Bismillah & Salat

There is much debate among traditional Muslims if the 113 occurrences of Bismillah at the start of all the Suras, except for Sura 9, are part of the Quran. According to the Malikıs, the Bismillah is not a Quranic verse at all except for (Q.27:30). The Hanafıs believe that the Bismillah is a Quranic verse by itself; nevertheless, it is not part of al-Fateah or any other sura; it is rather an independent verse revealed to separate the suras from each other. Because of this dispute regarding if Bismillah is part of the Quran or not, it got considered makrūh (detestable) by the Muslim ʿUlamāʾ. This is the reason that during Salat, you will not hear most imams recite the Bismillah at the start of the Fateah.

Below is a passage from the book The Transmission of the Variant Readings of the Quran by Shady Hekmat Nasser, p.97.

“Muslim scholars have disagreed whether the basmalah is an opening Qur’anic verse in every su ̄rah or not. Those who believe that it is Qur’anic base their argument on the fact that the basmalah is written down in the masahif at the beginning of every surah with the same script as the restof the Qur’an, unlike the titles of the surahs, which were written with a different script to indicate their non-Qur’anic nature.These scholars also refer to several traditions that suggest the Qur’anity of the basmalah in every surah. On the other hand, other scholars believe that the basmalah is not a Qur’anic verse in every surah, despite the fact that it was written down in the masahif, simply because tawatur was not established as far as the Qur’anity of the basmalah is concerned. The simple fact that there is already a disagreement among Muslim scholars on the Qur’anity of the basmalah is sufficient to exclude it from the Qur’an, which should be absolute; no part of the Qur’an, however small, might be accepted through ahad transmission, and thus, become subject to doubt. Tawatur, which is equivalent here to the consensus of the ummah or the scholars, supersedes the fact that the basmalah was written down in the mushaf. Since there is no consensus on the nature of the basmalah, it failed to establish tawatur, and thus, was deemed to be ahead. Even those who assumed its Qur’anic nature never claimed that it was transmitted through tawatur.”

The Transmission of the Variant Readings of the Quran, by Shady Hekmat Nasser, p.97.

It is interesting to consider the implications of claiming that the Bismillah (a key Quranic statement consisting of 19 letters, repeatedly marking its presence throughout the entire book across 113 chapters) could possibly not be a Quranic verse.

Not only does this immediately cast major doubt on the Quran’s textual integrity, but also potentially voids one’s most important duty, that of the Contact Prayer (Salat), as a Submitter (Muslim). Even according to the Hadith, the traditional Muslims believe that if one does not recite al-Fateah in their Salat then their Salat is void (see Sahih al-Bukhari 756).

https://sunnah.com/bukhari:756

Despite this, traditional Muslims universally exclude this critical verse when they perform their Salat during each unit (raka). Ironically, this omission is insisted upon despite it being a numbered verse (1:1) in most all available Quranic editions that have successfully prevailed to date, distinct from all other Suras, which have an unnumbered Bismillah (i.e. verse ‘0’). To justify the cognitive dissonance required to maintain this position, it is common to hear that this is due to “Ikhtilaf” (difference of opinion) even being separate from the Quran. However, examining how the Contact Prayers (Salat) are performed throughout the Muslim world, especially in “key” Islamic countries such as Saudi Arabia, Turkey, or Pakistan, suggests it is, in fact, a unified stance with near to no mosques at all reciting this key statement. Some have claimed that it is indeed read silently, however, probing the Muslims reveals that the majority simply “follow the Imam” silently, with many genuinely unaware of the omission.

The Quran’s mathematical code revealed in 1974 through the computer has additionally shun light on further consequences of this violation. We learn that not just all key parameters of the Quran but also the Abrahamic Practices, such as the Contact Prayers, are mathematically coded by means of the number 19 (see 74:25-31). It turns out this chapter contains a superhuman structure that only manifests when the Bismillah is recited.

For instance, if we write down each verse (1, 2, 3, 4, 5, 6, 7) followed by the chapter (1), so, 11234567, we find that this 8-digit number is divisible by 19.

By replacing the verse numbers with the number of letters (19, 17, 12, 11, 19, 18, 43) we get another 13-digit number divisible by 19.

If we then further include their numerical values (786, 581, 618, 241, 836, 1072, 6009) followed by the number of letters stated above, placing each of these results into a single string, we get a 38 (19×2) digit number which is also divisible by 19. Interestingly it is still divisible by 19 even when written backwards, as practiced by the Arabs.

Even the number of times one’s lips touch when reciting al-Fateah also is mathematically coded. There are only two letters in Arabic where one’s lips touch – M ( م ) and B ( ب ). The Fateah contains 15 M’s and 4 B’s (15 + 4 = 19). The numerical value of 15 M’s (600) and 4 B’s (8) is also a multiple of 19 (608 = 19 x 32).

These are only a few of the many examples that cease to be true if the Bismillah is omitted. from the recitation. A single letter added or removed collapses the entire composition. By omitting the most critical opening verse of the Fateah, the composition of the sacred text has been severely violated. The math miracle has affirmed that it is, in fact, a divine structure dictated by God that carries the ultimate weight rather than the frivolous viewpoints of the Muslim consensus (ijma) or ʿUlamāʾ.

[9:31] They have set up their religious leaders and scholars as lords, instead of GOD. Others deified the Messiah, son of Mary. They were all commanded to worship only one god. There is no god except He. Be He glorified, high above having any partners.

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَٰهًا وَاحِدًا لَا إِلَٰهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ

[6:114] Shall I seek other than GOD as a source of law, when He has revealed to you this book fully detailed? Those who received the scripture recognize that it has been revealed from your Lord, truthfully. You shall not harbor any doubt. [6:115] The word of your Lord is complete, in truth and justice. Nothing shall abrogate His words. He is the Hearer, the Omniscient. [6:116] If you obey the majority of people on earth, they will divert you from the path of GOD. They follow only conjecture; they only guess.

أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِنْ رَبِّكَ بِالْحَقِّ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا لَا مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

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Additional references:

An Introduction to the Science of The Quran by Yasir Qadhi pp. 157-158

The basmalah is the phrase that occurs at the beginning of each soorah of the Qur’aan, except for Soorah at-Tawbah, and reads, as every Muslim knows,

‘Bismillah ar-Rahmaan ar-Raheem’

(In the Name of Allaah, the Ever-Merciful, the Bestower of Mercy).

There is a difference of opinion amongst the scholars of the Qur’aan over whether this phrase is to be considered as a verse at the beginning of each soorah, in particular Soorah al-Faatihah, or whether this is merely a phrase said for blessings between the soorahs, and is meant to identify where one soorah ends and the next begins.

The scholars are agreed that the basmalah does not form a part of Soorah at-Tawbah, and that it is a verse of the Qur’aan in 27:30 (which reads, “Verily, it (the letter) is from Sulaymaan, and it (reads): ‘In the Name of Allaah, The Ever-Merciful, the Bestower of Mercy!’), but disagree as to its status at the beginning of the other soorahs. There are five opinions on this matter, as follows: [338 (cf. Ibn Katheer, v.1, p. 17.)]

1. The basmalah is a separate verse at the beginning of every soorah. This would imply that the basmalah is the first verse of every soorah.

2. The basmalah is only a part of a verse at the beginning of every soorah. In other words, the basmalah is the first part of the first verse in every soorah.

3. The basmalah is a verse only at the beginning of Soorah al-Faatihah, and not for other soorahs.

4. The basmalah is a separate verse, not a part of any soorah, that has been placed at the beginning of the soorah. In other words, the basmalah is not to be counted as a verse in any soorah, but is a verse of the Qur’aan.

5. The basmalah is not a verse of the Qur’aan, but rather a phrase which is used to distinguish one soorah from another.

It can be seen that the above opinions can be divided into two main categories: those who claim that the basmalah at the beginning of the soorahs is a verse in the Qur’aan, and those who claim that it is not.

The scholars who claim that the basmalah at the beginning of the soorahs is a verse of the Qur’aan, such as Imaam ash-Shaafi’ee (d. 204 A.H.), Imaam Ahmad (d. 241 A.H.), and others, use as evidence the fact that the mus-hafs that ‘Uthmaan ordered to be written all contained the basmalah at the beginning of the soorahs (except for the ninth soorah, Soorah at-Tawbah). This, according to them, automatically implies that the basmalah at the beginning of the soorahs is a verse in the Qur’aan, since the Companions only wrote in the ‘Uthmaanic mus-haf what was agreed to be the Qur’aan, and did not write anything besides it. In addition, they also use as evidence those narrations in which the Prophet (ﷺ) recited the basmalah at the beginning of certain soorahs, such as the narration in which the Prophet (ﷺ) smiled with pleasure, and said, “Last night, a soorah was revealed to me:

‘Bismillaaah ar-Rahmaan ar-Raheem. Verily, We have given you the [Fountain] of Kawthar…'” [108:1-3]

In this narration, the Prophet (ﷺ) started the soorah with the basmalah, and it can be inferred that it was revealed with the soorah.

However, those that do not hold the basmalah at the beginning of the soorahs to be a part of the Qur’aan, such as Imaam Maalik (d. 179 A.H.), Aboo Haneefah (d. 150 A.H.) and others, use the fact that the purpose of the basmalah is to signify where a new soorah starts, as the following narration of Ibn ‘Abbaas indicates. Ibn ‘Abbaas said, “The Prophet (ﷺ) did not know where a soorah ended until the basmalah was revealed to him.” [339 (Reported by Aboo Daawood.)]