Barahin-e-Ahmadiyya Part IV — Page 190
BarĀhĪn-e-a H madiyya — Part Four 190 who undertake efforts and endeavours go to waste. Rather, He blesses their efforts with good results and bestows upon them the fruit of their labour. These two attributes, namely, ra h m a niyyat and ra hi miyyat, are such that no task, temporal or spiritual, can be carried to completion without them. Careful reflection would show that both these attrib- utes are in operation, at all times and moments, for the consummation of all enterprises within the world. God’s ra h m a niyyat has been man- ifesting itself since well before the creation of man. Hence, it is this ra h m a niyyat that provides man with such resources as are beyond his capabilities and which he cannot acquire through any design or plan. And these means are not granted as a result of any action; rather, they are bestowed by way of grace and munificence. For instance, the advent of Prophets, revelation of Books, falling of rain, and carrying out of the allotted functions by the sun, moon, air, and clouds, and man’s own being born in this world, equipped with appropriate faculties and capabilities and being endowed with good health, security, leisure, and longevity—all of these matters are manifested by virtue of the attribute of ra h m a niyyat. Likewise, the ra hi miyyat of God manifests itself when man, having been endowed with all resources, puts into motion all of his God-given faculties for the completion of a certain objective and expends all his effort, vigour, and strength to that end. Then it is the practice of Allah that He does not let his efforts go to waste, but rather, crowns these efforts with beneficial results. Thus, it is indeed His sheer ra hi miyyat that infuses life into the lifeless efforts of man. It should be borne in mind that the purpose of teaching us the above-mentioned verse is to seek help and blessings when beginning [the recitation of ] the Holy Quran through the ra h m a niyyat and ra hi miyyat of Allah the Almighty—the Being who comprehends all perfect attributes. The purpose of seeking blessings through the attrib- ute of ra h m a niyyat is that the Perfect Being, out of His ra h m a niyyat, may provide, as a grace and munificence, all those means that are