Bismillāh [In the Name of Allah]
Bismillāh is the indicator of divine baptism [ṣibghat Allāh], and the mark of our monotheistic orientation.
Bismillāh is the code of tawḥīd [monotheism] while the name of others is the code of kufr [infidelity] and the name of God along with others is the sign of shirk [polytheism]. We should not place the name of others beside the Name of God or put the names of others in the place of God’s Name. The meaning of ﴾ رَبِّكَ ٱسْمَ سَبِّحِ ﴿ “Celebrate the Name of your Lord”[1] is that even the Name of God should also be free from any sort of polytheism.
Bismillāh is the secret of eternity and perpetuity, and anything that is devoid of the “divine color” is perishable.[2]
Bismillāh is the code of love for God and reliance on Him.
Bismillāh is the code for keeping aloof from vanity and the expression of impotence in the presence of God.
Bismillāh is the code for ensuring actions with the name of God.
Bismillāh is the code for the sanctification of actions.
Bismillāh is the code for the perpetual remembrance and glorification of God—“O God! I will never forget You in any situation.”
Bismillāh is the expression of man’s objective—“O God! You are my aim; not the people, not the world and not capricious desires.
Bismillāh means that we seek help from Him alone and not from others.
Bismillāh is indicative of the fact that the content of the sūrah has been revealed from the Genesis of Truth [mabda’-e ḥaqq] and the Embodiment of Mercy [maẓhar-e raḥmat].
The word “Allāh”
Some people have regarded the word ﴿ﺍﷲ﴾ “Allāh” to be derived from “اَلِهَ” “aliha” meaning “عَبَدَ” “‘abada”. By “Allāh” they mean the Real Worshipped Being who has all the perfections. Others, however, have regarded it to have been derived from “وَلِهَ” “waliha” with the meaning of adoration, love and amazement. Therefore, the word “Allāh” means the Sacred Essence whose bliss has astounded and fascinated all.
It must be noted that the word “خدا” “Khodā” or “خداوند” “Khodāvand” (“God” in Persian) is not a perfect translation of the word “Allāh” because “Khodā” originates from “خودآى” “khūdāy” which is termed in philosophy as the Necessary Being [wājib al-wujūd] while the word “Khodāvand” also means “Owner”. For example, in the Persian literature, we say, “khodāvand-e khāneh” to mean “owner of the house”.
The meaning “owner” or “necessary being” falls short of conveying the meaning of “Allāh”. “Allāh” means the Essence that is worthy of love and worship because It possesses all the perfections.
In the Qur’an, approximately one hundred Names of God have been mentioned, among which “Allāh” is the most comprehensive one. In principle, each of the Names of God points to one of His Attributes, and not just one sign and symbol for God. The names of individuals are diverse. Some names are only symbols and are in no way compatible with the character of the person in question; in fact, one’s name is sometimes repugnant to one’s character such as a liar whose name is Ṣādiq [truthful]!
There are also times, nevertheless, when the name of a person, apart from it being his own name is also an exact description of himself, pointing to his attributes and excellences such as the name “Ṣādiq” for a truthful person.
Some names are like the alarm of a clock which only indicates the arrival of a certain period of time. Others, however, are similar to the voice of the mu‘adhdhin [caller to prayer] which is both symbol and substance.
The Qur’an says: ﴾ ٱلْحُسنىٰ ٱلأَسْمَآءُ وَللهِ ﴿ “To Allah belong the Best Names.”[3] In the traditions, 99 names of God have been mentioned which are described as Asmā’ al-Ḥusnā [the Best Names] and it is stated that anyone who would pray to God with these Names, his request shall be granted.[4] And in the Dū‘ā’ Jawshan Kabīr, we call on God with a thousand Names and Attributes.
The presence of the words, “raḥmān” [All-beneficent] and “raḥīm” [All-merciful] after the word “Allāh” signifies that man commences his work with hope for divine favor and mercy and considers God as the source of all hopes and mercies.
Beginning an action with expressions of mercy signifies that the divine foundation and basis is anchored on mercy and grace, and it is only fitting for man to seek assistance from the Fountainhead of Mercy.
Raḥmān is a name exclusive for God because it is only His beneficence which is universal, all-encompassing and perpetual. Others either have no beneficence [raḥmah] or what they have is not all-encompassing. In addition, if others would ever give something, it is because they expect worldly or otherworldly rewards; they give grass in order to get milk!
Regarding the words, “ar-raḥmān” and “ar-raḥīm”, we shall elaborate on them under the verse, “ar-raḥmāni’r-raḥīm”.
