As-Sajdah: (23) "And We certainly gave Moses the Book..."

"...the Book," meaning the genus of the Book.

"...so do not be in doubt..." meaning in any uncertainty. Al-Hasan read miryatin with the mīm vocalized with a ḍamma (muriyatin), derived from "his meeting" (liqā'ihi), meaning your meeting of that genus. This assumes the verbal noun (maṣdar) "meeting" (liqā') is annexed to its object, while its agent is omitted—which is the pronoun of the Prophet, may God bless him and grant him peace. The aforementioned pronoun for the "Book" refers to the intended genus, and the giving of that genus is considered with respect to the giving of the Torah, while the meeting of it is with respect to the meeting of the Quran. This is like the words of the Exalted: "And indeed, you receive the Quran from One Wise and Knowing," and His words, the Exalted: "And We will bring forth for him on the Day of Resurrection a book he will find spread open."

Some interpret "the Book" as the specific covenant, meaning the known Book, the Torah. Since it is not sound for the pronoun to refer back to it explicitly—because he, upon him be peace and blessings, did not meet the substance of that very Book—it is said: the speech is based on the estimation of an annexed noun (i.e., meeting the like of it), or on the figure of speech known as istikhdām (usage), or that the pronoun refers to the Quran understood from the context. The remoteness in each of these is not hidden. The meaning is: We gave Moses the like of what We gave you of the Book, and We caused him to meet with Revelation as We have caused you to meet with Revelation, so do not be in doubt that you have met the like and counterpart of it. The summary of what the inferential fa' indicates is that your knowledge that Moses, peace be upon him, was given the Torah should be a cause for removing doubt from you regarding the matter of your Book. The prohibition directed at him, may God bless him and grant him peace, against being in doubt is intended for his nation, and it serves as a taunt against those who are characterized by such doubt.

It is also said: The verbal noun is annexed to its agent, while the object is omitted—namely, his pronoun, upon him be peace and blessings—meaning "from his meeting you and its arrival to you." In the expression "meeting" (liqā') rather than "giving" (ītā'), there is a glorification of his status, may God bless him and grant him peace, which is not hidden to the contemplator. It may be said that the expression in the aforementioned manner also indicates glorification, but from another aspect; therefore, contemplate this.

It is said: "The Book" is the Torah, and the pronoun of "his meeting" refers back to it without the estimation of an annexed noun or the commitment of istikhdām. "Meeting" is a verbal noun annexed to its object, while its agent is Moses, meaning: from Moses’ meeting the Book. Or, it is annexed to its agent while the object is Moses, meaning: from the Book’s meeting Moses and its arrival to him. The fa' is like the one in the saying: "Beauty is not in a garment, so know! Even if you were adorned with a robe..." It is entered upon the parenthetical sentence instead of the wāw out of concern for its importance.

It is reported from al-Hasan that the pronoun "his meeting" refers to what the speech includes regarding the hardship and ordeal that Moses, peace be upon him, encountered. It is as if it were said: "And We have given Moses this burden which you are currently facing, so do not doubt that you will meet what he met of hardship and ordeal from the people." The sentence is parenthetical. Its remoteness is not hidden, and even more remote by stages is what has been said: that the pronoun refers to the Angel of Death who was previously mentioned, and the sentence is likewise parenthetical. Indeed, the Speech of God, the Exalted, should be exalted above such interpretation.

At-Tabarani, Ibn Mardawayh, and Ad-Diya' in Al-Mukhtara narrated with a sound chain from Ibn Abbas that he said regarding the verse: "meaning, from Moses’ meeting [you]." Ibn al-Mundhir and others narrated the like from Mujahid. Ibn Abi Hatim narrated from Abu al-Aliyah that he said the same. It was said to him: "Did he, upon him be peace and blessings, meet Moses?" He replied: "Yes, do you not see His words, the Exalted: 'And ask those of Our messengers whom We sent before you'?" He intended by that his meeting, may God bless him and grant him peace, with him on the Night of the Ascension (Isra'), as mentioned in the two Sahihs and others. A similar report is narrated from Qatada and a group of the predecessors, and Al-Mubarrad said it when Al-Zajjaj tested him with this verse. It seems the intent of the words of the Exalted—"so do not be in doubt of his meeting"—is God’s promise to His Prophet, upon him be peace and blessings, of meeting Moses. The verse would have been revealed before the Ascension, and the sentence is parenthetical with fa' instead of wāw, as you have heard just now.

Making it subordinate to what precedes it is not apparent, and this is how some criticized this interpretation. In fleeing to [another] interpretation, there is safety from criticism, and I imagine you prefer this over the first interpretation from certain aspects. And God, the Exalted, is the Grantor of success.

"And We made it..."—meaning the Book which We gave to Moses—and Qatada said: "And We made Moses, peace be upon him," "...a guide," meaning a guide from error for the Children of Israel. They were singled out for mention because they were the ones who benefited from it most. It is also said: because he, upon him be peace and blessings, was not charged with what was in his Book, nor were the descendants of Ishmael, may God bless him and grant him peace.