The benefits of the verse ((And when We gave Moses the Book and the Criterion, so that perhaps you will be guided)), and the clarification that the best book after the Qur'an is the Torah.

The saying of the Exalted from which it is derived: that the sending down of books by Allah the Exalted to people is among His blessings and favors, is it not? And it is among the greatest of blessings, because people cannot independently know the right of the Creator, nor even the right of the created. Therefore, the books were sent down to clarify things for people.
From it is also derived: that Moses (peace be upon him) is a prophet, because Allah gave him the Book.
From it is derived the virtue of the Torah, because the name "the Book" was applied to it, and the article "al" here is for the covenant of the mind, referring to what was previously mentioned, so this indicates that it is known among the Children of Israel, and that when "the Book" is mentioned without qualification, it refers to the Torah. From another angle, Allah the Exalted named it the Criterion, just as He named the Qur'an the Criterion, because both books are among the greatest of books, meaning the best book after the Qur'an is the Torah. For this reason, Allah the Exalted said in Surat al-Qasas: meaning from the Torah and the Qur'an so this indicates that the Torah shares with the Qur'an in being a Criterion, and therefore it was the standard for the prophets from among the Children of Israel .
And from this is derived, fourthly: the clarification of the arrogance of the Children of Israel, the clarification of the arrogance and transgression of the Children of Israel, because if the Torah that was sent down to them was a Criterion, and yet they disbelieved, this disbelief indicates an increase in their arrogance and transgression, since one upon whom a book is sent down that is a Criterion must, by virtue of that, be what? A believer who submits, contrary to their case.
And in it is also evidence: that Allah Blessed and Exalted is He sends down books and makes them a Criterion for a very noble purpose, which is the fifth benefit, namely guidance, due to His saying: .
The sixth benefit: that whoever seeks guidance should seek it from the books sent down from the sky, not from myths, the stories of monks, the stories of the ignorant and the worshippers, and the like. Rather, it is from the books sent down from the sky. So, regarding what is found in books of admonition in the form of stories about some of the ascetics and worshippers and the like, we say to their writers and readers: It is better for you to present to people the Book of Allah, and to elaborate on it, explain it, and interpret it as it should be understood, so that it becomes beneficial for creation, because there is no path to guidance to Allah except the books sent down from Him.
And in it is also a linguistic benefit: the permissibility of attaching an attribute to the described, due to His saying: . We have passed over this before and mentioned another example of it in the Qur'an; indeed, there are examples in it such as: . And this is permissible on the condition that it does not suggest the opposite of the intended meaning. If it suggests the opposite of the intended meaning, such that the addressee suspects that the second is not the first, then it is prohibited and the conjunction is omitted, so that it is not thought that the second is the first. Also, it is sometimes necessary to use the conjunction if it suggests that this attribute belongs to someone other than the first. If it suggests that this attribute belongs to someone other than the first, the conjunction is obligatory. Yes? For example, you say: "I passed by Zayd the striker 'Amr the generous," or do you say "the generous"? "I passed by Zayd the striker 'Amr," meaning I passed by Zayd the striker, the criminal, the generous. And what do you say? You say "and the generous," you use the "waw," because if you say "the striker, the criminal, the generous," it suggests that "the generous" is a description of "the criminal." So you say: "the striker, the criminal, and the generous," meaning he is also the generous one, not that he is a striker who is a generous criminal. He is generous, not a striker who is a generous criminal. No. So the important point is that attaching an attribute to the described is now permissible, and it is sometimes obligatory, and sometimes prohibited. When is it prohibited? When it suggests plurality such that it is thought that the second does not refer to the first. And the conjunction is obligatory if it suggests the opposite of the intended meaning, so that it is not thought that this description belongs to the second and not to the first. How many benefits?
The eighth benefit: the affirmation of causes. Where do we take this from? From His saying: He gave him the Book so that they might be guided. So guidance has a cause. Causes are undoubtedly affirmed, and no one ever denies causes.
And from this is also derived: that the giving attributed to Allah Subhanahu wa Ta'ala can be cosmic and can be legislative. So the giving of books, yes? Is it legislative or cosmic? Legislative, and the giving of wealth is cosmic so the giving is cosmic.The questioner : Is it "al-itiya'" or "itiyan"?

The Shaykh : Yes, "al-itiya'" is cosmic. "Al-itiya'" is of two types: legislative and cosmic, due to His saying: . And in it is also: the mention of the virtue of Moses, which was mentioned before, and that he is a prophet, his virtue and that he is a prophet.