| Answer:
I will answer both parts of your question by quoting relevant
portions of Islāhī’s exegesis of this verse:
An important question which arises regarding this verse is its real place in
the Qur’ān. This question arises because of the fact that though it is
written in the beginning of every sūrah (except Sūrah Tawbah) as an
independent verse, yet apparently in none of the sūrahs except Sūrah Naml is
it included in the text of the sūrah. For this very reason, there is a
difference of opinions among scholars on whether it is part of some
particular sūrah or whether it is written on top of every sūrah merely to
invoke the blessings of the Almighty. The opinion of the readers (Qurrā’)
and jurists of Madīnah, Basrah and Damascus is that it is not part of any
sūrah including Sūrah Fātihah and it is merely a means to obtain the
blessings of Allah and serves to separate the various sūrahs of the Qur’ān.
As such it differentiates between various sūrahs of the Qur’ān and a reciter
earns the favours and blessings of Allah by reading it before reciting a
particular sūrah. Imam Abū Hanīfah also holds this view.
On the other hand, the Makkan and Kufan jurists believe that it is part of
every sūrah of the Qur’ān including Sūrah Fātihah. Imam Shāfi‘ī also
subscribes to this view.
In the opinion of my mentor, Imam Farāhī, this verse is part of Sūrah
Fātihah and a preamble of the other sūrahs of the Qur’ān. As for myself, I
prefer the view of the Madinan reciters. The reason for my preference is
that it is the Prophet (sws) himself who has arranged the Qur’ān in the
light of the guidance provided by the Almighty. As such, this verse has also
been divinely placed. In the arranged sequence of the Qur’ān, no difference
has been made in writing this verse whether it is the case of Sūrah Fātihah
or any other sūrah. In every case, it stands out from each sūrah as an
independent verse.
Even though this verse may not be part of the Qur’ānic sūrahs, yet reading
it before reciting the Qur’ān has special significance. While pointing this
out, Islāhī writes:
Firstly, when a person says بسم الله الرحمن الرحيم
before reciting the Qur’ān, he actually obeys the directive revealed
in the first Wahī in the words: ‘Read in the name of your Lord’, (96:1).
Secondly, these blessed words remind man of the reality that the greatest
favour of the Almighty on human beings is that He has blessed them with the
faculty of speech because of which they became the recipients of this Book.
The attribute Rahmān mentioned in the verse alludes to this fact. At another
place in the Qur’ān, it is specified that it is this attribute of the
Almighty which made Him create man, grant him the ability to speak and as a
result taught him the Qur’ān: ‘It is the Most Gracious who has taught the
Quran [because] He created man and taught him speech [so that he can receive
guidance from this Blessed Message],’ (55:1-4).
Thirdly, this verse testifies to the veracity of a prediction that was made
about the Prophet Muhammad (sws) found in previous scriptures. According to
this prediction, he would teach and instruct people in the name of Allah:
I will raise up for them a prophet like you from among their brothers; I
will put My words in his mouth, and he will tell them everything I command
him. If anyone does not listen to My words that the prophet speaks in My
name, I myself will call him to account. (Deuteronomy 18:18)
Fourthly, just as the Qur’ān is the manifestation of the attribute Rahmān of
the Almighty, it is this very attribute which helps a person in
understanding it. Difficult verses and passages unfold their meaning to a
reciter if he seeks help from this attribute. Also, he would be protected
through these words from the incursions of Satan while deciphering the
meanings of its verse and be shielded from various evil suggestions of his
own soul.
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