The discussion here still revolves around Prophet Moses (PBUH). As we mentioned earlier, these scenes narrate the interactions between Prophet Moses (PBUH) and Pharaoh, how Prophet Moses (PBUH) saved the Children of Israel, and how Allah (swt) saved them from drowning in the sea while He (swt) drowned Pharaoh. After that, it discusses how Prophet Moses (PBUH) left his people to go to the appointed place of meeting with Allah (swt). There, Allah (swt) spoke to him (PBUH), granting him the tablets and imparting divine teachings.  

( وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ ) (And We wrote for him on the tablets): (To write) refers to writing or inscribing with a pen on a surface suitable for writing, whether it be on paper, leather, or tablets made from materials such as bones, like the shoulder bone. And (tablet) refers to an extended or flat object upon which writing is done using a pen. When Allah (swt) says: (And We wrote for him on the tablets) this does not mean that Allah (swt) Himself wrote with a pen, it rather means that the Angels were the ones who did the writing. Allah (swt) says:

 وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

(and record what they have put forth and what they left behind, and all things We have enumerated in a clear register.)

(Yaseen: 12)

 ( 17 ) إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ ( 18 ) مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ 

(( 17 ) When the two receivers receive, seated on the right and on the left. ( 18 ) Man does not utter any word except that with him is an observer prepared [to record].) (Qaaf)

In this verse of discussion. Allah (swt) is speaking about the Divine teachings and commands that He (swt) gave to Prophet Moses (PBUH) during this appointed meeting, which lasted for forty nights.

( مِن كُلِّ شَيْءٍ ) (of all things): Of all things concerning that time and suitable for the people of that era. As known, Messages come in succession, complementing each other, leading up to the final Message, which we will discuss later on. In this verse, Allah (swt) speaks about what specifically came in these tablets for that time and for the Children of Israel.

( مَّوْعِظَةً) (instruction): The (instruction) is a reminder of a command that was already known. This means that the previous Divine Messages are not nullified by the presence of a new Message. Instead, these messages are as described by Allah (swt) in the following verse:

  شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ

(He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].) (Ash-Shura: 13)

Religions shared one doctrine, which include the worship none other than Allah (swt), belief in Heaven and Hell, recompense and punishment, Angels, scriptures, and the Prophets (PBUT). These are the unchanging and fundamental beliefs, often referred to as doctrines.

( وَتَفْصِيلًا لِّكُلِّ شَيْءٍ ) (and explanation for all things): It provided detailed clear guidance on each matter needed by Prophet Moses (PBUH) and the Children of Israel. This detailed, clear, and unambiguous explanation was required because the Children of Israel were known for their frequent questions and requests. In these tablets were written all that would instruct the people of that time and provide them with the foundation of belief in Allah (swt) and the Hereafter. It also includes specific details about what was permissible (halal) and what was forbidden (haram) for them.

( فَخُذْهَا بِقُوَّةٍ ) (Take them with determination): As souls are inclined towards desires, there must be inner strength to overcome base desires. There are habitual desires in the body, such as the desire for food, sexual desires, the love of wealth, and the love of children. These ingrained desires require a strong faith to enable individuals to follow the commands of Allah (swt). This faith-driven strength allows these desires to be within the legitimate bounds. For example, the desire for food is not absolute but is confined within the limits of human needs, and similarly, the desire for sexual relations is within the bounds of marriage.

( وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا ) (and order your people to take the best of it): Divine commands contain what is good and what is even better. Here, the instruction is to adopt what is better. For example:

 وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ

(And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed.) (An-Nahl: 126)

Taking what is good is to seek retribution for a harm, but what is better is exemplified in the statement:

وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ

(But if you are patient – it is better for those who are patient.) (An-Nahl: 126)

Which means that (good) is taking one’s right, and (better) is to forgo that right and pardon. Allah (swt) encouraged them to adopt what is better, choosing to leave what is merely good and opting for what is better.

( سَأُرِيكُمْ دَارَ الْفَاسِقِينَ ) (I will show you the home of the defiantly disobedient): This refers to Hell. Allah (swt) says:

وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا

(And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.) (Maryam: 71)

All people will witness Hellfire, but:

 فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ

(So he who is drawn away from the Fire and admitted to Paradise has attained [his desire].) (Aal-Imran: 185)

There are two stages: the first stage is to see the fire and be diverted from it, which is a great gain. The second stage, the greatest win, is entering Paradise.