In the first volume of this commentary we have discussed the terms Rahman and Raheem thoroughly so there is no need for a repetition. We will only say that the origin of both the words is “Rahmah”. It is accepted amongst the philosophers as well as the commentators that Rahman is used to denote the common mercy that God bestows on the believers and the non-believers (and they all benefit from the various kinds of fruits and graces that He has bestowed) Raheem is a special beneficence reserved only for the true believers and only the pious will benefit from it.

The term “most merciful” is an attribute of God that is etched on all hearts. Parents are merciful and kind to their offspring and people are kind to their friends and love them but these are only fractional reflection of God’s mercy for they are only superfluous and God’s mercy is the truth because his entity is needless of anything and love amongst humans often develop out of needs.

The love of all others is limited and within a limit but the mercy of God is unlimited and ever present in all sense.

The use of this term in four verses of the Qura’n tells us that this term is used in places of extreme hardship or where fatality was involved. In case of Job the hardship increased to an unbearable extent; then the time when the brothers of Joseph were in deep trouble (verse 64 says “or the time when they recognized him. (92).

Verse 151 of Surah A’raf describes the time when Moses returned to his people and saw them worshipping the calf. It says, “Forgive me and my brother and admit us into your mercy, you are the most merciful of those who have mercy.”

The term “best among those who are merciful” can be seen in all the above verses.

It is now clear that we should take refuge in God’s mercy and declare ourselves to have done so and we should try to emulate the same though in a limited way.