'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, said: "And when Moses returned to his people, angry and grieved, he said: 'Wretched is what you have replaced me with after me. Did you hasten the command of your Lord?' And he threw down the tablets and seized his brother by the head, dragging him to himself. He said: 'Son of my mother, indeed the people have oppressed me and almost killed me. So do not make the enemies rejoice over me and do not place me with the wrongdoing people.'" He means by saying: he returned from the conversation. It is narrated that when he approached the place of the Children of Israel, he heard their voices and said: 'These are the voices of a people who are heedless.' When he confirmed their devotion to the worship of the calf, anger and grief entered him, and he threw down the tablets. This was said by Ibn Ishaq. Al-Tabari said: Allah, the Exalted, informed him before his return that they had been led astray by the calf, and for that reason he returned while angry. Grief may mean intense anger, and it is often meant to signify sadness. The two meanings are related here. The 'what' connected to 'wretched' is a source, this is the saying of al-Kisai. There is a difference that has preceded in Surah Al-Baqarah, meaning: 'Wretched is your replacement for me after me.' It is said: he replaced him with good or evil if he acted with what he left behind. It is said: so-and-so hastened the matter if he preceded in it. Thus his saying: 'Did you hasten?' means: did you precede the decree of your Lord and hasten to come to me before the time that was decreed for it? And His saying, the Exalted: 'And he threw down the tablets,' the verse, said Sa'id ibn Jubair from Ibn Abbas, may Allah be pleased with them: the reason for his throwing down the tablets was his anger towards his people for their worship of the calf and his anger towards his brother for neglecting their matter. Qatadah said - if it is authentically reported from him - rather it was when he saw in them the virtue of the nation of Muhammad, blessings and peace be upon him, he desired that to be for his nation. When he realized that it was for another nation, he became angry. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: This is a bad statement that should not be attributed to Moses, peace be upon him. The first is the correct one. In general, there was in Moses' character a narrowness, and that is established in other places. It has been narrated that there were two tablets and that the dual form is a plural. It has been narrated that it was the weight of seventy camels, from which a portion is recited in a year. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: This is an excessively weak statement, as said by al-Rabi' ibn Anas. Ibn Abbas said: When Moses threw them down, most of them broke, and that which contained the details of everything was raised, and that which remained in his copy was guidance and mercy, and that is what he took after that. The saying has preceded regarding what the tablets were made of, and his taking hold of his brother by his head and beard is from the mentioned character. This is the apparent meaning of the wording. It has been narrated that this was only due to his ease, so Aaron feared that the observer might think it was due to anger, and for that reason he forbade him and inclined towards him. Al-Qadi Abu Muhammad, may Allah have mercy on him, said:

And this is weak, and the first is the correct one for His saying: ﴿You distinguished between the Children of Israel and did not regard My saying﴾ [Ta-Ha: 94]. And His saying: ﴿Son of my mother﴾ is a plea by the bond of the mother, as it is the closest of relationships. Ibn Kathir, Nafi', Abu 'Amr, and Hafs from Asim read: "Son of my mother" with the 'm' pronounced. The Kufans said: Its original form is: son of my mother, so the 'a' was omitted for ease. Sibawayh said: They are two names built on the opening vowel like one name for fifteen and similar. Ibn 'Amir and Asim - in the narration of Abu Bakr - and Hamzah, and Al-Kisai read: "Son of my mother" with the 'm' broken. It is as if the original is: son of my mother, so the 'y' was omitted, either according to the rule of omitting it from: I do not care, and I do not know for ease, or as if they made the first and the last one name, then added, like your saying: O one of eleven, come forward, as Sibawayh said. And this is more reasonable than the omission for ease. Then they added to the 'y' of the speaker, then the 'y' was omitted from "my mother" according to the dialect of those who say: O boy, and they omit it from the vocative. If they had not intended to make the first and the last one name, the omission would not have been correct, because the mother is not a vocative.

And "They oppressed me" means: they believed that I am weak. And His saying: "They almost" means they approached but did not do it.

And the majority of the people read: "So do not make the enemies rejoice over me" with the 't' pronounced and the 'm' broken and "the enemies" in the accusative. Mujahid read - as narrated by Abu Hatim -: "So do not rejoice over me" with the 't' opened from above and the 'm' and "the enemies" in the nominative. Abu Hatim narrated it. Mujahid also read - as narrated by Abu Al-Fath -: "So do not rejoice over me, the enemies" with the 't' opened from above and the 'm' and "the enemies" in the accusative. This is on the condition that 'rejoice' is transitive, and that has been narrated. Abu Al-Fath said: So do not rejoice over me, you, O Lord. And this is permissible as He, the Most High, said: ﴿They mock at them﴾ [Al-Baqarah: 15] and similar. Then he returned to the intended meaning and implied an action that takes "the enemies" in the accusative, as if he said: do not let the enemies rejoice over me like the reading of the congregation.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And in the words of Abu Al-Fath there is an affectation, and Al-Mahdawi narrated from Ibn Muhaisn: "Rejoice" with the 't' opened and the 'm' broken, and "the enemies" in the accusative. And rejoicing is the joy of the enemy at the misfortune of his enemy. And His saying, the Most High: ﴿And do not make me among the wrongdoing people﴾ refers to the worshippers of the calf.