Tafsir of Al-A'raf 7:149

Al-A'raf (The Heights): Verse 149

{وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ}

It is agreed upon that the meaning of {سُقِطَ فِي أَيْدِيهِمْ} (it fell into their hands) is that their regret over worshipping the calf intensified.

They differed, however, on the specific reason why this metaphor (استعارة) is appropriate:

The First View (Al-Zajjaj): It means regret fell into their hearts, similar to how one says "a misfortune befell him" (literally, "fell into his hand"), even though a misfortune of the heart cannot physically enter the hand. They use this expression metaphorically for distress that settles in the heart or soul.

The Second View (The Author of Al-Kashshaf): The phrase "he regretted it" (literally, "it fell into his hand") is used because someone experiencing intense regret tends to bite their hand out of grief. Thus, their regret becomes "fallen into" their hand because their mouth has landed upon it.

The Third View (Movement and Status): Falling (سقوط) signifies descent from a higher place to a lower one (like falling rain). A person undertakes an action believing it to be good, correct, and elevating. When it becomes clear that the action was false and corrupt, it is as if they have descended from a high status to a low one, falling from above to below. This is why a mistake is called a saqṭah (a fall), likened to falling onto the ground.

Therefore, using the term "falling" for the state of regret is permissible and eloquent.

Regarding the mention of the "hand" (اليد): The hand is the primary instrument for grasping, controlling, and preserving things. The one who regrets attempts to rectify the situation that caused the regret. It is as if he has "fallen into his own hand" in the sense that he is now occupied with correction and remedy.

The Fourth View (Al-Wahidi): This expression is derived from al-saqīṭ, which is a substance resembling snow that covers the ground in the early morning. The earth is said to have saqaṭat (covered itself with saqīṭ), just as the earth is said to be thalajat (covered with snow). Thus, {سُقِطَ فِي أَيْدِيهِمْ} means the saqīṭ fell into their hands. Since saqīṭ melts away with the slightest heat and leaves nothing behind, this became a metaphor for anyone who ultimately loses everything from their efforts and whose endeavor results only in regret at the end.

The Fifth View (Some Scholars): Regretful people are described as having "it fall into their hands" because they become bewildered, helpless, and unable to act. The hand is usually the primary tool for action. Since the helpless person is considered like one who has fallen, linking the falling to the hands signifies that the falling occurred due to complete inability. In common usage, someone who doesn't know what to do is said to have "his hand and foot gone astray" (ḍallat yadu-hu wa rijlu-hu).

The Sixth View (Physical Posture): It is customary for a regretful person to lower their head and rest it upon their hand, sometimes placing it under their chin, in a posture where if the hand were removed, their face would fall. Thus, the hand is where the falling occurs because the potential for falling is present there. In this sense, {سُقِطَ فِي أَيْدِيهِمْ} means "it fell upon their hands," similar to the verse: {وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ} (I will surely crucify you on the trunks of the palm trees).

This means they became certain of their misguidance, as if they were seeing it with their own eyes.

The View of Al-Qadi: The order should be reversed: Regret and bewilderment only become certain after knowledge is attained. It is as if the verse means: "When they saw that they had gone astray, regret fell into their hands due to the immense distress they experienced."

Alternative View (No Reordering Needed): If a person becomes doubtful about whether their action was right or wrong, regret can arise immediately, as proceeding with something whose correctness is unknown is questionable. When this state of doubt appears, regret occurs. Then, knowledge becomes complete, revealing that the action was indeed wrong and corrupt. Therefore, under this interpretation, there is no need to assume a transposition of the clauses.

This statement is from one who admits the enormity of what they committed, regrets their actions, and implores their Lord for forgiveness for their slip-up. They confirm that they will be among the losers if God does not forgive them.

This repentance and seeking of forgiveness occurred after Moses (peace be upon him) returned to them.

Recitation Variants: It was recited as {لَئِن لَّمْ تَرْحَمْنَا رَبُّنَا وَتَغْفِرْ لَنَا} (using the second-person feminine ta' for "you"), and {وَرَبَّنَا} (with Nasb [accusative case]) as a call (Nida'). This is the speech of those who repent, similar to what Adam and Eve said: {وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا}.

{وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ * قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ}

{وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا} (And when Moses returned to his people, angry and grieved...)

{قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي} (He said, "Wretched is what you have done in my absence after me!")

{أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ} (Have you hastened the command of your Lord?)

{وَأَلْقَى الْأَلْوَاحَ} (And he cast down the Tablets...)

{وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ} (...and seized his brother by the head, pulling him toward himself.)

[Aaron's Response]: {قَالَ ابْنَ أُمَّ} (He said, "O son of my mother...")—This term shows deep affection and intimacy.

{إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي} ("Indeed, the people overpowered me and almost killed me.")

{فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ} ("So do not let the enemies rejoice over me.")

{وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ} ("And do not place me with the wrongdoing people.")

[Moses' Supplication]: {قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي} (He said, "My Lord, forgive me and my brother.")

{وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ} ("And admit us into Your mercy, for You are the Most Merciful of the merciful.")