[1] The root of the word RAHMAAN and RAHEEM is Ray-Hay-Meem.  RAHIM or RIHM, means the womb i.e. the receptacle of the young in the belly where it is provided with the means of subsistence with tenderness and security, without it doing any endeavour. RAHMAH or RAHMAT has the following meanings: Mercy; Pity; Compassion; Tenderness; Beneficence; Pardon; Forgiveness; Favour; Sustenance; Means of subsistence; Plenty of herbage, or of goods, conveniences, or comforts of life.

From the study of the Quran, one can distinguish two different types of RAHMAH: Gratuitous and Earned. Gratuitous RAHMAH is the one that Allah has bestowed and bestows upon human beings without regard to their endeavours and deeds. The creation of the sun, the moon, the water, the air, and the earth and the sources of sustenance in it are examples of this kind of RAHMAH. The verses of the Quran which refer to this type of RAHMAH include: 7:57, 25:48, 27:63, 28:73, 30:46, 42:28. Earned RAHMAH is the one that Allah bestows upon human beings with regard to their endeavours and deeds. A paradisiacal life in this world and in the hereafter is an example of Earned RAHMAH, i.e. which is earned through effort and righteous deeds. The verses of the Quran which refer to this type of RAHMAH include: 7:156, 9:99, 12:56, 21:75, 21:86, 29:23, 45:30, 57:28.

RAHMAAN  and RAHEEM  are two different attributes of Allah and are not the repetition of the same attribute for the sake of emphasis. RAHMAAN: It is in the measure of fa’laan. It conveys the idea of fullness, extensiveness, and spontaneity and indicates the greatest preponderance of RAHMAH. RAHMAH associated with RAHMAAN comprehends the entire universe without regard to our efforts. The creation of the sun, the moon, the water, and the air etc. all are there because of this attribute. The attribute RAHMAAN generally pertains to this life, the creation of universe, sources of sustenance and so on. The attribute RAHMAAN is inseparable from the concept of Almighty (see 19:45, 36:11, 50:33). RAHEEM: It is in the measure of fa’eel. It conveys the idea of constant repetition and continuous manifestation of RAHMAH. RAHMAH associated with RAHEEM constitutes the liberal reward to those who seek it, strive for it and deserve it. It is the result of the actions of human beings. The attribute RAHEEM generally pertains to the life to come, comprising RAHMAH as a result of our good deeds. The attribute RAHEEM is separable from the concept of Almighty and indicates an aspect of activity.

[2] The root of the word Quran is Qaaf-Ray-Hamza which leads to the following meanings: i. To put together, to collect together or to draw together; ii. To become pregnant or full of something; iii. To retain the seed of a male in the womb of a female; iv. To read, recite or rehearse; v. To proclaim

 The word Al-Quran has the following meanings: A. “The Collection”, so called because it collects and comprises verses, and chapters OR commands, prohibitions, instructions, glad tidings, warnings, facts and the like. B. “The Sententious”, so called because of being concise but full of meanings and abounding in aphorisms. C. “The Seminal”, so called because its constitution provides a basis for the further development of man’s “self” or “personality”. D. “The [most frequently/recurrently] Read, Recited and Rehearsed”. E. “The Proclamation”.

 Putting it all together, Al-Quran is: “The Sententious and the Seminal Proclamation that comprises recurrently rehearsed laws, commands, prohibitions, instructions, glad tidings, warnings, facts and the like.”

[3] There is one Al-Meezan that Allah has established in the outer universe (55:8). Everything in the universe respects this Al-Meezan and never be inordinate in conducting itself according to it. This ensures perfect working of the entire universe as per the design and plan of the Creator. There is another Al-Meezan, which Allah has sent towards human beings (42:17, 57:25). If they follow this Al-Meezan and conduct themselves with equity, this will ensure them also a perfect life as they would desire.

[4] ala-i is the plural of ilyun, which means, a benefit, benefaction, boon, blessing [LL] or favour [LL, AM], or bounty [AM], or power [AB, LQ] or marvel [AB]. The word ala-i appears 31 times in SuraAr-Rahman and 3 more times in 7:69, 7:73 and 53:55. Although, mostly the blessing of the Almighty are mentioned in Sura Ar-Rahman, there is a verse which also mentions jahannam. For example, just after mentioning Jahannum in 55:43-44, it would seem inept to say, ‘which of the favour or blessing of your Lord you would deny’, since jahannum is not a blessing. So, ala-i can be best rendered as ‘powers’, which would perfectly fit in all the contexts described in the Sura.

[5] Abdul Mannan Omar, in his Dictionary of the Holy Quran, has mentioned all the following meanings of the word Jinn: Genius; any hidden thing; intense or confusing darkness {LL}; evil spirits which inspire evil thought; germ; insect; imaginary things whom the infidels worshipped; people of different far flung countries living detached from other civilised peoples; people who inhabited the earth in pre-historic times, subject to no laws or rules of conduct, before the birth of Adam who laid the foundation of the civilisation and Shariah; Stalwarts whom Solomon had taken into custody and having subjected them made them work as constructors of huge buildings and who were expert divers; Ibn manzur in his Dictionary Liasan al-Arab has quoted a verse of an ancient poet in which he calls his beloved by the word of Jinni. Zuhair Ibn Abi Sulma has used the word Jinn for people who are peerless, having no match or equal. Tabrizi writes in his book Sharah al-Hamasha that Jinn is a being who is highly potent, shrewd and possessed great powers and abilities; whatever conceals, hides or covers; whatever remains hidden or becomes invisible; such thing or being that remain aloof from the people as if remaining concealed from eyes of the common folk, as Kings and other potentates generally do. The word ma’shar used in the verses 6:128, 6:130, 55:33 means a community in which its members live in close communion and on intimate terms. Thus by calling Jinn and Nas as (single) community suggests that here Jinn and Ins/Nas do not refer to two different types of beings [AM]; intelligent invisible bodies, predominantly of fiery quality [LL]; certain creatures who were on the earth, and who acted corruptly thereon, and shed blood wherefore God sent Angels who banished them from the earth [LL]. According to 6:100, 37:158, the infidels made Jinns partners unto Allah. According to 34:41, infidels used to worship Jinns. According to 6:128: Jinns exploit, entice or ensnare ins; Jinns have companions or friends (wali) among ins; Jinns and ins benefit or profit from each other or enjoy the company of each other. According to 6:129: Jinns and ins befriend each other or become in charge of each other (wali). According to 72:6, persons from ins took refuge from persons form Jinns. According to 6:112: Shayateen may be from Jinns or from ins, inspiring each other with flowery discourses by way of deception. According to 18:50, Iblees was from amongst theJinns. In 6:130, the Jinns and ins have been addressed as ‘m’ashar’ which means a community in which its members live in close communion and on intimate terms [AM]. The plural of m’ashar is ‘ma’aashir’. If Jinns and ins were two separate communities, the plural or dual of ‘m’ashar’ should have been used.

According to 46:29-30 and 72:1, Jinns came to listen to the Quran which was revealed to Muhammad (a.s.). But according to the Quran, Muhammad (a.s.) was sent toward an-naas (4:170, 7:158, 34:28) to bring an-naas out of darkness (14:1), to warn an-naas (14:44, 22:49), to judge between an-naas(4:105) by the Book that was sent towards an-naas (4:105, 10:57, 10:108), and to read the Quran toan-naas (17:106). The Quran nowhere mentions that Muhammad (a.s.) was sent to Jinns.

 According to 6:130, Messengers came from amongst the community of Jinns and ins. However, the Quran does not mention any Prophet (a.s.) who was a Jinn. All the Prophets (a.s.) came to judge between an-naas (only), in matters they differed (2:213) and in order that an-naas may conduct themselves with equity (57:25). All this indicates that the Jinns who came to Muhammad (a.s.) to listen to the Quran were a type of an-naas. These were people of far flung areas living detached from other civilised people. Such people of far flung areas who live detached from other civilised people are called Jinns according to Arabic Dictionaries [AM, LQ]. While ins means people who are sociable and inclined to society, Jinns mean people who are not inclined to society and live like gypsies. Having said that, it must be noticed that the Quran has used the word Jinn at different places in different meanings, including the following: (i) invisible beings which the infidels used to worship or associate with Allah (34:41, 6:100, 37:158); (ii) a species that was created with fire before the creation of man (15:27); (iii) people of far flung areas living detached from other civilised peoples. In 6:76, the wordjanna has been used to mean ‘to cover with darkness’. In 58:16 and 63:2 the word junnatan has been used which means ‘a cover or shelter’. In 7:184, 23:25, 23:70, 34:8, 34:46, the words jinna(tin) andjinna(tun) has been used to mean ‘an unsound or mad man’ (compare this with the word jinnati in 114:6). The word jannah which literally means ‘garden’ is also from the same root from which is the word Jinn. This further suggests that it is a norm in Arabic language for a word or its root to have various meanings and significations.

[6] Two attributes of Allah, Majesty (Jalaal) and Munificence (Karam), are mentioned here and at the end of the Sura. The verses in between put these two aspects in the high spot. The word Jaleel means: majestic; great; important; significant; momentous; lofty; exalted; sublime; revered; honourable; venerable; glorious; splendid. The word Kareem has many meanings, including: noble; distinguished; high-ranking; eminent; high-minded; noble-minded; noble-hearted; generous; liberal; munificent; hospitable; beneficent; benefactor; kind; kindly; gracious; respectable; honourable; precious.

[7] The word ‘Jannah’ literally means ‘garden (of trees) with foliage so luxurious and dense that it conceals all what is beneath it’ [Lane’s Arabic English Lexicon]. To see full details about  al-jannah, refer to the following verses: 2:25, 2:35, 2:82, 2:111, 2:214, 2:221, 2:265, 2:266, 3:15, 3:133, 3:136, 3:142, 3:185, 3:195, 3:198, 4:13, 4:57, 4:122, 4:124, 5:12, 5:65, 5:72, 5:85; 5:119, 6:99, 6:141, 7:19, 7:22, 7:27, 7:40, 7:42-44, 7:46, 7:49-50, 9:21, 9:72, 9:89, 9:100, 9:111, 10:9, 10:26, 11:23, 11:108, 11:119, 13:4, 13:23, 13:35, 14:23, 15:45, 16:31-32, 17:91, 18:31-33, 18:35, 18:39-40, 18:107, 19:60-61, 19:63, 20:76, 20:117, 20:121, 22:14, 22:23, 22:56, 23:19, 25:8, 25:15, 25:24, 26:57, 26:85, 26:90, 26:134, 26:147, 29:58, 31:8, 32:13, 32:19, 34:15, 34:16, 35:33, 36:26, 36:34, 36:55, 37:43, 38:50, 39:73-74, 40:8, 40:40,  41:30, 42:7, 42:22, 43:70, 43:72, 44:25, 44:52, 46:14, 46:16, 47:6, 47:12, 47:15, 48:5, 48:17, 50:9, 50:31, 51:15, 52:17, 53:15, 53:32, 54:54, 55:46, 55:54, 55:62, 56:12, 56:89, 57:12, 57:21, 58:22, 59:20, 61:12, 64:9, 65:11, 66:8, 66:11, 68:17, 68:34, 69:22, 70:35, 70:38, 71:12, 74:40, 76:12, 78:16, 79:41, 81:13, 85:11, 88:10, 89:30, 98:8.

[8] {Jahannam is mentioned in 55:43, which is a place of detention or confinement according to 17:8. One of the characteristics of Jahannam is the monotony of wandering around the same place, as is metaphorically described in 55:45. On the other hand, one of the characteristics of the life of Jannah is that it will be full of diversity and variety of various niceties}

[9] ‘hoor(un)’ is the plural of both ‘ahwar(u)’ and ‘hawraa(u)’. ‘ahwar(u): (applied to a man) having eyes characterised by the quality termed as ‘hawar(un) as given below; hawraa(u): (applied to a woman) having eyes characterised by the quality termed as ‘hawar(un) as given below. “Hawar(un)”means ‘intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person, with roundness of the back and thinness of the eyelid’ [LA, LL, K, AM]; The plural of both ‘ahwar(u)’ and ‘hawraa(u)’ is ‘hoor(un) [LL, K]. ‘hawur’: a certain kind of wood that is called ‘al-baiza’ because of its whiteness [LL, LQ]. Al-ahwar(u): a star; intellect [K]; pure or clean intellect [LL]. Ma ya’eesh(u) bi ahwara: he does not live by intellect [R] or by pure or clean intellect [LL, LQ]. Hence, the word ‘hoor(un)’ may mean (male or female) companions of pure and clean intellect (with no inclination to deception or waywardness) [LQ].