Lima Sifat Rasul

[Tadabbur QS al-Tawbah 148]

Mokhammad Yahya

Suatu saat Aisyah RA bertanya kepada Rasulullah, “Hal ata alayka yawmun kana asyaddu
'alayka min yawmi Uhud? Adakah pernah engkau lalui suatu hari yang terasa lebih berat
dari hari Uhud?” Rasul menjawab bahwa kepedihan yang terasa lebih ngilu dari perang Uhud
adalah peristiwa Thaif.i Selepas wafatnya kinasih dan penopang beliau Abu Thalib dan Ibunda
Khadijah al-Kubra, awal Juni 619 M Rasul bersama Zaid bin Haritsah secara sembunyi-
sembunyi dengan berjalan kaki menempuh perjalanan mendaki sekitar 90 km dari Mekkah
menuju Thaif yang sejuk. Perjalanan ini sengaja dirahasiakan agar tidak diketahui dan
menarik perhatian kaum Quraish. Harapannya Thaif menjadi lahan da'wah baru
menggantikan Mekkah yang semakin congkak, tidak kondusif dan opresif.

Selama sepuluh hari menabur benih iman, tak satupun yang mengiyakan bahkan sekedar
sambutan hangat bagi musafir saja tidak didapatkan. Rasul menemui, menawarkan dakwah
dengan lembut kepada putra-putra Amru bin ‘Umair Ats-Tsaqafi yaitu Abdi Yalail, Mas’ud,
dan Hubaib yang menjadi kepala suku penduduk Thaif. Dengan nada penuh hinaan dan
cercaan salah satu diantaranya menyoal Nabi, “Dia akan menyobek-nyobek kain pakaian
Ka’bah. Apakah benar Allah mengutusmu sebagai Nabi?” Yang kedua menimpali, “Apakah
memang Allah tidak mendapatkan orang lain selain kamu?” Dan yang ketiga meradang,
“Demi Allah, aku tidak akan berhubungan denganmu. Karena sekiranya kamu sebagai
Rasul, tentu kamu orang yang sangat berbahaya jika aku membantah ucapanmu dan jika
kamu berbohong maka wajib bagiku untuk tidak berbicara sepatahpun denganmu.” Maka
dengan tegar Rasulullah saw beranjak meninggalkan mereka seraya berpesan kepada mereka,
“Jika kalian bersikap demikian, maka tolong rahasiakanlah masalahku ini.”

Namun tak disangka, mereka justru berencana busuk. Mereka memprovokasi preman dan
orang-orang jahilnya untuk berdiri disepanjang jalan yang dilalui Nabi lalu menghujani beliau
dengan batu hingga kaki dan tubuh beliau berdarah, demikian juga Zaid bin Haritsah yang
menjadi perisai hidup Rasulullah. Setelah berlari sekita 5km dari kejaran orang-orang yang
menganiayanya, Rasulullah akhirnya tiba di kebun anggur milik Uqbah bin Rabi’ah, dan
ditempat ini beliau merintihkan doa pilu, dua al-mustadhafin; Rasul mengiba,

‫اللهم إليك آشكو ضعف قوتى وقلة حيلت وهوان على الناس ياأرحم الراحيم‬
‫أنت رب السمتضعفيم وآنت رب إل من تكلن إل بعيد يتجهمن أو إل عدو ملكته أمري‬
‫إن ل يكن بك علي غضب فل أبا ل ولكن عافيتك آو سع ل‬
‫أعوذ بنور وجهك آلذي أشرقة له ألظلمات وصلح عليه أمر الدنيا والخارة‬
‫من أن ينزل ب غضبك أوتلح علي سخطك‬
‫لك العتب حت ترضى ولحول ول قوةإلبك‬

“Ya Allah, kepadaMu aku mengadukan kelemahanku, kurangnya kesanggupanku dan

ketidakberdayaan diriku berhadapan dengan manusia. Wahai zat yang maha pengasih
lagi maha penyayang, Engkaulah pelindung bagi si lemah dan Engkau jualah pelindungku.
Kepada siapakah diriku hendak Engkau serahkan? Jika Engkau tidak murka kepadaku,
semua itu tak kuhiraukan karena sungguh besar nikmat yang telah Engkau limpahkan
kepadaku. Aku berlindung pada sinar cahaya wajahMu yang menerangi kegelapan dan
mendatangkan kebajikan di dunia dan di akhirat, dari murkaMu yang hendak Engkau
turunkan kepadaku. Hanya Engkaulah yang berhak menegur dan mempersalahkan diriku
hingga Engkau berkenan. Sungguh tiada daya dan kekuatan apa pun selain atas
perkenanMu”

Masih dengan wajah bersedih Rasul tidak menyadari diri ketika di Qarnust-Tsa’âlib, malaikat
Jibral mendatanginya dan berkata, ‘Sesungguhnya Allah Azza wa Jalla telah mendengar
perkataan kaummu kepadamu dan penolakan mereka terhadapmu. Dan Allah Azza wa
Jalla telah mengirimkan malaikat penjaga gunung untuk engkau perintahkan melakukan
apa saja yang engkau mau atas mereka’. Malaikat (penjaga) gunung memanggilku,
mengucapkan salam lalu berkata: ‘Wahai Muhammad! Jika engkau mau, aku bisa
menimpakan Akhsabain’.” Lalu Rasulullah Shallallahu ‘alaihi wa sallam menjawab: “(Tidak)
namun aku berharap supaya Allah Azza wa Jalla melahirkan dari anak keturunan mereka
orang yang beribadah kepada Allah semata, tidak mempersekutukan-Nya dengan apapun
jua”. Dalam riwayat Ikrimah, dituturkan bahwa malaikat gunung ( malak al-jibal) berkata,”
Sesungguhnya Allah memerintahku untuk tidak melakukan apapaun kecuali atas
perintahmu, jika engkau mau aku timpakan gunung atas mereka hingga hancur lebur, atau
jika engkau berkenan aku lempari mereka dengan bebatuan dan atau jika engkau
berkehendak aku tenggelamkan mereka semua kedalam perut bumi? Rasul
menjawab,”Wahai malaikat gunung, sesungguhnya yang aku harapkan atas mereka
mudah mudahan akan muncul dari mereka dzuriyyat keturunan yang akan mengucapkan
la ilaha illallah. Malaikat lalu terkagum berkata,” Engkau sebagaimana Rabbmu
menamaimu Rauf rahim.” Anta kama sammaka Rabbuka Raufun Rahimun.ii

Sifat agung Rasulullah ini direkam dalam akhir surat al-Tawbah didalam al-Quran. Allah
berfirman,“Sesungguhnya telah datang kepada kalian seorang rasul dari kaum kalian
sendiri, berat terasa olehnya penderitaan kalian, sangat menginginkan (keamanan dan
keselamatan) bagi kalian, amat belas kasihan (rauuf) lagi penyayang (rahiim) terhadap
orang-orang mukmin.’” (At-Taubah:128). Dalam ayat agung ini terdapat lima karakter Nabi
yang menarik untuk diurai lebih detail.

Satu, min anfusikum. Kata min anfusikum memiliki beberapa makna sekaligus diantaranya
manusia biasa sepertimu (basyarun mitslukum-Yunus:2; Fushshilat:6). Makna ini
dimaksudkan bahwa Rasul bukanlah dipilih dari kalangan Jin atau malaikat karena ia pasti
akan lebih menyusahkan dan sukar untuk diteladani. iii Min anfusikum juga berarti dari
bangsa Arab dan ahlul Haram karena orang Arab menamakan penduduk tanah haram
dengan ahlullahi wa Khashshatuhu. Makna yang lain, kata min anfusikum sebagai penegasan
atas kesucian beliau seakan dikatakan ia berasal dari keluarga besarmu yang kalian tahu kejujuran,
amanah, dan berbagai akhlak terpujinya. Dan terakhir kata min anfusikum dalam salah satu qiraat
(Fathimah dan Asiyah dari Rasulillah) dibaca min anfasikum (dengan dibaca fathah) yang berarti dari
yang paling termulya dan terutama dianatara kalian (min asyrafikum wa afdhalikum). Imam Muslim
meriwaytkan hadits yang meneguhkan makna ini,

‫صطههفاشن شمنن بهشن ههاششمم‬ ‫ش‬ ‫صطههفى شمنن ققهرين م‬ ‫ش ش‬ ‫إشنن ال اصطههفى كشهنانهةه شمن ولهشد إش ن ش‬
‫ٍ هوا ن‬،‫ش بهشن ههاشمم‬ ‫ٍ هوا ن‬،‫صطههفى ققهرينششا منن كهنانههة‬
‫ٍ هوا ن‬،‫ساعيهلح‬
‫نه ه‬ ‫ه ن‬
Sesungguhnya Allah memilih Kinanah diantara keturunan Ismail, dan memilih Quraisy diantra
keturunan Kinanah, dan memilih Bani Hasyim diantara suku Quraisy. Dan Allah memilihku diantara
Bani Hasyim. (HR. Muslim 2276, Ahmad 16986).
Dua,Azizun 'Alayh

Tiga, Harishun 'Alaykum. Kata harasha awalnya bermakan menguliti seperti harasha al jilda (strip off
atau remove), jika ditambah ala menjadi desire vehemently, strive hard atau take extraordinary paints to
obtain, excessively compassionate/desirious

Empat, Rauuf adalah bentuk penyangatan/muballaghah (superlatif) dari al-ra'fat demikian

juga rahiim juga bentuk muballaghah dari al-rahmat. Ibn Asyur dalam al-tahrir wa al-
tanwir menjelaskan al-ra'fah adalah belas hati dan kasih sayang yang tumbuh dari derita
yang dialami oleh yang disayangi sementara al-rahmat adalah belas hati yang tumbuh karena
ingin berlaku baik (ihsan) kepad yang disayangi. Rauuf didahulukan dari rahiim karena
menghilangkan kesedihan lebih harus didahulukan dari pada mendatangkan kebaikan.
Dalam kaidah fiqh ditegaskan, darul mafasid muqaddam ala jalbil mashalih.

Bahkaan Rauuf dan Rahiimnya Nabi ini tidak saja berlangsung didunia tapi juga kelak saat
manusia berduyun duyun mendatangi nabi Adam, Nuh, Ibrahim, Musa, Isa untuk meminta
syafaat kepada Rabb al-Alamin dihari kiamat. Merekapun menolak karena ketiadaan hak
untuk memberi syafaat. Dan hanya Rasul yang mengiyakan seraya berkata, “ana laha ana
laha/ Ya aku punya hak.” Rasul lantas meminta izin pada Rabbnya. Nabipun tersungkur
sujud di hadapan-Nya dengan bacaan tahmid terindah yang dilhamkan Allah kepadanya.”
Hingga Allah berfirman, “Wahai Muhammad, angkat kepalamu. Permintaanmu akan
didengar. Mintalah, engkau akan diberi. Berilah syafa’at, syafa’atmu akan diperkenankan.”
Nabi berkata, “Wahai Rabbku, umatku, umatku.” Sujud dan permohonan penuh welas asih
ini kemudian disertai dengan keterkabulan “Keluarkanlah (dari neraka) yang masih
memiliki iman dalam hatinya seberat gandum.” Keduakalinya seusai sujud beliau memelas
kembali, “Wahai Rabbku, umatku, umatku.” Lalu disebutkan, “Keluarkanlah (dari neraka)
yang masih memiliki iman dalam hatinya sebesar biji sawi.”

Tanpa jera kali ketiga seusai sujud khidmat itu, Rasul meminta lagi, “Wahai Rabbku,
umatku, umatku.” Lalu disebutkan, “Keluarkanlah yang masih memiliki iman dalam
hatinya yang lebih kecil, lebih kecil, lebih kecil dari biji sawi. Keluarkanlah ia dari neraka.
Hal itu pun terlaksana.” Sunnguh menkajubkan, tanpa menyerah kini untuk kali keempat
beliau mengiba, “Wahai Rabbku, izinkanlah aku memberikan syafa’at pada orang yang
mengucapkan ‘laa ilaha illallah’.” Allah berfirman, “Demi keagungan-Ku dan kebesaran-Ku,
sungguh aku akan keluarkan dari neraka orang yang mengucapkan laa ilaha illallah.” (HR.
Bukhari no. 7510 dan Muslim 193)

* * *

‫ت‬ ‫ف النرقسوهل ف ههشذشه اليهشة شبهنمهسمشة أنوامع شمهن ال ص‬

‫صفا ش‬ ‫ش‬
‫ُ انعلهنم أ نهق هتعال و ه‬:‫ُالهنسمأْلهةق الثثانيهقة‬:
‫ص ه‬
 ‫ش ش‬ ‫ش‬ ‫ش‬
‫لول‪ ُ:‬قهقنولققه‪﴿ ُ:‬من أ نققفسمقكنم﴾ْ وف تهقنفسمشيه قوقجوهه‬
‫صهفةق ا ق‬
‫‪ُ:‬ال ص‬

‫صوقد أ نهق لهقنو كقاهن شمقن‬

‫ت‪ (٦ ُ:‬والهنق ق‬ ‫س‪ (٢ ُ:‬وقهقنولششه‪﴿ ُ:‬إننا أنا بههشهر شمثنقلققكنم﴾ْ )فق ص‬
‫صله ن‬
‫م ش‬ ‫ش ش‬ ‫شش‬ ‫ش‬
‫النوقل‪ ُ:‬يقريقد أ نهق بههشهر قمثقققلكم هكهقنوله‪﴿ ُ:‬أكاهن للثناس هعهجشبا أنن أنوهحنينا إل هرقجلح منقهنم﴾ْ )قيونق ه‬
‫ب النمقر بشهسمبهبششه هعلى الثناشس‪ ٍ،‬هعلى ما همنر تهقنقشريقرهق ف قسوهرشة الننعاشم‬ ‫‪.‬شجن ش ش ش‬
‫صعق ه‬
‫س اهللئهكة له ه‬

‫ض قشرها وهرشبيعشهققا وهيانشيصهققا‪ٍ،‬‬ ‫ش‬ ‫ب ق ‪ -‬هعلهني قشه النسمققلمق ‪ -‬بشسم قبه ش‬ ‫ش‬ ‫ب‪ ٍ،‬قققاهل ابنقن هعبققامس‪ ُ:‬لهني قس فق ق الع قر ش‬‫والثثققاشن‪﴿ ُ:‬شمققن أ نققفشسم ققكم﴾ْ أي شم قن الع قر ش‬
‫ب الهقثدات‪ ٍ،‬قم ه‬ ‫ه‬ ‫ب قهشبيله قةه إثل وقهقند ولقهقهدت النش ن‬ ‫هه‬ ‫ه‬ ‫ق ث‬ ‫ن ن ه هه‬
‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬
‫ث فيهقنم هرقسقوشل من أ نققفسمقهنم﴾ْ )آل عنمقراهن‪(١٦٤ ُ:‬‬ ‫يم إنذ بقههعق ه‬ ‫ضشرييوهن والنرشبيعييوهن قهقم الهعندنانينقة‪ ٍ،‬والهيمانييوهن قهقم الهقنحطانينقة؛ُ ونهظيقهق قهقنولقهق هتعال‪﴿ ُ:‬لههققند همقنن اللقهق هعلقى الققنؤمن ه‬
‫ن‬ ‫فال ه‬
‫ق‬
‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬
‫ب لعصزكم ولهفنخشركم؛ُ ل نهق منكم ومن نههسمشبكم‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬
‫صقلح لههق مهن الندنولهة والصرفنقهعة ف اليدننيا هفهو هسبه ه‬ ‫صهرته‪ ٍ،‬والقيامق بندهمته‪ ٍ،‬هكأْ نهق قيهلح هلم‪ ُ:‬قكيلح ما هني ق‬ ‫ب الهعهرب ف نق ن‬ ‫صوقد منهق تهقنرغي ق‬‫‪.‬والهنق ق‬

‫صقلشح قمشهثمقاشتشنم فههكقأْ نهق قشيقهلح‬ ‫ش‬ ‫ب كقانقوا يقهسمقيموهن أنهقهلح الهقهرشم أنهققلح اللنقشه وخاا ن‬
‫صقتققه‪ ٍ،‬وكقانقوا هينقدقموهنم ويقهققوقمقوهن شبإِ ن‬
‫ث‪﴿ ُ:‬شمن أنققفشسمقكم﴾ْ شخاطاب شلهشلح القرشم‪ ٍ،‬وهذلقش ه ش‬
‫ك لنن الهعقهر ه‬ ‫ه ن هه‬ ‫ن‬
‫ش‬
‫والثثال ق‬
‫ف والصرفنقهعشة إل أنسلفششه ؟‬ ‫ب‪ ُ:‬قكنتم قهقبلح منقشدشمشه قشمصدين قنمتشهشدين ف شخاندمشة أسلفششه وآبائششه‪ ٍ،‬فهلشم تهقتكاسقلوهن ف شخاندمتششه مع أ نه ل نشسمبةه لهه ف النشر ش‬
‫ه‬ ‫ه ه ه ق نه ق‬ ‫ه ه ه‬ ‫ه ن‬ ‫ه ه ه‬ ‫قن ن ه ه‬
‫لشنلعر ش‬
‫هه‬

‫صا‬‫صقيانهة‪ ٍ،‬وتهقنعشرفقققوهن هكقنونههق هحشري ش‬ ‫ه‬ ‫صقهفشة التنقنبشيقهق هعلقى طههقاهرتششه‪ ٍ،‬هكقأْ نهق قشيقهلح‪ ُ:‬هقو شمن هعششقهيشتكم تهقنعشرفققونههق شبال ص‬
‫صقندشق والمانقهشة والعفا ش‬
‫ف وال ص ش‬ ‫صقوهد شمن شذنكقشر ههقشذشه ال ص‬
‫والهققنوقل الثرابشققع‪ ُ:‬أنن الهنق ق‬
‫ضقشلكم‪ٍ،‬‬ ‫ش‬ ‫ش‬ ‫ش‬
‫ئ )مقن أ نقهفسمقكم( أني مقن أنشقهرفكم وأفن ه‬
‫ت إلهيكقم‪ ٍ،‬وإرسقاقل مقن هقشذشه حقالهتقه وشصقهفتقه يقكققوقن شمقن أنعظهقشم نشعقشم اللنقشه علهيكقم‪ .‬و ققشر ه ش‬
‫هن‬ ‫ه‬ ‫قه‬ ‫ق‬ ‫ن ه ه‬
‫ش‬ ‫ش‬ ‫ش‬
‫هعلى هدفنشع الفات هعننكم وإيصقال الهنيا ن‬
‫‪ - .‬وشقيهلح‪ ُ:‬هي قشراءهةق هرقسوشل اللنشه وفاشطهمةه وعائشهشةه ‪ -‬هرشضهي اللنهق هعنققهما‬

‫ف أ قنهق كقاهن عقاشجشزا‬ ‫ت همهشقنقةه إلق الننسماشن هعقهر ه‬ ‫ش‬ ‫ش‬

‫ب النشقديقد‪ ٍ،‬والعقنزةق هقي الغهلهبهقةق والصشقندقة‪ ٍ،‬هفإِذا و ه‬
‫صقله ن‬
‫ش‬ ‫ش ش‬ ‫ش‬
‫صهفةق الثثانيهقة‪ ُ:‬قهقنولقهق هتعال‪﴿ ُ:‬هعشزيهز هعلهنيه ما هعنتينم﴾ْ انعلهنم أنن الهعشزيقهز هقو الغال ق‬
‫ال ص‬
‫ش‬ ‫ش‬
‫ت غالبهقةش هعلقى النسمقان‪ .‬فهلههقذا النسمقبه ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬
‫ب إذا انشقتهند‬ ‫ث هلن يهندفهقنعها‪ ٍ،‬هعلقهم أ قنهق كقاهن عقاجشزا هعقنن هدفنعهقا وأننقا كقانه ن‬ ‫ك الندفنشع‪ ٍ،‬فههحني ق‬
‫صهر ف هذل ه‬ ‫هعنن هدفنعها إنذ لهنو قههدهر هعلى هدفنعها هلما قه ن‬
‫ك لشهمن هخاششهي‬ ‫ش‬ ‫م‬
‫ت هعنهشتا إذا وقههع ف همهشنقمة وششندة ل قينشكنقهق الققروقج شمنها‪ ٍ،‬وشمنهق قهقنولقهق هتعال‪﴿ ُ:‬هذل ه‬ ‫ت النرقجقلح يقهنعنه ق‬
‫ش‬
‫ت فهققيقاقل‪ ُ:‬هعن ه‬
‫ش‬ ‫ش‬
‫هعلى الننسمان هشنيءه قاهل‪ ُ:‬هعنز هعلني ههذا‪ ٍ،‬وأثما الهعنه ق‬
‫ت شمنقكنم﴾ْ )الصنسماشء‪ (٢٥ ُ:‬وقهقنولققه‪﴿ ُ:‬ولهنو شاءه اللنهق هلنعنهتهقكنم﴾ْ )البهقهقهرشة‪ (٢٢٠ ُ:‬وقاهل الهفثراقء‪” ُ:‬ما“ فق قهقنولششه‪﴿ ُ:‬مقا هعنشتيقنم﴾ْ فق همنوشضقشع هرفنقمع‪ ٍ،‬والنعنْقق‪ ُ:‬هعشزيقهز هعلهنيقشه هعنهتقكقم‪ٍ،‬‬ ‫الهعنه ه‬
‫ه‬
‫ب اللنشه هتعال‪ ٍ،‬وهو إننا أقنرشسهلح لشيهندفههع ههذا النكقروهه‬ ‫‪.‬أي يقشيق هعلهنيشه منكروقهكم‪ ٍ،‬وأول الكاشرهش شبالندفنشع منكروهق شعقا ش‬
‫ه ق‬
‫ه‬ ‫ن ه‬ ‫ه ق‬ ‫نه‬

‫صهفةق الثثالشثهقة‪ ُ:‬قهقولقه‪﴿ ُ:‬حشريص علهيقكم﴾ْ والشرص هينتهنشع أنن يقكوهن متهقعلصشقا بشهذواشتشم‪ ٍ،‬بشلح الراد حشريص على إيصاشل اليا ش‬
‫ت إلهنيكم ف اليدننيا والشخاهرشة‬ ‫‪.‬وال ص‬
‫هن‬ ‫ن ه قق ه ه ه‬ ‫ن ق ق ه قه‬ ‫نق ه ه هن ن‬

‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫وانعلهم أنن على هذا التنقنقشديشر يقكوقن قهقولقه‪﴿ ُ:‬عشزيز علهيشه ما عنشتيم﴾ْ معناه‪ ُ:‬هششديهدةه معنزتقه عن و ش م ش‬
‫صول هشنيء من آفات اليدننيا والخاقهرشة إلهنيكقم‪ ٍ،‬وبهقذا التنقنققديشر ل هين ق‬
‫صققلح التننكقراقر‪.‬‬ ‫هه ق ه ن ق ق‬ ‫ن ق ه ه ه ن ه ن هن ق‬ ‫ه‬ ‫ن ه ه‬
‫‪.‬قاهل الهفراء‪ ُ:‬الشريص النششحيح‪ ٍ،‬ومعناه‪ ُ:‬أ نه هششحيح علهيكم أنن تهندخالقوا الثنار‪ ٍ،‬وهذا بشعيهد؛ُ شل نه يوشجب اللقنو عشن الفائشهدةش‬
‫قق ق ق ه‬ ‫ه ه ه‬ ‫ق‬ ‫ه هن‬ ‫ق هن ق ق‬ ‫ثق ه ق‬

‫يم شمن أنسائششه‪ ٍ،‬بهشقهي ههقهنا قسؤالشن‬

‫ساهق اللنهق هتعال بششانسه ن ش‬ ‫صهفةق الرابشعةق والاشمسمقة‪ ُ:‬قهقولقه‪﴿ ُ:‬شبالنؤشمنشيم رءو ه ش‬
‫ف هرحيهم﴾ْ قاهل ابنقن هعثبامس ‪ -‬هرشضهي اللنهق هعنققهما ‪ ُ:-‬هث‬ ‫ق ه هق‬ ‫ه نق‬ ‫‪ُ:‬وال ص ث ه‬

‫ف الثشاقنشة النشت ل يقهنقشدقر هعلى هتهيمشلها إثل الهوفنقق شمن شعنشد اللنشه هتعال ؟‬
‫ك‪ ٍ،‬وقهند هكلنهفهم ف ههشذشه اليسمورةش شبأْ نوامع شمن النتكاشلي ش‬
‫ه‬ ‫ه‬
‫ش‬
‫ف يهقكوقن هكهذل ه‬
‫اليسمؤاقل النوقل‪ ُ:‬هكني ه‬
‫ق‬

‫ب الهؤبنشد‬
‫ب الهؤبنشد‪ ٍ،‬ويققفوقزوا شبالثنوا ش‬
‫ك لشيتههخلنصوا شمن الشعقا ش‬ ‫ش‬ ‫ضرنبنا شهلذا النعنْ همثهلح الطنشبي ش‬
‫ب الاشذشق وال ش ش‬
‫ب النشفشق‪ ٍ،‬والنعنْ‪ ُ:‬أ نهق إننا فهقهعهلح شبشنم هذل ه‬
‫ق‬ ‫ه‬ ‫ق‬ ‫ه‬ ‫ق‬ ‫ه‬ ‫ه‬ ‫ق‬ ‫ه‬ ‫ه‬ ‫‪.‬ققنلنا‪ ُ:‬قهند ه ه‬

‫شش‬ ‫ف رشحيقم بقشقالؤشمنش ش‬ ‫ش‬ ‫ش ش‬

‫ف‬ ‫يم‪ ٍ،‬فهلقهم ته قهرهك ههققذا النهسمقهق وقققاهل‪﴿ ُ:‬بقشقالقنؤمن ه‬
‫يم هرقءو ه‬ ‫ب أنن يققققاهل‪ ُ:‬هرقؤو ه ه ه قن ه‬ ‫اليسمقؤاقل الثقثقاشن‪ ُ:‬لهثمققا قققاهل‪﴿ ُ:‬هعشزيقهز هعلهينقه مققا هعنتيقنم هحشريق ه‬
‫ص هعلهنيقكقنم﴾ْ فهقههققذا النهسمققق يقققوج ق‬
‫‪ .‬هرشحيهم﴾ْ ؟‬

‫س لهقهق هعلهنيشهقنم هرأنفهقةه وهرنحهقهة‪ ٍ،‬وههقذا كقالتهصمشم لشهققندشر ما‬ ‫ش‬ ‫شش‬ ‫ف رشحيم﴾ْ يشفيقد ال ش‬
‫صهر بهنعنْق أ قنهق ل هرأنفهقةه ول هرنحهقةه لهقهق إثل بشقالقنؤمن ه‬
‫يم‪ .‬فهأْثمقا الكقافقروهن فهقلهنيق ه‬ ‫هن‬ ‫يم هرقءو ه ه ه ق‬
‫شش‬
‫ب‪ ُ:‬أنن قهقنولهقه‪﴿ ُ:‬شبالقنؤمن ه‬ ‫الهوا ق‬
‫ق‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬
‫صقةه‬
‫صو ه‬‫يم‪ ٍ،‬وأثمققا هرنحهشتق وهرأنفهشتق فههمنخ ق‬‫ط هعلققى الكقافشريهن والقنقافق ه‬ ‫ت فق ههقذه اليسمققوهرشة فق التنقنغليقظ إثل أنن هذلق ه‬
‫ك التنقنغليق ه‬ ‫وهرهد فق ههقذه اليسمققوهرةش مقهن التنقنغليقظ هكققأْ نهق يقهقققوقل‪ ُ:‬إصنق وإنن بقالهنغ ق‬
‫ش‬ ‫ش شش ش‬
‫ك النهسمشق‬‫يم فهقهقنط‪ ٍ،‬فهلههذه الندقيهقشة هعهدهل هعنن ذهل ه‬ ‫شش‬
‫‪.‬شبالقنؤمن ه‬
 ﴿-١٢٨ ‫(﴾ ]إلتوبة‬١٢٩) ‫حسس ح رب أٱءرل ارل إل رــره إرل ءه ر تو عرلرؤیحه تررو ر ؤك ء تت روءهرو ررتب أٱلؤرعؤرحش أٱلؤرعحظحی‬ ‫ی )ف‬‫سؤءك رعحزیصز عرلرؤیحه رما رعنح ؤتت رححریصص عرلرؤیءك حبٱ ٱلؤءمؤؤحمحنری ررءءوررحح‬١ ‫ل ررقؤد رجاارءؤءك ررءسوحممؤن أأنءف ح‬
‫( فرإانِ تررول رؤواإ فرءقؤل ر ؤ‬١٢٨
‫إ إ‬
[١٢٩
[‫ إلوطن إلامس وإلرثلثورنِ من رموإطن إلرصلة عرليیه ﷺ عقيب إلرصلوإت‬:‫]لطیفة‬
‫ر‬ ‫ح‬ ‫ر‬ ‫ح‬ ‫ء‬ ‫ح‬
‫ذكرهر إلاحفظِ أأءبو ءموس وغريَهر ول یذكءروإ ف رذحل سوى ححكِریة ذكرها أأءبو ءموس إل رحدی ح من من رطحریق عبد إلرغ ح من بن سعید قارل ر حسعت إيسمْحعیل بن أأيحد بن إيسمْحعیل إلاسب قارل أأيخبْحن أأءبو بكر ءمرحرمد‬
‫بن عر قارل كنت عند أأب بكر بن ءمجُاحهد فاء إلشسبل رفقارم إل ريیحه أأءبو بكر بن ءمجُاحهد فعانقه وقبل ربی رعيین رييحه رفقلت ر ءل ي رسسحمیدي یفعل رهذإ بلشسبل وأأنت و ر حجیع من حبربيغدإد یتصورونه أأنه رميجءنونِ؟‬
‫رفقارل ل فعلت حبحه ركمْ ررأأيیت ررءسول ا ﷺ یفعل حبحه ورذ ح رل أأحمن ررأأيیت ررءسول ا ﷺ ف إرلنام وقد أأقبل إلشسبل رفقارم إل ريیحه وقبل ربی رعيین رييحه رفقلت ي ررءسول ا أأتفعل رهذإ بلشسبل رفقارل رهذإ یيقررأأ بعد‬
‫صلته ﴿ل ررقيد جارءك ررءسوصل حمن أأنفسءك﴾ إإل آأخرها ویتبعها حبلرصلحة عرمل‬.
‫رو حف حروإریة أأنه ل یصل رصلة فرحریرضة إمل ویيقررأأ خلفها ﴿ل ررقيد جارءك ررءسوصل حمن أأنيءفسك﴾ إإل آأخر إلتسوررة وی رءقول رثلثا رممرإت صل ا عرليیكْ ي ءمرحرمد‬
‫ر‬ ‫يء‬ ‫ح‬

Muhammad al-Rauf al-Rahim

[Tadabbur QS al-Tawbah 128]
‫حيِلم‬
‫ف قر م‬ ‫قلققدد قجاَقءككدم قركسوُلل ممدن أقدنفكمسككدم قعمزيِلز قعقلديِمه قماَ قعمنتتدم قحمريِ ل‬
‫ص قعقلديِككدم مباَدلكم دؤمممنيِقن قركءوُ ل‬
Sungguh telah datang kepadamu seorang Rasul dari kaummu sendiri, berat terasa olehnya
penderitaanmu, sangat menginginkan (keimanan dan keselamatan) bagimu, amat belas kasihan lagi
penyayang terhadap orang-orang mukmin.

Dahulu dikota Baghdad, pusat peradaban Muslim pada zamannya

Allah calls Himself Ar-Ra’oof—The Kind, The Compassionate — on ten occasions in the Quran. He is
the One who bestows mercy with the utmost tenderness. Ar-Ra’oof has beautiful pity on us, with which
He gently warns us, withholds from us, and instructs us to all that is good!

The One Who is Most Kind, the Tenderly Merciful

Ra’oof comes from the root raa-hamza-faa, which points to three main meanings. The first main
meaning is to be gentle, kind, and forgiving and the second is to be merciful and compassionate. The
third main meaning is to show pity and tenderness.

This root appears 13 times in the Quran in two derived forms. Examples of these forms are rafatun
(pity for them) and rafatan (compassion).

The term Ra’ûf means tender affection, the highest mercy and compassion, the upper limit of ar-Rahîm.
The meaning is similar to ar-Rahîm, but focuses on the utmost tenderness, kindness and affection,
which accompanies the outpouring of mercy and compassion.

Linguistically, ra’fa refers to the tenderness, kindness, and affection with which Allah ‘azza wa jall
bestows mercy on us. Al-Ghazali mentioned that Ar-Ra’oof has pity, and that pity is the intensification
of mercy. It has the same meaning as raheem though in a more intense form. Ar-Ra’oof is the One who
bestows pity and mercy on us in many different forms, including warnings and withholding, for us to
be guided to success in this world and the next!

Ar-Ra’oof Himself says:And never would Allah have caused you to lose your faith. Indeed Allah is, to
the people, Kind and Merciful [Quran, 2:143] And of the people is he who sells himself, seeking means
to the approval of Allah. And Allah is kind to [His] servants [Quran, 2:207] Indeed, He was to them
Kind and Merciful [Quran, 9:117]

The infinite kindness of Allah

Of the ten times, Allah’s Name Ar-Ra’oof is mentioned eight times with His name Ar-Raheem (The
Bestower of Mercy) in the Quran. How can we understand the concept of ra’fa and the concept of
rahma (mercy)? After a calamity hits us, Ar-Raheem has mercy on us. Ra’fa refers to Allah ‘azza wa
jall taking care of us and warning us so that we can protect ourselves from His own punishment.

Ar-Ra’oof says: On the Day when every person will be confronted with all the good he has done, and
all the evil he has done, he will wish that there were a great distance between him and his evil. And
Allah warns you against Himself (His punishment) and Allah is full of kindness to (His) slaves [Quran,
3:30] How merciful is this? Ar-Ra’oof warns us how to avoid His punishment out of pure kindness and
affection, by sending us prophets and messengers for advice, sending us the Quran and guiding our
hearts when we turn to Him.

An example was given about ra’fa and rahma; a parent warning their child to dress warm in winter so
that they won’t suffer from the cold, is the concept of ra’fa. Whereas if the child gets ill and the parent’s
heart that aches for the child and they do everything to find a medicine, that’s merciful (rahma).

How can you live by this name?

1. Reflect on the ra’fa of Allah.

Do you reflect on the mercy of Ar-Ra’oof in guiding you to be a Muslim each day? And indeed, it is
difficult except for those whom Allah has guided. And never would Allah have caused you to lose your
faith. Indeed Allah is, to the people, Kind and Merciful [Quran, 2:143] What about all the times He
warned you through certain signs in your life, like that “feeling” you should not go to a certain place?
Reflection is ‘ibaadah.

2. Learn from the mercy of the prophet.

Ar-Ra’oof described the Prophet salallahu ‘alayhi wa sallam as ra’oofun raheem: There has certainly
come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is]
concerned over you and to the believers is kind and merciful. [Quran, 9:128] Study the seerah to learn
how the prophet salallahu ‘alayhi wa sallam dealt with His companions, family, and even his enemies!

3. Increase your heart in mercy.

Be kind to others and handle people’s feelings with tenderness. Sometimes you are so busy with your
own life and your own family and friends that you forget about others. The connection you feel with
the Muslim ummah is a mirror for your emaan. Read about the situation of your fellow brothers and
sisters around the world and think of ways of how to support them. For example in every witr prayer,
make sure you remember the ummah in your dua.

4. Be proactive.
Someone once said: All that time I was waiting for someone to do something about it. Then I realized
that someone was me. Ar-Ra’oof has pity on us and He even warns us on how to avoid His punishment.
If you see your brother or sister low in emaan or even going astray, feel concerned for them and advise
them with kindness and care. Forbidding evil and enjoining good is a duty upon you; how seriously do
you take it? You are the best community ever brought forth for mankind (in that) you command the
proper and forbid the improper and believe in Allah. [Quran, 3:110] Be inspired by the ra’fa of Allah
‘azza wa jall to help warn and guide others as much as you can!

5. Open your heart to the Quran.

Allah ‘azza wa jall says: It is He who sends down upon His Servant [Muhammad] verses of clear
evidence that He may bring you out from darknesses into the light. And indeed, Allah is to you Kind
and Merciful. Ask Ar-Ra’oof to make your heart tender for His Reminder, the Quran!

6. Ask Ar-Ra’oof.

Ar-Ra’oof mentions a beautiful supplication in the Quran, using this name: And [there is a share for]
those who came after them, saying, Our Lord, forgive us and our brothers who preceded us in faith and
put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind
and Merciful. [Quran, 59:10]

Memorize this beautiful dua’, call upon Allah ‘azza wa jall with it, and teach it to others!

O Allah, Ar-Ra’oof, we know that Your kindness encompasses us. Increase our hearts in mercy and aid
us in forbidding evil and enjoining good in ways most pleasing to You. Make us reflect Your ra’fa, open
our heart for the Quran and make us of those who follow Your warnings so we can avoid Your
Punishment and enter Paradise safely, ameen!

Allah calls Himself Ar-Raheem— The Bestower of Mercy, The Most Compassionate— on 93
occasions in the Quran, 112 times in the basmalah. Ar-Raheem is the One who bestows His continuous
mercy on all of creation and who bestows even more grace and greater rewards in response to the good
deeds of the believers!

The Most Compassionate, the Bestower of Mercy

Both raheem and rahmaan come from the root raa-haa-meem, which points to four main meanings. The
first meaning is to have gentleness and to love, the second is to have mercy. The third meaning is to
show favour, and the fourth meaning is to have all that is required for beneficence.

This root appears 339 times in the Quran in nine derived forms. Examples of these forms are
turhamoona (“receive mercy”), ruhman (in affection”), and ar-raahimeena (“[of]those who show
mercy”).

Linguistically, raheem shows continuity or repetition (the ending of –ee(m)). For example jameel
means beautiful and kareem means honourable or generous, which reflect characteristics or states.
Related to Ar-Rahmaan, Ar-Raheem refers to the action or the effect of Allah’s intense mercy on
creation, indicating how this mercy encompasses creatures. Imagine a shower of blessings, and imagine
the shower as very intense and continuous. Allah is the intensely and the continuously Merciful.
Ar-Raheem Himself says: He said, “I will ask forgiveness for you from my Lord. Indeed, it is He who
is the Forgiving, the Merciful [Quran, 12:98] . . . [O Muhammad], inform My servants that it is I who
am the Forgiving, the Merciful [Quran, 15:49] and. . . And indeed, your Lord – He is the Exalted in
Might, the Merciful. [Quran, 26:9]

The merciful of the creation

Certain names Allah ‘azza wa jall uses only to describe Himself. He says: Say: Invoke Allah or invoke
Ar-Rahmaan, by whatever name you invoke Him (it is the same), for to Him belong the Best names.
[Quran, 17:110] As for Allah’s name Ar-Raheem, Allah ‘azza wa jall has described others by it: Verily,
there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive
any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided) for the believers
kind and merciful. [Quran 9:128]

Being kind to others is a blessing

Know that kind and compassionate treatment is liked by Ar-Raheem and is in fact His blessing from
Him to you. A person who is hardhearted is deprived of this divine blessing and mercy. Aishah
radiyallahu ‘anha reported that some Bedouins came to the Messenger of Allah salallahu ‘alayhi
wasallam and asked, ‘Do you kiss your children?’ He replied, ‘Yes.’ They then said: ‘By Allah, we do
not kiss them.’ He then replied, ‘I cannot help you if Allah has snatched kindness from your hearts.’
[Al-Bukharee, Muslim] So open up your heart to others and constantly warm your heart with the
remembrance of Allah ‘azza wa jall.

How can you live by this name?

1. Obey Ar-Raheem, hold onto the Quran.

And He is Merciful (Raheem) to the believers [Quran, 33:43]. Allah ‘azza wa jall mentions ways for
you in the Quran to receive His special mercy as a believer. He says: and obey Allah and His
Messenger so that you all may receive Mercy [3:132]. This mercy is only reserved for those who try
their best to hold on to the guidelines, prohibitions, and commandments mentioned in the Quran and
Sunnah. And this is a book, We have sent it down as one blessed, so follow it and fear Allah so that you
all may receive Mercy [6:155].

2. Strive for taqwa.

O you who have believed, have taqwa of Allah and believe in His Messenger; He will [then] give you a
double portion of His mercy and make for you a light by which you will walk and forgive you; and
Allah is Forgiving and Merciful [Quran, 57:28]. Taqwa can be described as consciousness which
inspires you to be on guard against wrong action and eager for actions which please Allah ‘azza wa jall
and to stay away from those actions which displease and anger him. Tips to increase your taqwa are: be
alert to whatever may divert you from Allah, and be alert to your desires that may lead you to the
forbidden. Ascribe each success, material or spiritual, to Allah only, and long for His pleasure in
everything you do, big or small. Renew your emaan by reflecting on Ar-Raheem’s creation and
remember death by living each day with the knowledge it can happen anytime.

3. Pray four units of prayer before ‘asr.

The Prophet salallahu ‘alayhi wa sallam said: May Allah have mercy on one who prays four raka’aat
before the ‘asr Prayer [At-Tirmidhee].
4. Listen to the Quran attentively.
And when the Quran is recited, listen to it with attention, that you may receive mercy [Quran, 7:204].
Have you noticed the effect on your heart when you sit and listen to the Quran with your ears and heart,
with no distractions around you? The more you respect and honour the Book of Allah, the more cure,
guidance and mercy you will receive through it.

5. Turn to Ar-Raheem.
Whenever Ar-Raheem gives you a trial, know that no one can give you a way out but Him, so turn to
Him as soon as hardship hits you. And if Allah should touch you with adversity, there is no remover of
it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to
reach whom He wills of His servants. And He is the Forgiving, the Merciful [Quran, 10:107]. No
matter what sin you commit, Allah ‘azza wa jall forgives you if you repent of it. That’s the beauty of
Al-Ghafoor Ar-Raheem.

6. Ask Ar-Raheem for compassion.

The Prophet salallahu ‘alayhi wa sallam said: He who is not merciful to our young (people) and who
shows no respect to our elderly is not one of us. [At-Tirmidhee] Ask Allah ‘azza wa jall to bless you
with a soft heart and to enable you to feel compassion towards your relatives, friends, and the whole
Muslim nation. How many do not feel responsible or attached to the ummah? The Prophet salallahu
‘alayhi wa sallam said: The similitude of believers in regard to mutual love, affection, fellow-feeling is
that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.
[Muslim]

O Allah, Ar-Raheem, we know that You bestow Your mercy perfectly and continuously on all that
exists. Guide us to hold onto Your book and the sunnah so we may attain your special mercy and adorn
our actions, speech, and thoughts with a deep sense of taqwa. Make us turn to You at all times, asking
for Your Mercy, and make us compassionate so we will enter through the gates of Your paradise by
Your mercy, ameen!

And Allah knows best.

The Understand Quran Academy Team

PS: Leave a reply below on what the Name Ar-Raheem means to you in your daily life!

PPS: Did you already sign up to our newsletter? Sign up now and receive the free welcome gift to the
Series The Names of Allah!
Wallahu ta’alaa ‘alem.
.
‫قارل فرلرمما دخل إلشسبل رسأٱلته مرعا یذكر بعد إلرصلة رفذكر مثل‬.
 ‫ت دمبنهكبم يلبولم ابللعقلبلدة إدبذ لعلر ب‬
‫ضكت نلبفدسيِ لعللىَ اببدن لعببدد لياَدليِلل ببدن لعببببدد ككلللل‪i‬‬ ‫ت لولكاَلن أللشدد لماَ للدقيِ ك‬ ‫ك دمبن يلبودم أ ككحلد لقاَلل للقلبد للدقيِ ك‬
‫ت دمبن قلبودمدك لماَ للدقيِ ك‬ ‫ك يلبومم لكاَلن أللشدد لعللبيِ ل‬
‫هلبل أللتىَ لعللبيِ ل‬
‫ت فلببإ دلذا دفيِهلبباَ دجببدريببكل فلنلبباَلدادنيِ‬
‫ظبر ك‬ ‫ت لربأدسيِ فلإ دلذا أللناَ بدلسلحاَبللة قلبد أل ل‬
‫ظل دبتدنيِ فلنل ل‬ ‫ب فللرفلبع ك‬‫ت لوأللناَ لمبهكمومم لعللىَ لوبجدهيِ فلللبم ألبستلفدبق إددل لوأللناَ بدقلبردن الث دلعاَلد د‬ ‫طللبق ك‬ ‫فلللبم يكدجببدنيِ إدللىَ لماَ أللربد ك‬
‫ت لفاَبن ل‬
‫ق‬‫طبدبب ل‬ ‫ت ألبن أك ب‬ ‫ك ابلدجلباَدل فللسلدلم لعل دل‬
‫يِ ثكدم لقاَلل يلبباَ كملحدمببكد إدبن دشبببئ ل‬ ‫ك ابلدجلباَدل لدتلأبكملرهك بدلماَ دشبئ ل‬
‫ت دفيِدهبم فللناَلدادنيِ لملل ك‬ ‫ك لملل ل‬‫ث إدللبيِ ل‬ ‫ك لولماَ لرددوا لعللبيِ ل‬
‫ك لوقلبد بللع ل‬ ‫ك لل ل‬
‫ال قلبد لسدملع قلبولل قلبودم ل‬ ‫فللقاَلل إددن د‬
‫ك دببده لشبببيِئئاَ‬ ‫ال لوبحلدهك لل يكبشبدر ك‬ ‫صللبددهبم لمبن يلبعبككد د‬ ‫اك دمبن أل ب‬ ‫اك لعللبيِده لولسل دلم بلبل ألبركجو ألبن يكبخدرلج د‬ ‫صدلىَ د‬ ‫‪ Shahih Bukhari No. 2992 dan‬لعللبيِدهبم ابللبخلشبلبيِدن فللقاَلل الن دبدديِ ل‬
‫‪Shahih Muslim No.3352.‬‬

‫‪ii Al-Suyuthi, al-Durrul Mantsur..‬‬

‫‪iii Lihat al-Razi‬‬