Protection and Mercy

Tafsir of Sheikh Abd al-Rahman al-Saadi

Sheikh as-Saadi writes: “Musa turned to Allah acknowledging His sole protection (Wilaya), asking forgiveness for the transgressions of his people and seeking well-being in both worlds.”

Tafsir of Imam Ibn Kathir

Ibn Kathir explains: “The word ‘hudna ilayk’ means ‘we have repented and returned to You’. In answer Allah announced that His mercy encompasses everything.”

Tafsir al-Baghawi

The words of Allah, the Exalted: “And Musa chose from his people…” that is, from his people; the word “people” is in the accusative case, without a preposition.

“…seventy men for Our appointed time…” This verse is proof that not all of the descendants of Israel worshipped the calf.

As-Suddi said: Allah, the Exalted, commanded Musa to choose a number of people from among the descendants of Israel, so that they might turn to Allah in repentance on behalf of their people, the foolish among whom had worshipped the calf. Musa chose seventy men for this purpose.

“…And when…” they reached the appointed place, they said: “O Musa! We will not believe you until we see Allah openly.” For this, a convulsion seized them, and they all perished.

Ibn Ishaq said: Musa chose them so that they might turn to Allah in repentance for what they had done and ask forgiveness for those people of their community who had remained behind. This indicates that they had all worshipped the calf. Qatada, Ibn Jurayj, and Muhammad ibn Ka‘b said:

“…a convulsion seized them…” because they had not separated themselves from their people when they worshipped the calf, nor commanded them to do what was right or forbidden them from what was wrong.

Ibn ‘Abbas said: The seventy men who had said, “We will not believe you until we see Allah openly,” and upon whom punishment had consequently fallen, were different from the seventy men who were seized by the convulsion. Allah, the Exalted, commanded Musa (peace be upon him) to choose seventy men from his people, and he chose them. Then they went out into the open country to call upon their Lord. Among the things they asked of their Lord was this: “O Allah!

Give us what You have given to no one before us, and give it to no one after us!” Allah, the Exalted, was not pleased with their supplication, and so a convulsion seized them.

Wahb said: “This convulsion was not a noise. When the people saw this sight, lightning struck them. They began to tremble, and were shaken so violently that their joints were almost coming apart. When Musa saw this, he felt compassion for them and feared that they would die.

He did not want to lose them, because they were his helpers in good deeds, obedient and submissive. So he supplicated to his Lord, weeping and pleading with Him in secret, and Allah removed the convulsion from them, and they heard the words of their Lord. “…(And) he said…” the Prophet Musa

“…‘My Lord! Had You willed, You would have destroyed them earlier…’” for worshipping the calf “…(and) me (along with them)…” for killing the Copt.

“…Will You destroy us for what the foolish among us have done?…” that is, for the deed of those who worshipped the calf.

Musa thought that they were being punished for worshipping the calf. He said this in the form of a question: “Will You destroy us for what the foolish have done?”

Al-Mubarrad said: The words of Allah, the Exalted, “Will You destroy us for what the foolish among us have done?” are a request for leniency expressed in the form of a question—that is, “Do not destroy us.” The Prophet Musa (peace be upon him) knew that Allah, the Exalted, is more just, and that He would not punish anyone for another’s offense.

“…This is only Your trial…” that is, what the foolish have done is merely a trial and test from You, by means of which You deprive some people of the right path, and they are beguiled by it, while You guide others to the true path and protect them so that they remain steadfast in Your faith. Therefore, Allah, the Exalted, says:

“…by which You lead astray whom You will and guide whom You will. You are our Protector…” Helper and Guardian

“…so forgive us and have mercy on us, for You are the best of those who forgive!…” “Write down for us…” make incumbent upon us “…good in this world…” goodness and well-being

“…and in the Hereafter…” that is, write down good for us in the Last Life as well—that is, forgiveness and Paradise.

“…Indeed, we have turned to You!”…” that is, we have turned to You in repentance “…He said…” Allah

“…‘My punishment is such that I afflict with it whom I will…’” among My creation “…but My mercy encompasses…” that is, extends over “…all things…”

Al-Hasan and Qatada said: “Allah’s mercy encompasses both the righteous and the sinner in this world, but in the Hereafter it is reserved only for those who feared His punishment.”

‘Atiyya al-‘Awfi said: “His mercy is capable of encompassing everything, but it is guaranteed only for those who feared His punishment.” Thus, provision in this world is given even to disbelievers. Disbelievers enjoy almost the same blessings of this life because Allah shows greater mercy to the believers. But when the Day of Judgment comes, mercy will be granted only to the believers.

This is like a person who received light from another person’s lamp, but when the latter left, he took his lamp with him.

Ibn ‘Abbas (may Allah be pleased with him and his father), Qatada, and Ibn Jurayj said: When the verse “but My mercy encompasses all things” was revealed, Iblis said: “I too am included in this.”

“…So I shall prescribe it for those who fear (My punishment), give the prescribed alms (to those entitled to them) of their own accord, and believe in Our signs…”

The Jews and Christians also wished to be included in Allah’s mercy, and they said: “We fear sins, give the prescribed alms, and believe,” but Allah reserved this only for this community, and He said: