Tafsir of Ta-Ha 20:87

"They said, 'We did not break our appointment with you'" (meaning our promise to you that we would remain steadfast in your religion and prefer it).

Regarding the phrase "by our own power" (bimalikina), this is an attribution of the verbal noun to its agent. The meaning is: "Had we been left to ourselves, and had the Samiri not beguiled us with his deceits, aided by certain circumstances, we would not have broken the appointment."

Some of the seven reciters read it as bimilkinā (with a kasra on the mīm). The "Two Brothers" (Hamza and al-Kisā'ī), al-Hasan, al-A'mash, Talha, ibn Abī Laylā, and Qa'nab read it with a damma (bumulkinā). Umar, may Allah be pleased with him, read it with a fatha on the mīm and the lām (bamalaknā). In al-Bahr, it is said: "It means by our own authority." It is held that the noun with damma, fatha, and kasra all share the same meaning.

Abū Alī distinguished them, stating: The meaning of the damma (bumulkinā) is that we possessed no authority to break your appointment through its power; rather, we broke it due to an opinion prompted by what the Samiri did. The speech follows the style of the Almighty’s saying, "They do not ask people importunately," and the saying of Dhu al-Rumma.

The fatha on the mīm makes it the verbal noun of malaka (to possess/rule). The meaning is: We did not do that because we possessed the right judgment and were guided to it; rather, our own souls overcame us.

The kasra on the mīm is frequently used for that which the hand possesses, but it is also applied to matters a person executes. The meaning in that case is the same as the meaning of the reading with the fatha. In both these readings, the verbal noun is attributed to the agent, while the object is implied—that is, "The truth possessed us" (i.e., we were not in possession of the truth).

"But we were made to carry burdens from the people's ornaments." This is a correction of what preceded and an excuse for their actions by explaining the origin of the error. The "people" refers to the Copts. "Burdens" (awzār) are loads, and sins are called by this name. They meant by this the jewelry they borrowed from the Copts for the purpose of adorning themselves for a festival they had shortly before leaving Egypt, as we mentioned previously. It is said: They borrowed it in the name of a wedding. It is also said: It is what the sea cast upon the shore from the belongings of those who drowned. Perhaps they called these "burdens," meaning sins, because jewelry is often a cause of them, as it is mostly worn for pride, arrogance, and to show superiority over the poor. It is also said: They called them that because they sinned by means of it and worshipped the calf fashioned from it. It is further said: Because that jewelry became, after the death of its owners, akin to spoils of war—and such spoils were not lawful for them. Indeed, the apparent meaning of authentic hadiths is that spoils, whether movable or not, were not lawful for anyone before our Prophet (may Allah bless him and grant him peace).

The previous report regarding how they were led astray agrees with this interpretation. However, a difficulty arises: it is reported that Moses (peace be upon him) himself ordered them to borrow the items. Some even say that the agent of the "loading" in their saying "we were made to carry" is Moses (peace be upon him), as he compelled them by ordering the borrowing. He allowed it to remain in their hands after the death of its owners and approved of its use. If it were not lawful, how could he approve of it? The same is said regarding the view that it was what the sea cast upon the shore. The possibility that Moses (peace be upon him) forbade it, and they thought they were obeying while he did not know otherwise because the matter was hidden from him—this is something that one can hardly pay any attention to, especially considering the report that they were also ordered to borrow beasts of burden from the people, which they did and took with them upon exiting.

It may be said that the wealth of the Copts, in its entirety, became lawful for them after their destruction, as suggested by the apparent meaning of the Almighty's words: "How many gardens and springs they left behind, and treasures and honorable stations... and We bequeathed them to the Children of Israel." Allah, the Exalted, attributed the jewelry to them in His saying: "And the people of Moses took, after him, from their ornaments a calf—a mere body." This implies that the jewelry became their property. It is claimed that ownership of property is established where returning it is impossible due to the death of the owner and those who would stand in his place. This does not contradict the Prophet's (may Allah bless him and grant him peace) saying: "Spoils have been made lawful for me, and they were not made lawful for anyone before me," for it is possible that what is meant is that spoils were made lawful for him in whatever manner they were acquired, which was not the case for anyone before him. Calling them "burdens" is either due to the first or second reason mentioned, or because they suspected they were forbidden due to their own ignorance, or because the Samiri cast doubt upon them.

It is said that Moses (peace be upon him) was commanded by Allah to order them to borrow, so he ordered them. He left what they borrowed in their hands after the death of its owners by virtue of that command, waiting for what Allah would command thereafter. It has come in some reports that Allah, the Exalted, clarified His ruling through Aaron (peace be upon him) after Moses (peace be upon him) left for the appointed meeting, as we will mention shortly, if Allah wills. So contemplate that, and Allah, the Exalted, will guide you.

"And we cast it..." (meaning, we threw it into the fire, as the reports indicate). It is also said: "We cast it upon ourselves and our children," but that is of no significance.

"So likewise did the Samiri cast." This means, what he had of it. It is said: It is as if he showed them that he, too, was casting what he had of the ornaments, so they said what they said according to their belief. Yet, what he cast was the dust he had taken from the track of the Messenger (as will come, if Allah wills). It is also said that he cast what he had of the jewelry, and along with it, he cast what he had taken from the track of the Messenger, as if they only meant that he cast what he had of the jewelry. It is also said: They meant he cast the dust, and some supported this by the change in style, as the word qadhf (casting) was not used, which usually implies throwing a tangible mass. But this is debatable. It might be said that the meaning is: "Just as we mentioned to you, the Samiri cast it to us and decided it for us." There is remoteness in this, even if it is mentioned that he told them: "Moses (peace be upon him) delayed coming to you because of the jewelry of the people you have, which is forbidden to you. So the opinion is that we dig a pit, kindle a fire in it, and cast what we have of it into it." They did so, and he had fashioned a calf mold in the pit.

Ibn Ishaq, Ibn Jarir, and Ibn Abi Hatim narrated from Ibn Abbas (may Allah be pleased with them both) that when Moses (peace be upon him) set out to his Lord, the Exalted, Aaron (peace be upon him) said to them: "You have carried burdens of the people's ornaments, belongings, and jewelry to Pharaoh; so purify yourselves of it, for it is filth." He kindled a fire for them and said: "Cast what you have of that into it." They began to bring what they had and cast it in. Then the Samiri came, carrying dust from the track of the hoof of Gabriel's (peace be upon him) horse. He approached the fire and said to Aaron (peace be upon him): "O Prophet of Allah, shall I cast what is in my hand?" Aaron replied: "Yes,"—and Aaron (peace be upon him) did not think but that it was like some of the other jewelry and belongings others had brought. So he cast it in, and it said: "Be a calf, a body that has a lowing sound." And it became a trial and a temptation.

Abd ibn Humayd and Ibn Abi Hatim also narrated from him that the Children of Israel borrowed jewelry from the Copts and took it with them. After Moses (peace be upon them both) left, Aaron said to them: "Collect this jewelry until Moses comes and decides what to decide regarding it." It was collected, then melted, and the Samiri cast the handful upon it.