Rahmat
The basic meaning of rahmat is softness and leniency. It also means a free gift which would compensate for one’s visible or invisible shortcomings, at the right time. In English translations the concept of rahmat is often confused with the Christian concept of mercy. According to the Christian point of view, God is mercy, God is love. God has sent his son to die on the cross, so that his blood pays as a ransom for the sins of humanity. Every human child carries the burden of sin which was committed by Adam and Eve; no amount of good deeds can remove the stain of original sin. The only way to salvation is belief in redemption through Jesus Christ.
The Quranic concept of mercy is unique. First of all, it declares that nobody is responsible for the wrongdoings of anybody else. Every human child is born with a clean slate, with potentialities which he can develop in good or evil ways. If one puts his finger in fire it will burn; it is the law. The mercy is that Allah has created many herbs which can heal the pain of the burn and restore the finger to health.
The way Allah nurtures and fosters humanity is illustrated by the example of a mother’s womb (reham), which exhibits softness, warmth, and flexibility while a baby is safely growing in it. Another meaning of rahmat is a free gift which replenishes all external and internal needs and helps in the development and growth, like a baby in a mother’s womb. All the words which are conjugated from ra ha meem relate to softness and kindness.
The two attributes of Allah which are mentioned again and again in the Quran are rahmat and rabubiyyat. Every surah in the Quran starts with rahman and rahim; moreover, these words rahman and rahim are repeated approximately one hundred and fifty times in the Quran, but it is only one of Allah’s attributes. God is not only mercy; He is much more. By describing all His attributes, the Quran presents a perfect, realistic, and unique image of Allah.
Every surah in the Quran starts with the words rahman and rahim; although they look almost the same, there is a delicate difference between them. These words correspond to different stages of evolution. According to Arabic grammar, rahim (at the scale of f'aeel) means one who provides nourishment in the normal course of growth and development, and rahman (at the scale of f’ulan) means one who provides nourishment in abundance and manifold in an emergency. In fact, Allah’s rahmat, which shows kindness, is a phase in the nourishment of humanity.
Allah created all necessities for human existence, such as water, light and air before humanity’s appearance on the earth. Human beings are a step higher on the scale of evolution; they need guidance for the development of their personality (nafs). Rain from the sky is a great example of both physical and personality (nafs) nourishment. Rain awakens the dry land to life; in the same way, the revelation provides nourishment for nafs by introducing values. In 4:174 it is written that “Allah has sent clear reasons; He has kindled a bright light for humanity; all those who believe in Allah, depend and stick to the Quran, He will show rahmat and fazal for them; and guide them to a straight path.”
Allah has given freedom of choice to human beings, and He never interferes with it; He has devised two different ways of imparting guidance to humans and other creations. The other creations know instinctively how to spend their lives, but humans are shown different options, and they are free to make choices; therefore, messengers are sent to them.
The messengers of God are rahmat. Allah has sent messengers to human beings to show them the balanced way of life. All these messengers raised their voices for those whose voices were not heard—oppressed and downtrodden people. All of them were given books, with instructions as to the right path. “The Quran and Mohammad are rahmat for all humanity”. Allah has completed His message in the Quran; has taken the responsibility to keep it unadulterated and safe to give the guidance” (21:107).
The basic meaning of rahmat is softness and leniency. It also means a free gift which would compensate for one’s visible or invisible shortcomings, at the right time. In English translations the concept of rahmat is often confused with the Christian concept of mercy. According to the Christian point of view, God is mercy, God is love. God has sent his son to die on the cross, so that his blood pays as a ransom for the sins of humanity. Every human child carries the burden of sin which was committed by Adam and Eve; no amount of good deeds can remove the stain of original sin. The only way to salvation is belief in redemption through Jesus Christ.
The Quranic concept of mercy is unique. First of all, it declares that nobody is responsible for the wrongdoings of anybody else. Every human child is born with a clean slate, with potentialities which he can develop in good or evil ways. If one puts his finger in fire it will burn; it is the law. The mercy is that Allah has created many herbs which can heal the pain of the burn and restore the finger to health.
The way Allah nurtures and fosters humanity is illustrated by the example of a mother’s womb (reham), which exhibits softness, warmth, and flexibility while a baby is safely growing in it. Another meaning of rahmat is a free gift which replenishes all external and internal needs and helps in the development and growth, like a baby in a mother’s womb. All the words which are conjugated from ra ha meem relate to softness and kindness.
The two attributes of Allah which are mentioned again and again in the Quran are rahmat and rabubiyyat. Every surah in the Quran starts with rahman and rahim; moreover, these words rahman and rahim are repeated approximately one hundred and fifty times in the Quran, but it is only one of Allah’s attributes. God is not only mercy; He is much more. By describing all His attributes, the Quran presents a perfect, realistic, and unique image of Allah.
Every surah in the Quran starts with the words rahman and rahim; although they look almost the same, there is a delicate difference between them. These words correspond to different stages of evolution. According to Arabic grammar, rahim (at the scale of f'aeel) means one who provides nourishment in the normal course of growth and development, and rahman (at the scale of f’ulan) means one who provides nourishment in abundance and manifold in an emergency. In fact, Allah’s rahmat, which shows kindness, is a phase in the nourishment of humanity.
Allah created all necessities for human existence, such as water, light and air before humanity’s appearance on the earth. Human beings are a step higher on the scale of evolution; they need guidance for the development of their personality (nafs). Rain from the sky is a great example of both physical and personality (nafs) nourishment. Rain awakens the dry land to life; in the same way, the revelation provides nourishment for nafs by introducing values. In 4:174 it is written that “Allah has sent clear reasons; He has kindled a bright light for humanity; all those who believe in Allah, depend and stick to the Quran, He will show rahmat and fazal for them; and guide them to a straight path.”
Allah has given freedom of choice to human beings, and He never interferes with it; He has devised two different ways of imparting guidance to humans and other creations. The other creations know instinctively how to spend their lives, but humans are shown different options, and they are free to make choices; therefore, messengers are sent to them.
The messengers of God are rahmat. Allah has sent messengers to human beings to show them the balanced way of life. All these messengers raised their voices for those whose voices were not heard—oppressed and downtrodden people. All of them were given books, with instructions as to the right path. “The Quran and Mohammad are rahmat for all humanity”. Allah has completed His message in the Quran; has taken the responsibility to keep it unadulterated and safe to give the guidance” (21:107).
