Allah's Rahmah

                                                      In the Name of Allah, the Beneficient, the Most Merciful      

The root of the word Rahmah or Rahmat is R-H-M. RAHIM or RIHM, means the womb i.e. the receptacle of the young in the belly where it is provided with the means of subsistence with tenderness and security, without  doing any endeavour.

RAHMAH or RAHMAT has the following meanings: Mercy = Pity = Compassion = Tenderness = Beneficence = Pardon = Forgiveness = Favour = Sustenance = Means of subsistence =Plenty of herbage, or of goods, conveniences, or comforts of life, etc.

From the study of the Quran, one can distinguish two different types of RAHMAT: Gratuitous and Earned.

Gratuitous RAHMAT is the one that Allah has bestowed and bestows upon human beings without regard to their endeavours and deeds. The creation of the sun, the moon, the water, the air, and the earth and the sources of sustenance in it are examples of this kind of RAHMAT. The verses of the Quran which refer to this type of RAHMAT include:  28:73,  30:50.

Earned RAHMAT is the one that Allah bestows upon human beings with regard to their endeavours and deeds. A paradisiacal life in this world and the after-world is an example of Earned RAHMAT, i.e. which is earned through effort and righteous deeds. The verses of Quran which refer to this type of RAHMAT include: 7:156, 9:99, 12:56, 21:75, 21:86, 29:23, 45:30, 57:28.

AR-RAHMAAN and AR-RAHEEM are two different attributes of Allah and are not the repetition of the same attribute for the sake of emphasis.

Differences between Rahmaan and Raheem

According to the measure

RAHMAAN- It is in the measure of fa'laan. It conveys the idea of fullness, extensiveness, and spontaneity and indicates the great preponderance of RAHMAT.

RAHEEM- It is in the measure of fa'eel. It conveys the idea of constant repetition or  time and time again manifestation of RAHMAT, (as if according to the constant criteria).

According to the type of RAHMAT

RAHMAT associated with RAHMAAN comprehends the entire universe without regard to our efforts. The creation of the sun, the moon, the water, and the air etc. all are there because of this attribute. The attribute RAHMAAN generally pertains to this life, the creation of universe, sources of sustenance and so on.

RAHMAT associated with RAHEEM constitutes the liberal reward to those who seek it, strive for it and deserve it. It is the result of the actions of human beings. The attribute RAHEEM generally pertains to the life to come, comprising RAHMAT as a result of our good deeds.

According to the usage in the Qur'an

In many verses of the Quran, the attribute Ar-RAHMAAN seems to be inseparable from the concept of Allah, the Almighty  [e.g. in 17:110, 13:30, 43:33, 19:18, 19:45, 36:11, 50:33, 20:5, 25:59, 20:108, 20:109, 78:38, 25:60, 19:58, 19:44, 19:61, 19:69]<

The attribute Ar-RAHEEM seems to be separable from the concept of Almighty and often indicates an aspect of activity of Allah, the Almighty.

According to the context of the verses, the attributes  Ar-Rahmaan and Ar-Raheem can be rendered in different ways in the light of what has been given above.

Ar-Rahmaan in the Quran appears in the following verses: [1:1, 1:3, 2:163, 13:30, 17:110, 19:18, 19:26, 19:44, 19:45, 19:58, 19:61, 19:69, 19:75, 19:78, 19:85, 19:87, 19:88, 19:91, 19:92, 19:93, 19:96, 20:5, 20:90, 20:108, 20:109, 21:26, 21:36, 21:42, 21:112, 25:26, 25:59, 25:60, 25:60, 25:63, 26:5,  27:30, 36:11, 36:15, 36:23, 36:52,  41:2, 43:17, 43:19, 43:20, 43:33, 43:36, 43:45, 43:81, 50:33, 55:1, 59:22, 67:3, 67:19, 67:20, 67:29, 78:37, 78:38] [total ~57 times]

Ar-Raheem in the Quran appears in the following verses: [1:1, 1:3, 2:37, 2:54, 2:128, 2:143, 2:160, 2:163, 2:173, 2:182, 2:192, 2:199, 2:218, 2:226, 3:31, 3:89, 3:129, 4:16, 4:23, 4:25, 4:29, 4:64, 4:96, 4:100, 4:106, 4:110, 4:129, 4:152, 5:3, 5:34, 5:39, 5:74, 5:98, 6:54, 6:145, 6:165, 7:153, 7:167, 8:69, 8:70, 9:5, 9:27, 9:91, 9:99, 9:102, 9:104, 9:117, 9:118, 9:128, 10:107, 11:41, 11:90, 12:53, 12:98, 14:36, 15:49, 16:7, 16:18, 16:47, 16:110, 16:115, 16:119, 17:66, 22:65, 24:5, 24:20, 24:22, 24:33, 24:62, 25:6, 25:70, 26:9, 26:68, 26:104, 26:122, 26:140, 26:159, 26:175, 26:191, 26:217, 27:11, 27:30, 28:16, 30:5, 32:6, 33:5, 33:24, 33:43, 33:50, 33:59, 33:73, 34:2, 36:5, 36:58, 39:53, 41:2, 41:32, 42:5, 44:42, 46:8, 48:14, 49:5, 49:12, 49:14, 52:28, 57:9, 57:28, 58:12, 59:10, 59:22, 60:7, 60:12, 64:14, 66:1, 73:20] {total ~ 115 times}

Others Attributes of Allah having the root R-H-M are:

Zu-al-Rahmah (i.e. the Lord of beneficence) [6:133,  6:147, 18:58]

Arham-Ar-Rahimeen [7:151, 12:64, 12:92, 21:83]

Khair-ur-Rahimeen [23:109, 23:118]

People on Whom Allah bestows His (Special) Rahmat [i.e. paradisiacal life in this world and the Hereafter]

There are several verses of the Quran [e.g 2:105, 3:74, 12:56, 17:54, 29:21, 42:8, 48:25, 76:31] which are usually interpreted as "Allah grants Rahmat Whom He Wills". These verses can also be interpreted as, "Allah grants Rahmat Whoever wills to have it". Either interpretation begs a question.

If "Allah grants Rahmat Whom He Wills", then question is whether Allah selects people randomly or (dare I say) blindly to grant Rahmat or Does He have any criteria for this i.e. Does Allah's Will follow any criteria defined, of course, by Allah Himself or not?. OR if "Allah grants Rahmat Whoever wills to have it", then question is whether JUST WILLING to have Rahmat is enough or one has to fulfil some criteria? Indeed the study of the Quran makes very clear that there are certain criteria according to which Allah grants his (special) Rahmat.

There is no doubt that Allah is the Lord of All-encompassing beneficence and He has treasures of Rahmat [38:9]; but His punishment cannot be averted from Mujrimeen [6:147] or Zalimeen i.e. those who do not put things in their due place; who act unjustly, injuriously, tyrannically, or harmfully [42:8, 76:31].

There is no doubt that Allah has ordained Rahmat on Himself [6:12] and His Rahmat encompasses all things (40:7) but He will ordain it for those who guard themselves against the inevitable harmful consequences of violating His Commands by carefully abiding by His Guidance; who establish the system of Zakaat and have convictions in His Communications [7:156]

Allah says to His Servants who have acted extravagantly against their own souls,  not to despair of His Rahmah [39:53] but along with it He also tells us the criteria according to which His Rahmah can be attained. 

In the following, some of the characteristics of people on whom He bestows His (special) Rahmah are given:

Those who do not hasten to do evil and seek Allah's Magfarat [27:46]

Those who show patience, endurance, equanimity and adherence to the Laws of Allah in harm, injury, mischief damage, poverty, bodily affliction, distress, lack of means of subsistence, misfortune, calamity, fear, hunger, a state of pressing want, loss of money, loss of life or loss of fruits of their toil; those who steadily adhere to the statutes of Quran; those who maintain constancy with Allah; those who say, "We are for Allah, dedicated to His Cause and every step of ours will advance in the Direction shown by Him." [2:155-157]

Those who emigrate in the cause of Allah and exert their utmost power, efforts, endeavours and abilities, in obedience of Allah, in contending with tyranny, injustice, wrongdoings, transgression, and devil, with their lives (61:11, 49:15, 9:88, 9:81, 9:44, 9:41, 9:20, 8:72, 4:95), their wealth (61:11, 49:15, 9:88, 9:81, 9:44, 9:41, 9:20, 8:72, 4:95) and the Quran (25:52) [2:218, 4:95-96, 9:20-21]

Those whose faces will lit up on the day of judgement because they did not divided into sects nor they differed among themselves [3:105-107]

 Those who obey Allah and/i.e. His Messenger [3:132]

Those who are slain or die in the cause of Allah [3:157]

Those who believe in Allah and hold fast to Him (i.e. His Commands) [4:175]

Those who have conviction in the Message of Allah (and abide by it); those who commit a bad deed (only) out of ignorance, and then repent and make amends  [6:54]

Those who follow the Book that He has revealed and guard themselves against the inevitable harmful consequences of violating His Commands by carefully abiding by His Guidance [6:155, 7:63, 36:45, 49:10, 57:28]

Those who have conviction in His Book [7:52, 7:72, 7:203, 10:57, 12:111, 16:64, 17:82, 27:77, 29:51, 45:20]

Those who submit to (the Commands contained in) His Book [16:89]

Those who, When the Qur’an is read, listen to it with full attention, and listen to it silently [7:204]

Those who are Mohsineen [7:56, 12:56, 31:3]

Those who enjoin the doing of what is Right (according to the Quran) and forbid the doing of what is Wrong (according to the Quran) ; who help establish the  Salaat, and set up the Just Economic Order of Zakat ; who obey Allah and/i.e. His Messenger [9:71, 24:56]

Those who believe in Allah and the Hereafter and spend in the cause of Allah [9:99]

Those who do deeds of righteousness [21:75, 21:86, 45:30]

But those  who err or deviate from the straight path or lose the right way [15:56] and those who deny, reject or fall short in abiding by Allah’s Messages and deny meeting with Him [29:23] shall remain despaired from His mercy.

"And sufficient is your Lord as a Guide..." Was Prophet Muhammad sent as a guidance for the people?

                                                      In the Name of Allah, the Beneficient, the Most Merciful

"And sufficient is your Lord as a Guide..."  Surah 25:3

The Arabic word for guidance is hidayat from the root h-d-y which leads to the following meanings:

To direct or guide to the way

To direct aright

To cause to take or follow the right way or course or direction

hadyun = A way, course, method, mode, or manner of acting, or conduct or proceeding or the like = conduct, mode of life, manners = a good way = a calm or placid deportment = calmness or placidity or deportment

Al-Haadi

The One Who directs to the right way

The One Who causes to take or follow the right course

The One Who guides to the right conduct, mode of life or manners of living or deportment

Al-Mahdi

The one who is directed (by Allah) (to the right way, course, conduct, mode of life or manners of living or deportment)

Hadya(tun)

A present; a thing given to others as a token of courtesy or honour<

Huwa ala huda = "He is following a right direction or follows a right right direction"

Ihtada = "He became rightly directed, followed a right direction or went aright" = he continued to be rightly directed or to follow a right direction = he sought to be rightly directed or to follow a right direction

Al-Huda

Al-Quran; the Guidance from Allah [72:13]

Allah has taken the responsibility to guide

Verily, it is upon us to guide [92:12]

And upon Allah is (the responsibility) to guide to the way...[16:9]<

Allah guides those who turn to Him [13:27]

Our Lord is the One who granted everything its constitution / composition / existence and its guidance [20:50]

...There has surely come to them the Guidance from their Lord [53:23]

Surely, we have shown (man) the way...[76:3]

He guides to the way [33:4]

Whoever holds fast to Allah will be guided to the straight path [3:101]

Allah's Guidance is The Guidance

Say: "Allah's guidance is The Guidance" [2:120, 3:73, 6:71]

Allah's guidance is in the Quran

This (Quran) is a guidance...[45:11]. It is The Guidance [72:13]

Quran is a guidance that is meant to be for the whole mankind [2:185] 

It becomes a beneficial guide only for those who believe in it [hudan warahmatunlilmu/mineena] [27:77,7:52, 41:44] and who (wish to) lead a goodly life (muhsineen) [31:3]

It guides the believers as well as gives them glad tidings for a better life in this world and the hereafter [Hudan wabushra lilmu/mineena] [27:2]

It guides to the mode of life of those who preserve themselves from the perils (of this life and the Hereafter) [hudan lilmuttaqeena] [2:2]

...It guides to The Truth and the Path that is straight, undeviating, even and balanced [46:30]

It guides to the Rectitude, the right way or the right course...[72:2]

it guides to the path of the Almighty, the Most Praiseworthy [34:6]

it guides to the path that is most stable and balanced [17:9]

Benefits of following Allah's Guidance

...When guidance comes to you from Me, anyone who would follow My guidance will never go stray nor will fall into misery [20:123]

...when guidance comes to you from Me, those who will follow My guidance, there shall come upon them no fear, nor shall they grieve [2:38]

All human beings seek tranquility and peace of mind, searching for ways and means for attaining real mental satisfaction. But the question is how is it obtained really?

   In the Name of Allah, the Beneficient, the Most Merciful

All human beings seek tranquility and peace of mind, searching for ways and means for attaining real mental satisfaction. But the question is how is it obtained really?

The Quran has associated tranquility and peace of mind with the fulfillment of physical needs[1].

One cannot have mental satisfaction unless one’s basic physical needs are fully met. Allah sets forth, in the Quran, the example of a city which enjoyed perfect peace and tranquility and means of sustenance were coming to it in abundance from every quarter[2].

Here, Allah has mentioned tranquility and peace along with ‘means of sustenance’ and has contrasted tranquility with ‘hunger’ or ‘emptiness of the belly’[3].

In Sura Ar-Rad verse 28, Allah says that being mindful of His Laws & Commands ensures the tranquility of the hearts.

“Whoever turns away from His Laws & Commands, his means of subsistence will be restricted”[4].

Here again, there is a connection between means of subsistence and the tranquility of the hearts.

Although fulfillment of one’s basic physical needs is important for having a real peaceful and tranquil mind, Allah has warned in the Quran that those who content themselves only with the petty delights of the worldly life and do not look beyond it, and neglect Allah’s Messages, their abode will be the Fire[5].

Allah says,

“Woe unto him whose efforts revolve around gathering (merely) material possessions and counting them; thinking as if his wealth will help him live forever! Nay, he will be flung intoalhutamati; that is the fire ignited by Allah, the flames of which engulf the hearts. [6]”

Besides, Allah says,

“The mutual rivalry for accumulating (more and more wealth and other worldly gains) diverts you (from the real purpose of your life), till such time that you reach your graves" [7].

So there has to be a balance between meeting one’s basic physical needs and indulging in the race of accumulating wealth and worldly possessions for their own sake.

The Quran not only mentions the tranquility or peace of mind related just to the fulfilment of physical or material needs but it also alludes to the mental satisfaction that comes after intellectual contentment and removal of psychological perplexities - after getting answer to the “how?” question and not just staying content with the answers to the “what?” and “who?” questions. It reminds of Abraham who said to his Lord, "My Sustainer, show me how You revive the dead." Allah said, "Do you not believe?" Abraham said, "Yes I do, but I wish to reassure my heart. [8]"

So in order to have a reassured heart devoid of any doubt or perplexity, it is important to have the “how?” questions satisfactorily answered. That is, it is not only important to know what are Allah’s Laws but it is also necessary to know how  these Laws work. This is the way of Abraham, the way wherein, Allah says, is an excellent example for us to follow [9].

In summary, it can be said that the tranquility and peace of mind comes through being mindful of Allah’s Laws and Commands (which is not just knowing what His Laws are but also understanding how His Laws work) and then living by His Laws and Commands. By doing so, not only our physicals and material needs shall be met but we shall also achieve psychological and intellectual contentment.

However, Allah tells those who have attained tranquility and peace of mind by following His Laws, that they cannot enter the blissful society of Jannah individually but through collective living by joining the group of people who are obedient to Allah[10]. 

[1] Al-Quran, Sura Al-Maeda (5) verses 112-113: 

When the disciples said, “O Jesus, son of Mary! Could thy Sustainer send down unto us a repast from heaven?" [Jesus] answered: "Guard yourself [against the inevitable consequences of violating the laws and command] of Allah [by careful observance], if you are [truly] believers!" Said they: "We desire to partake thereof, so that our hearts might be set fully at rest, and that we might know that thou hast spoken the truth to us, and that we might be of those who bear witness thereto!"

[2] Al-Quran, Sura An-Nahal (16): verse 112

[3] Al-Quran, Sura An-Nahal (16): verse 112 (compare the words aljooAAi and mutma-innatan in the verse)</span> 

[4] Al-Quran, Sura Ta-Ha (20) : verse 124

[5] Al-Quran, Sura Yunus (10): verses 7-8.

[6]Al-Quran, Sura Al-Humaza (104): verses 1-7

[7] Al-Quran, Sura At-Takathur (102): verses 1-2

[8] Al-Quran, Sura Al-Baqara (2): verse 260

[9] Al-Quran, Sura Al-Mumtahina (60) : verse 4

[10] A-Quran, Sura Al-Fajr (89): verse 27-30

Reference:

http://www.quranicteachings.co.uk/tranquility.htm

[Some of the lessons learnt from Quran that apply to our general living]

 [Some of the lessons learnt from Quran that apply to our general living]

1. Respect and honour all human beings irrespective of their religion, colour, race, sex, language, status, property, birth, profession/job and so on [17/70]

 

2. Talk straight, to the point, without any ambiguity or deception [33/70]

 

3. Choose best words to speak and say them in the best possible way [17/53, 2/83]

 

4. Do not shout. Speak politely keeping your voice low. [31/19]

5. Always speak the truth. Shun words that are deceitful and ostentatious [22/30]

 

6. Do not confound truth with falsehood [2/42]

 

7. Say with your mouth what is in your heart [3/167]

 

8. Speak in a civilised manner in a language that is recognised by the society and is commonly used [4/5]

 

9. When you voice an opinion, be just, even if it is against a relative [6/152]

 

10. Do not be a bragging boaster [31/18]

 

11. Do not talk, listen or do anything vain [23/3, 28/55]

 

12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]

 

13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].

14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].

15. Do not be contemptuous or arrogant with people [31/18]

 

16. Do not walk haughtily or with conceit [17/37, 31/18]

 

17. Be moderate in thy pace [31/19]

 

18. Walk with humility and sedateness [25/63]

 

19. Keep your gazes lowered devoid of any lecherous leers and salacious stares [24/30-31, 40/19].

 

20. If you do not have complete knowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]

 

21. When you hear something malicious about someone, keep a favourable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]

 

22. Ascertain the truth of any news, lest you smite someone in ignorance and afterwards repent of what you did [49/6]

 

23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].

 

24. Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet [p.b.u.h] was asked to keep praying, "O My sustainer! Advance me in knowledge." [20:114]

 

25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].

 

26. Do not make mockery of others or ridicule others [49/11]

 

27. Do not defame others [49/11]

 

28. Do not insult others by nicknames [49/11]

 

29. Avoid suspicion and guesswork. Suspicion and guesswork might deplete your communal energy [49/12]

 

30. Spy not upon one another [49/12]

 

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31. Do not backbite one another [49/12]

 

32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]

 

33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]

 

34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]

 

35. Treat kindly

-Your parents

-Relatives

-The orphans

-And those who have been left alone in the society [4/36]

 

36. Take care of

-The needy,

-The disabled

-Those whose hard earned income is insufficient to meet their needs

-And those whose businesses have stalled

-And those who have lost their jobs. [4/36]

 

37. Treat kindly

-Your related neighbours, and unrelated neighbours

-Companions by your side in public gatherings, or public transportation. [4/36]

 

38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]

 

39. Be nice to people who work under your care. [4/36]

40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].

 

41. Do not expect a return for your good behaviour, not even thanks [76/9]

 

42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]

 

43. Do no try to impress people on account of self-proclaimed virtues [53/32]

 

44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]

 

45. Correct yourself and your families first [before trying to correct others] [66/6]

 

46. Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends [6/54, 3/134]

 

47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquillity and comfort to people [3/134]

 

48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]

 

49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]

 

50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation [4/140]

 

51. Do not be jealous of those who are blessed [4/54]

 

52. In your collective life, make rooms for others [58/11]

 

53. When invited to dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]

 

54. Eat and drink [what is lawful] in moderation [7/31].

 

55. Do not squander your wealth senselessly [17/26]

 

56. Fulfil your promises and commitments [17/34]

 

57. Keep yourself clean, pure [9/108, 4/43, 5/6].

 

58. Dress-up in agreeable attire and adorn yourself with exquisite character from inside out [7/26]

 

59. Seek your provision only by fair endeavour [29/17, 2/188]

 

60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188]