The Essence of Islam – Volume II — Page 372
372 Essence of Islām II Muslims should remember that though according to God's knowledge a person's end is to be in disbelief, yet it has ever been the way of God that in consequence of such a one's humble and fearful supplications his pun- ishment is postponed. That is why the Ahl-e-Sunnah hold that a Divine warning of punishment is subject to change, but a Divine promise of blessing is not so subject, as, for instance, the punishment of the people of Jonas though fixed for a definite date was remitted in consequence of their humble submission. The Bible and the Holy Qur'an are agreed that on Pharaoh's promise that he would believe, his chastisement was repeatedly postponed, though God Almighty knew that he would die a disbe- liever. What is the secret behind the fact that God's design of chastisement varied in certain cases, though such variation seems inconsistent with God's warning? The answer is that chastisement is not an integral part of Divine Will. His four basic attributes are all expressive of His bounty and beneficence. These are the four names mentioned in the first three verses of Surah Fatihah, namely, Rabb-ul-'Alamīn, Rahman, Rahīm, and Malik-i- Yaum-id-Din, that is, Master of the Day of Judgement. All of these four attributes show the will of Allah to grant nothing but favours to mankind. That is to say, to create and nourish which is called Rubūbiyyat, to provide out of His pure mercy without any action on man's part which is Rahmāniyyat; to provide security for man against suffering and affliction in return for righteousness, fear of God and faith in Him which is Rahīmiyyat; and to bestow upon His servants the abode of eternal bliss and tranquillity and happiness in consequence of righteous action like worship, fasting, Şalāt, sympathy for fellow beings, alms-giving and sacrifice, etc. , which is known as