Transliteration:( Wa laqad aatainaa Moosal Kitaaba falaa takun fee miryatim mil liqaaa'ihee wa ja'alnaahu hudal li Baneee Israaa'eel )
"And certainly We bestowed [46] the Book upon Musa. You therefore, do not doubt [47] seeing Him. And We made it a guidance [48] for the Children of Israel."
This refers to the Taurat Shareef, which was the first revealed Book sent to the world and was granted to Hazrat Musa (peace be upon him).
Prior to him, Prophets were given Suhuf (scrolls).
Thus, the first Prophet to receive a full Divine Book was Hazrat Musa (peace be upon him).
This means: Do not doubt that Allah spoke to Musa (peace be upon him), for it was not a dream, but a real conversation.
From this, scholars derive that the pious, even after death, can meet the living, speak with them, hear and respond to them.
The Holy Prophet ﷺ met Hazrat Musa on the Night of Mi'raj, and it was through Musa’s counsel that the fifty daily Salaahs were reduced to five.
This demonstrates that even after passing, Allah’s righteous servants continue to aid the living, by His will.
This guidance refers either to Hazrat Musa (peace be upon him) or to the Book of Taurat.
It shows that Hazrat Musa was a Prophet specifically for the Children of Israel, during a particular era, unlike the Holy Prophet ﷺ, who was sent as a Messenger for all mankind.
23. And indeed We gave Musa the Scripture. So, be not you in doubt of meeting him. And We made it a guide to the Children of Israel. 24. And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat. 25. Verily, your Lord will judge between them on the Day of Resurrection, concerning that wherein they used to differ.
Allah tells us that He gave the Book — the Tawrah — to His servant and Messenger Musa, peace be upon him.
(So, be not you in doubt of meeting him.) Qatadah said, “This refers to the Night of Isra’,” then he narrated that Abu Al-`Aliyah Ar-Riyahi said, “The cousin of your Prophet, meaning Ibn `Abbas, told me that the Messenger of Allah said:
(On the night of Isra’, I saw Musa bin `Imran, a tall, brown-skinned man with curly hair, looking like the men of Shanu’ah; and I saw `Isa, a man of medium stature and ruddy white skin, and with lank hair. And I saw Malik the Keeper of Hell, and the Dajjal.) Among the signs which Allah showed him were:
(So, be not you in doubt of meeting him.) i.e., he saw Musa and met with him on the Night of Isra’.”
(And We made it) means, `the Book which We gave to him, ‘
(a guide to the Children of Israel.) This is similar to what Allah says in Surat Al-Isra’:
(And We gave Musa the Scripture and made it a guidance for the Children of Israel (saying): “Take none other than Me as Trustee.”) (17:2)
(And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat.) means, because they were patient in adhering to the commands of Allah and avoiding what He prohibited, and they believed in His Messengers and followed what they brought, there were among them leaders who guided others to the truth by the command of Allah, calling for goodness, enjoining what is right and forbidding what is wrong. Then when they changed ﴿the Words of Allah﴾, twisting and distorting them, they lost that position and their hearts became hard. They change the words from their places, so they do no righteous deeds and have no correct beliefs. Allah says:
(And We made from among them (Children of Israel), leaders, giving guidance under Our command, when they were patient) Qatadah and Sufyan said: “When they patiently shunned the temptations of this world.” This was also the view of Al-Hasan bin Salih. Sufyan said, “This is how these people were. A man cannot be an example to be followed unless he shuns the temptation of this world.” Allah says:
(And indeed We gave the Children of Israel the Scripture, and the understanding of the Scripture and its laws, and the prophethood; and provided them with good things, and preferred them above the nations. And We gave them clear proofs in matters.) (45:16-17). And He says here:
(Verily, your Lord will judge between them on the Day of Resurrection, concerning that wherein they used to differ.) meaning, with regard to beliefs and actions.
(32:23) Verily We bestowed the Book upon Moses. So entertain no doubt if (the Prophet Muhammad) received the same.[35] We had made that Book a guidance for the Children of Israel,[36]
35. The address apparently is to the Prophet (peace be upon him), but the real addressees are the people who doubted his prophethood and the revelation of the divine Book to him. From here the discourse turns to the same theme that was mentioned in the beginning of the Surah (Surah As-Sajdah, Ayat 2-3). The disbelievers of Makkah were saying: “No book has come down to Muhammad (peace be upon him) from Allah. He has himself forged it, but claims that it has been sent down by Allah.” The first answer to this was given in the initial verses. This is the second answer. The first thing said in this regard is: “O Prophet, these ignorant people regard it as impossible that a Book should be sent down to you, and want that every other person also should at least be involved in suspicion about it even if he does not reject it altogether. But the revelation of a Book to a servant from Allah is not a novel and new event, which might have occurred for the first time today in human history. Before this, Books have been sent down to several Prophets, the most well-known among these being the Book which was sent down to the Prophet Moses (peace be upon him). A Book of the same nature has been sent down to you now. Therefore, there is nothing odd and strange in this, which may cause doubts in the minds of the people.”
36. That is, “That Book was made a means of guidance for the children of Israel, and this Book, likewise, has been sent down for your guidance.” As has already been elucidated in (Surah As-Sajdah, Ayat 3), the full meaning of this verse can be understood only if one keeps in view the historical background. History bears evidence, and the disbelievers of Makkah also were not unaware, that the children of Israel had been passing miserable lives for centuries in Egypt. At such a Juncture, Allah raised the Prophet Moses (peace be upon him) among them, and delivered them from bondage. Then He sent down the Book to them, because of which the same very suppressed and subdued nation received guidance and became a prominent nation in the world. Alluding to this historical background, the Arabs are being told: “Just as that Book was sent for the guidance of the Israelites, so has this Book been sent for your guidance.”
[1176]- i.e., Muḥammad's meeting Moses on the night of al-Miʿrāj (ascent).
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