Grief: intense anger. From it is his saying, blessings and peace be upon him, regarding sudden death: "The mercy of the believer and the taking of grief for the disbeliever." [It was narrated by Ahmad through the chain of Abdullah ibn Ubaid ibn Umayr from Aisha: "I asked the Messenger of Allah, blessings and peace be upon him, about sudden death - and he mentioned it. There is another narration by Abdul Razzaq that is raised. In it is Yahya ibn al-Ala al-Razi, who is weak. It was narrated by him and Ibn Abi Shaybah and al-Tabarani from their hadith, as a stopping narration. And from Ibn Mas'ud also as a stopping narration, and in the chapter about funerals from Anas in Ibn Shahin, and from Ubaid ibn Khalid in Abu Dawood with the wording: 'Sudden death is a taking of grief.'"] And it was said: sad. If you say: When did he return to his people? I say: After he completed the forty: the month of Dhul-Qi'dah and the ten days of Dhul-Hijjah. Allah, glorified and exalted is He, promised them that He would give them the Torah, which contains guidance and light, and there is no promise better than that and more beautiful. It was narrated to us that it was a thousand chapters, each chapter containing a thousand verses. Seventy camels carry its scrolls. The covenant is the time, meaning: the duration of his separation from them. It is said: My time has been long with you, meaning: my time has been prolonged due to my separation from you. He promised them that they would remain steadfast in his command and what he left them upon of faith, but they broke their promise by worshiping the calf. "By our kingship" is read with three vowels, meaning: we did not break your promise by our kingship over our affair. If we had been in control of our affair and left behind us, we would not have broken it, but we were overpowered by the side of the Samaritan and his cunning. That is: we carried burdens of the ornaments of the Copts that we borrowed from them. Or they meant by the burdens: that they are sins and responsibilities, because they were with them in the status of those under protection in the land of war. It is not permissible for the protected person to take the wealth of the warrior, given that the spoils of war were not lawful at that time. So we threw them into the fire of the Samaritan, which he kindled in the pit, and we were commanded to throw the ornaments into it. And it was read: we carried. Thus, the Samaritan cast before them that he threw ornaments into his hand like what they threw. And he only cast the soil that he took from the place where the hoof of the horse of Gabriel trod. His ally, the devil, inspired him that if it mixed with the dead land, it would become a living being. So the Samaritan brought forth for them from the pit a calf created by Allah from the ornaments that the fire melted, mooing like the mooing of calves.

If you say: How did that soil affect the revival of the dead land? I say: Is it not possible for Allah, glorified and exalted is He, to affect the Holy Spirit with this special honor as He has affected him with other honors? It is that he touches his horse with its hoof on soil, and if that soil meets a solid object, Allah creates it, if He wills, into a living being at the time of its touching. Do you not see how the Messiah was created without a father when he blew into the garment? If you say: Why did Allah create the calf from the ornaments until it became a trial for the Children of Israel? [Mamdouh said: "If you say why did Allah create the calf as a trial for them?" Ahmad said: This question and its answer were mentioned at the beginning of Surah Al-A'raf. We have clarified that Allah, the Exalted, has only made it obligatory upon us to seek the reasons for His rulings, not the reasons for His actions. The answer to this question is in His saying: "He is not asked about what He does, but they will be asked." This matter is permissible. And Allah has informed of its occurrence, so we do not seek beyond that a way. But al-Zamakhshari's principle requires that he must interpret it and distort it, so leave them and what they fabricate."] And misguidance? I say: This is not the first trial by which Allah has tested His servants to establish those who believe with the firm word in this worldly life and in the Hereafter, and to lead astray the wrongdoers. And whoever is astonished by the creation of the calf, let him be more astonished by the creation of Iblis. And the meaning of His saying: "Indeed, we have tested your people" is the creation of the calf for the test, meaning: we tested them by the creation of the calf, and the Samaritan led them astray and caused them to fall into it when he said to them: "This is your god and the god of Moses." So he forgot, meaning: Moses forgot to seek it here and went to seek it at the mountain. Or he forgot the Samaritan, meaning: he left what he was upon of apparent faith.