R is for Rabb u’l-‘ālamīn and Rahmatulli’l ‘ālamīn

Rabb
Lord Sustainer (an attribute of Allāh, Subhānahū wa Ta‘ālā).
Rabb u’l-‘ālamīn: Lord of the worlds.
We learn from the Holy Qur’ān that Allāh is the Lord of the worlds.
The first verse of the Qur’ān is:
Bismillāh i’r Rahmān i’r Rahīm
In the Name of Allāh, The Beneficent, The Merciful (1:1).
The second verse of the Qur’ān is:
Al-hamdu Lillāhi Rabb i’l-‘ālamīn
All Praise is for Allāh, Lord of the worlds (1:2).
We also find this Hamd (Praise of Allāh) in verses (6:45), (10:10), (37:182), (39:75), and (40:65).
Our Beloved Holy Prophet Muhammad Sallallāhu ‘alayhi wa Sallam taught us to recite the first verse before beginning any task, and the second verse to thank Allāh upon finishing any task. These two verses are thus the most often recited verses. These verses are in Sūrah al-Fātiha which is the most often recited Sūrah. Depending upon the grammatical context, Rabb u’l-‘ālamīn is also written as Rabb al-‘ālamīn or Rabb i’l ‘ālamīn, and has the same meaning.
Some other selected relevant verses from the Qur’ān which teach us that Allāh is Rabb u’l ‘ālamīn are (6:162), (7:54), (26:109), (26:192), (40:64-66), (43:46), (45:36), (59:16), and (83:6).
We also learn from the Qur’ān that Allāh Subhānahū wa Ta‘ālā is:
Rabbu kulli shay’: The Lord of everything (6:164);
Rabb u’l ‘Arsh i’l ‘Azīm: The Lord of the Magnificent Throne (9:129), (23:86), (27:26);
Rabb u’l ‘Arsh i’l Karīm: The Lord of the Honoured Throne (23:116);
Rabb u’s samāwāti wa’l ard: The Lord of the heavens and the earth (13:16), (17:102), (18:14), (19:65), (21:56), (26:24), (37:5), (38:66), (43:82), (44:7), (78:37);
Rabb u’l mashriqi wa’l maghribi: The Lord of the east and the west (26:28), (73:9);
Rabb u’l mashriqayn wa Rabb u’l maghribayn: The Lord of the two easts and the two wests (55:17);
Rabb u’l mashāriqi wa’l maghārib: The Lord of the easts and the wests (70:40);
Rabba hādha’l bayt: The Lord of this House (the Ka‘ba in Makka) (106:3);
Rabb i’l falaq: The Lord of the day-break (113:1); and
Rabb i’n nās: The Lord of mankind (114:1).
In some instances, the attributive Name of Rabb (Lord) is followed immediately by other attributive Names of Allāh in the Qur’ān. We learn that Allāh Subhānahū wa Ta‘ālā is:
Rabbun Ghafūr: A Forgiving Lord (34:15);
Rabb i’r Rahīm: A Merciful Lord (36:58);
Rabb i’l ‘izzah: The Lord of Honour (37:180);
Rabbika’l ‘Azīz i’l Wahhāb: Your Lord, The Mighty, The Bestower (38:9);
Rabbika Dhu’l Jalāli wa’l Ikrām: Your Lord, Possessor of Majesty and Honour (55:27);
Rabbika’l ‘Azīm: Your Lord, The Incomparably Great (56:74), (56:96), 69:52);
Rabbika’l Karīm: Your Lord, The Generous (82:6);
Rabbika’l A‘lā: Your Lord, The Most High (87:1);
Rabbukum u’l Haqq: Your true Lord (10:32);
Rabbukum Khāliqu kulli shay’: Your Lord, The Creator of everything (40:62);
Rabbuna’rRahmān u’l Musta‘ān: Our Lord, The Beneficent, Whose help is sought (21:112); and
Rabbihi’l A‘lā: his Lord, The Most High (92:20).
Some other beautiful Attributes of Allāh given in the Qur’ān that follow immediately after His Attribute of Rubūbiyya (Lordship) are:
Rabbuka’l Ghaniyyu Dhu’r Rahmah: Your Lord is The Self-sufficient, full of Mercy (6:133);
Rabbuka’l Ghafūru Dhu’r Rahmah: Your Lord is The Forgiving, full of Mercy (18:58);
Rabbuka Qadīrā: Your Lord is All-Powerful (25:54);
Rabbaka Lahuwa’l ‘Azīz u’r Rahīm: Your Lord is The Mighty, The Merciful (26:9);
Rabbaka Ladhū Maghfiratin wa Dhū ‘iqābin alīm: Your Lord is The Possessor of Forgiveness and also of painful retribution (41:43);
Rabbuka’l Akram: Your Lord is The Most Generous (96:3);
Rabbukum Dhū Rahmatin wāsi‘ah: Your Lord is The Possessor of all-embracing Mercy (6:147);
Rabbakum la Raūf u’r Rahīm: Your Lord is Most Kind, The Merciful (16:7);
Rabbukum u’r Rahmān: Your Lord is The Beneficent (20:90); and
Rabbī Rahīmun Wadūd: My Lord is Merciful, Loving (11:90).
The Qur’ān also teaches us how to supplicate to our Lord, Allāh Subhānahū wa Ta‘ālā. The supplications in the Qur’ān most dear to our hearts are the supplications of the five greatest Prophets ‘Alayhimussalām. These are:
1. The du‘ā’ (supplication) of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam
All the supplications in the Qur’ān have been conveyed to humanity by Prophet Muhammad Sallallāhu ‘alayhi wa Sallam. One of the supplications that is most often recited is:
Rabbanā ātinā fiddunyā hasanatan wa fi’l ākhirati hasanatan wa qinā ‘adhābannār
Our Lord! Give us good in this world and good in the Hereafter and save us from the torment of Hell-fire (2:201).
2. The du‘ā’ (supplication) of Prophet Ibrāhīm ‘Alayhissalām
Rabbi’j‘alnī muqīm as-salāti wa min dhurriyyatī Rabbanā wa taqabbal du‘ā’ Rabbana’ghfirlī wa li wālidayya wa li’l mu’minīna yawma yaqūm u’l hisāb
My Lord! Keep me as establisher of Prayer and from my offspring too, our Lord, and accept my supplication. Our Lord! Forgive me, and my parents and all believers on the Day when the reckoning shall take place (14:40-41).
Some other supplications of Nabī Ibrāhīm ‘Alayhissalām are found in verses (2:127-129), (14:35-39) and (37:100). When we study these supplications and the history of Nabī Ibrāhīm, we come to the conclusion that Allāh Subhānahū wa Ta‘ālā accepts all the supplications of a Prophet he sends.
3. The du‘ā’ (supplication) of Prophet Mūsā ‘Alayhissalām
Rabbi’shrah lī sadrī wa yassir lī amrī
My Lord! Expand my breast for me. And make my task easy for me (20: 25-26).
Some Muslim scholars like to begin their public speech with this du‘ā’.
Other supplications of Nabī Mūsā ‘Alayhissalām are in verses (7:151), (28:16) and (28:21).
4. The du‘ā’ (supplication) of Prophet ‘Īsā (Jesus) ‘Alayhissalām
His supplication was specific for the occasion. Its translation is:
‘Īsā , the son of Maryam (Mary) said: O Allāh! Our Lord! Send down to us a table spread (with food) from heaven that it may be a feast for us, for the first of us and for the last of us, and a sign from You, and provide us sustenance, and You are the Best to provide (5:114).
5. The du‘ā’ (supplication) of Prophet Nūh ‘Alayhissalām
Bismillāhi majrayhā wa mursāhā inna Rabbī la Ghafūrun Rahīm
In the Name of Allāh be its moving and its anchoring; most surely, my Lord is Forgiving, Merciful (11:41).
This du‘ā’ is recited at the beginning of every journey.
Some other supplications by Nabī Nūh ‘Alayhissalām are in verses (23:26), (23:29), and (71:28).
All the Prophets ‘Alayhimussalām taught their people to pray and supplicate to our Lord, Allāh, among them being:
Prophet Ādam ‘Alayhissalām (7:23);
Prophet Ayyūb ‘Alayhissalām (38:41);
Prophet Dāwūd ‘Alayhissalām (and his army) (2:250);
Prophet Lūt ‘Alayhissalām (26:169), (29:30);
Prophet Sulaymān ‘Alayhissalām (27:19), (38:35);
Prophet Yūsuf ‘Alayhissalām (12:101); and
Prophet Zakariyya ‘Alayhissalām (3:38), (21:89),
peace be upon them all.
Great women supplicating to our Lord Allāh as given in the Qur’ān are:
Sayyidah Hawwā (Eve) ‘Alayhassalām (7:23);
Sayyidah Āsiya ‘Alayhassalām, wife of Fir‘awn (66:11); and
Bilqīs, Queen of Sheba (27:44),
peace be upon them all.
Some other supplications from the Qur’ān which both the young and the old are fond of reciting are:
Rabbi’rham humā kamā rabbayānī saghīrā
My Lord! Have mercy on both (my parents) as they brought me up in childhood (17:24).
Rabbi zidnī ‘ilmā
My Lord! Increase me in knowledge (20:114).
Wa qul Rabbi a‘ūdhu bika min hamāzāti’sh-shayātīn Wa a‘ūdhu bika Rabbi an yahdurūn
And say: My Lord! I seek refuge with You from the evil suggestions of the devils. And I seek refuge with You, my Lord, lest they come to me. (23:97-98).
Wa qul Rabbi’ghfir wa’rham wa anta Khayru’r rāhimīn
And say: My Lord! Grant forgiveness and mercy, for You are the Best to show mercy (23:118).
We find many supplications in Hadīth (Sayings) of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam which call upon Allāh Subhānahū wa Ta‘ālā with His Attribute of Rubūbiyyah (Lordship). For example, the du‘ā’ after the adhān begins with Allāhumma Rabba: O Allāh, O Lord! Also, many salawāt, invocations of blessings on Prophet Muhammad Sallallāhu ‘alayhi wa Sallam begin with:
Allāhumma Yā Rabbi
O Allāh! O Lord!
Muslim gatherings of learning and prayer usually end with this supplication from the Qur’ān:
Subhāna Rabbika Rabbi’l ‘Izzati ‘ammā yasifūn
Wa salāmun ‘ala’l Mursalīn
Wa’l Hamdu Lillāhi Rabbi’l ‘Ălamīn
Glory be to your Lord, the Lord of Honour, (He is free) from what they ascribe (to Him).
And peace be upon the Messengers.
And all Praise be to Allāh, the Lord of the worlds. (37:180-182)

Rabbī
my Lord (is Allāh Subhānahū wa Ta‘ālā).
Allāh Subhānahū wa Ta‘ālā says in the Holy Qur’ān that this is what Nabī ‘Īsā ‘Alayhissalām taught his people:
Innallāha Rabbī wa Rabbukum fa‘budūh hādhā sirātun mustaqīm
Surely, Allāh is my Lord and your Lord, so worship Him only; this is the Straight Path. (3:51)
Other relevant verses are: (2:258), (7:33), (11:41), (11:57), (11:61), (11:90), (12:53), (12:98), (17:85), (29:26), (34:48).

Rabbiyallāh
my Lord is Allāh, Subhānahū wa Ta‘ālā (40:28)

Rabbuhā
her Lord (is Allāh Subhānahū wa Ta‘ālā).
The relevant verses are (3:37) and (66:12) about Sayyidatinā Maryam, ‘Alayhassalam (the Blessed Virgin Mary, peace be upon her)

Rabbuhu
his Lord (is Allāh Subhānahū wa Ta‘ālā).
Some selected relevant verses from the Holy Qur’ān which show the love and affection of our Lord Allāh for the Prophets ‘Alayhimussalām are about:
1. Prophet Muhammad Sallallāhu ‘alayhi wa Sallam
(about his mi‘rāj, heavenly ascension) Indeed, he saw some of the Greatest Signs of his Lord (53:18).
2. Prophet Ibrāhīm ‘Alayhissalām
When he came to his Lord with a pure heart (37:84).
3. Prophet Ismā‘īl ‘Alayhissalām
And he enjoined on his people Prayer and almsgiving (Zakāh) and was pleasing to his Lord (19:55).
4. Prophet Mūsā ‘Alayhissalām
When his Lord called out to him in the holy valley of Tuwā (79:16)

Rabbuhumā
the Lord of both of them (is Allāh Subhānahū wa Ta‘ālā) (7:189).
Whether we are talking about males or females, we say Rabbuhumā (the Lord of both of them)

Rabbuhum
their Lord (is Allāh Subhānahū wa Ta‘ālā). When we are talking about males, we say Rabbuhum (their Lord).
There are many verses of the Qur’ān with the phrase Rabbuhum, their Lord. Each verse of the Qur’ān contains one or more teachings of Islām. Some of the verses with the phrase Rabbuhum (Rabbihim, depending on the grammatical context) are:
1. (25:64) about the worship of Allāh Subhānahū wa Ta‘ālā.
2. (47:2) about belief in the Qur’ān that was revealed to Prophet Muhammad Sallallāhu ‘alayhi wa Sallam, and about good deeds.
3. (39:75) about the angels glorifying Allāh Subhānahū wa Ta‘ālā.
4. (3:84) about the Prophets ‘Alayhimussalām.
5. (3:195) about the Companions of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam.
6. (3:169) about the martyrs.
7. (29:59) about patient perseverance and trust in Allāh Subhānahū wa Ta‘ālā.
8. (2:277) about Zakāh (poor-due).
9. (97:4) about Laylat u’l Qadr, the Night of Power in the month of Ramadān, the night of worship.
May Allāh Subhānahū wa Ta‘ālā make us follow the total teachings of Islām as given in the Qur’ān (the Word of Allāh), as well as in the Hadīth (Sayings) of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam, Āmīn.

Rabbuhunna
their Lord (is Allāh Subhānahū wa Ta‘ālā). When we are talking about females, we say Rabbuhunna (their Lord)

Rabbuka
your Lord (is Allāh Subhānahū wa Ta‘ālā). Rabbuka is used when a male is addressed. (It is also written Rabbaka or Rabbika according to grammatical context). (2:30), (4:65), (6:83), (6:115), (7:153), (11:66), (11:107), (12:6), (15:25), (15:86), (15:98), (15:99), (16:102), (16:110)
Some of the verses with the phrase Rabbuka (your Lord) contain the Commands of Allāh Subhānahū wa Ta‘ālā which Muslims take very much to heart and try to act upon them. These are:

1. Glorify your Lord with His Praise (15:98), (20:130), (40:55), (50:39), (52:48), (110:3).
2. Worship your Lord (15:99).
3. Call to the Way of your Lord with wisdom and good admonition (16:125).
4. Your Lord has decreed that you worship none but Him and to be good to your parents (17:23).
5. Proclaim the greatness of your Lord (74:3).
6. Be patient for the sake of your Lord (74:7).
7. Remember the name of your Lord (76:25).
8. Proclaim the favour of your Lord (93:11).
9. Recite in the Name of your Lord (96:1).

A remarkable fact about the verses of the Qur’ān is that many of them end with two Most Beautiful Attributive Names of Allāh. Some of the verses with the phrase Rabbuka (your Lord) also end with two Most Beautiful Attributive Names of Allāh as follows:

Hakīm ‘Alīm: Wise, All-Knowing (6:83), (6:128), (15:25);

as-Samī‘ al-‘Alīm: The All-Hearing, The All-Knowing (6:115), (44:6);

Ghafūr u’r Rahīm: The Forgiving, The Merciful (6:145), (6:165), (7:153), (7:167), (16:110);

al-Qawī al-‘Azīz: The Most Strong, The Mighty (11:66);

‘Alīm Hakīm: All-Knowing, Wise (12:6);

al-Khallāq al-‘Alīm: The Master-Creator, The All-Knowing (15:86);

Khabīr Basīr: All-Aware, All-Seeing (17:17), (17:30);

al-‘Azīz al-‘Alīm: The Mighty, The All-Knowing (27:78); and

al-‘Azīz al-Wahhāb: The Mighty, The Bestower (38:9).

Rabbuki
your Lord (is Allāh Subhānahū wa Ta‘ālā). Rabbuki is used when a female is addressed. (3:43), (51:30), (89:28)

Rabbukumā
the Lord of both of you (is Allāh Subhānahū wa Ta‘ālā). Rabbukumā is used when two persons are addressed, whether male or female (20:49-50), (55:77)

Rabbukum
the Lord of all of you (is Allāh Subhānahū wa Ta‘ālā). Rabbukum is used when males are addressed. (2:21), (3:133), (4:1), (4:170), (4:174).
Some of the verses of the Qur’ān talk about the Qur’ān itself, conveying its many praiseworthy attributes. These attributes are called Asmā’ u’l Qur’ān fi’l Qur’ān (the Beautiful Names of the Qur’ān in the Qur’ān). Some of the verses with the phrase Rabbukum (your Lord) also contain the Asmā’ u’l Qur’ān. Allāh Subhānahū wa Ta‘ālā says:

1. A Clear Proof (that is, Prophet Muhammad, Sallallāhu ‘alayhi wa Sallam) has come to you from your Lord and We have sent down to you a Clear Light (4:174).
   
   We learn that the Qur’ān is Light (Nūr), and Clear, Luminous (Mubīn).
   
2. A Reminder has come to you from your Lord (7:63).
   
   The Qur’ān is a Reminder (Dhikr).
   
3. This is Eye-opening evidences from your Lord, and Right Guidance and Mercy for the believers (7:203).
   
   The Qur’ān is Eye-opening evidences (Basāir), Right Guidance (Hudā), and Mercy (Rahma).
   
4. There has come to you an Admonition from your Lord, and a Healing for what is in the breasts, and Right Guidance and Mercy for the believers (10:57).
   
   The Qur’ān is an Admonition (Maw‘iza), Healing (Shifā’), Right Guidance (Hudā), and Mercy (Rahma).
   
5. The Truth has come to you from your Lord (10:108).
   
   The Qur’ān is Truth (Haqq).

Rabbukunna
the Lord of all of you (is Allāh Subhānahū wa Ta‘ālā). Rabbukunna is used when females are addressed

Rabbunā
our Lord (is Allāh Subhānahū wa Ta‘ālā). Rabbunā is also written as Rabbanā, depending on the grammatical context.
Some supplications in the Qur’ān are collective and they begin with the phrase, Rabbanā: Our Lord! as in these verses:
(2:127), (2:201), (2: 250), (2:286), (3:8), (3:16), (3:53), (3:147), (3:193), (3:194), (5:83), (7:23), (7:47), (7:89), (7:126), (10:85-86), (14:40-41), (18:10), (23:109), (25:65-66), (25:74), (59:10), (60:4), (60:5), (66:8).
Allāh Subhānahū wa Ta‘ālā has taught us how to supplicate to Him
1. Before going to sleep (2:286).
2. To obtain His forgiveness (3:16).
3. For victory in battle against non-believers (3:147).
4. For our children and parents (14:40-41).
5. At the wedding ceremony (25:74).
6. For our Muslim brothers and sisters (59:10), and indeed
7. At all times (2:201).

Rabbunallāh
our Lord is Allāh, Subhānahū wa Ta‘ālā.
Allāh Subhānahū wa Ta‘ālā says in the Holy Qur’ān:
Surely, those who say, “Our Lord is Allāh”, then remain firm and upright on it, the angels descend upon them, saying: “ Fear not, nor grieve and receive the good news of the Paradise which you were promised” (41:30).
Other relevant verses are (22:40) and (46:13)

Rabb al-arbāb
Lord of lords (an attribute of Allāh Subhānahū wa Ta‘ālā)

Rabbānī
Lordly

ar-Rabī‘
the spring season

ar-rābita bi’sh shaykh
association or connection with one’s shaykh (spiritual master). The closer is the association, the greater are the barakāt (blessings)

ra‘d
thunder

radd
rejection, reply, refutation

radīf
the word or words that are repeated after the rhyming word at the end of each of the verses of a poem, a refrain that comes after the rhyme

rādī
satisfied

radiya
to be pleased (with whatever Allāh decrees)

Rady Allāhu ‘Anhu
“Allāh is well-pleased with him,” said whenever a member of the Family or a Companion of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam is mentioned by name

Rady Allāhu ‘Anhā
“Allāh is well-pleased with her”

Rady Allāhu ‘Anhum
“Allāh is well-pleased with them”, referring to the men

Rady Allāhu ‘Anhunna
“Allāh is well-pleased with them”, referring to the women

rafa‘a
to raise. Nabī ‘Īsā ‘Alayhissalām was not crucified but was raised up to the heavens by Allāh.
Another example: Allāh raises spiritual stations of pious Muslims

Raf īq
companion, friend; someone kind, gentle (f: Rafīqah)

Rafīq al-A‘lā
“the Companion Most High” (refers to Allāh). In his last breath, Prophet Muhammad Sallallāhu ‘alayhi wa Sallam called on Allāh Subhānahū wa Ta‘ālā with this Name

raghba
longing, yearning. Muslims yearn to gain the Pleasure of Allāh Subhānahū wa Ta‘ālā and to be in Paradise together with Prophet Muhammad Sallallāhu ‘alayhi wa Sallam, with their shaykh (spiritual master) and their parents

rāha
peaceful repose, comfort

rāhib
a Christian monk (pl: ruhbān; f: rāhiba: a nun)

rahim
womb (pl: arhām)

rahma
mercy

Rahmatullāh
Allāh’s Mercy. Allāh says in the Holy Qur’ān that His Mercy is close to those who do good (7:56). Prophet Muhammad Sallallāhu ‘alayhi wa Sallam said that Allāh has manifested only one out of a hundred parts of His Mercy on earth. He has reserved the other ninety-nine parts of His Mercy for the Hereafter. He also said in a Hadīth Qudsī (Sacred Saying) that Allāh’s Mercy prevails over His wrath

Rahmatulli’l ‘ālamīn
“mercy for all the worlds”. The Beloved Holy Prophet Muhammad Sallallāhu ‘alayhi wa Sallam was sent by Allāh Subhānahū wa Ta‘ālā as a mercy for all the worlds (21:107).
Allāh sent him as mercy for this world as well as the next. In this world, he was magnanimous and merciful to his enemies who for years had persecuted him, and forgave them when he captured Makka. He also forgave the people of Tā’if who stoned him until he bled, and he prayed to Allāh to guide them and their descendants to Islām. However, when Allāh gave him permission, he put on his armour and personally drew his sword against the tyrants so that the oppressed Muslims may obtain mercy, peace and justice.
Allāh sent him as a mercy for the Hereafter as well. In the Hereafter, he will intercede with Allāh on behalf of his ummah (world community of Muslims) and Allāh will accept his intercession and forgive our sins. Muslims will drink from his Hawd (Pond) on the Day of Judgment after which they will not thirst again.
Allāh sent him as a mercy for the ‘ālam al-ajsād (the physical world, this world), the ‘ālam al-arwāh (the world of souls), as well as the ‘ālam al-Barzakh (the Intermediate World).
Allāh sent him as a mercy to teach us that Allāh is the All-Merciful Who loves that we should be forgiving and merciful so that we can obtain His Mercy.
Through his words and deeds, Prophet Muhammad Sallallāhu ‘alayhi wa Sallam showed that he is a mercy for men, women and children; the widows and the orphans; the poor and the oppressed; the slaves and the downtrodden.
He wants each and every Muslim to attain qurb Ilallāh (nearness to Allāh), such is his love and mercy!
He taught that nearness to Allāh does not depend on race, tribe or nationality but on piety. Allāh sent him as a mercy to eradicate racism.
Allāh sent him as a mercy to save humanity from hell-fire and guide them to achieve Paradise. He rescues people from ignorance and brings them to the teachings of the Qur’ān and Hadīth, he eradicates tyranny and injustice and institutes Islamic justice. He turns paupers into princes, slaves into nobles, and illiterates into erudite scholars. He transforms whole nations and races so that they abandon evil and tread the path of righteousness. He has captured the hearts of Muslims till the end of time to such an extent that his love abides in our hearts.
He is the greatest person in all human history and the most beloved of Allāh. He is a mercy for all the worlds.
Sallū ‘ala’r Rasūl
Allāhumma Salli wa Sallim ‘alayh
Invoke blessings of Allāh on Prophet Muhammad!
May Allāh’s blessings and peace be upon him!

Rahmatullāhi ‘alayh
may Allāh’s mercy be upon him, said whenever a departed Muslim is mentioned by name

Rahmatullāhi ‘alayhā
may Allāh’s mercy be upon her

Rahmatullāhi ‘alayhim
may Allāh’s mercy be upon them (males)

Rahmatullāhi ‘alayhinna
may Allāh’s mercy be upon them (females)

rā‘in
guardian, patron, one responsible.
Prophet Muhammad Sallallāhu ‘alayhi wa Sallam said that each person is responsible for someone or another and has to fulfil his or her responsibility. If everyone acted on just this one advice of his, wouldn’t things work out real fine?

ra’īs
leader.
When our Beloved Holy Prophet Muhammad Sallallāhu ‘alayhi wa Sallam was thirty five years old and had not yet proclaimed his Prophethood, the Ka‘ba was being rebuilt. The people of Quraysh, the major tribe in Makka, were divided as to who should have the honour of placing the Hajar al-Aswad (the Black Stone) in its appropriate place. They decided that whoever enters the precincts of the Ka‘ba first the next day should have that honour. Prophet Muhammad Sallallāhu ‘alayhi wa Sallam was the first one to come and he was given the honour. He placed the Hajar al-Aswad in his cloth covering, asked the leader (ra’īs) of each clan to get hold of its edges and take it to the Ka‘ba, and then he himself placed it in its appropriate place with his own blessed hands. Everyone was impressed with the sagacity and wisdom of the one whom they already considered to be as-Sādiq (the Truthful) and al-Amīn (the Trustworthy)
Sallū ‘ala’r Rasūl
Allāhumma Salli wa Sallim ‘alayh
Invoke blessings of Allāh on Prophet Muhammad!
May Allāh’s blessings and peace be upon him!

ra‘iyya
subjects, citizens

ar-rāiyya
a religious poem in which all the verses end and rhyme in the letter rā’

rajā’
expectation, hope (of Allāh's Mercy)

Rajab
the seventh month of the Muslim year.
Rasūlullāh Sallallāhu ‘alayhi wa Sallam said that Rajab is the month of Allāh, Sha‘bān is his month and Ramadān is the month of his ummah (world community of Muslims). He used to observe optional fasts for many days in the months of Rajab and Sha‘bān in preparation for the obligatory fasts in the month of Ramadān. Muslims always try to follow in his footsteps and increase their ‘ibāda (worship of Allāh) in the months of Rajab, Sha‘bān and Ramadān

rajaz
the name of a poetical meter

rajīm
accursed (refers to satan)

rak‘a
one unit of salāh (Prayer), consisting of standing, bowing and two prostrations (pl: raka‘āt; dual: rak‘atayn)

rāki‘
one who bows down before Allāh in Prayer (pl: rāki‘ūn, rāki‘īn)

rākib
rider

rākib al-burāq
the Rider of the burāq, an attributive title of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam who rode the burāq on the night of his mi‘rāj, ascension to the heavens

Ramadān
the blessed ninth month of the Islamic calendar in which it is obligatory to fast during the day. It is the month in which the Holy Qur’ān began to be revealed

ramī
the throwing of seven pebbles at each of the three jamarāt (pillars) at Mina, as one of the rites of Hajj (Muslim Pilgrimage). This act symbolizes the total rejection of satan

Raqīb
Watcher, Sentinel.
The names of the honourable recording angels (kirāman kātibīn) who record the good and the bad deeds of people are Raqīb (Watcher) and ‘Atīd (Ready, Present)

ra’s
head. The forehead of one who loves our Holy Prophet Muhammad Sallallāhu ‘alayhi wa Sallam shines with his love

ra’s al-māl
capital investment.
Good opinion of other people is considered to be a Muslim’s capital investment

rashād
rectitude, right direction

Rasūl
the Emissary or Messenger of Allāh who is a Prophet and receives Revelations in the form of laws from Allāh which he is required to convey to the people, brings a new Divine law (pl: rusul, mursalīn)

Rasūlullāh
The Prophetic Messenger of Allāh sent to guide people to the religion of Islām

Rātib
regular, voluntary, sequential invocation to Allāh

Rātib al-‘Attās
some of the most well-known invocations and supplications of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam sequentially arranged for regular recitation by al-Imām ‘Umar bin ‘AbdurRahmān al-‘Attās Rady Allāhu ‘Anhu

Rātib al-Haddād
some of the most well-known invocations and supplications of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam sequentially arranged for regular recitation by al-Imām ‘Abdallāh bin ‘Alawī al-Haddād Rady Allāhu ‘Anhu

Rawda
Garden, Paradise, the part of the beloved Prophet Muhammad’s Masjid in Madīna between his grave and the pulpit; meadow (pl: riyād)

Rāwī
a transmitter of Hadīth or Saying of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam

ra’y
opinion

rayhān
fragrant herb, a sweet smelling flower, sweet basil

Rayhānatayn
two sweet smelling flowers, a loving reference to al-Imām al-Hasan Rady Allāhu ‘Anhu and al-Imām al-Husayn Rady Allāhu ‘Anhu, the beloved grandsons of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam

rayn
rust (that gathers over the heart from sins committed)

ri‘āya
care, concern. Muslims pray to be under Allāh’s loving care and consideration

ribā
usury, interest. Allāh Himself has declared war in the Qur’ān on those who practice usury

ribāt
guest house, hospice, fortress

ridā’
the cloth which covers the upper part of the body in Ihrām

ridā‘
becoming unmarriageable kin by breast-feeding. If a woman other than his mother breast-feeds a child, she becomes his mahram, that is, unmarriageable kin;
foster relationship: for example, foster mother, foster brother, foster sister

ridā
joyful contentment, satisfaction (with whatever Allāh wills)

ridā Allāh
the Good Pleasure of Allāh which all Muslims seek to obtain

ridā al-wālidayn
the good pleasure of the parents which all Muslims seek to obtain

Ridwān
good pleasure, refers to Allāh’s Good Pleasure;
acceptance;
name of the angel who is the keeper of the Gates of Heaven

rifq
kindness, gentleness

rīh
wind (pl: riyāh)

rihla
travel, journey (to acquire useful knowledge or to spread Islām)

rijāl
men (s: rajul)

Rijālullāh
the men who exclusively serve Allāh, the men of gnosis and illumination, sūfī masters

Rijāl al-ghayb
men of the unseen. One of the most famous rijāl al-ghayb is Hadrat Khidr ‘Alayhissalām

rijl
foot. The feet are a great gift of Allāh Subhānahū wa Ta‘ālā. They can be put to great use walking to the masjid for Prayer; going to help someone in need; going to visit pious people, the elders and the sick; going for Hajj or for ‘Umra; standing up for jihād; and visiting graveyards to pray for the forgiveness of those who have passed away

rijs
uncleanliness, abomination, foul thing or evil deed prohibited by Allāh Subhānahū wa Ta‘ālā

rikāz
buried treasure of the earth. One-fifth (khumus) of the buried treasure has to be given as zakāh (obligatory alms-due)

ar-riqāq
Sayings of Prophet Muhammad, Sallallāhu ‘alayhi wa Sallam, about piety and asceticism. They are named riqāq because they make the heart soft. The singular of riqāq is raqīq which means soft, tender, gentle. One who is soft-hearted is called raqīq al-qalb (syn: ar-raqāiq: softening of the hearts)

riqqa
softness, gentleness, graciousness

risāla
message, treatise or letter.
Our Beloved Prophet Muhammad al-Mustafā Sallallāhu ‘alayhi wa Sallam had letters written to the Persian and Byzantine kings inviting them to accept Islām

ar-Risāla
the Message, refers to the Message of Islām which Prophet Muhammad Sallallāhu ‘alayhi wa Sallam brought;
the appointment by Allāh Subhānahū wa Ta‘ālā of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam as His Prophetic Messenger and the acceptance and the complete fulfilment of that responsibility by Prophet Muhammad Sallallāhu ‘alayhi wa Sallam

rishwa
bribery (the cancer that destroys society) (syn: rushwa)

riwāya
oral transmission, narration (pl: riwāyāt)

riyā’
ostentation, showing off, to make a show of piety in order to earn praise rather than to please Allāh Subhānahū wa Ta‘ālā.
There is no riyā’ in salawāt, the invocation of blessings on Prophet Muhammad Sallallāhu ‘alayhi wa Sallam. There is no possibility that ostentation can enter in performing this noble deed. This has been taught to us by our Shaykh, al-Habīb Ahmad Mash-hūr bin Tāhā al-Haddād Rady Allāhu ‘Anhu

riyād al-jannah
Gardens of Paradise.
According to a Saying of Prophet Muhammad Sallallāhu ‘alayhi wa Sallam, the gatherings of ‘ilm (learning) and dhikr (remembrance of Allāh) are Gardens of Paradise from which we should take something.
The graves of the pious Muslims become Gardens of Paradise

Riyād u’s Sālihīn
The Gardens of the Righteous, the name of the kitāb (book) of Hadīth compiled by Imām Sharafuddīn an-Nawawī Rahmatullāhi ‘alayh

riyāda
training of character, spiritual training exercise; for example, optional fasts (pl: riyādāt)

riyādat u’n nafs
disciplining one’s self, spiritual training exercises to tame the ego and control illegitimate carnal desires

rizq
sustenance, provision granted by Allāh Subhānahū wa Ta‘ālā

rub‘
a quarter

rubā‘iyya
quatrain, a poem with four line stanzas (pl: rubā‘iyyāt)

ar-Rubūbiyya
the Lordship of Allāh Subhānahū wa Ta‘ālā

rūh
soul, the spirit which gives life to the body. Rūh is the reality of the human being which transcends time and space since it is not a part of the physical world. Rūh is that which existed before physical existence and continues to exist after the death of the body. The plural of rūh is arwāh. We pray for the arwāh of our near and dear who have passed away, as well as for all the Muslims, that may Allāh give them a high place in Paradise, Āmīn

ar-Rūh u’l Amīn
The Trustworthy Spirit, refers to Angel Jibrīl, ‘Alayhissalām

Rūh u’l Qudus
The Holy Spirit, refers to Angel Jibrīl, ‘Alayhissalām

rūhānī
spiritual

rūhāniyya
spirituality

Rūhullāh
The Spirit of Allāh, one of the many blessed titles of Sayyidinā Nabī ‘Īsā (Prophet Jesus), ‘Alayhissalām

rujū‘
return, coming back (to the service of Allāh)

rukhsa
concession, dispensation, when what is normally forbidden is made permissible because of necessity or need. For example, someone who is ill in Ramadān is permitted not to fast

rukn
component, support, corner, nook;
first, primary or important principle, the essential, the pillar (pl: arkān).
Arkān al-Islām: the Pillars of Islām, the five pillars on which Islām is based

Rukn u’d dīn
the pillar of religion, a title of a Muslim

al-Rukn al-Yamānī
the south-western corner of the Ka‘ba facing the Yemen. It is mustahab (meritorious) to touch it with both hands

rukū‘
bowing to Allāh from the waist in salāh (Prayer).
In rukū‘, we recite:
Subhāna Rabbiyal ‘Azīm
Glory to my Lord, the Incomparable Great; or we recite
Subhāna Rabbiyal ‘Azīm wa bi Hamdihī
Glory to my Lord, the Incomparabley Great, with His Praise

ar-Rūm
the Romans or Byzantines; also the name of Chapter 30 of the Qur’ān

ar-Ruqya
faith healing with recitation of specific verses of the Holy Qur’ān after which the faith healer blows on the body or the affected part of the sick person. It is really effective if idhn (permission) has been granted to perform it by someone authorized to give permission

rushd
right way

rutba
rank, class, station

ru’yā
dream, vision

ru’yā as-sāliha
righteous dream, a good and meaningful dream

ru’yat i’n Nabī
seeing the Beloved Holy Prophet Muhammad Sallallāhu ‘alayhi wa Sallam in a dream. He said that if you saw him, it was him you truly saw because satan cannot imitate him. May we see him both in our dreams and in waking vision, Āmīn

Al-Fātiha!

---

Reproduce with permission and acknowledgments
Email address: editor@iqra.net | Return to Top