Tafsir Ibn Kathir- Surah 1. Al-Fathiha, Ayah 1

Tafsir Ibn Kathir- Surah 1. Al-Fathiha, Ayah 1 ﺑِﺴْﻢِ ﺍﻟﻠَّﻪِ ﺍﻟﺮَّﺣْﻤَٰﻦِ ﺍﻟﺮَّﺣِﻴﻢِ ١ View Introduction to Al-Fathiha 1. In the Name of Allah, the Most Gracious, the Most
Merciful. View Introduction to Al-Fathiha 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).