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According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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The evidence of three things is invoked, viz., Night, Day, and Sex, and the conclusion is stated in verse 4, that men's aims are diverse. But similarly there are contrasts in nature. What contrast can be greater than between Night and Day? When the Night spreads her veil, the sun's light is hidden, but not lost. The sun is in his place all the time, and will come forth in all his glory again in his own good time. Cf. xci. 3, 4, and n. 6149. Man pursuing diverse aims may find, owing to his own position, Allah's light obscured from him for a time, but he must strive hard to put himself in a position to reach it in all its glory.
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Lit., "Consider that which has created [or "creates"] the male and the female", i.e., the elements which are responsible for the differentiation between male and female. This, together with the symbolism of night and day, darkness and light, is an allusion - similar to the first ten verses of the preceding surah - to the polarity evident in all nature and, hence, to the dichotomy (spoken of in the next verse) which characterises man's aims and motives.
Ma masdariya as in xci. 5-7; see there n. 6151.
The wonder of the sexes runs through all life. There is attraction between opposite; each performs its own functions, having special characters, primary and secondary, within limited spheres, and yet both have common characteristics in many other spheres. Each is indispensable to the other. Love in its noblest sense is the type of heavenly love and the highest good; in its debasement it leads to the lowest sins and the worst crimes. Here, then, striving is necessary for the highest good.
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I.e., at good and bad ends (cf. note [6] on 91:8 ) - sc., "and so the consequences of your doings are, of necessity, divergent".
There are wide contrasts in the nature and aims of men. These may be broadly divided into two classes, good and evil. As night replaces day on account of certain relative position, but does not annihilate it, so evil may for a time obscure good but cannot blot it out. Again, night in certain circumstances (e.g. for rest) is a blessing; so certain things, which may seem evils to us, may be really blessings in disguise. Whatever our aims or positions, we must seek the highest truth from the light of Allah. Considering these contrasts, do not be surprised or depressed. Men's immediate aims may be different. The duty of all is to seek the one true light.
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