Malfuzat – Volume I — Page 202
202 Hazrat Mirza Ghulam Ahmad , which means that all laudable qualities belong to Allah. This teaches us that all the advantages and all the benefits that one reaps in daily life springs forth from Allah alone. For when it is He who is worthy of all forms of praise, then only He can be the true Bestower of all. Otherwise, it will have to be accepted that there are certain types of praise and admiration of which He is not deserving, and this is blasphemy. Therefore, what a completely comprehensive teaching of God's Unity is contained within the words (All praise belongs to Allah). This teaching moves one to understand that everything in this world is bound to the servitude of God and does not possess any inherent ability to be of benefit themselves. Further, it clearly and categorically impresses on one's mind that every benefit and advantage truly and inherently comes forth from God Almighty, because it is He alone who is worthy of all commendable attributes. Hence, give precedence to God Almighty over all benefit and advantage; there is no one other than Him who can come to your aid. If God so wills, even your own children can become enemies, and this does actually happen. The 'Mother Attributes' of Allah Almighty In this very same Surah Fatihah, the Holy Quran paints a portrait of God as it were, and presents it to the world for them to accept it. As such, four attributes have been presented in sequence which are known as the 'Mother Attributes' of God Almighty. Just as Surah Fatihah is the 'Mother of the Book, in the same manner, the attributes of Allah Almighty that have been mentioned in this chap- ter are His mother-or source-attributes. These attributes are Rabb-ul-Alamin (the Lord of all the worlds); ar-Rahman (the Gracious); ar-Rahim (the Merci- ful); and Maliki Yawm-id-Din (the Master of the Day of Judgement). When a person contemplates over these four attributes, it is as if one can see the face of God. The grace of God's providence (rububiyyat) is extensively far-reaching and general in scope, and it refers to the nourishing care by which God brings to a state of completion the whole of His creation in all their individual conditions, and the manner in which He supports their development to higher perfection. Now just reflect on how, when a person contemplates over the providence of Allah the Exalted, their hope becomes boundless. Then, there is God's gracious- ness (rahmaniyyat), which means that without any action on the part of an agent, God furnishes the means that are necessary for their existence. For example, the sun, moon, air, water, etc. , have been set in motion to sustain our lives without