1. Names of Allah are His coverings. These coverings are containing divine attributes for those who are conscious beings namely men and jins. Jin is the crude form of human being, that is lower class of mankind.
Divine attributes are entering into the human brain as phenomenon through the seven gates or antennas in the forms of sight, sound, tastes, smelling, feeling, speaking & thinking and get taped and attached in the brain.
If we take the teaching of a Rahman who is perfectly a divine person and according to His guidance if we try to avoid the attachments of the phenomenon entering the brain then we shall gradually get released from the material attachments.
The Rahman is the teacher and teachings of release and the Rahim is the release and the person released. To a disciple his Lord Guru is the Rahman at the first stage, and ultimately he appears to be a personified released person, the Rahim.
This sentence may be considered as the gist of the teachings of the Quran as a whole. This is what is contained in the first verse 'Bismilla-her-Rahmaner Rahim".
2. "The praise" that is confirmed praise is for Allah. Allah keeps His direct contact with mankind as Lord Guru the Teachers of the worlds. The Arabic word Al-Alameen means the conscious mental worlds who are capable of following the ethical guidance of Allah as Lord Guru.
So the sphere of activities of a Lord Guru comprises only the worlds of the minds of Man and Jin. He extends His helping hand only to the conscious worlds of Man and Jin. These are the two categories of beings responsible to God for their activities.
The word Rab is generally translated as Lord. It has also the meaning of cherishing and sustaining and bringing to maturity as the original creator. The Absolute Impersonal Lord cares for all the worlds He has been manifested in.
We are not concerned here with the gradual guidance of upliftment of lower beings below human kind. The use of the word Rab is very significant and in the Quran it has two shades of meaning.
One is the Lord Guru in person imparting direct teachings to those who have become his disciples and also taking indirect care for those who have not been admitted themselves to any Lord Guru.
The other is the existence of the Rab in us all, named as 'Ruh'. He is immanent in us, silently taking care of, cherishing and sustaining and never responding from within us till we become His true servants.