Allah the Exalted said: << So when he came to it, a voice called out to him from the right bank of the valley, from the blessed spot, from the tree: "O Musa, I am Allah, your Lord...

And His saying: "When he came to it" means he came to the fire and reached it. The call is calling out to a person with a loud voice, while the intimate conversation is whispered with a low voice. And Allah the Exalted said: So Musa was called from a distance, then he was brought close and spoke intimately with Him. And His saying: The word is it built for the active voice or the passive voice?
The student: For the passive voice.

The Shaykh : It is built for the passive voice. And who called him? Allah, as in another verse: So here, the doer is omitted for what purpose? For the sake of knowledge of it, because it is known that the one who called him is Allah, as evidenced by And His saying: The side of the bank of a thing is its side, and from this comes "the bank of the river," meaning the side of the river. And His saying: The course of water; the course of a thing is called a valley because it contains a gathering, and "al-wad" means a gathering. So the course of a thing is a valley. And His saying: [Thus] The word is it a description of the valley or a description of the bank?
The student: Of the bank?

The Shaykh : And what is the evidence?
The student: The valley has two banks.

The Shaykh : Yes, the valley has two banks, but we do not have two valleys, one right and the other left. And this is indicated by His saying: So, the word is a description of the right bank. From the right bank? The right one. The author says: "to Musa" It is known, because he is the one being called... In front of him is a valley, or he is in the middle of the valley. The right one is the one on his right, on Musa's right. To Musa in the spot. What is the spot?
The student: The earth.

The Shaykh : Its origin is that a spot is a thing distinguished from others. From this comes the "spots" of water on a garment, for example. So a spot means the part of the land that has a distinguishing feature, such as trees or the like. And His saying: Meaning that which Allah, Glorified and Exalted is He, has blessed. And the blessing, as we have passed through, is the abundant, permanent good.
The student: ...

The Shaykh : No, this is like the bottom of a valley.
The student: ....

The Shaykh : That is called the bottom of a valley.
The student: ...

The Shaykh : No, this may be a customary linguistic usage. His saying: Means that in which Allah has made the blessing lawful, and the blessing is the abundant, permanent good, because it is derived from the "pool" of water, and a pool of water is a gathering place for it with its permanence in it. And the blessing is from Allah, and nothing is blessed for its own sake, but rather for what Allah has sent down of blessing in it. And we have passed through a discussion on the fact that a person seeks blessing from him... We visited and sought blessing from you. Is this correct or not? We said previously: If the intended meaning is personal blessing, then this is not correct except for the Prophet (peace and blessings be upon him). And if the intended meaning of blessing is the benefits, whether scientific or financial, that result from him, then this is correct. For some people, their gathering may be blessed, benefiting the attendees either through remembrance, or knowledge, or wealth, or manners and morals. This is a blessing without doubt. And some people are the opposite, being an ill omen for their companion. Also, some people are a key to good and a lock against evil, while others are the opposite. And His saying: Blessed. But the author qualified it with a good qualification, saying: "Blessed for Musa" So it was blessed at that time for Musa, but after that, it does not have a religious character and is not sacred after that, because this is specific to the time of speaking to Musa. And from this is also the Cave of Hira, for example. The Cave of Hira was blessed for the Messenger (peace and blessings be upon him) when? When the revelation was sent down to him in it. But after that, it does not have a religious character. For this reason, it is an innovation for a person to go to the Cave of Hira to visit it as an act of worship, and likewise the Cave of Thawr. But if he visits it for information only, then there is no harm in it, because he does not intend worship. So from these places that do not have a general sanctity, when is their sanctity specific?
The student: At that time.

The Shaykh : At that time only, and for whom is it? For him also, and for others it does not have this ruling. For this reason, among the best things the author followed is his qualification here with Musa, for hearing the speech of Allah in this spot. And without doubt, listening to the speech of Allah, Mighty and Majestic, is not like any other listening, because a person finds in it a pleasure of intimate conversation that he does not find in the intimate conversation of anyone else, because it is the most beloved thing to a person. And it is known that the more a person addresses his beloved, the more he enjoys his speech with him, even though the speech of Allah is not like any speech. For hearing the speech of Allah in it, did he hear the speech of Allah from Allah or from the tree? No, he heard it from Allah when He spoke it. And this is the doctrine of the people of the Sunnah and the community. The Asha'irah differed from this and said: The speech of Allah is the meaning that subsists in the self, and what is heard is a created thing that Allah, Glorified and Exalted is He, created to express what is in His self. And on this basis, Musa did not hear the speech of Allah, but rather he heard what is an expression of the speech of Allah. Did you understand? The Mu'tazilah and the Jahmiyyah also differed from this and said: The speech of Allah is created. He, Glorified and Exalted is He, creates sounds in what He wills, either in Jibril, or in the tree, or in the earth, and these sounds are heard, and the speech is attributed to Allah by way of likening, creation, and formation. Did you understand? And when we examine the matter, we find that there is no difference between the Asha'irah and the Mu'tazilah in this matter. And the reason? Because everyone agrees that what is heard is created, and it is not the speech of Allah. And in reality, there is no difference between them, but the Asha'irah softened the matter and said: The speech is a meaning that subsists in the self, expressed by sounds. The speaker does not express it; rather, He creates what indicates it. Yes, and without doubt, the doctrine of the people of the Sunnah and the community is the correct doctrine that agrees with transmission and reason. They say: The speech of Allah is heard from Allah, and that the speech of Allah is with letters and sound. As for the letters, they are what He, Blessed and Exalted is He, speaks with, which people use in their speech to those addressed. And as for the sound, it does not resemble the sounds of the created beings. How could it resemble the sounds of the created beings when He, Glorified and Exalted is He, when He speaks the revelation, the angels faint and the heavens tremble, until when they are calmed from their hearts, they say: What did your Lord say? They say: The Truth, and He is the Most High, the Great. He said: Instead of "bank" to repeat the preposition for its growth in it. Okay. This becomes a specification after a generalization, or after a specification. We now have a specification regarding the side of the bank. What is the specification? That it is the right one. And there is also a second specification regarding the bank, which is that it is from the tree. Meaning from its side, and it does not mean that the call was from the tree. The Mu'tazilah say that the call was from the tree and that a sound was created in the tree which Musa heard as the speech of Allah. But the intended meaning of the tree is from its side and direction, as evidenced by what follows: Can you say the tree? You do not say it. Even if the tree said: "I am Allah, Lord of the worlds," Musa would say to it: You lied. But the one who says that is Allah, Glorified and Exalted is He. And His saying: "For its growth in it, and it is a fig tree or a tamarisk - or a tamarisk, I do not know -
The student: The tamarisk.

The Shaykh : I do not know its word," or a thorn

Or

أو

This is to vary the disagreement, but what matters to us... It does not matter to us whether it is this or that. The important thing is that it is a tree from which he was called, peace and blessings be upon him. And the call

that

أن

is explanatory, not lightening.

O Moses, indeed I am Allah, Lord of the worlds."

يا موسى إني أنا الله رب العالمين

[Al-Qasas 28:30]

that

أن

Explanatory, and the explanatory is that which means

What?

أي

and is that which comes to explain what contains the meaning of speech without its letters. Did you understand? Explanatory means what?
The student: "Ay."

The Shaykh : It means

What?

أي

and is that which comes to cover what contains the meaning of speech without its letters. What is the meaning of "what contains the meaning of speech without its letters"? It means with a word that has the meaning of speech, not the letters of speech. Does the call have the meaning of speech or its letters? Its meaning. It does not have

It was said to him

قيل له

but it has a noon, so it is explanatory.

So We inspired to him, "Construct the ship

وأوحينا إليه أن اصنع الفلك

[Al-Mu'minun 23:27]

And We revealed to him, “Make

وأوحينا إليه أن اصنع

that

أن

Is this explanatory or lightening? Explanatory, because it came for what contains the meaning of speech, which is the inspiration, without the letters of speech. And the author's saying:
The student: ....

The Shaykh : It means without the letters of speech. The speech is... Qaf, Waw, Lam.
The student:

The Shaykh : No, it means that it explains an action that contains the meaning of speech without the words of speech. For example, if one said: "It was said to him, O Musa." It would not be in the sense of the explanatory, because it contains the words of speech. But

He was called

نودي

is the explanatory because it contains the meaning of speech. This is why we called it explanatory, because it explained the call with speech, since its object is

“O Musa, I am Allah

أن يا موسى إني أنا الله

its object is speech, or not? Speech.

O Musa, I am Allah

يا موسى إني أنا الله

This is speech. This is why he says it is explanatory, because it explained the meaning of the verb that includes speech without the words of speech. And his saying: " la mukhaffafah " — lightened from what?
The student: From the heavy one.

The Shaykh : From the heavy one, so it is not correct for it to be lightened, because the meaning of the explanatory applies to it. This is one point. Also, the lightened one requires estimation. What is estimated?
The student: The pronoun of the matter.

The Shaykh : The name that is the pronoun of the matter is estimated, and the original rule is that estimation does not occur. And the author's saying: " la mukhaffafah" indicated his negation, because some people with ill intent say: It is lightened I am Allah, meaning the One who is addressing you. He began with the oneness of worship, because that is the intended meaning, and he said "Lord of the worlds," seconding it with the oneness of lordship, because lordship is in reality a means to the oneness of worship. This is why whoever acknowledges lordship must acknowledge the oneness of worship, otherwise he is contradictory. And Allah the Exalted argues with the polytheists using the oneness of worship; He always argues with them by their acknowledgment of lordship, because whoever acknowledges that Allah is his Lord, it is said to him: Then you must worship this Lord. If you worship others along with Him, you have not been truthful in your acknowledgment of His lordship. They are two linked things. This is why Allah, Glorified and Exalted is He, said: He made creation, which is a consequence of lordship, a compelling proof for His worship. How do you parse "I"?
The student: The predicate of the subject.

The Shaykh : It is the predicate of the subject. The pronoun cannot be a predicate, absolutely not.
The student: ...

The Shaykh : ......It is a separating pronoun. Okay, a separating pronoun separates between the predicate and the attribute, and this is what... If he said: "I am Allah," the matter would be confused. It appears to me that it is a subject. As he said: So it is a subject, and is its predicate, and the sentence of the subject and predicate is in the position of being the predicate of . And his saying: is a second predicate for , and O Ghanim! What is the meaning of "Rabb" (Lord)?
The student: The Creator and the Manager.

The Shaykh : The meaning of "Rabb" is the Creator, the Owner, and the Manager of all things. And his saying: The intended meaning is those other than Allah, and He gathered them considering their categories. Otherwise, the universe is everything other than Allah, and it is a universe. But the phrase "the worlds" means, for example, in the world of humans, the world of jinn, the world of animals, the world of angels. Yes, so they were gathered considering their species. And is this lordship general or specific?
The student: General.

The Shaykh : General. And it has passed us that lordship is divided into general and specific, just as worship or servitude is divided into general and specific. And they both came together in His saying, the Exalted: So his saying: this is general, and "Lord of Musa and Harun" is specific. Yes.
The student: ...

The Shaykh : We are talking about a verse like this one: .
Yes.