It is the mercy that is ihsan (spiritual excellence). The second is the mercy that arises from the combination of hikma (wisdom) and justice. An example of the first is admitting someone to Paradise without reckoning; an example of the second is admitting someone to Paradise after making them endure punishment. Absolute mercy is the rubūbiyya (lordship) of God extended as ihsan to all creatures. Particularized mercy is the mercy bestowed as a grace upon the elect (khawāṣṣ) on the carpet of realization. Rahim can also be a quality given to those who are adorned with the attribute of God. In this world, the servants who avoid faults will be distant from Hellfire in the Hereafter. (Kavânin, 86)
rahmat-i imtināniyya – rahmat-i wujūdiyya 2) — (To the mouth) āz
Rahmat-i imtināniyya is the mercy that, encompassing all things, requires the bestowal of previous blessings upon deeds.
Rahmat-i wujūdiyya: This mercy is the one promised to the God-conscious (muttaqīn) and the doers of good (muhsinīn) by Allah the Exalted in the verse, "We will decree it for those who are God-conscious" (al-A‘rāf 7:156). In another verse, it is said, "Indeed, the mercy of Allah is near to the doers of good" (al-A‘rāf 7:56). This wujūdi mercy is included within the imtināni mercy, for the promise of wujūdi mercy in return for deeds is itself a form of divine favor. (Kāshānī, 149; Jāmi‘, 84)
rā‘ī / !)) Rā‘ī (administrator): In political sciences, this is the name given to a person who is an expert in the knowledge necessary to regulate worldly affairs and who possesses mastery in these matters. (Kāshānī, 147; Jāmi‘, 83)
wherever it may be
the observer (raqīb) continues his vigilance
without interruption
and thus protects them
and according to their times
it is determined by the one who governs their affairs
from the command of the murāqaba (spiritual watchfulness) practitioner
the command comes just as the essences and beings are
nothing remains hidden from the observer (murāqib)
whether this command is exalted
The poet invites ‘Abd al-Raqīb. However, according to the meaning of the verse, "Wherever you may be, He is with you" (al-Ḥadīd 57:4), the one who gives such a warning is not at the levels of those described, but only at the rank of the Name al-Raqīb and its maqām (spiritual station). For raqīb, in its ḥaqīqa (inner reality), derives from rukbā. Rukbā means to possess vigilance (murāqaba) over something. When one possesses vigilance over something, the attributes of the possessor become attached to that which is possessed, and nothing contrary to that attribute can be ascribed to it. For when you possess an attribute, it does not mean you possess all attributes. But when you possess the one described (mawṣūf), you necessarily possess all its attributes, because attributes cannot exist independently; they require the one described. Attributes are like the trap of a hunter. When you possess the trap, it also possesses you. In that ḥāl (spiritual state), if you possess the trap, it is understood that you will give it its reality.
Allah says: "Wherever you turn, there is the Face (wajh) of Allah" (al-Baqara 2:115). The face of a thing is its very self and reality. Raqīb is the active name in everything. He observes and witnesses everything. He watches all the servant's actions and movements. The servant, in all his states, actions, thoughts, and matters that enter his heart related to the world, observes Him. The possessor of this station is constantly exposed to divine knowledge. The knowledge he possesses is knowledge of the Essence; when he attains knowledge of the Essence, the knowledge of attributes, names, lineage, and rulings follow. This name must be very comprehensive so that it can also encompass murāqaba.
Since murāqaba requires attaining something, avoiding and protecting oneself from events, knowledge is also the word of His that we can know. When He subjects it to imtihān (trial), He observes Himself to see what He does in the matter tested. For He did not begin with testing; He tested them after their claim. For He asked them, "Am I not your Lord?" They said, "Yes, You are our Lord," and thus made a claim. (Kāshānī, 796; raqīqa)
Allah then tested them to verify their truthfulness. When Allah made His servants witness over themselves and that Allah is their Lord, He showed them mercy. However, Allah did not make His servants witness to His oneness (tawhid); the question was not, "Am I not the One God?" (Futūḥāt, IV, 254)