Explanation of the author's statement: His saying: (Merciful and Compassionate to the believers)

The Shaykh : Then He said:
To the believers: This is a prepositional phrase serving as a fronted predicate. "Merciful" is a delayed subject, and "Compassionate" is a second subject. Fronting the predicate implies what? It implies restriction, because the default position for anything is to be delayed; if you front it, its meaning is restriction.
And his saying: specifically Merciful and Compassionate. Ra'fah (tender mercy) is the most intense and gentlest form of mercy. Rahim (Compassionate) means: tenderness in the heart that includes showing affection to the one being shown mercy and caring for him by bringing him good and warding off harm from him.
And when we say: tenderness in the heart, this is with regard to the mercy of the created being. As for the mercy of Allah, Mighty and Majestic, we do not interpret it with this interpretation; because Allah the Exalted is not like anything. So we say: The mercy of Allah the Exalted is an attribute befitting Him, Glorified and Exalted is He, and it is greater and greater than the mercy of the created being, and the mercy of the created being does not approach it nor correspond to it. It is established from the Prophet (peace and blessings be upon him): . Yes, and even the hen, despite the intensity of her greed and hunger, takes the grain and calls her chicks until she places it in front of them and they eat it. Yes. Who can count this mercy that is in all creation from the time they were created until the Day of Resurrection? Who can count its quantity? And who can measure its quality? No one can, except Allah, Mighty and Majestic, who created it? The One who created mercy in His creation is the One who knows that. The mercy of Allah is this one mercy, and when the Day of Resurrection comes, He will show mercy to creation with ninety-nine mercies in addition to the first mercy. And does this mercy approach the mercy of the created being? Yes? No, it does not approach it. In any case, I say that the Messenger (peace and blessings be upon him) is Merciful and Compassionate to the believers. We said that Ra'fah is the most intense and gentlest form of mercy, and Rahmah is tenderness in the heart that necessitates affection for the one being shown affection by bringing him good and warding off harm from him, and this is with regard to the definition of mercy for the created being. Yes.
The student: ... .

The Shaykh : The common ground between the mercy of the Creator and the mercy of the created being is that it is an attribute that necessitates doing good to the one being shown mercy. This is the common ground.
The student: ... .

The Shaykh : Yes?
The student: ... .

The Shaykh : No, no, we said it necessitates; we did not say it is the doing good itself. We did not say it is the doing good itself. If we said that it is the doing good itself, it would be interpreting by the necessary consequence. But we say: It is an attribute that necessitates such and such, and we are not able to know its essence or its modality.
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : The intended meaning of this attribute that necessitates affection and doing good is this mercy. Now, the same mercy that is in us, we are not able to interpret it, we do not know it. This tenderness in the heart, if I were to say to you, interpret it for me... it is not possible. These innate and natural meanings, a person cannot... if he said to you, or to someone, interpret for us love, interpret hatred... Love? What is love? Hmm?
The student: ... .

The Shaykh : No, you do not know... it is not interpreted except by its opposites, because it is a psychological attribute. What is it? An attribute that one cannot express. Fear, what is fear? ... Yes, one cannot.
The student: ... .

The Shaykh : Yes?
The student: ... .

The Shaykh : ... .
The student: ... .

The Shaykh : Well, these are in fact the effects... of the human being, but they are a conceptual attribute that one cannot express. It necessitates affection and doing good, etc.
Yes.
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : Yes, these are the actual, actual, apparent meanings, such as descending to the lowest heaven and rising above the Throne. These are known meanings, but the psychological meanings... and as for the meaning itself, it is not possible to express them. Yes.
The student: ... .

The Shaykh : The mercy, the mercy of the human being is created because it is from his attributes, but the mercy of the Creator is not created because it is from His attributes. But the mercy of the Creator is not created; because it is from His attributes, and the mercy of the created being is created; because it is from his attributes.
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : Yes.
The student: ... the mercy of Allah, Mighty and Majestic.

The Shaykh : No, the mercy of the created being, the mercy that Allah sent down in creation and spread among them, this is not counted except by Allah, Mighty and Majestic. If this is the mercy of all creation, it is not counted and it is not possible to know its quantity or quality, and yet it is not described as the mercy of the Creator. That is, this mercy that is in us, in some... is from the mercy of Allah, Mighty and Majestic. It is from the mercy of Allah, and it is not the mercy of Allah itself, because this mercy of the human being is created, whereas the mercy of Allah is not created.
And his saying: The author may mention that it indicates that the Prophet (peace and blessings be upon him) is not Merciful and Compassionate to the non-believers, but rather he is severe with them, as Allah described him and his companions with that in His saying: Yes . Yes.
The student: Shaykh...

The Shaykh : One cannot.
The student: ... .

The Shaykh : No... the mercy of the human being is created in any case, because it is from his attributes, and He placed from it... creation shows mercy to one another with it. So this is from the effects of this one mercy, meaning it is... from the effects of this one mercy, and it is not the mercy of Allah itself. It is not possible. This is the mercy of Allah, from His attributes, but this one mercy, of which the mercy of all creation, some of them to others, is an effect.
The student: Meaning the mercy... .

The Shaykh : This mercy with which we show mercy to one another is from the effects of the mercy of Allah... and the like of that... .
The student: ... .

The Shaykh : Meaning He placed from it, meaning by the effects.
The student: ... .

The Shaykh : Meaning Allah showed mercy to creation with this one mercy until they began to show mercy to one another.
The student: ... .

The Shaykh : No, when the Day of Resurrection comes... ninety-nine... greater, yes. Be aware that the attributes of the Creator cannot be separated from Him to a created being, ever. Because if we said this, we would be saying that the attributes of the Creator enter into the created being. And this is something that cannot be. So the attributes of the Creator are attributed to Him alone, and the attributes of the created being are attributed to it. But the attributes of the Creator have effects that appear in the created being. These effects are this mercy with which we show mercy to one another... the mercy of Allah.
He said: And from Abu Hurayrah (may Allah be pleased with him).
The student: ... .

The Shaykh : How?
The student: ... .

The Shaykh : The verse, not the two verses. The two verses?
The student: ... .

The Shaykh : I have the verse, this means just one verse, yes.
The student: ... .

The Shaykh : Yes.