Barahin-e-Ahmadiyya Part IV — Page 208
BarĀhĪn-e-a H madiyya — Part Four 208 of all perfect attributes that must be inherent in the True and Perfect Guide. Rather, they do not even have enough faith to believe that God Almighty has revealed His Existence and His Divinity to the world of His own will and volition. On the contrary, they say that God Almighty was hidden like a dead body or a piece of rock in some obscure corner and the wise, on their own, worked diligently to discover Him, and made His Divinity well known in the world. It is thus obvious that, like their other brothers, they too deny the perfect excellences of the One True God. On the contrary, they ascribe to themselves all the attributes worthy of the glorification of God. ن ی وم الد ی م مٰلك ی ن الرحمٰن الرح ی رب العٰلم Here in S u rah al-F a ti h ah, God Almighty has set forth four of His attrib- utes—namely ن ی رب العٰلم [ Rabbul-‘ a lam i n —Lord of all the worlds] رحمٰن [ Ra h m a n —Gracious], رحیم [ Ra hi m —Merciful], ن ی وم الد ی مٰلك M a liku- Yaumid-D i n —Master of the Day of Judgment]. Of these four attrib- utes, He has first mentioned ن ی رب العٰلم [ Rabbul-‘ a lam i n ] and thereafter mentioned the attribute of رحمٰن [ Ra h m a n ] and then stated the attrib- ute of رحیم [ Ra hi m ]. Then He has set forth ن ی وم الد ی مٰلك [ M a liku-Yaumid- D i n ] after all of them. It needs to be understood why God Almighty adopted that order. The wisdom behind this lies in the natural order of these four attrib- utes. In their actual operation, these attributes are manifested in the same sequence. The detail is that divine grace manifests itself through- out the world in four ways which can be understood by every intelli- gent person who ponders over the matter. The first grace is the most universal grace. This is the absolute grace which perpetually oper- ates upon everything from the heavens to the earth without distinc- tion of animate or inanimate. The coming into being of everything from non-existence and then its development to its fullest potential is through this very grace. Nothing is outside of it—whether it be ani- mate or inanimate. Through this alone, the being of all souls and bodies