used a lot. The middle yāʾ (that is, long vowel ī) of al-raḥīm is not dropped to avoid confusion with the word raḥim (womb).
It should also be noted that Arabic writing was not initially as advanced and evolved as it later became thanks to the Quran. Therefore, it could be that some of these writings were common mistakes which became common and established in time. It should also be noted that these explanations suggested by the exegetes for these apparent inconsistencies are not consistent themselves.
The name allāh signifies the necessary existent, meaning a being that has not been created and does not owe its existence to another cause or source. This matches the Persian and Urdu word khudāy (khudā) for God, which is originally khawd-āy, meaning ‘something that comes itself’.
The Quran has classified its audience into three groups: those who wrong themselves, and some of them are average, and some of them are those who take the lead in all the good works by Allah’s will (35:32). God has described Himself as allāh (that is, possessor of all perfections and the absolute good) for those who take lead in good. He has described Himself as al-raḥmān (the all-beneficent, the one who is full of compassion) for the average. And He has described Himself as al-raḥīm (the ever-merciful, the lenient) for the wrongdoers. Now, given a Lord like this calling you toward Himself: So where are you going? (81:26).
[1] Zamakhshari, 1/2.
[2] Manar, 1/44.
[3] Zamakhshari, 1/3.
[4] Raghib, under i-s-m.
[5] Mizan, 1/17.
[6] Tibyan, 1/26.
[7] Zamakhshari, 1/5-6.
[8] Tibyan, 1/28; Tabrisi, 1/92; Furqan, 1/83-84.
[9] Mizan, 1/18.
[10] Furqan, 1/82.
[11] Taj, under r-ḥ-m; Tahqiq, under r-ḥ-m.
[12] Zamakhshari, 1/8, with some elaboration.
[13] Rahmah, 1/19.
[14] Manar, 1/48.
[15] Mizan, 1/116-17.
[16] Qaraati, 1/23.
[17] Razi, 1/153, with some elaboration.
[18] Rūmī, Mathnawī, v. 2, lines 266-267.
[19] Rūmī, Mathnawī, v. 3, lines 186 and 188.
[20] Tibyan, 1/30, narrated with some elaboration from Ibn Abbas.
[21] Mizan, 1/18.
[22] Nahj, sermon 179.
[23] Tibyan 1/29, narrated from Abū al-Layth.
[24] Razi, 1/223.
[25] Suyuti, 1/10; Safi, 1/83; Wasail, 7/170, h. 9032; Burhan, 1/105.
[26] Mizan, 1/15-16.
[27] Razi, 1/175.
[28] Alusi, 1/42-43.
[29] Razi, 1/176.
[30] Suyūṭī, al-Jāmiʿ al-Ṣaghīr, 2/277, h. 6285; Kanz, 1/559, h. 2510.
[31] Burhan, 1/105-106; Bihar, 89/242.
[32] Tawhid, p. 221, h. 1; Maani, p. 3.
[33] Suyuti, 1/10.
[34] Suyuti, 1/10.
[35] Qurtubi, 1/91; Suyuti, 1/10; Kanz, 10/311, h. 29558.
[36] Ayyashi, 1/21, h. 13; Uyun, 2/5, h. 11.
[37] Uddah, p. 58; Suyuti, 1/8.
[38] Qurtubi, 1/92.
[39] Tabrisi, 6/646.
[40] Razi, 1/175.
[41] Tabrisi, 1/90; Burhan, 1/100, h. 253.
[42] Qurtubi, 1/92.
[43] Suyuti, 1/7.
[44] Suyuti, 1/7.
[45] Suyūṭī, al-Itqān, 1/109.
[46] Al-Ṭabarānī, al-Muʿjam al-Awsaṭ, 3/68; Suyūṭī, al-Jāmiʿ al-Ṣaghīr, 2/47, h. 4663; Kanz, 9/359, h. 26450, and 9/384, h. 26592.
[47] Tirmidhi, 2/59, h. 603; Suyūṭī, al-Jāmiʿ al-Ṣaghīr, 2/47, h. 4662; Kanz, 9/349, h. 26387, and 9/359, h. 26451.
[48] Razi, 1/155, with some elaboration.
[49] Ayyashi, 1/21, h. 15.
[50] Haythami, 4/169; see also Suyuti, 1/11.
[51] Sarakhsī, al-Mabsūṭ, 1/55; Razi, 11/302.
[52] Razi, 1/155, with some elaboration.
[53] Tawhid, pp. 230-232, h. 5; Burhan, 1/104.
[54] Razi, 1/153, with some elaboration.
[55] Razi, 1/153.
[56] Razi, 1/156, with some elaboration.
[57] Rahmah, 1/19, with some elaboration.
[58] Razi, 1/175ff.
[59] Ayyashi, 1/21-22, h. 16.
[60] Ayyashi, 1/19, h. 4.
[61] Razi, 1/105-106.
[62] Razi, 1/106-107.
[63] Tibyan, 1/25.
[64] Razi, 1/103, narrated from al-Khalīl.
[65] Razi, 1/104, with some elaboration.
[66] Razi, 1/122.
[67] Razi, 1/154.