Continuation of the interpretation of the verse: << و ما كنت بجانب الغربي إذ قضينآ إلى موسى الأمر و ما كنت من الشاهدين >>

The western side of it, meaning it is as if he said: on the western side of the mountain. This would be a case of adding the described thing to its attribute, because here it is called *masjid al-jami'* (the gathering mosque), meaning the mosque that gathers people. On this last interpretation, the intended meaning is the western side of the side itself , that is, on the western side of the mountain. As for the author's opinion, he says: on the side of the western place – an attribute of – of Musa, while he was speaking to Allah . And at that point we say: If Musa’s face was toward the sky, and the western side of him was known as the west, and if his face was toward the east, then the western side of him would be behind him, because the one facing east has the western side behind him. And I do not currently imagine whether Musa was on the western side of the mountain or the northern side. In any case, "western" is a relative term; for example, al-Qasim is west relative to one place, and east relative to another place, ... relative to a city it might be west or south, and relative to Kuwait it is west. The important thing is that you were not on that side during the intimate conversation.

when We decreed

إذ قضينا

We revealed to Musa the command to convey the message to Pharaoh and his people.

when We decreed

إذ قضينا

The author says: "We revealed" . And on this basis, is the decree (qada') legislative or cosmic?
The student: ...

The Shaykh : All right, does it relate to the will? But the author made it legislative because he said "We decreed the command to convey the message" , meaning: We commanded him with it. So he made "the command" here one of the commands, not one of the matters. And if we make it one of the commands, then the intended meaning of the decree here is the legislative decree. It is also possible that the intended meaning of "the command" here is one of the matters, meaning: We decreed for him that great matter, which is the message, as Allah the Exalted said:

And thus We have revealed to you an inspiration of Our command.

وكذلك أوحينا إليك روحا من أمرنا

[Ash-Shuraa 42:52]

. So this "one" is one of the matters, not one of the commands. And on this basis, the decree would be cosmic. And as you know, the decree is divided into two types: cosmic decree and legislative decree. The cosmic decree necessitates the existence of the decreed thing, while the legislative decree may or may not exist. The cosmic decree can be loved by Allah or disliked by Him, while the legislative decree is only what is loved by Him, because it means the command. For example, His saying:

And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness.

وَقَضَيْنَا إِلَى بَنِي إسْرائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا

[Al-Isra: 4]. This is a cosmic decree. Does Allah love it or dislike it? He dislikes it.

And your Lord has decreed that you not worship except Him

وقضى ربك ألا تعبدوا إلا إياه

[Al-Isra 17:23]

This is a legislative decree, because if it were a cosmic decree, it would be necessary that all people worship Allah, and that is not the case. We decreed ... this can only be in a matter that occurred. For example, if we say: Allah the Exalted decreed for Abu Bakr to believe, this is a legislative decree of destiny, because He commanded him to believe, so he believed. And we say: Allah decreed for Abu Lahab to believe. This is a legislative decree, not a cosmic one. And Allah decreed for Abu Lahab to disbelieve; this is a cosmic decree.
He said:

when We decreed to Musa the command

إذ قضينا إلى موسى الأمر

. On the author's opinion, it is one of the commands, and for this reason he said: " the command to convey the message to Pharaoh and his people." Or we say: that "the command" is one of the matters ... which is the message to Pharaoh and his people. The author's statement ... the command to convey the message ... is one of the matters. We say: this is ... because of what is in the message.
Therefore, you learned it and you informed about it. ... Because the one who is on the side may see and may not see. And for this reason he said: . All right, if someone asks: Why did he not restrict himself to saying: ? We say: It is also the same thing, because a person may see from a distance, but rarely. So here it includes that he was close and that he witnessed. So there is a difference between saying: , meaning: you were not present, i.e., you did not see with your own eyes, even if you were far away. And for this reason, it is not in the noble verse ... but it contains something of emphasis, meaning: neither presence nor sight. As we said, the Prophet (peace and blessings be upon him) was not present to hear, nor was he close to see. All right, so what he informed about regarding that is from the category of revelation, not from the category of witnessing, nor from the category of hearing, but it is a revelation that was revealed to him. He said ...