Meaning of "Al Rahman"
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Peace be upon you all.
I recently read an article written by a sister who proposed that "Al-Rahman" actually means "The Almighty" and not "The Gracious". I found the article really interesting and found logic in the verses she reference from Sura 19 where Abraham feared his father would receive punishment from "Al-Rahman" and also when Mary sought refuge in "Al-Rahman" from the Spirit who came to her in the form of a man. The contexts of these two verses seem to be pointing towards the power of God rather than the grace or mercy of God.
The "monotheist translation" of the Qur'an uses "The Almighty" as a translation for "Al-Rahman" based on the context, but I have to wonder about the disregarding of the Arabic root, which appears to be used in most cases for the accurate translation of the Qur'an. I understand that over time different, and sometimes incorrect, meanings have been attributed to roots and then applied to the Qur'an. Perhaps "Al-Rahman" is an example of this as the word in this specific form does not appear to occur in the same way "Raheem" does. It seems that "Al-Rahman" has been understood to come from the root "RHM", and people take it as basically another form of "mercy", "beneficence", "compassion", or "grace".
I was wondering if in anyone's study of the Qur'an they have found examples of words where the traditional definitions of roots from lexicons and concordances have been totally off, or at the very least suspect.
If anyone has examples or any thoughts on my example, I would love to hear them.
God bless.
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Peace,
11 in name The God The Powerful The Merciful
Lane wrote his Lexicon in 1863; see context usage
"The Inscription of Abraha" (battle memorial, southern Saudi Arabia)http//www.mnh.si.edu/epigraphy/e_pre-islamic/fig04_sabaean.htm
b kh ya l / r h m n n
with force/strength The Powerful
http//www.mnh.si.edu/epigraphy/figs-stones/large/color_lg_jpeg/fig04_c_lg.jpg
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Peace be upon you all.
I recently read an article written by a sister who proposed that "Al-Rahman" actually means "The Almighty" and not "The Gracious". I found the article really interesting and found logic in the verses she reference from Sura 19 where Abraham feared his father would receive punishment from "Al-Rahman" and also when Mary sought refuge in "Al-Rahman" from the Spirit who came to her in the form of a man. The contexts of these two verses seem to be pointing towards the power of God rather than the grace or mercy of God.
The "monotheist translation" of the Qur'an uses "The Almighty" as a translation for "Al-Rahman" based on the context, but I have to wonder about the disregarding of the Arabic root, which appears to be used in most cases for the accurate translation of the Qur'an. I understand that over time different, and sometimes incorrect, meanings have been attributed to roots and then applied to the Qur'an. Perhaps "Al-Rahman" is an example of this as the word in this specific form does not appear to occur in the same way "Raheem" does. It seems that "Al-Rahman" has been understood to come from the root "RHM", and people take it as basically another form of "mercy", "beneficence", "compassion", or "grace".
I was wondering if in anyone's study of the Qur'an they have found examples of words where the traditional definitions of roots from lexicons and concordances have been totally off, or at the very least suspect.
If anyone has examples or any thoughts on my example, I would love to hear them.
God bless.
Salaam jtc,
I agree with you. Alhamdulillah, I am happy to know that others are also aware of "what alRahmaan is?".
Arabic grammarians think that "alRahmaANI" is double of "R H M" because of their Arabic grammar rules for dual is "ANI" or "AYNI" at the end. But it is clear that it fails at the word alRahmaan, after all grammar is human made and it will surely have lot of contradictions and errors.
AlhamduliAllahi alRahmaani alRaheemi hail
May Allah increase us in knowledge and guide us to His only path pr
mmKhan -
http//haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.%20Tabweeb/00003.%20Ar%20Rehman/2.gif
Ar'Reh'maan Personal Name of Allah, the ExaltedContents
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Rules of Arabic language signify it only as Personal Name.
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Surrender and allegiance is by the Title and/or Personal Name of Master-Lord; not by adjectival names.
2.1 Subject is identified only by the Title-Allah and Personal Name-Ar'Reh'maan of his Lord.
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Creator of a thing is identified and referred only by Title-Allah and Personal Name Ar'Reh'maan.
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Prostration-obeisance is before and for the Person, and not for his traits.
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One is mentioned by Title and Personal Name who adorns the Throne/Seat of Sovereignty and not by adjectival.
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A person makes a promise. Promise-maker finds mention by his title or personal name.
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An agreement, treaty, compact, pact of obligation is with reference to Title or Personal Name.
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Fear is induced by a perceived threat from a specific stimulus-Being or a named object.
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Mention of Permission, Authorization, and Proclamation is always by the Title or Name of the authority.
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People relate a son with Personal Name of the one with whom they relate a son.
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Rules of Arabic language signify it only as Personal Name.
The Nouns in Arabic, whether Proper Nouns or Common Nouns, in their original/default state, as a rule are always "Nominative" or i.e. the last consonant has a vowel sign as is here .
The name is the code, which gives the basic cognition of existence and presence of a thing and person. Hence, name is the introduction for apparent/initial recognition of a thing and person. Cognition of the code/name of a thing or person is the elementary/first step in gaining knowledge about the thing or person. Name of a thing or person gives it or him a vivid distinction from all other things and persons and makes it or him distinguished/identified/definite/isolated and grants ability to others to identify and describe/remember/recall and/or mention-refer it or him to others. The name/code serves as a basis/foundation for others to enquire and study about it to gain further knowledge.
Attributive names/adjectival descriptions give further information, insight and knowledge about the thing or person introduced by a Personal Name. These are complimentary in nature and help to acquaint others about the inner-self of the named object or person/being. Every person and thing/object that exists has two aspects, the one evidently apparent notwithstanding whether or not it is in the range of focus of someone, and the other is the inner-self, hidden, infolded, not apparent but invisibly embedded therein .
The evidently apparent is the reflection of the fact of existence, and its cognition and reference is by the Name. The pursuit-journey of knowledge is from cognition of existence/Name towards knowing and perceiving the inner-self of that which exists and its relationships and equations with all that exists. We cannot have the absolute knowledge of anything and person/being unless we know its/his inner-self , after its cognition, i.e. introductory knowledge of its Name.
Once we know the inner-self, all that is secreted, hidden and its relationships with everything else, we know that thing and Person in near absolute sense. Thereupon, it or He becomes more visible and apparent than the shining Sun in a bright and clear day, even without being physically in visual sight, the aspect of Him. Therefore, we know Him/him with such conviction, which is the absolute-exalted end of the knowledge. This type of knowledge, with reference to personalities, can be attained only about two, Ar'Reh'maan, the Exalted and Muhammad Sal'lallaa'hoalaih'wa'salam-The Mercy Personified, since the of both is quite extensively visible to us all around and through the courtesy of Grand Qur'aan.
Personal Names that introduce and grant cognition of an existing personality, unlike attributive/adjectival names/descriptions, never have duality and plurality. Neither there is any process/phenomenon/rule in the Arabic language for ?feminization? or masculinization of proper nouns/names.
A peculiar and distinguishing feature of Arabic language is that, unlike other languages say English and Urdu in which the adjective comes first-prioritized than the described one, the /the one who is being described/portrayed is always mentioned first followed by the /Adjective. Arabic, the language of our Guide Lord Muhammad Sal'lallaa'hoalaih'wa'salam, is a language of truth and fact. /the one being described/portrayed is mentioned first since he is First in Existence and it is always the who has either inherently and intrinsically the mentioned /adjective, quality, trait, or has acquired/adopted it. Hence, Proper Noun/Personal Name NEVER find a place at a secondary place as an adjective in the Adjectival Phrases.
-Ar'Reh'maan is the Personal Name of Allah. It is unique, exclusive, and unprecedented ; this has no parallel, no dual, no plural, no feminine equivalent. In Grand Qur'aan, it is never placed as second noun of Adjectival Phrase, and nor one will find it in any Arabic literature mentioned as second noun of Adjectival Phrase.
Personal Names are also not the first noun of possessive construction/genitive phrases . They are always second noun in possessive phrases. One will never find the Personal Name of Allah as first noun of possessive construction/genitive phrases.
Ar'Reh'maan Personal Name of Allah, the Exalted
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A peculiar and distinguishing feature of Arabic language is that, unlike other languages say English and Urdu in which the adjective comes first-prioritized than the described one, the /the one who is being described/portrayed is always mentioned first followed by the /Adjective. Arabic, the language of our Guide Lord Muhammad Sal'lallaa'hoalaih'wa'salam, is a language of truth and fact. /the one being described/portrayed is mentioned first since he is First in Existence and it is always the who has either inherently and intrinsically the mentioned /adjective, quality, trait, or has acquired/adopted it. Hence, Proper Noun/Personal Name NEVER find a place at a secondary place as an adjective in the Adjectival Phrases.
& & &
Ma3azAllah!
May Allah protect us and guide us to His true path pr
mmKhan -
& & &
Ma3azAllah!
May Allah protect us and guide us to His true path pr
mmKhanHow biased and third rated psychology people have when there is mention of the leader of humanity with respect. How naive are they!! They forget that Lord is also used for every member of nobility especially in Great Britian.
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How biased and third rated psychology people have when there is mention of the leader of humanity with respect. How naive are they!! They forget that Lord is also used for every member of nobility especially in Great Britian.
Now the evidence comes from Great Britian... Well done!
6164
6164 Say, "Is it other than Allah I should desire as a lord while He is the Lord of all things? And every soul earns not except against itself, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ."1936
1936 And indeed, Allah is my Lord and your Lord, so serve Him. That is a straight path.May my Lord Allah protect us and guide us to His only path pr
mmKhan -
Quote from Mazhar on Today at 023700 AM
How biased and third rated psychology people have when there is mention of the leader of humanity with respect. How naive are they!! They forget that Lord is also used for every member of nobility especially in Great Britian.Now the evidence comes from Great Britian... Well done!
6164
6164 Say, "Is it other than Allah I should desire as a lord while He is the Lord of all things? And every soul earns not except against itself, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ."1936
1936 And indeed, Allah is my Lord and your Lord, so serve Him. That is a straight path.May my Lord Allah protect us and guide us to His only path pr
mmKhanSarcasm is also based on third rated translations in English.
"Rabb" when used for Allah the Exalted should be used with connotations, atleast through a phrase "The Sustainer Lord". Otherwise rabb can be used for any person having authority and playing leading or commanding role. The Messenger of Allah the Exalted used it for a person of authority not for Allah the Exalted,
012.050
YUSUFALI So the king said "Bring ye him unto me." But when the messenger came to him, (Joseph) said "Go thou back to thy lord,
PICKTHAL And the king said Bring him unto me. And when the messenger came unto him, he (Joseph) said Return unto thy lord
SHAKIR And the king said Bring him to me. So when the messenger came to him, he said Go back to your lordThere is no guidance for hearts that nurture bias against the Messenger of Allah the Exalted, that when someone uses word "lord" with him it becomes irking for them.
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Sarcasm is also based on third rated translations in English.
"Rabb" when used for Allah the Exalted should be used with connotations, atleast through a phrase "The Sustainer Lord". Otherwise rabb can be used for any person having authority and playing leading or commanding role. The Messenger of Allah the Exalted used it for a person of authority not for Allah the Exalted,
012.050
YUSUFALI So the king said "Bring ye him unto me." But when the messenger came to him, (Joseph) said "Go thou back to thy lord,
PICKTHAL And the king said Bring him unto me. And when the messenger came unto him, he (Joseph) said Return unto thy lord
SHAKIR And the king said Bring him to me. So when the messenger came to him, he said Go back to your lordThere is no guidance for hearts that nurture bias against the Messenger of Allah the Exalted, that when someone uses word "lord" with him it becomes irking for them.
If you know the meaning of RABB, you would have not quoted this aayat.
Anyways, I can also say something like Yousuf that be happy with YOUR Rabb Muhammad and I will be happy with my RABB Allah alone.
I am not of those who associate others with Allah
May Allah guide us to His true path pr
mmKhan -
Sarcasm is also based on third rated translations in English.
"Rabb" when used for Allah the Exalted should be used with connotations, atleast through a phrase "The Sustainer Lord". Otherwise rabb can be used for any person having authority and playing leading or commanding role. The Messenger of Allah the Exalted used it for a person of authority not for Allah the Exalted,
012.050
YUSUFALI So the king said "Bring ye him unto me." But when the messenger came to him, (Joseph) said "Go thou back to thy lord,
PICKTHAL And the king said Bring him unto me. And when the messenger came unto him, he (Joseph) said Return unto thy lord
SHAKIR And the king said Bring him to me. So when the messenger came to him, he said Go back to your lordThere is no guidance for hearts that nurture bias against the Messenger of Allah the Exalted, that when someone uses word "lord" with him it becomes irking for them.
If you know the meaning of RABB, you would have not quoted this aayat.
Anyways, I can also say something like Yousuf that be happy with YOUR Rabb Muhammad and I will be happy with my RABB Allah alone.
I am not of those who associate others with Allah
May Allah guide us to His true path pr
mmKhanSo you are not Mushrik since you do not use word "lord" for anyone else than Allah the Exalted; and others who do it are otherwise.
This absolutely stupid understanding is only because of lack of knowlege of Arabic. The word "rabb" is a relational word and the semantic field where it is used will determine its nature.Look the father of Muslims using this word who was always a stauch Monotheist.
006.076
YUSUFALI When the night covered him over, He saw a star He said "This is my Lord."
PICKTHAL When the night grew dark upon him he beheld a star. He said This is my Lord. -
So you are not Mushrik since you do not use word "lord" for anyone else than Allah the Exalted; and others who do it are otherwise.
This absolutely stupid understanding is only because of lack of knowlege of Arabic. The word "rabb" is a relational word and the semantic field where it is used will determine its nature.Look the father of Muslims using this word who was always a stauch Monotheist.
006.076
YUSUFALI When the night covered him over, He saw a star He said "This is my Lord."
PICKTHAL When the night grew dark upon him he beheld a star. He said This is my Lord.Quotation of this aayat ???? wow Just to prove that you are correct on using word Lord for Muhammad?
You are really funny. May Allah protect us.
mmKhan
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I very quickly skimmed through the discussion here, but I think it has gone off-topic. Here is my understanding. I may of course be wrong, if so, please correct me and explain to me what the terms Rahman and Rahim really mean. Thank you.
The Qur'anic source I am using here is from the Muhammad Asad English translation of the Qur'an.
His translation "In the Name of God, The Most Gracious, The Dispenser of Grace..."Let's go through the meanings of the word 'Grace', and why I feel that 'Grace' is the best word to use in translating 'Rahman' and 'Rahim'.
His translation "Both the divine epithets
rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion",
"loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic
scholars have endeavoured to define the exact shades of meaning which differentiate the two
terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn
al-Qayyim (as quoted in Manar I,4 the term rahman circumscribes the quality of abounding
grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses
the manifestation of that grace in, and its effect upon, His creation - in other words, an
aspect of His activity."Many translations use "Most Beneficent" "Most merciful" "Most compassionate" etc...
Let us explore the meanings of the word 'Grace', mainly its synonyms...
Synonyms of 'Grace' Mercy, Compassion, Loving Tenderness, Kind (or polite), .................... All of these words come together in one word "Grace". In other words, the definition of Grace are all the definitions of these words.
Synonyms of 'Dispenser' Giver, Provide, Bestower, etc...
If you understand the English language, then these synonyms should suffice as a basic definition of the words 'Grace' and 'Dispenser'.
In the Name of ALLAH, The Most Forgiving
The Most Kind
The Most Polite
The Most Compassionate
The Most MercifulThe Most Gracious
The Dispenser/Giver/Bestower of Grace"In the Name of God, The Most Gracious, The Dispenser of Grace".
Peace
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Peace be upon you all.
I recently read an article written by a sister who proposed that "Al-Rahman" actually means "The Almighty" and not "The Gracious". I found the article really interesting and found logic in the verses she reference from Sura 19 where Abraham feared his father would receive punishment from "Al-Rahman" and also when Mary sought refuge in "Al-Rahman" from the Spirit who came to her in the form of a man. The contexts of these two verses seem to be pointing towards the power of God rather than the grace or mercy of God.
The "monotheist translation" of the Qur'an uses "The Almighty" as a translation for "Al-Rahman" based on the context, but I have to wonder about the disregarding of the Arabic root, which appears to be used in most cases for the accurate translation of the Qur'an. I understand that over time different, and sometimes incorrect, meanings have been attributed to roots and then applied to the Qur'an. Perhaps "Al-Rahman" is an example of this as the word in this specific form does not appear to occur in the same way "Raheem" does. It seems that "Al-Rahman" has been understood to come from the root "RHM", and people take it as basically another form of "mercy", "beneficence", "compassion", or "grace".
I was wondering if in anyone's study of the Qur'an they have found examples of words where the traditional definitions of roots from lexicons and concordances have been totally off, or at the very least suspect.
If anyone has examples or any thoughts on my example, I would love to hear them.
God bless.
peace jtc
you can give me the link from this article stated above??
thank you very much
Salam -
Peace mirjamnur,
Here is the link
http//free-minds.org/al-rahman-al-raheem-most-important-pair
Let me know what you think about it.
It states
The second most important word in the Qur'an, and easily the most commonly misunderstood word, is the attribute-name Al-Rahman.
This too is a misunderstanding. It is NOT attribute. It is the Personal Name of Allah the Exalted as is evident from all its 57 occurrences in the Grand Qur'aan.
Ar'Reh'maan Personal Name of Allah, the Exalted
Contents
-
Rules of Arabic language signify it only as Personal Name.
-
Surrender and allegiance is by the Title and/or Personal Name of Master-Lord; not by adjectival names.
2.1 Subject is identified only by the Title-Allah and Personal Name-Ar'Reh'maan of his Lord.
-
Creator of a thing is identified and referred only by Title-Allah and Personal Name Ar'Reh'maan.
-
Prostration-obeisance is before and for the Person, and not for his traits.
-
One is mentioned by Title and Personal Name who adorns the Throne/Seat of Sovereignty and not by adjectival.
-
A person makes a promise. Promise-maker finds mention by his title or personal name.
-
An agreement, treaty, compact, pact of obligation is with reference to Title or Personal Name.
-
Fear is induced by a perceived threat from a specific stimulus-Being or a named object.
-
Mention of Permission, Authorization, and Proclamation is always by the Title or Name of the authority.
-
People relate a son with Personal Name of the one with whom they relate a son.
-
-
Salaam Mazhar,
To what 'rule of Arabic language' are you referring please?