Tafsir of Al-A'raf 7:144

"He said, 'O Moses...'": This is a resumption intended to console him—peace be upon him—for not having his request [to see God] granted, as demanded by wisdom. It is as if it were said: "If I have withheld from you the vision, I have granted you great blessings, so seize them and persevere in being grateful for them."

"I have chosen you": Meaning, I have selected you. It is a form of ifti‘āl derived from al-safwah (the elite/the pure), meaning the chosen one. The emphasis [using inna] is for the sake of highlighting the importance of the news.

"Over the people": That is, the people existing in your time. This is similar to how He favored his [Moses'] people over the worlds of their time in His, the Exalted’s, saying: "O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds."

"With My messages": That is, with the scrolls of the Torah. The people of the Hijaz and Ruways read it as bi-risālātī (My messages), while others read it as bi-risālātī and bi-kalāmī (by My speaking to you). That is, by My speaking to you without an intermediary, or speaking while omitting a genitive; meaning, "by letting you hear My speech." The intent is that I have favored you with the combination of these two matters.

Thus, it cannot be countered by mentioning Aaron—peace be upon him—because he was not a Kalīm (one spoken to directly). Furthermore, his messengership was subordinate, as he was commanded to follow Moses—peace be upon him. Likewise, it cannot be countered by the seventy men who were with him at the appointed time according to one view, for even though they heard the discourse, they possessed no share of messengership. Moreover, the intended recipient of the discourse directed at the [audience] is Moses—peace be upon him—not them.

By qualifying "the people" with what I have mentioned, the Prophet—may God bless him and grant him peace—is excluded. Therefore, it cannot be countered by saying that the combination of messengership and speech without an intermediary was also found for him—may God’s blessings and peace be upon him—according to the correct view. Furthermore, even if we were to say that speech without an intermediary is specific to him [Moses] among the prophets—may God’s blessings and peace be upon him—it does not necessitate his superiority in every aspect over others, such as our Prophet—may God’s blessings and peace be upon him. A person of excellence may possess qualities not found in someone who is more excellent.

Speaking without an intermediary was a cause for honor based on outward convention. They have said: "Great is the difference between one whom the King takes for Himself as a beloved and draws near with His grace, and one for whom He sets up a veil, placing gatekeepers and deputies between him and the intended goal." Furthermore, whoever has tasted the sweetness of love, even if only with the tip of the tongue, knows the immense grace and great bounty in speaking to the beloved without an intermediary.

His speech—Glorified be His state—to Moses—peace be upon him—at that appointed time was extensive, as indicated by the traditions. You have already seen what points to its quantity in the hadith of Abu Hurairah. Al-Hakim al-Tirmidhi in Nawadir al-Usul and al-Bayhaqi recorded, via Juwaybir from al-Dahhak from Ibn Abbas, from the Prophet—may God bless him and grant him peace—that he said: "God, the Exalted in state, held a secret discourse with Moses—peace be upon him—consisting of one hundred and forty thousand words over three days. When he heard the speech of human beings, he loathed it because of what had reached his ears from the speech of the Lord, the Mighty and Majestic." Among what He spoke to him about was: "O Moses, those who strive for righteousness have not adorned themselves with anything like asceticism in the world, those who seek proximity to Me have not drawn near with anything like scrupulousness (wara‘) regarding what I have forbidden them, and the worshippers have not worshipped with anything like weeping out of fear of Me." Moses said, "O Lord and God of all creation, O Owner of the Day of Judgment, O Possessor of Majesty and Honor, what have You prepared for them and what is their reward?" He said: "As for those who are ascetic in the world, I shall permit them My Paradise so they may dwell therein wherever they wish. As for those who are scrupulous regarding what I have forbidden them, when the Day of Judgment arrives, there will be no servant left but that I will examine his account and inspect what is in his hands, except for the scrupulous; for I will venerate them, honor them, and admit them into Paradise without account. As for those who weep out of fear of Me, for them is the Highest Companion (al-rafīq al-a‘lā), in which no one shall share."

Adam ibn Abi Iyas recorded in Kitab al-‘Ilm from Ibn Mas‘ud, who said: When God, the Exalted, drew Moses near for a secret discourse, he saw a man in the shadow of the Throne and envied him for his station. He asked about him, but He did not inform him of his name; rather, He informed him of his deeds. He said to him: "This is a man who did not envy people for what God, the Exalted, gave them of His bounty, was kind to his parents, and did not walk with slander." Then God, the Exalted, said: "O Moses, what have you come to seek?" He said, "I have come to seek guidance, O Lord." He said: "You have found it, O Moses." He said, "O Lord, forgive me my past sins, what remains, what is between them, and what You know better than I; and I seek refuge in You from the whisperings of my soul and the evil of my deeds." It was said to him: "You have been sufficed, O Moses." He said, "O Lord, which deed is most beloved to You for me to perform?" He said: "Remember Me, O Moses." He said, "O Lord, which of Your servants is most God-fearing?" He said: "He who remembers Me and does not forget Me." He said, "O Lord, which of Your servants is wealthiest?" He said: "He who is content with what is given to him." He said, "O Lord, which of Your servants is best?" He said: "He who judges with truth and does not follow desire." He said, "O Lord, which of Your servants is most learned?" He said: "He who seeks the knowledge of others in addition to his own, so that perhaps he might hear a word that guides him to guidance or turns him away from ruin." He said, "O Lord, which of Your servants is most beloved to You in deed?" He said: "He whose tongue does not lie, whose private parts do not commit adultery, and whose heart is not wicked." He said, "O Lord, then what, after this?" He said: "A believing heart with good character." He said, "O Lord, which of Your servants is most hateful to You?" He said: "A disbelieving heart with bad character." He said, "O Lord, then what, after this?" He said: "A corpse by night, idle by day."

Al-Bayhaqi in al-Asma’ wa al-Sifat, Abu Ya‘la, Ibn Hibban, and al-Hakim (who authenticated it) recorded from Abu Sa‘id al-Khudri from the Messenger of God—may God bless him and grant him peace—that he said: "Moses said, 'O Lord, teach me something by which I may remember You and call upon You.' He said: 'Say, O Moses, Lā ilāha illā Allāh (There is no god but God).' He said, 'O Lord, all Your servants say this.' He said: 'Say, Lā ilāha illā Allāh.' He said, 'There is no god but You, O Lord; I only want something specifically for me.' He said: 'O Moses, if the seven heavens and those who inhabit them other than Me, and the seven earths, were in one scale, and Lā ilāha illā Allāh were in the other, Lā ilāha illā Allāh would outweigh them.'"

Al-Hakim al-Tirmidhi recorded in Nawadir al-Usul from Abu Hurairah, who said: "When Moses ascended Mount Sinai, he saw the Almighty with a ring on His finger. He said to Him, 'Is there anything written on it of Your names or My speech?' He said, 'No.' He said, 'Then write upon it: For every term, there is a book.'"

Ibn Abi Hatim recorded from al-‘Ala’ ibn Kathir, who said: "God, the Exalted, said, 'O Moses, do you know why I spoke to you?' He said, 'No, O Lord.' He said, 'Because I have not created a creature who humbles himself to Me as you humble yourself.'"

There are many fabricated stories told by storytellers regarding the questions Moses—peace be upon him—asked his Lord and the answers of the Majestic—Glorified be He—to him; a Muslim should not believe them.

"So take what I have given you": Meaning, what I have bestowed upon you of the honor of selection.

"And be among the grateful": Meaning, be counted among their number by having a complete share in them. The meaning is: be eloquent in gratitude, for what I have bestowed upon you is among the greatest of blessings. Ibn Abi Shaybah recorded from Ka‘b, who said: "Moses—peace be upon him—said: 'O Lord, show me a deed which, if I perform it, would be gratitude to You for what You have bestowed upon me.' He said: 'O Moses, say: Lā ilāha illā Allāhu wahdahu lā sharīka lahu, lahu al-mulku wa lahu al-hamdu, wa huwa ‘alā kulli shay’in qadīr.' Moses felt that he wanted a deed that was more arduous for his body than what he had been commanded, so He said to him: 'O Moses, if the seven heavens...'" [continuing with the content of the hadith of Abu Sa‘id].