Explain the saying of Allah the Exalted: << و لولا فضل الله عليكم ورحمته و أن الله تواب رحيم >

"And that Allah is the One who accepts repentance for accepting repentance in that and other matters, and the Wise in what He has decreed in that and other matters, so He clarified the truth in that and hastened the punishment for whoever deserves it." His statement "lawa la" (if it were not for) is conditional. They call it a particle of non-existence for existence, meaning that it prevented something due to the existence of something. Here we look at what was prevented from existing due to something? What was prevented is the deleted answer, the deleted answer of "lawa la," which is what the author estimated by saying "He would have clarified the truth in that and hastened the punishment for whoever deserves it." This is what was prevented from existing due to what? Due to the existence of Allah's favor and mercy. So the result is that what prevented the answer of "lawa la" in this verse is Allah's favor and mercy. As for "favor" (fadl), it is a subject and its predicate is deleted, because "lawa la" requires the deletion of the predicate after it. Ibn Malik (may Allah have mercy on him) said: "And after 'lawa la,' the deletion of the predicate is generally obligatory."
Meaning it is necessary. So here, "lawa la" requires an answer; its answer is estimated, and it requires a predicate for the subject, which is also deleted, and it is deleted necessarily after "lawa la" generally, as Ibn Malik (may Allah have mercy on him) said. And his statement to the end: Favor is actually from the effects of mercy, but mercy includes what the servant needs and is compelled to, as well as the excess. Favor is only in the excess. So the conjunction of mercy here to favor is from the type of conjoining the general to the specific, because favor is from the effects of mercy, but it is more specific than it, as it is in excess of what the servant needs and is compelled to. As for mercy, it is in what the servant needs and in what is in excess of that. And his statement: The author says with concealment in that. This is based on the specificity of the verse regarding those who swear by li'an, and the correct view is that the verse is general, meaning: If it were not for Allah's favor upon you and His mercy in this and other matters, it would not have been limited to concealment; rather, what has not happened to you now would have happened to you. So the correct view is to keep the verse in its generality, and that if it were not for this favor and mercy from Allah, what happened to them of this facilitation and this wise legislation would not have occurred. And his statement is conjoined to favor, meaning: And if it were not also for the fact that Allah is the One who accepts repentance, the Wise. The One who accepts repentance: It has been mentioned to us before that "Tawwab" (the One who repeatedly accepts repentance) is the One who is abundant in repentance, and that the repentance of Allah for His servants is divided into two types: one is being guided to repentance, and the second is accepting repentance. From this is His saying, the Exalted: And repentance is required from the servant to Allah, and it is from the servant to Allah, meaning the return from his disobedience to His obedience. So the servant is "Tawwab" and Allah is "Tawwab," but there is a difference between "Tawwab" which describes Allah and "Tawwab" which describes the servant. "Tawwab" which describes Allah means the One who guides to repentance and accepts it, and "Tawwab" which describes the servant means the one who returns to Allah, Glorified and Exalted is He, from his disobedience to His obedience.
And his statement It has been mentioned to us before that it is derived from "hukm" (judgment) and "hikmah" (wisdom), so it means the One who judges and the One who is precise. "Hakim" (Wise) is derived from "hukm" and "hikmah," so it means the One who judges and the One who is precise. The judgment of Allah, Glorified and Exalted is He, is divided into cosmic and legislative, and we passed by this recently in tawhid (the oneness of Allah). Wisdom is in cosmic judgment and also in legislative judgment. So the place of wisdom is the two judgments, meaning cosmic judgment and legislative judgment. And wisdom, as we passed by previously, is wisdom in creation, wisdom in form, and wisdom in purpose. The wisdom of Allah is not the purposes of things, not in creation, in form, and in purpose. How in creation, in form, and in purpose? Meaning that Allah does not create anything except for a wisdom, then His creation of it in a specific form is another wisdom, then the purpose of this creation is a third wisdom. So the wisdom of Allah, Glorified and Exalted is He, relates, O Ismail, to creation. Now, the Arabic language is difficult for you to understand. Okay, what do you say, Adel?
The student: In creation and...

The Shaykh : The wisdom of Allah in creation, form, and purpose. For example, the creation of the sun is for a wisdom, and it is the wisdom of its creation in being in this specific form, with this heat, and this distance from the earth, and with this specific movement. This is wisdom in form. This is also the wisdom of its purpose, which is the benefits for creation. This is also a wisdom. The creation of man is a wisdom, and his being in this manner of form is a wisdom, and the purpose of his creation is a wisdom. And so it is in cosmic and legislative matters. The legislation of the Shari'ahs is a wisdom, and their being in this specific manner is a wisdom, and their purpose, which is the reform of creation, is also a wisdom. So the result is that the wisdom of Allah, Glorified and Exalted is He, is in what? In creation, form, and purpose. And Allah is the One who accepts repentance, the Wise. Okay, and the Wise: We said that its meaning is the One who judges and the One who is precise. And wisdom, as you have now understood, is in the Shari'ah and in the divine decree, because it is in the two judgments, and it is in creation, form, and purpose. I think the matter is clear. Yes. Okay, the answer to "lawa la" What is the answer? The author (may Allah have mercy on him) says: "He would have clarified the truth, is that so with you? In that, and hastened the punishment for whoever deserves it." The author restricted this verse, "If it were not for Allah's favor upon you and His mercy," to the story of those who swear by li'an, meaning: If it were not for the fact that Allah favored us and had mercy on us, He would have clarified the truth in that, meaning He would have clarified the lie of the husband if he was lying, and the lie of the wife if she was lying, and hastened the punishment for whoever deserves it, one of them, because one of them, as the Prophet (peace and blessings be upon him) said, Allah, the Exalted, says, (peace and blessings be upon him), when they swore by li'an: Meaning He offers them repentance, and one of them is lying, the husband or the wife. And this is correct. He offers them repentance, and if one repents. The author (may Allah have mercy on him) holds that this verse is specific to the story of those who swear by li'an, and the correct view is that it is general, including that and others. Why? Because Allah did not restrict it. He said and said "in that." And the lesson is in the generality of the wording, not the specificity of the cause. So the estimated answer is other than what the exegete estimated. It would be: If it were not for Allah's favor upon you and His mercy, these benefits would not have occurred for you, and those harms would have been removed from you. And this is more general than what the author said. Yes.
The student: The predicate...?

The Shaykh : No, the predicate is deleted. The answer of the sentence, this sentence is the answer to "lawa la."
The student: The predicate of "lawa la."

The Shaykh : No, the answer to "lawa la." Do not say "the predicate of 'lawa la.'" As for "Allah's favor upon you and His mercy," the predicate is deleted, and the estimation is present. And if "Allah's favor upon you and His mercy" were present, such and such would have occurred. Okay, let us return to deriving the benefits from these verses.