Bismillah-ir-Rehman-ir-Rahim is the first and the most repeated verse of the Holy Quran. The author of the verse is Allah although the address is from man to God. It states "(I begin) with (the help of) the name of Allah (who is) the Most Gracious and the Most Merciful".
The personal name Allah which occurs over 2,700 times in the Holy Quran stands for infinity of attributes. The two ever operative Rehman (The Gracious) and Rahim (The Merciful) are specified in the verse. Muslim commentators have selected ninety-nine attributes from a large number mentioned in the Holy Quran. The nature of God is disclosed in this way.
Referring to an incident in the life of the prophet King Solomon, the Holy Quran points out, that his letter to the Queen of Sheba opened with this verse (Q.27:30). According to
The Old Testament, Moses used such a verse in his address to the tribe of Israel. Similar verses appear in the Sabean and Zoroastrian religious literature also. Presumably the verse appears to be a universal revelation to all the prophets.
It must have a high significance for mankind. It lays down a cosmic principle of Divine Clemency, Love, Grace and Mercy for the whole creation.
The oft-repeatedness of the verse by men and in the Quran with His name Allah: is an indication of the countless possibilities of the Lord. 'Allah' stands for all the comely attributes synthesised as one whole- a concept beyond human understanding. His infinities made into a whole are something ultra-human. Of the infinite possibilities, two throw light on the destiny of the human race - the universal Grace and Mercy.
Every 'sura' speaks to man in the name of Lord immensely Gracious and Merciful. It fulfils the declaration of the Lord as given in the Old Testament that a prophet will be raised from among the brethren of Israel who will speak to men in the name of the Lord. Those who deny him will be questioned about it. (Deuteronomy 18:17-22).
The verse marks the beginning of every chapter (sura) of the Holy Book except sura 'Tauba'. There being 114 suras, the verse is pressed 113 times, once in the beginning of each 'sura' and one in the middle of sura "Namal" - the Ant. (Q. 27:30).
Reciting the verse at the start of any activity by a person does not mean a mere mouthing it out. It is meant to be a source of spiritual stimulus. Failing this, its inspirational value will be impaired.
The verse has been regarded as a summary of the opening chapter (Sura-e-Fateha). By consensus of opinion, the opening chapter itself is a summary of the Holy Quran. Thus the verse is a kind of summary of the Holy Quran and is, therefore, of great importance. It contains the two most prominent attributes of Allah which are the laws by which the universe is being run. This is why it is regarded as the greatest name (Ism-e-Azam). The greatest name of it is experienced by the 'self' and becomes an open-sesame to success. A Muslim is expected to recite this verse at the start of every act that it becomes a habit and an inward urge of the mind.
The majesty of the verse lies not only in its being repeated so often in the Holy Book and in pervious religious literature of mankind but also in the content of thought contained in it. It declares the unbounded Grace and Mercy of Allah. It may be noted that the recitation of the verse is an oath of allegiance of God. It acknowledges Him as the only Helper.
The verse is to be lived and not mechanically repeated. It is a self-commitment expressing our submission to Him, and our complete insufficiency without Him. It confirms our praise along with our thankfulness and our confidence in Him. Every 'sura' in the Holy Quran is a result of His Grace and Mercy because it begins with the name of the Most Gracious and the most Merciful. Hence, the verse is the basis, the essence and raison d'etre of every 'sura'.
Prayer is a quest from the Divine. We seek sublimity and light for our spiritual self.
Prayer has many aspects. It brings a feeling of the close presence of a Being who is superior to all and to whom we owe unconditional loyalty. The verse is a prayer in brief. If repeated in depth, it will not only expand in its meaning but also expand the mind. It is a means to realise God. It is imploring Him for His Attributes of Graciousness and Mercy to come to our help.
Prayer imparts peace. It is an expression of reverence to the Supreme Being and brings liberation from servility to the earthly.
"Verily in the remembrance of Allha do hearts find rest (Q. 13:28).
It liberates man from the shackles tied round him. Man transcends himself. Prayer is the way to cultivate conviction in the Creator and Sustainer. In the Holy Quran the word used for those who pray is "The Successful" (muflehun).
This word carries within it the idea that success (falah) in this life as well as the hereafter is a result of self-effort. Even the call of the prayer (Azan) is through the word 'come to falah' (success).
Prayer takes several forms such as charity, service of mankind, good actions or words, and above all the daily submission. Prayer imparts strength against the disintegration of the spirit because it is a contact of the mind with the source of strength and power. Prayer is a means of freeing the ego from the mechanising effects of daily routine such as sleep and business. It is an irresistible demand of the human ego. It promotes Divine hunger.
Reciting Bismillah in every act is a point of contact with Allah in daily life. This habit has an impact on our character and may subsequently shape our destiny. In any case it confirms our belief in the unseen and thus strengthens the element of certainty. As the Holy Quran says: prayer and patience invite Divine help. It does come.
"And seek assistance through patience and prayer, and this is hard except for the humble, who know that they will meet their Lord and that to Him they will return". (Q. 2:45-46).
The testimony of a large number of truthful and selfless men in all ages and all nations confirms that prayer is a moral force of the highest degree. Prayer is that act where full freedom of choice is exercised.
The whole religious creed and experience of a Muslim can be summed up in the brief statement of (Shahadah) testimony. "I stand a witness to the fact that there is no god but God and Mohammad (Peace be upon him) is His messenger". This is known as the statement of testimony (kalma-e-shahadah). Now, testimony is possible, not as a hearsay formula, but from an actual experience of the statement.
The experience is direct and private. In it the mind crosses over to regions beyond the spatio-temporal order. There is an 'Oceanic sense' in the human mind and this makes us conscious of the Infinite. We feel a sort of confrontation with the other. This other is not anything alien to us but one that is within us and 'nearer' to us than our own selves. He is fully responsive to our requirements.
Bismillah is another form of the same testimony. It is acknowledging Him and calling Him for Help with two of His most operative and prominent attributes. When seeking help from Allah, a donor-donee relationship comes into existence. This is a deeper, inner and more durable relationship.
The response to prayer is a problem which has attracted the mind of many thinkers. The Holy Quran has given a categorical answer to it. The response is within the very nature of praying:-
"And when My servants question thee concerning Me, and surely I am nigh, I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright." (Q. 2:186).
In 2:86 guarantee of response is given to His servants. Allah is nigh to us all in distance as well as in relationship. Prayer from a distressed mind is sure to be granted. The response to such a prayer is His very nature. One of His comely names is (Mujib) One who is responsive.
Prayer releases a power which works in a mysterious way. The medical profession recognises the fact that prayer speeds up the recovery of a sick man. It has a therapeutic value Psychic and spiritual forces have a physiological impact.
Submission to God (Allah) or prayer is mentioned in the Holy Quran as a means of moral health. A moral life promotes harmony in the mind and brings in equilibrium. It is a great tranquilliser. It produces humility and is an antidote to conceit, a grievous disease of the mind. Prayer is the soul and essence of religion.
The psychological impact of recitation of Bismillah-i-Rahman-ir-Rahim with conviction is deep-seated. By brining the continued presence of Allah in our mind it generates a confidence in our own powers and thus strengthens a failing ego. Response from Allah takes the shape of reinforcement of our efforts. Mind being a great reservoir of psychic energy releases new powers for work.