The benefits of the verse: “And when Moses said to his people, ‘O my people, you have wronged yourselves by taking the calf as a god. So repent to your Creator and slay yourselves. That will be better for you with your Creator. So He accepted your repentance. Indeed, He is the Accepter of repentance, the Merciful.’”

Then Allah, Blessed and Exalted is He, said: to the end of it.
It is derived from this that the caller to Allah should use the style that attracts people and that they care about, as He said: , for this undoubtedly contains gentleness, affection, and endearment that is apparent.
It also contains evidence that taking idols alongside Allah is injustice, as He said: .
The third benefit is that sins are injustice to the souls. The point is that the soul is a trust with you; if you care for it with the best care, you have fulfilled its right, but if you care for it with the worst care, you have wronged it. For this reason, the Messenger of Allah (peace and blessings be upon him) said to Abdullah ibn Amr ibn al-As: .
It contains the fourth benefit: that one should express oneself in a manner suitable to the occasion, as He said: . He did not say “to Allah,” because mentioning the Creator here is like establishing the argument against them that the calf cannot be a god. For who deserves to be the god? The Creator, because He is the Maker.
It contains evidence for the fifth benefit, I think? The fifth benefit is the obligation of repentance, as He said: .
The seventh benefit is that repentance is immediate.
The student: The sixth.

The Shaykh : The sixth? Yes, that repentance is immediate. Where is this taken from? From His saying: , because the fā' indicates sequence and immediate succession.
It also contains evidence for affirming causes, as He said: , for the bā' here indicates causality.
It also contains evidence that the caller to Allah should reveal matters and clarify them, because he did not say: and keep it general, but rather he clarified in his saying: . This is what is known in our terminology as “placing the dots on the letters,” because he said: . Yes, it is injustice, but if one specifies, clarifies, and reveals what is ambiguous, that is more appropriate and better.

The questioner : If clarification causes aversion?

The Shaykh : If it causes aversion, then what is preferred may be exposed to something that makes the less preferred better than it.
It also contains evidence of the foolishness of the Children of Israel. From what aspect? From their taking the calf as a god. The calf is one they made with their own hands, and they knew that the created calf, which is less than what is better, is not a valid god. Yet they made this body a god, a calf, a body with no spirit, and despite that, they took it as a god. This is evidence of their foolishness, the foolishness of their minds.
It also contains evidence of the shackles and chains that Allah, the Exalted, placed upon the Children of Israel, where their repentance was that some of them should kill others, as He said: . If this were to happen in the Ummah of Muhammad, what would be the way to get rid of it? That they repent to Allah, turn back from this sin, devote themselves to His oneness and worship, and get rid of it completely. It is not prescribed for them to kill themselves in this Ummah.
It also contains evidence that killing can be better for a person if it leads to something better than it, as He said: . And you know that retaliation adds the killing of another soul to the one killed, but its outcome is praiseworthy. For this reason, it became permissible and acceptable, and Allah said about it: .
It also contains evidence that Allah, Glorified and Exalted, accepts the repentance of those who repent, no matter how great their sin, as He said: . In it is the affirmation of two of the names of Allah, namely: the Accepter of repentance and the Merciful. And the affirmation of the attributes they contain, which are: repentance and mercy. And the affirmation of the attribute contained in their conjunction, not each one individually, but in their conjunction, because when they are conjoined, a third attribute is generated or results from their meeting, which is: repelling harms and bringing benefits. From where? Because the Accepter of repentance repels harms, and the Merciful brings benefits.
It also contains evidence that a person should expose himself to what these two names of Allah require. So he exposes himself to the repentance and mercy of Allah, repents to his Lord, Glorified and Exalted, and hopes for His mercy. This is one of the meanings about which the Messenger (peace and blessings be upon him) said: . For among the counting of them is that a person worships Allah in accordance with what they require.