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Note: This is a very long reflection. It is very comprehensive. Do not be dismayed. It is here for a reason and understood it could take quite a while to work with.
With the exception of this page, all the rest of the "reflection" pages are much shorter and contain two commentaries on a single attribute of the Nameless One. This contains three commentaries on two names. The use of the commentaries is such that one may read and gain a certain level of general intellectual understanding. From there, if you wish, you may apply it as a practice as outlined on the previous reflection page. The commentaries that follow and appear on subseqent 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 America. It is used by permission of the Jerrahi Order of America. We thank them. The selection and commentary is referenced as "1". The second commentary is from a translation of the writings of Al-Ghazali from about the 12th century. It was published by Daystar Press in Ibadan Nigeria. We are thankful for this work. That is referenced as "2". They provide two different expressions and are complementary. They can be used as starting points. Should you decide to read and/or work with these, please keep in mind that they were written originally with specific audiences in mind. They also reflect the time, attitudes, and conditions existing, so will of course be expressive of that nature - for the sake of communication if nothing else. You may consider some things out of date or too traditional or orthodox for your subjective taste. One thing though that is never out of date is the realization and point of view of the original author. Although some of the wording or approach may seem innapropriate, it would be far more real and active to keep your attention as much as possible attuned to that original point of view than it would be to intellectualize it. If you find that point of view and the breath of the writer, it can lead you far. Please keep in mind that it is experience that is of real value, not the knowlege of fact. On this page, there is also another explanation written and included as part of 2 different types of practices - walk and dance. These were written by and introduced by Samuel Lewis in appoximately 1970. This was copyrighted by the Sufi Islamia Ruhaniat Society in 1975 as part of a larger work, and is used by permission of the author. We thank him. It is referenced as "3". |
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
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
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 Divine Temple. Therefore the use of sacred phrases and words, or the practice of deep meditation before starting, is necessary. For no dance is a Spiritual Dance because it is called that. It does not mean a certain form or technique, nor a ritual, nor something so esoteric that there is no understanding by performers and no communication to audience.
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.
It may also be asked if this is a rigid form, or able to be used as the basis for modulation and improvisation. What must remain is the sacred phrase; this, the sacred phrase, and not the form, is the foundation of development along this line. [My emphasis]3.
[I have not included any other dances, walks, or spins utilizing the Divine Names as foci in this writing. Each one has them, and as through the recitation - either outward, audibly, or on breath, or of the sense - any of these forms can be used to further experience the quality or attribute. It is through application as needed as correctives or for unfoldment, a systematic approach, or through individual instruction that this is best conveyed, so I will only make note that they exist. If the forms are used it is up to those instructing to ensure that they are conveyed in a real and timely manner, in the correct circumstances. Any other use is self-defeating or of limited value.]