Allah the Mighty and Majestic said: In the name of Allah, the Most Merciful, the Most Compassionate. The Basmala is an independent verse in the Book of Allah the Mighty and Majestic; it is not part of al-Fatihah, nor part of any other surah, according to

Allah the Mighty and Majestic said: The Basmala is an independent verse in the Book of Allah the Mighty and Majestic; it is not part of al-Fatihah, nor part of any other surah, according to the stronger opinion. It is an independent verse that is recited to begin a surah, or shall we say: to separate between two surahs? To begin, because if we said: to separate between two surahs, it would be objected to, or an objection would be raised, regarding al-Fatihah, because there is no surah before it. So, it is for beginning a surah. And it was omitted between al-Anfal and al-Tawbah, because it was not reported from the Prophet (peace and blessings be upon him). If it had been established, the Companions (may Allah be pleased with them) would not have neglected it. The Basmala—as we see and read—is a phrase (shibh jumlah) and not a full sentence (jumlah), because it is a preposition and a noun in the genitive case (jar wa majrur), and a preposition with a genitive noun and an adverb are called a phrase (shibh jumlah) and not a full sentence, because the pillars of a full sentence are not present in it. However, a full sentence is implied in it. Do you understand? Is it clear or not? A preposition with a genitive noun and an adverb are called a phrase (shibh jumlah) and not a full sentence. Why? Because the pillars of a full sentence are not mentioned in it. But it is a phrase (shibh jumlah) because an implication is necessary to complete the sentence. So, a preposition with a genitive noun, a possessive, and a description are attached to an omitted word, attached to an omitted word, and it is necessary. For this reason, he said in the poem on sentence structure:
A preposition must be attached to a verb or its meaning, such as "murtaqi" (one who ascends)
And except every superfluous one that has an effect, like ba, min, and kaf, and also la'all
Do you understand? "A preposition must be attached to a verb or its meaning, such as 'murtaqi'" meaning a verb, because it is an active participle, "And except every superfluous one that has an effect, like ba, min, and kaf, and also la'all", and that is because what contains superfluous prepositions is implied as if there were no preposition in it. If you said: "Zayd is not standing," you would say: the predicate , what do you say: genitive by ba, and the preposition with the genitive noun is attached to an omitted word. No, and the predicate , well, in any case, the Basmala is attached to an omitted word. So what is the omitted word? The best thing to imply for this omitted word is to imply a delayed verb that is appropriate to what is being begun. And what did we say?
The student: A verb is implied

The Shaykh : It is late.
The student: Appropriate to its place

The Shaykh : Yes, well, this is the best thing. For example, if you want to read, you say: the implication is "In the name of Allah, I read." If you want to perform ablution, the implication is: "In the name of Allah, I perform ablution." If you want to enter, "In the name of Allah, I enter," and so on. Is it clear?
We implied a verb, because the original in operation is verbs. The original in operation is verbs, and the active participle, the passive participle, and the verbal noun that operates are annexed to the verb. Therefore, we chose to imply a verb and not a noun, because it is the original in operation. We chose it to be delayed for two reasons:
The first reason: seeking blessing in beginning with the name of Allah, that we make the beginning of the sentence seeking blessing. And the second: providing restriction (hasr), because delaying the operator provides restriction. Well, we chose it to be appropriate to the subject or to what was begun with, because it is more indicative of the intended meaning, as it specifies that the Basmala is for this thing. Well, if we said: "In the name of Allah, I begin." The implication of the speech: "In the name of Allah, I begin." What did we miss?
The student: ...

The Shaykh : No, we said: "In the name of Allah, I begin." A verb, right?
The student: But it is not appropriate

The Shaykh : Well, that is what we missed. So, we missed that it is not appropriate to the occasion or to the subject. Well, if we implied: "I read in the name of Allah." What was missed?
The student: ... that he reads?

The Shaykh : Yes, I want to read, so I said: the implication is "I read in the name of Allah"
The student: Nothing was missed

The Shaykh : Nothing was missed? No.
The student: Restriction.

The Shaykh : No.
The student: The blessing with the name was missed

The Shaykh : No.
The student: The advance ...

The Shaykh : Was the advance missed? Was the delay missed?
The student: I said ...

The Shaykh : Do you say nothing was missed?
The student: I read ...

The Shaykh : No, no, everyone makes mistakes, O Hidayat Allah!
The student: ... some

The Shaykh : Well, so we say: If we said: the implication is: "I read in the name of Allah." What was missed: the delay. But the benefit of the delay—which the brothers pointed to—is restriction and seeking blessing in beginning with "In the name of Allah." Well, if we said: "In the name of Allah, my reading." What was missed?
The student: ... that it be a verb was missed

The Shaykh : That it be a verb was missed? Correct.
Well, is a singular possessive, and the singular possessive is for generality. And on this basis, the meaning is: with every name of the names of Allah, because the singular possessive is for generality. And the evidence that the singular possessive is for generality is the saying of Allah the Exalted: So, is singular, and yet He said: "If you were to count the blessings of Allah, you could not enumerate them." This indicates that it is general for every blessing.
Well, and the ba in His saying: is for seeking help, companionship, and association, meaning: seeking help, accompanying, and being adorned with the name of Allah. And is a proper name for the essence of Allah (Glorified and Exalted is He), a proper name for the essence of Allah, specific to Him, by which no other is named. The scholars differed on whether it is derived or a fixed name. And the correct view is that it is derived, due to the saying of Allah the Exalted: And if it had been made a fixed name, it would not have indicated a description, but would have been a pure proper name. And in that case, it would not indicate the Most Beautiful, but would not indicate beauty, let alone the Most Beautiful. So, the correct view, without doubt, is that it is derived. Derived from what? Derived from divinity (uluhiyyah), which is: approaching and worshipping the Deity in a manner of love and magnification.
And as for His saying: , it is also a proper name for Allah the Mighty and Majestic, by which no one other than He is named. So, it is from the names of Allah specific to Him, and no other is described with it. And it is derived from mercy, and it was in the form of , due to the indication of this form of expansiveness and fullness. So, it indicates the expansiveness of the mercy of Allah the Mighty and Majestic, and its encompassing of everything.
And as for , it is a name from the names of Allah, but others are described with it. Allah the Exalted said about the Prophet (peace and blessings be upon him): , and it is derived from mercy, but when it is paired with al-Rahman, meaning when they are mentioned together, indicates the description and indicates the action, meaning that He shows mercy with His mercy (Mighty and Majestic) to whom He wills