The benefits of the saying of Allah the Exalted: << وإذ واعدنا موسى . . . . . . . . . . . >

These two verses contain several benefits, among which is the clarification of the faults of the Children of Israel, namely that they took the calf as a god when their Prophet was absent. Another benefit is the affirmation of the speech of Allah (Mighty and Majestic), as He said: . A promise is usually made between the parties by speech. This appointment was made by the speech of Allah (Mighty and Majestic), to the extent that Musa (peace be upon him), out of his intense fear regarding seeing Allah, said: . Another benefit is the clarification of the foolishness of the current angry nation, when they took the calf as a god. The strange thing is that they are the ones who made the calf with their own hands and then took it as a god. But do not be surprised, for whoever Allah misguides has no guide. The people of ignorance among the Arabs do the same or worse. It is said that they make a god out of dates, and when they are hungry? When they are hungry, they eat it. They do not claim that it brings them provision, knowing that it cannot do so, but they eat it and say that when they settle in a land, they take four stones and choose the best of them to be a god, while the remaining three they make into stones for the cauldron, placing the cauldron upon them. Another benefit of this noble verse is that the Children of Israel have no excuse for taking the calf as a god, because the proof has been established against them, as Allah the Exalted said: . Can it be inferred from this verse that if they had taken the calf as a god without oppression, they would not be blamed? Or is it said that this is merely a description of their state? Both possibilities are open. It is possible that this is a description of their state and that they took it as a god without excuse. It is also possible that it is evidence that if a person is excused, he is not held accountable. Evidence for this is the saying of Allah the Exalted: . Accordingly, the verse contains evidence that if a person commits a bad deed, such as shirk (associating partners with Allah) or anything less than it, and he is excused, then there is no punishment for him. Then, if he claims to be a Muslim, he is judged by his outward appearance because he is a Muslim. If he claims to follow another religion and the religion of Islam has not reached him, he is treated in this world according to his religion, and his affair in the Hereafter is with Allah (Mighty and Majestic). Thus, this is the detail in the issue of excuse due to ignorance. If he calls himself a Muslim and testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, and he establishes the prayer, gives zakah, performs Hajj and 'Umrah, and says he is a Muslim, but he has some shirk without knowledge, having lived in a land where this shirk exists and not knowing that it is shirk, then he is treated as a Muslim based on his outward state. Likewise, in the Hereafter, Allah does not hold him accountable because he is excused. As for the one who is excused but does not claim to be a Muslim, following a specific religion, he is treated in this world as a disbeliever, meaning a person of a religion. In the Hereafter, it is said that his affair is with Allah (Mighty and Majestic).