Allah the Exalted said: << وجآء رجل من أقصا المدينة يسعى قال يا موسى إن الملأ يأتمرون بك ليقتلوك فاخرج إني لك من الناصحين >

And here he says: He is the believer of the family of Pharaoh. This interpretation offered by the author is not definitive, for Allah the Exalted made it indefinite and did not say: "He is a believer." Whereas in the story of the believer of the family of Pharaoh, He said:

And a believing man from the family of Pharaoh

وقال رجل مؤمن من آل فرعون

[Ghafir 40:28]

But this man, without a doubt, has affection for Musa and mercy for him, and for this reason he came to inform him.
And His saying:

And a man came from the farthest part of the city

جاء رجل من أقصى المدينة

And in Surat Yasin, in another story:

And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers.

وجاء من أقصى المدينة رجل يسعى قال يا قوم اتبعوا المرسلين

[Ya-Sin 36:20]

So what is the wisdom in it being mentioned first in this verse

a man

رجل

and later in the story of the messengers? Because in the story of the messengers, the emphasis is on the fact that this man was far from the messengers and came from the far end of the city to confirm the truth of what they brought before him. As for here, it is the news brought by this man, which is one of the reports, so its reliance on

a man

رجل

is more eloquent than the man coming from the farthest or the nearest place. For this reason, the word for manhood was placed before the word for place, and He said:

And a man came from the farthest part of the city

وجاء رجل من أقصى المدينة

And His saying, the Exalted and Majestic:

And a man came from the farthest part of the city

وجاء رجل من أقصى المدينة

its end, meaning its farthest point. Farthest from where? From the place of Musa. He said:

hastens

يسعى

he hastens in his walking on a path closer than their path. This is based on the assumption that the butchers went out to slaughter Musa, but it is not necessary. And His saying:

hastens

يسعى

its grammatical position is
The student: An attribute.

The Shaykh : or a state (hal). It is permissible for it to be an attribute, and it is permissible for it to be a state. As for the permissibility of it being an attribute, it is because

a man

رجل

is indefinite. And as for the permissibility of it being a state, it is because this indefinite noun was described by His saying:

from the farthest end of the city

من أقصى المدينة

And the meaning of "hastens" is: he speeds up in his walking, as the author said. Is this hastening as he claimed, that he came from a close path so that they would not catch up with Musa to kill him? Or is it that he feared that by this conspiracy they would carry out what they conspired to do? This is the most likely.

He said: "O Musa, the elite of the people of Pharaoh are conspiring against you - consulting about you - to kill you, so leave. Indeed, I am one of the advisors to you."

قال يا موسى إن الملأ - من قوم فرعون - يأتمرون بك -يتشاورون فيك- ليقتلوك فاخرج إني لك من الناصحين

He said: "O Musa"

قال يا موسى

His calling out to him by this indicates that this man had knowledge of Musa, and for this reason he called him by his name. In the story of the believer of the family of Pharaoh, a believing man from the family of Pharaoh came and said: "Rise."
The student: He conceals his faith.

The Shaykh : He conceals his faith. He said: "O my people."
The student: He said: "Will you kill a man?"

The Shaykh :

Will you kill a man?

أتقتلون رجلاً

He did not say "Will you kill Musa?" because the context requires that he not reveal that he has a connection with him and knowledge of him. If he had said "Will you kill Musa?", they would have said: "This man knows Musa," and they would have seized him. But he said:

Will you kill a man?

أتقتلون رجلاً

as if he does not know him, but he knows the sound, correct call that he brought. As for here, the man knows Musa, and for this reason he said:

O Moses, indeed the leaders are plotting against you

يا موسى إن الملأ يأتمرون بك

And he confirmed the news to him by saying:

Indeed the leaders

إن الملأ

even though Musa was unaware of it, because the matter is important. And we have mentioned previously that the reasons that necessitate the confirmation of a declarative sentence are not only the state of the addressee, but also the state of the addressee and the state of the one about whom the news is reported. If it is important, it is confirmed. He said:

so leave [the city]; indeed, I am to you of the sincere advisors."

فاخرج إني لك من الناصحين

[Al-Qasas 28:20]

In the command to leave, yes. So leave from where? From the city, as the author said. And his saying: " Indeed, I am one of the advisors to you" is in the command to leave, and also in his coming to him and informing him of it. And as for those who are conspiring, it is not the general people, but rather the elite and the leaders who carry out what they conspired to do, because if it were from the general people who consult about this, it would not have been important, but the leaders are the ones who conspire... Now, let us take the benefits...