Introduction

This study aims to discuss Divine Mercy (DM) from Qur’ānic perspective selecting relevant verses in which mercy has been expressed at the end of verses indicating the couples of Divine Names and Attributes simultaneously. There are number of Qur’ānic references in which verses having the statement of mercy paired with other Divine Attributes. Each relation has been discussed separately in order to grasp various unattended aspects of the subject theme. Hence, far-reaching domain of this study is to know real meaning of DM up to the possible extent where different modes of interpretative approaches like proportionality, coherence, contextual domain and thematic exegetical methodology are required to be applied if necessary for better comprehension.

This paper intends to know demands for practical development improving lifestyle and moral par-excellence for human conduct and social amelioration considering the question that, is it a just question of salvation what is merely related to soteriological aspects or something more. As John L. Esposito added regarding the Islamic concept of mercy that it doesn’t include only the concept of forgiveness, however, it entails bounteous mercy with the idea of safeguard, protection, and rewards for humanity.^[1] So, this discourse examines what is the integral outlook from mutual nexus of these selected verses showing couples of DM and their message of compassion from Qur’ānic perspective either from Lord to humanity or from man to man as well as societal betterment associated with well-mannered and civilized living around the globe. This study wants to find that, is it possible from Qur’ānic milieu that mercy plays a fundamental role to determine how to confront the clashes aggravated against the dynamic social tempo and moral conduct based upon well-balanced footings? So, it is required to know that mercy is a correlated relationship from Allah Almighty to cosmos and from man to universe and other creature where question of compassion, love, forgiveness and kindness is important in these relative bonds.

It is important to note that Christianity has been exploring day by day the concept of mercy with respect to its religious domain along with launching number of conferences annually on the topic ‘International or National Divine Mercy Conference’ in different countries like Dublin and Ireland. Moreover, one can visit also higher-level conferences conducted at University of Glasgow U.K etc. On the other hand, acquainting with the various dimensions of Islamic concept of Divine Mercy, it is required to develop research in current era providing the atmosphere to highlight full-fledged Qur’ānic Worldview up to the possible extent in this regard. Hence, this study may facilitate to provide an opportunity, to share ideas with a new landscape looking for a comparative view and vista to understand and judged the data from both religions intellectually.

It is necessary to know different angles of universal concept of Divine Mercy from the subject discourse in order to actualize and operationalize the insight as per outlines defined by Qur’ānic Scripture towards betterment of social life for humanity rather than just turning around the theories and ideas without practical development of society. In this way the paper intends to show that what are the prerequisites and conducts required to be adopted in order to acquire the blessing of DM and as a result its impact upon humanity concerning social issue and mutual living. It is also central to know that how Qur’ānic worldview regarding DM is distinct and unique with respect to its stance and practical aspects as compared to other religions and thought.

Literature Review

Literature Review has been conducted visiting number of theses, books, research articles and conference presentations, which are helpful to judge the earlier endeavour and work done concerning the subject topic. The mostly relevant literature has been taken into account, which projects the objectives and necessity of this paper considering the Qur’ānic episteme in this regard. Musa Abdeleke Ahmed compiled his MA thesis entitled, ‘God of Raḥmah: A Study in the Qur’ānic Concept of Divine Mercy’, having basic discourse about the root rḥm after introductory chapter one.^[2] In second part, he analysed the root words and its derivatives, indicating the nature and scope of God’s bestowal of raḥmah on human kind, e.g. provision of rain and revelation is also an expression of divine mercy. This study also elaborates the people who have been merited God’s special Mercy and those who have not.

Another research is conducted by Imran Izzat Yousaf Bakhait concerning the topic The Mercy of God (Qur’ānic Study).^[3] Author discussed basic concepts regarding Divine Mercy. He also penned various titled having expression of Divine Mercy, qualities and good deeds for obtaining Lord’s Mercy and the way how to get God’s Mercy. Similarly, on the theme ‘The Merciful and Compassionate God: Biblical Theology in an Islamic Context’^[4] Emad Botros compiled a master thesis. The primary purpose of this study was to write a biblical theology (Old Testament) in the form of commentary in an Islamic context. This study consisted of the narrative of Exodus 32-34 revealing the character of the biblical God in dealing with the crisis of worshiping the golden calf in an Islamic context.

Another important contribution that may be called as precursor of this paper is the work of Mustansir Mir concerning the topics, ‘The Concept of Divine Mercy in the Qur’ān’^[5], in which author stated that DM is the mother of other Divine Attributes having two sides, passion and persistence. He discussed also from Christian theology referring Erasmus^[6] comparatively. Various themes in relation to Divine Mercy have been discussed mentioning Islamic Scholars like A.A Iṣlāḥī^[7] and Imām Al-Ghazālī^[8].

One may visit contributions of scholars regarding DM encapsulating different domains, for example spiritual, theological and ontological aspects, justice cum mercy discourse in relation to legal discourse and concept of mercy concerning human right etc. Moreover, the large number of exegetes discussed the pair of al-Raḥmān al-Raḥīm (The Most Merciful, ever Compassionate) extracting multiple dimensions in relation to God man and universe. Hence, this study consists of discussion about various pairs mentioning Divine Mercy except the pair al-Raḥmān al-Raḥīm due to having a lot of literature in this regard demanding a separate study formulating a new landscape. Therefore, this paper has distinct underpinning and development exploring subject theme, finding what are the required preconditions in order to be worthy of a matchless gift of God i.e. Divine Mercy, in addition to find what are the prerequisites one may extract hermeneutically in the light of DM pairs for social amelioration. In brief, the overall make up of this paper is different as compared to the work done previously either in theme and design or particularly in objectives.

Research Methodology

This research paper has been taken into account employing analytical method consulting the verses laden with the message of mercy paired with other Divine Attributes considering literature review in addition to the application of relevant exegetical approaches. After the discourse of fundamental elaboration each pair has been visited consulting Qur’ānic verses arraigning relevant references in the tabular shape, with the aim to study what are the conditions and prerequisites for the one who wants to be blessed with Divine Mercy exercising and behaving in the light of instructed conduct and moral values. Prerequisites and what have been demanded by the Qur’ānic Scripture is indicated as bold in the middle / second column of each Table analyzing relevant couple of Divine Mercy. However, reference of each verse discussed in the table is mentioned in 3rd column instead of footnotes, furthermore in the paper abbreviation DM stands for Divine Mercy.

Discourse of Fundamental Elaboration of al-Raḥmah (Mercy)

The Arabic word raḥmah (mercy), may be understood by dint of fundamental elaboration literally and technically, prior to the study of pairs expressing mercy with other Divine Attributes as mentioned in the Qur’ān. Regarding the word raḥmah, Lisān al-‘Arab states that it consists of meanings like delicacy, subtlety and kindliness (Riqqah wal ta’ṭṭuf), forgiveness (Maghifrah), sustenance and provision (Rizq), Succour (Ghayth), benevolence and philanthropy (Iḥsān), heart leniency (Riqat al-Qalb), and compassion all these are the expression of mercy.^[9] Imām Rāghib al-Isfahānī (d. 1108/1109) added that raḥmah is very correlated with the idea of benevolence (Iḥsān), with the reference of Prophet Saying about blood relationship, he deduced two meanings of mercy as one is Iḥsān, a dimension of mercy from Lord and other is riqqah which is intrinsic to human nature, whereas action motivated by kindness is the mercy from man towards man (and other humanity).^[10]

We may render from Dastūr al ‘Ulamā’ the meaning of mercy as abundance in goodness and activity of betterment with the intention to deliver and convey (this message to the other humanity) as sketched in the Qur’ān.^[11] Furthermore, Dr Mukhtar ‘Umar, about the fundamental discourse of DM, discussed in the light of Qur’ān and Prophet Saying indicating the role of mercy in the social life and God’s kindliness towards the creation to provide them sustenance (economics betterment). He further declared the day of Makken Conquest and victory as Mercy day and discussed with the example of Euthanasia and Mercy killing.^[12] It shows different aspects of compassion and mercy dealing with collective mass and individual both in distress and in defeat.

However, Al-Jurjānī commented that mercy is the willpower to convey and deliver what is worthy, good and (towards moral par-excellence),^[13] while with different approach, Al-Maydānī (d. 2007) put the two dimensions of mercy firstly of pain feelings for one who is afflicted with distress and secondly the feeling of pleasure for those who have been bestowed with pleasure.^[14] This passion may cause to enhance sympathetic ties among the humanity for harmonic social structure.

Consequently, it may be added that concept of mercy from Islamic perspective may have multiple dimensions for betterment of different walk of human life. In order to be familiar with remarkable thought mentioned in the DM pairs we may ponder contemplating Qur’ānic verses that how these couples contribute demanding values, social improvement for anthropo-cosmic relationship with respect to the creator as well as from humanity with each other. All these elaborations are important factors towards better living scenario of society either partially or along with metaphysical aspects searching for what is the compatible solution towards social amelioration.

Divine Mercy Paired with other Divine Names and Attributes

There are number of Qur’ānic references in which verses having the message of Divine Mercy were paired simultaneously with other Divine Attributes like The Most Forgiving One (al-Ghafūr), Full of Kindness (al-Raūf), The Most Loving (al-Wadūd), All Mighty (al-ʿAzīz), the Most Pardoning (al-Tawwāb), the Most Beneficent (al-Barr) with reference to The Most Beneficent (al-Raḥīm). Exegetes and scholars fashioned different theme associated with DM seeking guidance in different lifestyle and context. Dr. Saban Ali extracted various principles from Qur’ānic concept of compassion. For example, he declared mercy as ‘Golden Principle’ avoiding conflict, principle of hope as well as principle of guidance etc. He also added that the mercy amends and justice deters with respect to Islamic theology he addressed ‘stimuli in cognizant self’ of Freud taking into account human anger, revenge and pleasure principle as a manifestation of mercy.^[15] Now as well as the question of mercy manifested through the couples of Divine Names and Attributes, we may visit each pair separately in order to grasp multiple dimensions of guidance and directions towards human conduct and living style projecting a pragmatic illumination to the social living instead of just revolving around theoretical domain concerning Divine Mercy. For better understanding, different pairs have been explained as:

Manifestation of DM vis-à-vis the Most Forgiving One (al-Ghafūr)

Firstly, we may visit the Qur’ānic verses containing the pair of the Most Forgiving One (al-Ghafūr) along with the Most Beneficent (al-Raḥīm). Number of Qur’ānic references at the end of verses, having message of Divine Mercy, are coupled with other Divine Attributes that may be discerned employing exegetical tools like proportionality and context etc. Qur’ānic verse, “Tell My servants that I am indeed the Oft-forgiving, Most Merciful”, is a proclamation of Islamic God. ‘Abdullah Yūsuf ‘Alī added that we must realize both aspects of attributes of Allah i.e. His Mercy and His Justice.^[16] That is mercy also demands justice to stop disorder in society. Whereas this verse may be called as 'Mercy Slogan indicating Qur’ānic Worldview about mercy and philosophy of compassion.

There are about 48 forty-eight verses mentioning the couple (Ghafūr al-Raḥīm), out of them, some selected verses with references are listed below in the Table-I with elaboration succinctly. Where the bestowal of Divine Mercy is associated with the conditions either saturating one’s intrinsic rectification or man’s role to the social issues as highlighted, it is shown as bold in these verses. We may visit relevant Qur’ānic references where both Divine Names and Attributes have been narrated without asyndeton sign (vowel waw) as discussed below:

Table One: Pair of Al-Ghafūr al-Raḥīm

It may be added in the light of above stated Qur’ānic references that the couple al-Ghafūr al-Raḥīm ensures the bestowal of DM with some pre-qualifications and ethics to be adopted. From the analysis of the table one, one may become well aware how to be blessed with DM even if he has committed sin due to hunger, helplessness, or forced by necessity, coercion and compulsion (iḍṭirār) but with no bad intention. Then, he is worthy of DM with the condition of self-rectification replacing evil act with good deed, resolving issues, reforming various phases of society like matrimonial life, lawful eating and exercising good and valid economics practice and welfare, behaving patiently to tackle various social evil. All these guidance and principles have been given by this pair separately or in a package form, which results to acquire Divine Mercy and delivering it to the others for social improvement with pragmatic approach.

Theophany of DM in Relation to Full of Kindness (al-Raūf)

The couple al-Raūf al-Raḥīm may be visited in different exegetical literature. For example, Muḥammad Matwalī al-Sha‘rāwī added that both attributes have different dimensions but commonly known as one, whereas attribute of al-Raūf removes pain, he added that mercy increases benefits and also enhances what one has been bestowed. Furthermore, he made it easy to grasp and said that one may defend stone prior to that of capturing apple when both are thrown to him and quoted the legal maxim ‘removal of evil is prior to that of gaining welfares’ in this context.^[18] There are about nine references where Lord’s Compassion and mercy has been elucidated in the Qur’ānic verses along with the Divine Attribute al-Raūf (full of kindness).

Table Two: Pair of Al-Raūf Al-Raḥīm

Considering current context, al-Sha‘rāwī stated regarding the verse (16:7), that no doubt modern sources of transportation are more rapid and faster, which results the rest of cattle, but these tired the man for whom God created the whole universe to provide him relief and comfort. One knows that a man driving his car focusing to accelerate it without considering its maintenance throwing behind a cloud of toxic smoke that hurts other humanity. Driver has different position as compared to the people who feel smoke behind him. However, beware well, that your Lord Almighty neither overlooks nor sleeps (and He is watching your all activities). Imagine how you treat yourself and your children. Before driving your cars and speeding it up, it is necessary to pave the roads so that raised dust may not approach to the faces of community harming their breathing against what we have learnt and trained ethically.^[21] One may think how he contextualize the concept.

Pondering over pair (Raūf ur-Raḥīm) consulting Qur’ānic references we may add that this couple shows the attribute of mercy is mutually linked with the people having steadfast behaviour and are dedicated even during the distress and difficulties, then as a result the God of Islam bestows them the beneficence (fayḍh-o-‘Aṭā) of this Divine Attribute. To actualize the tranquillity and purity of heart when dealing with other, mutual leniency, restoration of loss and removal of fear, saving and protection, all these characteristics are prerequisites to be blessed with Divine Mercy. This study shows the inclination of Allah Almighty towards his creation in order to provide them shelter in front of calamities.

DM Coupled with the Most Pardoning One (al-Tawwāb al-Raḥīm)

The pair of al-Tawwāb al-Raḥīm may also be studied with the aim to grasp what are the requirements indicated in the message of verses. Abū al-Ḥassan al-Māwardī remarked that God of Islam accepts repentance at large scale by dint of mercy working behind (the forgiveness).^[22] Moreover, Imām Qurṭbī put eight elaborations of the verse (2:37) elaborating different dimensions (an opening verse of the Table-IV). In fifth elaboration about Divine Mercy paired with (al-Tawwāb), where Allah Almighty Himself expressed that (O my devotee), I have accepted your repentance (qabiltu tawbatak). Furthermore, He quoted the comments of Ibn al-‘Arabī indicating practical aspects of obedience (iṭā‘ah) as: "There is a possibility that He puts thought into the heart of the wrongdoer regarding repentance and return (toward Lord) making visible the acts of obedience on the apparent parts and physical body of (devotee). ^[23]"

The expression apparent parts of body ‘jawāriḥah al-dhāhrah’ as quoted by Imām Qurṭbī is important one that depicts the practical working of human physical body exercising within the ethical domain in the light of Islamic injunctions which is an expression of obedience with positive impact upon one’s personal life and collective social rhythm.

Table Three: Pair of Al-Tawwāb Al-Raḥīm

Concerning the couple mentioning al-Tawwāb al-Raḥīm as studied in Table-IV, we came to know that majority of references indicate the concept of repentance before the end of verse or in consecutive verses, the pre-conditions and requirements are also there towards mercy. This pair shows that intention to be good and pious citizen may improve one’s conditions influencing social life. As we may observe considering proportionality and correspondence among the themes of a verse that social evils are condemned and good deeds are welcomed prevailing in the society.

The Pair of the Most Merciful and All Mighty (al-ʿAzīz )

The couple al-ʿAzīz al-Raḥīm may be visited in the following Qur’ānic references as:

Table Four: Pair of Al-ʿAzīz al-Raḥīm

Visiting repeated verse (29:9) at different places pictured different dimensions of Da‘wah of Prophetic mission. Answering why Almighty (al-ʿAzīz) has been mentioned in the verse prior to al-Raḥīm. Imām Al-Rāzī added that Allah Almighty is able to take revenge, but he is merciful with his creation so that they may believe.^[26] This pair shows dignity, overwhelming and omnipotence of the God of Islam. Al-Sha‘rāwī added that al-ʿAzīz is Dominant one not recessive, Mighty and Omnipotent and not subdued under any control.^[27] Furthermore, Al-Rāzī discussed that His Mercy doesn’t mean that He is not capable to punish the wrongdoers; therefore al-ʿAzīz has been mentioned before al-Raḥīm for removal of this illusion. Punishment does not hinder bestowal of His Mercy.^[28] This pair can be studied further in relation to the well-balanced concept with reference to mercy-cum-justice discourse of Islamic legal system. How mercy functions in relation to justice regarding the modes of punishment in Islamic law.

Divine Mercy Paired with the Most Beneficent (Al-Barr al-Raḥīm)

Number of scholars and exegetes explicate the couple of al-Barr al-Raḥīm rendering al-Barr as sincere in promise, broad sense of charity and compassion observing it as extended form of benevolence.^[29] It means kindliness, caring and protection bestowed by Allah for His devotees and followers along with compassion and benevolence to them.^[30] Considering al-Barr in relation to the Most Kindest One (al-Laṭīf), Al-Māwardī expressed that the combination of both names is a supplication (before the court of God).^[31] Al-Iṣfahānī discussed al-Barr with respect to the God as well as humanity that it is an expanding concept of doing good, upturn in pious deeds and generosity.^[32] These remarks lead us to think of the dynamic and progressive aspects of the pair, ‘al-Barr al-Raḥīm’.

The linguistic examination of Amīn Asḥan Aḥsan Iṣlāhī concerning ‘barr’ with different diacritical marks displays that it includes the concepts of loyalty, fulfilment of duties and rights, benevolence as well as justice.^[33] Hence, practicing excellent values for the benefits of other human being is the utmost demand of this pair. Concerning this couple Holy Qur’ān states as:

إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ ^[34]

“Truly, we did call unto Him from of old: truly it is He, the Beneficent, the Merciful!”

Buqā‘ī remarked that the Divine Name al-Barr means benefactor having limitless generosity. His bestowal and provision is wisdom and when He prevents to give and withdraw is also based on mercy, whereas His treasure is neither reduced due to provision nor increased due to depriving of anyone. He treats His faithful devotee as per need and capacity either by blessing and grace or by distress. He chooses for His devotee what is better for him so, the believer should not accuse of His decision.^[35] Furthermore, Al-Bahaiyqī added that al-Barr is One whose friendship with His followers results to provide them tranquillity and easiness removing their hardship and awarding ten times reward for good deeds and one time punishment against wrongdoing.^[36]

We may think that after repentance and rectification one has to make sure that he will be blessed with Divine Mercy irrespective of undergoing circumstances believing confidently in God. This couple also displays the leniency of Allah Almighty towards devotees bestowing them provision increasingly. It invigorates to perform good acts and (‘Ibādah) showing one dimension towards humanity and other towards The Merciful Lord.

DM Expression Paired with The Most Loving One (al-Wadūd)

The Divine Name (al-Wadūd) paired with the Divine Name al-Raḥīm has only one reference in the Qur’ān. It is also mentioned in Sūrah al-Brūj and in Sūrah Maryum with different derivatives where subject attribute is stated. Qur’ānic reference in this regard is as under:

وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ^[37]

“But ask forgiveness of your Lord, and turn unto Him [in repentance]: For my Lord is indeed full of mercy and loving-kindness.”

Al-Rāzī considering internal link and proportionality (Munāsabah) within the themes of the verse added that previous disbelief and disobedience might not prevent a person to join faith and obedience because Allah Almighty accepts their repentance, whereas, DM and love is incumbent upon God of Islam. This discourse is of high prestige and perfect one showing Ghāyah al-Kamāl.^[38] While the Divine Name (al-Wadūd) has also been stated in Sūrah al-Brūj as, (Wa Hawa al-Ghafūr al-Wadūd) i.e. He is the Most forgiving and the Most Loving Lord.^[39] Furthermore, with other derivative Qur’ān states:

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا ^[40]

“On those who believe and work deeds of righteousness, will (Allah) Most Gracious bestow love.”

We may add in the light of Qurṭbī’s interpretation of this verse that Allah Almighty inculcates in the hearts of people the love and respect of one who believed in God and behave rightly.^[41] Moreover, Abū Ḥayyān added with reference to exegetes that al-Wadūd is one who is affectionate towards His devotees bestowing benevolence upon them. Then because of acquisition of love from Allah, these people have the attribute of compassion and mercy towards the human race. Due to this bond in social life people (in return) used to supplicate demanding for them forgiveness due to their merciful and sympathetic behaviour.^[42] In this way, flow of merciful behaviour enhances social life positively. We may label this functioning as Mercy Cycle towards excellent social movement. This pair of DM like other couples indicates the pre-conditions and requirements, which lead us towards the perfect and civilized style of living along with living spiritual values.

Before concluding remarks, it is required to know the derived ethics and way of action as per reflections of ‘Divine Mercy Pairs’. Humanity has to follow Prophet Muḥammad [P.B.U.H] as Qur’ān claims that, “We sent thee not, but as a Mercy for all creatures.”^[43] Dr. al-Zuḥaylī interpreting this verse highlighted the universality of Prophetic mercy for the whole humankind, djinn and creature. We may think in accordance with his commentary that ‘mercy for whole mankind’ is the gift of God for well-being of the whole creature and what is better for their subsistence in this world and in the world Hereafter (ma‘āsh o ma‘ād).^[44] Therefore, any pragmatic approach towards social uplifting or creating any paradigm for communal amelioration is fruitful and more productive if it is consistent with Prophetic guidance, instructions as well as in relation to discussed themes in the paper.

Conclusion

In this study, we pondered over the concept of Divine Mercy from Qur’ānic perspective visiting references where message of mercy has been conveyed at the end of verses in the pairs shape. As a result, we came to know the following outcomes:

1. Almost all these verses in which various dimensions of mercy have been indicated, expressed that the bestowal of Divine Mercy is conditional to good deed and moral par excellence considering the given preventive measures. In the light of this study it may also be added that the subject pairs ensured the bestowal of DM with some pre-qualifications. These verses indicated the conduct and characters for how it is permissible to be blessed with God’s Mercy with respect to certain conditions.
2. This discourse shows that no bad intention is allowed along with the condition of self-rectification replacing evil with good, resolving issues, reforming various aspects of society like matrimonial life, lawful eating and exercising good and valid economics practice and welfare, behaving patiently to tackle the social evil. All these principles and guidance have been given by the pairs of mercy either separately or in the form of package which are the preconditions for one to be worthy of Divine Mercy. These conducts result to acquire DM which is necessary to deliver it for social amelioration with practical input.
3. Furthermore, the subject couples show that these attributes are mutually linked with the people having dedicated and steadfast behaviour even during the time of distress and difficulties. Then as a result, the God of Islam bestows them with beneficence and kindness.
4. To actualize the tranquillity and purity of heart with good intentions for others, decent interaction with other human beings, mutual leniency, restoration of loss and removal of fear, saving and protection. All these values and morals have been expressed in the selected verses. Here, in this regard role model of the merciful Prophet (Raḥmah lil-‘Ālamīn) is essential to be followed.
5. One has to be well-aware of how to acquire Divine Mercy even in case he has been committed sin due to hunger, helplessness, force by necessity, coercion and compulsion (iḍṭirār). There is no question of disappointment regarding compassion and mercy of Allah Mighty with respect to the Qur’ānic Worldview regarding Divine Mercy.
6. This study also displays the inclination of Allah Almighty towards his creation in order to provide them fortification in front of calamities by His Mercy.
7. In brief, each remarkable pair contributes well, demanding values, social betterment for anthropo-cosmic relationship with respect to the creator as well as from humanity towards each other. All these findings are important factors concerning better social scenario either apparently and physically or along with metaphysical aspects providing a compatible solution for social amelioration.
8. Moreover, Qur’ānic worldview regarding Divine Mercy is distinct one having exclusive stance and practical aspects as compared to other religions and viewpoints.

Recommendations

In the light of this discourse following recommendations (although some topics are under progress as a part of my doctoral dissertation in this regard) may be considered for future work as listed below:

1. This study may be a precursory approach to the comparative scenario for religious creeds searching common dogmatic line with distinctiveness from Islamic concept of Divine Mercy where question of its practicability is important one, instead of just revolving around the ideas and philosophical dilemma related to soteriological aspects etc.
2. It is recommended that other Divine Attributes may be studied in the light of Qur’ān taking into account the practical aspects of human life extracting guidance over and above pragmatic waves of the day bearing in mind the current context.
3. Considering Prophetic [P.B.U.H] Saying the concept of mercy may also be visited where the root word of raḥmah has been narrated directly.
4. Similarly, Divine Mercy vis-à-vis Divine Justice is an important topic in front of Anselm thesis or any other cliché-ridden remarks regarding Islamic law.
5. Divine Mercy interpretation with special reference to the human rights as contributed by Khalid Abū al-Faḍl (b.1963) etc. It may also be visited extending the conceptual domain towards other agenda and issues.
6. Philosophy of Divine Mercy in relation to ontological discourse and existential aspect of anthropo-cosmic entities are also important aspects of DM, hence research may also be conducted regarding suggested topics and similar themes.

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