There is much debate among traditional Muslims if the 113 occurrences of Basmalah at the start of all the Suras, except for Sura 9, are part of the Quran. According to the Malikıs, the Basmalah is not a Quranic verse at all except for (Q.27:30). The Hanafıs believe that the Basmalah 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 whether Basmalah is part of the Quran or not, it was considered makrūh (detestable) by the Muslim ʿUlamāʾ. This is why during Salat, you will not hear most imams recite the Bismillah at the start of the Fateah.
Below is a passage from Shady Hekmat Nasser’s book Th e Transmission of the Variant Readings of the Quran, 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 Basmalah (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 it also potentially voids one’s most important duty, that of the Contact Prayer (Salat), as a Submitter (Muslim). Even according to the Hadith, traditional Muslims believe that if one does not recite al-Fateah, then their Salat is void ( see Sahih al-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 being a numbered verse (1:1) in most 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), with some arguing that the Bismillah is even 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 critical 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.
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.
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.)]
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.
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.
The basmalah is a verse only at the beginning of Soorah al-Faatihah, and not for other soorahs.
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.
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.)]
The Fourteen Qur’anic Readings,” by Dr. Waleed Edress Al-Meneese, p. 255
Qur’ānicity of Basmalah
All scholars agree that the basmalah is a portion of a verse in sūrah al-Naml: {The letter is from Sulaymān, and it says: ‘In the name of Allah, the Most Merciful, the Most Compassionate.’} (27:30) and that it is not a verse in the beginning of sūrah al-Tawbah. Beyond that, they differ over whether it is the first verse of al-Fātiḥah or any other sūrah.
Mālik did not consider it to be a verse of any sūrah. Shāfiʿī and Aḥmad considered it to be a verse that is a part of every single sūrah except Barāʾah. Abū Ḥanīfah considered it to be an independently revealed verse which serves to separate the sūrahs (apart from al-Anfāl and al-Tawbah), but that it is not the first verse of any sūrah.
As for the Imāms of the Qurʾānic readings, the Makkan and Kūfan readers considered it to be the first verse of al-Fātiḥah. They did not consider the portion {anʿamta ʿalayhim} to be the end of a verse. In contrast, the other Imāms (the readers of Madīnah, Baṣrah, and Syria) hold the opposite position and consider {anʿamta ʿalayhim} to serve as the verse.
All of them agree that al-Fātiḥah is composed of seven verses, since it has been referred to as the “seven oft-repeated verses” in the Qurʾān 15:87 as well as by the Prophet.
The Fourteen Qur’anic Readings,” by Dr. Waleed Edress Al-Meneese, pp. 258-261
Audible Basmalaḥ in Prayer
A group of early Muslims held that it was preferred to recite basmalaḥ aloud in the loud prayers before al-Fātiḥah and other sūrahs. This was reported from ʿUmar, ʿAlī, Ibn ʿUmar, Ibn ʿAbbās, Ibn al-Zubayr, ʿAmmār b. Yāsir and a large group of the Followers. This is the dominant opinion among the jurists and Qurʾānic scholars of Makkah, including Imām Shāfiʿī and his followers.
On the other hand, the majority of scholars did not consider audible basmalaḥ to be sunnah. Among these, some considered it sunnah to recite it silently while others advocated not reciting it at all, as per the previous discussion.
What is worthy of mention here is that Abū al-Qāsim al-Hadhaʾlī, the author of al-Kāmil, narrates that Mālik asked Nāfiʿ about this issue, and he replied, ‘It is sunnah to recite it aloud.’ Mālik accepted this fully and said, ‘In every field, we ask its experts.’
Ibn Taymiyyah discussed this issue at length in a treatise that is part of his Majmūʿ al-Fatāwā, where he states that ḥadīth reports supporting audible basmalaḥ are either reported by jurists who weren’t experts in ḥadīth narration or by ḥadīth transmitters who did not stipulate authenticity in their reporting. Hence these reports could vacillate between strong or weak:
More astonishing than that is the fact that some esteemed jurists who never reference any ḥadīth from Bukhārī in their works quote one ḥadīth reportedly from Bukhārī on the basmalaḥ which was not related by him at all. If this is the extent of their ḥadīth expertise, then what would be the state of their understanding on the rest of the matter? Such reports were related by those who attempted to compile everything on this topic, such as Dāruquṭnī and Khaṭīb, who were known to collect everything that is reported [without verification]. When asked about the soundness of these reports, they could only answer based on the extent of their knowledge. When Dāruquṭnī came to Egypt, for instance, he was asked to narrate all ḥadīth on reciting basmalaḥ aloud and did so. He was then asked, ‘Are these reports sound?’ He replied, ‘From the Prophet (ﷺ) they are not, but from the Companions, some of them are sound and some are weak.’
Khaṭīb was asked the same and related two ḥadīth reports concerning an incident involving Muʿāwiyah leading prayers in Madīnah. Shāfiʿī reported with his isnād that Anas b. Mālik said: Muʿāwiyah led us in prayer in Madīnah and recited basmalaḥ aloud prior to al-Fātiḥah. In the next sūrah, he did not, and when going down, he did not utter takbīr. After he finished the prayer, many of the Muhājirīn that were present asked, ‘O Muʿāwiyah, did you steal from the prayer, or did you forget?’ He repeated the prayer, this time reciting basmalaḥ before the second sūrah and uttering takbīr when going down to prostration. Shāfiʿī also related his isnād through ʿUbayd b. Rifaʿah that Muʿāwiyah came to Madīnah and led the prayer Khaṭīb commented that this report is the strongest evidence on the issue, but that is not the case at all.
Since ḥadīth experts agree that there is no sound or explicit ḥadīth on the issue of reciting basmalaḥ aloud, not to mention widespread or mutawātir reports, it is unlikely that the Prophet (ﷺ) would recite the basmalaḥ aloud, just as it is not possible that he would utter the other opening supplications of prayer aloud and that they simply were not transmitted…
With all of this, we are forced to admit that the Prophet (ﷺ) did not verbalize basmalaḥ aloud as he did al-Fātiḥah. It is possible that he did it early on and abandoned it later, as Abū Dāwūd relates in his Marāsīl from Saʿīd b. Jubayr and Ṭabarānī in his Muʿjam from Ibn ʿAbbās that the Prophet (ﷺ) would recite it aloud in Makkah, until the mushrikīn began to curse al-Raḥmān after hearing it, after which he stopped saying it aloud until he died…
As for incidentally uttering things aloud, there are many such reports in the Ṣaḥīḥ. He (ﷺ) would sometimes recite verses aloud (in Ẓuhr and ʿAṣr prayers). On some occasions, certain Companions behind him uttered some supplications aloud, such as: Rabbana laka al-ḥamdu ḥamdan kathīran ṭayyiban mubārakan fīh (‘Our Lord, praise belongs to You, praise that is frequent, pure and blessed’). Once, Ibn ʿUmar and Abū Hurayrah recited istiʿādhah aloud. Once, Ibn ʿAbbās even recited the funeral prayer aloud to show that it is sunnah. It can be said that in all these cases, the Companions uttered these things aloud only to teach and demonstrate that they were sunnah, not that the recitation aloud itself is sunnah.
Whoever reflects over the entirety of established narrations on this topic would know that basmalaḥ is a verse of God’s Book and that those who recited it aloud intended only to demonstrate this and not to show that it was a part of al-Fātiḥah. Reciting it aloud is only sunnah in the line of what Ibn Wahb mentioned in his Jāmiʿ: A number of teachers have related to me from Ibn ʿAbbās, Abū Hurayrah, Zayd b. Aslam, and Zuhri a similar report, other than that of Ibn ʿUmar: that he would begin his recitation with basmalaḥ. Zuhri points out: He wanted to show through this that this was a verse of the Qurʾān and that God had revealed it. And the jurists began to practice this as well as time passed on.
The ḥadīth of Ibn ʿUmar is known through the report of Ḥammād b. Zayd from Ayyūb from Nāfiʿ from Ibn ʿUmar that when he prayed, he recited basmalaḥ aloud, and when he reached the end of al-Fātiḥah, he again recited basmalaḥ aloud. This was mentioned by Zuhri, who was the most knowledgeable one of his time in the sunnah, in order to elucidate the reality of the matter.
So the issue rests upon the reports of Ibn ʿAbbās, Abū Hurayrah and Ibn ʿUmar; and the reality of the practice of Abū Hurayrah and others is well known, may God be pleased with them all.
The weakness of the ḥadīth of Muʿāwiyah is clear, based upon various pieces of evidence. First, more sound, explicit and widespread ḥadīth reports are transmitted from Anas to the contrary of this. Second, the ḥadīth rests upon ʿAbdullāh b. ʿUthmān b. Khaytham who was a weak reporter. Third, it does not possess a sound, connected chain free of weak and contradictory elements. Fourth, Anas resided in Basrah, and there is no one as far we know that confirmed his presence with Muʿāwiyah when he came to Madīnah. Fifth, such an incident should have been widely transmitted, but no Madinans transmitted nor did any of the reliable students of Anas. What was transmitted nor did any of the reliable students of Anas. What was transmitted from the Madinans and from Anas was the opposite of this.
Finally, if indeed Muʿāwiyah’s practice was to have reverted to uttering basmalaḥ aloud, it would have been widely known among his students and companions in Syria. But in fact, the unanimous practice in Syria was to not recite the basmalaḥ aloud. Awzāʿī’s school in Syria, for instance, was the same as the Mālikī school in Madīnah: to not recite basmalaḥ aloud.
Reflecting over these points makes any scholar realize decisively that the ḥadīth of Muʿāwiyah was either entirely false without any basis at all or an incident that was altered in its reporting. In the end, this report, were its transmission to be sound, would be considered shadh (anamalous) as it contradicts what the reliable experts related from Anas, from the Madinans, and from the Syrians.
– Majmu’ al-Fatawa (Dar al-Kutub al-‘Ilmiyah), vol 22, pg 205-12.