Exegesis of the saying of Allah the Exalted: ((In the name of Allah, the Most Merciful, the Bestower of Mercy)).

As for the Basmala, "In the name of Allah, the Most Merciful, the Bestower of Mercy," it is a verse from the Book of Allah that stands independently. Therefore, it is not counted among the verses of the surah that follows it, even in al-Fatihah, according to the stronger opinion that it is not part of the surah. Consequently, the numbering found in the mushafs contradicts the stronger opinion, as the numbering in the mushafs for al-Fatihah counts the Basmala as one of its verses. The correct view is that, like the other surahs, the Basmala in it is an independent verse and is not counted among its verses.
It is mentioned before every surah except Surat al-Bara'ah, for Surat al-Bara'ah is not preceded by a Basmala. Why? It was said that it was revealed with the sword, and the Basmala is mercy, so it is not fitting to mention the Basmala before it. However, this is not correct. Rather, the correct view is that when the Companions (may Allah be pleased with them) wrote the mushaf, it was difficult for them to determine whether al-Bara'ah was part of al-Anfal or not, so they left out the Basmala and placed a separating line between it and Surat al-Anfal without placing the Basmala. We know that if the Basmala had been revealed before Surat al-Bara'ah, it would have been established, because Allah says . Thus, the ijtihad of the Companions (may Allah be pleased with them) in this matter was in accordance with reality, meaning in accordance with the fact that it was not revealed at the beginning of this surah.
As for its meaning, when a person says "In the name of Allah," it means by every name of Allah. We say "by every name of Allah" because "name" is a singular noun in the genitive case, which indicates generality. Therefore, saying "In the name of Allah" does not mean one specific name of Allah, but rather all the names of Allah. This indicates to you the greatness of this Basmala: that you begin by seeking blessing and assistance through every name of Allah (Mighty and Majestic).
The preposition "ba" in it indicates companionship and seeking assistance, companionship for the sake of obtaining its blessing. The Basmala contains blessing; therefore, when it is mentioned over a slaughtered animal, the animal becomes lawful and pure. If it is not mentioned, the animal becomes forbidden and impure. If it is mentioned before wudu', the wudu' becomes valid. If it is not mentioned, the wudu' becomes defective, according to those who hold that the Basmala is a condition or an obligation of wudu'. However, the stronger opinion regarding the Basmala in wudu' is that it is a recommended practice (sunnah), based on the statement of Imam Ahmad (may Allah have mercy on him) "Nothing is established in this chapter, meaning the chapter of naming in wudu'". If it is mentioned over food, it drives the Shaytan away from it. If it is not mentioned, the Shaytan shares in the eating and drinking. The important point is that it is a blessing. Therefore, we say the "ba" indicates companionship, meaning that the one who says the Basmala is accompanied by the blessing and assistance of the Basmala, because it assists the person in his tasks.
As for "Allah," it is the proper name specific to Allah (Glorified and Exalted is He); no one other than Allah is called by it. Its meaning is the One who possesses divinity and worship from all His creation. That is, "Ilah" means "Ma'lul" (the one who is worshipped). If someone asks, "Where is the hamza?" when I say its origin is "Ilah," the answer is that it was deleted for the sake of lightness due to frequent usage, just as it was deleted from "nas" (people), whose origin is "anas," and from "sharr" (evil) and "khayr" (good), whose origins are "asharr" and "akhayr."
As for "al-Rahman," it is one of the names of Allah, and "al-Rahim" is likewise one of His names. The difference between them is that "al-Rahman" is considered in terms of the attribute, while "al-Rahim" is considered in terms of the action. Therefore, "al-Rahman" came in this form indicating vastness; the mercy of Allah the Exalted is vast and encompassing of everything. As for "al-Rahim," it is the One who conveys His mercy to His creation. We divide mercy, considering the name "al-Rahim," into two categories: general and specific. As for "al-Rahman," considering the attribute, it is general, because He is the One with vast mercy, as Allah the Exalted said
This Basmala, as you see, consists of a preposition and a noun in the genitive case. The preposition and genitive noun are a dependent element that must have a governor, which is called the "muta'alliq" (the thing it relates to). I mean that the governor of the preposition and genitive noun is what is called the "muta'alliq." For example, one might say, "The preposition and genitive noun relate to such-and-such." Where is the "muta'alliq" of the Basmala? The scholars said that the "muta'alliq" of the Basmala is a verb that is estimated to be delayed, corresponding to the beginning in its root. If you intend to perform wudu', the estimated deleted phrase is "In the name of Allah, I perform wudu'." If you intend to read, the estimated phrase is "In the name of Allah, I read." And so on. The Prophet (peace and blessings be upon him) said . So the verb is estimated, meaning he says, "I slaughtered in the name of Allah." Why is a verb estimated? Because it is the original form of action. Therefore, verbs operate without conditions, while nouns do not operate except with conditions, such as the active participle, the passive participle, the descriptive adjective, and others.
It is estimated to be delayed for two reasons. The first is to seek good fortune in beginning with "In the name of Allah." The second is for the sake of specificity, because delaying the governor from the dependent element implies specificity and restriction. It is estimated to correspond to the beginning in its root because that is more specific and more indicative of the intended meaning. If you intend to perform wudu' and say "In the name of Allah, I perform wudu'," this is more specific than estimating "In the name of Allah, I begin" in all cases. If we are asked how we estimate the governor in the Basmala, the answer is that we estimate it as a delayed verb corresponding to the beginning in its root. If the pronoun refers to wudu', we say "I perform wudu'." If it refers to reading, we say "I read." If it refers to entering, we say "I enter," and so on.