And he became inside the city fearful and anticipating
فأصبح في المدينة خائف يترقب
And His saying:
in Madinah
في المدينة
Al-
أل
here, the article is for the definite reference, because it was mentioned before. And His saying:
Fearful.
خائفا
is a state (hal) from "became"?
The student: From the doer.
The Shaykh : A state from the doer of "became," what ...?
The student: Moses became fearful...
The Shaykh : Yes, this is the predicate (khabar) of "became," from the sisters of "was" (kana), which raises the subject and makes the predicate accusative, so
Fearful.
خائفا
is the predicate of "became"... fearful is the predicate of "became." And His saying:
Waiting and watching.
يترقب
this is a second predicate, or a state from the pronoun in
Fearful.
خائفا
fearful, a state of him being one who waits and watches, or "he became fearful, he became one who waits and watches." So according to the second parsing, it is a predicate, and this falls under the category of multiple predicates with difference, because it is permissible for the predicate to be multiple, whether multiple by a singular word, or multiple by a sentence, or multiple by a singular word and a sentence.
And His saying:
Waiting and watching.
يترقب
The author says:
"He waits for what he will receive from the side of the one who was killed" Yes, because this killing is a crime, so any person who kills someone in a country, these people are considered the followers of Moses (peace be upon him), they are considered weak and oppressed, and they must be fearful. And this fear is from the nature of humans, and it is not a fear of worship. Fear is of two types: fear of worship, which necessitates drawing near to the one feared and committing to his obedience and the like, and natural fear from what is feared. So the second is permissible, because it is from the nature of humans, but it is blameworthy if it leads to leaving an obligatory act or doing a forbidden act.
That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.
إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ
[Al-Imran: 175].
He said:
when suddenly the one who sought his help the previous day cried out to him
فإذا الذي استنصره بالأمس يستصرخه
His saying:
So the one who.
فإذا الذي
If is sudden, meaning it surprised him in the morning while he was fearful and waiting and watching. It surprised him that his companion, the Israelite who had objected to him yesterday, today is calling out to him for help. And calling out for help means seeking rescue from distress... So here we have "he sought his help" (istaghathah), "he sought his support" (istansara), and "he called out to him for help" (istashrahah). Which is more emphatic? ... Calling out for help, "he called out to him for help." And seeking support, the apparent meaning of the noble verse is that it means seeking help, because He said:
So he sought his help.
فاستغاثه
Then He said:
when suddenly the one who sought his help
فإذا الذي استنصره
So its apparent meaning is that seeking help and seeking support are the same, but in reality, seeking support is broader, because you may seek the support of a person to support you even if you are not in distress, and seeking help is more specific, except that the noble verse indicates that seeking help... is from the category of seeking support.
He calls out to Him for help
يستصرخه
He said:
"He seeks his help against another Egyptian" Moses said to him, “You are a clear deceiver”
قال له موسى إنك لغوي مبين
He said to him
قال له
For whom? For the Israelite who sought his support. And some of the exegetes claimed that the pronoun in
For Him
له
refers to the Egyptian, and that Moses (peace be upon him) punished the Egyptian and said to him:
Indeed, you are an evident, [persistent] deviator."
إنك لغوي مبين
But this is far from the context, so the correct view is that the pronoun in "for him" refers to the Israelite who sought his support.
Indeed, you are an evident, [persistent] deviator."
إنك لغوي مبين
Between the misguidance of what you did yesterday and today,
A deceiver
غوي
on the pattern of fa'il (active participle) meaning the doer, or as a descriptive adjective, and
The deceiver
الغوي
is the opposite of the one who guides, and he is the one who acts in a way that causes harm. Allah the Exalted said:
The right course has become clear from the wrong
قد تبين الرشد من الغي
And guidance (rushd) has a known meaning, which is good conduct, and on this basis, misguidance (ghay) is bad conduct, so the meaning of...
You are a deceiver
إنك لغوي
is one who has misguidance, which is bad conduct. And His saying:
Clear
مبين
means clear. And the aspect of that is the aspect of his bad conduct, that yesterday, the day before, he was quarreling with an Egyptian, and the second day following it, he was also quarreling with another Egyptian, a man with problems. So for this reason, he said to him: You are indeed a clear misleader. Perhaps if he had continued to the third and fourth day, making a problem every day, so for this reason he said: You are indeed a clear misleader.
