Scholars differ as to whether or not these words count as a verse of the Fâtihah or even if they are a verse of the Qur’ân, while some scholars consider them to be a verse of every chapter of the Qur’ân. I will not go into this issue here –it is a point of Islamic Law – but I will deal with it as part of my lessons on the book Bulûgh al-Marâm, Allah willing.
What is important to note is that every chapter of the Qur’an begins with the words: “In the Name of Allah, Most Gracious, Most Merciful.” In the Fâtihah, moreover, they are followed by: “Praise be to Allah, the Lord of All the Worlds; The Most Gracious, Most Merciful”, so the two lofty attributes of Allah get repeated. In the Fâtihah, five of Allah’s names are mentioned. They are: Allah, al-Rabb (the Lord), al-Rahmân (the Most Gracious), al-Rahîm (the Most Merciful) and al-Mâlik (the Master).
In this hadîth, the Prophet (peace be upon him) informs us that Allah will teach him words of praise that he did not know before that time. This means that Allah will grant him knowledge of Himself that he had never possessed before.
He is the Lord of All the Worlds, the Lord of everything in existence. He created everything and has absolute power over it. Nothing can escape from His Lordship, and everyone in the heavens and on Earth is His servant. They are in His grasp and under His authority.
These are different than Allah and al- Rahmân, names that can only be used for Allah.
Another opinion is that the difference between them is that al-Rahmân denotes the presence of the attribute of mercy, while al-Rahîm refers to the expression of Allah’s Mercy and its affects on Creation. This is the opinion of Ibn al-Qayyim (may Allah have mercy on him).8 Based on this opinion, Allah is al-Rahmân and al-Rahîm with respect to both this world and the next.
In another authentic hadîth, Allah’s Messenger (peace be upon him) says: “Allah’s mercy has one hundred shares, only one of which He sent down to be shared by human beings, jinn, and all forms of animals. With this share of mercy, they are able to show affection and mercy to one another, and with it, a wild beast is able to show affection to its young. Allah has reserved the other ninety-nine shares for His servants on the Day of Resurrection.”11 This shows just how great His mercy is and how it comes before his anger.
For this reason, despairing of Allah’s mercy and feeling secure from Allah’s plan are among the characteristics of the hypocrites. This is also why a person should constantly and tenaciously ask for Allah’s mercy. Moreover, he or she should instruct others about how to be confident about the mercy of their Lord.
People are in constant need of being reminded about Allah’s mercy, especially since many people – including some students of knowledge and those who invite others to Islam – dwell so much on the threatening and fearful matters that their effect is the opposite of what they intended. The sinners consequently despair of Allah’s mercy, and instead of reforming themselves, lose hope and persevere in their disobedience, falling ever deeper into sin.
Therefore, these words should be given proper consideration when talking to the people. They should be reminded about how they should always remain connected with Allah, the Most Gracious and Most Merciful.
The names that form the basis for all of Allah’s beautiful names are mentioned in this chapter: Allah – al-Rabb – and al-Rahmân. The name Allah implies all the attributes of His being the One True God; the name al- Rabb (the Lord) implies all the qualities of His Lordship, while the name al-Rahmân implies all of the qualities of His generosity, kindness, and beneficence towards humanity.
This comes in His statement: “Master of the Day of Judgment.” This is the day that people will be recompensed for their deeds. They will be requited for the good or the evil that they have done.
Note: In one of the valid approaches to reciting the Qur’ân, the name al-Mâlik is read as al-Malik (with a short a as opposed to one which is drawn out in pronunciation). Both are equally acceptable recitations for use in the prescribed prayers.
7 Abû `Alî al-Fârisî, al-Warmî, and others are of this opinion. Refer to the tafsîrs (Qur’anic commentaries) of al-Tabarî, al-Qurtubî, and Ibn Kathîr.
8 Ibn al-Qayyim, Madârik al-Sâlik în 1/7 and thereafter.
9 Ahmad (8300), Abû Dawûd (4840), Ibn Mâjah (1894). The same hadîth is related with a sound mursal chain from Zuhrî and with connected, but weak chains, from others. This is discussed in detail in the introduction of Subkî’s Tabaqât al-Shâfi`iyyah al-Kubrâ. Refer also to the introduction of Irwâ’ al-`Alîl.
10 Bukhârî (6872, 6899, 6999) and Muslim (4939, 4941).
12 Bukhârî (5637) and Muslim (2861) on the authority of Abû Hurayrah.
13 Introduction to Madârij al-Salikîn.