Tafsir of Al-A'raf 7:149

This means: they felt remorse, as has been narrated from Ibn Abbas (may Allah be pleased with them both). Many scholars have deemed this an idiom for intense and ultimate remorse, because a person, when their remorse becomes severe, bites their hand in anguish, such that their hand becomes something that is "fallen into" [i.e., a place of impact]. The origin of the phrase is: "his mouth fell," or "he bit into his hand," meaning it occurred. Then, the agent was omitted, and the verb was conjugated in the passive voice, becoming suqita fi yadihi (it was fallen into his hand), similar to saying: murra bi-Zayd (it was passed by Zayd). Ibn al-Sumayqa‘ recited it as saqata in the active voice, according to the original form.

Regarding the "hand," according to what has been mentioned, it is literal. Al-Zajjaj said: It means remorse fell into their souls. Al-Qutb categorized this as a representative metaphor (isti‘ara tamthiliyya), where the state of remorse in the soul is likened to the state of an object in the hand in terms of verification and manifestation, then expressed through the falling into the hand; there is no subtlety of an explicit metaphor (isti‘ara tasrihiyya) in it. Al-Wahidi said: It is said of that which is achieved—even if it is not literally in the hand—that it "fell into his hand," and a calamity "was achieved in his hand." Thus, what is achieved in the soul and heart is likened to what is seen by the eye. The hand was specified because the handling of affairs is done through it, as in His saying: "That is for what your two hands have sent forth," or because the effect of remorse, after occurring in the heart, manifests in the hand through biting it or striking it against its counterpart, and so on. The Almighty has said regarding the remorseful: "And he began to turn his palms over," and: "And the day the wrongdoer will bite his hand."

It is also said: It is the custom of the remorseful to bow his head and place his chin upon his hand, such that if he were to remove it, he would fall upon his face; so it is as if the hand is something "fallen into." The "in" (fi) here carries the meaning of "upon" (‘ala). It is also said that it comes from al-saqat, which is excessive error, or from al-saqit, which is that which covers the earth in the early mornings, like hoarfrost, having no stability—a parable for one who has failed in his outcome and attained no benefit from his efforts. Some have counted saqata among the verbs that are non-inflectable, like ni‘ma and bi’sa.

Ibn Abi ‘Abla recited usqita, as a quadriliteral passive verb, which is a dialect transmitted by Al-Farra’ and Al-Zajjaj. Some have mentioned that this construction was not heard before the revelation of the Qur’an, was unknown to the Arabs, and is not found in their poetry or speech. Thus, it remained hidden from many, and they erred in using it—such as Abu Hatim and Abu Nuwas, despite him being a master scholar; they did not know of it, and had they known, they would have felt remorse (saqata fi aydihim).

"And they realized that they had gone astray" Meaning, their straying by taking the calf and worshipping it became evident to them—a realization as if they were seeing it with their own eyes. It is said: The mention of their remorse was placed before this realization—despite it being subsequent to it—to hasten its declaration and signal the extreme speed of its occurrence, as if it precedes the realization. Al-Qutb said in explaining the delay of the realization of straying after the remorse, despite it preceding it: The transition from certainty in a matter to the realization of certainty in its opposite is not, in most cases, instantaneous; rather, it moves to doubt, then to the assumption of the opposite, then to certainty, then to the realization thereof. These people were certain that what they were upon was correct, and remorse for it may have occurred to them while they were in a state of doubt regarding it; thus, the realization of straying came after the remorse. This is the end of his words, so understand and do not be heedless.

"They said: 'If our Lord does not have mercy upon us'" By sending down the repentance that expiates, "and forgive us" by overlooking our sin. The prioritization of mercy over forgiveness—despite the rule that the removal of corruption (takhliya) should precede the adornment with virtue (tahliya)—is said to be either for the haste to reach the primary objective, or because the intent behind "mercy" is the absolute will of goodness for them, which is the origin for the sending down of the repentance that expiates their sins. The lam in la-in is for the initiation of an oath; meaning: "By Allah, if..." etc. As for His saying: "We will surely be among the losers," the lam is for the response to the oath, as is well known.

Hamza and Al-Kisa'i recited tarhamna and taghfir lana with the ta (second person), and Rabbana in the accusative case as a vocative. What is recounted of their remorse, realization, and speech occurred after Moses (peace be upon him) returned from the Miqat (appointed place), as will be explained later, if Allah the Almighty wills, in [Surah] Taha. It was brought forward so that their speech might be connected to their actions.