Can anybody shed light on this ayah please...

[Ghazalah]

:sl:

And when Moses arrived at Our appointed time and his Lord spoke to him, he said, "My Lord, show me [Yourself] that I may look at You." [ Allah ] said, "You will not see Me, but look at the mountain; if it should remain in place, then you will see Me." But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, "Exalted are You! I have repented to You, and I am the first of the believers."
Sahih International.


It specifically mentions that Allah swt spoke to Musa AS, yet straight after it mentions when Musa AS asked Allah swt to see him, no mention what Allah swt said. So I was wondering if anybody has any other tafsir to see if it gives more of an insight on the Ayah. Most of the Tafsirs of this Ayah mention about how much of Allah swt was exposed to the moutain etc.
If nothing is found then I guess the knowledge is meant to be unknown to us. WaAllahu Ta'laa Alam.

[ayesha.ansari]

No well no body what ALLAH say at that time... Its hidden... :raging:

[Sothis Girl]

deary....this verse is crystal clear. :) you will notice that a lot of Qur'anic verses' style are straight to the point, but without leaving the main essence. the conversation when Moses asked to see God directly is actually one part in the middle of their conversation - which is quoted by Qur'an.

[Ghazalah]

the conversation when Moses asked to see God directly is actually one part in the middle of their conversation - which is quoted by Qur'an.

That's my point, it was one part. Why does Allah swt start by saying 'His Lord spoke to Him..' But then continue straight on to what Musa AS asked Allah swt.

I spoke to my father about this and he said I think too much. :exhausted

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[Abz2000]

oops, i got the wrong end of the stick with that q, i take it u meant - before Moses (pbuh) made the request.
Allah only mentions what is relevant to that topic and leaves out the rest, and if necessary, mentions it elsewhere in a different context, again leaving out details which in His wisdom, are not relevant to that section.
A part of the conversation you seek is mentioned in another chapter in another context with a different lesson relevant to the topic of which Allah knows best the significance,
here:

83. (When Moses was up on the Mount, Allah said: "What made thee hasten in advance of thy people, O Moses?"
84. He replied: "Behold, they are close on my footsteps: I hastened to thee, O my Lord, to please thee."
85. ((Allah)) said: "We have tested thy people in thy absence: the Samiri has led them astray."
86. So Moses returned to his people in a state of indignation and sorrow. he said: "O my people! did not your Lord make a handsome promise to you? Did then the promise seem to you long (in coming)? Or did ye desire that Wrath should descend from your Lord on you, and so ye broke your promise to me?"
87. They said: "We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Samiri suggested.
88. "Then he brought out (of the fire) before the (people) the image of a calf: It seemed to low: so they said: This is your god, and the god of Moses, but (Moses) has forgotten!"
89. Could they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?
90. Aaron had already, before this said to them: "O my people! ye are being tested in this: for verily your Lord is ((Allah)) Most Gracious; so follow me and obey my command."

Quran 20:83-90 (Ta-Ha)

it seems to fit in with the verses you mentioned sis because he (pbuh) had left Harun (pbuh) in charge and the calf is again mentioned:

142. We appointed for Moses thirty nights, and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord, forty nights. And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: Do right, and follow not the way of those who do mischief."
143. When Moses came to the place appointed by Us, and his Lord addressed him,
he said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."
144. ((Allah)) said: "O Moses! I have chosen thee above (other) men, by the mission I (have given thee) and the words I (have spoken to thee): take then the (revelation) which I give thee, and be of those who give thanks."
145. And We ordained laws for him in the tablets in all matters, both commanding and explaining all things, (and said): "Take and hold these with firmness, and enjoin thy people to hold fast by the best in the precepts: soon shall I show you the homes of the wicked,- (How they lie desolate)."
....
....150. And when Musa (Moses) returned to his people, angry and grieved, he said: "What an evil thing is that which you have done (i.e. worshipping the calf) during my absence. Did you hasten and go ahead as regards the matter of your Lord (you left His worship)?" And he threw down the Tablets and seized his brother by (the hair of) his head and dragged him towards him. Harun (Aaron) said: "O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me amongst the people who are Zalimun (wrong-doers)."
151. Musa (Moses) said: "O my Lord! Forgive me and my brother, and make us enter into Your Mercy, for you are the Most Merciful of those who show mercy."
152. Certainly, those who took the calf (for worship), wrath from their Lord and humiliation will come upon them in the life of this world. Thus do We recompense those who invent lies.
Quran Ch 7, The Heights

[Ibn Abi Ahmed]

That's my point, it was one part. Why does Allah swt start by saying 'His Lord spoke to Him..' But then continue straight on to what Musa AS asked Allah swt.

I spoke to my father about this and he said I think too much. :exhausted

Good question - firstly I would advice that you ask this question to Br. Nouman Ali Khan via the 'contact us' at Bayyinah's website. He had a public email address, but I don't remember what it was or else I would have given it to you. He's the best person for these kinds of questions.

That being said, the way I've always understood that verse is not in the context of time, i.e. 'His Lord spoke to him xyz' first and then Musa (as) said 'My Lord....' but rather a factual statement that simply letting the listener know that this is the incident when Allah spoke to Musa (as).

As for why He would say "And His Lord spoke to Him" - off the top of my head, I can think of:

1. To establish the relationship between Musa and Allaah - i.e. that of Rabb and 'Abd, Master and Slave.
2. To emphasize the weight of the conversation that is about to take place. Bear in mind that this isn't the first time that Allah speaks to Musa (as) but this is only time this phrase is used, therefore it is like telling the careful reader/listener to perk up his ears, something important is about to follow.
3. That in this life one of the highest honors a Prophet can get is having his Lord speak directly to Him. In the same ayah Musa (as) asks to see Allah - yet it is not possible for a human in this life to see Allah. So it is like saying, 'His Lord SPOKE to him, but will not show Himself because it is not befitting for the eyes of this human life to perceive Him'. It's a subtle thing.
4. To give Musa (as) honor by highlighting that he was honored by having Allah speak to him.
5. To remove any doubt in the status of Musa (as) that might come in the listener's mind when Allah tells Musa (as) that he cannot see Him. By saying 'His Lord spoke to him', the maqam (status) of Musa (as) is being placed at a lofty level and it is clarified to the listener that the reason for Allah's refusal of showing Himself has nothing to do with the status of Musa (as), i.e. it is not because Musa (as) is not worthy enough.
6. To honor Musa (as) again because it was Firawn that mocked him saying, "Or am I [not] better than this one who is insignificant and hardly makes himself clear?" 43:52 It is as if to say, if Firawn said that you cannot make yourself clear in speech, you have already had the honor of the Lord of the Worlds speak to you before and again here for good measure.
7. Anyone can speak to Allah via dua' but Allah does not directly speak to everyone. To emphasize this point.
8. Because Samiri said that the calf was the God of Musa (in surah Taha) so to refute that and show that it was indeed Allah who spoke to Musa.
9. As the passage continues, Allah tells us what He did as examples of His Lordship - so when He says 'His Lord spoke to him' it is an emphasis on the weight of the conversation and the incidents that Allah is going to quote later ('I have chosen you', the tablet etc).

The Qur'an does not mention anything except that it serves a very real purpose. Allah knows best whether the above is completely correct so take it with a grain of salt. But this is the type of analysis I've seen applied by Br Nouman when he explains ayaat so I'm hoping at some level, it is accurate inshaAllaah. If you can get a hold of him, you'll get a way better answer.