1
Al-Rahmân
The Beneficent
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In Islam one must recite first the basmala, constant reminder that God is firs ar-rahmān ar-rahīm, the Beneficent.
Rahmān and rahīm are very similar in meaning, both formed with the root RHM and that they both apply to the quality called rahma.
“Rahmān and Rahīm1 are both derived from rahmat, signifying tenderness requiring the exercise of beneficence, and thus comprising the ideas of love and mercy. Al-Rahmān and al-Rahīm are both active participle nouns of different measures denoting intensiveness of significance, the former being of the measure of fa`lān and indicating the greatest preponderance of the quality of mercy, and the latter being of the measure of fa`īl and being expressive of a constant repetition and manifestation of the attribute (AH). The Prophet is reported to have said: “Al-Rahmān is the Beneficent God Whose love and mercy are manifested in the creation of this world, and al-Rahīm is the Merciful God Whose love and mercy are manifested in the state that comes after” (AH), i.e. in the consequences of the deeds of men. Thus the former is expressive of the utmost degree of love and generosity, the latter of unbounded and constant favor and mercy. Lexicologists agree in holding that the former includes both the believer and the unbeliever for its objects, while the latter relates specially to the believer. Hence I render al-Rahmān as meaning the Beneficent, because the idea of doing good is predominant in it, though I must admit that the English language lacks an equivalent of al-Rahmān.1”
Al-Fātihah: The Opening
Bismillah ir-Rahmān ir-Rahīm In the name of Allāh, the Beneficent, the Merciful
Al-Hamdu lillāli rabbil-‘Aalamīn Praise be to Allāh, the Lord of the worlds
Ar-Rahmān ir-Rahīm, The Beneficent, the Merciful,
Māliki Yawm id-Dīn. Master of the day of Requital.
Iyyāka Na’Budu Wa-Iyyaāka nasta’īn. Thee do we serve and Thee do we beseech for help.
Ihdinas-Sirāt-al-Mus-taqīm. Guide us on the right path,
Sirāt-al-lathīna An’amta ‘Alayhim Ghayr-il- The path of those upon whom Thou hast bestowed favours,
Maghdhōbi ’Alayhim wa ladh-Dhāllīn. Not those upon whom wrath is brought down, nor those who go astray.
Amīn Amen
(Koran 1:2): “The Beneficent, the Merciful,”
(Koran 2:243): “Surely Allah is Gracious to people, but most people are not grateful.”
(Koran 2:160): “Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.”
(Koran 2, 163): “And your God is one God; there is no God but He! He is the Beneficent, the Merciful.”
(Koran 19, 58): “When the messages of the Beneficent were recited to them, they fell down in submission, weeping.”
(Koran 21, 112): “He said: My Lord, judge Thou with truth. And our Lord is the Beneficent, Whose help is sought against what you ascribe (to Him).”
(Koran 27, 30): “It is from Solomon, and it is in the name of Allah, the Beneficent, the Merciful:”
(Koran 36, 52): “They will say: O woe to us! Who has raised us up from our sleeping-place? This is what the Beneficent promised and the messengers told the truth.”
(Koran 50, 33): “Who fears the Beneficent in secret, and comes with a penitent heart:”
(Koran 55, 1): “The Beneficent”
Chapter 55: Al-Rahmān: The Beneficent. “In the name of Allah, the Beneficent, the Merciful.”
(Koran 59, 22): “He is Allah besides Whom there is no God: The Knower of the unseen and the seen; He is the Beneficent, the Merciful.”
(Koran 78, 38): “The day when the Spirit and the angels stand in ranks; none shall speak except he whom the Beneficent permits and he speak aright.”
M. R. Bawa
MUHAIYADDEEN2 translated rahmān
as The Beneficent, Kind and
Understanding, The Compassionate and Most Gracious, The Merciful and The
Cherisher. Shems Friedlander3
translated rahmān
as The Beneficent.
In Arabic, the term of stronger intensity follows in second place which opened a controversy on the importance of rahmān versus rahīm.
Rahmān was the name given by the Sudarabiques to the Jewish God and the Father God of the Christian trinity, according to the Aramaic and Hebraic usage, under the form Rahmânân. (Mahomet, 3 édition, Paris, 1975, 92, Rodinson)
Rahmān unlike rahīm is always used in the Koran with an article, while rahīm is sometimes with an article and sometimes without. Rahmān is not used with a complement. Except in the expression bi-smi llāhi r-rahmāni r-rahīm, ar-rahmān is always use alone, it does not get any other qualitative. Rahīm does get some qualitative, such as ġafūr, and also tawwāb, ra’ūf, ‘azĩz. Ar-rahmān is always used for or to qualify God, while rahīm is also used for the Prophet (Koran 9, 128) “Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, most solicitous for you, to the believers (he is) compassionate, merciful.”
The name ar-rahmān means originally the idea of a good and beneficent God, in many instances, the Koran use it as a simple substitute to Allāh. Such as in Koran 19, 45 and 25, 26 where ar-rahmān is qualified as a redoubtable God from whom the unfaithful must fear His punishment.
(Koran 19, 45): “O my sire, surely I fear lest a punishment from the Beneficent should afflict thee, so that thou become a friend of the devil.”
(Koran 25, 26): “The kingdom on that day rightly belongs to the Beneficent, and it will be a hard day for the disbelievers.”
The general point of view is that rahmān like rahīm are derived from rahma4. What is the meaning of rahma? The French translation is “clement” or “merciful” termes that indicates the notion of forgiveness. Or this notion is absent from the commentators. Rahma means “sweetness” (riqqa, riqqat al-qalb), “tenderness” (tahannun), “beneficence” (ta’attuf). His opposite would be “harshness” (fazāsa) and cruelty (qiswa). One expression of Ibn ‘Abbās glossed ar-rahmān by ar-raqīq, and ar-rahīm by al ‘ātif ‘alā halqihi bi-r-rizq (cf. Tūsi I 30,9-10; Asmā’ 51,7-8; LA XII 231a 23-25).
Rahma would mean first “sweetness of heart”. For Ğubbā’ī4, rahma should be understood as a synonym of “beneficence”. If later on, the word meant also “sweetness of heart” it is because a man who is raqīq al-qalb is necessarily beneficent.
In fact, in relation to the divine rahma, the word is generally understood as “kind deed, charity”. Ğubbā’ī glossed rāhim by mun’im, muhsin (Maq. 535, 8-9). When God say that the rain is rahma (Koran 42, 28), that the Koran is, for mankind, hudā wa rahma (Koran 6, 154 and 157; 7, 52, etc…), rahma has the meaning of ni’ma (Mg. XXb 207, 6-7; cf. Taw. 203,19 s.)
According to Gimaret4 (Page 378), for the commentators, it is wrong to translate ar-rahmān ar-rahīm, as usually done as “The Clement, The Merciful” or similar expressions. Gimaret said that Blachère4 was right to translate rahmān by “Charitable” and not by “Merciful” (Histoire de la litérature arabe, I, Paris, 1952, 53), but he kept Merciful for rahīm. The correct translation of the koranic formula should be “The Benevolent, The Beneficent”.
Lastly, one must see if the two qualitatives deriving from rahma are simply synonyms or what constitute their difference. For the grammarian Abū ‘Ubayda, rahmān and rahīm were simple doublets with equivalent meaning. Tūsī and by allusion, Aš`arī, Qušayrī and Ğuwaynī shared that point of view. Ğuwaynī recognized that rahmān in difference with rahīm can only be used for God (Irš. 83,6), that was already the point of view of Ğubbā’ī (cf. Mġ XXb 206, 9-10), of Mubarrad (cf. Zīna 23, 2-7) and of Ibn `Abbās (cf. Asmā 52, 15-16; Išt. 40, 1-2). That will be the position of Ġazālī (Mq. 66, 12-14).
Is there a difference of intensity between rahmān and rahīm and if this is the case, which one is the most intense? This subject has been debated by Ibn `Abbās and others. For most rahmān should be considered the most intense, because it can only be used for God while rahīm can qualify a creature and also because of an exegesis that gives rahmān a greater scope then rahīm. It is common to say that rahmān is for all mankind while rahīm is only for the faithful (Koran 33, 43).
God is rahmān to all mankind in the way that He gives to everyone subsistence (rizq) (Taw. 203,11; Hattābī, according to Asmā’ 50, 21-22); or when He gives them birth, He makes Himself known to them and call on them to witness His unity (Zīna 24,5 s.); Or because He provides the means of salvation, taking all excuses from worshipping Him as He expect it, rahmān would have the meaning of muzīh li-l-`ilal (Halīmi, Asmā` 49,20 s.). For the believers, God is rahīm because He rewards them for theirs actions, without forgetting any (Halīmi, Asmā` 50,3-5), that He will forgive their shortcomings (Zīna 24, 16-21), that He guides them, forgives them and admit them in heaven (Law. 155, 11-12).
It is said that the heathen will be chastised and the believers will benefice of the divine goodwill. This is why it is often considered that rahmān is for this world and rahīm for the hereafter. Yā rahmān ad-dunyā wa rahīm al-āhira said this common formula of invocation (Zīna 24,21; Law. 166,6). In the same sense, there is a certain prophetic hadīt reported to Jesus: ar-rahmān rahmān ad-dunyā, wa r-rahīm rahīm al-āhira (Tūsī I 29, 8-9; Law. 167, 1-2). For the theologian Abū Ishāq al-Isfarā’īnī God is rahmān because He wants all living being to have their sustenance in this world of trials and He is rahīm because He wants the happiness of the chosen ones in Heaven (Asmā` 139, 18-21).
If rahmān has a greater intensity then rahīm, the question would be why the first one comes always before the other, usually as indicated by Zamahšarī, two qualitatives must follow from the inferior to the superior one (taraqqī min al-adnā ilā l-a‘lā). Rāzī said that rahmān must come after Allāh in the basmala because that word is the only one of the two as the only qualitative of God (Law. 167, 6-7; cf. already Tūsī I 29, 5-7).
But he has also been said that rahīm is the strongest intensive of the two (Rāzī5 in cf. Law. 167, 13 s.) and in this case the question of the taqdīm is solved.
In the Bowl of Saki for January 8, Hazrat Inayat Khan6 says:
IF PEOPLE BUT KNEW THEIR OWN RELIGION, HOW TOLERANT THEY WOULD BECOME, AND
HOW FREE FROM ANY GRUDGE AGAINST
THE RELIGION OF OTHERS.
And Samuel Lewis6 comments:
What is this knowledge of religion? In its fullest sense it is nothing but knowledge of God. Without knowledge of God there is no knowledge of religion. There may be belief in religion but there is not knowledge of religion. Until there has been the personal experience and contact such that the mind has grasped its significance, it cannot be called knowledge. Certainly when another has learned it, it is not one's knowledge. But when it has become part of one's own life, it is one's knowledge. Now this knowledge of God, how does it bring tolerance? It brings tolerance because it makes one see all and know all. If it does not make one see all and know all it is not knowledge of God. The God of popular religion is that name given to the human thought-concept of Divinity, but that human thought-concept is not the Reality. It is the Reality which, when apprehended, causes this condition of universal beneficence and compassion toward all creatures. That is why Allah is called Er-Rahmān, Er-Rahīm. In the Bowl of Saki for June 20, Hazrat Inayat Khan7 says:
LOVE
LIES IN SERVICE; ONLY THAT WHICH IS DONE NOT FOR FAME OR NAME, NOT FOR THE APPRECIATION OR THANKS OF
THOSE FOR WHOM IT IS DONE, IS LOVE'S SERVICE.
And Samuel Lewis7 comments:
The
great pity is that so many acts done out of real kindness have been interpreted
to mean goodness of personality. Personality, name and fame are all of
mind-nature, they are not of heart-nature. They are of mind-nature and to
ascribe goodness or kindness to mind is contrary to truth and also out of
harmony with the teachings of the Holy Ones. Jesus Christ has said that God
alone is good, and Mohammed called God the Beneficent, the Merciful.
Love
is far more abiding, far more real than name or fame or even personality from a
certain view. All things that are discrete things change form, pass away and
are not forever abiding. That which is attached to name and fame can only be
self-love. Even if tinged with goodness, kindness or piety, it lacks vision and
contains the seeds of its own destruction. For where there is mind, where there
is self and not-self, there is dualism, and where there is dualism there is
evil. The self that is kind to another self can be unkind to the other self,
but where love has broken the bonds of self, there can never be unkindness,
never be cruelty.
In the Bestowal of Blessings8, Samuel Lewis comments on ar-rahmān ar-rahīm:
By
these means Mohammed tried to complete the work and mission of all the prophets
and messengers before him. All the attributes which had led to polytheism and
later to the reverence of saints, were ascribed to Allah, the One God, and
known as Sifat. God was called first the Beneficent and Merciful (Er-Rahman Er-Rahim), and then He was given ninety-nine names
which covered His principal attributes, and many of these names are easily
recognizable in the Koran. By this means Mohammed taught that all virtue, all
love, all goodness, all life came from the One God Who could not be limited
even by the Attributes which, while they were His, were transcended also by
Him. By such steps the whole world became prepared to be the receptacle of
Truth.
In the commentary on Cosmic Language, Samuel Lewis said9:
Tassawuf:
But no words did Mohammed repeat more than Bismillah Er-Rahman Er-Rahim
— in the Name of Allah Who is all Compassion and all Mercy. Or as
Mohammed said, “the Merciful leans to the side of Mercy.”
In the Sufi manual of the Sufi Ruhaniat International, in the ninety-nine beautiful names of Allah, we find that Ya Rahman is translated as O Merciful.
In the commentary on Sangatha, Kashf or insight, Samuel Lewis gives another interpretation of Rahman10:
TASSAWUF:
The more one finds in oneself, the more one finds in others. It should become
clear, after centuries, that goodness does not arise because of some code, some
words, some exhortations. Goodness comes when one
finds the goodness, when one finds it in himself and then exemplifies it to
others. It is the broad spirit which works for tolerance, and the broader one
becomes, the more compassionate. Thus there is the word RAHM from which both Rahman
and Rahim are derived. One might call
it ‘heart intelligence’. Heart intelligence is seemingly first exemplified in a
mother toward her new-born (page 7)
TASSAWUF: As one must lighten one’s heart and breath to accomplish a purpose along this line it automatically refines one. One becomes more tender, more delicate. It puts into operation the teaching that the essence of Allah (Zat) is not separate from his Qualities (Sifat) of which Rahman and Rahim stand out foremost. But the mind makes separations and when Safa is effected, these separations disappear. As these separations disappear one becomes every sort of Bodhisattva, so to speak; wise, tolerant, tender, forgiving, and gradually the perfections of Allah manifest in and through him. (page 17)
In the commentary on Sangatha Tassawuf, Metaphysics Series 3, Samuel Lewis continued his definition of Rahman11 and Rahim:
GATHA: Where does man
learn virtue? He learns it from that sense of shame.
TASSAWUF: In this sense shame is often connected with the intuitive faculty. Yet it is also unconscious, that the heart feels any wrong whether done to oneself or by oneself. Sufis consider Rahmat the highest of virtues which appears as Rahman and Rahim, compassion and mercy, so to speak. These are connected with the living heart, they are the life of the heart and they so express themselves. No doubt some day man will learn to measure the poisons and powers of the heart and bring together the relation between virtue (meaning vital strength) and health and life.
In the commentary on Sangatha Tassawuf, Metaphysics Series 3, Samuel Lewis said12 under the name Tassawuf, commenting on Hazrat Inayat Khan under the name Gatha:
GATHA: By keeping this
spring of love, which is in the heart of man running, man is able to forgive,
however
great the fault of his fellow-man may seem. One who cannot forgive closes his
heart.
TASSAWUF:
There is a concentration on Heart and it may be either in the form of looking
at a picture
or
symbol of Heart or it may be by identifying oneself with the innermost recesses
of one’s heart or by combining them. When this takes place there is a outbreak of Light and Baraka. When there is this outbreak
there is a transformation of personality and character. One feels full of RAHMAT, which is to say both Compassion and Mercy, Rahman and Rahim. We may say here that Ilm,
the true knowledge, leads to Ishk,
selfless love. But it is also true that Ishk
leads to Ilm. As Rabia,
the lady saint, said, “In the presence of Allah there is no sense of pleasure
or pain, of rebuke or rejoicing.” And when the Heart-love streams forth, as is
declared in the principles of Sufism, ancient and modern, one will naturally
forgive, one will be unable to receive insults as insults.
In the Githa Commentary Ryazat or Esotericism, Series I of Pir-o-Murshid Hazrat Inayat Khan by Murshid Samuel L. Lewis13, he says:
GITHA:
1) Moral Point of View: The building of the God-ideal in one’s mind by the
thought that the love from the heart may gush forth, thus making alive that
which was formerly dead.
TASSAWUF:
The Suras of the Qur’an begin, “Bismillah
er-Rahman, er-Rahim.” This
literally has been translated “In the Name of Allah, the Merciful, the Compassionate.” The Arabic SM is the equivalent of the
Hebrew SHEM. This means universal Light and Vitality. When it is restricted to
mean just ‘name’ this is placing God alongside man. To give God a name which is
so separative often fails to [allow] the full
functioning of the gushing of heart-love. When the heart love does not gush
forth, the mind is not so enlivened. This is what has limited prayer to ritual
and formality. Ritual and formality limit the prayer. Heart is beyond these.
(page 6)
GITHA:
Helping another in his prosperity and success.
TASSAWUF:
This practice is: “Bismillah, Er-Rahman, Er-Rahim,” which has been translated by Hazrat
Inayat
Khan as “By the Name of God Who is the Most Merciful and Compassionate.” This is not basically different from the usual
translation but as God is Supreme we can only properly use superlatives with
respect to Him. (page 24)
Hazrat
Inayat Khan has said, “To whom you wish to see successful in this and that
world, ‘Bismillah Er-
Rahman, Er-Rahim’ brings great success in all undertakings.
Unimaginable things are done by recitation and repetition of this. Also
develops all attributes of humanity, places you in connection with all Murshids
in chain, from whom you receive constant help. This makes a person pious,
honest and virtuous.” (page 24)
In the Commentary on Mental Purification14 of Hazrat Inayat Khan by Murshid Samuel L. Lewis
(Sufi Ahmed Murad Chisti) it is written:
BISMILLAH, ER-RAHMAN, ER-RAHIM, WE BEGIN
IN THE NAME OF ALLAH, MOST MERCIFUL AND COMPASSIONATE
In the commentary on “The Inner Life” of Hazrat Inayat Khan by Samuel Lewis, he says15:
So
the Suras of Qur’an begin “Bismillah
er-Rahman er-Rahim” — with the words which
indicate that the positive and negative aspects of Rahm
contain the seeds of all the other qualities, which is to say that
from Compassionate Love, all benefits
proceed.
In the “Dances of Universal
Peace Network” website, we find the following definition16:
Ya
Rahman, Ya Rahim (O Birth of Compassion, O Birth of Mercy both derived
from the Arabic root for "womb"
In
this article Dr. Ahmad17 gives another insight on the meaning of
Rahman:
Bismillah ar-rahman ar-rahim: "In (or with) the name of Allah, the Beneficent, the Merciful."
Not only does the Holy Quran
begin with this verse, but it also heads every chapter of the Quran, except for Chapter 9. This verse is a part of the Quranic revelation and through which the Holy Prophet
distinguished the separation of the various chapters. In short, this verse
keeps on recurring and possesses such depth that it has been said that just as
the Fatihah (the first chapter of the Quran) summarizes the entire Holy Quran
so does this verse summarize the Fatihah.
In other words this verse is the summary of the summary of the Quran. Therefore, I will make a general commentary on this
verse, so that it will not be necessary to comment on this verse at the
beginning of every chapter. It may be noted, however, that like the daily sun,
this verse too shines with a new splendour and power
at the beginning of each chapter of the Quran.
Meaning
This verse is translated as "In (or with) the
name of Allah, who is Beneficent and Merciful". Here, the particle "Bi"
(meaning in or with) in the word "Bism"
represents a call for help. So the verse means:
"With the help of the name of Allah..."
Now it is apparent that a verb or action is implied in
this sentence and by studying the Quran one realizes
that this verb is iqra which means 'read' or
'recite'. This is in line with the hadith where it is
written that an angel appeared to the Holy Prophet, while he was engaged in his
usual worship of God at the
Another advantage of keeping the verb implicit is that
when a person recites bismillah ar-rahman ar-rahim at the
beginning of any work then whatever he is going to do would be considered
implied in the sentence. That is, this call for God's help is not restricted to
the recitation of the Holy Quran but is asked for at
the beginning of each and every work so that God's help is asked for in that
work. Thus in the hadith "kul
amr la yabd fihi bismillah ar-rahman ar-rahim fa huwa ajzam," that is
"any work started without reciting bismillah
ar-rahman ar-rahim is
without blessing", and certainly if any person starts his works by asking
for the help of God then his work will be blessed.
The word Allah
To understand the meaning of the two attributes of God
ar-rahman and ar-rahim
specially mentioned here, it is necessary to study the meaning of these words. Allah
is the personal name of God the most high, and this is the greatest name and
incorporates within it all the other names of God. It is certainly not derived
from ilah (God) for ilah
is used for that which is worshipped besides God, whereas the word Allah
has never, either before or after the advent of Islam, been used for any other
object of worship. Nor is "Allah" a shortened form of al-ilah (the God), for if it were so then when the
particle of invocation ya (O!) preceded it, then al would
be dropped. For instance, al-Rahman (The Beneficent, pronounced ar-Rahman) is a name of God. When the particle ya
precedes it, the al is dropped. We call on God by saying: ya Rahman
(O Beneficent!) and not as ya al-rahman (O the Beneficent!). In the same
way if Al in Allah was an addition to the word ilah then on using the invocative ya, the
prefix Al would be dropped and instead of saying ya Allah (O
Allah) we would say ya ilah. But this is not
what happens, so it is apparent that Al is not a prefix to ilah but is an integral part of the word Allah.
To sum up, Allah is an independent word which
is the personal name of God, and this is unique to the Arabic language as no
other language has a personal name for God. The Quran
itself explains the meaning of the name Allah where it states:
La-hu al-asma
al-husna
"To him belong (all) the beautiful names." (20:8)
That is, Allah means a being who
possesses the complete perfect attributes. Now no attribute is perfect unless
it possesses within itself both Husn (beauty)
and Ihsan (beneficence).That is, on the one
hand the attribute has no fault, flaw or dependency and is thus perfect in its Husn and on the other hand its Ihsan,
that is the benefits of the attribute, should also be reaching creation. For
instance generosity is a husn but no matter to
what extent it is present in any being, until its Ihsan,
that is its beneficence, reaches some other being, then until that time it is
of no import whether that attribute exists or does not exist. That is why God's
attributes are not only perfect in their Husn
(Goodness/beauty) but are also perfect in their Ihsan
(Beneficence) and it is the blessing of these attributes which is responsible
for the emergence and sustenance of the entire creation.
Rahman and Rahim
Ar-rahman (the beneficent) is he whose generosity is so great
that before the birth of man and without any effort or labour
on man's part, the entire resources required for his sustenance were provided
while Ar-rahim refers to the mercy which is
granted repeatedly, and these attributes manifest themselves time and again and
have an excellent and improving effect on each person's actions. That is why it
is stated in the Hadith that God most high, is the rahman
(beneficent) of this world and the rahim (merciful) of the hereafter.
This is because Rahman before the birth of man, merely out of his
beneficence, provided the entire resources for the sustenance and progress of
man. So this entire world is a manifestation of the attribute Rahman.
The attribute Rahim rewards man for good works and this is fully
manifested in the hereafter. That is, the initial resources are provided to man
through Rahman and when man through effort takes advantage of these
resources, the results achieved are decided through Rahim. Land, water,
fire, the sun, the moon, rain etc. exist due to the stipulation of the
attribute Rahman. Man's labour of ploughing and watering the land, is rewarded manifold
through the necessary stipulation of the attribute Rahim,so
that each seed sown can be returned seven hundred fold. In the same way eyes,
ears, hands, feet, intelligence and knowledge are all a manifestation of God's Rahman
(beneficence). When man utilizes these resources and gets excellent results
this is necessary stipulation of the attribute Rahim.
So when a person starts a work by reciting Bismillah ar-rahman ar-rahim he acknowledges and thanks God the most high
for the blessings which God provided merely out of the demands of his attribute
of Rahman. On the one hand man is asking God's help for knowledge,
provided due to the attribute Rahman, of the right path to achieve his
objective and on the other hand he is asking God's help, provided through the
attribute Rahim, that the works he carries out produce excellent
results. For example when a surgeon recites Bismillah
ar-rahman ar-rahim
before an operation then at that time his recitation is a prayer of help from
God. He acknowledges God's attribute of Rahman has provided him eyes,
ears, hands, feet, instruments and medicine and he uses them. But furthermore
he seeks that God through the attribute Rahman to provide him with the
correct knowledge and lead him on the correct path so that he would achieve his
purpose. From God's attribute Rahim he seeks help that the results of
the application of his surgical knowledge are successful.
Similarly at a time of reading the Quran
when a person recites Bismillah ar-rahman ar-rahim he
acknowledges this blessing of God, that merely due to God's attribute of Rahman
(beneficence) a blessing such as the Quran was
granted. As the Quran itself
states:
Al-Rahman `alam al-Quran
"the Beneficent, He taught the Quran".
(55:1-2)
Now at this time of taking advantage of the Quran he seeks from the attribute al-Rahman that
true knowledge of the Quran, which when acted upon
would lead to achieving his purpose in life and from the attribute al-Rahim
he seeks help that his good actions would produce excellent results. In other
words from the attribute Rahman he seeks excellence in knowledge and
from the attribute Rahim he seeks excellence in works. It is apparent in
this call for help both this world and the hereafter are included. To be
successful in the world it is essential to possess correct knowledge for
without correct and complete knowledge no action, whether for the world or the
hereafter, produces effective or correct results. And unless the results of
works are correct and complete there can be no success in the hereafter. The Quran contains all the principles and guidance, by acting
upon which, man can achieve the goodness of this world and the hereafter. So at
the time of the recitation of the Quran, the prayer
and call for help to God that man utters in the form of Bismillah
ar-rahman ar-rahim
means that from God's attribute Rahman he seeks such a complete
knowledge of this perfect Book of God, that acting in accordance with this
knowledge would lead him to inherit the goodness of this world and the
hereafter. From the attribute Rahim he seeks that his works be of such
perfection that from them would be produced excellent and better results.
Summary of Fatiha
This is also the summary of the first Chapter of the Quran Al-Fatihah: The call
for help in Bismillah (In the name of God) in
truth stands together with iya-ka na`badu wa iya-ka nasta`in which means "thee do we worship and thee
do we ask for help". The attribute Rahman contains the prayer ihdina sirat al-mustaqim which means guide us on the correct path. And
it is apparent that this correct path is found through correct and complete
knowledge which is necessary stipulation of the attribute Rahman. The
attribute Rahim contains the blessing of the prayer sirat
alladhina an`amta `alaihim, that is, make our works and action so perfect
that we become part of those people who are blessed by God. So when any person
at the time of recitation of the Quran, or at the
time of any work, requests from God a perfect knowledge of the correct path and
for the ability to achieve excellence in works and requests that these actions
would provide successful results, it is apparent that such a person has found
the purpose of the Quran. He is happy in this world
and he is assured of success in the hereafter. This is because the Quran was revealed so that mankind could achieve excellence
in both knowledge and works and it is on this excellence of knowledge and works
that success in this world and hereafter is based.
So in this way Bismillah
ar-rahman ar-rahim is
not only a summary of the Chapter Fatiha but
is a summary of the whole Quran. Whoever recites Bismillah ar-rahman ar-rahim asks for complete and correct knowledge as
well as perfection in works which produce excellent results. In other words he
asked for knowledge of the Quran and good works and
further requested perfection in these. One who receives the correct and
complete knowledge of the Quran and furthermore is
blessed with excellence in works is successful and achieves goodness in this
world and the hereafter.
Names 'Ahmad'
and 'Muhammmad' correspond to Rahman and Rahim
The late Hazrat Mirza Ghulam Ahmad, the Mujaddid of this age, has in his book Ijaz-ul-Masih given a subtle exposition, in a sufi manner, about these successes. To summarize in a few sentences: Allah, the most high, is perfect in Husn (Goodness/beauty) and Ihsan (benevolence). When man, without any effort on his own part, is granted through Allah's attribute of Rahman limitless mercy and blessings and thus observes the Husn and Ihsan of God, then in the heart of the worshipper a love for God is born. As these blessings and the grace of Allah's Husn and Ihsan descend upon the believer, his love for God keeps on increasing. It is true that the more one loves something the more one praises it. So, a person who reaches a position of excellence in the love of and praise of Allah, the most high, is called Ahmad, that is one who praises profusely and frequently. It is apparent the person who so praises God and spreads this praise in the world, would become the beloved of God, as required by the attribute of Rahim. Finally, the more a person becomes a beloved of God, the more praiseworthy he becomes. So, a person who, through his constant praise, attains the highest stages of the position of beloved of God, would correspondingly be highly worthy of praise and would be called Muhummad which means one praised exceedingly. So the two names Ahmad and Muhummad of our Holy Prophet (may peace and the blessings of God be upon him) are in fact the manifestation of the two attributes Rahman and Rahim of Allah the most high. These names reflect the best results man can achieve through the help of these attributes of God and there are no better meaningful names for this position than Ahmad and Muhummad.
The commentaries that
follow18 and appear on subsequent pages are selections from the same
two works and are presented in the same order. The first commentary on each of
these pages is taken from the book "The Most Beautiful Names",
compiled by Sheikh Tosun Bayrak al-Jerrahi al-Halveti. It is published by
Threshold Books, and is Copyrighted 1985 by the Jerrahi Order of
AR-RAHMAN
He is the one who wills mercy and good for all
creation, at all times, without any distinction between the good and the bad,
the faithful and the rebel, the beloved and the hated. He pours upon all
creation infinite bounties. The proof is in the Qur'an: wa rahmati wasi'at kulla shay'ian - "My
Mercy covers everything" (7:156)
The ones who know have interpreted the meaning of
Rahman as the will of the total good of Allah, iradat
al-khayr, and say that Rahman, like Allah, is a
proper name of the Creator, and cannot be attributed to others. The meaning of
this mercy is a fineness of feeling, a pain and concern felt when one knows
that someone is in distress. It begins with this pain, whose pressure moves us
to help the one in distress. But the feeling of mercy and pity is not
sufficient. Real compassion is in force when one is able to alleviate the pain
and distress which the pitied one is suffering. Allah is beyond of all these, yet
He opted for compassion rather than punishment before He created creation. He
has created all creation with His mercy. Everything which has come to be since
the beginning is blessed with mercy. He has created all creation, including His
supreme creation, man, without defect and pure. He has blessed His creation
with infinite bounty. In His mercy, He has shown the dangers of loss and
perdition. He has given man and only man the freedom of choice between good and
bad.
Find in yourself the light of Rahman by using your
freedom of choice for the good of yourself and of others. Feel the pain of the
misguided one as well as the unfortunate one, not with condemnation, but with
pity and assistance.
Abu Hurayrah (May Allah be
pleased with him) reports the Messenger of Allah (Peace and Blessings of Allah
be upon him) as saying, "Allah Most High has one hundred portions of
mercy. He has sent only one portion upon the universe and divided it among all
His creation. The feeling of mercy and compassion that His creatures feel among
themselves is out of that share. The other 99 portions
He has saved for the Day of Last Judgment when He will bestow them upon the
believers."
Another hadith reflecting
the will and wish of Allah to offer His compassion and beneficence to the
creation is: "If one does not need and ask Allah [for His compassion and
beneficence], Allah will direct His anger towards him."
'Abd ar-Rahman
is he in whom Allah expresses His mercy upon the universe. Every son and
daughter of Hz. Adam (May Allah bless him) takes their share of the mercy from
the Merciful in accordance with their potential. None are excluded from this
expression of the Merciful, as the Prophet (Peace and Blessings of Allah be
upon him), Allah's mercy upon the universe, says in a tradition: "Allah
has created man in the form of his mercy."
AR-RAHIM
He is the source of infinite mercy and beneficence,
who rewards with eternal gifts the ones who use His bounties and beneficence
for the good. This is mentioned in the Qur'an: wa kana bil-mu'minina
Rahiman - "He is compassionate and
beneficent [only] to the believers" (33:43).
Ar-Rahim indicates beneficence toward those who have a will
and choice, and who use it according to Allah's will and for His pleasure. When
Allah says, "I have created all for you . . ." that is the expression
of His rahmaniyyah. When we find this bounty hidden
in everything, including ourselves, and use it as He wills us, caring for it as
it is left to us to do for His sake, we are rewarded with eternal salvation. Allah
says," . . . and I created you for Myself." This great honor is the
expression of His rahimiyyah.
Hz. Mujahid (May Allah be
pleased with him) said, "Rahman belongs to the people of this world; Rahim
belongs to those of the Hereafter." The ones who know pray: ya Rahman
ad-dunya wa Rahim al-akhirah - "O Rahman of the world and Rahim of the
Hereafter." Rahman is mercy upon the nafs, the worldly being. Rahim is
mercy upon the heart. Rahman gives sustenance in this world. Rahim gives
eternal salvation in the Hereafter.
The manifestation of rahimiyyah
in the believers occurs as thankfulness to Allah, who gives all, and also as
the ability to be compassionate, caring and giving, which He also gives us.
Absence of pride in being instrumental in doing good deeds, and realization
that He is the Creator of the ones in need as well as the satisfaction of their
needs, in extending Allah's beneficence upon those who need it all this
reflects rahmaniyyah.
If you should encounter difficulties, unthankfulness and resentment, you should bear it for
Allah's sake, because you will receive your reward here and tenfold in the
Hereafter. Do not show off your good deeds, especially to their recipients. Be
thankful to them; if their conditions did not exist, your compassion and
generosity could not be exercised.
As for the recipients of compassion and care, they
should be thankful to their benefactors and remember them well at all times,
because "The one who cannot be thankful to man cannot be thankful to
Allah." But they should not make gods out of their benefactors, becoming
their servants instead of Allah's servants. They should know that good comes
only from Allah; but the tool that He has chosen is a beautiful tool, worthy of
respect.
The ones who find the taste of Allah's attributes of
Rahman and Rahim in their beings, and come close to their Creator through them,
cannot have doubt and sadness in their hearts. They know that whatever happens,
Allah, ar-Rahman, ar-Rahim,
will have mercy upon them, save them, and reward them.
On the other hand, the ones who think that Allah's
compassion, mercy and beneficence which appear in them are their own qualities,
becoming arrogant, are bound to become of the doubters. That doubt, in extreme
cases, may push man to take his own life.
'Abd ar-Rahim
is the pious one whose fear and love of Allah are constant. His life is a
constant effort to perfect himself in accordance with the prescriptions of
Islam, and he is the one with whom Allah is pleased. He is the one who is
honored with the manifestation of Allah's compassion and beneficence, which he
expresses towards other believers.1
AR-RAHMAN AR
These two names are derived from rahma (mercy). The
concept of mercy necessitates one who is an object of mercy, for no one is an
object of mercy unless he is in need. Ar-Rahman is
the one by means of whom the needs of the needy persons are satisfied in such a
way that neither intent, volition nor solicitude are
involved. The one in need is not called rahim. Furthermore, the one who intends
the satisfaction of a need but does not in fact satisfy it though he is able to
do so, is not called compassionate. For if the intention had been perfect, he
would have carried it out. On the other hand, the one who (for valid reasons)
is unable (to carry an intention to fruition) may still be called a merciful
one in view of the empathy that motivated him. In spite of this, however, he
falls short (of his goal).
Perfect mercy is that which actually bestows good upon
those in need. The willing of good for the needy is concern for them.
All-inclusive mercy gives to both the worthy and unworthy. The mercy of God is
perfect and all-inclusive. It is perfect in the sense that He not only wills
the satisfaction of the needs but actually satisfies them. It is all-inclusive
in that it includes the worthy and the unworthy, this life and that which is to
come and encompasses the essentials, needs and advantages which go beyond them.
Thus He is in truth the Compassionate absolutely.
An Important Detail: Mercy implies a pain-inducing
empathy which lays hold of the compassionate one. This moves a merciful person
to satisfy the wants of the object of mercy. The Lord Most High is free of
this. Perhaps you are of the opinion that this is an imperfection in respect of
the meaning of mercy. On the contrary however, this is a
perfection and not an imperfection (in respect of the meaning of this
concept). As for its not being an imperfection, this is because the perfection
of mercy lies in the perfection of its fruit. Whenever the needs of the needy
one are perfectly satisfied the object of mercy has no share in the empathy of
the one showing mercy and his feeling of distress. On the contrary, the feeling
of distress on the part of the one showing mercy is caused by his own weakness
and imperfection and does not (at all) increase his weakness in respect of the
aim of the needy one after his needs have been perfectly satisfied.
That this is perfection in respect of the meaning of
mercy lies in the fact that the compassionate one (whose mercy) originates from
empathy and distress almost desires by his act to repel empathy from himself.
Certainly that falls short of the perfect meaning of mercy. On the contrary,
the perfection of mercy lies in the fact that he looks upon the one requiring
mercy for the sake of this one requiring mercy and not for the sake of being
relieved, of the pain of empathy (in himself).
A Useful Lesson: Ar-Rahman is more specific than ar-Rahim and
therefore is applied only to God, whereas as-Rahim
may be applied to one other the He. In this respect it approximates the
name "God" which functions as a proper noun, even though (ar-Rahman) is
definitely derived from rahma. For
this reason God combined the two when He said, "Say (unto mankind): Cry
unto God, or cry unto the Beneficent (ar-Rahman), unto whichsoever ye
cry (it is the same). His are the most beautiful names."
From this point of view and the fact that we have
forbidden the synonymity of the names that are
enumerated, it follows that a distinction should be made between the meanings
of these two names. One would prefer that the basic meaning understood from ar-Rahman be a kind of mercy. It is a quality quite beyond
the reach of human potential. Rather is it related to the bliss of that life
which is to come. The ar-Rahman is the one favourably disposed towards man, firstly, by creating him;
secondly, by guiding him to faith and the causes of happiness; thirdly, by
making him happy in the life to come; and, fourthly, by bestowing upon him the
vision of His gracious face.
An Admonition: Man's portion of the name ar-Rahman is that he should have mercy upon the servants of
God Most High who neglect Him. He should turn them from the way of negligence
to God by public preaching and private counsel and do this gently, not harshly.
He should look upon the sinners with eyes of mercy, not eyes of censure. This
he should do in view of the fact that every act of disobedience occurring in
the world is, as it were, his own disobedience. He must go to any length to
remove it, to the fullest extent his ability permits, and do this out of mercy
for that sinner, because he is now exposed to the anger of God and merits being
removed from nearness to Him.
Man's portion of the name ar-Rahim
is that he does not leave the poverty of the needy person without satisfying it
to the best of his ability. He will not abandon the poor person in his
neighborhood and city until he has provided for that person's maintenance and
staved off his poverty. This he will do either by means of his own wealth, his
influence in the area or the effort to intercede with a third party on behalf
of the needy one. If he is unable to satisfy him, the merciful one will single
out the needy person in his prayers. Furthermore, he will manifest his sorrow
on account of the poor man's need out of empathy and sympathy until he becomes,
as it were, one who actually shares in his suffering and want.
A Question and Its Answer: Perhaps you ask, "What
is the meaning of God Most High being a compassionate one and His being the
most merciful of all those who have mercy? No compassionate person who is able
to remove disabilities can tolerate the sight of the afflicted, the one who
suffers hardships and torment and the physically ill without using his power to
deliver them from their disabilities. The Lord Most High possesses the ability
of dealing with every affliction, staving off all poverty, relieving every
illness, and removing every hardship. The world overflows with illnesses,
severe trials and tribulations. He is capable of removing all of them.
Nevertheless, He leaves without help those of His creatures who are afflicted
with calamities and sufferings.
Your answer is that the mother of the little child may
feel tenderness for her child and protect him from the cupping, whereas the
wise father forced him to it. The ignorant person thinks that the mother is the
compassionate one and not the father. But the wise person knows that the
father's infliction of pain upon the child by means of the cupping belonged to
the perfection of his mercy sympathy and compassion, whereas the mother
actually was the enemy disguised as a friend. He also realizes that a little
pain is a blessing rather than an evil when it ultimately serves as the cause
of great joy.
Ar-Rahim most certainly intends nothing but good for the
object of mercy. All existing evil has some good in it. If that evil is
removed, surely the good inherent within it will become ineffectual.
Subsequently by means of the nullity of the evil itself, an even greater evil
results. Since this is the case, even though the amputation of the leprous hand
appears to be an evil, inherent in this act, is ample good, namely, the
well-being of the total body. Furthermore if the amputation of the hand is
omitted, the, destruction of the entire body would ensue, and then (certainly)
the (ultimate) evil would be greater. The amputation of the hand for the sake
of the soundness of the entire body is an evil within which there is good. The
primary intention behind the consideration of amputation is the well-being of
the body as such, and certainly this is generally good.
Moreover, when a sound body cannot exist except by
amputating the hand, then the way to health is the amputation. The soundness of
the body is desired for its own sake, in the first place, whereas the
amputation is desired for the sake of something else, in the second place, not
for its own sake. Therefore, both are complete in the volition. But the one is
willed for its own sake and the other for the sake of something else.
Undoubtedly that which is willed for its own sake has precedence to that which
is willed for something else. For this reason God Most High says, "My
mercy precedes My anger." His anger is His will to do evil, and the evil comes
into existence by means of His will. His mercy is His will to do good and the good comes into existence by means of His will.
However, He wills good for the good itself, whereas He
wills evil not for itself but rather for the good that is within it. Good is
determined essentially, but evil is required accidentally. Both of them are
predetermined, and there is not at all in that which is contrary to mercy.
Now if some kind of evil occurs to you in which you
see possible good, or if it occurs to you that the attainment of a good which
contains no evil is possible, then be sure you suspect your mind of being
inadequate in respect of one of these two.
The first is your view that this evil has no good
within it. So this must be a part of that which the mind simply cannot
understand. In this respect perhaps you are like the boy who considered cupping
a pure evil, or the stupid man who considered killing in retaliation a pure
evil. (The man) primarily considered the person killed ... whom, of course, the
act was pure evil. However, he overlooked the general good accruing to the
community as such resulting from the act. Such a person does not understand
that the achievement of a general good by means of a specific evil is, in fact,
a blessing. This (truth) the good (man) ought not
disregard.
The second notion (to be held suspect) is your view
that the attainment of good is possible without being involved with evil.
Surely this (truth) also is subtle and obscure. The possibility and
impossibility of everything possible and impossible cannot be apprehended by
intuition and superficial examination. On the contrary, this can often be known
only by deep, subtle thought of which the majority of men are incapable. This
being the case, let your mind be suspect in respect of these two extremes and
do not doubt God is the most merciful one of those who are merciful. His mercy
always precedes His anger. Have no doubt at all that the one who wills evil for
evil's sake, rather than for good, does not deserve the name "merciful".
He is incapable of removing the veil that covers this secret, an uncovering
which in his case is made impossible by evil. You must be content with faith.
Do not covet the uncovering. You have been shown by a symbol and on allusion if
you are one of his people worthy of it.
Consider this bit of poetry: "If the person you
have been addressing were alive, you would have made him hear. But the one whom
you have called is not alive." Certainly this is the condition of the
majority of the people. But as for you, O brother, for whom this explanation is
intended, I believe you are one of those trying to perceive and understand the
secret action of God in respect of your destiny and therefore one who can
dispense with these revolving thoughts and admonitions.2
The following selection is taken from the work of Samuel Lewis on Spiritual Dance. I am putting it here because it shows the innovative application of recitation and movement. Its basis is recitation of Divine Name and attument - in this particular case that of ER RAHMAN and ER RAHIM. Through its use in this manner, a person begins to experience these qualities and grow within that personality, while at the same time the personal personality grows toward the reality toward which the Name(s) point. It increases the field of operation, scope, and capacity. It is an example of a living teaching. This was brought forth for both specific and general purposes - certainly applicable to the time and people. If they are used now, it is up to the guide to ensure the efficacy.
Spiritual Dancing is that which elevates the
consciousness. Dancing may be said to be the movement of the body or any of its
parts to rhythm, and spiritual is that which helps to make man realize that
this body is really the
Spiritual Dancing should be in the Name of God, so the
first Spiritual Dance is based on BISMILLAH. This means "In the Name of
God," but when used it is also interpreted as "I begin in the Name of
God." To this are added ER RAHMAN and ER RAHIM, and when the full phrase,
BISMILLAH ER RAHMAN ER RAHIM, is used, it may be interpreted narrowly as
"In the Name of God the All-Compassionate, the All-Merciful," and
broadly, "We begin in the Name of Allah, etc." We begin in the Name
of Allah rather than in the Name of God because we use the sound ALLAH.
There is a tradition, "Say ALLAH and Allah thou shalt become," so devotees say ALLAH, the sound as
well as the word. We read that the Hindu religion teaches a theory of
"Sound-God," but in practice, they do not always use a Sound which is
divine. There are a number of Divine Sounds and we may use all of them, but we
begin with ALLAH. So the first phrase used is the Bismillah.
There then are a few paragraphs with instructions for doing a group dance. I have omitted them. In addition, the phrase ER RAHMAN ER RAHIM may be also used as a walking practice, as can all the other attributes or Names. There are applications beyond the dance alone, as the following mentions.
There also may be a silent meditation beforehand, but
if the participants are not veterans in this, they may learn the meditation
through dancing, and also learn the dancing through meditation. Both
institutions are found in some countries of the world.
[Here is more instruction which I have omitted.] One begins to feel the Compassion; one bestows the
Compassion; one acts as the Divine Agent in producing the Compassion for the
World. The Compassion is already there; man acts as a condenser to bring it to
manifestation in the physical world.
[And more omitted] ... repeat ER RAHIM, that God is the All-Merciful. When He gives, it
is Compassion, and when He receives it is Mercy, but always actually it is ALLAH
giving and Man receiving. Nevertheless, by this stance, man increases his
capacity for Mercy, his Mercifulness and tenderness.
So out of the Divine RAH, the Compassion is the
positive and the Mercy is the negative, or, as they are called in Arabic, ER
RAHMAN and ER RAHIM. They are of the same root and of the same essence, only in
the English they are made to appear as of different sources, which they are
not. The Arabic presents their emanation from Divinity and their relationship
to each other.
[And more omitted]
It
may be questioned whether or not these are folk dances. Of course they are folk
dances. There have been groups like Dervishes, and even Shaking Quakers, who
used dance forms. The Bible has much to say on this, and traditional religion
very little. The development of ecstasy has always be
regarded as beneficial to the young, to help them rise above the denseness of
earth. If not shown "right ways", youth will take to "other ways
". This is the nature of youth.
---------------------------------------------
1. The Holy Quor’ān, Arabic Text with English Translation and
Commentary by Maulana Muhammad Ali, New 2002 edition, Ahmadiyya Anjuman Isha’at Islam Lahore Inc.
USA, Ohio, USA. Page 3, annotation b.
2. Asma’ul Husna, the 99 Beautiful Names of Allah, M.R. Bawa
Muhaiyaddeen
3. Shems Friedlander with al-Hajj Shaikh Muzaffereddin, Ninety nine
names of Allah, Harper San Francisco.
4. See:
Les noms divins en Islam, Daniel Gimaret, exégèse lexicographique et théologique,
1988, Editions du cerf.
5. Ar-Râzî, traité sur les noms divins, by Maurice Gloton, Editio