أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
(Book#913)
[ مَا مَنَعَکَ اِذۡ رَاَیۡتَہُمۡ ضَلُّوۡۤا ﴿ۙ۹۲﴾
“What prevented you, when you saw them going astray,]
Sura:20
Sura: Taa-Haa
Ayat: 83-98
www.motaher21.net
أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
(Book#913)
[ مَا مَنَعَکَ اِذۡ رَاَیۡتَہُمۡ ضَلُّوۡۤا ﴿ۙ۹۲﴾
“What prevented you, when you saw them going astray,]
Sura:20
Sura: Taa-Haa
Ayat: 83-98
www.motaher21.net
20:83
وَ مَاۤ اَعۡجَلَکَ عَنۡ قَوۡمِکَ یٰمُوۡسٰی ﴿۸۳﴾
[ Allah ] said, “And what made you hasten from your people, O Moses?”
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf
Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn’s destruction.
فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَأ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ
إِنَّ هَـوُلاء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ
And they came upon a people devoted to some of idols. They said:”O Musa! Make for us god as they have gods.” He said:”Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.” (7:138-139)
Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel.
This is why Allah says,
وَمَا أَعْجَلَكَ عَن قَوْمِكَ يَا مُوسَى
20:84
قَالَ ہُمۡ اُولَآءِ عَلٰۤی اَثَرِیۡ وَ عَجِلۡتُ اِلَیۡکَ رَبِّ لِتَرۡضٰی ﴿۸۴﴾
He said, “They are close upon my tracks, and I hastened to You, my Lord, that You be pleased.”
قَالَ هُمْ أُولَااء عَلَى أَثَرِي
“And what made you hasten from your people, O Musa!”
He said:”They are close on my footsteps.”
These means that they have arrived and are settled near the Mountain.
وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى
and I hastened to You, O my Lord, that You might be pleased.
meaning, “So You will be more pleased with me.”
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ
20:85
قَالَ فَاِنَّا قَدۡ فَتَنَّا قَوۡمَکَ مِنۡۢ بَعۡدِکَ وَ اَضَلَّہُمُ السَّامِرِیُّ ﴿۸۵﴾
[ Allah ] said, “But indeed, We have tried your people after you [departed], and the Samiri has led them astray.”
(Allah) said:”Verily, We have tried your people in your absence, and As-Samiri has led them astray.”
Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them.
During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah.
Allah said,
وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ
And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said):”Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.” (7:145)
This means, “I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command.”
Concerning Allah’s statement
20:86
فَرَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِہٖ غَضۡبَانَ اَسِفًا ۬ۚ قَالَ یٰقَوۡمِ اَلَمۡ یَعِدۡکُمۡ رَبُّکُمۡ وَعۡدًا حَسَنًا ۬ؕ اَفَطَالَ عَلَیۡکُمُ الۡعَہۡدُ اَمۡ اَرَدۡتُّمۡ اَنۡ یَّحِلَّ عَلَیۡکُمۡ غَضَبٌ مِّنۡ رَّبِّکُمۡ فَاَخۡلَفۡتُمۡ مَّوۡعِدِیۡ ﴿۸۶﴾
So Moses returned to his people, angry and grieved. He said, “O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?”
فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا
Then Musa returned to his people in a state of anger and sorrow (Asif).
This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shariah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger.
Mujahid said,
“In a state of anger and sorrow means worried.”
Qatadah and As-Suddi said,
“Asif here means in a state of sadness because of what his people had done after him.”
قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا
He (Musa) said:”O my people! Did not your Lord promise you a fair promise…”
This means, “Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help.”
أَفَطَالَ عَلَيْكُمُ الْعَهْدُ
Did then the promise seem to you long in coming,
meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.’
أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ
Or did you desire that wrath should descend from your Lord on you,
The word `Or’ here means `Nay, but.’
It is used here to separate between a previous item and a coming item. It is as if it is saying, “Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me.”
فَأَخْلَفْتُم مَّوْعِدِي
that you broke your promise to me!”
20:87
قَالُوۡا مَاۤ اَخۡلَفۡنَا مَوۡعِدَکَ بِمَلۡکِنَا وَ لٰکِنَّا حُمِّلۡنَاۤ اَوۡزَارًا مِّنۡ زِیۡنَۃِ الۡقَوۡمِ فَقَذَفۡنٰہَا فَکَذٰلِکَ اَلۡقَی السَّامِرِیُّ ﴿ۙ۸۷﴾
They said, “We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw.”
قَالُوا
They said:
The Children of Israel said in reply to Musa’s blame and rebuke,
مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا
We broke not our promise to you of our own will,
Meaning by our power and our choice.
وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا
but we were made to carry the weight of the ornaments of the people, then we cast them,
Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test.
This is why Allah said,
فَكَذَلِكَ أَلْقَى السَّامِرِيُّ
20:88
فَاَخۡرَجَ لَہُمۡ عِجۡلًا جَسَدًا لَّہٗ خُوَارٌ فَقَالُوۡا ہٰذَاۤ اِلٰـہُکُمۡ وَ اِلٰہُ مُوۡسٰی ۬ فَنَسِیَ ﴿ؕ۸۸﴾
And he extracted for them [the statue of] a calf which had a lowing sound, and they said, “This is your god and the god of Moses, but he forgot.”
فَأَخْرَجَ لَهُمْ عِجْلًأ جَسَدًا لَهُ خُوَارٌ
“…that was what As-Samiri suggested.” Then he took out (of the fire) for them (a statue of) a calf which was mooing.
فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى
They said:”This is your god, and the god of Musa.”
Muhammad bin Ishaq reported that Ibn Abbas said,
“So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before.”
Allah then says,
فَنَسِيَ
but he had forgotten.
This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri.
Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done
20:89
اَفَلَا یَرَوۡنَ اَلَّا یَرۡجِعُ اِلَیۡہِمۡ قَوۡلًا ۬ۙ وَّ لَا یَمۡلِکُ لَہُمۡ ضَرًّا وَّ لَا نَفۡعًا ﴿٪۸۹﴾
Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?
أَفَلَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً
Did they not see that it could not return them a word (for answer),
This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it!’
وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
and that it had no power either to harm them or to do them good!
Meaning in their worldly affairs and matters of the Hereafter.
Ibn Abbas said,
“Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound.”
In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that;
this calf’s name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse.
This is similar to an authentic narration reported from Abdullah bin Umar.
A man from Iraq asked him about the ruling of mosquitoes’ blood if it get on one’s garment.
The man wanted to know if it is permissible to pray in such a garment or not.
Ibn Umar replied by saying,
“Look at the people of Iraq. They killed the grandson of the Messenger of Allah, Al-Hussein, and yet they’re asking about the blood of the mosquito.
20:90
وَ لَقَدۡ قَالَ لَہُمۡ ہٰرُوۡنُ مِنۡ قَبۡلُ یٰقَوۡمِ اِنَّمَا فُتِنۡتُمۡ بِہٖ ۚ وَ اِنَّ رَبَّکُمُ الرَّحۡمٰنُ فَاتَّبِعُوۡنِیۡ وَ اَطِیۡعُوۡۤا اَمۡرِیۡ ﴿۹۰﴾
And Aaron had already told them before [the return of Moses], “O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order.”
Harun prohibits them from worship of Calf and the Persistence of the Children of Israel in doing so
Allah tells,
وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِن قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ
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,
Allah, the Exalted, informs of Harun’s attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them.
He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants.
فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
so follow me and obey my order.
Meaning, “Follow me in that which I am commanding you with and leave that which I forbid you from.”
قَالُوا لَن نَّبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى
20:91
قَالُوۡا لَنۡ نَّبۡرَحَ عَلَیۡہِ عٰکِفِیۡنَ حَتّٰی یَرۡجِعَ اِلَیۡنَا مُوۡسٰی ﴿۹۱﴾
They said, “We will never cease being devoted to the calf until Moses returns to us.”
They said:”We will not stop worshipping it, until Musa returns to us.”
meaning, “We will not cease in our worship of this calf until we hear what Musa has to say about it.”
So they opposed Harun in this matter and they fought against him, nearly killing him
20:92
قَالَ یٰہٰرُوۡنُ مَا مَنَعَکَ اِذۡ رَاَیۡتَہُمۡ ضَلُّوۡۤا ﴿ۙ۹۲﴾
[Moses] said, “O Aaron, what prevented you, when you saw them going astray,
What happened between Musa and Harun after Musa returned
Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surah Al-A`raf, where we mentioned the Hadith,
لَيْسَ الْخَبَرُ كَالْمُعَايَنَة
Information is not the same as observation.
Allah tells,
قَالَ يَا هَارُونُ
(Musa) said:”O Harun!
Then, he began to blame his brother, Harun, by saying,
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا
20:93
اَلَّا تَتَّبِعَنِ ؕ اَفَعَصَیۡتَ اَمۡرِیۡ ﴿۹۳﴾
From following me? Then have you disobeyed my order?”
أَلاَّ تَتَّبِعَنِ
What prevented you when you saw them going astray; that you followed me not!
meaning,
“You should have informed me of this matter as soon as it happened.”
أَفَعَصَيْتَ أَمْرِي
Have you then disobeyed my order!
“In that which I entrusted to you,”
referring to Musa’s statement,
اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
Replace me among my people, act in the right way and follow not the way of the mischief-makers. (7:142)
20:94
قَالَ یَبۡنَؤُمَّ لَا تَاۡخُذۡ بِلِحۡیَتِیۡ وَ لَا بِرَاۡسِیۡ ۚ اِنِّیۡ خَشِیۡتُ اَنۡ تَقُوۡلَ فَرَّقۡتَ بَیۡنَ بَنِیۡۤ اِسۡرَآءِیۡلَ وَ لَمۡ تَرۡقُبۡ قَوۡلِیۡ ﴿۹۴﴾
[Aaron] said, “O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, ‘You caused division among the Children of Israel, and you did not observe [or await] my word.’ ”
قَالَ يَبْنَوُُمَّ
He (Harun) said:”O son of my mother!”
This mentioning of the mother was Harun’s attempt to soften Musa’s anger, because he was Musa’s biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said,
يَبْنَوُُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي
O son of my mother! Seize (me) not by my beard, nor by my head!
This was Harun’s excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place.
He said,
إِنِّي خَشِيتُ
Verily, I feared,
meaning, “I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them.”
أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَايِيلَ
lest you should say:`You have caused a division among the Children of Israel,
وَلَمْ تَرْقُبْ قَوْلِي
and you have not respected my word!
This means, “And you did not take care of what I commanded you to do when I left you in charge of them.”
Ibn Abbas said,
“Harun was respectful and obedient to Musa.
20:95
قَالَ فَمَا خَطۡبُکَ یٰسَامِرِیُّ ﴿۹۵﴾
[Moses] said, “And what is your case, O Samiri?”
How As-Samiri made the Calf
Allah tells,
قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ
(Musa) said:”And what is the matter with you. O Samiri!”
Musa said to As-Samiri, “What caused you to do what you did What presented such an idea to you causing you to do this!”
Muhammad bin Ishaq reported from Ibn Abbas that he said,
“As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar.”
Qatadah said,
“He was from the village of Samarra.
20:96
قَالَ بَصُرۡتُ بِمَا لَمۡ یَبۡصُرُوۡا بِہٖ فَقَبَضۡتُ قَبۡضَۃً مِّنۡ اَثَرِ الرَّسُوۡلِ فَنَبَذۡتُہَا وَ کَذٰلِکَ سَوَّلَتۡ لِیۡ نَفۡسِیۡ ﴿۹۶﴾
He said, “I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me.”
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ
(Samiri) said:”I saw what they saw not.”
This means, “I saw Jibril when he came to destroy Fir`awn.”
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ
so I took a handful (Qabdah) from the print of the messenger,
This means from the hoof print of his (Jibril’s) horse.
This is what is well-known with many of the scholars of Tafsir, rather most of them.
Mujahid said,
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ
(so I took a handful (Qabdah) from the print of the messenger),
“From under the hoof of Jibril’s horse.”
He also said,
“The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers.”
Mujahid said,
“As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound.”
Thus, he said,
فَنَبَذْتُهَا
and I threw it.
This means, “I threw it along with those who were throwing (jewelry).”
وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي
Thus my inner self suggested to me.
This means that his soul considered it something good and it was pleasing to his self.
The Punishment of As-Samiri and the burning of the Calf Thereupon,
Allah informs that
20:97
قَالَ فَاذۡہَبۡ فَاِنَّ لَکَ فِی الۡحَیٰوۃِ اَنۡ تَقُوۡلَ لَا مِسَاسَ ۪ وَ اِنَّ لَکَ مَوۡعِدًا لَّنۡ تُخۡلَفَہٗ ۚ وَ انۡظُرۡ اِلٰۤی اِلٰـہِکَ الَّذِیۡ ظَلۡتَ عَلَیۡہِ عَاکِفًا ؕ لَنُحَرِّقَنَّہٗ ثُمَّ لَنَنۡسِفَنَّہٗ فِی الۡیَمِّ نَسۡفًا ﴿۹۷﴾
[Moses] said, “Then go. And indeed, it is [decreed] for you in [this] life to say, ‘No contact.’ And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your ‘god’ to which you remained devoted. We will surely burn it and blow it into the sea with a blast.
قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَاا مِسَاسَ
(Musa) said:”Then go away! And verily, your (punishment) in this life will be that you will say:`Touch me not.”‘
This means, “Just as you took and touched what was not your right to take and touch of the messenger’s foot print, such is your punishment in this life, that you will say, `Do not touch (me).”‘
This means, “You will not touch the people and they will not touch you.”
وَإِنَّ لَكَ مَوْعِدًا
and verily, you have a promise,
This means on the Day of Resurrection.
لَّنْ تُخْلَفَهُ
that will not fail.
you will have no way to escape it.
Qatadah said,
أَن تَقُولَ لَا مِسَاسَ
(that you will say:`Touch me not’),
“This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch.”‘
Concerning Allah’s statement,
وَإِنَّ لَكَ مَوْعِدًا لَّنْ تُخْلَفَهُ
and verily, you have a promise that will not fail,
Al-Hasan, Qatadah and Abu Nahik said,
“You will not be absent from it.”
وَانظُرْ إِلَى إِلَهِكَ
And look at your god,
that which you worshipped,
الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا
to which you have been devoted.
that which you established worship of, which was the calf.
لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا
We will certainly burn it, and scatter its particles in the sea.”
إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا
20:98
اِنَّمَاۤ اِلٰـہُکُمُ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ وَسِعَ کُلَّ شَیۡءٍ عِلۡمًا ﴿۹۸﴾
Your god is only Allah, except for whom there is no deity. He has encompassed all things in knowledge.”
Your God is only Allah, there is no God but Him. He has full knowledge of all things.
Musa was saying to them, “This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant.
Concerning the statement,
وَسِعَ كُلَّ شَيْءٍ عِلْمًا
He has full knowledge of all things.
The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything.
أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا
(Allah) surrounds all things in (His) knowledge. (65:12)
And He says,
وَأَحْصَى كُلَّ شَىْءٍ عَدَداً
And (He) keeps count of all things. (72:28)
Therefore,
لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ
Not even the weight of a speck of dust escapes His knowledge. (34:3)
He also says,
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّحَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (6:59)
And He says,
وَمَا مِن دَابَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book. (11:6)
The Ayat that mention this are numerous
For getting Quran app: play.google.com/store/apps/details?id=com.ihadis.quran
20:83
وَ مَاۤ اَعۡجَلَکَ عَنۡ قَوۡمِکَ یٰمُوۡسٰی ﴿۸۳﴾
[ Allah ] said, “And what made you hasten from your people, O Moses?”
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf
Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn’s destruction.
فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَأ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ
إِنَّ هَـوُلاء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ
And they came upon a people devoted to some of idols. They said:”O Musa! Make for us god as they have gods.” He said:”Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.” (7:138-139)
Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel.
This is why Allah says,
وَمَا أَعْجَلَكَ عَن قَوْمِكَ يَا مُوسَى
20:84
قَالَ ہُمۡ اُولَآءِ عَلٰۤی اَثَرِیۡ وَ عَجِلۡتُ اِلَیۡکَ رَبِّ لِتَرۡضٰی ﴿۸۴﴾
He said, “They are close upon my tracks, and I hastened to You, my Lord, that You be pleased.”
قَالَ هُمْ أُولَااء عَلَى أَثَرِي
“And what made you hasten from your people, O Musa!”
He said:”They are close on my footsteps.”
These means that they have arrived and are settled near the Mountain.
وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى
and I hastened to You, O my Lord, that You might be pleased.
meaning, “So You will be more pleased with me.”
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ
20:85
قَالَ فَاِنَّا قَدۡ فَتَنَّا قَوۡمَکَ مِنۡۢ بَعۡدِکَ وَ اَضَلَّہُمُ السَّامِرِیُّ ﴿۸۵﴾
[ Allah ] said, “But indeed, We have tried your people after you [departed], and the Samiri has led them astray.”
(Allah) said:”Verily, We have tried your people in your absence, and As-Samiri has led them astray.”
Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them.
During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah.
Allah said,
وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ
And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said):”Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.” (7:145)
This means, “I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command.”
Concerning Allah’s statement
20:86
فَرَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِہٖ غَضۡبَانَ اَسِفًا ۬ۚ قَالَ یٰقَوۡمِ اَلَمۡ یَعِدۡکُمۡ رَبُّکُمۡ وَعۡدًا حَسَنًا ۬ؕ اَفَطَالَ عَلَیۡکُمُ الۡعَہۡدُ اَمۡ اَرَدۡتُّمۡ اَنۡ یَّحِلَّ عَلَیۡکُمۡ غَضَبٌ مِّنۡ رَّبِّکُمۡ فَاَخۡلَفۡتُمۡ مَّوۡعِدِیۡ ﴿۸۶﴾
So Moses returned to his people, angry and grieved. He said, “O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?”
فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا
Then Musa returned to his people in a state of anger and sorrow (Asif).
This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shariah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger.
Mujahid said,
“In a state of anger and sorrow means worried.”
Qatadah and As-Suddi said,
“Asif here means in a state of sadness because of what his people had done after him.”
قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا
He (Musa) said:”O my people! Did not your Lord promise you a fair promise…”
This means, “Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help.”
أَفَطَالَ عَلَيْكُمُ الْعَهْدُ
Did then the promise seem to you long in coming,
meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.’
أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ
Or did you desire that wrath should descend from your Lord on you,
The word `Or’ here means `Nay, but.’
It is used here to separate between a previous item and a coming item. It is as if it is saying, “Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me.”
فَأَخْلَفْتُم مَّوْعِدِي
that you broke your promise to me!”
20:87
قَالُوۡا مَاۤ اَخۡلَفۡنَا مَوۡعِدَکَ بِمَلۡکِنَا وَ لٰکِنَّا حُمِّلۡنَاۤ اَوۡزَارًا مِّنۡ زِیۡنَۃِ الۡقَوۡمِ فَقَذَفۡنٰہَا فَکَذٰلِکَ اَلۡقَی السَّامِرِیُّ ﴿ۙ۸۷﴾
They said, “We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw.”
قَالُوا
They said:
The Children of Israel said in reply to Musa’s blame and rebuke,
مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا
We broke not our promise to you of our own will,
Meaning by our power and our choice.
وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا
but we were made to carry the weight of the ornaments of the people, then we cast them,
Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test.
This is why Allah said,
فَكَذَلِكَ أَلْقَى السَّامِرِيُّ
20:88
فَاَخۡرَجَ لَہُمۡ عِجۡلًا جَسَدًا لَّہٗ خُوَارٌ فَقَالُوۡا ہٰذَاۤ اِلٰـہُکُمۡ وَ اِلٰہُ مُوۡسٰی ۬ فَنَسِیَ ﴿ؕ۸۸﴾
And he extracted for them [the statue of] a calf which had a lowing sound, and they said, “This is your god and the god of Moses, but he forgot.”
فَأَخْرَجَ لَهُمْ عِجْلًأ جَسَدًا لَهُ خُوَارٌ
“…that was what As-Samiri suggested.” Then he took out (of the fire) for them (a statue of) a calf which was mooing.
فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى
They said:”This is your god, and the god of Musa.”
Muhammad bin Ishaq reported that Ibn Abbas said,
“So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before.”
Allah then says,
فَنَسِيَ
but he had forgotten.
This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri.
Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done
20:89
اَفَلَا یَرَوۡنَ اَلَّا یَرۡجِعُ اِلَیۡہِمۡ قَوۡلًا ۬ۙ وَّ لَا یَمۡلِکُ لَہُمۡ ضَرًّا وَّ لَا نَفۡعًا ﴿٪۸۹﴾
Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?
أَفَلَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً
Did they not see that it could not return them a word (for answer),
This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it!’
وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
and that it had no power either to harm them or to do them good!
Meaning in their worldly affairs and matters of the Hereafter.
Ibn Abbas said,
“Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound.”
In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that;
this calf’s name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse.
This is similar to an authentic narration reported from Abdullah bin Umar.
A man from Iraq asked him about the ruling of mosquitoes’ blood if it get on one’s garment.
The man wanted to know if it is permissible to pray in such a garment or not.
Ibn Umar replied by saying,
“Look at the people of Iraq. They killed the grandson of the Messenger of Allah, Al-Hussein, and yet they’re asking about the blood of the mosquito.
20:90
وَ لَقَدۡ قَالَ لَہُمۡ ہٰرُوۡنُ مِنۡ قَبۡلُ یٰقَوۡمِ اِنَّمَا فُتِنۡتُمۡ بِہٖ ۚ وَ اِنَّ رَبَّکُمُ الرَّحۡمٰنُ فَاتَّبِعُوۡنِیۡ وَ اَطِیۡعُوۡۤا اَمۡرِیۡ ﴿۹۰﴾
And Aaron had already told them before [the return of Moses], “O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order.”
Harun prohibits them from worship of Calf and the Persistence of the Children of Israel in doing so
Allah tells,
وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِن قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ
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,
Allah, the Exalted, informs of Harun’s attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them.
He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants.
فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
so follow me and obey my order.
Meaning, “Follow me in that which I am commanding you with and leave that which I forbid you from.”
قَالُوا لَن نَّبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى
20:91
قَالُوۡا لَنۡ نَّبۡرَحَ عَلَیۡہِ عٰکِفِیۡنَ حَتّٰی یَرۡجِعَ اِلَیۡنَا مُوۡسٰی ﴿۹۱﴾
They said, “We will never cease being devoted to the calf until Moses returns to us.”
They said:”We will not stop worshipping it, until Musa returns to us.”
meaning, “We will not cease in our worship of this calf until we hear what Musa has to say about it.”
So they opposed Harun in this matter and they fought against him, nearly killing him
20:92
قَالَ یٰہٰرُوۡنُ مَا مَنَعَکَ اِذۡ رَاَیۡتَہُمۡ ضَلُّوۡۤا ﴿ۙ۹۲﴾
[Moses] said, “O Aaron, what prevented you, when you saw them going astray,
What happened between Musa and Harun after Musa returned
Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surah Al-A`raf, where we mentioned the Hadith,
لَيْسَ الْخَبَرُ كَالْمُعَايَنَة
Information is not the same as observation.
Allah tells,
قَالَ يَا هَارُونُ
(Musa) said:”O Harun!
Then, he began to blame his brother, Harun, by saying,
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا
20:93
اَلَّا تَتَّبِعَنِ ؕ اَفَعَصَیۡتَ اَمۡرِیۡ ﴿۹۳﴾
From following me? Then have you disobeyed my order?”
أَلاَّ تَتَّبِعَنِ
What prevented you when you saw them going astray; that you followed me not!
meaning,
“You should have informed me of this matter as soon as it happened.”
أَفَعَصَيْتَ أَمْرِي
Have you then disobeyed my order!
“In that which I entrusted to you,”
referring to Musa’s statement,
اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
Replace me among my people, act in the right way and follow not the way of the mischief-makers. (7:142)
20:94
قَالَ یَبۡنَؤُمَّ لَا تَاۡخُذۡ بِلِحۡیَتِیۡ وَ لَا بِرَاۡسِیۡ ۚ اِنِّیۡ خَشِیۡتُ اَنۡ تَقُوۡلَ فَرَّقۡتَ بَیۡنَ بَنِیۡۤ اِسۡرَآءِیۡلَ وَ لَمۡ تَرۡقُبۡ قَوۡلِیۡ ﴿۹۴﴾
[Aaron] said, “O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, ‘You caused division among the Children of Israel, and you did not observe [or await] my word.’ ”
قَالَ يَبْنَوُُمَّ
He (Harun) said:”O son of my mother!”
This mentioning of the mother was Harun’s attempt to soften Musa’s anger, because he was Musa’s biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said,
يَبْنَوُُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي
O son of my mother! Seize (me) not by my beard, nor by my head!
This was Harun’s excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place.
He said,
إِنِّي خَشِيتُ
Verily, I feared,
meaning, “I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them.”
أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَايِيلَ
lest you should say:`You have caused a division among the Children of Israel,
وَلَمْ تَرْقُبْ قَوْلِي
and you have not respected my word!
This means, “And you did not take care of what I commanded you to do when I left you in charge of them.”
Ibn Abbas said,
“Harun was respectful and obedient to Musa.
20:95
قَالَ فَمَا خَطۡبُکَ یٰسَامِرِیُّ ﴿۹۵﴾
[Moses] said, “And what is your case, O Samiri?”
How As-Samiri made the Calf
Allah tells,
قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ
(Musa) said:”And what is the matter with you. O Samiri!”
Musa said to As-Samiri, “What caused you to do what you did What presented such an idea to you causing you to do this!”
Muhammad bin Ishaq reported from Ibn Abbas that he said,
“As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar.”
Qatadah said,
“He was from the village of Samarra.
20:96
قَالَ بَصُرۡتُ بِمَا لَمۡ یَبۡصُرُوۡا بِہٖ فَقَبَضۡتُ قَبۡضَۃً مِّنۡ اَثَرِ الرَّسُوۡلِ فَنَبَذۡتُہَا وَ کَذٰلِکَ سَوَّلَتۡ لِیۡ نَفۡسِیۡ ﴿۹۶﴾
He said, “I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me.”
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ
(Samiri) said:”I saw what they saw not.”
This means, “I saw Jibril when he came to destroy Fir`awn.”
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ
so I took a handful (Qabdah) from the print of the messenger,
This means from the hoof print of his (Jibril’s) horse.
This is what is well-known with many of the scholars of Tafsir, rather most of them.
Mujahid said,
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ
(so I took a handful (Qabdah) from the print of the messenger),
“From under the hoof of Jibril’s horse.”
He also said,
“The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers.”
Mujahid said,
“As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound.”
Thus, he said,
فَنَبَذْتُهَا
and I threw it.
This means, “I threw it along with those who were throwing (jewelry).”
وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي
Thus my inner self suggested to me.
This means that his soul considered it something good and it was pleasing to his self.
The Punishment of As-Samiri and the burning of the Calf Thereupon,
Allah informs that
20:97
قَالَ فَاذۡہَبۡ فَاِنَّ لَکَ فِی الۡحَیٰوۃِ اَنۡ تَقُوۡلَ لَا مِسَاسَ ۪ وَ اِنَّ لَکَ مَوۡعِدًا لَّنۡ تُخۡلَفَہٗ ۚ وَ انۡظُرۡ اِلٰۤی اِلٰـہِکَ الَّذِیۡ ظَلۡتَ عَلَیۡہِ عَاکِفًا ؕ لَنُحَرِّقَنَّہٗ ثُمَّ لَنَنۡسِفَنَّہٗ فِی الۡیَمِّ نَسۡفًا ﴿۹۷﴾
[Moses] said, “Then go. And indeed, it is [decreed] for you in [this] life to say, ‘No contact.’ And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your ‘god’ to which you remained devoted. We will surely burn it and blow it into the sea with a blast.
قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَاا مِسَاسَ
(Musa) said:”Then go away! And verily, your (punishment) in this life will be that you will say:`Touch me not.”‘
This means, “Just as you took and touched what was not your right to take and touch of the messenger’s foot print, such is your punishment in this life, that you will say, `Do not touch (me).”‘
This means, “You will not touch the people and they will not touch you.”
وَإِنَّ لَكَ مَوْعِدًا
and verily, you have a promise,
This means on the Day of Resurrection.
لَّنْ تُخْلَفَهُ
that will not fail.
you will have no way to escape it.
Qatadah said,
أَن تَقُولَ لَا مِسَاسَ
(that you will say:`Touch me not’),
“This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch.”‘
Concerning Allah’s statement,
وَإِنَّ لَكَ مَوْعِدًا لَّنْ تُخْلَفَهُ
and verily, you have a promise that will not fail,
Al-Hasan, Qatadah and Abu Nahik said,
“You will not be absent from it.”
وَانظُرْ إِلَى إِلَهِكَ
And look at your god,
that which you worshipped,
الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا
to which you have been devoted.
that which you established worship of, which was the calf.
لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا
We will certainly burn it, and scatter its particles in the sea.”
إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا
20:98
اِنَّمَاۤ اِلٰـہُکُمُ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ وَسِعَ کُلَّ شَیۡءٍ عِلۡمًا ﴿۹۸﴾
Your god is only Allah, except for whom there is no deity. He has encompassed all things in knowledge.”
Your God is only Allah, there is no God but Him. He has full knowledge of all things.
Musa was saying to them, “This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant.
Concerning the statement,
وَسِعَ كُلَّ شَيْءٍ عِلْمًا
He has full knowledge of all things.
The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything.
أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا
(Allah) surrounds all things in (His) knowledge. (65:12)
And He says,
وَأَحْصَى كُلَّ شَىْءٍ عَدَداً
And (He) keeps count of all things. (72:28)
Therefore,
لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ
Not even the weight of a speck of dust escapes His knowledge. (34:3)
He also says,
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّحَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (6:59)
And He says,
وَمَا مِن دَابَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book. (11:6)
The Ayat that mention this are numerous
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