Allah's Favors upon Them Allah reminds of His tremendous favors upon the
Children of Israel and His numerous blessings. He saved them from their enemy,
Fir`awn, and He relieved their eyes by drowning him and his hosts all at one
time while they watched. Allah said,
[وَأَغْرَقْنَا ءَالَ
فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ]
(And We drowned Fir`awn people while you were looking.) [2:50] Al-Bukhari
recorded that Ibn `Abbas said, "When the Messenger of Allah came to Al-Madinah,
he found the Jews fasting the day of `Ashura'. Therefore he asked them about it
and they said, `This is the day that Allah gave Musa victory over Fir`awn.'
Then, the Prophet said,
«نَحْنُ أَوْلَى
بِمُوسَى فَصُومُوه»
(We have more right to Musa (than them), so fast it.) Muslim also recorded
this narration in his Sahih. Then, Allah made a covenant with Musa and the
Children of Israel on the right side of the Mountain, after the destruction of
Fir`awn. This is the Mountain upon which Allah spoke to Musa and He told Musa's
people to look at it when they requested to see Allah. It is also the same
Mountain upon which Musa was given the Tawrah, while at the same time the
Children of Israel began worshipping the (statue of a) calf, as Allah relates in
the forth coming Ayat. The manna and quails have previously been discussed in
Surah Al-Baqarah and other Surahs. Manna was a sweet substance that descended
upon them from the sky and the quail [Salwa] was a type of bird that would fall
down to them. They would fill every pot with them as ample provisions until the
following day. This was a kindness and a mercy from Allah upon them. It was a
manifestation of Allah's good treatment of them. For this reason Allah says,
[كُلُواْ مِن
طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ
غَضَبِى]
(Eat of the Tayyibat wherewith We have provided you, and commit no
transgression or oppression therein, lest My anger should justly descend on
you.) This means, "Eat from this sustenance which I have provided for you, and
do not transgress against My sustenance by taking it without necessity or you
will be opposing what I have commanded you.''
[فَيَحِلَّ
عَلَيْكُمْ غَضَبِى]
(lest My anger should justly descend on you.) This means, "I will become
angry with you.''
[وَمَن يَحْلِلْ
عَلَيْهِ غَضَبِى فَقَدْ هَوَى]
(And he on whom My anger descends, he is indeed perished.) `Ali bin Abi
Talhah related that Ibn `Abbas said, "This means that he will indeed be made
miserable.'' Concerning Allah's statement,
[وَإِنِّى لَغَفَّارٌ
لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً]
(And verily, I am indeed forgiving to him who repents, believes and does
righteous good deeds,) meaning, "Whoever turns to Me in repentance, then I will
accept his repentance regardless of whatever sin he did.'' Allah, the Exalted,
even accepts the repentance of the Children of Israel who worshipped the calf.
Concerning Allah's statement,
[تَابَ]
(who repents,) This means to turn away from what one was involved in of
disbelief, associating partners with Allah, disobedience of Allah or hypocrisy.
Concerning Allah's statement,
[وَآمَنَ]
(and believes) This means the person's belief in his heart.
[وَعَمِلَ
صَـلِحَاً]
(and does righteous deeds,) his action with his bodily limbs. Concerning
Allah's statement,
[ثُمَّ
اهْتَدَى]
(and then Ihtada.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This
means that he then does not doubt.'' Qatadah said,
[ثُمَّ
اهْتَدَى]
(and then Ihtada.) "This means he adheres to Islam until he dies.'' We see
here that there is a specific order in which these things are presented. This is
similar to Allah's saying,
[ثُمَّ كَانَ مِنَ
الَّذِينَ ءَامَنُواْ وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ
]
(Then he became one of those who believed and recommended one another to
perseverance and patience and recommended one another to pity and compassion.)
[90:17]
[وَمَآ أَعْجَلَكَ
عَن قَومِكَ يمُوسَى - قَالَ هُمْ أُوْلاءِ عَلَى أَثَرِى وَعَجِلْتُ إِلَيْكَ
رَبِّ لِتَرْضَى - قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ
وَأَضَلَّهُمُ السَّامِرِىُّ - فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً
قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً أَفَطَالَ عَلَيْكُمُ
الْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ
فَأَخْلَفْتُمْ مَّوْعِدِى - قَالُواْ مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا
وَلَـكِنَّا حُمِّلْنَآ أَوْزَاراً مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا
فَكَذَلِكَ أَلْقَى السَّامِرِىُّ - فَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ
خُوَارٌ فَقَالُواْ هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى فَنَسِىَ - أَفَلاَ
يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ
نَفْعاً ]
(83. "And what made you hasten from your people, O Musa) (84. He said: "They
are close on my footsteps, and I hastened to You, O my Lord, that You might be
pleased.'') (85. (Allah) said: "Verily, We have tried your people in your
absence, and As-Samiri has led them astray.'') (86. Then Musa returned to his
people in a state of anger and sorrow [Asif]. He said: "O my people! Did not
your Lord promise you a fair promise Did then the promise seem to you long in
coming Or did you desire that wrath should descend from your Lord on you, that
you broke your promise to me'') (87. They said: "We broke not the promise to
you, of our own will, but we were made to carry the weight of the ornaments of
the people, then we cast them, and that was what As-Samiri suggested.'') (88.
Then he took out for them a calf which was mooing. They said: "This is your god,
and the god of Musa,'' but he had forgotten.) (89. Did they not see that it
could not return them a word (for answer), and that it had no power either to
harm them or to do them good)
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