It has come down by name, such as: {The Most Merciful, the Bestower of Mercy}. And by attribute, such as: {And your Lord is the Forgiver, the Owner of Mercy}.
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The Shaykh :"So we say to them: Mercy is established for Allah the Exalted by the transmitted evidence, and the evidence for its establishment is greater in number and variety than the evidence for will." This is known by tracking the Qur'an; it is full of mentions of mercy, whereas will is much less than that. "It has come down by name, such as: And by attribute, such as His saying, the Exalted: [Al-Kahf 18:58] And by verb, such as: [Al-'Ankabut 29:21] But will has not come down by name, there is no 'one who wills,' and it has not come down by description, there is no 'Owner of Will'; it only came by the verb. And we can say that mercy is established by the hearing."
"It can also be established by reason, for the blessings that appear to the servants from every direction, and the harms that are averted from them at all times, indicate the establishment of mercy for Allah, Mighty and Majestic. Its indication of this is clearer and more evident than the indication of specification for will, because that is apparent to the specialists and the general public, unlike the indication of specification for will, which does not appear except to individuals among people." I think it is clear. He said: "As for denying it on the grounds that it necessitates softness and tenderness, the answer is: If this argument were sound, it would be possible to deny will by the same argument, and it would be said: Will is the inclination of the one who wills to what he hopes will bring about a benefit or avert a harm, and this necessitates need, and Allah the Exalted is free from that." Look at the false statements, glory to Allah the Great. We say their falsity becomes clear. We say: If this implication of tenderness and softness were sound, meaning if we wanted to invalidate mercy by this, it would be possible to deny will by the same argument, and it would be said: Will is the inclination of the one who wills to what he hopes will bring about a benefit or avert a harm, and this necessitates need, and Allah the Exalted is free from that. Free from what?
The Most Merciful, the Bestower of Mercy
الرحمن الرحيمAnd your Lord is the Forgiving, full of mercy
وربك الغفور ذو الرحمةhas mercy upon whom He wills
ويرحم من يشاء"It can also be established by reason, for the blessings that appear to the servants from every direction, and the harms that are averted from them at all times, indicate the establishment of mercy for Allah, Mighty and Majestic. Its indication of this is clearer and more evident than the indication of specification for will, because that is apparent to the specialists and the general public, unlike the indication of specification for will, which does not appear except to individuals among people." I think it is clear. He said: "As for denying it on the grounds that it necessitates softness and tenderness, the answer is: If this argument were sound, it would be possible to deny will by the same argument, and it would be said: Will is the inclination of the one who wills to what he hopes will bring about a benefit or avert a harm, and this necessitates need, and Allah the Exalted is free from that." Look at the false statements, glory to Allah the Great. We say their falsity becomes clear. We say: If this implication of tenderness and softness were sound, meaning if we wanted to invalidate mercy by this, it would be possible to deny will by the same argument, and it would be said: Will is the inclination of the one who wills to what he hopes will bring about a benefit or avert a harm, and this necessitates need, and Allah the Exalted is free from that. Free from what?