Morphological Analysis of "In the Name of Allah, the Most Merciful, the Most Compassionate"

Allah the Exalted said: In the Name of Allah, the Most Merciful, the Most Compassionate Surah al-Ahzab. We have previously discussed the Basmala in terms of its meaning and its morphological analysis. Regarding the morphological analysis, we stated that it is a preposition and its object, connected to an omitted word, and that it should be assumed that this omitted word is a specific, delayed verb. A specific, delayed verb. An example of this is when you intend to read, you say: In the Name of Allah, the Most Merciful, the Most Compassionate. The implied meaning is: In the Name of Allah, the Most Merciful, the Most Compassionate, I read. "I read" is better than saying the implied meaning is: I begin with In the Name of Allah, the Most Merciful, the Most Compassionate, or the implied meaning is: I start with In the Name of Allah, the Most Merciful, the Most Compassionate. Why? Because if we assume it is a specific verb, it is more indicative of the intended meaning. The word "begin" is general for everything one begins with, but if you specify the verb and say "In the Name of Allah, I read," it is more indicative of the intended meaning. This is one instance where we assume a verb because the default for actions is verbs, and therefore they function without conditions. As for nouns that function as operators, they do not function except under conditions, such as the active participle, the passive participle, the verbal noun, and the like. We place it as delayed for two reasons. The first reason is to seek blessing in beginning with the Name of Allah. The second reason is to indicate restriction, because delaying the operator indicates restriction, or in broader terms, because delaying what is due to be advanced indicates restriction. So we say regarding the Basmala: whenever it appears, it is connected to what? To an omitted word, and this omitted word is assumed to be a specific, delayed verb. Now, when you intend to perform ablution, how do we assume it? In the Name of Allah, I perform ablution. When a person intends to slaughter an animal, the implied meaning is: In the Name of Allah, I slaughter. And so on. He says: In the Name of Allah, the Most Merciful, the Most Compassionate. Here, "Name" is a noun added to Allah, and it is singular, which implies generality. Therefore, the commentators assumed that the meaning is "with every name of the names of Allah." The word "Name" is derived from "subul" (height) which is elevation, and it is said to be derived from "sima" which is a mark. If it were said to be derived from both, it would not be far-fetched, because the named one appears, so it contains the meaning of elevation, and because it distinguishes it, so it contains the meaning of a mark. The names of Allah the Exalted were previously discussed in the lesson on Tawhid (the oneness of Allah); there is no need to discuss them here. It is a proper name for the essence of Allah (Glorified and Exalted is He), and it is the origin of proper names. The names of Allah, as we know, are proper names for attributes, but their origin is the word "Allah." Therefore, the names always come following it, as it is the origin. Sometimes the word "Allah" comes following other names, such as: Surah Ibrahim. Here, "Allah" is dependent on what precedes it.
And His saying: are two names derived from? From mercy. But the first of them indicates mercy as an attribute of Allah, and the second indicates mercy as an action of His. So He is Ar-Rahman (the Most Merciful) and Ar-Rahim (the Most Compassionate), possessing the attribute of mercy and being the doer of mercy. That is, He (Glorified and Exalted is He), in addition to being Compassionate, bestows mercy. This is what I have established, and what Ibn al-Qayyim (may Allah have mercy on him) established in the difference between Ar-Rahman and Ar-Rahim. Although some scholars distinguish between them by saying that Ar-Rahman is the possessor of general mercy and Ar-Rahim is the possessor of specific mercy, and they say that this is indicated by the saying of Allah the Exalted: Surah al-Ahzab. But the meaning indicated by Ibn al-Qayyim is more eloquent and better. Therefore, Ar-Rahman came in the pattern of "Fa'lan," and this pattern generally indicates vastness and fullness. So He (Glorified and Exalted is He) is vast in mercy, and He (Glorified and Exalted is He) bestows mercy on whom He wills, as He said the Exalted: Surah al-'Ankabut. The Basmala is a verse from the verses of Allah from the Book of Allah. A verse from the Book of Allah that comes at the beginning of every Surah, except in Surah al-Bara'ah, where there is no Basmala. The scholars mentioned that the reason for the omission of the Basmala in al-Bara'ah is that the Companions (may Allah be pleased with them) were confused about whether it was part of Surah al-Anfal or an independent Surah, so they placed a separator between them and did not write "In the Name of Allah, the Most Merciful, the Most Compassionate." This is clear, but clearer than that is that if the Basmala had been revealed between Surah al-Anfal and al-Bara'ah, it would not have been possible for it to be omitted, because Allah the Exalted says: Surah al-Hijr. But when the Companions were confused about whether al-Bara'ah was independent or part of Surah al-Anfal, they placed only the separator.