If someone was to pose the question to us: [In the basmalah] why is the name ‘Allāh’ put before the name of Allāh ‘al-Raḥmān,’ and why is the name ‘al-Raḥmān’ put before the name of Allāh ‘al-Raḥīm’?

We reply: This is because it is from among the habits of the Arabs that whenever they sought to describe a thing, to begin by mentioning it by its name, then follow with its attributes and characteristics. This is what is obligatory insofar as rulings are concerned: that they are first defined by name and then described as this facilitates the listener fully comprehending the subject and what is being discussed.

Names Specific to Allāh the Sublime

If the matter is thus, then to Allāh belong names He has prohibited from His creation, for these names belong specifically and wholly to Him like the names: ‘Allāh,’ ‘al-Raḥmān,’ [The Most-Merciful to His creation], and ‘al-Khāliq’[The Creator].

Names of Allāh that are Permissible to Take

While other names of His are permissible for the creation to take like ‘al-Raḥīm,’[the Ever-Merciful to His believing servants] ‘al-Samīʿ’[The Hearer], ‘al-Baṣīr,’[The Seer] ‘al-Karīm’[the Generous] and the likes of such names. This being the case, it is most appropriate to begin a discourse with the names that are specifically His, not belonging to any of His creation, such that the listener may know to whom specifically he should direct his praise and exaltation, before then following it with the names that other than Him may be described by. In this way, the subject of the discourse and/or the listener appreciates who he has turned towards before acknowledging the meanings of that which follows [those first specific names].

The Name: Allāh

For Allāh the Exalted in Remembrance has begun with His name ‘Allāh’ [That which is worshipped in truth], because this right to be worshipped belongs to none other than Him the Exalted in Praise. This is true from every conceivable angle: whether this be from the standpoint of being deserving of this name, or from the viewpoint of its meaning. As we have already clarified, the meaning of Allāh the Most High in Remembrance is that which is worshipped [in truth], and there is nothing worshipped [in truth] except for Him the Exalted in Sublimity. Thus, this name is prohibited for other than Him the Exalted in praise even if the name is only granted facetiously like the one who is named ‘Saʿīd’ [Happy] and he is from among the saddest people, or one is named ‘Ḥasan’ [Goodness] and he only takes part in ugliness. Do you not see that Allāh the Exalted in Sublimity has said in several verses in His Book:

‘Is there a deity with Allah?’
[Al-Naml 27:60]

thus exaggerating the condition of one who could make such a claim. Allāh says regarding his specific names of ‘Allāh’ and ‘al-Raḥmān’

‘Say, “Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names.”’
[al-Isrāʾ 17:110]

The Name: al-Raḥmān

Allāh mentions His name ‘al-Raḥmān’ second, as He has prohibited His creation from naming themselves by it, even if from among His creation are those who are deserving of being named by some of its meanings. For it is permissible to ascribe many from among the creation who are of a much lowly stature compared to Allāh as possessing some characteristics of mercy. While it remains impossible for any from His creation to ever be deserving of any form of worship besides Him. For this reason, ‘al-Raḥmān’ always comes after ‘Allāh.’

The Name: al-Raḥīm

As for the name ‘al-Raḥīm,’ as we have mentioned, those other than Him may be named with it. Mercy is from among His attributes the Exalted in Remembrance. Thus, this matter being as we have elucidated, [al-Raḥīm] describes and follows on from His two preceding names. This is the elucidation of the name ‘Allāh’ preceding ‘al-Raḥmān’ and ‘al-Raḥmān’ preceding ‘al-Rahīm.’¹

Endnotes:

Source: Tafsīr al-Ṭabarī 1:134.
Translated by: Riyāḍ al-Kanadī