﴾156﴿ Waktub lanaa fee haazi hid dunyaa hasanatanw wa fil Aakhirati innaa hudnaaa ilaik; qaala 'azaabee useebu bihee man ashaaa'u wa rahmatee wasi'at kulla shai'; fasa aktubuhaa lil lazeena yattaqoona wa yu'toonaz Zakaata wal lazeena hum bi Aayaatinaa yu'minoon
﴾157﴿ Allazeena yattabi'oonar Rasoolan Nabiyyal ummiyyal lazee yajidoonahoo maktooban 'indahum fit Tawraati wal Injeeli ya' muruhum bilma'roofi wa yanhaahum 'anil munkari wa yuhillu lahumul taiyibaati wa yuharrimu 'alaihimul khabaaa'isa wa yada'u 'anhum israhum wal aghlaalal latee kaanat 'alaihim; fallazeena aamanoo bihee wa 'azzaroohu wa nasaroohu wattaba'un nooral lazeee unzila ma'ahooo ulaaa'ika humul muflihoon

﴾156﴿ And grant us success in this world and in the Hereafter (a good reward) Indeed, we have repented to You. Allah Almighty said, I inflict My punishment on whomever I will, and My mercy reaches all things so, I will certainly make this mercy special for those who guard themselves against idolatry and give the zakat and those who believe in Our signs
﴾157﴿ These are they who follow the Messenger, the unlettered Prophet, whose mention they find written with them in the Torah and the Gospel He commands them to do all that is good and forbids them from all that is evil, and makes lawful for them the pure things (to express) and He forbids them ftom unclean things, and removes from them the heavy judgments and the severe punishments that were upon them So those who believed in this Prophet and accompanied him and helped him And they followed the light that was sent down to him. These are the successful ones

[156] The meaning of (حَسَنَةً) is the success in performing good deeds, and that part of worldly life which is dedicated to the Hereafter.
(عَذَابِي) points to the fact that punishment comes as a consequence of sin, while forgiveness is under the discretion of Allah Most High.
(وَرَحْمَتِي) means salvation from punishment—it refers to the general worldly mercy of Allah Most High. A similar meaning is found in verse 7 of Surah Al-Mu’min.
(يَتَّقُونَ) refers to guarding oneself from all types of shirk (polytheism), disbelief, and sins.
(وَيُؤْتُونَ الزَّكَاةَ) – Since giving zakat was especially difficult for the Children of Israel, it was mentioned specifically here. Ibn Kathir said that it has a general meaning—it could refer to zakat of wealth or of the self (i.e., purification).
(بِآيَاتِنَا) refers to all the revealed rulings, whether in the Torah, the Gospel, or the Qur’an.
(وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ) – Some commentators say that when this verse was revealed, Iblis said, “I too have hope in His mercy,” so the response came in the next part: (فَسَأَكْتُبُهَا).
Later, the Jews and Christians claimed that these qualities applied to them, so Allah Most High revealed the next verse, where His mercy is specifically restricted to the final nation—by way of the qualities described in (الَّذِينَ يَتَّبِعُونَ...‏).
[157] When the Jews and Christians claimed that the three previously mentioned qualities existed in them—saying that Allah’s mercy was specific to them—Allah mentioned this attribute to show that they are excluded from it. In this verse, ten attributes of the final Prophet are mentioned, which were also recorded in the Torah and the Gospel.
(الرَّسُولَ) – Refers to him as the one who brings the message from Allah Most High. Nabi refers to his role of addressing the people and his elevated rank.
Ummi (unlettered) is a praiseworthy attribute in his case, and for no one else. In this attribute lies a miracle, and its detailed explanation is written in Tafsir Siraj al-Munir. Another opinion is that Ummi means one belonging to Umm al-Qura (Makkah).
(يَجِدُونَهُ مَكْتُوبًا) – They find his name and qualities written. This is supported by a hadith from Musnad Ahmad, which Ibn Kathir graded as sound. Although the Jews and Christians worked hard to distort it, traces of these descriptions still remain, indicating the prophethood of the final Messenger.
(يَأْمُرُهُمْ بِالْمَعْرُوفِ) – According to ‘Ata’, this includes abandoning shirk, good character, and maintaining family ties. (وَيَنْهَاهُمْ عَنِ الْمُنكَرِ) includes all forms of shirk and severing family relations.
(وَيُحِلُّ) – Attributing the declaration of lawful and unlawful to the Prophet (peace and blessings be upon him) is in the sense of explaining (not legislating), as proven by the hadith in Bukhari vol. 1, p. 438 regarding Ali’s (may Allah be pleased with him) marriage to the daughter of Abu Jahl.
(الطَّيِّبَاتِ) – Refers to things that the polytheists, Jews, and Christians had declared unlawful without any divine basis—this is called the unlawful act of declaring haram without Allah’s permission. (الْخَبَائِثَ) – Refers to things like swine, blood, usury, etc., which some among the Jews and Christians had made lawful for themselves. Or, it may have a general meaning. Ibn Kathir quoted scholars who said: “Whatever is lawful in the Shariah is pure and beneficial to the body and soul; and whatever is unlawful is filthy and harmful to both body and soul.”
(إِصْرَهُمْ وَالْأَغْلَالَ) – The difference between the two is: Isr refers to sins that are not forgiven except through repentance, while aghlāl (shackles) are the harsh punishments resulting from their evil deeds.
(وَعَزَّرُوهُ) – Means to protect the religion of the Messenger of Allah by refuting the polytheists and innovators.
(وَنَصَرُوهُ) – Refers to spreading the religion of the Messenger of Allah through means such as jihad and battle.
In conclusion, the supplication of Musa (peace be upon him) was beneficial to his people as well—but its greatest and most specific benefit was for the Ummah of the Prophet (peace and blessings be upon him).