Surah Al-Faatiha (1) — Ayah 3

(Ayah 3) ➊ { الرَّحْمٰنِ الرَّحِيْمِ:} This is the second and third attribute. When the Lordship of all the worlds was mentioned, immediately the boundless and countless mercy of Allah was also mentioned, because Lordship is not possible without mercy. Both of these are forms of exaggeration in mercy. The meaning of both is "the one with much mercy," but it is agreed upon that in {’’ الرَّحْمٰنِ ‘‘} the exaggeration is greater, because its letters are more than {’’ الرَّحِيْمِ ‘‘} (and an increase in letters indicates an increase in meaning), and also because, like the word "Allah," "Rahman" is used only for the Exalted Lord, whereas "Raheem" can sometimes be used for the creation as well, as has been said about the Messenger of Allah (peace and blessings be upon him): « بِالْمُؤْمِنِيْنَ رَءُوْفٌ رَّحِيْمٌ » [ التوبۃ : ۱۲۸ ] "Most kind and merciful to the believers." Why did Allah mention two words to express the exaggeration in mercy here? Some scholars have answered that this is for emphasis, but most scholars, despite both being derived from the same root (rahm), consider a difference between the two. Most commentators have said that the meaning of {’’ الرَّحْمٰنِ ‘‘} is "the giver of great blessings," and the meaning of {’’ الرَّحِيْمِ ‘‘} is "the one who bestows subtle and delicate blessings." Some have said that Rahman is the one whose mercy is general for all, whether Muslim or disbeliever, while Raheem is the one who especially bestows mercy upon the believers. Some have said that Rahman is the one whose mercy in this world is for both Muslims and disbelievers, and in the Hereafter only for Muslims, and Raheem is the one who will especially show mercy to the Muslims in the Hereafter. However, I have not found any solid evidence for these three statements that is free from objection. The commentator Qasimi has quoted a reasoned and strong distinction from Shaykh Muhammad Abduh of Egypt, may Allah have mercy on him, which I will quote here with a little clarification and addition. That is, Rahman is on the pattern of {’’ فَعْلَانُ‘‘}, which indicates abundance in meaning, for example, {’’عَطْشَانُ‘‘} (very thirsty), {’’غَرْثَانُ‘‘} (very hungry), and {’’غَضْبَانُ‘‘} (filled with anger). In this pattern, there is abundance in meaning, but it is not necessary that it always remains; rather, it can also end, as when Musa (peace be upon him) returned from Mount Sinai, he was {’’غَضْبَانُ‘‘} (filled with anger), but after hearing the excuse of Harun (peace be upon him), his anger ended, and he even prayed for his forgiveness. Thus, the meaning of Rahman is the being in whom there is very great mercy, which is boundless and countless. The Messenger of Allah (peace and blessings be upon him) said: "When Allah created the creation, He wrote in a book which is with Him above the Throne: 'Indeed, My mercy prevails over My wrath.'" [ بخاری، التوحید، باب قول اللہ تعالٰی : «ویحذرکم اللہ نفسہ » : ۷۴۰۴، عن أبی ھریرۃ رضی اللہ عنہ ] The pattern of {’’ فَعِيْلٌ‘‘} is used for the permanence, continuity, and constancy of a meaning in something; that attribute cannot be separated from it, for example, Aleem, Haleem, Azeem, Khabeer, Baseer, Samee', Ra'oof, and Raheem. That is, the being whose mercy is everlasting, never separated from Him. By the combination of both attributes, the vastness of the attribute of mercy is established, as well as its permanence. If there were not abundance and vastness in His mercy, some of the creation would be deprived, and if there were not permanence in it, nothing would reach completion nor remain.

➋ All the verses in the Noble Quran that contain praise of Allah are details of {’’ الرَّحْمٰنِ الرَّحِيْمِ ‘‘}. According to the Hadith Qudsi about the division of prayer between Allah and the servant, when the servant says {’’ الرَّحْمٰنِ الرَّحِيْمِ ‘‘}, Allah says: "My servant has praised Me." [ مسلم، الصلوۃ، باب وجوب قراء ۃ الفاتحۃ … : ۳۹۵ ]