Al-A'raf (The Heights): (142) And We appointed for Moses thirty [nights]...

There are several issues in this verse:

Issue 1: The Reading of the Verb

Abu 'Amr recited it as {وَعَدْنَا} (wa'adnā) without an alif, while the rest recited it as {وَاعَدْنَا} (wā'adnā) indicating reciprocity (Mufa'alah). The explanation of this variant reading has already been covered in Surah Al-Baqarah.

Issue 2: The Context of the Appointment (Mīqāt)

It is narrated that Moses (peace be upon him) promised the Children of Israel while in Egypt that once God destroyed their enemy, He would send them a Book from God containing the explanation of what they should do and what they should avoid. When Pharaoh was destroyed, Moses asked his Lord for the Book. This verse explains the manner of the Torah's descent.

Note that in Surah Al-Baqarah, God stated: {And We appointed for Moses forty nights} (2:51), and this verse details those forty nights.

What is the wisdom here in mentioning thirty first and then completing it with ten? Furthermore, the statement {Then the term of his Lord was completed, forty nights} seems redundant, as everyone knows that thirty plus ten equals forty.

Regarding the first question, there are several perspectives:

First View: God commanded Moses (peace be upon him) to fast for thirty days, which is the month of Dhu al-Qi'dah. When he completed the thirty days, he disliked the change in his breath (halitosis). He used a siwak (tooth-stick), and the angels said, "We smell the scent of musk from your mouth, and you have spoiled it with the siwak." God then revealed to him: "Did you not know that the breath of a fasting person is more beloved to Me than the scent of musk?" For this reason, God commanded him to add ten days from Dhu al-Hijjah.

Second View: The benefit of this division is that God commanded him to fast for thirty days and perform acts of worship that bring him closer to God during that time. Then, the Torah was revealed to him during the remaining ten days, and God also spoke to him during those ten. This is the benefit of dividing the forty into thirty and ten.

Third View: As mentioned by Abu Muslim al-Isfahani concerning Surah Taha, evidence suggests that Moses (peace be upon him) hastened to meet his Lord's appointment before his people. The proof is His saying: {And what hastened you away from your people, O Moses? * Moses said, "They are close behind me"} (20:83-84). It is possible that Moses arrived at the Mount upon the completion of the thirty days. When God informed him of his people's situation with the Samiri, Moses returned to his people before the promised term was complete. Then he returned to the appointment for another ten days, thus completing forty nights.

Fourth View: Some scholars suggest that the first appointment was attended by Moses alone, while the second appointment was attended by the chosen ones along with him so they could hear the word of God. Thus, the appointment differed due to the difference in the status of those present. And God knows best.

Regarding the second question (the redundancy): God stated {forty nights} to remove the misconception that these ten days were part of the initial thirty. It could be assumed that the initial period was twenty, and it was completed with ten, making thirty. Thus, God removed this ambiguity.

Further Discussion on {Then the term of his Lord was completed, forty nights}

There are two points of discussion here:

First Point: The difference between Mīqāt (appointed time) and Waqt (time): Mīqāt is a time period designated for the performance of specific deeds, whereas Waqt is a time frame set for something, often determined beforehand.

Second Point: The phrase {forty nights} is in the accusative case (naṣb) as a circumstantial adverb (ḥāl), meaning: "It was completed, reaching this number."

Regarding His Saying: {And Moses said to his brother Aaron}

The word {Aaron} is an appositive ('aṭf bayān) clarifying "his brother." It was also recited with a ḍammah on the final letter, indicating a call (nidā’).

{Act as my successor among my people} means: Be my vicegerent among them, {and set things right} (i.e., be one who brings about rectification), or rectify what needs to be rectified concerning the affairs of the Children of Israel, and do not follow or obey anyone among them who calls you to corruption.

Since Aaron was a partner with Moses (peace be upon him) in prophethood, how could Moses appoint him as his successor? A partner in a high rank is superior to a successor, and demoting someone from a higher position to a lower one would be an insult.

Although what you mentioned is true regarding status, Moses (peace be upon him) was the original source of that prophethood (i.e., the primary recipient of the mission).

Since Aaron was a Prophet and a Prophet only does what is right (rectification), why did Moses command him to rectify things?

The purpose of this command was emphasis, similar to His saying: {so that my heart may be reassured} (2:260). And God knows best.

7 < {And when Moses came to Our appointed time and his Lord spoke to him, he said, "My Lord, show me [Yourself] that I may look at You." He said, "You will never see Me, but look at the mountain; if it remains in its place, then you will see Me." And when his Lord manifested [His glory] to the mountain, He made it level, and Moses fell down in a swoon. Then when he awoke, he said, "Exalted are You! I repent to You, and I am the first of the believers."} > 7

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