“When he reached full maturity” in strength, reason, and sound judgment—generally at around forty years of age—“and became fully developed,” those qualities reached perfection in him, “We granted him wisdom and knowledge”: wisdom by which he could understand the rulings of the Sacred Law and judge between people, as well as abundant knowledge.

“And thus do We reward those who excel”—those who worship Allah with excellence and do good to His creation. We grant them knowledge and wisdom in accordance with the excellence they display. This indicates the perfection of Moses’s excellence—peace be upon him.

“He entered the city at a time when its people were unaware”—either during the midday rest or at some other time when they would not be out and about. “There he found two men fighting”—that is, disputing and exchanging blows. “One was from his own people,” namely, the Children of Israel, “and the other was from his enemies,” the Copts.

“The man from his own people sought his aid against the one from his enemies.” It had become widely known that Moses was one of the Children of Israel. The fact that the man appealed to Moses for help indicates that Moses—peace be upon him—had attained such standing within the royal household that he was both feared and looked to for help.

“So Moses struck him with his fist”—he struck the man from his enemies in response to the Israelite’s appeal—“and killed him.” The blow killed him because of its force and Moses’s strength.

Moses—peace be upon him—regretted what had happened at his hands and “said, ‘This is of Satan’s doing,’” meaning that it resulted from Satan’s enticement and whispering. “He is truly a manifest enemy who leads others astray.” It was because of Satan’s evident enmity and eagerness to mislead that Moses was drawn into what he had done.

He then sought forgiveness from his Lord. “He said, ‘My Lord, I have wronged myself, so forgive me.’ He therefore forgave him. Indeed, He alone is the All-Forgiving, the Most Merciful”—especially toward those who humbly submit to Him and hasten to turn back in repentance, as Moses—peace be upon him—had done.

Moses then “said, ‘My Lord, because of the favor You have bestowed upon me’” through repentance, forgiveness, and many other blessings, “‘I will never be a supporter’”—that is, an aid or assistant—“of the wicked.” In other words, I will not help anyone commit an act of disobedience. This was a pledge from Moses—peace be upon him—in response to Allah’s favor upon him: he would never again assist a wrongdoer as he had done when the Copt was killed. This indicates that blessings require the servant to do good and refrain from evil.

“Then”—after he had killed the man from his enemies—“he became fearful in the city, watching vigilantly” ⦗614⦘ to see whether Pharaoh’s household had learned of it. He was afraid because he knew that no one among the Children of Israel except Moses would have dared to do such a thing.

While he was in that state, suddenly “the man who had sought his help the day before” against his enemy “cried out to him for help” against another Copt. “Moses said to him,” reproaching him for his conduct, “‘You are clearly wayward’”—plainly misguided and openly reckless.

“When Moses was about to attack the man who was an enemy to them both”—that is, an enemy to him and to the disputant crying out for his help—the quarrel between the Copt and the Israelite was still continuing, and the Israelite kept appealing to Moses. Partisan zeal then seized Moses until he was about to attack the Copt. The Copt “said” to him, warning him against killing him, “‘Do you intend to kill me as you killed a man yesterday? You only intend to become a tyrant in the land.’” One of the gravest marks of a tyrant in the land is taking a life without right.

“‘You do not intend to be one of those who bring about reform.’” Had you truly intended reform, you would have separated us without killing anyone. Moses therefore refrained from killing him and took heed of his admonition and warning. News of what Moses had done in these two incidents spread until Pharaoh’s council and Pharaoh himself began considering his death and consulted one another about it.

Allah then brought forth that sincere adviser, who hastened ahead of them to inform Moses of the decision reached by their council. “A man came running from the farthest part of the city.” Driven by his sincere concern for Moses and his fear that they would seize him before he knew what was happening, he came at a run and “said, ‘Moses, the chiefs are conspiring against you to kill you, so leave’” the city. “‘I am truly one of your sincere advisers.’” Moses therefore followed his advice.

“So he left it, fearful and vigilant,” lest they kill him. He called upon Allah and “said, ‘My Lord, save me from the wrongdoing people.’” He had repented of his sin, and his act had arisen from anger without any intention to kill. Their threat against him was therefore an act of oppression and audacity on their part.