The most obvious one is that which is in conformity with the...

The most obvious one is that which is in conformity with the creed saying that “Will” means, here, the Will in Action, which is the “Effusive Emanation,” and the “things” are the stages of existence, and which are the phenomena [ ta'ayyunāt ] and the descents [ tanazzulāt ] of this grace.

So, the hadīth will thus mean that Allah, the Exalted, has created the Will of Act which is the shadow [ zill ] of the Old Essential Will through the Will itself, without intermediation, and the other creatures of the invisible and visible worlds have been created in the wake of that. Yet, Sayyid Muhaqqiq Dāmād (may his grave be sanctified), a great scholar and strict researcher as he was, interpreted this noble hadīth [^4] in a strange way.

Similarly, the explanation of the late Fayd (may Allah have mercy upon him) is also far from being correct.[^5] However, “Name” is the very manifestation of Act, with which this House of Realization is realized (actualized).

The term “Name,” referring to real things, is frequently noticed to be used by Allah, His Messenger and the infallible , who said: “We are the Beautiful Names.”[^6] In the noble invocations one frequently recites: “By Your Name in which you manifested to so and so.”[^7] It is possible that the Bismillāh at the opening of each sūrah belongs to the same sūrah . For example, the Bismillāh of the blessed sūrah of al-Hamd belongs to the sūrah itself.

This opinion coincides with the gnostic taste and the way of the people of knowledge, as it is to say that the praise of the praisers and the eulogy of the eulogists point to the self-subsistence of the Name “Allah.” Therefore, the tasmiyah comes as a preliminary to all words and acts which is an act of religious supererogation and it is to remind that whatever word or act done by man is by the self-subsistence of the divine Name, since all the particles of existence are the phenomena of “Allah's Name,” and, in a way, they themselves are “Allah's Names.” On this basis, the meaning of the Basmalah , according to the majority, is different in each sūrah , each word and each act.

The jurisprudents say that the Bismillāh must be defined for each sūrah , that is, if for a sūrah a Bismillāh was recited, the next sūrah cannot be commenced with that same Bismillāh. From the juristic point of view, this is not without reason, as, actually, it is reasonable within the scope of this research.