Al-A'raf: (150-151) And when Moses returned...

There are several issues concerning this verse:

Issue 1: Moses' Knowledge Before Returning

It is not precluded that Moses (peace be upon him) already knew about the calf-worship before his return. His state of anger and sorrow upon returning might have resulted from witnessing their condition firsthand.

Scholars differed on this:

1. Some said he learned of it upon arriving and seeing them.
2. Abu Muslim held that he knew beforehand, which is closer to the truth. Evidence for this:
   • The phrase, "And when Moses returned to his people, angry and sorrowful," indicates that he was in this state while returning, meaning before reaching them. This implies prior knowledge.
   • Allah mentioned in Surah Taha that He informed him of this incident during the appointed time (Miqat).

Issue 2: The Meaning of Asif (Sorrowful/Angry)

There are two main opinions regarding the meaning of Asif:

1. Intense Anger: This is the view of Abu al-Darda', 'Ata', Ibn 'Abbas (as narrated), and the choice of al-Zajjaj. They cite the verse: $\text{{فَلَمَّا آسَفُونَا انتقمنا منهم}} (When they angered Us, We took vengeance upon them) (Az-Zukhruf: 55), meaning they provoked Our anger.
2. Grief/Sadness: This is also a view attributed to Ibn 'Abbas, al-Hasan, and al-Suddi. In a Hadith, 'A'ishah (may Allah be pleased with her) said that Abu Bakr was aseef (a grieving person).

Al-Wahidi noted that the two opinions are close, as anger stems from grief, and grief stems from anger. If something displeasing comes from someone beneath you, you become angry; if it comes from someone above you, you become sad. Thus, Moses was angry at his people for worshipping the calf, and sorrowful because Allah had tested them, as Allah had told him: \text{{إِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ}} (Indeed, We have tried your people after you) (Taha: 85).

Regarding His statement: \text{{بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي}} (Evil is that which you have succeeded me with after me):

This means: "Evil is the manner in which you took my place and acted as my successors after me." This address is directed either at the calf-worshippers (al-Samiri and his followers) or the leaders of the Children of Israel, including Aaron (peace be upon him) and the believers with him, as indicated by his earlier statement: \text{{اخْلُفْنِي فِي قَوْمِي}} (Be my successor among my people) (Al-A'raf: 142).

• Under the first interpretation: The meaning is: "Evil is the succession in which you worshipped the calf instead of Allah."
• Under the second interpretation: The meaning is: "Evil is the succession in which you did not prevent the worship of other than Allah."

Here are some related questions:

Answer: The subject is implied and explained by \text{{مَا خَلَفْتُمُونِي}} (that which you succeeded me with). The object of dispraise is omitted, understood as: "Evil is the succession that you succeeded me with after me—your succession."

Answer: It means after the monotheism I demonstrated, my prohibition of associating partners with Allah, and my dedication of worship to Him. Or, it means after I had established the Children of Israel upon monotheism and prevented them from worshipping cows when they requested: \text{{اجْعَل لَّنَا إِلَٰهًا كَمَا لَهُمْ آلِهَةٌ}} (Make for us a god just as they have gods). Successors are expected to follow the path of those they succeed.

Regarding His statement: \text{{أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ}} (Have you hastened the matter of your Lord?):

The meaning of ‘ajalah (haste) is bringing something forward before its appointed time, which is blameworthy. Sur'ah (speed), however, is not blameworthy, as it means doing something at the earliest appropriate time, according to al-Wahidi.

One might object: If haste is blameworthy, why did Moses (peace be upon him) say: \text{{وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى}} (And I hastened to You, my Lord, that You be pleased) (Taha: 84)?

• Ibn 'Abbas explained: \text{{أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ}} means: "Have you hastened your Lord's appointed time, and not been patient for it?"
• Al-Hasan said: It refers to the promise your Lord made you—the forty nights—because they presumed that since he did not return on the thirtieth night, he must have died.
• 'Ata' said: It means, "Have you hastened the wrath of your Lord?"
• Al-Kalbi said: "Have you hastened to worship the calf before the command of your Lord came to you?"

When Allah mentioned that Moses returned angry, He immediately followed it with what caused that anger, which involved two matters:

1. His statement: \text{{وَأَلْقَى الْأَلْوَاحَ}} (And he cast down the Tablets), meaning the Tablets containing the Torah. Since these Tablets were among his greatest miracles, casting them down demonstrated the intensity of his anger, as a person only undertakes such an act during overwhelming rage. It is narrated that the Torah was seven parts; when he cast down the Tablets, they broke, and six parts were lifted away, leaving only one part. The lifted parts contained the detailed explanation of everything, while the remaining part contained guidance and mercy. The Prophet (peace be upon him) said: "May Allah have mercy on my brother Moses! News is not like witnessing. Allah informed him of his people's trial, and he knew that what he was told was true, and he held fast to what was in his hand."

One might object: The Qur'an only states that he cast down the Tablets. The detail that they broke is not in the Qur'an, and such an action would be a grave offense against the Book of Allah, unbecoming of the Prophets (peace be upon them).

2. The second matter arising from that anger: His statement: \text{{وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ}} (And he seized his brother by the head, pulling him toward himself).

Regarding this, there is a question raised by those who challenge the infallibility of the Prophets (peace be upon them), which we addressed in Surah Taha, along with the correct answer. In summary: * Those who deny the infallibility of Prophets say he seized his brother's head in a manner of humiliation and contempt. * Those who affirm the infallibility of Prophets say he pulled his brother's head toward himself to examine him closely and ascertain the nature of the incident.

If it is asked: Why did Aaron (peace be upon him) say: \text{{يَا ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي}} (O son of my mother! Indeed, the people overpowered me)?

Answer: Aaron (peace be upon him) feared that the ignorant among the Children of Israel might assume Moses was angry with him just as he was angry with the calf-worshippers. So he said: "O son of my mother! The people overpowered me and did not obey me in abandoning the calf-worship. I warned them, but I did not have the strength (the assembly/authority) to stop them. So do not do to me what would make my enemies rejoice over me, for they are your enemies. The people will interpret what you do to me as humiliation, not honor."

Regarding His statement: \text{{يَا ابْنَ أُمَّ}} (O son of my mother):

Know that Ibn 'Amir, Hamzah, al-Kisai, and Abu Bakr (from 'Asim) recited it as \text{{ابْنَ أُمِّ}} (with a kasra on the mīm). In Surah Taha, it is similar, based on the form ummi (my mother), where the yā’ of possession is dropped in the vocative, leaving the kasra on the mīm to indicate the suppressed possession (like \text{{فَبَشِّرِ الْعِبَادِ}}). The rest recited it with a fatḥa on the mīm in both Surahs. There are two views on this:

1. They treated it as a single word, constructed due to frequent usage, similar to Hadramawt or khamsata 'ashar (fifteen).
2. It is based on dropping the alif that was substituted for the yā’ of possession. The original form was yā ibna ummāya, as the poet said:

   O daughter of my paternal aunt, do not blame, but sleep soundly.

His statement: \text{{إِنَّ الْقَوْمَ اسْتَضْعَفُونِي}} (Indeed, the people overpowered me) means they paid no attention to my words and almost killed me. Therefore, "Do not let the enemies rejoice over me"—meaning the calf-worshippers—"and do not place me among the wrongdoing people," i.e., those who worshipped the calf, meaning: "Do not make me a partner with them in Your punishment for their actions."

Upon this, Moses (peace be upon him) said: \text{{رَبِّ اغْفِرْ لِي}} (My Lord, forgive me) for the anger and harshness I displayed, \text{{وَلِأَخِي}} (and for my brother) for his failure to impose severe strictness upon the calf-worshippers, \text{{وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ}}$ (and admit us into Your mercy, for You are the Most Merciful of the merciful).

Know that the completion of these questions and answers concerning this story is mentioned in Surah Taha. And Allah knows best.

**7 < {Indeed, those who took the calf [for worship] will be attained by wrath from their Lord and humiliation in the worldly life. And thus do We recompense the inventors of falsehood. * But those who do evil deeds and then repent afterward and believe - indeed, your Lord, after that, is Forgiving and Merciful. } > 7

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