The Holy Quran with Five Volume Commentary (Vol 1) — Page 15
AL-FATIHAH would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man's spiritual progress and development. The four attributes of God, i. e. (1) (Lord of all the worlds); (2) CH. 1 in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man. On the other hand, when man begins to ascend towards God, the process is reversed. In this process, (Gracious); (3) (Merciful) man, first of all, becomes the mani- مالك Master of the Day | festation of the attribute of) مالك يوم الدين (4) and of Judgement) mentioned in verses (Master); he begins to manifest in 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests. The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of ✓✓ (Gracious) الرحمن of (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of (Merciful) comes in to reward his works. Last of all, the attribute of (Master of the Day of Judgement) produces the final and collective result of man's labour; and the process finds consummation حیم 15 himself the attribute of Juc or justice, tempering it with mercy and for- giveness. Having developed in his person the attribute of L, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of i. e. he begins to reward the actions of men liberally and generously. This is the stage which is termed or beneficence. The next stage relates to the attribute of J. Here the sphere of man's beneficence becomes widespread; his goodness extends to believers and un-believers alike-he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been ie doing good to ايتاء ذي القربى termed others as one would do to one's near relatives. Then comes the attribute of which marks the highest stage of man's spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for,