Allah the Exalted said: << و لقد ءاتينا موسى الكتاب من بعد مآ أهلكنا القرون الأولى بصآئر للناس و هدى و رحمة لعلهم يتذكرون >

Allah the Exalted said: meaning We gave. {This is where we begin the new lesson} meaning We gave. Know that the giving of Allah (Glorified and Exalted is He) is divided into two categories: legislative giving and decreed giving. What pertains to the universe and creation is decreed giving, and what pertains to the Shari'ah is legislative giving. This is legislative giving, and what is meant by it is... alms or..., like Is it legislative or decreed? It is decreed, because the revelation of the Qur'an is among the matters that pertain to the will of Allah, not to His Shari'ah. Acting upon the Book... not what happens, because the original revelation is decreed, pertaining to the will and decree of Allah, but acting upon it is legislative. And His saying: Moses is the first object of and the Book is the second object, and it is from the category of .
The student: From the category of .

The Shaykh : From the category of because if the first is not a subject and the second is not a predicate, then it is from the category of. If you said: "Moses the Book." Does that work? It does not work. So, any two objects where it is not valid for one to be a subject and the other a predicate are from the category of , and those where it is valid for them to be a subject and a predicate are from the category of . And His saying: He says: "the Torah" and it is meaning because the Torah is written. Allah the Exalted wrote it on tablets and gave it to Moses.
And He said: is connected to meaning We gave it to him after We destroyed the former generations. Generations is the plural of generation, and what is meant by them are the nations. It may also be intended to mean a period of time, the length of which is one hundred years. So, generations sometimes refers to nations and sometimes refers to periods of time. Here, does it refer to periods of time or to nations? Nations, because periods of time are not destroyed; it is the nations that are destroyed. The people of Noah, 'Aad, and Thamud, and others. "The people of Noah, in my opinion,

and 'Ad

وعاد

in your opinion,

and 'Ad

وعاداً

or not? .... The correct way to say it is: The people of Noah, 'Aad, and Thamud. As for Thamud, it does not take the accusative case, but the discussion is about 'Aad. They were, and it is an explanation of the generations. Okay, they are "the people of Noah, 'Aad, and Thamud, and others" these are the former generations. And Allah the Exalted said:

after We had destroyed the former generations

مِن بعد ما أهلكنا القرون الأولى

[Al-Qasas 28:43]

as an indication that people were in need of a Book like the one that was revealed to Moses, because the generations were destroyed and time had passed, so people needed a message, and Allah the Exalted sent Moses with this Book, which is the Torah. It was also said that the former generations include even the family of Pharaoh, because the Torah was not revealed to Moses except after Allah destroyed the generation of Pharaoh and his people, and that it includes even these people. So much so that some scholars derived from it that no nation has been destroyed after the revelation of the Torah, because... the Torah has not been destroyed, and this is among the benefits of His saying:

after We had destroyed the former generations

من بعد ما أهلكنا القرون الأولى

[Al-Qasas 28:43]

because the destruction of the previous nations has passed and ended, and there is no destruction after the revelation of the Torah. The truth is that whoever reflects on history finds that no nation has been destroyed after the revelation of the Torah; no nation has been destroyed. But does His saying:

after We had destroyed the former generations

مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الأُولَى

[Al-Qasas 28:43]

refer to this? This is the point of consideration and discussion.
The student: ...

The Shaykh : No, there was no general destruction, O your Lord. As for whether there was a general destruction, it did not happen. So, the important thing is that this is a lesson...
He said:

insights for people

بصائر للناس

is a state of the Book. " Where is the Book? And We gave Moses the Book with insights, and insights is the plural of insight, which is the light of the heart. " Just as sight and sights are the light of the eye, so the light of the heart is called insight and insights, and the light of the eye is called sight and sights.

And We had certainly established them in such as We have not established you, and We made for them hearing and vision and hearts. But their hearing and vision and hearts availed them not from anything [of the punishment] when they were [continually] rejecting the signs of Allah; and they were enveloped by what they used to ridicule.

فما أغنى عنهم سمعهم ولا أبصارهم

[Al-Ahqaf 46:26]

And His saying:

insights for people

بصائر للناس

al-

ال

Here it is for mental reference, not for generality, because the Torah was not revealed except to whom? Only to the people of Moses, as the Prophet (peace and blessings be upon him) said:

Every Prophet used to be sent to his nation only but I have been sent to all mankind.

وكان النبي يبعث إلى قومِه خاصة وبعثت إلى الناس عامة

Sahih al-Bukhari 335

... And His saying:

to the people

للناس

Does it exclude the jinn? Yes, in terms of obligation and compulsion, it excludes the jinn, because no one from the jinn was obligated with the message of any of the messengers. But in terms of action, the jinn can benefit from it, as they said:

They said, "O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.

يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ

[Al-Hijr:30] It appears that they benefited from what was revealed to Moses just as they benefited from the Qur'an.
The student: ...

The Shaykh : No, it is not upon them, because he says... he is sent to his people. And the jinn are not among them. And His saying: I mentioned that here is for mental reference. He said: "It is the plural of insight, which is the light of the heart, meaning lights for the hearts. " And so all the Books that Allah (Mighty and Majestic) reveals are lights for the hearts, and they contain... guidance. For this reason, He said:

and guidance

وهدىً

from misguidance for whoever acts upon it." The author benefits from "for whoever acts upon it"... and it is better to keep the verse on its apparent meaning that the Torah is guidance, but this guidance is not benefited from except by one who is granted success. So, it is guidance from misguidance without doubt, but does everyone benefit from it and follow it? No, as Allah the Exalted said regarding the Qur'an: And He said: So, in the first, guidance is indication, and in the second, guidance is success. If we say the Torah is guidance for whoever acts upon it, we have restricted the verse to guidance of success, even though it is absolute. For this reason, it is better to say: guidance from misguidance in every matter, as He said: We say: and also guidance for people. But the guidance that means indication is general, and the guidance that means following, meaning a person follows it, is for one who is granted success for it.
for whoever believed in it. " These are blessings. It was returned to the object of "that" because the context requires... that it is mercy, but not for everyone, unless it is said: mercy, meaning a means to mercy. If we say that

mercy

رحمة

means a means, it becomes general. We say: guidance in terms of knowledge, and mercy in terms of action, because whoever acts upon it is one who is shown mercy, whereas guidance is in terms of knowledge, as Allah the Exalted said:

It is He who has sent His Messenger with guidance and the religion of truth

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ

[At-Tawbah:33] Guidance is beneficial knowledge, and the religion of truth is righteous action.
The student: ...

The Shaykh : Yes, meaning whatever is mercy for others is guidance. Is guidance for everyone? No, that is not the apparent meaning. The apparent meaning is that if it is restricted, like the author said, because it is not mercy for except whoever acts upon it; it is not mercy for except whoever acts only.

and guidance and mercy that they might be reminded.

وهدى ورحمة لعلهم يتذكرون

[Al-Qasas 28:43]

Perhaps

لعل

Here its meaning is attribution, but its grammatical function is to make the subject accusative and the predicate nominative, and its predicate is the sentence

they remember

يتذكرون

He said: " They take a lesson from the admonitions therein," meaning from what is in the Book—which is the Torah—of admonitions. The word the pronoun refers to those upon whom the Torah was revealed, and they are the Children of Israel.