REACTION TO AR-RAHMAN & AR-RAHIM: MEANING MORE THAN JUST COMPASSION

Bismillahirrahmanirrahim

Assalamualaikum warahmatullahi wabarakatuh

Meet again with me, Abu Musa.

Today is midnight, heading towards the early hours of Saturday, May 16, 2025. Returning to the discussion of Ar-Rahman, this time we will react to two videos from a teacher whose voice is familiar to us. Let’s listen:

"…Ar-Rahman is taken from the word rahmah, which means compassion. Through Rahman, everyone receives Allah's compassion; even those who drink alcohol why don't they die right now? Because they still receive Allah's compassion. Likewise, the polytheists, the infidels, animals, beasts, insects, and everything that crawls receive Allah's compassion..."

Link: https://www.youtube.com/watch?v=gFwUlaMD6iU

Okay, that was the first video. The term Ar-Rahman is very familiar to us in daily life, usually paired with another term: Ar-Rahim. We recite them in the phrase Bismillahirrohmanirrohim. Generally, we understand Ar-Rahman as a term meaning "mercy" or "love" given by Allah to all creatures, as stated in the video. That is the general meaning.

Now, we will discuss this from a different perspective. As I mentioned in previous studies, the word Ar-Rahman ends with the letter "nun," making it follow the fa’alan pattern, which functions as an emphasis. This "nun" indicates a state or event that is subject to the objective laws of humanity. It signifies an emphasis on power, dominance, and productivity.

Productivity is the ability to produce something beneficial for the universe, while dominance is the mastery of a stronger party over a weaker one. Thus, Ar-Rahman implies that Allah’s power, dominance, and productivity are vast. For whom? For the universe the heavens, the earth, and everything in between: animals, plants, humans, stars, galaxies, and even microscopic life like cells and bacteria.

This power and productivity do not appear out of thin air; they function through objective laws. We must understand that objective laws are visible and verifiable; there is data and observable structure. In contrast, "subjective" refers to opinions, feelings, and personal empirical experiences emotions and perspectives that cannot be verified or measured scientifically.

Returning to Ar-Rahman: this attribute is subject to the objective laws of the universe. For example, in the galaxy, stars have structures that can be measured and observed. Scientists can predict why galaxies don't collide. Similarly, the moon and sun serve as tools for calculating time. This indicates that Ar-Rahman is a symbol of the existence of the Creator, Allah SWT.

On earth, Ar-Rahman is seen in how Allah provides food. How a seed grows into a tree, which then produces fruit to be utilized by living creatures. This is the evidence of Allah. For humans, this involves "upgrading and updating." Humans can improve themselves, which is proof of Allah through the symbol of Ar-Rahman.

For instance, Allah teaches humans so they can teach others. This has happened since the time of Adam. Through teaching, humans upgraded their clothing from animal skins to spun wool and fabric. They upgraded agricultural tools from stones to hoes and tractors. All of this is beneficial for humanity. Who facilitates this process if not Ar-Rahman?

Change or what Allah calls "halak" is an implication of Ar-Rahman. Therefore, Islam should be a religion that is timeless. When "halak" (change) occurs, Islam must adapt. If we still use outdated methods, we will be left behind. While others are upgrading themselves, many Muslims are still stuck only on matters of fiqh (jurisprudence). This makes me somewhat pessimistic, but hopefully, Allah provides His "subjectivity."

We will discuss Allah’s subjectivity in the second video. Ar-Rahman represents objective laws that are measurable and verifiable. This is reflected in Surah Al-Furqan verse 59:

ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ ٱلرَّحۡمَٰنُ فَسْـَٔلْ بِهٖ خَبِيْرًا

"He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne the Most Merciful (Ar-Rahman), so ask about Him one who is well-informed."

Who are those who "know" Ar-Rahman ? They are the people of knowledge (scientists/scholars), as mentioned in Surah An-Nahl verse 43:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِمۡۖ فَسَۡٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ

"And We sent not before you except men to whom We revealed; so ask those who have knowledge if you do not know.”

If there is a notion that Allah Himself sits on a physical throne, that is a misconception. The Quran confirms that what "resides" or is established on the Throne is Ar-Rahman, as seen in Surah Taha verse 5: "The Most Merciful (Ar-Rahman) above the Throne established." Similar themes appear in Surah Yunus : 3 and Surah Ar-Ra’d: 2. There are at least 8 verses regarding this, and they must be read comprehensively. Ar-Rahman is an Asma (Name/Symbol) of Allah.

Now, let's look at the root word Ro-Ha-Ma. When the "nun" is removed, it relates to subjectivity (Ar-Rahim). Subjectivity is based on personal experience. It cannot be measured or structured like a scientific fact.

For example: Prayer (Du’a). Prayer cannot be quantified or scientifically observed. Each person's experience is different. Rahim represents the Subjectivity of God. Regarding prayer, Allah’s subjectivity manifests as "answering." Some prayers are granted, others are not, because Rahim is God’s subjective choice.

In Surah Al-Mu'minun verse 118 :

وَقُل رَّبِّ ٱغۡفِرۡ وَٱرۡحَمۡ وَأَنتَ خَيۡرُ ٱلرَّٰحِمِينَ

"And say: "My Lord, forgive and have mercy, and You are the Best of the Merciful (Rahimin)."

Usually, Muslims interpret both Rahman and Rahim simply as "Love and Mercy," even though they function differently.

Let's look at the second video reaction:

"What is the difference between Ar-Rahman and Ar-Rahim? Ar-Rahim means Allah gives mercy only to the believers, while Ar-Rahman means Allah gives mercy to all creatures."

Link: https://www.youtube.com/shorts/IneclijF4P4

In Surah Al-Ahzab verse 43, it says:

هُوَ ٱلَّذِي يُصَلِّي عَلَيۡكُمۡ وَمَلَٰٓئِكَتُهُۥ لِيُخۡرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَكَانَ بِٱلۡمُؤۡمِنِينَ رَحِيمٗا

"It is He who has bestowed His mercy upon you and His angels (to seek forgiveness for you), that He may bring you out from darkness into light. And He is the Most Merciful (Rohima) to the believers."

Note the word "Bi" in Bil-Mu'minina. In Arabic, "Bi" can mean "to be one with" or "included." This means Allah's Rahmah is inseparable from the believers.

This differs from the word "Ma" (together with/alongside), as seen in Surah Al-Insyirah verse 6:

إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرٗا

"Indeed, with (ma'a) hardship there is ease."

Here, hardship and ease are separate but accompany each other. But with "Bi" in Bismillah, Allah’s Objectivity and Subjectivity are united with His Essence.

The practical application:

As believers, when we say Bismillahirrahmanirrahim, we must fulfill the Objective Laws (Ar-Rahman) first before expecting the Subjective Grace (Ar-Rahim).

  1. Farmers: Must follow the process of planting (Ar-Rahman) before hoping for a harvest (Ar-Rahim).
  2. Job Seekers: Must apply for jobs (Ar-Rahman) before getting hired (Ar-Rahim).
  3. Traders: Must plan their business and find capital (Ar-Rahman) before expecting profit (Ar-Rahim).

It is incorrect to expect Allah's subjectivity if we ignore His objectivity. Regarding the phrase "Astajib lakum" (I will respond to you), the word "respond" doesn't always mean "yes." It can be "yes" or "no."

Look at history: In the Battle of Badr, 313 Muslims faced 1,000 Quraish. The Prophet prepared objectively (swords, horses, armor). But because the numbers were logically impossible to win, Allah provided His Subjectivity, and they won. However, in the Battle of Uhud, the Muslims felt overconfident. They didn't receive that same Subjectivity at that time and suffered a defeat. Even the Prophet was injured.

This teaches us that we must fulfill the laws of existence (Objectivity) first. Only then do we hope that our efforts are blessed through Allah's Subjectivity.

That is all I can share regarding Ar-Rahman and Ar-Rahim. I hope it is beneficial.

I am Abu Musa.

Wassalamualaikum warahmatullahi wabarakatuh.

@AbuMusa2025

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