Rağbet (desire, longing): In Sufi terminology, this refers to the desire of the nafs (the lower self) for reward, the desire of the qalb (the heart) for ḥaqīqa (inner reality), and the desire for concealment (setr) in relation to the Divine (al-Ḥaqq).
Rehbet (fear): The fear of the oppressor arises from deserving punishment. The fear of the inner realm (bāṭin) is the fear that knowledge (regarding one's own iman (faith) and future, or about dying in a state of iman) might change. The fear of verification (taḥqīq) concerns past actions (i.e., mistakes previously committed). (Iṣṭilāḥ, 535)
According to the people of Sufism (taṣawwuf), fear (rehbet) is of three kinds: fear of the realization of punishment, fear of the alteration of knowledge, and fear of the realization of past actions (mistakes). The first, when there is news of punishment, its (ruling) cannot be abrogated; it is established. The second is the alteration of knowledge: "Allah eliminates what He wills or confirms, and with Him is the Mother of the Book" (cf. al-Raʿd 13:39). The third, in my view, is that a promise given—whether for reward or punishment—is not altered.
The unrestricted (muṭlaq) fear, which has no limit, is a particular ḥāl (spiritual state) that is rahmān-rahīm (all-compassionate, all-merciful), and it is the fear of transgressing the boundaries set by Allah in the sharia (the sacred law). These boundaries are either the divinely legislated rulings or the rulings of judgment. (Futūḥāt, II, 522)
In Sufi terminology, rağbet is of three kinds: the desire whose locus is the nafs and whose concern is reward; the desire whose locus is the qalb and whose concern is ḥaqīqa; and the desire whose locus is the sirr (the innermost secret) and whose concern is the Divine (al-Ḥaqq). The desire of the nafs is found only among the common people (ʿawām). Those who possess kamāl (spiritual perfection), the friends of Allah, possess knowledge that Allah has combined natural, spiritual, and divine essences in the human being. They also know how to seek the reward promised by Allah. Thus, they desire reward in order to affirm the divine decree (isbāt). The common people do not know this.
Both the common people and the perfected ones share the outward form of desire. In terms of action, each is distinguished from the other. This is like the great day of fear (the fear on the Day of Resurrection). There, even the Prophets, who are at the highest rank, are present. The common people are sinful and disobedient. The Prophets fear not for themselves, but for their communities; in this regard, they are secure. The common people fear for themselves. Thus, while both groups share in fear, they differ in the causes that necessitate fear. (Futūḥāt, II, 521)
Rağbet is superior to hope (rajāʾ), and its subtleties are threefold: the first is the desire of the people of goodness arising from knowledge; the second is the desire of the people of ḥāl (spiritual state); the third is the desire of the people of witnessing (mushāhada). The others follow these. It is borne by a pure himma (spiritual aspiration). It is not fitting for others to fall into division over it. (Rawḍa, 480)
rahmān-rahīm — Some scholars have said that the meanings of the names Rahmān and Rahīm are the same, signifying "possessor of mercy," and that they are essential attributes. Others have said that it is to not punish the one who deserves punishment, and to show goodness to one who does not deserve it, and that both are attributes of action. Some have distinguished between them, giving them separate meanings: that the name Rahmān is for emphasis, meaning "His mercy encompasses all things," and that Rahīm is of a lower degree. Some have said that the name Rahmān, in its wording, is specific, but in meaning is general, as it refers to the One who has mercy on all creatures, whether believer or unbeliever, good or evil, by providing sustenance. The name Rahīm, in wording, is general, but in meaning is specific.
The specificity of the name Rahmān is that it cannot be given as a name to anyone other than Allah, while its generality is in creation, sustenance, benefit, and harm. The generality of the name Rahīm is that it can be given as a name to all beings, while its specificity is in meaning, as it refers to grace and tawfīq (divine enablement). (Gunya, 113)
Rahmān is the name of the Divine Essence that encompasses all the Divine Names, and all the perfections found in possible existents have manifested from Him.
Rahīm is a name that, in consideration of its meaning, refers to the effusion of spiritual perfections such as maʿrifa (gnosis) and tawhid (the oneness of God) to the people of iman (faith). (Kāshānī, 149; Jāmiʿ, 84)
The name Rahmān cannot be given to anyone other than Allah. Its secret is subtle; to approach Him by this name is through His mercy to His creatures. The one who approaches Him in this way displays signs of awe.
Rahīm is derived from the same root as Rahmān. The one who approaches by this name possesses humility before Allah, does not see creation, and is aware of what brings one closer to the abode of the Hereafter. The one who seeks to approach says, "Bismillāhi'r-Rahmāni'r-Rahīm" (In the name of Allah, the Most Compassionate, the Most Merciful). (Rawḍa, 313)
Rahmān is the proper name of the Essence that possesses all perfections without any deficiency, who, without regard to creation, possesses all kamāl (perfection) attributes and is at the highest maqām (station) of existence. The name Allah is also the proper name of the Necessary Existent. However, possessing the attributes of perfection here refers both to the perfect creation from the aspect of the Real (al-Ḥaqq), and to ...