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Detailed Exegesis
The letter bāʾ
The letter bā__ʾ is a preposition, and the combination of the preposition and its object (bismi) is a phrase, not a complete sentence. Therefore, it does not convey a complete meaning unless its referent is taken into consideration. In determining the referent, there will be a discussion at the end of the discourse on the words of the noble verse (bismi llāhi...).
The Meaning of “Name” (Ism)
Name (ism) is a word that indicates its named entity (musammā). This word is either derived from sima, meaning “sign”, as held by the Kufans, or from sumuw, meaning “loftiness”, as believed by the Basrans. It is also possible that it is not derived from anything and has its own specific designation. However, proving this possibility is as difficult as proving the Kufan view, because as al-Rāghib al-Isfahānī and some other exegetes(57) have said, to determine the origin of derivation, one can refer to the morphological changes of that word and find its etymological root. Since in plural, diminutive, and attribution forms, each word returns to its original root, it can be argued that the word ism is derived from sumuw, not from wasm, because its plural is _asmā_ʾ, not awsām, and its diminutive is sumayy, not wusaym.
The author of Aqrab al-Mawārid, after stating the meaning of ism, recounts the two mentioned views without preferring either one. However, he includes the word ism under the entry for sumuw, which suggests the possibility of confirming the Basran view. In any case, ism in common usage and language means a word indicating a person or thing, and here ism is not contrasted with verb or particle.
In the terminology of the people of spiritual knowledge (ahl-i ma_ʿ_rifat), ism means the essence (dhāt) with a specific determination (ta_ʿ_ayyun), that is, an essence in which one or all of its attributes are considered. Ism in this sense belongs to the category of external and objective existence, not the category of words. Such an ism itself has a name, and the concept indicating it is called ism al-ism (the name of a name), while the word indicating it is called ism ism al-ism (the name of a name’s name).
Allāh: The Most Exalted Name
Allāh is the most exalted name of the sacred essence that is pure existence, all-encompassing, the source of all existential perfections, and free from any deficiency. Since that sacred essence encompasses all the beautiful names (asmā__ʾ al-ḥusnā) and noble attributes, it is said: “Allāh is the essential name (ism dhātī) that encompasses all perfections,” otherwise the inclusion of perfections is not taken from the meaning of this word.
This blessed name, which is often referred to as the “majestic word” (lafẓ al-jalāla) and is used 2,698 times in the noble Qurʾān, was originally “ilāh” and its hamza was omitted due to frequent usage. With the addition of the definite article “al” to it, it became “Allāh”. “Ilāh” has the same meaning as the passive participle “ma__ʾ__lūh”, which means “the worshipped” or “that which bewilders” (a being about which all minds and hearts are bewildered and perplexed), or a meaning that encompasses both.
In the Arabic language and the culture of revelation, “ilāh” (god) is applied to any deity before which worshippers humble themselves, whether true or false: “Do not take two gods” (16:51), “Have you seen the one who takes as his god his own desire?” (25:43), “Did you do this to our gods?” (21:62). However, due to frequent usage, “Allāh” has become a proper name for the sacred essence of God, which encompasses all attributes of majesty and beauty, and is not applied to anyone other than Him: “He is God, the Creator, the Maker, the Fashioner; to Him belong the best names.” (59:24) Therefore, the majestic word “Allāh” is described by all the beautiful names of God, including al-Raḥmān and al-Raḥīm, but it itself is not used as an attribute for any other name. On this basis, it is said: “Allāh is the name of the essence, and the other names of God are the names of His attributes.”
Al-Raḥmān and al-Raḥīm
Al-Raḥmān and al-Raḥīm are two of the sublime attributes of God, the Glorified, which are derived from mercy (raḥma). Al-Raḥmān is an intensive form (ṣīghat mubālagha) and indicates an abundance of mercy, while al-Raḥīm is an assimilated attribute (ṣifat mushabbaha) and conveys the permanence and continuity of mercy.
Lexicons have mentioned numerous meanings for raḥma, such as tenderness, kindness, gentleness, compassion, affection, love, sympathy, and caring. However, firstly, these are the preliminary stages of mercy, not mercy itself. This is because upon witnessing heart-rending scenes, tenderness, gentleness, affection, caring, love, sympathy, and kindness first arise in the human heart, followed by mercy. Secondly, what has been mentioned is a characteristic of one of the instances of mercy that occurs in human beings. However, the mercy that is attributed to the sacred essence of God is free from any kind of passivity and influence, as the Commander of the Faithful (a.s.) states: “The All-Merciful (Raḥīm) cannot be described as having tenderness (riqqa).”(58) Therefore, the comprehensive meaning of mercy is the bestowal and conferral of blessings to fulfill the needs of the needy, and it is attributed to God, the Glorified, in this sense: “Mercy from God comes in the form of blessings and grace.”(59)
The two terms al-Raḥmān and al-Raḥīm, which share the same lexical root, have two different meanings due to their differences in form and structure. Al-Raḥmān is on the pattern of fa_ʿ_lān, which is used for intensification. The pattern fa_ʿ_lān indicates abundance and profusion, such as ghaḍbān, which means full of anger. Therefore, al-Raḥmān is the source overflowing with mercy, and the Raḥmānī mercy of the sacred divine essence is the all-encompassing and absolute mercy that embraces all contingent beings and is bestowed upon both the believer and the disbeliever.
The all-encompassing mercy is the same as the expansive grace and the all-encompassing light of existence that has illuminated every existent being: “Say, ‘Whoever is in error—let the Most Merciful extend for him an extension [in wealth and time]’” (Qurʾān 19:75). As for Raḥīm, it is on the pattern of fa__ʿīl and is an assimilated adjective that indicates permanence and continuity. In accordance with its specific form, it refers to an origin that possesses a firm and steadfast mercy that does not enjoy the quantitative expansion to the extent of the Raḥmānī mercy. This is the special mercy that is bestowed only upon the believers and the righteous: “...and ever is He, to the believers, Merciful” (Qurʾān 33:43).
The word raḥmān, like ilāh, can be applied to other than God, the Glorified, without the definite article “al-”. However, with the definite article, it is only applied to the Most Holy Essence of God.(60)
The Referent of the particle “bāʾ” in Bismillāh...
The discussion about the referent of the particle “bā__ʾ” in Bismillāh is based on what is well-known among the exegetes, which is that the word “bā__ʾ” is a preposition and the combination of the preposition and its object is a word, not a complete sentence. However, if the word “bā__ʾ” is not a preposition, and the entire phrase “Bismillāh al-Raḥmān al-Raḥīm” (or specifically “Bismillāh”) is used as a title and heading for starting an action such as speech, writing, and other actions, and it is not of the type of words that are subject to parsing and compounding, dependent on what comes before or after it (whether explicit or implicit), then in this case, it is not necessary to discuss what the preposition refers to. Some have suggested this possibility regarding the titles of some sūrahs such as al-Ḥāqqa and al-Qāriʿa. Of course, such a possibility has neither rational nor traditional support, but is a mere possibility.
Similarly, if the letter “bā__ʾ” in “bismillāh” and also the other letters of this word are each a special symbol and summary of a specific divine name, like what has been mentioned about some of the disconnected letters (ḥurūf al-muqaṭṭa_ʿ_a), then the aforementioned discussion is still fruitless. This is because, in this case, the letter “bā__ʾ” in this case is a part of the components of the specific divine name and does not need to be related to anything else, as it is not a preposition to be discussed in terms of what it is related to.(61) However, this possibility is also not evident from the text or from reason.
What seems to be the case is the well-known basis among the exegetes that the letter “bā__ʾ” is a preposition and requires something to which it can relate its object. However, the discussion about determining what it is related to does not have any special importance compared to other Qurʾānic teachings. Therefore, Mullā Ṣadrā (may his soul be sanctified) referred the research about issues such as: determining what the “bā__ʾ” is related to, the precedence or delay of the omitted word it is related to, the meaning of the relation of the name to the recitation in “Read in the name of your Lord” (_iqra_ʾ bismi rabbika), the secret of the “bā__ʾ” being pronounced with a kasra vowel, even though simple letters such as the “kāf” of similitude, the necessary initial “wāw” of conjunction, and the “fā__ʾ” of conjunction have a fatḥa vowel, and other discussions of this level, to the well-known exegeses, especially al-Kashshāf of al-Zamakhsharī, and he did not engage in a detailed investigation of it himself.(62) However, for the common and widespread form of exegesis, it is beneficial to briefly consider this question. Therefore, ʿAllāmah Ṭabāṭabāʾī, with a short phrase like other selective exegetes, did not refrain from determining what it is related to and referring to it.(63)
It is necessary to note that since God, the Glorious, is the beginning of every action and affair according to “He is the First” (huwa al-awwal), if an action is begun without attention to Him, it is disconnected from the First (_munqaṭi_ʿ al-awwal). Similarly, if an action or affair is carried out without the intention of seeking nearness to Him, who is “the Last” (_huwa al-_ākhir), it will be disconnected from the Last (_munqaṭi_ʿ _al-_ākhir) and fruitless. Therefore, it is necessary to begin every action in the name of God. Inevitably, such an action is not without preference, because an action that is disliked and displeasing to God can never be attributed to Him.
The meaning of beginning an action in the name of God is not that the specific phrase “In the name of God” (bismillāh) must be uttered at its start. Rather, anything that serves as a reminder of God is sufficient, even if it is not the specific phrase “In the name of God”. On this basis, some supplications begin without the phrase “In the name of God”, but with praise (taḥmīd), glorification (tasbīḥ), or magnification (takbīr), all of which involve attention to one of the Beautiful Names (_asmā_ʾ al-ḥusnā) or Sublime Attributes of God.
This is similar to what has been reported regarding compliance with God’s command about the permissibility and purity of slaughtered or sacrificed animals, and its condition of invoking God’s name, in the verses: “So eat of that [meat] upon which the name of God has been mentioned, if you are believers in His verses” (6:118) and “And do not eat of that upon which the name of God has not been mentioned, for indeed, it is grave disobedience” (6:121). It has been narrated that a person glorified, magnified, declared the oneness of God, or praised Him at the time of slaughter, and the Imām (a.s.) was asked if this was sufficient. The Imām (a.s.) replied, “The name of God is present in all of these phrases, and there is no problem with such a slaughter. The slaughtered or sacrificed animal is permissible to eat.” He (a.s.) was asked about a man who slaughtered an animal and glorified, magnified, declared the oneness of God, or praised Him. He (a.s.) said, “All of these are among the names of God, and there is no problem with it.”(64)
Determining the Referent of the Preposition “Bāʾ”
Sometimes a verbal noun is mentioned along with a specific verb accompanied by the preposition “bā__ʾ”. For example, “By the power and strength of God (bi-ḥawl Allāh wa quwwatih) I stand and sit” and “Read in the name of your Lord who created” (96:1). In such cases, there is no ambiguity in determining the referent of the preposition “bā__ʾ”.
At other times, a specific action is started in the name of God, which can serve as a definite contextual indicator to determine the referent of the preposition. For example, when someone wants to recite a chapter of the Qurʾān, rise from a place, or sit somewhere,(65) or when a slaughterer says “In the name of God...” while slaughtering a sheep or camel, meaning “I sacrifice in the name of God and slaughter the animal in His name.”
Similarly, when an author, teacher, or craftsman begins their specific work, in such cases, it is entirely appropriate to consider the referent of the preposition as being determined, although the possibility of it referring to a general referent, such as initiation or seeking help, which is probable in general cases, would also be reasonable.
It is possible for the referent to be a noun, making the sentence nominal, or a verb, making the sentence verbal. For example, “My initiation (ibtidā__ʾī), a permanent initiation that is a adverbial of place, not a redundant one, is by the name of God...” and “I initiate (ibtada_ʾ_tu) by the name of God...” This is because the preposition requires a referent to be complete and avoid deficiency. This is sometimes achieved by a verbal noun, such as “initiation” (_ibtidā_ʾ), and sometimes by a verb, such as “I initiate” (ibtada_ʾ_tu).
The discussion about determining the referent is due to the preposition’s need for it, and in this regard, there is no difference between the types of objects of the preposition. That is, if it was said “By God” (bi-llāh) and the word “name” was not mentioned, determining the referent would still be a relevant issue.
As for why the phrase “In the Name of God” (bismillāh) was chosen instead of “By God” (billāh), several reasons have been mentioned, such as:
To seek blessings through the Name.
To differentiate between starting a task and taking an oath, as swearing is done “by God” (billāh), not “in the Name of God” (bismillāh).
Since the Name is the same as the Named, there is no difference between “God” (Allāh) and “In the Name of God” (bismillāh).
Through an intimate connection with the Name of God, hearts become cleansed from attachments and minds from obstacles, so that the word “God” (Allāh) enters upon a pure heart and clear mind.(66)
Muḥammad ibn Jarīr al-Ṭabarī narrates a ḥadīth with this meaning from the Messenger of God (s.a.w.): The mother of Jesus (a.s.) took her son Jesus to school so that he could learn the art of writing from a teacher. The teacher said, “Write: ‘In the Name of God’ (bismillāh).” Jesus (a.s.) asked, “What is bism?” The teacher replied, “I do not know.” Jesus said, “_Bā_ʾ is the splendor (_bahā_ʾ) of God, sīn is His radiance (_sanā_ʾ), and mīm is His dominion (mamlakat).” Then al-Ṭabarī says: I fear the narrator may have reported incorrectly, and the teacher meant _bā_ʾ, sīn, and mīm, the way children are taught the abjad letters in school. Perhaps the ḥadīth narrator made a mistake and joined the three aforementioned letters together in the form of bism, because the mentioned interpretation is not at all consistent with the phrase “In the Name of God, the Compassionate, the Merciful” (bismillāh al-raḥmān al-raḥīm) according to the rules of the Arabic language.(67)
Muḥyī al-Dīn ibn ʿArabī considers the object of the preposition in every sūrah that begins with praise (ḥamd) to be a verb derived from ḥamd, such as ḥamadtuhu or aḥmaduhu.(68) Mullā ʿAbd al-Razzāq Kāshānī also considers its object to be “I begin” (abda_ʾ_u) and “I recite” (aqra_ʾ_u). However, he regards the meaning of “Name” (ism) to be the archetypal form of the perfect human who combines the divine mercy of beneficence (raḥmāniyyah) and mercifulness (raḥīmiyya), and who is the manifestation of the divine Essence and the Supreme Name.(69)
In some texts, as will be discussed in the section on narrations, it is mentioned: “The meaning of someone saying ‘In the name of God’ is that I name myself with one of the attributes of God Almighty, which is worship.”(70) Therefore, the omitted object of the preposition is derived from the root word “name”, and the speaker or writer intends to name himself with the attribute of servitude to God. Some exegetes have said: In this report, there is an indication that it is appropriate for the one saying “In the name of God...” to strive, while saying it, to create within himself an example of the divine attributes.(71)
In any case, if the object of the preposition “bā__ʾ” is derived from the root of “recitation” or any other appropriate root, then since “name” has levels, recitation or any other appropriate action will also have degrees. The one saying “In the name of God” will continue his action according to the level with which he begins, as it is narrated: “Recite and ascend”(72) ; meaning, read and rise up.
It is worth noting that the Noble Qurʾān, being the speech of God, and the Speaker having prepared this written book by creating these letters and words, has the characteristic of teaching. And since the servants of God recite it, learn its meanings, and purify themselves by acting upon its contents, it has the characteristic of learning. On this basis, when God says: “In the name of God”, one should not consider its object to be seeking help or the like, or imagine the meaning of the preposition to be seeking help. However, when the servants of God pronounce it, its object can be derived from seeking help or the like, just as the meaning of the preposition can also be seeking help. Of course, this does not mean combining two instances of seeking help, as one must certainly avoid combining the two.
In any case, since the phrase “Bismillāh” is part of the chapter and also part of the Qurʾān, if it is recited for seeking help or any other purpose, although it does not literally apply to itself, but in terms of the criterion, it does encompass itself as well. This means that seeking help from God, just as it is realized in relation to other parts of the chapter and also other words of the Noble Qurʾān, it will also be realized in relation to “Bismillāh” itself. Even at the beginning of “In the Name of God”, the Divine Name should be considered as the opening, beginning, naming, and basmala. Yes, if “Bismillāh” was not part of the chapter and was outside the Qurʾān, it could serve as the beginning in the name of God, and the chapter could start with its opening. In any case, the Divine naming is the key to every locked door and the key to every treasure.(73)
Outward Homonymy and Semantic Difference
The noble verse “Bismillāh al-Raḥmān al-Raḥīm” serves as the opening of 113 chapters of the Noble Qurʾān and appears once in the middle of Sūrah al-Naml, in addition to the beginning of the chapter, it has also come at the beginning of the letter of Prophet Solomon (a.s.) to the Queen of Sheba, has been revealed 114 times, not that it was revealed once and was placed at the beginning of the Qurʾānic chapters by the order of the Prophet (s.a.w.).
In the era of the revelation of the Divine Word, the descent of the noble verse “Bismillāh al-Raḥmān al-Raḥīm” as the first verse of a new chapter was a sign of the end of the previous chapter and the beginning of the revelation of the chapter after it: “And it was only known that the chapter had ended by the revelation of ‘Bismillāh al-Raḥmān al-Raḥīm’ at the beginning of the next one.”(74)
The repeated revelation of the verse “Bismillāh...” indicates the difference in its meaning and interpretation in each chapter. Although the verses of “Bismillāh...” are the same throughout the Noble Qurʾān in terms of wording, they are different in terms of meaning and interpretation, and as a result, they are verbally common (mushtarak lafẓī).(75)
The Semantic Difference and Verbal Commonality of the Verses “In the Name of God, the All-beneficent, the All-merciful”
The semantic difference and verbal commonality of the verses “In the Name of God, the All-beneficent, the All-merciful” (bismillāh al-raḥmān al-raḥīm) stems from the fact that the bismillāh of each sūrah is a part of that sūrah and is in harmony with its content, serving as the title and sign of that sūrah. Since the themes and teachings of the sūrahs of the Qurʾān differ from one another, the meaning of bismillāh will also differ in the sūrahs. In each sūrah, it expresses a degree of the degrees and an aspect of the aspects of the divinity (ulūhiyyat) of God, the Immaculate, and His all-beneficence (raḥmāniyyat) and all-mercifulness (raḥīmiyyat). In this respect, it is like the names of God at the end of verses, which are in harmony with the content of the verses and serve as a proof for their content. On this basis, if the content of a sūrah is well explained, the exegesis of its bismillāh will also become clear.
The explanation is that in the noble verse “In the Name of God, the All-beneficent, the All-merciful”, there is mention of “Allah”, which is the all-encompassing and greatest name(76) of God, the Immaculate, and covers His other beautiful names. It has a special manifestation in each sūrah. There is also mention of the All-beneficent mercy (raḥmah raḥmāniyyah), which covers all the attributes of God, the Immaculate, and manifests in each locus of manifestation with a specific name. In sūrahs that have a loving content and discuss the beautiful attributes of God, it manifests in the visage of beauty, and in sūrahs that have wrathful themes and express divine wrath, it manifests in the visage of majesty.(77) For this reason, some have said that the word “al-Raḥmān”, like the word “Allah”, is also the greatest name. Therefore, the exegesis of bismillāh... differs according to the different sūrahs.
The jurisprudential rulings of the noble verse “In the Name of God, the All-beneficent, the All-merciful” also attest to the verbal commonality of this verse, such as:
The prohibition of reciting the sūrahs of ʿAzāʾim for those with an excuse also includes the recitation of bismillāh... with the intention of the aforementioned sūrahs.
The Bismillāh of Each Sūrah Must Be Recited with the Intention of that Specific Sūrah
In prayer, the bismillāh of each sūrah must be recited with the intention of the same sūrah that the worshipper intends to recite.
If the worshipper changes from one sūrah to another, they must repeat the bismillāh... with the intention of the new sūrah.
The necessity of reciting the bismillāh of each sūrah with the intention of that specific sūrah indicates the multiplicity of the intended meaning, because the multiplicity of intention depends on the multiplicity and diversity of the intended meaning. Otherwise, an intended meaning that has no multiplicity at all, such that each of its units has a specific sign by which it is distinguished from other units, cannot be differentiated and multiplied by intention, unless the intention itself creates the intended meaning. Therefore, the bismillāh... of each sūrah has its own specific meaning and interpretation, which differs from the meaning of bismillāh in other _sūrah_s.
All-Encompassing Mercy and Special Mercy
God, the Glorious, has two kinds of mercy: an absolute, all-encompassing, and unconditional mercy, and a special mercy that is in contrast to His wrath. As mentioned earlier, al-Raḥmān indicates the absolute and all-encompassing mercy of God, while _al-Raḥīm_indicates His finite and special mercy.
The all-encompassing mercy (raḥmah raḥmāniyyah) of God covers everything (_kull shay_ʾ), including this world and the hereafter, the believer and the disbeliever. It is an infinite mercy, like the sun that shines on the lives of all, and the rain that falls on every land: “His mercy encompasses all things”, “Our Lord, You encompass all things in mercy”, “by Your mercy which encompasses all things”,(78) “O He whose mercy precedes His wrath”.(79)
Therefore, the opposite of such all-encompassing mercy is non-existence, not wrath, because its contrast with the divine wrath would cause the wrath to be excluded from the coverage of the all-encompassing mercy and would restrict the absolute mercy.
The Divine Mercy of Raḥīmīyyah vs. Divine Punishment and Wrath
The Divine Mercy of Raḥīmīyyah (raḥmah raḥīmīyyah) stands in contrast to Divine punishment and wrath, and is finite(80) and limited, just as Divine wrath is limited. The grace of aiding religion, acquiring Divine knowledge, performing righteous deeds in this world, and attaining Paradise and Divine pleasure in the Hereafter are among the clear manifestations of the Divine Mercy of Raḥīmīyyah.(81)
The Divine Mercy of Raḥmānīyyah and Raḥīmīyyah in the Qurʾān
In some verses of the Noble Qurʾān, only the special Divine Mercy is mentioned, such as:
“He punishes whom He wills and has mercy upon whom He wills, and to Him you will be returned.” (29:21) In this noble verse, Divine Mercy is contrasted with His punishment, and such Mercy is the special Divine Mercy.
“And cause not corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of God (raḥmat Allāh) is near to the doers of good.” (7:56) The Mercy that is near to the virtuous is the special Mercy, otherwise both the righteous and the wicked are encompassed by God’s absolute Mercy.
In some verses, only the absolute Mercy is referred to, such as:
“Have they taken gods besides Him? If the Most Merciful (al-Raḥmān) intends for me some adversity, their intercession will not avail me at all, nor can they save me.” (36:23)
Although this verse speaks of punishment, it mentions the Most Merciful God, not the Omnipotent and Avenger God, because the Divine Mercy of Raḥmānīyyahh encompasses punishment as well.
“The Most Merciful (al-Raḥmān_) taught the Qur__ʾān__.”_ (55:1-2)
In Sūrah al-Raḥmān, after mentioning the noble name al-Raḥmān, Hell is mentioned among the blessings and mercies of God, such as teaching the Qurʾān and the blessings of Paradise: “This is the Hell which the criminals deny. They will go around between it and scalding water. So which of the favors of your Lord would you deny?” (55:43-45)
Hell is an existential perfection and, like Paradise and other blessings of God the Glorified, is under the cover of His absolute Mercy.
“And if they deny you, [O Muhammad], then say, ‘Your Lord is the possessor of vast mercy; but His punishment cannot be repelled from the people who are criminals.’” (6:147)
The mercy mentioned alongside the disbelievers’ denial and the punishment of the criminals is the absolute mercy (raḥmat muṭlaqa).
In some verses, both types of mercy are mentioned, such as: “And decree for us in this world [that which is] good and [also] in the Hereafter; indeed, we have turned back to You.” [God] said, “My punishment—I afflict with it whom I will, but My mercy encompasses all things. So I will decree it [especially] for those who fear Me and give zakāt and those who believe in Our verses.” (٧:١٥٦)(82)
In response to Moses (a.s.), who sought the affirmation of goodness (special mercy) in this world and the Hereafter, God explains the following three principles:
The divine punishment descends upon specific individuals based on His wise will (special punishment).
The scope of God’s all-encompassing mercy includes everything, even punishment (absolute mercy).
Despite the all-encompassing nature of mercy, He grants it to the God-fearing believers (special mercy).
The mercy that is exclusively for the God-fearing is the special mercy (raḥīmiyya), not the general and absolute mercy (raḥmāniyyah) which covers both the God-fearing and the wicked.(83)
Note: The discussion about the difference and possibility of distinguishing between al-Raḥmān and al-Raḥīm is based on each having a specific determination and special attribute. However, according to some of the great mystics (ʿārifūn),(84) if the combination of the two is made into a proper name like Baalbek and Ramhormoz, then this proper name—al-Raḥmān al-Raḥīm—would signify the nurturing of the contingent world’s system is based on the combination and unification of general and special mercy, and there is no room for separation.