Allah the Exalted said: << و قال موسى ربي أعلم بمن جآء بالهدى من عنده و من تكون له عاقبة الدار إنه لا يفلح الظالمون >

He said: He said: My Lord knows best This is a superlative name, and a superlative name indicates ... So if it is said: So-and-so is better than so-and-so, then the two men share in the excellence, and the one preferred has increased over the one he was preferred to. Here he says: The author said: "meaning All-Knowing" He converted the superlative name into an active participle, and this is a crime, a great crime, because is far less than or not? Is that right, Ghanim? If I say, for example: Ghanim is knowledgeable, and I say: Ghanim is more knowledgeable than Walid?
The student: ...

The Shaykh : Okay, here which is clearer? More knowledgeable. So this report is a deficiency in the author's work. The correct view is that is upon .... And that whoever has knowledge ... of Allah, then Allah knows better than him. The author (may Allah have mercy on him) and those who followed his path or preceded him in this only did so to avoid the human being sharing with Allah in knowledge. So Allah is knowledgeable ... "More knowledgeable" makes the human a partner in knowledge, but Allah is more knowledgeable. And we did not say "knowledgeable" because there is no evidence that it ...... Because if you say "more knowledgeable" now, you have negated ... because the most knowledgeable is in a degree that cannot be reached ... you have negated the partnership, but if you say "knowledgeable," that is where the partnership lies, because Allah is knowledgeable and the human is knowledgeable. [Al-Nahl: 78] So do you understand? The point is that the word is what necessitates ... unlike . Also, in it is clear evidence that for every attribute of perfection, Allah the Exalted has the highest of it. He, Mighty and Majestic, said: So for every absolute attribute of perfection, Allah the Exalted has the most perfect of it. So ... a sign ... Even those who know who brought the guidance from Allah among the believers were sent to them ... so they knew that Allah the Exalted knows them best. ... Allah is the Greatest, meaning: Allah is Great .....
He said: The pronoun refers to the Lord. "Where is the pronoun? From Him, meaning from Allah. And only ... the author intended this so that it is not thought to refer to

Whoever

مَن

in his saying:

who came with guidance from Him

ِبمن جاء بالهدى مِن عنده

And it cannot refer to

Whoever

مَن

, because the meaning differs. And his saying:

who came with guidance from Him

من جاء بالهدى من عنده

And he did not say: I know best that I have brought the guidance from Him, but he said: To whoever brought. So that he not be a claimant, let the matter be left to judgment from the side of reason. He said:

and who

ومن

Conjoined to "who"? ........ Conjoined to "who"" Where is

Whoever

مَن

?

who came and who

بِمن جاء ومَن

Meaning, and with whom the outcome of the abode is, He knows best who brought the guidance from Him, and this is the cause for the ruling of the outcome. And

I know

أعلم

likewise with

who will have succession in the home

من تكون له عاقبة الدار

[Al-An'am 6:135]

He knows best, Glorified and Exalted is He, the beginning and the end. And his saying:

who came with guidance from Him

بِمن جاء بالهدى مِن عنده

He named the Book or named the revelation guidance, because it is revelation, as Allah the Exalted said:

in which was revealed the Qur'an, a guidance for the people

الذي أُنزِل فيه القرآن هدى للناس

[Al-Baqarah 2:185]

And He said:

It is He who has sent His Messenger with guidance

هو الذي أَرسَل رسوله بِالهدى

[At-Tawbah 9:33]

Guidance is knowledge because it is the path... And his saying:

from Him

مِن عنده

He attributed it to Allah, because the revelation is from Allah, Glorified and Exalted, and not from other than Him, and no one takes guidance except from Allah. {May Allah have mercy on you} From Him. {And if you want to sneeze, do not ... but rather you cover your face either with your hands or with ... } From Him.

and who

ومن تكون

With the upper and lower letters" The upper letter is and the lower letter is, so they are two readings. As for the reading with the upper letter, the matter in it is clear because the outcome of the abode is feminine, and if the doer is feminine, the verb is feminized for it. As for the lower letter, and who is it that has the outcome of the abode? And why is the masculine permissible with the feminine doer?
The student: ...

The Shaykh : Is the feminization figurative? .. And the feminization is figurative because the outcome, its feminization is figurative, because if the feminization is not for a female with a vulva, it is figurative feminization. Is this incomplete or complete? It is? We say: It is incomplete, and its predicate is preceding, and it is his saying: And its subject is delayed, and it is: The author said: Meaning the praiseworthy outcome in the Hereafter. "

The outcome of the abode

عاقبة الدار

Meaning whoever follows another in the abode. The author took it to mean that the abode here is the Hereafter, but it should be said that it is general for the Hereafter and the worldly abode, because the righteous servants of Allah are those who have the outcome in the world and the Hereafter. And the outcome was for Musa and his people even in the worldly abode regarding Pharaoh. Allah, Mighty and Majestic, said:

So We removed them from gardens and springs, and crops and a noble station. Thus [is the case], and We made it an inheritance for another people.

فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ * وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ * كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ

And in Surat al-Shu'ar

And We caused to inherit it the Children of Israel.

وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ

[Ash-Shu'ara 26:59]

So it is better then to make the abode here general for the worldly abode and the abode of the Hereafter.

And whoever has the outcome of the abode

ومن تكون له عاقبة الدار

Meaning the outcome in it by following another. So the outcome in the world is clear when the Muslims opened the lands, they became those who inherited them. But in the Hereafter, how is that? In Paradise, because the Muslim will be in Paradise an inheritor of the place of the disbeliever from it, for the disbeliever sees his seat in Paradise and in his grave if he had believed, but the believers enter and inherit the seats of the disbelievers in it.... Also, the author said: " Meaning it is I in the two parts. " What are the two parts?

He is more knowledgeable about who brought the guidance from Him

أعلم بِمن جاء بالهدى مِن عنده

This is the first part. The second part:

And whoever has the outcome of the abode

ومن تكون له عاقبة الدار

And the author's saying: " Meaning it is I. " ... This is the truth: that the one who brought the guidance from Allah is Musa, and that he will have the outcome. But Musa addressed Pharaoh with this hesitant speech between the guidance being with him or with Pharaoh, and the outcome being for him and not for Pharaoh, by way of condescension, as in His saying, the Exalted:

Is Allah better or what they associate with Him?"

آلله خير أمّا يشركون

[An-Naml 27:59]

...

And indeed, we or you are either upon guidance or in clear error."

وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلالٍ مُبِينٍ

[Saba: 24] So now he says: " Meaning it is I. " But he did not state ... that he said: I have brought the guidance ... because this is the call he came with and established against Pharaoh, but he presented the speech in the manner of a matter hesitating between him and Pharaoh from the door of condescension with him. He said: " So I am right in what I brought. " This is derived from his saying: " It is I. ".

Indeed, the wrongdoers will not succeed.

إنه لا يفلح الظالمون

[Al-An'am 6:21]

The disbelievers. " The pronoun here is the pronoun of the matter, because no antecedent preceded it, and nothing suitable to be an antecedent for it was mentioned. And on this basis, it is the pronoun of the matter, meaning that the matter and the situation is that the wrongdoers will not succeed. And his saying: Does it refer to Pharaoh and that he is a wrongdoer and did not succeed, or is it a general matter, meaning if I am a wrongdoer by claiming the message, then I will not succeed, and if you are a wrongdoer by rejecting the truth, you will not succeed? We say it is this, because it is derived from what came before it. The outcome of the abode is for whom? For the wrongdoer or for other than the wrongdoer? For other than the wrongdoer, because the wrongdoer does not succeed. And we know with certainty who the wrongdoer in this state is? Pharaoh, because he rejected the truth. And his saying: Success is the attainment of the desired and safety from what is feared. And it was named success because it is permanence, and its origin in the language is permanence, as the poet said: For every worry of worries there is space, and the dawn and the night have no success with it.
Meaning there is no permanence. And so the matter extends to them saying that success is the attainment of the desired and safety from what is feared. And the author's saying: "The disbelievers" Although Allah says the wrongdoers ..... Because Allah, Glorified and Exalted, said: And the non-success of the wrongdoers is according to their wrongdoing. If it is major wrongdoing, they will never succeed, and they are the disbelievers. And if it is wrongdoing less than that, it is a decrease in success according to what is decreased from justice. So the criterion for this also is to keep the verse on its apparent meaning, and that the wrongdoer does not succeed, but the absence of success from him is according to the presence of wrongdoing in him. So the greatest wrongdoing causes the loss of all success, and what is less than that causes the loss of success according to what occurred of wrongdoing.