Allah the Exalted said: << And [recall] when Moses said to his people, "Remember the favor of Allah upon you when He made prophets among you and made you kings, and gave you what He had not given to anyone before you...

Then Allah, Blessed and Exalted is He, said: "Ith" (when) here is a temporal adverb, and among the established rules of the grammarians is that every temporal adverb or prepositional phrase must have a governing word (mutalaq), because it does not occur except as a command or as a command within which it is situated; if it is a temporal adverb, it is the place of the command, and if it is a prepositional phrase, it is in the position of the object, so it is governed. Thus, every temporal adverb or prepositional phrase must have a governing word. This governing word is now in the actual text, and for this reason Imam Malik said:
A preposition must be connected to a verb or its meaning, such as "murtiq" (ascending).
The reason for this is that we say it is necessary because the adverb of time is the place in which the action occurs, so an action must take place in it, and the preposition with its noun is in the position of the object, so it becomes: Since this is an adverb that requires a governing verb, I see that all grammarians, except for those we are unable to parse in the Noble Qur'an, whenever "idh" (when) comes, they generally assign to it: "Remember when he said." Here, do we say that the attachment of "idh" is to "remember," so the address here is directed to the Messenger (peace and blessings be upon him), or is the intended meaning "Remember," meaning O People of the Book? We say both are possible. If it is the latter, its meaning is that Allah (Glorified and Exalted is He) Himself reminds them of it. If it is the former, its meaning is that He commanded His Messenger to remind them. The outcome of both meanings is the same: "Remember when Musa said to his people, and they were the Children of Israel." He called out to them as one calls out to those who are far away. The scholars of rhetoric said: This indicates their turning away and their stubbornness, and their dullness. There is no doubt that the Children of Israel were among the most rebellious of people, even against their Prophet Musa (peace be upon him). And for that reason, He said: The blessing is bestowal and kindness, and the intended meaning is: Remember this blessing so that you may stand up to give thanks for it. Then He explained this blessing, saying: And His saying: In this, "fi" (in) is for the adverbial sense, and it should be taken in its literal meaning, and we should not take it to mean "from among you are prophets," but rather we say "among you," because a prophet is from the trusted ones of his people and from the nobles of his people. It is like His saying, the Exalted: When He made prophets among you. And In it, there are two readings: and and both are correct readings because they are among the seven canonical readings. Is the intended meaning here by "prophets" the messengers, or the prophets who are below the messengers? Both are possible, because among them were messengers and among them were prophets without a message. When He made them kings. Consider the difference between prophets and kings. For prophets, He said: , and for kings, He said: So is the meaning of the second phrase like the first, but He made kingship general, because any one of them could potentially be a king, unlike prophethood, which is from Allah? For this reason, He said: and did not say: "He made you kings." Or it can be said: And kingship here is relative, meaning by virtue of the fact that you were servants and humble to the family of Pharaoh, you have now become free, owning yourselves, and no one restrains you from what he wants? The answer is that both are possible. It is possible that it means meaning He made kings among you, but in prophethood, He said: because not everyone is able to be a prophet, unlike kingship, where perhaps any one can be a king. Or the intended meaning by kingship here is relative kingship, meaning by virtue of the fact that you were humble and servants to the family of Pharaoh, you have now become owners of yourselves. And there is no doubt that both of these occurred. Meaning He gave you. The difference between and is that means "came to you," and means "gave you." For this reason, takes two objects, but their original form is not the subject and the predicate. The first object in this verse is the "kaf" (you) and the second is "min" (from), meaning what was not given to anyone of the worlds. And His saying: Its original form is "was not given to him," but the relative pronoun that refers back to the name of the relative clause was deleted. The original is: "What was not given to him by anyone of the worlds." And on this basis, is "ahadan" (anyone) the second object or the first? The second, yes. Meaning from the worlds that preceded you, and even those in your time. Here, consider that he (peace and blessings be upon him) did not say: "What was not given," "ma lam yu'ti," but rather he said: And there is a difference between them. If he had said: "What was not given," the Children of Israel, or the people of Musa, would be the greatest of people until the Day of Resurrection, and no one would be given like them. But when he says "what was not given," it means in the past, and that is the case, because Allah the Exalted has given this Ummah—and praise be to Allah—what was not given to the Children of Israel or to anyone else. Then he said: Do we continue, or are there questions? We continue, good. It appears we take the benefits? Good, the benefits.