Allah the Exalted said: << و أن ألق عصاك فلما رءاها تهتز كأنها جآن ولى مدبرا و لم يعقب يا موسى أقبل و لا تخف إنك من الآمنين >

He said: This is conjoined to His saying, "What?" We were called out, "O Musa," meaning, and He was also called out to cast his staff. "Cast" means "place" your staff on the ground. Why did he carry it with him?
The student: For herding.

The Shaykh : What did he say?
The student: I lean on it.

The Shaykh :, other purposes he did not mention. What are they, Ghanim?
The student: ...... He drives away wild beasts with it.

The Shaykh : Yes, he drives away wild beasts with it and defends himself with it, but he mentioned the aspect of benefits as for the aspect of repelling harms, he summarized it in His saying: This is, in reality, a matter of etiquette in the... You will find that the Exalted and Majestic, in the context of affirmation, details are provided, and in the context of negation, it is generally summarized. Yes, He said: "

And when He cast down his staff, and when he saw it moving

وأن ألق عصاك فألقاها فلما رآها تهتز -تتحرك- كأنها جان -وهي الحية الصغيرة من سرعة حركتها على وجه التشبيه- ولى مدبرا

fleeing from it, meaning, when he saw it, he perceived it. And on this basis, the phrase

moving

تهتز

is in the position of an accusative as a state (hal), and it is not a second object, because the verb of seeing with the eyes (ra'a al-bashariyyah) does not take more than one object. Where is the answer to "when" (lamma)

But when he saw it writhing

فلما رآها تهتز

[An-Naml 27:10]

? He turned his back and fled. Good. And His saying:

moving

تهتز

He says: " it moves " but with a kind of agitation. You know that a snake moves to the right and to the left. And His saying: " as if it were a jinn" this is for comparison " meaning, as if it were in its form and in its movement, meaning in its essence and in its movement "a jinn" He said: " and it is the small snake " this is the jinn. And what is the point of similarity?
The student: The movement.

The Shaykh : The movement, the speed of the movement. But the author interpreted the jinn as the small snake. And Allah the Exalted says in another verse:

So Moses threw his staff, and suddenly it was a serpent, manifest.

فألقى عصاه فإذا هي ثعبان مبين

[Al-A'raf 7:107]

serpent

ثعبان

and the thubhan is the male of the snakes, the large one. So how do you reconcile between them? They said: The reconciliation is that when he first cast it, it became like a jinn, then afterwards it expanded until it became a clear thubhan, until it became a clear thubhan.
The student: ...

The Shaykh : That is, with the magicians.

as if it were a snake, and he turned away

كأنها جان ولى مدبرا

fleeing from it, and

turning away

مدبرا

this is a state (hal) and they call it a confirming state (hal muakkidah). What does "confirming" mean? Because "turning away" (tawalli) means "retreating" (idbar), so it is a state confirming its cause, since the meaning of retreating is understood from His saying:

turned away

ولى

but it came for emphasis. And His saying: " meaning, he turned his back to it " For this reason, the author said: "fleeing", because the one who flees does not walk alongside, but walks in the opposite direction. When you flee, first, when you turn away from something, you are called one who turns away (mawalli), but if you are fleeing, do you turn your side and walk, for example, in a direction away from it or in the opposite direction? In the opposite direction. For this reason, he said: " meaning, he returns " meaning, he fled. Yes, but Allah says:

and did not return

ولم يعقب

So He was called out. The author says: " O Musa For this reason, we should stop at His saying: , because if we reached the one who thinks would assume the speech is one, but the speech was separated, so He said: in contrast to and in contrast to , because the one who flees is afraid, then He reassured him by saying: This is a confirmation of His saying: because the one who is safe does not fear, but only the one who does not have safety fears. And here He said: and He did not say: "You are safe." Rather, He said: So what is the eloquence in this?
The student: Considering the rhymes.

The Shaykh : Yes, considering the rhymes. We can say this is considering the rhymes, but this is a verbal suitability.
The student: ... so that he knows that .... are safe.

The Shaykh : Yes, so that he remembers that there are those who are safe. If there are those who are safe, then there is no wonder that you are safe, because when a person is reminded of what happened to others, he becomes more reassured about the occurrence of that thing. The opposite of this is the saying of Pharaoh: and he did not say: "I will surely imprison you." In order to terrify him by [showing] that he has someone who is imprisoned, and that it does not defeat us to imprison you. The result is that such a thing is said in order for Musa (peace be upon him) to remember that there are people who are safe, so he becomes more safe. [The rest of the tape has not been transcribed by the transcriber]
Among them is that whoever undertakes something, he does not engage in anything else until he finishes it, by His saying: ...... to complete the term, and this is a rule...... if one engages in something .... to another until he finishes ... what ... he starts with this and starts with this until his time is wasted. And they used to say in the previous era, even in learning knowledge:...........
And in it is also proof ... this verse that Allah the Exalted and Majestic may specialize a person from ... what leads him to perfection. That is, herding sheep has a benefit for caring for creation afterwards. For this reason, the Prophet (peace and blessings be upon him) informed that there is no prophet except that he herded sheep. So if a person gets accustomed to care ... the responsibility of the flock, then this is a preparation .... afterwards. The important thing is that Allah decrees for the person from the causes what leads him to the degree of perfection.
And among them is also that the prophets (peace and blessings be upon them), even before the revelation descended, are like other human beings ... with this, on the condition .....
And it is derived from this verse, from this benefit, two benefits ... the first is that they do not know the unseen. If they knew the unseen, they would not ...... and the second benefit is that they do not possess for themselves any benefit or harm. If they do not possess harm for themselves, then for others it is even more so.
This is explicitly stated in And Allah the Exalted said to His Prophet: .
And among them is also that Allah the Exalted, when He wills a matter, prepares its causes. And when Allah wanted to ... to His Prophet Musa in that place, He prepared for him causes that would lead him to it. His getting lost on the road leading to the fire, Allah prepared for him ... the fire ... he saw it ...
And among them is also that it is necessary for a person ... to remain... and not ... because he said to his family: and he did not say: "Walk, and I am ...", because in this state, if they walked, would they notice when he returned? Would they get lost? And this is a habit of prudence that a person remains in the place where he left his companion. And look at the story of Aisha in the incident of the slander, when she came and found the people had departed ... she waited for them, she met .... because she knew that if they lost her, they would return. But if she had gone ... she would have gotten lost from them, and when they came, they would not find her. This is prudence: that a person, when ...., he remains in a specific place, not .... because it is outside his responsibility .
And in it is also proof of the good treatment of Musa towards his family, as he sought for them what would warm them.... And the Prophet (peace and blessings be upon him) said: .
And among them is also, from the benefits of the verse: that it is necessary for one who wants a matter to inform his family about his direction, because he said: .
Contrary to what some people do ... they know about him, ordinary matters ... we say there is no harm, he does not inform his family... but matters that are out of the ordinary, it is necessary for a person to inform his family... it is not the custom ....