"Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks." — Holy Qur'an 5:6
Candle Posts :: Motivational Gems for Higher Spiritual Enlightenment
:: Candle Post #98 :: Meaning and Significance of Al-Rahman and Al-Rahim ::
Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful.
Ya Ali Madad and Navroz Mubarak! Navroz is a time for rejuvenation. In the Northern hemisphere, spring activates life in nature and fills one with hope, courage and inspiration. As each one of us exists in the worlds of matter, thoughts, dreams, soul and intellect, it is necessary to assess our performance in each component of our existence.
In this posting, I would like to present the meaning and significance of the two attributes of Allah: Al-Rahman and Al-Rahim. I have taken excerpts from a book entitled 'Ibn al-'Arabi's Metaphysics of Imagination: The Sufi Path of Knowledge', written by William C. Chittick, published by State University of New York Press, Albany, 1989. In this book, Chittick has compiled gems of knowledge from the vast literature of Al-Shaykh al-Akbar, the "Greatest Master", 'Ibn al-'Arabi and given his commentary on each topic. I will augment these comments with some concepts developed on Salman Spiritual.com.
The following gems are extracted from the heading entitled, 'Relief Through Mercy' which spans pages 130-132.
Part 1: Ibn al-Arabi's Gem on the Concept of Mercy
"God says, "My mercy embraces all things." It is either a gratuitous gift or obligatory. There are servants whom it embraces as a property of obligation, and there are others whom it embraces as a property of gratuitous gift. But the root is the divine gratuitous gift, bounty (al-fadl) and bestowal of blessing (al-in'am), since at first was no engendered existence to deserve it. Hence, the very manifestation of engendered existence derives from gratuitous gift. (III 93.25)"
Source: Quoted by W. C. Chittick, p. 130, columns 1 & 2
"Mercy (rahma) can be divided into two basic kinds, referred to in the formula, "In the name of God, the All-Merciful (al-Rahman), and All-Compassionate (al-Rahim)". The terms All-Merciful and All-Compassionate both derive from the word rahma. The first kind of mercy (from the attribute al-Rahman), known as essential (dhatiyya) mercy or the mercy of free gift (al-imtinan, al-minna) is all inclusive ('amma), since no existent thing is excluded from it. God bestows it upon all creatures without distinction. "Existence itself is mercy for every existent thing" (II 281.27).
The second kind (from the attribute al-Rahim), known as mercy of obligation (wujub) is specific (khassa), since its bestowal becomes obligatory for God only in the case of certain servants who come to deserve it. Both kinds of mercy are referred in the Koranic verse, "My mercy [in the all-inclusive sense] embraces all things, but I shall prescribe it [in the specific sense] for those who are god-fearing and pay the alms, and those who have faith in Our signs, those who follow the Messenger' (Holy Qur'an 7:156)"
Source: W. C. Chittick's insight into Ibn al-Arabi's knowledge gem, p. 130, column 1
In order to gather the charcoal and lighting fluid of our personal spiritual world, one has to practise our faith with conviction by attending Jamat Khana regularly, submitting dasond, saying three Duas on time, practising bandagi (luminous prayer), reciting angelic salwats, performing abundant dhikr, performing volunteer service, balancing din and duniya, and being absolutely ethical. When all the components of the above package of activities are accumulated in sufficient quantity, then the attribute of al-Rahim has to oblige by throwing a spiritual match to illumine the soul. Thus, the whole process of receiving the mercy from al-Rahim is meritocratic. This mercy is not a free gift but it is achieved through hard work, absolute submission and utmost humility. This is the reason why the Prophets, Pirs and great mumins performed intense supplication on the top of all the above mentioned activities for the mercy of al-Rahim. This is also the deeper understanding of the phrase 'faith of conviction'. This has been demanded from us by Noor Mowlana Hazar Imam in his firman made in London, England in 1994.
The Idd-e-Navroz card developed by Al-Waez Rai Amiraly Amlani in 2001 is a strong reminder for the need of balance between the physical, spiritual and intellectual components of our existence. Obviously, the search for Light (Noor), the highest form of Intellect, should be our top priority. May you be blessed with success in all components of your existence. Ameen.
Links to Past Navroz Cards:
Ya Ali, Ya NOOR Mowlana Shah Karim Al-Hussaini Hazar Imam, create Sunshine in our hearts, light in our foreheads, and bless us all with the inner vision of the Truth!
Ya Ali, Ya NOOR Mowlana Shah Karim Al-Hussaini Hazar Imam, grant the global Jamat luminous (noorani) and spiritual (ruhani) tayid (help) to advance materially, spiritually and intellectually. Ameen.
Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)
Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Saturday, March 12, 2011
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Gujrati text, English transliteration and translation, and mp3 audio tracks for 10 projects from Anant Akhado, Ana(n)t nâ Nav Chhugâ and Moti Vênti granths. Customize your own dates.
Enlightenment Norms :: Imam Mustansir bi'l-laah II's (a.s.)
Balance between Din & Duniya :: Foundational advices of Noor Mowlana Murtaza Ali (a.s.)