Explanation of the author's statement: "In the name of Allah, the Most Merciful, the Bestower of Mercy."

The Shaykh : He says in it, may Allah have mercy on him: "In the name of Allah, the Most Merciful, the Bestower of Mercy."
Beginning with the Basmalah is the practice of all authors in Islam, following the Book of Allah (Mighty and Majestic), for the first thing the Companions wrote was Surat al-Fatihah, and they wrote in it: "In the name of Allah, the Most Merciful, the Bestower of Mercy," relying on the Sunnah of the Messenger of Allah (peace and blessings be upon him).
The grammatical analysis and meaning of the Basmalah have been mentioned before, and we said that the most correct view regarding its implied meaning is that it is connected to a deleted verb that comes later and is appropriate. So if you place it before eating, O Muhammad, what is the implied meaning?
The student: In the name of Allah, I read.

The Shaykh : For eating, it is "In the name of Allah, I eat." If you place it before reading, the implied meaning is "In the name of Allah, I read."
We imply a verb because the original for actions are verbs, not nouns. Therefore, verbs function without condition, while nouns only function with a condition, because action is original in verbs and secondary in nouns.
We imply it as coming later for two benefits:
The first is restriction, for "In the name of Allah, I read" is equivalent to "I do not read except in the name of Allah."
The second benefit is seeking good fortune by beginning with the name of Allah (Glorified and Exalted is He).
It is specific, because the specific is more indicative of the intended meaning than the general. It is possible to say: the implied meaning is "In the name of Allah, I begin." But "In the name of Allah, I begin" with what? Is it general or not? I ask you? It is general. But "In the name of Allah, I read" is specific, and the specific is more indicative of the meaning than the general.
As for Allah: it is a proper name for the essence of Allah (Mighty and Majestic), and no other is called by it. It is derived, according to the stronger opinion, due to His saying: So is connected to the Name of Majesty, meaning: He is the one worshipped in the heavens and on the earth.
As for al-Rahman: He is the One possessing vast mercy, because the form Fa'lan in the Arabic language indicates vastness and fullness, as it is said: "A man is ghadhaban" (angry) when he is full of anger, like the owner of the goat who asked just now.
Likewise, we say al-Rahim: it is a name indicating action, because Fa'il means Fa'il (active participle), so it indicates action.
From al-Rahman and al-Rahim, it is gathered that the mercy of Allah is vast, and this is taken from al-Rahman, and that it reaches the creation and is established, from al-Rahim. This is what some aimed at by saying: al-Rahman is general mercy, and al-Rahim is mercy specific to the believers. But what we mentioned is more appropriate: al-Rahman indicates the vastness of mercy, and al-Rahim indicates its reaching the one who is shown mercy. But since the mercy of Allah for the disbeliever is specific mercy in this world only, or limited to this world, it is as if there is no mercy, because in the Hereafter, when they ask Allah to take them out of the Fire and seek nearness to Allah (Glorified and Exalted is He) through their deeds and their confession against themselves, Does mercy reach them? No, justice reaches them. So Allah (Mighty and Majestic) says to them: I seek refuge in Allah.