Rahmāniyya consists in the manifestation of the realities of the Divine Names and Attributes. Rahmāniyya, just as it encompasses matters specific to the Essence (Dhāt) such as the essential names, also includes the ḥaqīqa (inner reality) and attributes that pertain to creation. For example, attributes relating to the realities of knowledge (ʿAlīm), power (Qadīr), hearing (Samīʿ), and existence. Rahmāniyya is the name given to all the levels of the Real (al-Ḥaqq). In those levels, there is no participation of the levels of creation. For this reason, rahmāniyya expresses a more specific meaning than ulūhiyya (divinity). Because rahmāniyya is unique, being specific to the attribute of the Real's (Subḥānahu wa Taʿālā) oneness.
Ulūhiyya, on the other hand, encompasses the rulings of both the Real and creation (khalq). Thus, universality belongs to ulūhiyya, while specificity pertains to rahmāniyya. In this respect, rahmāniyya is stronger than ulūhiyya. For rahmāniyya is the manifestation of the Essence at the level of ʿilliyya (sublimity), and at the level of daniyya (lowness), it is characterized by sanctity (being pure, not manifesting). Therefore, the manifestation of the Essence in the exalted levels, in terms of its content, is exclusive to rahmāniyya.
The relation (nisba) of the level of rahmāniyya to ulūhiyya is like the relation of sugar to the sugarcane. Sugar is a higher level found within the sugarcane; the cane, however, contains both sugar and other chemical substances, so its indication is more general. If you consider that sugar is superior to the cane in this respect, then rahmāniyya is superior to ulūhiyya. But if you consider that the cane contains both sugar and other substances, and say the cane is superior, then ulūhiyya is superior to rahmāniyya.
The manifest name in the level of rahmāniyya is the Name al-Raḥmān. For this name encompasses both the essential names and the self-attributes. The self-attributes are seven: life (ḥayāt), knowledge (ʿilm), power (qudra), will (irāda), speech (kalām), hearing (samʿ), and sight (baṣar). The essential names are those specific to the Essence, such as aḥadiyya, wāḥidiyya, samadiyya, ʿaẓama, and quddūsiyya. These essential names are exclusive to the Essence of the Necessary Existent (Wājib al-Wujūd), the Sovereign Worshipped (Malik-i Mābūd), that is, the Real. The fact that the level of rahmāniyya is specific to the Name al-Raḥmān is due to mercy (raḥma) encompassing both the levels of the Real and of creation. The manifestation of mercy in the levels of the Real has caused its manifestation in the levels of creation. Therefore, the mercy that encompasses all existents is from the Presence of Rahmāniyya. (Insān, I, 27)
Rahmāniyya is the greatest locus of manifestation, the most perfect and comprehensive locus of disclosure. For this reason, rubūbiyya (Lordship) is its throne, mulkiyya (sovereignty) its footstool, ʿaẓama (majesty) its canopy, power its shadow, and subjugation (qahr) the sound of its shadow. In the Name al-Raḥmān, everything required by the attributes of perfection (kamāl) is present. Therefore, the requirement of this attribute has permeated all existents and brought them under its rule. This is His istiwāʾ (establishment) upon the Throne. Istiwaʾ is the presence of His Essence in everything. The aspect of existence that comes from His Essence is its manifest aspect, and this is His Throne. (Insān, I, 28)
One of the levels of wujūd (existence) is also the level of rahmāniyya, which is called the pervading existence (wujūd sāri). The Prophet (peace and blessings be upon him) alluded to this as the "Breath of the Raḥmān." This is the Presence of the Raḥmān in which His mercy, encompassing everything through cosmic and divine multiplicity, is completed. In this respect, the Presence of the Raḥmān encompasses both the divine multiplicity that brings forth the names, attributes, and their effects, and the cosmic multiplicity, which is composed by preferring existence over nonexistence and bringing it into the realm of being, and has assigned His mercy universally to all. (Marātib, 16)
Mercy (raḥma) is of two kinds: one is the mercy specific to bestowing blessings, the other is the mercy arranged by manifesting wisdom (ḥikma). Of these, the first is especially...