Continuation of the explanation of the saying of Allah the Exalted: << إلا من ظلم ثم بدل حسنا بعد سوء فإني غفور رحيم >>

[Surat al-Naml:11] to remind him of what He has bestowed upon him of repentance.
[Surat al-Naml:11].
The author changed it, interpreting it by saying: "came with good", because its apparent meaning in reality is what makes the meaning consistent. He changed "good" to "bad." Where is the thing taken? .... But I say, meaning: he changed good to bad, because "badal" (changed) indicates that there is a replacement and a thing being replaced. So if I say: he changed good to what?
The student: To bad.

The Shaykh : To bad. So the good is pushed out, and the bad is taken. I changed my garment for your garment; where is the thing taken?
The student: The latter.

The Shaykh : The latter, right? Or not? So here, "he changed good," if we take its apparent meaning, it means: he left good and took bad.
And for this reason, the author interpreted his saying "changed" as "came," and the evidence for that is: if the intended meaning of "changing" were its apparent meaning, it would not have been correct to express it by saying "after bad." If it were so, he would have said: "he changed good to bad," not "after." So when he said: "after bad," it is known that "badal" here means "istabdal" (replaced), and "istabdal" means "took."
[Surat al-Baqarah:61] and took, just as he said, meaning ....
And the meaning of the noble verse is: that whoever comes with good after bad ...
The student: ... is it a conditional noun?

The Shaykh : Yes, it is a conditional noun, and it is not a relative noun that is excepted, because the exception here is disjoint.
[Surat al-Naml:11] "Zalam" (wronged) is the verb of the condition, and the sentence: [Surat al-Naml:11] is the answer to the condition.
I say: if someone were to ask: what is the connection between the answer and the condition?
The student: That the wrongdoing and replacing the wrongdoing with goodness is suitable .... the mind from ... may deserve forgiveness and mercy.

The Shaykh : Yes. The answer to this is that we say: when Allah, Glorified and Exalted is He, mentioned these two: "Indeed, I am Forgiving, Merciful," He intends their implications. So the implication of forgiveness is: that He forgives this one who wronged and then changed to good after bad.
And the implication of mercy is also: that He has mercy on him. And similar to this is His saying, the Exalted, regarding those who wage war against Allah: [Surat al-Ma'idah:34] meaning its meaning is: the hadd (fixed punishment) is dropped from him, because this is the implication of forgiveness and mercy. So here, the implication of forgiveness and mercy is: that whoever changes to good after bad, then Allah, Blessed and Exalted is He, forgives him and has mercy on him.
Fine. Does it include the messengers and other than the messengers? Yes. It includes the messengers and other than the messengers. It includes the messengers and others.
And therefore, it is good that the author says, and we say with him also: that in here, the exception is disjoint, because it includes the messengers and other than the messengers.
As for the benefits of these verses, they are for you, if Allah wills, in the next lesson. And do not say that we did not take the benefits before. Everything that passed, we took its benefits. This is, if Allah wills, tomorrow.... No, no...
The student: وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاء مِنْ غَيْرِ سُوءٍ فِي تِسْعِ آيَاتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ 12 فَلَمَّا جَاءتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَذَا سِحْرٌ مُّبِينٌ 13 وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ 14 وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ 15 وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ And put your hand in your armpit; it will come out white, without any harm, in nine signs to Pharaoh and his people. Indeed, they were a people of open sinfulness. 12 So when Our clear signs came to them, they said, "This is obvious sorcery." 13 And they rejected them while their souls were certain of them, out of wrongdoing and arrogance. So see how was the end of the corrupters. 14 And We certainly gave Dawud and Sulayman knowledge, and they said, "All praise is for Allah, who has preferred us over many of His believing servants." 15 And Sulayman inherited Dawud, and he said, "O people, we have been taught the language of birds, and we have been given from everything. Indeed, this is clear favor."