The explanation of:
بسم الله الرحمن الرحيم
I begin in the name of Allaah the Most gracious, the Most merciful.
1. His saying “bismillaah” necessitates what is known in Arabic as a prepositional phrase. It is connected to a missing action verb (and the doer of this action verb.) It is known that this missing element is an action verb (and it’s doer) that comes at the end of the sentence and is suitable. For example if you intend to say “bismilaah” and you intend to eat then you intend this action (verb – to eat) such that you say: “in the name of Allah I (being the doer) eat (action verb). The sheikh adds “we said that there is an action verb because the preposition and the object of the preposition are two objects in which case each object must have a subject (who does an action).
We have assumed that (the action verb and its doer) come at the end of the sentence due to two benefits:
1. Seeking the blessings (from Allah) by proceeding the name of Allah the most high.
2 Limitation because delaying the doer to the end of the sentence necessitates that only Allah is sought for blessings. For example you may say “I will not eat with any other name seeking blessings and aid except with the name of Allah, the most high.”
We have assumed that there is an action verb because the basis of actions stems from action verbs. Arabic language linguists know this. This is why nouns do not act except with certain conditions.
We have assumed that it is suitable since it should give the meaning of what is intended. This is why the Messenger sal Allahu alayhi wa salam said “whoever intends to slaughter then he should slaughter in the name of Allah” – Saheeh Bukhari , Saheeh Muslim [1/1960]
2. Allaah is the name of the Lord of the Worlds. None is given this name other than Him. It is the basis of all other names and this is why all other names follow from it.
3. Ar-ra7maan means the possessor of extensive mercy, this is why it has come in the grammatical form of fa3laan which denotes vastness.
4. Ar-Ra7eem refers to the deliverer of mercy to whomsoever He wills amongst His slaves. This is why it has come in the grammatical form fa3eel which denotes the application of an action.
Mercy is His attribute. This is what Ar Ra7maan denotes and Mercy is His action which means delivering mercy to the recipient (mar7ooom – the one deserving mercy). This is what Ar Ra7eem denotes.
Together Ar-Ra7maan Ar-ra7eem are names of Allah proving His essence, the attribute of mercy and the ruling that this attribute necessitates.
The mercy that Allah ascertained for Himself is a mercy that is real which the Quran and Sunnah and (uncorrupt) intellect testify to. The Quran and the sunnah affirm the mercy of Allah and the proofs are many. As for the intellect then every blessing or punishment is from the signs of Allah’s mercy. Indeed the intellect proves that real mercy belongs to Allah, the most high. For what we witness from the mercy of creation between each other proves the existance of Allah’s mercy. Mercy is an attribute that is complete and Allah is deserving of this completeness. What we witness from the mercy that soley comes from Allah like rain, relief after droughts and the likes proves Allah’s mercy.
[from Ibn Uthaimeen – The Cure]
Read Full Post »