Exegesis of the saying of Allah the Exalted: ((And had it not been for the favor of my Lord, I would have been among those brought [to Him])).

Allah the Exalted said, and this is the beginning of the lesson: . "Lawla" is a particle of prevention due to existence. Is the prevention for prevention? "Lawla" is a particle of prevention for prevention, or is it prevention for existence?
The student: ...

The Shaykh : If I say, "Had it not been for Zayd, I would have stood up," the standing up is prevented due to the existence of Zayd. So, it is a particle of prevention due to existence. If it were a particle of prevention for prevention, and if Zayd came, I would have honored him. "Lamma" is a particle of existence for existence. So, these three divide existence and non-existence. You say, "When Zayd came, I honored him." The honor existed due to the existence of Zayd. "If Zayd had come, I would have honored him." The honor was prevented due to the prevention of Zayd's coming. "Had it not been for Zayd, I would have honored you." The honor was prevented due to the existence of Zayd.
Now, regarding "Had it not been for the favor of my Lord," we said that "lawla" is a particle of prevention due to existence. What is the existing thing and what is the prevented thing? The existing thing is the favor, and the prevented thing is his being among those brought [to Him]. The grammarians said that after "lawla," the predicate of the subject is deleted, and this is obligatory in most cases. Then Ibn Malik said:
"And after 'lawla,' the deletion of the predicate is generally obligatory"
Now, so "favor" is the subject and the predicate is deleted, and its implied meaning is "Had it not been for the favor of my Lord upon me, or existing, or something similar, I would have been..." Now,
The favor is what is done through bestowing, meaning the effect of Allah's (Mighty and Majestic) bestowal upon the servant. It is divided into two categories: general favor and specific favor. As for general favor, it encompasses everyone, whether believer or disbeliever, righteous or wicked, for all people live by the favor of Allah (Mighty and Majestic). As for specific favor, it is that by which Allah bestowed upon the believers, and among it is His saying: Then, this specific favor also contains what is more specific, which is the favor of Allah upon the messengers, and among it is His saying: So, this favor is the most specific of favors. Is the favor present in the verse here, , from the general or the specific? It is from the specific, because the general favor of Allah is present with this bad companion, and it is only a specific favor.