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Ar-Rahman, ar-Raheem, ar-Ra’uf: The Entirely Merciful, the Especially Merciful, the Most Kind. Names of Allah Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII All-Encompassing Mercy Her heart felt like it was being ripped apart. She looked around her and could not find him. She started breathing more heavily. The Prophet ﷺ (peace be upon him) describes this scene in a famous hadith (narration) to give us a glimpse into God’s mercy.

This is a universal example, one that most people can understand- the mercy of a mother towards her child. Ar-Rahman Ar-Raheem The first words that begin the journey through the Qur’an are: “In the Name of God, the Entirely Merciful, the Especially Merciful (ar-Rahman, ar-Raheem),” (1:1). Ar-Rahman is the Entirely Merciful whose “All-inclusive mercy gives to both the worthy and unworthy. Tawakkul: Reliance upon Allah. Thinking Well of Allah. How to Achieve Tranquility of the Heart Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX “I am as My servant’s opinion of Me.”

(Bukhari) “Allah subhanahu wa ta`ala (swt) probably hates me. I am so bad; I always mess up. I don’t deserve any good from Allah (swt), and as punishment, I probably will not be given success in my other endeavors.” How many people have felt this way at some point? Unfortunately, when we do this, we attribute human qualities to Allah (swt).

What does this thought process actually tell us about ourselves? Think well of Allah (swt) when embarking on something difficult, even if you fail Finally, he ﷺ met a few youth from Madina who believed in his message. Many people give up in the face of something seemingly impossible. What happens when we are faced with failure? Think well of Allah when you sin. The Entirely Merciful, the Especially Merciful. The Salah Series P art I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII The Sweetness of Al-Fatiha As we discussed before, Al-Fatiha is a conversation between us and Allah subhana wa ta’ala (Glory be unto Him).

It is perhaps when reciting this surah (chapter) that we should have the most khushoo’ (concentration) because we have been told that Allah (swt) responds. What usually happens though is that Surat al-Fatiha is the surah that we have least khushoo’ in because we repeat it so frequently, and this should change. “The Entirely Merciful, the Especially Merciful” (Qur’an 1:3 ). The Entirely Merciful, the Especially Merciful Many people who read Surat al-Fatiha will not know the difference between Ar-Rahman and Ar-Raheem . Glimpses of Mercy. (Mis)knowing Allah. By AbdelRahman Murphy At a program that I recently attended in the Midwest, I asked the audience of 150-plus young men a question that would be telling of the Islamic identity narrative in the west: “How many of you were raised thinking that Allah was angry at you?”

At least 90% of the room, in an unpleasant and uncomfortable manner, raised their hands in the air, confirming one of the worst possible realities that we are facing as Islamic workers in the west: the majority of Muslims, especially youth, see themselves as “Sinners in the Hands of An Angry God.” The problem, as straightforward as it may seem, has far-reaching and complex implications. The most serious aspect, and the one I will address in this short discussion, is the erosion of faith into a sadly apathetic and borderline agnostic relationship between the worshipper and The Only One Worthy of Worship. “Say, “Oh My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Love. The Salah Series Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII Love Khushoo’ in prayer increases as our love for Allah increases.

Think of meeting with someone; when you meet with someone you love, what you feel in your heart is different than when you meet with someone you don’t love. We have mentioned in previous articles that love increases due to the beauty of the person, the character of the person, or what they have done for you; and Allah combines all of these to the maximum degree. Dealings with Allah Ibn Al-Qayyim says we can recognize the Mercy of Allah in how He speaks to His servants gently.

“…O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Knowing. Beauty. The Salah Series Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII The Highest Emotion Today we will go deeper; now that we have a present heart, have understood our words, and having added two emotions, we are going to add one more.

With this emotion, our prayer will feel shorter, yet when we look at how much time we actually spent, we will think, “Did I just spend 10 minutes?” A feeling that Ibn Al-Qayyim describes as “what the competitors compete for… it is nourishment for the soul and the delight of the eyes,” and he also said, “If this feeling leaves the heart, it is as though it is a body with no soul.” Do you know what this emotion is? Love (الحب) And those who believe are stronger in love for Allah. 1. Thinking Well of Allah. Al-Jabbar: Mending the Broken Heart. How to Achieve Tranquility of the Heart Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX In our journey to gain tranquility of the heart, we explored what we need to know when faced with difficult situations.

We need to understand that Allah has told us we will be tested, that these tests are for a reason, and that there will be relief insha’Allah (God willing). When we are worried thinking about the future, we need to work hard but have full trust in Allah that He will not leave us, and we must always think well of Allah because that is what we will find. Yet in certain circumstances we just feel… broken. But isn’t al-Jabbar one of the Names that indicates Majesty and Strength, not Mercy and Beauty? The root of al-Jabbar is ja-ba-ra and has a wide variety of meanings indicating Allah’s strength and majesty, which Sr. Give Us Rest with It, O Bilal. How to Achieve Tranquility of the Heart Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX Before we embark on the next stage of this journey, I want to mention two things.

First, much of what you read here will not be radically new. The reason for that is that Allah (swt) has equipped us with ways to achieve tranquility of the heart, yet we seldom use them in that way. Therefore, these articles will be reminders of tools that we already have. “And remind, for indeed, the reminder benefits the believers.” Secondly, what is different, however, is that this article should be read in light of the things we need to know. Prayer – the Support of Faith How many of us seek refuge in prayer? If we are serious about wanting to achieve tranquility of the heart, we need to start with prayer. Al-Qareeb (the Near One) [13] Al-Bari. The All Knowing, the Most Wise. Names of Allah Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV When learning Allah’s Names, it is important to understand that Allah subhanahu wa ta`ala (exalted is He) is not just one attribute at a time.

Just like if we describe our friend as firm and kind, it doesn’t mean that she is sometimes firm and sometimes kind. She is both at the same time. One attribute does not cancel out the other; rather they work in harmony. So it is important not to compartmentalize Allah’s Names and attributes in that way, but rather to understand Him in a holistic sense.

Today’s two Names are important in that regard, because we can truly better our relationship with Allah (swt) when we understand how these Names relate to His other Names. The first Name is Al-`aleem - the All-Knowing: what is and what could be, what was and what could have been. Coming Alive with Allah’s Names “O Allah! Al-Lateef. Names of Allah Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV Sometimes there is that one moment when someone says something that you need to hear. Perhaps you are sad, and your friend texts you randomly saying, “You know, I really wish you the best,” for no apparent reason. Or you are going through a difficulty and attend a talk, and the sheikh says something that particularly resonates with you—”Sometimes Allah tests you so you will call on Him.”

How did these people know to say these things, to remind you of Allah subhanahu wa ta’ala (may He be glorified and exalted), when they had no idea what you were feeling or going through? That is Allah al-Lateef—He who is Benevolent, Gentle and Subtle with His servants. “Al-Lateef, the Benevolent. In the dictionary, it is frequently defined as gentleness and also as something that is too tiny or too subtle to feel.