Why did you say that al-Rahim is considered in terms of action and al-Rahman in terms of attribute?
Machine translationRead the Arabic original
The Shaykh : Yes, 'Amir.
The questioner : ... We said that faith in the names of Allah the Exalted is not complete except with three conditions for the transitive ones
The Shaykh : Yes
The Shaykh : and two conditions for the intransitive ones
The Shaykh : Yes
The questioner : Among them is faith in an attribute by its description
The Shaykh : Yes, yes.
The questioner : And here we said that al-Rahim is considered in terms of action, not in terms of description
The Shaykh : Ah, we said this because it combines both. If we take this to mean the meaning and that to mean the meaning, we are saved from synonymy. And you know that when the matter revolves between synonymy and distinctness, it is obligatory to take the speech to mean distinctness so that the other word has a benefit other than repetition. Did you understand? Also, considering al-Rahim in terms of mercy upon Allah does not mean that He is not described with it, because He does not show mercy except if He is one who possesses mercy. But al-Rahman looks more at the description in it, and this one looks more at the action. For this reason, the structure of al-Rahman indicates that. The word *fa'alan* in the Arabic language indicates fullness. So you say this man is *ghadhaban* (angry), meaning full of anger, and likewise *sakran* (drunk) and the like of that, *nadman* (regretful).
The questioner : And when al-Rahim is mentioned alone
The Shaykh : When al-Rahim is mentioned alone, the intended meaning is the description and the action. And likewise, al-Rahman alone includes the description and the action.[Al-Furqan 25:60] This includes the description and the action.
The student: The time has ended.
The Shaykh : The time has ended.
The reader: "[Ash-Shuraa 42:50] And we believe that there is nothing like Him, and He is the All-Hearing, the All-Seeing [Ash-Shuraa 42:12] "
The Shaykh : Yes, "And we believe"
The reader: "And we believe that with Him are the keys" "That with Him are the keys of the unseen"
The Shaykh : No, "That there is no creature"
The Reader: Yes.
The Shaykh :"That there is no creature on the earth"
The reader: ... "That with Him are the keys of the unseen"
The Shaykh : ... What I have is not present with you, or it is a transposition and postponement
The student: We have...
The Shaykh : Here you have a transposition and postponement
The student: is a transposition.
The Shaykh : Okay, there is no problem, so let us end with this
In the name of Allah, the Most Merciful. Praise be to Allah, Lord of the worlds. And may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment. From the creed of the people of the Sunnah and the community is the belief that Allah has dominion over the heavens and the earth
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : Yes.
The student: ... to the verse ...
The Shaykh : To where?
The student: ...
The Shaykh : Yes, okay, there is no objection
The questioner : ... We said that faith in the names of Allah the Exalted is not complete except with three conditions for the transitive ones
The Shaykh : Yes
The Shaykh : and two conditions for the intransitive ones
The Shaykh : Yes
The questioner : Among them is faith in an attribute by its description
The Shaykh : Yes, yes.
The questioner : And here we said that al-Rahim is considered in terms of action, not in terms of description
The Shaykh : Ah, we said this because it combines both. If we take this to mean the meaning and that to mean the meaning, we are saved from synonymy. And you know that when the matter revolves between synonymy and distinctness, it is obligatory to take the speech to mean distinctness so that the other word has a benefit other than repetition. Did you understand? Also, considering al-Rahim in terms of mercy upon Allah does not mean that He is not described with it, because He does not show mercy except if He is one who possesses mercy. But al-Rahman looks more at the description in it, and this one looks more at the action. For this reason, the structure of al-Rahman indicates that. The word *fa'alan* in the Arabic language indicates fullness. So you say this man is *ghadhaban* (angry), meaning full of anger, and likewise *sakran* (drunk) and the like of that, *nadman* (regretful).
The questioner : And when al-Rahim is mentioned alone
The Shaykh : When al-Rahim is mentioned alone, the intended meaning is the description and the action. And likewise, al-Rahman alone includes the description and the action.
And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful?
وإذا قيل لهم اسجدوا للرحمن قالوا وما الرحمنThe student: The time has ended.
The Shaykh : The time has ended.
The reader: "
and He renders whom He wills barren. Indeed, He is Knowing and Competent.
... ويجعل من يشاء عقيما إنه عليم قديرTo Him belong the keys of the heavens and the earth. He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing.
له مقاليد السماوات والأرض يبسط الرزق لمن يشاء ويقدر إنه بكل شيء عليمThe Shaykh : Yes, "And we believe"
The reader: "And we believe that with Him are the keys" "That with Him are the keys of the unseen"
The Shaykh : No, "That there is no creature"
The Reader: Yes.
The Shaykh :"That there is no creature on the earth"
The reader: ... "That with Him are the keys of the unseen"
The Shaykh : ... What I have is not present with you, or it is a transposition and postponement
The student: We have...
The Shaykh : Here you have a transposition and postponement
The student: is a transposition.
The Shaykh : Okay, there is no problem, so let us end with this
In the name of Allah, the Most Merciful. Praise be to Allah, Lord of the worlds. And may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment. From the creed of the people of the Sunnah and the community is the belief that Allah has dominion over the heavens and the earth
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : Yes.
The student: ... to the verse ...
The Shaykh : To where?
The student: ...
The Shaykh : Yes, okay, there is no objection