Explanation of the author's statement and his saying: (And let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful)

The Shaykh : Yes, and His saying: This verse was revealed concerning Abu Bakr (may Allah be pleased with him). That is because Mistah ibn Uthathah (may Allah be pleased with him) was Abu Bakr's maternal cousin and was among those who spoke about the incident of the slander. The story of the slander is that a group of hypocrites spoke about the honor of Aisha (may Allah be pleased with her). And by Allah, their intention was not Aisha; Aisha is a woman among women, but their intention was the Messenger of Allah (peace and blessings be upon him), to defile his bed and to attribute disgrace to him, may Allah protect us from that. But Allah, and praise be to Allah, exposed them and said: They spoke about her, and most of those who spoke about her were the hypocrites. And a group of the Companions (may Allah be pleased with them), known for their righteousness, also spoke about her, among them Mistah ibn Uthathah. When he spoke about her, and this was one of the greatest severances, severing the tie of kinship, for a person to speak about his relative in a way that tarnishes his honor. Yes, Abu Bakr swore that he would not spend on him, and Abu Bakr was the one who used to spend on him. So Allah the Exalted said: All these descriptions are established in the case of Mistah; he is a relative, a poor person, and an emigrant. So Abu Bakr (may Allah be pleased with him) said, "Yes, yes, by Allah, we love that Allah should forgive us." He restored the spending on him. This is what the verse was revealed for. As for its interpretation, he said: The lam here is the lam of command, and it is sukun (unvoweled) because it came after the waw. The lam of command is sukun when it occurs after the waw, as here, or after the fa, or after thum. Yes, Allah the Exalted said: here let him spend
And He said the Exalted: Then let them fulfill. This is if it is the lam of command. But if it is the lam of causation, it remains kasrah (voweled with i); it remains kasrah, it does not become sukun. His saying: means they overlook taking revenge. means they turn away from this matter and do not speak about it at all. The last of you, may Allah reward you with good, he says to the brother to lower his voice. means they turn away from that. It is derived from the side of the neck, which is its side. Because when a person turns away, what appears from him is the side of the neck. And the difference between 'afw (pardon) and safh (forgiveness) is that a person may pardon but not forgive; rather, he mentions this aggression and this wrongdoing, but he does not take revenge. But if he pardons and forgives, that is greater, greater than if he only pardons. Here it is for the presentation. What is the answer?
The student : Yes

The Shaykh : Yes, we love that. So if we love that Allah should forgive us, let us expose ourselves to the causes of forgiveness. Then he said: This is either an active participle for exaggeration or a descriptive adjective. If it is a descriptive adjective, it indicates a permanent, established attribute, because that is the implication of the descriptive adjective. And if it is an active participle converted to the form of exaggeration, it indicates that forgiveness from Allah occurs frequently and not rarely?
The student: Frequently.

The Shaykh : Frequently. And after this, we say that it is comprehensive of both matters. It is a descriptive adjective, because forgiveness is a permanent attribute of Allah (Mighty and Majestic), and it is also an action that occurs frequently. How abundant is the forgiveness of Allah (Mighty and Majestic) and how great it is. And His saying, this is also an active participle, an active participle converted to what? To the form of exaggeration. And the original active participle from rahima (to have mercy) is rahim, but it was converted to rahim (merciful) due to the abundance of the mercy of Allah (Mighty and Majestic) and the abundance of those whom Allah (Mighty and Majestic) has mercy upon. And Allah (Glorified and Exalted is He) pairs these two names because they indicate a similar meaning. In forgiveness is the removal of the disliked and the effects of the sin, and in mercy is the attainment of the desired, as Allah the Exalted said to Paradise: Good. What do we establish from this verse regarding the attributes of Allah? What do we establish from it? Forgiveness and mercy. Good.