Surah Al-Fâtihah 1:3

الرَّحْمَـٰنِ الرَّحِيمِ

1:3 Al-Rahmân الرَّحْمَـٰنِ and al-Rahîm الرَّحِيم are the two basic Attributes of Allâh.Two principal Divine Graces are embedded in these two Attributes: the Grace of Rahmânîyyat (Graciousness and Beneficence), and that of Rahîmîyyat (Compassionate Mercy). Both these Graces with all other Graces were always with Him as they are present today. Allâh intended that He be known. Therefore, He, from His eternal and all-embracing Knowledge (Al-‘Alîm) created existence from non-existence by His commanding word “Be!” (Amr). He provided through His Grace of Rabûbîyyat all the means to earthly and heavenly objects to sustain. He then extended His Grace of Rahmânîyyat to the living realm, without reference to any merit or right of any of his creation, in relation to their respective requirements (14:34), and not as a recompense of any action on their part. It is because of His Rahmânîyyat that everything capable of sensation and consciousness is alive, works, eats, drinks, feels secure against afflictions and has its needs fulfilled. In verse 67:19, this aspect of His Rahmânîyyat is presented, ”Have they not seen above them the birds with spread out wings (in flight), which they also draw in? None but al-Rahmân الرَّحْمَـٰن holds them (there).”

All the mainstays of life proceed from His Rahmânîyyat (cf. 17:110)tc "Rahmân Å{›j»A is the second attribute of Allâh. Allâh says\: Call upon Him Allâh or call upon Him al-Rahmân, call upon Him whichever name you like, for all beautiful Names belong to Him (17\:110)" and every believer and disbeliever, good and bad, is benefiting from it according to his needs. His Rahmânîyyat pours forth on all His creatures, without discrimination, through the sun, the moon, the earth, and its vegetation and other innumerable bounties. Allâh, out of His eternal knowledge, knew that the best creature on His earth would have a longing to know Him and an urge to worship Him. Just as the Gracious Lord provided food for the body at the time of need, so did He provide spiritual nourishment. Out of His Rahmânîyyat He sent messengers as guide. Many remained heedless and rendered no thanks. He says, “And when it is said to them, Prostrate to the Most Gracious (الرَّحْمَـٰنِ). They say, What is this the Most Gracious? Shall we prostrate to whatever you bid us to show submission? So this increased them in aversion. Blessed is He Who has placed stars in the heaven and has set in it the glowing sun and the glittering moon.” (25:60-62).

He says: “…He gives life to earth after its death” (30:19). The dead earth signifies extreme moral and spiritual decay and Divine Revelation can bring it back to life. It’s sending through His Prophets and Messengers was not due to the prayer and supplication or the purity and piety of any of those individuals. When the spiritual darkness reaches its peak (30:41), the dark gloom of humanity stirs Allâh’s Mercy to compassion for troubled humankind. Allâh’s Rahmânîyyat demanded the descent of the glorious Light in that extreme spiritual darkness (cf. 30:41) to illuminate His earth. This darkness reached its extreme at the time of the advent of the Holy Prophet (pbuh). The most Perfect Man (- insân-i-kâmil) was commissioned to receive it. He was addressed: “We did not send you (O Muhammad!)but as a blessing and mercy for all beings.” (21:107) The dark world experienced the bright Light in the form of His Book; Al-Qur’ân, the like of which none had seen before and none shall after (cf. 6:155-157; 16:64).

“And it is He Who has made the night and the day, one following the other; (He has done it) for (the benefit of) the person who would care to receive exhortation and who would care to be grateful” (25:62.). The day and night alternate, and by the wisdom underlying this system the seeker of insight is instructed; he is thereby relieved again and again from the darkness of ignorance and neglect through Reformers (Mujaddidîn) and His special friends (Auliyâ, Saints of Islam), so that he who is disposed to the Truth will be grateful and may render thanks for the repeated Divine bounties.

His Rahmânîyyat covers both believers and disbelievers. In 7:156 Allâh says, “My Mercy embraces all things.” In verse 21:42 we read: “Who protects you by night and in the daytime from (the punishment of) the Most Gracious (الرَّحْمَـٰن)? But rather (than to thank Him) they are averse to proclaiming the greatness of their Lord.” It is because of His Rahmânîyyat that He gives respite to the disbelievers and the disobedient, so that they may have the opportunity to repent (19:75; see also 7:183, 13:32 and14:10).

He named Himself Al-Rahmânالرَّحْمَـٰنِ and said: “Call upon (Me by the name of) Allâh, or call upon (by the name of) al-Rahmân. (17:110). His attributive name Al-Rahmân, unlike His Attributes of resemblance such as al-Kalîm (one who speaks), al-Basîr (one who sees), or a(l)-Sam‘î (one who listens), is exclusive to Him and cannot be shared by anyone else. This shows that the Grace of Rahmânîyyat is very comprehensive.

Allâh’s attributive name Al-Rahîm الرَّحِيم follows Al-Rahmânالرَّحْمَـٰنِ to preserve the natural order between them. Whereas Rahmânîyyat has a universal character and requires no effort from the side of Allâh’s creatures, Rahîmîyyat is concerned exclusively with human efforts and requires human actions. Only the human being is endowed with the capacity to worship, pray, supplicate and carry out deeds of righteousness for the sake of others - deeds that are to be rewarded.

Some declare that there is no use for prayers and fasting and say that if fortune favours them they will escape ill fate. In other words, their attitude is whatever has to be shall be. However, Allâh says, “Whosoever has done so much as an atoms weight of good will see (the good result of) it” (99:8), establishing His law of cause and effect based on striving and effort that leads to success, rather than being the result of random favours and punishment.

To worship and pray is in human nature, and responding to prayer originates from Allâh’s Rahîmîyyat. “Your Lord says, Call on Me, I will answer your prayer”وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ (40:60), and He says, “Those who believe and do deeds of righteousness We shall invariably rid them of their evils, and We shall, of course, reward them according to the best of their deeds” (29:7). “And as to those who believe and do deeds of righteousness We will certainly admit them to (the fold of) the righteous” (29:9), and “Allâh suffers not the reward of the doers of good to be lost” (9:120). Good actions together with worship are the prerequisites for invoking Allâh’s special Mercy.

Allâh’s Rahîmîyyat does not let go to waste anyone’s work or effort. Indeed, He crowns them with results and achievement. If a person did not believe that his labour and his work would produce fruit, he would grow indifferent and lazy. Thus, Allâh’s Rahîmîyyat, widens the horizon of human hope and acts as a powerful incentive towards good deeds. It is certain that Allâh hears the prayers and supplications, accepts good deeds, and averts calamities and catastrophes.

It is through the operation of Rahîmîyyat that a person is enabled to reach his goal, and by means of its Blessings and Light, he reaps the harvest of his efforts and diligence. That is why Allâh’s Rahîmîyyat is mentioned immediately after His Attribute of Rahmânîyyat. It must be realized that the effectiveness of the Divine Words of the Holy Qur’ân, working upon human souls, is brought about by Allâh’s Rahîmîyyat. For seeking the benefit of Rahîmîyyat, it is incumbent on a person to strive. These two Divine Graces, the Grace of Rahmânîyyat and that of Rahîmîyyat, are indispensable for our very existence. They are the most evident manifestations that keep the whole system of our lives running. For sustaining life, growth, and evolution the All-Mighty has set in motion the two springs of two Graces, which, in fact, are two of His Attributes, for the fostering of our total existence.