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AR-RAHMAANIR-RAHIIM
Ar-Rahmaan
and Ar-Rahiim (The All-Merciful and The Very
Merciful) - these two are the Attributes of Allah Almighty.
`Rahmaan' signifies One Whose Mercy is common to all, and
extends to the whole universe, and everything that will be
created in the future. On the other hand, `Rahiim' signifies
One Whose Mercy is perfect and intense in all ways. `Rahmaan'
is the exclusive Attribute of Allah and the word is employed
only for Him. It is not permissible to qualify any created
being as `Rahmaan', for there can not possibly be any one
else, beside Allah, whose mercy should be all-embracing and
all-inclusive. Just like the word `Allah', there is no dual
or plural for the word `Rahmaan' too, because
these words are in their signification exclusive to the One
and Absolute Being which does not permit the existence of
a second or a third. (Tafsir al-Qurtubi).
"Al-Qurtubi said, `It was said that both
Ar-Rahmaan and Ar-Rahiim have the same meaning. Further, he
said , "The proof that these Names are derived (from
Ar-Rahmah), is what At-Tirmidhi recorded - and graded Sahiih
from Abdur-Rahmaan bin Awf that he heard the Messenger of
Allah say:
"Allah the Exalted said, `I Am Ar-Rahmaan.
I created the ‘Raham’ and derived a name for it
from my Name. Hence, whoever keeps it, I will keep ties to
him, and whoever severs it, I will sever ties with him".
“He then said, `This is a text that indicates
the derivation.' The Arabs denied the Name Ar-Rahmaan, because
of their ignorance about Allah and His Attributes.
"From the very earliest times, Islamic scholars
have endeavoured to define the exact shades of meaning which
differentiate the two terms. The best and simplest of these
explanations is undoubtedly the one advanced by Ibn al-Qayyim
(as quoted in `Manaar' I,48): the term `Rahmaan' circumscribes
the quality of abounding Grace inherent in, and inseparable
from the concept of God's Being, whereas `Rahiim' expresses
the manifestation of that Grace in, and its effect upon, His
creation - in other words, an aspect of His `activity'.
(Note-1, Page 1, The Message
of the Quran, Muhammad Asad)
"Abu
Ali Al-Farisi said, `Ar-Rahmaan, which is exclusively for
Allah, is a Name that encompasses every type of Mercy that
Allah has. Ar-Rahiim is what effects the believers, for Allah
said:
"And He (Allah) is Ever Rahiim (Merciful) to the believers"
33-43.
Also Ibn Abbas said - about Ar-Rahmaan and Ar-Rahiim, they
are too soft Names, One is softer than the Other (meaning
it carries more implications of Mercy). For example in verses
25-59 and 20-5 Allah has mentioned the rising over the Throne
along with His Name Ar-Rahmaan, to indicate that His Mercy
encompasses all His creation and covers entire management
and governance in the universes. And from verse 33-43, quoted
above, it is clear that Allah's Mercy encompasses the believers
with His Name Ar-Rahiim.With reference to Ibn Jarir and others
it is said,
"This testifies to the fact that Ar-Rahmaan
carries a broader scope of meaning pertaining to the Mercy
of Allah with His creation in both lives. Meanwhile, Ar-Rahiim
is exclusively for the believers." (Ibn Kathir,Vol-I
p.67)
There are very frequent references to both these Attributes
of Allah in the Quran, which highlight various aspects of
His "Rahmah" encompassing everything and every affair.
The
Intensive Form and its Vastness:John Penrice
says: "The two words (Ar-Rahmaan and Ar-Rahiim) are constantly
found together, as if to add intensity one to the other, but
the former conveys more comprehensive meaning". It is
noteworthy that each one of these terms abundantly conveys
limitless vastness of "Rahmah". They have further
become specific, attract attention and emphasize exclusiveness
to God, due to the use of article ‘Al’ with each
of these terms. The language and the lexicographic presentations
can not fully expand to explain all the extent of the meaning.
While each of these terms has been used as an intensive to
the other, Ar-Rahmaan and Ar-Rahiim, also refer to different
aspects of the same Attribute of Mercy. The Arabic intensive
is more suited to express the uncomparability and limitlessness
of the Attribute than the comparative or superlative degree
in English or some other language. Comparison with other things
involves other dimensions also e.g., time, space etc, whereas
there is nothing like unto Allah and He is independent of
time, place or any other limitation or restriction. Not only
this! The phrases with intensely multi- folded Mercy have
been used at the very beginning in verse No.1 and then, have
been repeated, immediately in verse No. 3 before opening up
or dilating on any subject. Consider the Gracious Manner and
Style of the Ever All-Mighty to commence the communication
with His message of ‘Rahmah’, to receive and greet
His slaves in audience with the direct invitation to His call
from the close - yes in closeness and communion!
The connotation of ‘Ar-Rahmaan’ is
wide enough to cover the qualities of love, compassion, benevolence
and generosity. Ar-Rahmaan means the Being overflowing with
the quality of Mercy and always ready to pour it out upon
His creation. He gives blessings and prosperity to all beings
without any disparity. Mercy includes pity, forgiveness and
all that the sufferer or sinner needs and of which Allah bestows
in abundance. Beside this, there is another aspect of Mercy
also which goes before even the need arises - His Grace is
Ever All Watchful for His creatures, protecting, preserving,
guiding, and leading them - so much so that: He arranges in
advance, gives much more than asked for, even before that,
and much more than needed; not only just for possessing, but
also for pleasure, enjoyment and entertainment; luxuriously
with love.
“.. Praise the Lord,
O my soul,
And forget not all His benefits.
He forgives all my sins, and
heals all my diseases,
He redeems my life from the pit, and
crowns me with love and compassion.
He satisfies my desires with good things, so that
my youth is renewed like the eagle’s.
He does not treat us as our sins deserve. Or
repay us according to our inequities.
For, as high as the heavens are above the earth,,
so great is His love for those who fear Him;
as far as the east is from the west,
so far as He removed our transgressions from us.” Psalms
103
The
Exclusive Attribute
"Say: "Invoke Allah or invoke Ar-Rahmaan
(Allah),
by whatever Name you invoke Him,
for, to Him belong the Best Names" 17-110.
Allah mentioned His Name -"Allah"- that is exclusively
His and described this Name by Ar-Rahmaan, which no one else
is allowed to use.
"And ask those of Our (Allah's) Messengers,
whom We sent before you:
`Did We ever appoint `aalihah' (gods)
to be worshipped besides ‘Ar-Rahmaan’
43-45
For Lexicography of the term “Rahmah”,
see Appendix-6.
Rahmah
(Divine Mercy):M.M.M.Shafi in Ma’ariful
Quran, has explained the Divine Mercy as the Grace of Allah.
"The second verse (of Al-Faatihah) speaks (again) of
the Divine Quality of Mercy, employing two adjectives Rahmaan
and Rahiim, both of which.. respectively connote the superabundance
and perfection of Divine Mercy. The reference to this particular
Attribute in this situation is perhaps intended to be a reminder
of the fact that it is not through any external compulsion
or inner need or any kind of necessity, whatsoever that Allah
has assumed the responsibility of nurturing the whole of His
creation, but in response to the demand of His own Quality
of Mercy. If this whole universe did not exist, He would suffer
no loss; if it does exist, it is no burden to Him".
"And My (Allah's) Rahmah encompasses everything
in the universe" 7-155
Rahmah is
the foundation or basis of the entire organization and arrangement
of all objects and affairs in the universes which gives them
harmony, beauty, perfection and everything of goodness and
kindness supporting their existence and operation.
"Blest
therefore is God, The Most Excellent of makers" 23-14
The world
would be a happy place if Attributes of Allah immersed in
His Mercy are adopted by individuals, organs and agencies
of society. Some Traditions in this regard specifically emphasize
that If you love Allah’s creatures, Allah will love
you, and that man has been created in the image of Allah.
Therefore, the best of the endeavours of man should be that
the Best Beautiful Attributes of Allah reflect in His special
creation i.e., man. Mercy and kindness should be foundation
of man’s character reflecting in all his aspects of
life and function.
Allah's Mercy is in and for all and everything. Everything
in nature serves purpose with common goal i.e., good for all
His creation. Everything receives, plays its part and returns
its share or contribution in the common pool of existence.
Manifestations
of Rahmah:"The Divine Attribute of `Rahmah'
may on analysis be found to have following as its components:
(i) Allah’s provision (Providence) of everything beforehand
that could be needed by man in the world, (ii) His concern
for the well being of man, both in life and death, (iii) His
tenderness for man's helplessness, and (iv) A disposition
on His part to deal kindly and generously with man."
(p. 3, Vol-I,Tafsir Maajdi.)
Ar-Rahmaan and Ar-Rahiim, both the terms denote
excess and continuity of these Attributes. They cover all
forms, aspects and expanse of Allah's Mercy, limitless. The
Quranic exposition of the Attributes of Allah is totally different
from sinful, vindictive, cruel and ignoble characters assigned
to the Greek, Roman and other multitude of gods. According
to the Quran the relationship between God and His creation
is based on His Love and Mercy. Our faculties, like understanding,
intelligence, intuition, etc., are all favours of His Grace
and Mercy.
Different
Aspects of Mercy:Different aspects of Mercy
have been highlighted in the Quran. There are aspects of Allah's
Mercy far greater than what one has so far been able to explore
apparently in cosmogony, cosmology, teleology, ontology, biology,
sociology etc, etc .
"See
you not, how God has put under you, all that is in the heavens
and all that is in the earth,
and hath been bounteous to you of His favours,
apparent and hidden (both for soul and body).
But some are there, who dispute of God without
knowledge,
and have no guidance and no illuminating Book"
31-20
For example consider
the beauty and the design
(i.e. harmony and proportion
in the form), the mind and
the melody, the fragrance
and the smell! There is all this because
‘Rahmah’ pervades nature of everything
and existence. Beauty and benediction are composed
in the very nature of creation and the process of growth:
"The seven heavens and the earth
raise their voice of praise,
neither is there aught which
does not celebrate His (Allah's) praise;
but their notes of praise,
you understand not,
Truly, He is Ever Forbearing, Oft-Forgiving" 17-44.
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