Concerning His words, “the All-Merciful, the Especially Merciful”: Ibn Abbas said, “They are two tender names, one more tender than the other.” The scholars differed concerning them. Some said that they have one and the same meaning, like nadman and nadim, and that both mean “possessing mercy”; one is mentioned after the other to inspire hope (1) in the hearts of those who seek. Al-Mubarrad said: it is bounty upon bounty and favor upon favor. Others distinguished between them, saying that the All-Merciful conveys generality, while the Especially Merciful conveys particularity.

Thus, the All-Merciful means the Provider in this world, encompassing all creation without exception. The Especially Merciful means the One who grants well-being and forgiveness in the Hereafter, specifically to the believers. Hence it is said in supplication: “O All-Merciful One of this world and Especially Merciful One of the Hereafter.” The All-Merciful is He whose mercy reaches all creation generally, whereas the Especially Merciful is He whose mercy reaches the believers in particular. Thus, someone other than Allah may be called merciful, but no one other than Allah may be called the All-Merciful. The All-Merciful is general in meaning but exclusive in designation, while the Especially Merciful is general in designation but particular in meaning.

Mercy is Allah Most High’s will to bestow good upon those who receive it. It has also been said that it is withholding punishment from one who deserves it and bestowing good upon one who does not deserve it. According to the first definition, it is an attribute of the Divine Essence; according to the second, an attribute of action (2).

They differed concerning the verse, “In the name of Allah, the All-Merciful, the Especially Merciful.” The reciters of Medina and Basra, and the jurists of Kufa, held that it is neither part of the Opening Chapter nor of any other sura; rather, beginning with it is for blessing and seeking auspiciousness. The reciters of Mecca and Kufa, and most of the jurists of the Hijaz, held that it is part of the Opening Chapter but not of the other suras, and that it was written in order to distinguish between them. A group held that it is part of the Opening Chapter and of every sura except Surat al-Tawbah. This was the view of al-Thawri, Ibn al-Mubarak, and al-Shafi‘i, because it was written in the Qur'anic codex in the same script as the rest of the Quran.

They agreed that the Opening Chapter consists of seven verses. For those who count it as part of the Opening Chapter, the first verse is “In the name of Allah, the All-Merciful, the Especially Merciful,” and the final verse begins, “The path of those...” For those who do not count it as part of the Opening Chapter, its beginning is “Praise be to Allah, Lord of all worlds,” and the final verse begins, “Not of those who have incurred wrath...”

Those who held it to be part of the Opening Chapter and of the suras cited as proof that it was written in the Qur'anic codex in the script of the Quran, as well as the report transmitted to us by Abd al-Wahhab ibn Muhammad al-Kisa’i, who said: Abu Muhammad Abd al-Aziz ibn Ahmad al-Khallal reported to us; Abu al-Abbas Muhammad ibn Ya‘qub al-Asamm narrated to us; al-Rabi‘ ibn Sulayman reported to us; al-Shafi‘i reported to us; Abd al-Majid reported to us from Ibn Jurayj, who said: My father informed me from Sa‘id ibn Jubayr (3), concerning, “We have certainly given you the seven oft-repeated verses and the magnificent Quran” (al-Hijr 87): “It is the Mother of the Quran.” My father said: Sa‘id ibn Jubayr recited it to me until he completed it, then said, “In the name of Allah, the All-Merciful, the Especially Merciful is the seventh verse.” Sa‘id said: “I recited it to Ibn Abbas just as I recited it to you, and he then said, ‘In the name of Allah, the All-Merciful, the Especially Merciful is the seventh verse.’” Ibn Abbas said: “He reserved it for you and did not give it to anyone before you” (4).

Those who did not consider it part of the Opening Chapter cited as proof the report narrated to us by Abu al-Hasan Muhammad ibn Muhammad al-Shirazi, who said: Zahir ibn Ahmad narrated to us; Abu Isa Ishaq al-Hashimi narrated to us; Abu Mus‘ab reported to us from Malik, from Humayd al-Tawil, from Anas ibn Malik, who said: “I stood behind Abu Bakr al-Siddiq, Umar ibn al-Khattab, and Uthman ibn Affan, and none of them would recite, ‘In the name of”