Al-Baqarah: (92-93) And indeed, Moses came to you...

It should be noted that the repetition of this verse makes its detailed exegesis unnecessary. The reason for its repetition is that after Allah recounted the manner of the Jews during the time of the Prophet (peace be upon him)—describing their obstinacy, denial, and likening them to their predecessors who killed the Prophets (which aligns with their current denial, or even surpasses it)—He returned to mention Moses (peace be upon him), the clear proofs he brought, and how, despite these proofs, they permitted themselves to take the calf as a god. Even so, Moses remained patient, steadfast in calling them to his Lord and adhering to his religion and law. The same applies to your situation now; even if you exaggerate in denial and rejection.

There are several reasons for this repetition:

1. Emphasis and Establishing the Proof: The repetition, in this and similar instances, is for emphasis and to firmly establish the argument against the opponent, following the custom of the Arabs.
2. Addition of Detail: It is mentioned here with an addition: their statement, {We hear and disobey}, which indicates the utmost extent of their stubbornness.

Regarding Allah's statement: {They said, "We hear and disobey"}, there are several points:

The overshadowing of the mountain was undoubtedly one of the greatest terrors. Despite this, they persisted in their disbelief and explicitly stated, {We hear and disobey}. This indicates that even severe admonition does not necessitate submission.

The majority of exegetes agree that they actually uttered these words. Abu Muslim suggested that the meaning could be that they heard the command and received it with disobedience, so the utterance was expressed verbally even if not spoken aloud, similar to Allah's saying: {to say to it, "Be," and it is} (Al-Baqarah: 117) and {They said, "We come willingly"} (Fussilat: 11). However, the former interpretation (that they actually spoke it) is preferable because diverting speech from its apparent meaning without supporting evidence is not permissible.

Regarding Allah's statement: {And their hearts were saturated with the love of the calf}, there are several points:

This means the love of the calf and the eagerness to worship it permeated them, just as dye permeates cloth. The phrase {in their hearts} clarifies the location of this saturation, similar to {and indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire} (An-Nisa: 10).

Alternatively, just as drinking water is the source for the life of what the earth brings forth, that love was the source for all the actions that proceeded from them.

The word {And they were saturated} implies that an external agent caused this to happen to them. It is known that none can do this except Allah.

The Mu'tazila responded to this in two ways:

1. They argued that Allah did not intend that someone else caused it, but rather, due to their extreme passion and habituation to worshipping it, their hearts became saturated with its love, so the passive voice was used where the agent is unmentioned, like saying, "So-and-so is self-admiring."
2. They suggested that "saturated" means it was beautified for them, and someone like the Samiri, Iblis, or the devils among humans and jinn called them to it.

The Ash'ari scholars responded to both views by stating that both interpretations divert the literal meaning of the word, which is only permissible with external evidence. Since we have established conclusive rational proofs that Allah is the Creator of all things, there is no need to abandon this apparent meaning (i.e., that Allah caused the saturation).

Regarding Allah's statement: {because of their disbelief}, this refers to their belief in attributing partners to Allah and permitting worship of other than Him, the Exalted.

Regarding Allah's statement: {Say, "Evil is that which your faith commands you"}, there are two issues:

The intended meaning of {your faith} is their adherence to the Torah, because the worship of the calf is not commanded in the Torah. Attributing the command to their faith is a form of mockery, similar to what is said in the story of Shu'ayb: {Does your prayer command you [to do] this?} (Hud: 87). The attribution of faith to them is similarly mocking.

Faith is an accident (ʿaraḍ), and it is not valid for an accident to issue commands or prohibitions. However, the incentive toward an action can be likened to a commander, as in Allah's statement: {Recite what has been revealed to you of the Book} (Al-'Ankabut: 45).

Regarding Allah's statement: {if you should be believers}, this means casting doubt upon their faith and criticizing the validity of their claim.