Mercy to the worlds وَما أَرْسَلْناكَ إِلاَّ رَحْمَةً لِلْعالَمِينَ
وَما أَرْسَلْناكَ إِلاَّ رَحْمَةً لِلْعالَمِينَ
“And We have not sent you except as a mercy to the worlds.” (21:107)
Sura Al-Anbiya was revealed as a pillar to establish the message of Muhammad, صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, and affirm his call. It began with a warning to the deniers of the approaching day of reckoning and the certainty of Allah’s promise concerning them, as well as the affirmation of the message of Muhammad, صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, and that he was not an innovator among the messengers. They were mentioned in general terms, and then a specific group among them was mentioned in detail, interspersed with admonitions and proofs.
This verse is connected to all that has been mentioned before regarding the mention of the prophets who were given authority, knowledge, and the mention of the miracles they were bestowed. This verse encompasses a comprehensive description of the mission of Muhammad, صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, and its virtue over other legislations, a virtue that suits its generality and perpetuity, and that is being a mercy to the worlds. So, this sentence connects to the previous sentence, وَجَعَلْناها وَابْنَها آيَةً لِلْعالَمِينَ “And We have made it a sign for the worlds” [Al-Anbiya: 91], as a conclusion to the virtues of the prophets, with some interruption and elaboration.
And becuase of this, this verse is connected to the verse, وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ “And they conspired an intrigue and We planned an intrigue, while they perceived not” [Al-Anbiya: 3].
This verse – وَما أَرْسَلْناكَ إِلاَّ رَحْمَةً لِلْعالَمِينَ.- And We have not sent you except as a mercy to the worlds- is describing the Shariah of Muhammad, صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, following the verses: وَلَقَدْ آتَيْنا مُوسى وَهارُونَ الْفُرْقانَ ‘And We certainly gave Moses and Aaron the criterion’ [Al-Anbiya: 48] and the verse: ‘وَلَقَدْ آتَيْنا إِبْراهِيمَ رُشْدَهُ And We certainly gave Abraham his sound judgment’ [Al-Anbiya: 51], and the verses that follow them in describing what the previous messengers were given.
It was composed in the most eloquent form when this verse encompassed the legitimacy of its wording in praising the Messenger, صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, and praising His Most High as the Sender, and praising His message as being a manifestation of Allah’s mercy to all people and as His mercy in His creation.
It includes twenty-four letters excluding the letter of coordination to which it is connected. In it, the Messenger, the Sender, those sent to, and the message are mentioned, along with the generalization of the situations, the particularization of those sent to, the specificity of restriction, and the negation of mercy for the sake of exaltation. For without the intention of exaltation, it would be said: ‘Except to have mercy on the worlds,’ or ‘Except that you are the mercy for the worlds.’ The negation is not absolute for the sake of exclusivity because it is evident that what is meant is the category of mercy, and negation of the category is what the intention of exaltation refers to. So these are twelve specific meanings that surpass any other word in the eloquence of the Arabs, and they are:
قِفَا نَبْكِ مِنْ ذِكْرَى حَبِيبٍ وَمَنْزِلِ
Stop, let us weep remembering a beloved and her abode situated
This phrase is the summary of its meanings as they said: ‘That he stopped, caused others to stop, wept, caused others to weep, mentioned the beloved and the dwelling,’ without any further specificity. And this is not a particularity; rather, it is an abundance of meanings. The nunation of ‘beloved and a dwelling’ is only for singularity, as he intended a specific individual from the category of loved ones and a specific individual from the category of dwellings, which are his beloved, the companion of that dwelling, and his/her dwelling.
And know that the occurrence of the description of mercy as an attribute of the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) is due to the fact that it is a state of the addresser’s conscience that makes it a description among his attributes. So when it is added to that, the confinement of the described within this attribute becomes a limitation of the described to the attribute. In it, there is a subtle indication that the Messenger is united with mercy and confined to it. It is known that the title of prophethood is inherent in him in all his states, so his existence became mercy, and all his beings became mercy.
The occurrence of the description is a source that indicates exaggeration in this union, so mercy becomes an empowered attribute that he possesses. This meaning is indicated by what he said, the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ): ‘«إنَّما أنا رَحْمَةٌ مُهْداةٌ» Verily, I am a bestowed mercy.’
The details of this appear in two aspects: the first is that his pure soul was adorned with the character of mercy, and the second is the encompassing of mercy with the rulings of his law.
As for the first aspect, Abu Bakr Muhammad ibn Tahir al-Qaysi al-Ishbili, one of his students and one of those authorized by Abu al-Walid al-Baji from the men of the fifth century, said: زَيَّنَ اللَّهُ مُحَمَّدًا ﷺ بِزِينَةِ الرَّحْمَةِ فَكانَ كَوْنُهُ رَحْمَةً وجَمِيعُ شَمائِلِهِ رَحْمَةً وصِفاتُهُ رَحْمَةً عَلى الخَلْقِ.
‘Allah beautified Muhammad (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) with the adornment of mercy, so his existence became mercy, and all his characteristics became mercy and his attributes became mercy upon creation.’ And it was mentioned about him by Ibn al-Qayyim in ‘Ash-Shifa.
‘ I say: It means that Muhammad (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) was created with the character of mercy in all his dealings with the nation, so that there would be harmony between his pure soul and what is revealed to him of his law, which is mercy, so that when he receives the legislation, his soul finds what is revealed to him suitable for his desire and character.
Aisha said: كَانَ خُلُقُهُ الْقُرْآنَ ‘His character was the Qur’an.’
And for this reason, Allah specified Muhammad (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) in this Surah with the description of mercy, and He did not describe any other prophets with it. This is also the case in the entire Quran. Allah, تَعَالَى, said: لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ ‘There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.’ [Quran 9:128] And He said: ‘فَبِما رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ So, by mercy from Allah, [O Muhammad], you were lenient with them.’ [Quran 3:159] Meaning, by the mercy that He placed in you and created you with, you became gentle towards them.
In a hadith narrated by Muslim, it is mentioned that when the face of the Messenger of Allah (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) was injured on the day of Uhud, it caused distress to his companions. They said, ‘Curse them!’ He (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) said, إِنِّي لَمْ أُبْعَثْ لَعَّانًا وَإِنَّمَا بُعِثْتُ رَحْمَةً . ‘I was not sent as a curser, but rather, I was sent as a mercy.’
As for the second aspect of his being a mercy to the worlds, it is manifested in the rulings of his law, meaning what it contains of the general elements of mercy for all of creation. This is because Allah’s saying to the worlds is connected to His saying ‘mercy.’
The definition of “Al-‘Alamin” encompasses everything that the name “Al-‘Alamin” applies to. “Al-‘Alamin” refers to the category of knowledgeable beings, such as humans, or a type of living creatures as previously mentioned in the possibility of the two meanings in the verse: ” الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ Praise be to Allah, the Lord of all the worlds” [Al-Fatiha: 2]. If we intend the category of knowledgeable beings, it means that the Muhammadan Shari’a (Islamic law) is confined to mercy, meaning that it is the broadest of all legislations in terms of mercy towards people. While previous laws were also filled with mercy, the mercy in them was not general. This is either because they were not related to all the conditions of those who bear responsibility, as the Hanifiyyah (the religion of Abraham) was a specific mercy for the individual himself and did not have a general legislation. The Shari’a of Jesus , peace be upon him, is similar in that regard. Or because they included in them, in few of their provisions, severity that was necessitated by the wisdom of Allah in the policies of the legitimate nations. The Torah Shari’a is the broadest of the previous legislations in terms of its connection to the conditions of individuals and communities, and it is mercy as Allah described it in His saying: ” ثُمَّ آتَيْنا مُوسَى الْكِتابَ تَماماً عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِّ شَيْءٍ وَهُدىً وَرَحْمَةً لَعَلَّهُمْ بِلِقاءِ رَبِّهِمْ يُؤْمِنُونَ Then We gave Moses the Scripture, complete for the one who did well and as a detailed explanation of all things and as guidance and mercy that perhaps in the meeting with their Lord they would believe” [Al-An’am: 154]. Indeed, many of the punishments in His nation were placed in obligatory acts that were difficult for the nation, with difficult and continuous obligations. Allah said: ” فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ So for the wrongdoing of the Jews, We made unlawful for them [certain] good foods and said, “Be apes, despised.” And He said: ” فَتُوبُوا إِلى بارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ So turn to your Creator and kill yourselves.” That is what is most suitable for you of all the signs” [Al-Baqarah: 65].
Undoubtedly, Allah has distinguished the Islamic Shari’a with complete mercy. He has indicated this in His saying in what He narrated as a speech to Moses (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ): “وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُها لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكاةَ وَالَّذِينَ هُمْ بِآياتِنا يُؤْمِنُونَ الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النبيء الْأُمِّي My mercy encompasses all things. I shall grant mercy to those who maintain piety, pay their religious tax, and those who have faith in Our revelations. There are those who follow the Messengers, the illiterate Prophet” [Al-A’raf: 156]. In His saying: ” وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ My mercy encompasses all things,” there is an indication that the intended mercy is general. The distinction of the Islamic Shari’a lies in the fact that mercy is inherent in it for people in all their conditions. It is obtained by all people, not just a specific nation.
The wisdom that distinguishes Islamic law with this advantage is that it has endured ages and stages, adapting to the developments of human souls, being based on mercy and alleviating hardship except when necessary measures are required for the preservation of interests. The previous laws did not combine mercy with severity, and what is present in Islamic law, in terms of purifying mercy, has never occurred in any other era except in accordance with wisdom. However, Allah has blessed this law, the one brought by Muhammad, and the nation that follows it, by aligning it with the time and circumstances that require the wisdom of Allah in governing humanity, so that legislation is a legislation of mercy until the end of the world.
Islamic law was established on the pillars of mercy, kindness, and ease. Allah says: ” وَما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ He has not placed upon you in the religion any difficulty” [Quran 22:78], and He also says: ” يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ Allah intends for you ease and does not intend for you hardship” [Quran 2:185]. The Prophet Muhammad, may صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, said, ” بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَةِ I have been sent with the easy and lenient Hanifiyyah.”
Regarding the severity in matters of retribution and prescribed punishments, it is only for the purpose of balancing mercy and deterrence, as indicated by Allah’s statement: ” وَلَكُمْ فِي الْقِصاصِ حَياةٌ In legal retribution, there is life for you” [Quran 2:179]. Retribution and prescribed punishments serve as a deterrent for criminals while showing mercy to the rest of the people.
وَأَمَّا رَحْمَةُ الْإِسْلَامِ بِالْأُمَمِ غَيْرِ الْمُسْلِمِينَ فَإِنَّمَا نَعْنِي بِهِ رَحْمَتَهُ بِالْأُمَمِ الدَّاخِلَةِ تَحْتَ سُلْطَانِهِ وَهُمْ أَهْلُ الذِّمَّةِ. وَرَحْمَتُهُ بِهِمْ عَدَمُ إِكْرَاهِهِمْ عَلَى مُفَارَقَةِ أَدْيَانِهِمْ، وَإِجْرَاءُ الْعَدْلِ بَيْنَهُمْ فِي الْأَحْكَامِ بِحَيْثُ لَهُمْ مَا لِلْمُسْلِمِينَ وَعَلَيْهِمْ مَا عَلَيْهِمْ فِي الْحُقُوقِ الْعَامَّةِ.
As for the mercy of Islam towards non-Muslim nations, we mean its mercy towards the nations under its authority, specifically the people of the covenant (Ahl al-Dhimmah). Its mercy towards them lies in not forcing them to abandon their religions and in ensuring justice between them and Muslims in matters where they have their own rights and obligations.
Furthermore, when Allah says, ” إِلَّا رَحْمَةً لِلْعالَمِينَ except as a mercy for the worlds” [Quran 21:107], it includes all living creatures, as the Shariah also addresses the treatment of animals by humans and their benefits. Animals were created for the benefit of humans, as Allah says: ” هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعاً It is He who created for you all of that which is on the earth” [Quran 2:29], and ” وَالْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَمَنافِعُ وَمِنْها تَأْكُلُونَ وَلَكُمْ فِيها جَمالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ وَتَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ And in the grazing livestock are benefits for you” [Quran 16:5].
Islamic law permits people to benefit from animals in ways that bring them benefit, but it prohibits hunting for sport and torturing animals without any purpose. Our jurists consider horse racing permissible for necessary purposes, such as in competitions and similar activities.
Islamic law encourages mercy towards animals, as it is part of its teachings.
So in the hadith of Al-Muwatta’, narrated by Abu Hurairah, raised (i.e., attributed to the Prophet): ‘
إِنَّ اللَّهَ غَفَرَ لِرَجُلٍ وَجَدَ كَلْبًا يَلْهَثُ مِنَ الْعَطَشِ فَنَزَلَ فِي بِئْرٍ فَمَلَأَ خُفَّهُ مَاءً وَأَمْسَكَهُ بِفَمِهِ حَتَّى رَقِيَ فَسَقَى الْكَلْبَ فَغَفَرَ اللَّهُ لَهُ
Indeed, Allah forgave a man who found a dog panting from thirst, so he descended into a well and filled his shoe with water and held it in his mouth until the dog quenched its thirst. Allah then forgave him.'”
As for the harmful and damaging animals, it has been permitted to kill or drive them away in order to prioritize the mercy towards humans over the mercy towards animals. The detailed rulings regarding such matters are numerous, and it is not possible for a jurist to mention them all.