Surah Araf ayat 155 Tafsir Quran 7:155

﴿وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا لِّمِيقَاتِنَا ۖ فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَاءُ وَتَهْدِي مَن تَشَاءُ ۖ أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا ۖ وَأَنتَ خَيْرُ الْغَافِرِينَ﴾
[ الأعراف: 155]

7:155 And Moses chose from his people seventy men for Our appointment. And when the earthquake seized them, he said, "My Lord, if You had willed, You could have destroyed them before and me [as well]. Would You destroy us for what the foolish among us have done? This is not but Your trial by which You send astray whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us; and You are the best of forgivers.

And Moses chose of his people seventy men from among those who had not worshipped the calf by God’s command for Our appointed time that is for the time at which We promised him that they should come and apologise for their comrades’ worship of the calf. He Moses then departed with them; but when the Trembling a violent earthquake seized them Ibn ‘Abbās said ‘That earthquake was because they did not separate themselves from their people when the latter took to worshipping the calf’; he Ibn ‘Abbās added ‘These people were not the same ones who asked to see God and were struck by the thunderbolt cf. Q. 255’ he Moses said ‘My Lord had You willed You would have destroyed them long before that is before my departure with them so that the Children of Israel might see this and not make false accusations against me and me with them. Will You destroy us for what the foolish ones among us have done? this interrogative is meant as a plea for compassion in other words ‘Do not punish us for the sins of others’. It that is the trial which the ignorant ones underwent is but Your trial Your test whereby You send astray whom You will to lead stray and guide whom You will to guide. You are our Protector looking after our affairs so forgive us and have mercy on us for You are the Best of all who show forgiveness.

There, did Mussa choose from the innocent among his people seventy persons, in compliance with Allahs command to present themselves at the divine assignation. When they gathered at the arranged time and place, fearful echoes thundered in their ears and the earths surface convulsed under their feet as an expression of strong divine reproach against those among them who committed themselves to the most evil conduct. There and then did Mussa pray, thus: O Allah, my Creator: had You willed you would have planted their Hereafter and mine before now. Would you destroy us in requital of the evil committed by the simpleton among us!. It is Your means of trial, You use it to subject people to the test and consequently deafen the hearts ears of whom You will and open the minds eyes of whom You will, You are our Tutelary Protector. We beseech you to forgive us and to have mercy on us; You are the Most Merciful of all who forgive

Seventy Men from the Children of Israel go for the appointedMeeting Place that Allah designated, Allah later on destroys Them `Ali bin Abi Talhah reported that Ibn `Abbas commented; "Allah commanded Musa to choose seventy men.
So he chose them and proceeded with them in order that they supplicate to their Lord.
Their supplication included asking Allah, `O Allah! Give us what you have never given anyone before us and will never give anyone after us!' Allah disliked this supplication and they were seized with a violent earthquake, Musa said: رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ ( "O my Lord, if it had been Your will, You could have destroyed them and me before. )"' As-Suddi said, "Allah commanded Musa to come with thirty men from the Children of Israel, apologizing for worshipping the calf; and He gave them an appointed time and place. وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً ( And Musa chose out of his people seventy (of the best ) men.) He chose these men and went along with them so that they could apologize.
When they reached the appointed place, they said, لَن نُّؤْمِنَ لَكَ ( We shall never believe in you ), 2:55 `O Musa, حَتَّى نَرَى اللَّهَ جَهْرَةً ( until we see Allah plainly, ) for you spoke to Him,' they said, `therefore, show Him to us,' فَأَخَذَتْهُمُ الصَّـعِقَةُ ( but they were struck with a bolt of lightning ) 4:153 and they died.
Musa stood up crying, invoking Allah, `O Lord! What should I tell the Children of Israel, when I go back to them after You destroyed their best men' رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ ( "O my Lord, if it had been Your will, You could have destroyed them and me before" )."' Muhammad bin Ishaq said, "Musa chose seventy of the best men from the Children of Israel.
He said to them, `Go to the meeting with Allah and repent for what you committed.
Beg His forgiveness for those of your people whom you left behind.
Fast, purify yourselves and clean your clothes.' So, he went with them to Mount Tur in Sinai for the meeting place and time designated by his Lord.
He went there only with the leave and knowledge of Allah.
According to what has been mentioned to me, when the seventy did what he ordered them to do, and went with him to the meeting of Musa with his Lord, they said, `Request that we may also hear the words of our Lord.' So he replied, `I shall.' When Musa approached the mountain it became completely covered with columns of clouds, Musa approached it and entered in them.
He said to the people, `Approach.' But when Allah spoke to Musa, his cloak was surrounded by a brilliant light which no human could bear to look at, so below him a barrier was placed and the people approached.
When they entered the cloud they fell prostrate and they heard Him while he was speaking to Musa, commanding him and forbidding him, saying what to do and what not to do.
When He completed commanding him, and removed the cloud from Musa, he faced the people and they said, `O Musa! We will not believe in you unless we see Allah directly.' So the thunder shook them, their souls were captured and they all died.
Musa stood up invoking, begging and supplicating to his Lord, رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ ( "O my Lord, if it had been Your will, You could have destroyed them and me before." )' meaning, `They were foolish.
Would You destroy anyone who comes after me from the Children of Israel' Ibn `Abbas, Qatadah, Mujahid and Ibn Jarir At-Tabari said, "They were seized by the tremor or lightning, because they neither shunned nor forbade their people who worshipped the calf." This is supported by Musa's statement, أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ ( "would You destroy us for the deeds of the fools among us" ) He said next, إِنْ هِىَ إِلاَّ فِتْنَتُكَ ( "It is only Your Fitnah" ) affliction, test and trial, according to Ibn `Abbas, Sa`id bin Jubayr, Abu Al-`Aliyah, Ar-Rabi` bin Anas and several among the Salaf and latter scholars.
This is the only plausible meaning, in which Musa says, "The decision is Yours ( O Allah ), and the judgment, and whatever You will occurs.
You misguide whom You will, guide whom You will, and none can guide whom You misguide or misguide whom You guide.
There is none who can give what You deprive or avert what You give.
The sovereignty is all Yours, and Yours is the judgment, the creation and the decision." The Ayah, أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَـفِرِينَ ( "You are our protector, so forgive us and have mercy on us: for You are the best of those who forgive." ), pertains to ( Allah's ) covering the mistake and not punishing for the sin.
Whenever mercy is mentioned along with forgiveness such as in Musa's supplication to Allah, it includes the hope that Allah does not permit one to fall into that act again. وَأَنتَ خَيْرُ الْغَـفِرِينَ ( "for You are the best of those who forgive," ) for none except You can forgive the sin. وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ ( "And ordain for us good in this world, and in the Hereafter." ) The first part of Musa's supplication was to fend off what should be avoided, while this part is a request for what is sought.
The meaning of, وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ ( "And ordain for us good in this world, and in the Hereafter.
" ) is, `ordain for us and grant us all that is good in both lives.
We mentioned the meaning of `good' before in Surat Al-Baqarah. إِنَّا هُدْنَـآ إِلَيْكَ ( "We have Hudna unto You" ) `we repent, go back and return unto You,' according to the meaning of, `Hudna', given by Ibn `Abbas, Sa`id bin Jubayr, Mujahid, Abu Al-`Aliyah, Ad-Dahhak, Ibrahim At-Taymi, As-Suddi, Qatadah and several others. . قالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لَلَّذِينَ يَتَّقُونَ وَ يُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ ( He said: (As to ) My punishment I afflict therewith whom I will and My mercy embraces all things.
That ( mercy ) I shall ordain for those who have Taqwa, and give Zakah; and those who believe in Our Ayat.) 7:156 j Allah's Mercy is for Those Who have Taqwa and believe in Allah's Ayat and His Messenger Allah answers the statement, إِنْ هِىَ إِلاَّ فِتْنَتُكَ ( "It is only Your trial..." ) 7:155, by saying, عَذَابِى أُصِيبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ( (As to ) My punishment I afflict therewith whom I will and My mercy embraces all things.) Allah says here, `I do what I will, decide what I will and I have wisdom and justice in all matters.' Certainly, there is no deity worthy of worship except Allah.
Allah's statement, وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ( and My mercy embraces all things ) testifies to His encompassing mercy.
Allah said that the angels who carry His Throne and those around the Throne supplicate, رَبَّنَا وَسِعْتَ كُـلَّ شَىْءٍ رَّحْمَةً وَعِلْماً ( "Our Lord! You comprehend all things in mercy and knowledge." ) 40:7 Imam Ahmad recorded that Jundub bin `Abdullah Al-Bajali said, "A bedouin man came, he made his camel kneel and he tied it.
Then he prayed behind the Messenger of Allah ﷺ .
When the Messenger of Allah ﷺ finished the prayer, that man untied his camel mounted it and supplicated aloud, `O Allah! Grant Your mercy to me and to Muhammad, and do not give a share in it to anyone else.' The Messenger of Allah ﷺ commented ( to his Companions ),
«أَتَقُولُونَ هَذَا أَضَلُّ أَمْ بَعِيرُهُ أَلَمْ تَسْمَعُوا مَا قَالَ؟»
( Do you think that this man is more misguided or his camel Did you not hear what this man has said ) They said, `Yes.' He said,
«لَقَدْ حَظَّرْتَ رَحْمَةً وَاسِعَةً إِنَّ اللهَ عَزَّ وَجَلَّ خَلَقَ مِائَةَ رَحْمَةٍ فَأَنْزَلَ رَحْمَةً يَتَعَاطَفُ بِهَا الخَلْقُ جِنُّهَا وَإِنْسُهَا وَبَهَائِمُهَا وَأَخَّرَ عِنْدَهُ تِسْعًا وَتِسْعِينَ رَحْمَةً أَتَقُولُونَ هُوَ أَضَلُّ أَمْ بَعِيرُهُ؟»
( You (the bedouin man ) have restricted a vast mercy! Allah, the Exalted, the most Honored has created a hundred mercies and sent down one of them by which the creation, men, Jinn and animals, show mercy to each other.
He left with Him ninety-nine mercies, so do you say that this man is more misguided or his camel) Ahmad and Abu Dawud collected this Hadith.
Imam Ahmad recorded that Salman narrated that the Prophet said,
«إِنَّ للهِ عَزَّ وَجَلَّ مِائَةَ رَحْمَةٍ فَمِنْهَا رَحْمَةٌ يَتَرَاحَمُ بِهَا الْخَلْقُ وَبِهَا تَعْطِفُ الْوُحُوشُ عَلَى أَوْلَادِهَا وَأَخَّرَ تِسْعَةً وَتِسْعِينَ إِلَى يَوْمِ الْقِيَامَة»
( Allah, the Exalted and Most Honored, has a hundred mercies.
With one of them, the creations show mercy to each other, and even the beasts show kindness to their offspring.
He has kept ninety-nine mercies with Him for the Day of Resurrection. ) Muslim recorded it.
Allah said next, فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ ( That (mercy ) I shall ordain for those who have Taqwa, ) meaning, I will ordain My mercy for them, as a favor and kindness from Me to them.
Allah said in a similar Ayah, كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ ( He has prescribed mercy for Himself ) 6:12 Allah's statement, لِّلَّذِينَ يَتَّقُونَ ( for those who have Taqwa ), means, `I will ordain My mercy for those who possess these qualities, and they are the Ummah of Muhammad ﷺ,' لِّلَّذِينَ يَتَّقُونَ ( for those who have Taqwa ), who avoid Shirk and major sins, وَيُؤْتُونَ الزَّكَـوةَ ( and give the Zakah ), purify themselves, according to one opinion.
It was also said that, `the Zakah', here pertains to wealth.
It is possible that both meanings are included here, for this Ayah was revealed in Makkah before Zakah in fixed shares was ordained, وَالَّذِينَ هُم بِـَايَـتِنَا يُؤْمِنُونَ ( and those who believe in Our Ayat. ), those who have faith in them.

(7:155) And out of his people Moses singled out seventy men for Our appointment.  *109Then, when violent shaking seized them, he addressed his Lord: 'Had You willed, O my Lord, You could have destroyed them and me long ago. Will You destroy us for what the fools amongst us did? That was nothing but a trial from You whereby You mislead whom You will and guide whom You will.  *110You alone are our guardian. Forgive us, then, and have mercy upon us. You are the best of those who forgive.

And Moses chose from his people seventy meaning

*109).
Moses was summoned for the second time to Mount Sinai along with seventy chiefs of the nation in order that they might seek pardon for their calf-worship and renew their covenant with God.
Reference to this event is not found in the Bible and Talmud.
They simply mention that Moses was summoned to receive new tablets as replacements for the ones he had thrown down and broken.
( Cf.
Exodus 34. )
*110).
When a people are put to the test it is an occasion of crucial importance for it helps to distinguish the righteous from the wicked.
Like a winnow, it separates out of the mass the useful from the useless.
Hence in his wisdom God subjects people to tests.
Those who successfully pass through them, owe their success to the support and guidance they receive from God.
As for those who are unsuccessful, their failure is the result of their not receiving that support and guidance.
This does not detract from the fact that men neither arbitrarily receive or are denied God's support and guidance.
Both extending and withholding support and guidance follow a rule which is based on wisdom and justice.
The fact, however, remains that man can succeed in the test to which he is put only if God supports and guides him.

 

Seventy Men from the Children of Israel go for the appointedMeeting Place that Allah designated, Allah later on destroys Them `Ali bin Abi Talhah reported that Ibn `Abbas commented; "Allah commanded Musa to choose seventy men.
So he chose them and proceeded with them in order that they supplicate to their Lord.
Their supplication included asking Allah, `O Allah! Give us what you have never given anyone before us and will never give anyone after us!' Allah disliked this supplication and they were seized with a violent earthquake, Musa said: رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ ( "O my Lord, if it had been Your will, You could have destroyed them and me before. )"' As-Suddi said, "Allah commanded Musa to come with thirty men from the Children of Israel, apologizing for worshipping the calf; and He gave them an appointed time and place. وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً ( And Musa chose out of his people seventy (of the best ) men.) He chose these men and went along with them so that they could apologize.
When they reached the appointed place, they said, لَن نُّؤْمِنَ لَكَ ( We shall never believe in you ), 2:55 `O Musa, حَتَّى نَرَى اللَّهَ جَهْرَةً ( until we see Allah plainly, ) for you spoke to Him,' they said, `therefore, show Him to us,' فَأَخَذَتْهُمُ الصَّـعِقَةُ ( but they were struck with a bolt of lightning ) 4:153 and they died.
Musa stood up crying, invoking Allah, `O Lord! What should I tell the Children of Israel, when I go back to them after You destroyed their best men' رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ ( "O my Lord, if it had been Your will, You could have destroyed them and me before" )."' Muhammad bin Ishaq said, "Musa chose seventy of the best men from the Children of Israel.
He said to them, `Go to the meeting with Allah and repent for what you committed.
Beg His forgiveness for those of your people whom you left behind.
Fast, purify yourselves and clean your clothes.' So, he went with them to Mount Tur in Sinai for the meeting place and time designated by his Lord.
He went there only with the leave and knowledge of Allah.
According to what has been mentioned to me, when the seventy did what he ordered them to do, and went with him to the meeting of Musa with his Lord, they said, `Request that we may also hear the words of our Lord.' So he replied, `I shall.' When Musa approached the mountain it became completely covered with columns of clouds, Musa approached it and entered in them.
He said to the people, `Approach.' But when Allah spoke to Musa, his cloak was surrounded by a brilliant light which no human could bear to look at, so below him a barrier was placed and the people approached.
When they entered the cloud they fell prostrate and they heard Him while he was speaking to Musa, commanding him and forbidding him, saying what to do and what not to do.
When He completed commanding him, and removed the cloud from Musa, he faced the people and they said, `O Musa! We will not believe in you unless we see Allah directly.' So the thunder shook them, their souls were captured and they all died.
Musa stood up invoking, begging and supplicating to his Lord, رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ ( "O my Lord, if it had been Your will, You could have destroyed them and me before." )' meaning, `They were foolish.
Would You destroy anyone who comes after me from the Children of Israel' Ibn `Abbas, Qatadah, Mujahid and Ibn Jarir At-Tabari said, "They were seized by the tremor or lightning, because they neither shunned nor forbade their people who worshipped the calf." This is supported by Musa's statement, أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ ( "would You destroy us for the deeds of the fools among us" ) He said next, إِنْ هِىَ إِلاَّ فِتْنَتُكَ ( "It is only Your Fitnah" ) affliction, test and trial, according to Ibn `Abbas, Sa`id bin Jubayr, Abu Al-`Aliyah, Ar-Rabi` bin Anas and several among the Salaf and latter scholars.
This is the only plausible meaning, in which Musa says, "The decision is Yours ( O Allah ), and the judgment, and whatever You will occurs.
You misguide whom You will, guide whom You will, and none can guide whom You misguide or misguide whom You guide.
There is none who can give what You deprive or avert what You give.
The sovereignty is all Yours, and Yours is the judgment, the creation and the decision." The Ayah, أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَـفِرِينَ ( "You are our protector, so forgive us and have mercy on us: for You are the best of those who forgive." ), pertains to ( Allah's ) covering the mistake and not punishing for the sin.
Whenever mercy is mentioned along with forgiveness such as in Musa's supplication to Allah, it includes the hope that Allah does not permit one to fall into that act again. وَأَنتَ خَيْرُ الْغَـفِرِينَ ( "for You are the best of those who forgive," ) for none except You can forgive the sin. وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ ( "And ordain for us good in this world, and in the Hereafter." ) The first part of Musa's supplication was to fend off what should be avoided, while this part is a request for what is sought.
The meaning of, وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ ( "And ordain for us good in this world, and in the Hereafter.
" ) is, `ordain for us and grant us all that is good in both lives.
We mentioned the meaning of `good' before in Surat Al-Baqarah. إِنَّا هُدْنَـآ إِلَيْكَ ( "We have Hudna unto You" ) `we repent, go back and return unto You,' according to the meaning of, `Hudna', given by Ibn `Abbas, Sa`id bin Jubayr, Mujahid, Abu Al-`Aliyah, Ad-Dahhak, Ibrahim At-Taymi, As-Suddi, Qatadah and several others. . قالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لَلَّذِينَ يَتَّقُونَ وَ يُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ ( He said: (As to ) My punishment I afflict therewith whom I will and My mercy embraces all things.
That ( mercy ) I shall ordain for those who have Taqwa, and give Zakah; and those who believe in Our Ayat.) 7:156 j Allah's Mercy is for Those Who have Taqwa and believe in Allah's Ayat and His Messenger Allah answers the statement, إِنْ هِىَ إِلاَّ فِتْنَتُكَ ( "It is only Your trial..." ) 7:155, by saying, عَذَابِى أُصِيبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ( (As to ) My punishment I afflict therewith whom I will and My mercy embraces all things.) Allah says here, `I do what I will, decide what I will and I have wisdom and justice in all matters.' Certainly, there is no deity worthy of worship except Allah.
Allah's statement, وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ( and My mercy embraces all things ) testifies to His encompassing mercy.
Allah said that the angels who carry His Throne and those around the Throne supplicate, رَبَّنَا وَسِعْتَ كُـلَّ شَىْءٍ رَّحْمَةً وَعِلْماً ( "Our Lord! You comprehend all things in mercy and knowledge." ) 40:7 Imam Ahmad recorded that Jundub bin `Abdullah Al-Bajali said, "A bedouin man came, he made his camel kneel and he tied it.
Then he prayed behind the Messenger of Allah ﷺ .
When the Messenger of Allah ﷺ finished the prayer, that man untied his camel mounted it and supplicated aloud, `O Allah! Grant Your mercy to me and to Muhammad, and do not give a share in it to anyone else.' The Messenger of Allah ﷺ commented ( to his Companions ), «أَتَقُولُونَ هَذَا أَضَلُّ أَمْ بَعِيرُهُ أَلَمْ تَسْمَعُوا مَا قَالَ؟» ( Do you think that this man is more misguided or his camel Did you not hear what this man has said ) They said, `Yes.' He said, «لَقَدْ حَظَّرْتَ رَحْمَةً وَاسِعَةً إِنَّ اللهَ عَزَّ وَجَلَّ خَلَقَ مِائَةَ رَحْمَةٍ فَأَنْزَلَ رَحْمَةً يَتَعَاطَفُ بِهَا الخَلْقُ جِنُّهَا وَإِنْسُهَا وَبَهَائِمُهَا وَأَخَّرَ عِنْدَهُ تِسْعًا وَتِسْعِينَ رَحْمَةً أَتَقُولُونَ هُوَ أَضَلُّ أَمْ بَعِيرُهُ؟» ( You (the bedouin man ) have restricted a vast mercy! Allah, the Exalted, the most Honored has created a hundred mercies and sent down one of them by which the creation, men, Jinn and animals, show mercy to each other.
He left with Him ninety-nine mercies, so do you say that this man is more misguided or his camel) Ahmad and Abu Dawud collected this Hadith.
Imam Ahmad recorded that Salman narrated that the Prophet said, «إِنَّ للهِ عَزَّ وَجَلَّ مِائَةَ رَحْمَةٍ فَمِنْهَا رَحْمَةٌ يَتَرَاحَمُ بِهَا الْخَلْقُ وَبِهَا تَعْطِفُ الْوُحُوشُ عَلَى أَوْلَادِهَا وَأَخَّرَ تِسْعَةً وَتِسْعِينَ إِلَى يَوْمِ الْقِيَامَة» ( Allah, the Exalted and Most Honored, has a hundred mercies.
With one of them, the creations show mercy to each other, and even the beasts show kindness to their offspring.
He has kept ninety-nine mercies with Him for the Day of Resurrection. ) Muslim recorded it.
Allah said next, فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ ( That (mercy ) I shall ordain for those who have Taqwa, ) meaning, I will ordain My mercy for them, as a favor and kindness from Me to them.
Allah said in a similar Ayah, كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ ( He has prescribed mercy for Himself ) 6:12 Allah's statement, لِّلَّذِينَ يَتَّقُونَ ( for those who have Taqwa ), means, `I will ordain My mercy for those who possess these qualities, and they are the Ummah of Muhammad ﷺ,' لِّلَّذِينَ يَتَّقُونَ ( for those who have Taqwa ), who avoid Shirk and major sins, وَيُؤْتُونَ الزَّكَـوةَ ( and give the Zakah ), purify themselves, according to one opinion.
It was also said that, `the Zakah', here pertains to wealth.
It is possible that both meanings are included here, for this Ayah was revealed in Makkah before Zakah in fixed shares was ordained, وَالَّذِينَ هُم بِـَايَـتِنَا يُؤْمِنُونَ ( and those who believe in Our Ayat. ), those who have faith in them.

( And Moses chose of his people seventy men for Our appointed tryst and, when the trembling came on them ) and killed them, ( he said: My Lord! If Thou hadst willed Thou hadst destroyed them long before ) before this day, ( and me with them ) when I killed the Copt. ( Wilt Thou destroy us for that which the ignorant among us did ) when they worshipped the calf-here Moses thought they were destroyed because of their worship of the calf? ( It is but Thy trial (of us )) Your affliction upon us. ( Thou sendest whom Thou wilt astray and guidest whom Thou wilt ) to avoid the sedition. ( Thou art our Protecting Friend ) You have better right to have mercy on us, ( therefore forgive us and have mercy on us ) and do not punish us, ( Thou, the Best of all who show forgiveness ) overlook sins.

And Musa (Moses) chose out of his people seventy (of the best) men for Our appointed time and place of meeting, and when they were seized with a violent earthquake, he said: "O my Lord, if it had been Your Will, You could have destroyed them and me before; would You destroy us for the deeds of the foolish ones among us? It is only Your Trial by which You lead astray whom You will, and keep guided whom You will. You are our Wali (Protector), so forgive us and have Mercy on us, for You are the Best of those who forgive.

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