Day 6

Hope and Fear of Allah

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Welcome to Be Quranic Day 6, where we take small portions of the Quran daily ,extract practical lessons from it applied into our daily lives so that we can be more Quranic.

Insha 'Allah today we will continue our study of Surat Al -Fatiha we have done Alhamdulillah the first two Ayat Bismillahir Rahmanir Rahim and Alhamdulillahir Rabbil Alameen Insha 'Allah today we will look into Al -Rahmanir Raheem the third Ayat now we've looked briefly into Al -Rahman and Al -Raheem when we studied Bismillahir Rahmanir Raheem the first Ayat today we'll just go slightly deeper into this two beautiful names of Allah now we've looked into how Rahman and Raheem are related to the womb this is an image that Allah wants us to imagine that Allah's relationship with us if you can imagine the love that a mother has to the baby in the womb that the baby in the womb doesn't have to do anything for its survival it is sustained by the mother through the womb so us the creations of Allah we essentially our life is sustained by Allah through his attribute Rahman now when we talk about Rahman we look into a bit of linguistic analysis that any word when you hyperbolicize with an at the end you have Al -Raheem you add an, Rahman you hyperbolicize with that it has certain characteristics one, it has to be extreme when you imagine the love that a mother has for the baby in the womb mom continues to supply everything that the baby needs in order to survive the baby doesn't know the mother yet The baby is not grateful.

In fact, in return, the baby gives the mother back pain, sleepless nights, yet She doesn't complain. She continues to love, she continues to nurture. If you can imagine that kind of relationship, then Push it to the extreme because this is hyperbolic.

Push it to the extreme. That is Allah's love for us, His creations. Rahman. Now One, it is extreme. Number two, it is immediate. It is now. For instance, if you're hungry, jawan is hungry, jawan is Extremely hungry.

Extreme jawan means extremely hungry and hungry now. Another thing also about this unhyperbolic Mubalagha using alif and noon, it is Temporary in terms of a linguistic form. It's not necessarily Permanent.

The situation can change. Now no matter how Jawaan, no matter how hungry you are, the moment you eat a plate or two of food, you no longer be hungry. Hunger sees and changes into a full stomach. So when we talk about Rahman, combining this attribute of this hyperbole, the Alif -Nun hyperbole, we know that Allah's Rahman is extreme.

When someone is extremely hungry, you don't pick and choose what to eat. You eat anything and everything that is in front of you. Even if you are served with something that you do not like, you will eat it because you are just so hungry.

Now, when you are so loving, you are so merciful, you are so compassionate, Rahman, you don't pick and choose who do you show this attribute to. Whether or not this person is a Muslim or not a Muslim, he still gets his oxygen, he still gets his water.

He still gets his food, he still gets his family and so on. So the Rahman of Allah is extreme and it's immediate, it's now. But the nature of that language, that Rahman, it is not necessarily going to be permanent because there may be things that humans do that will change the state that you no longer get to enjoy Allah's Rahman.

Allah is the Rahman, but you may no longer get to enjoy Allah's mercy and compassion. This is where you have Allah's Rahim. When you have the hyperbole of Rahim, again Rahim, that kind of hyperbole, it is extreme, it is not necessarily immediate, but it is permanent, it is forever.

So nothing will change Allah's Rahim, but it is not going to be for everyone. Rahman, everyone gets to enjoy it, but Rahim is only reserved for people that Allah has created. loves people that obey Allah.

So when you combine these two names, Rahman and Raheem, you get the vastness of Allah's love and the eternal nature of Allah's mercy, compassion. You cover both Allah's love for humans, Rahman and Raheem.

Rahman, everyone gets to enjoy it. Raheem is chosen people and Rahman is in this world, it's immediate but may not be permanent. Raheem may be delayed but it is going to be permanent. If you look into the flow of this Surah, the placement of Ar -Rahman Ar -Raheem here is beautiful.

We started, BismillahirRahmanirRaheem. Allah introduced himself that he is Allah, Ar -Rahman and Ar -Raheem. Allah the compassionate, the merciful, beautiful, beautiful attributes. And then he moves to Alhamdulillah.

Rabbal Alameen, he introduces himself, he said that he is Allah, the Lord of the worlds. Rabbal Alameen, the Lord of the universe. Now, Lord is a majestic name. A Lord is powerful. A Lord owns you. A Lord has control over you.

And a Lord may be abusive because he has control over you. So he started in this siyag, in this flow of the surah. Allah started with love, compassion, beauty. And then he moves to majesty, strength.

So now, you may fear Allah, you may feel terrified. He introduces himself again. Al -Rahman Al -Rahim, he is compassionate, he is merciful. The beauty aspect comes back. So it started beauty. And then majesty, now the beauty comes back.

Because if Allah is only Rahman and Rahim, we may take Him and we may take the religion for granted. Because we will do everything that is haram, we do everything that is bad and we say that it's okay.

God is loving, God is merciful, God is compassionate. Don't worry about it. Just do whatever you feel like doing. You lose your religion. Then Allah says that he is Rabbal Alameen, that he is the Lord.

He owns you. He has absolute authority over you. That is a majestic attribute. And majestic attribute may terrify you. When you are terrified, you are petrified, it may paralyze you. That you can't move, you cannot do anything.

Because you realize that anything you do will never be good enough for the perfect God. Because he is Rabbal Alameen. What can we as insignificant creation of Him in this vast universe do in order to please Him?

We can't do anything. So let's not do anything. So you see how whether it's too much beauty or too much much majesty can be crippling. So you see in this Surah and we're going to look tomorrow Malikiya Medin, we're going to see this interwoven relationship.

Beauty, majesty. Beauty, majesty. It instills in us two feelings and these two feelings are the essence of Taqwa. These two feelings are the wings that help you fly in your journey towards Allah. It is what we call Al -Raja and Al -Khawf.

Al -Raja is hope. Al -Khawf is fear. We need to have these two feelings in our heart in order for us to thread the path towards Allah. If you only have hope then you will just throw away all your religion because you say nothing.

I don't need to do anything because God loves me anyway. But if you only have fear then it cripples you. It paralyzes you because you realize that nothing you can do is good enough. Balancing these two feelings in our hearts is the beauty of Islam and the essence of Taqwa.

That we have hope for Allah's Rahma. We fear for Allah's Majestic attributes like His Qahar, He is the Compeller, Al Jabbar, Al Muntaqim, the Avenger, Al Adal, that He is just because if we are held accountable for every single deed that we do, none of us will get to Jannah.

So our quest today, again, this is more introspection, this is more contemplation and reflection rather than external action. We want to reflect and contemplate on Raja and Khawf in our Ibadah. When we pray, we stand up in prayer, instill this feeling of Raja and Khawf that we are hoping that Allah will accept our Ibadah, our Salah, knowing that our Salah is full of deficiencies.

Because if you only have hope, you may become arrogant thinking that I've done my prayer. That's it. If you only have fear, you can't do your prayer because you start your Takbir, you realize that you don't have Khusho, you're not present, you're going back and forth, you will be crippled.

Balancing these two feelings, Raja and Khawf, is very crucial. These are the two wings that help us fly to Allah.