The blessing of Bismillah ir-Rahman ir-Rahim

Bismillah al rahman al rahim

The Arabic phrase shown above is pronounced as Bismillah ir-Rahman ir-Rahim, and is a beautifully poetic phrase which offers both deep insight and brilliant inspiration. It has often been said that the phrase Bismillah ir-Rahman ir-Rahim contains the true essence of the entire Qur'an, as well as the true essence of all religions.

Muslims often say this phrase when embarking on any significant endeavor, and the phrase is considered by some to be a major pillar of Islam.

This expression is so magnificent and so concise that all but one chapter of the Qur'an begins with the words Bismillah ir-Rahman ir-Rahim.

The common translation:

"In the name of God, most Gracious, most Compassionate".

fails to capture either the true depth of meaning or the inspirational message of this beautiful phrase. So, let's look deeper into the meaning of these wonderful words.



Origin and Spelling:

Every chapter of the Qur'an (except the ninth chapter) begins with the Arabic phrase:



However, there are many differing views on how this phrase should be transliterated using the English alphabet, as well as differing views on whether or not to include some of the Arabic rules of grammar. Consequently, one may encounter a variety of different transliterations of this glorious phrase, including:

bismillahi al r-rahmani al r-rahim
bismillahi al rahman al rahim
bismillah al rahman al rahim
bismi Allah al rahman al rahim
bismillahi-r rahmani-r rahim
bismillaah ir rahmaan ir raheem
bismillah ir rahman ir rahim

However, regardless of how one may choose write the English transliteration of the original Arabic, it is neither the writing of the words nor their pronunciation which is crucial, but rather we shall each be rewarded according to what is in our heart and how we act in the world.

Those who say these words with thoughts of self-aggrandizement, or selfish gains, or self-centered vain profit in any manner, will receive their just reward... suffering, pain and confusion. Likewise, those who truly dedicate every step of their life to the glory and service of the Ever-present One shall also receive their just reward... peace, love and beauty.

This phrase is truly an ideal to be expressed from the heart, an ideal to be expressed with the utmost sincerity, an ideal which leads us toward sacred purpose, the purpose for which we have been given life.

Let's look at the deeper meaning of each word of this glorious phrase:



bismillah

The common translation for bismillah is "In the name of Allah", which is actually an idiom, an expression that really doesn't make much sense on a literal word-by-word basis.

The phrase In the name of 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 idiom In the name of indicates that one is submitting to, honoring or glorifying that which is referred to.

Now, let's take a deeper look into the Arabic roots of this magnificent word bismillah.

The term bismillah, is a combination of three words:

1. The particle bi which can mean by, for, with the aid of, through or by means of and points toward that which happens next.

2. The next word in this phrase is ism, based on the root variously reported to be s-m-w or a-s-m, which indicates the means by which something is distinguished, whether by use of an identifying mark, or by being raised up high so that it may be distinguished, and would include a name, reputation, light or vibration, and points toward the very essence of something, the inherent qualities and signs of the existence of something, the underlying reality of something.

3. The ending of the term is the word Allah, which is the Arabic name of the One. The Semitic roots of the word Allah extend back several thousand years to the Canaanite Elat, Hebrew El and Elohim, and Aramaic Alaha. These roots point toward unity, oneness, the eternal power which includes all of existence and of non-existence. In modern English this would generally be translated as God (which is old English, likely based on the Sanskrit word hu, meaning that which is worshipped, honored or adored).



Using these basic roots, the term bismillah might be translated as:

- By means of the very essence of God

- For the glory of our Creator

- With the light of the One

- With the guidance of The Divine

- As an instrument of the One

- In harmony with Divine Presence

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.

It is not us that does the work, it is not us that makes opportunities appear, it is not us that produces fruits from every action. We alone are powerless. The Creator has given us life and has given us the ability to move and think and feel, yet we 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.

In one simple word bismillah expresses our wonder, awe and thankfulness while it also expresses our innermost prayer that we may have the blessing of another breath, 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.




ir rahman ir rahim

These two terms rahman and rahim refer to attributes of the One. While they are often translated simply as Merciful and Compassionate, the roots of the words point to a deeper meaning.

Both rahman and rahim 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. And indeed, the root rhm has meanings of womb, kinship, relationship, loving-kindness, mercy, compassion, and nourishing-tenderness.

Thus, both rahman and rahim point toward that which emerges from the source of all creation, while also conveying a sense of tenderness, loving-kindness, protection and nourishment.

The term rahman is a very emphatic statement, and then the 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, much the same as saying "The One who is the Supreme Loving-Kindness, oh such Loving-Kindness".

These two words, rahman and rahim, also express slightly different variations of meaning, as described in the following paragraphs.


rahman:

The term rahman describes that aspect of the source of all creation which is endlessly radiating, endlessly nourishing, regardless of who or what is receiving the endless flow of blessings.

Rahmân 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.

According to Ibn Qayyum (1350 AD), rahmân describes the quality of abounding Grace which is inherent in and inseparable from the Almighty.


rahim:

On the other hand, the term rahim describes that aspect of the source 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.

Rahîm conveys the idea of constant renewal and giving liberal reward in response to the quality of our deeds and thoughts.

According to Ibn Qayyum (1350 AD), rahîm expresses the continuous manifestation of the Grace in our lives and its effect upon us as a result of our own activities.


ir rahman ir rahim:

Rahman points toward the Beneficent One whose endless outpouring of love and mercy are continually showered upon all of creation, while Rahim points toward the Merciful One whose love and mercy are manifested in that which is received as the consequence of one's deeds.

So, the phrase ir rahman ir rahim is a recognition and honoring of the very source of all existence, the source of all blessings, the source of all compassion, the source of all mercy who gives endlessly to us and who also responds according to our moral integrity, our harmony with all of creation and our love of Allah.





Poetic Renderings:

There is no way for any one translation to capture the many facets of this beautiful phrase Bismillah ir-Rahman ir-Rahim. Here are some poetic renderings that attempt to capture some aspects of the meaning without being literal translations:

With every breath that we breathe, may we be act on behalf of the Divine Presence, the Source of all that we receive.

With every step that we take, may we be instruments of the One Light which guides us, the Source and Nourisher of all of creation.

Every moment of this life is filled with your eternal radiance my Beloved, You are the Beneficent One who endlessly showers all of creation with nourishment and blessings, and the One who generously rewards those who live in harmony with Your Divine Will.





Calligraphy:

The words Bismillah ir-Rahman ir-Rahim are so magnificent, so inspiring, so joyous that they have long attracted the hand of calligraphers who have used pen and ink to bring this phrase to life. The samples of calligraphy on this page are all renderings of the magnificent words Bismillah ir-Rahman ir-Rahim.



Songs:

The magnificence of the meaning of these words Bismillah ir-Rahman ir-Rahim brings out music from somewhere deep in my soul, celebrating the majesty and glory of the One.... and you can find some of these songs, on my music page.

The best women are those who attain the Paradise of delights.

The women of Paradise are of different grades, and the leaders of the women of Paradise are Khadijah, Fatimah, Maryam (Mary), and Aasiyah.

Imam Ahmad reported with an authentic chain of narration that the Prophet Muhammad (peace and blessings be upon him) drew four lines and said to the Companions,

"Do you know what these are?" They said, "Allah and His Messenger know best." He said, "The best women of the women of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint `Imran, and Aasiyah bint Muzahim (the wife of the Pharaoh)."

Maryam and Khadijah are the best of the four. Imam Al-Bukhari narrated from `Ali ibn Abi Talib (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said,
"The best of its women is Maryam and the best of its women is Khadijah."

Maryam Bint `Imran

Maryam is the "First Lady," the best of all women.
At-Tabarani reported from Jabir that the Messenger of Allah (peace and blessings be upon him) said,

"The leaders , after Maryam bint `Imran, of the women of Paradise will be Fatimah, Khadijah, and Aasiyah the wife of the Pharaoh."

The reason why Maryam is considered to be the best of all women is clearly stated in the Qur'an,
[Behold! The angels said, "O Maryam! Allah has chosen you and purified you and preferred you above the women of all nations."] (Aal `Imran 3:42)

How could she not be the best of women when Almighty Allah has clearly stated,

[And her Lord accepted her with a goodly acceptance and made her to grow in a good manner]. (Aal `Imran 3:37)

These four women are beautiful examples of perfect, righteous women.

Maryam bint `Imran is praised by Allah in the Qur'an,

[Maryam, daughter of `Imran, whose body was chaste, so We [Allah] breathed therein something of Our Spirit. And she put faith in the words of her Lord and His scriptures, and she was of the obedient.] (At-Tahrim 66:12)

Khadijah Bint Khuwaylid

Khadijah As-Siddiqah (the true believer) believed in the Messenger (peace and blessings be upon him) without hesitation; she consoled him and supported him in every way. Her Lord gave her the good news, during her lifetime, of a palace in Paradise in which there would be no noise and no exhaustion.
Al-Bukhari reported from Abu Hurairah: "Jibreel came to the Prophet (peace and blessings be upon him) and said, 'O Messenger of Allah, Khadijah is coming to you carrying a tray of food and drink. When she comes to you, convey to her greetings of peace from her Lord and from me, and give her glad tiding of a house in Paradise in which there is neither noise nor confusion."

Aasiyah the Pharaoh's Wife

Aasiyah, the wife of the Pharaoh, despised the power and luxuries of this world and rejected the Pharaoh and his false claims of divinity, so her husband tortured her until her soul departed and returned to its Creator.

[And Allah sets forth an example for those who believe: The wife of Pharaoh when she said, "My Lord! Build for me a home with you in the Garden, and deliver me from Pharaoh and his doing, and deliver me from evil-doing folk] (At-Tahrim 66:11)

Fatimah Bint Muhammad

Fatimah Az-Zahraa', the daughter of the Prophet (peace and blessings be upon him), was patient and forbearing, and she feared Allah. She was like her father in every way, even his walk. She learned from his manners and abided by his commands.

It is reported that the Prophet (peace and blessings be upon him) said, "Fatimah is a part of me, and what hurts her hurts me" (Muslim).

She was a branch from the pure tree, brought up by the educator of humanity himself (peace and blessings be upon him).

Du'a and Its Relationship with Destiny*

by Yasir Qadhi

The topic of du'a and its relationship with destiny (qadr) is a very important one, and one around which much confusion exists. Many people ask, "If everything has already been destined to occur, then of what use is du'a? If Allah has written what I want, I will get it without making du'a. And if it is not written for me, then I will never get it no matter how much du'a I make."

The response to this question lies in understanding that the outcome of anything is dependent on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit. 

So even though a person believes in divine decree, he must at the same time strive all he can to ensure that the desired goal occurs. And du'a is the means that one uses to achieve the desired goal that one has, and this in no way contradicts the destiny that has been written for that person. This stance is clarified by the Prophet sal Allaahu alayhi wa sallam's hadith reported by Thawban, that he, sal Allaahu alayhi wa sallam said:

"Nothing increases one's lifespan except good deeds, and nothing repels divine decree except du’a. A person may be deprived of sustenance due to a sin that he does" (Ibn Majah)! In other words, the performance of good deeds is a cause of increasing one's lifespan. So if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfillment of the goal itself, are already decreed.

If someone were to ask, "How can du'a repel divine decree?" we would respond, "The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed). In a similar manner, a person may be deprived of his sustenance that was decreed for him, since Allah's eternal knowledge encompasses the fact that this person would perform a sinful deed that would cause the deprivation of his sustenance. All of this, then, is from the decree of Allah, all glory and praise be to Him." There are a number of ahadith that clarify this point. For example, Mu'adh ibn Jabal reported that the Prophet sal Allaahu alayhi wa sallam said:

"Caution will be of no benefit against divine decree, but du' a benefits all things, whether they come down or not. I therefore advise you to make du'a, O servants of Allah" (Ahmad, Abu Ya'la and al-Tabarani)! 

So no matter how cautious a person is, he cannot escape what is written for him, simply because Allah controls everything, and nothing escapes His knowledge or power. However, by turning to Allah through du'a , it is possible to avert something that might have been decreed. Salman al-Farsi narrated that the Prophet sal Allaahu alayhi wa sallam said:

"Nothing repels divine decree except du'a, and nothing increases one's lifespan except good deeds" (Al-Tirmidhi and Al-Hakim).

This hadith informs us in no uncertain terms that the only way we can repel some divine decree is through du'a. So it is possible that some unpleasant matter has been preordained for us, but only if we do not make du'a to avert it from us. So if du'a is made, then this matter will not occur or be fulfilled, whereas if du'a is left, the misfortune will occur. Another narration in al-Tirmidhi also supports this. The Prophet sal Allaahu alayhi wa sallam said:

"There is no Muslim on the face of the earth that asks Allah for anything except that Allah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the ties of kinship" (Al-Tirmidhi).

From this narration, the benefits of du'a are made clear, and its value is understood. For not only is a person rewarded for making a du'a, but it is also a cause of repelling an evil that was destined for him, and in obtaining the good that he was expecting.

Ibn Hajr, commenting on the benefits of du'a, said:

"And the benefit of performing du'a is the attainment of reward by obeying the command (of Allah to make du'a), and also by the attainment of what is asked for, for there is a possibility that the request is dependent on the du'a, since Allah is the Creator of both the effort and result of the effort" (Fath Al-Bari)!

Therefore, the proper response to the question posed earlier is, in the words of Ibn al-Qayyim, as follows:

"The logical consequences of such a reasoning leads to a rejection of all efforts. It can, therefore, be said to a person who holds this view, 'If the satisfaction of your hunger and thirst has already been destined for you, then it will be fulfilled, whether you eat or not. On the other hand, if it has not been destined for you, it will never occur, whether you eat or not. And, if a son has been destined for you, then you will be granted one, whether you have intercourse with your wife or not. On the other hand, if a son has not been destined for you, then you will never be granted one. In this case, there is no point in you getting married...!' Now, will any sane person agree with all of these conclusions" (Al-Jawab Al-Kafi)?

To summarise, then, divine decree (qadr) cannot be used as an excuse not to make du'a. For, just as one strives to ensure that one attains worldly needs, of food, drink and family, so too must one strive in one’s religious deeds to attain the desired goal. Du'a is intrinsically related to qadr; in fact, it is a part of one's qadr. Allah has already decreed that a certain matter will be granted to a servant, or an evil averted from him, if he makes du'a. And if he were to leave du'a, then the desired goal would not be reached. Hence it is the Sunnah of the Prophet sal Allaahu alayhi wa sallam to make the following du'a during the witr prayer:

"...Bless me in what You have given me. And avert and turn away from me the evil that has been decreed for me, for verily You decree (all things), and none can decree against You..." (Al-Tirmidhi and Al-Nasa'i)

So the Muslim turns to Allah and prays to Him so that any and all evil can be averted from him. 

Additionally, it should be remembered that the concept of divine decree is one that a human can never fully understand, due to his limited intellect and finite capabilities. The true Muslim does not delve too deeply into the philosophical ramifications of divine decree. Rather, he accepts all that has occurred to him in the past as having been destined for him, and he strives to obtain what he desires in the future (as long as it is permissible for him). Since he does not know what has been written for him in the future, he expects the best from Allah, and does everything in his power to ensure that what he wants is granted him. Just like going to work every day will ensure, if Allah wills, that he gets his pay-cheque at the end of the month, so too does making du'a ensure, if Allah wills, that he achieves his desired goal.

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*Excerpted and edited further from: Qadhi, Abu Ammaar Yasir (2003). Du'a: The Weapon of the Believer: A Treatise on the Status and Etiquette of Du'a in Islam. Birmingham: Al-Hidaayah.