7:150 Al-A'raaf (The Heights)

وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا أي: ممتلئا غضبا وغيظا عليهم، لتمام غيرته عليه الصلاة السلام، وكمال نصحه وشفقته، قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي أي: بئس الحالة التي خلفتموني بها من بعد ذهابي عنكم، فإنها حالة تفضي إلى الهلاك الأبدي، والشقاء السرمدي. أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ حيث وعدكم بإنـزال الكتاب. فبادرتم - برأيكم الفاسد - إلى هذه الخصلة القبيحة وَأَلْقَى الألْوَاحَ أي: رماها من الغضب وَأَخَذَ بِرَأْسِ أَخِيهِ هارون ولحيته يَجُرُّهُ إِلَيْهِ وقال له: مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا * أن لا تَتَّبِعَن أَفَعَصَيْتَ أَمْرِي لك بقولي: اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ فـ قَالَ يَا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي و قَالَ هنا ابْنَ أُمَّ هذا ترقيق لأخيه، بذكر الأم وحدها، وإلا فهو شقيقه لأمه وأبيه: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي أي: احتقروني حين قلت لهم: يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي وَكَادُوا يَقْتُلُونَنِي أي: فلا تظن بي تقصيرا فَلا تُشْمِتْ بِيَ الأعْدَاءَ بنهرك لي، ومسك إياي بسوء، فإن الأعداء حريصون على أن يجدوا عليَّ عثرة، أو يطلعوا لي على زلة وَلا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ فتعاملني معاملتهم.

يخبر تعالى أن موسى عليه السلام رجع إلى قومه من مناجاة ربه تعالى وهو غضبان أسف قال أبو الدرداء أشد الغضب "قال بئسما خلفتموني من بعدي" يقول بئس ما صنعتم في عبادة العجل بعد أن ذهبت وتركتكم وقوله "أعجلتم أمر ربكم" يقول استعجلتم مجيئي إليكم وهو مقدر من الله تعالى وقوله "وألقى الألواح وأخذ برأس أخيه يجره إليه" قيل: كانت الألواح من زمرد. وقيل من ياقوت وقيل من برد. وفي هذا دلالة على ما جاء في الحديث "ليس الخبر كالمعاينة" ثم ظاهر السياق أنه إنما ألقى الألواح غضبا على قومه وهذا قول جمهور العلماء سلفا وخلفا وروى ابن جرير عن قتادة في هذا قولا غريبا لا يصح إسناده إلى حكاية قتادة وقد رده ابن عطية وغير واحد من العلماء وهو جدير بالرد وكأنه تلقاه قتادة عن بعض أهل الكتاب وفيهم كذابون ووضاعون وأفاكون وزنادقة وقوله "وأخذ برأس أخيه يجره إليه" خوفا أن يكون قد قصر في نهيهم قال في الآية الأخرى "قال يا هارون ما منعك إذ رأيتهم ضلوا أن لا تتبعن أفعصيت أمري قال يا ابن أم لا تأخذ بلحيتي ولا برأسي إني خشيت أن تقول فرقت بين بني إسرائيل ولم ترقب قولي" وقال ها هنا "ابن أم إن القوم استضعفوني وكادوا يقتلونني فلا تشمت بي الأعداء ولا تجعلني مع القوم الظالمين" أي لا تسوقني سياقهم وتجعلني معهم وإنما قال "ابن أم ليكون أرق وأنجع عنده وإلا فهو شقيقه لأبيه وأمه فلما تحقق موسى عليه السلام براءة ساحة هارون عليه السلام كما قال تعالى "ولقد قال لهم هارون من قبل يا قوم إنما فتنتم به وإن ربكم الرحمن فاتبعوني وأطيعوا أمري".

قَالَ بِئْسَمَا خَلَفْتُمُونِى مِن بَعْدِى

(He (Musa) said: "What an evil thing is that which you have done during my absence.") evil it is that which you committed after I departed and left you, by worshiping the calf,

أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ

(Did you hasten in the matter of your Lord) Musa said, `You wanted me to rush back to you, even though being there this was Allah's decision' Allah said next,

وَأَلْقَى الأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ

(And he threw down the Tablets and seized his brother by his head and dragged him towards him.) This Ayah demonstrates the meaning of the Hadith,

«لَيْسَ الْخَبَرُ كَالْمُعَايَنَة»

(Information is not the same as observation.) It indicates that Musa threw down the Tablets because he was angry at his people, according to the majority of scholars of early and latter times. Allah said,

وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ

(and seized his brother by (the hair of) his head and dragged him towards him.) for Musa feared that Harun might have not tried hard enough to forbid them from their evil action. In another Ayah, Allah said,

قَالَ يهَـرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْ - أَلاَّ تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِى - قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِى إِسْرءِيلَ وَلَمْ تَرْقُبْ قَوْلِى

.(He Musa said: "O Harun ! What prevented you when you saw them going astray. That you followed me not (according to my advice to you) Have you then disobeyed my order" He Harun said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: `You have caused a division among the Children of Israel, and you have not respected (waited or observed) my word!"') 20:92-94. Here, Allah said that Harun said,

ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِى وَكَادُواْ يَقْتُلُونَنِى فَلاَ تُشْمِتْ بِىَ الأَعْدَآءَ وَلاَ تَجْعَلْنِى مَعَ الْقَوْمِ الظَّـلِمِينَ

("O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me among the people who are wrongdoers.") Harun said, `Do not place me on the same level as they are, as if I was one of them.' Further, Harun said, `O son of my mother', so that Musa would feel more mercy and leniency towards him, even though Harun was also the son of Musa's father. When Musa was satisfied that his brother was innocent,

وَلَقَدْ قَالَ لَهُمْ هَـرُونُ مِن قَبْلُ يقَوْمِ إِنَّمَا فُتِنتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَـنُ فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى

(And Harun indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order.") 20:90, this is when,

قَالَ

(he said) Musa,

رَبِّ اغْفِرْ لِى وَلأَخِى وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنتَ أَرْحَمُ الرَحِمِينَ

("O my Lord! Forgive me and my brother, and admit us into Your mercy, for you are the Most Merciful of those who show mercy.") Ibn Abi Hatim recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,

«يَرْحَمُ اللهُ مُوسَى لَيْسَ الْمُعَايِنُ كَالْمُخْبِرِ أَخْبَرَهُ رَبُّهُ عَزَّ وَجَلَّ أَنَّ قَوْمَهُ فُتِنُوا بَعْدَهُ فَلَمْ يَلْقَ الْأَلْوَاحَ فَلَمَّا رَآهُمْ وَعَايَنَهُمْ أَلْقَى الْأَلْوَاح»

(May Allah grant His mercy to Musa! Surely, he who observes something is nothing like he who is informed about it. His Lord, the Exalted and Most Honored, told him that his people were tested after him, but he did not throw the Tablets. When he saw them with his eyes, then he threw the Tablets.)

And when Moses returned to his people angry because of them and bitterly grieved he said to them ‘Evil is that that is evil is the manner of succession which you have followed in my place after I had gone this idolatry of yours. Would you hasten on the judgement of your Lord?’ And he cast down the Tablets the Tablets of the Torah angry for the sake of his Lord and they were broken into pieces and he seized his brother by the head that is by the hair with his right hand and seized him by the beard with his left hand dragging him toward him in anger. He said ‘O son of my mother! read either ibna ummi or ibna umma by which he meant the standard form of saying ‘my mother’ ummī the mention of her is more affectionate in appealing to his heart Truly the people judged me weak and they were close to killing me. Do not make my enemies gloat over my misfortune to rejoice thereat by your humiliating me and do not count me among the folk who have done evil’ by worshipping the calf in your reproach of them.

while the verse 150 describes the events followed by the arrival of the Prophet Musa (علیہ السلام) from the mount of Sinai. It described that the Prophet Musa (علیہ السلام) was extremely angry when he saw his people in this state of ignorance. It is reported that Allah had informed him of their perversion on the mount of Sinai. Now seeing them in this state with his own eyes filled him with indignation. First, he turned to his people and said: بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي "How bad is the thing you have done in my absence". أَعَجِلْتُمْ أَمْرَ‌ رَ‌بِّكُمْ "How did you act in haste against the command of your Lord?" That is, you must have waited until the book of Allah came to you. Some of the commentators have said that it meant that they hastily decided that the Prophet Musa (علیہ السلام) was dead. Then he turned to the Prophet Harun (علیہ السلام) whom he has left among them as his deputy. He wanted to free his hand in order to grab him. He quickly put down the tablets of the Torah and grabbed the head of his brother. This has been termed as having dropped. The Arabic word used here is: القاء Ilga' which signifies dropping or throwing. This gives rise to a doubt that the Prophet Musa (علیہ السلام) showed disrespect to the tablets of the Torah by throwing or dropping them down. It is obvious that throwing the tablets of the Torah was great sin, and equally obvious is the fact that all the Prophets (علیہم السلام) are innocent and free of all sins. The implication of the verse, therefore, is that he put away the Tablets as quickly in order to free his hands, as seemed like having been dropped. The Holy Qur'an has described it by using this word as a gesture of warning. (Bayern a1-Qur'an)

He threw down the Tablets.... He said, “My Lord, forgive me and my brother.” In this there is an allusion that the servant must ask forgiveness in all states and realize that it is His to chastise the innocent, for all of creation is owned by him, and the owner's determination perme- ates what He owns. The Children of Israel sinned, and Moses and his brother apologized and asked forgiveness. This is the path of the chevaliers and the road of the Sufis: They also place the sin upon themselves and apologize for sins not committed. When we are ill, we come to You, we visit you. They sin, so we come to You and apologize.