Allah the Exalted said: << ولما بلغ أشده واستوى ءاتيناه حكما وعلما وكذلك نجزي المحسنين >

And he was thirty years old, or he had reached the age of maturity. It was said: he was thirty-three years old, and it was said: thirty years old, and it was said: close to forty. This is because Allah says: This indicates that reaching the age of maturity is not forty, because He said, "He reached his maturity" and "He reached forty years of age." However, it is possible that reaching the age of maturity means the perfection of intellect, which does not contradict the fact that the perfection of intellect occurs at the completion of forty. And He says: Meaning he reached forty years of age. No, "istawa" (he was established) means "he was perfected." In the Arabic language, "istawa" means perfection. From this comes their saying, "The fruit was established," meaning it was perfected. It is used in every context according to its meaning. However, when it is followed by the preposition "ila" (to), it means intention, and when it is followed by the preposition "ala" (on), it means elevation and stability, because that is perfection.
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and He established, We gave him judgment

واستوى آتيناه حُكما

Wisdom and knowledge, so that he would understand in the religion before he was sent as a Prophet ". "We gave him" means "We granted him." Is this granting a natural (ontological) one or a legislative one?
The students: A natural one...

The Shaykh : The granting can be natural and it can be legislative. If it is related to divine decree and destiny, it is natural. If it is related to the Shari'ah, it is legislative: This granting is legislative because it is related to the Shari'ah and intention. And here, this is natural because it is related to divine decree and destiny .
The student: Legislative.

The Shaykh : No, We did not give them a Shari'ah, but what We gave you by decree is what He decreed for you. So the granting is thus legislative and natural according to its object.
And the author's saying: " A ruling ", he explained it as wisdom, it is said as knowledge, meaning jurisprudence. Why was the ruling explained as wisdom? Because knowledge is the knowledge of rulings. So if we explain the ruling as the ruling that is the implication of the Shari'ah address, there is a type of repetition because it is knowledge. However, it is permissible for us to say, "We gave him a ruling," meaning knowledge of the legislative rulings and knowledge of the reports and secrets. Yes, and in that case, there is no repetition in the verse, and we do not resort to explaining the ruling as wisdom, because it is known that the ruling is not the wisdom, or not?
The student: Yes.

The Shaykh : So the ruling is the implication of the Shari'ah address related to the actions of the accountable ones, and the wisdom is the cause of that ruling.
And his saying: "When he reached maturity, We gave him." "Lamma" is conditional.
The student: ...

The Shaykh : No, it is conditional here, as evidenced by the fact that a verb and a response came for it. "When he reached his maturity and was established, We gave him." So it is conditional. It is used in the Arabic language as conditional, as here, and it is used in the meaning of "except," like the saying of Allah the Exalted: Meaning: except that a guardian is upon it. And it is used as a temporal adverb, "I came to you when I knew that you were awake," for example, meaning when I knew. And what specifies these meanings is?
The student: The context.

The Shaykh : The context. Yes,
Allah the Exalted said: "And thus, as We rewarded him, We reward the doers of good for themselves." His saying "as We rewarded him" indicates that the reference here is to this giving that Allah gave, meaning and like that. The "kaf" here, which is frequent in the Qur'an, is parsed as an absolute object meaning "like," meaning like that reward, We reward the doers of good. If it is an absolute object meaning "like," it is a noun. Ibn Malik said:
Shabbat bi-kaf wa biha al-ta'lil qad... ya'ni wa zayyida li-tawkidin ward
Wa istu'mila isman wa kadha 'an wa 'ala... min ajl dha 'alayhima min dakhala
So the "kaf" comes in the meaning of "like" and is parsed as a noun, not a preposition.
And His saying: Meaning We reward. And his saying: "The doers of good," he says "for themselves." Is it a relative clause?
The student: No, it is not correct. "The doers of good" actually includes excellence in the worship of Allah and excellence toward the servants of Allah. The evidence for this is that Jibril said to the Prophet (peace and blessings be upon him): This is excellence. This is excellence in what? In the worship of Allah. And this is the worship of seeking and this is the worship of fleeing and fear. There is no doubt that the worshipper in the first sense is more perfect than the worshipper in the second sense, because the first worshipper is connected to... he worships Allah as if he sees Him, so he intends Allah (U) and has a great longing for his Lord (Glorified and Exalted is He). As for the second, he worships Allah as if Allah sees him, so he is afraid of his Lord. Therefore, it is the worship of fleeing, and the first is the worship of seeking. Good. As for excellence toward creation, how do we explain it?
The student: ...

The Shaykh : If he intended what... it is said that it is giving of generosity and restraining from harm. This is excellence toward people. "Nada" means giving, and restraining from harm is clear. So excellence thus has two aspects: giving of generosity, whether that relates to wealth, status, or the body, and restraining from verbal and physical harm. One of them may be lacking, and the person may be excellent in one aspect and not excellent in another, and he may be a wrongdoer if restraining from harm is lacking.
The student: ...

The Shaykh : We said it includes wealth, the body, and status. Teaching knowledge is from the excellence of the body.
The student: And advice?

The Shaykh : It enters, it enters, because the one who advises... it is not so. Good, in any case, so excellence is... the one who does the best of excellence is giving of generosity and restraining from harm. That you do not harm people, so you would be a wrongdoer. Do not harm them, so you would be a wrongdoer. And do not deprive them of your good, so there would be no excellence in you. There is no excellence if you do not give of generosity. Good. His saying: "The doers of good." So "the doers of good" in the worship of Allah, what comes after? And to?
The student: The servants of Allah.

The Shaykh : The servants of Allah includes this and that. So as for excellence in the worship of Allah, the Prophet (peace and blessings be upon him) explained it by his saying: And as for excellence toward the servants of Allah, it is giving of generosity and restraining from harm. Good.
And he entered the city after reaching the age of maturity, or not? After it, after reaching the age of maturity, because the principle is that what is mentioned first is earlier in occurrence and action. This principle: what is mentioned first is earlier in occurrence if it is in reports, and in action if it is in rulings. For this reason, the Prophet (peace and blessings be upon him) turned to al-Safa and said: And the scholars said: The poor are in greater need than the needy, because Allah began with them in His saying: So here we say, when Allah mentioned: , we knew that his entering the city was after he had reached his maturity.
And his saying: The city of Pharaoh, and it is Manf or Munf. This is with a damma on the mim, and here with a sukun on the nun. And after he had been absent for a period.
Specifying the city as the city of Pharaoh, in my opinion, there is something to this, because the man was raised by whom? By Pharaoh, in his own city and in his own place. Unless it is said that Pharaoh was in Egypt and Manf is a town outside the main base, meaning the capital of the country, and that he went out one day and entered it. The best in this, in such a position, if it is not reported from the Prophet (peace and blessings be upon him), the best is for us to say: a city of the cities of Egypt, inhabited by Copts and Israelites, as evidenced by the story.
" At the time of the siesta ". His saying: "At a time of negligence of its people." Some scholars say the meaning is at a time of negligence in time, meaning that they are in a time when people are negligent. And some say "at a time of negligence of its people" means in speech, meaning that they had forgotten Moses and his story, and time had passed, so he entered at a time of negligence regarding the talking about this matter. But the first meaning is more apparent: that he entered it at a time when its people were negligent. Is it necessary that it be the time of the siesta? It is not necessary. It can be the time of the siesta, it can be at night, at Maghrib. Allah knows best. It is only at a time when the people of the town are negligent.
Meaning an Israelite. Meaning a Copt. He found two men fighting. Fighting means disputing, quarreling, and also striking. And it does not appear that the intended meaning is that they wanted to kill each other. But this was from his faction. "Shi'a" of the man means his followers. Allah the Exalted said: And it was said that "shi'a" is whoever supports you. Everyone who supports you is a "shi'a" for you. Yes, whether he is a follower of you or not. And in any case, here the intended meaning of "shi'a" is that he was from his tribe. For this reason, the author said: meaning an Israelite. And this was from his enemy, from the enemy of Moses, meaning from the family of Pharaoh, and they are the Copts. What is it?
"Any Copt who forces an Israelite to carry firewood to Pharaoh's kitchen" And what is the wonder in the one who says this? In any case, they fight each other as is the custom of enemies; enemies always dispute with one another and fight one another. Our Shaykh, Abd al-Rahman al-Sa'di (may Allah have mercy on him), mentioned in his tafsir that this indicates the strength of the people of Israel after they had been humiliated, their sons being killed and their women spared. Now they have become equals to the family of Pharaoh, the Copts, because they know that Musa is one of them and that Musa holds a great position with Pharaoh. So their backs were strengthened by this matter. This is clear: they will be strengthened by this and see themselves as equals to the family of Pharaoh. As for the idea that he wants to force him to carry the firewood to the kitchen, that is not apparent and requires clear evidence, and there is no evidence here. He explains the situation in his statement: "And he entered the city at a time when its people were unaware."