( وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا ) (And when Moses arrived at Our appointed time): When Prophet Moses (PBUH) went at the appointed term.
( وَكَلَّمَهُ رَبُّهُ) (and his Lord spoke to him): Allah (swt) spoke to Prophet Moses (PBUH). There is an important matter here that we must take everything connected to Allah (swt) in the light of:
لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
(There is nothing like unto Him, and He is the Hearing, the Seeing) (Ash-Shura: 11)
The Holy Quran, teaches us that when discussing His (swt) Attributes or matters related to His Majesty (swt), we must exalt Him (swt) from any resemblance or likeness, affirming His (swt) incomparability. Prophet Moses (PBUH) has been spoken to by Allah (swt) and he (PBUH) listened. Though Allah (swt) does not speak to him directly, for Allah (swt) says:
وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ
(And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.) (Ash-Shura: 51)
Indeed, Allah (swt) spoke to Prophet Moses (PBUH) in a manner befitting His (swt) Perfection, without any likeness or attribution to human qualities. Allah (swt) communicated with Prophet Moses (PBUH) when he led his family out of Midian.
( 10 ) إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى ( 11 ) فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ ( 12 ) إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ( 13 ) وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ
(( 10 ) When he saw a fire and said to his family, “Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance.” ( 11 ) And when he came to it, he was called, “O Moses, ( 12 ) Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa. ( 13 ) And I have chosen you, so listen to what is revealed [to you]. ) (Taa-Haa)
After Prophet Moses (PBUH) spoke to his Lord (swt), he sought what is more, saying:
( قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ) (he said, “My Lord, show me [Yourself] that I may look at You.”). Prophet Moses (PBUH) was moved by boldness, yet he did not say: (My Lord, let me see You), or: (Lord, enable me to perceive You). Instead, he (PBUH) said: (“My Lord, show me [Yourself] that I may look at You.”), indicating that Prophet Moses (PBUH) recognized the limitations of his human nature in comprehending the viewing of Allah (swt). He acknowledged that human sight cannot possibly see Allah (swt), as stated in the Holy Quran:
لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ
(Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.) (Al-An’aam: 103)
Therefore, Prophet Moses (PBUH) said: (Show Yourself to me, for I cannot see You on my own).
This refutes the theory of seeing with the physical eyes. Let us consider the nature of humanity and how the transformation occurs. During the Prophet’s (saws) night journey and ascension (Isra and Mi’raj), he (saws) was accompanied by Angel Gabriel (PBUH). As they passed by different kinds of people, the Prophet (saws) would inquire about them, saying: “Who are these, O Gabriel?”[1]. Angel Gabriel (PBUH) would respond each time, assisting the Prophet (saws) until he could see them, even though they were human beings. The journey of (Isra) was terrestrial, meaning it occurred within the human capacity of the Prophet (saws). However, Allah (swt) says about the journey of the Prophet (saws) when he (saws) ascended into heavens in the journey of (Mi’raj):
( 1 ) وَالنَّجْمِ إِذَا هَوَىٰ ( 2 ) مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ ( 3 ) وَمَا يَنطِقُ عَنِ الْهَوَىٰ ( 4 ) إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ( 5 ) عَلَّمَهُ شَدِيدُ الْقُوَىٰ ( 6 ) ذُو مِرَّةٍ فَاسْتَوَىٰ ( 7 ) وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ ( 8 ) ثُمَّ دَنَا فَتَدَلَّىٰ ( 9 ) فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ ( 10 ) فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ ( 11 ) مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ
(( 1 ) By the star when it descends, ( 2 ) Your companion [Muhammad] has not strayed, nor has he erred, ( 3 ) Nor does he speak from [his own] inclination. ( 4 ) It is not but a revelation revealed, ( 5 ) Taught to him by one intense in strength – ( 6 ) One of soundness. And he rose to [his] true form ( 7 ) While he was in the higher [part of the] horizon. ( 8 ) Then he approached and descended ( 9 ) And was at a distance of two bow lengths or nearer. ( 10 ) And he revealed to His Servant what he revealed. (11 ) The heart did not lie [about] what it saw.) (An-Najm)
These verses do not mention (the eyes). Therefore, the Prophet’s (saws) vision was prepared for perception. As for Prophet Moses (PBUH), being on earth, a transformation of composition was necessary for him to be able to see his Lord (swt). Thus, Allah (swt) answered him in two sections. The first one is:
( قَالَ لَن تَرَانِي) ([Allah] said, “You will not see Me): The use of negation here refers to this world only, as everything related to the Hereafter and its time is not governed by the laws of this world. This is clear by the Quranic verse:
( 22 ) وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ( 23 ) إِلَىٰ رَبِّهَا نَاظِرَةٌ
(( 22 ) [Some] faces, that Day, will be radiant, ( 23 ) Looking at their Lord.) (Al-Qiyaama)
In the Hereafter, the eyes can see out of its earthly limitations because it exists in a different realm. When that time comes, Allah (swt) will prepare individuals after their death, if they are believers, for a fitting state to behold His (swt) Noble Countenance.
The second part of the answer came in a form of a lesson for Prophet Moses (PBUH).
( وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ ) (but look at the mountain): Mountains are known to be hard, strong, firm, so it is stronger than Prophet Moses (PUH).
(فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي) (if it should remain in place, then you will see Me): The matter was linked to an impossibility.
( فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ) (But when his Lord appeared to the mountain): Allah (swt) revealed His Lights or a portion of His Lights to the mountain, causing the mountain to crumble.
( جَعَلَهُ دَكًّا) (He rendered it level): (To render it level) means to put a pressure on something from above until it flattens and becomes level with that which is above. Thus, the mountain crumbled as soon as Allah (swt) revealed Himself (swt) to it.
( وَخَرَّ مُوسَىٰ صَعِقًا ) (and Moses fell unconscious): Prophet Moses (PBUH) fell down unconscious immediately, this unconsciousness was not that of death. In another verse, Allah (swt) says:
لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
(If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.) (Al-Hashr: 21)
Allah (swt) intended to teach Prophet Moses (PBUH) that one of the manifestations of His (swt) Divine Lights could crumble what is stronger and more solid than him (PBUH). The mountain crumbled entirely from top to bottom. When Prophet Moses (PBUH) witnessed this scene, he fell down, struck not by seeing the Manifestation Himself but merely by witnessing the effects of manifesting. This was the reaction to the manifestation, then what would have happened if he had seen Allah (swt) Himself!!!
( فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ ) (And when he awoke, he said, “Exalted are You!): When Prophet Moses (PBUH) regained consciousness after this shock, he said: (Exalted are You!). These were the first words by the Prophet Moses (PBUH). This reflects his acknowledgment that Allah (swt) is far above the events which we are concerned with. If Prophet Moses (PBUH) would have been able to see Allah (swt), it would mean that he (PBUH) would be able to comprehend Him (swt) visually, but Allah (swt), in His Attributes and Actions, is Exalted beyond any resemblance to the creations in their attributes or actions.
( تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ ) (I have repented to You, and I am the first of the believers): He repented having asked Allah (swt) more than what Allah (swt) had granted him. As if Allah (swt) wanted to teach Prophet Moses (PBUH) not to turn to what has been withheld from him, but to look at what Allah (swt) has bestowed upon him (PBUH).
Prophet Moses (PBUH) sought a deeper connection with Allah (swt) by looking at Him (swt) after Allah (swt) spoke to him (PBUH). Here, Prophet Moses (PBUH) learned that he would not be able to see Allah (swt), so he said: (I have repented to You, and I am the first of the believers). When he (PBUH) says: (the first of the believers), it means the first among the believers of his time because there were believers before him, such as Prophets Ibrahim, Noah (PBUT), and others.
[1] Mujamma’ Al-Zawa’id, the Book of Faith, no. 235.