Surah 7. Al-A'raf

And [he reminded them of this word of God]: "Lo, We saved you from Pharaoh's people who afflicted you with cruel suffering, slaying your sons in great numbers and sparing [only] your women - which was an awesome trial from your Sustainer."¹⁰³

  - Mohammad Asad

Cf. 2:49 . It appears that this passage is part of Moses' reminder to his people (Manar IX, 115 ff.); I have brought this out by interpolating "he reminded them of this word of God" between brackets.

and while Allah says, "Remember that We rescued you from people of Fir'on (Pharaoh), who subjected you to cruel torment, putting your sons to death and sparing your women and in that condition of slavery there was a great trial from your Rabb."

  - Muhammad Farooq-i-Azam Malik

And 'remember' when We rescued you from the people of Pharaoh, who afflicted you with dreadful torment- killing your sons and keeping your women. That was a severe test from your Lord.

  - Mustafa Khattab

And (remember) when We did deliver you from Pharaoh's folk who were afflicting you with dreadful torment, slaughtering your sons and sparing your women. That was a tremendous trial from your Lord.

  - Marmaduke Pickthall

And remember We rescued you from Pharaoh's people who afflicted you with the worst of penalties who slew your male children and saved alive your females: in that was a momentous trial from your Lord. ¹⁰⁹⁹

  - Abdullah Yusuf Ali

This is Allah's reminder to Israel through the mouth of Moses. There was a double trial: (1) while the bondage lasted, the people were to learn patience and constancy in the midst of affliction: (2) when they were rescued, they were to learn humility; justice, and righteous deeds of prosperity.

AND [then] We appointed for Moses thirty nights [on Mount Sinai]; and We added to them ten, whereby the term of forty nights set by his Sustainer was fulfilled.¹⁰⁴ And Moses said unto his brother Aaron: "Take thou my place among my people; and act righteously, and follow not the path of the spreaders of corruption."

  - Mohammad Asad

According to several of the Prophet's Companions, and particularly Ibn 'Abbas, the first thirty nights were to be spent by Moses in spiritual preparation, including fasting, whereupon the Law would be revealed to him in the remaining ten (Zamakhshari and Razi; see also Manar IX, 119 ff.). In Arabic usage, a period of time designated as "nights" comprises the days as well.

We summoned Musa to the mount of Tur for thirty nights and added ten more to complete the term of forty nights for communion with his Rabb. (Before leaving) Musa asked his brother Haroon (Aaron): "You will be in my place among my people, set a good example and do not follow the way of mischief-makers."

  - Muhammad Farooq-i-Azam Malik

We appointed for Moses thirty nights then added another ten- completing his Lord's term of forty nights. Moses commanded his brother Aaron, 'Take my place among my people, do what is right, and do not follow the way of the corruptors.'

  - Mustafa Khattab

And when We did appoint for Moses thirty nights (of solitude), and added to them ten, and he completed the whole time appointed by his Lord of forty nights; and Moses said unto his brother: Take my place among the people. Do right, and follow not the way of mischief makers.

  - Marmaduke Pickthall

We appointed for Moses thirty nights and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord forty nights. And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: do right and follow not the way of those who do mischief." ^{1100 1101}

  - Abdullah Yusuf Ali

The forty nights' exclusion of Moses on the Mount may be compared with the forty days fast of Jesus in the wilderness before he took up his ministry (Matt. iv, 2). In each case the Prophets lived alone apart from their people, before they came into the full blaze of the events of their Ministry.

When for any reason the man of God is absent from his people, his duty of leadership (khilafat) should be taken up by his brother,-not necessarily a blood-brother, but one of his society or brotherhood. The deputy should discharge it in all humility, remembering three things: (1) that he is only a deputy, and bound to follow the directions of his Principal, (2) that right and justice are of the essence of power, and (3) that mischief gets its best chance to raise its head in the absence of the Principal, and that the deputy should always guard against the traps laid for him in the Principal's absence.

And when Moses came [to Mount Sinai] at the time set by Us, and his Sustainer spoke unto him, he said: "O my Sustainer! Show [Thyself] unto me, so that I might behold Thee!" Said [God]: "Never canst thou see Me. However, behold this mountain: if it remains firm in its place, then - only then - wilt thou see Me."¹⁰⁵ And as soon as his Sustainer revealed His glory to the mountain, He caused it to crumble to dust; and Moses fell down in a swoon. And when he came to himself, he said: "Limitless art Thou in Thy glory! Unto Thee do I turn in repentance; and I shall [always] be the first to believe in Thee!"¹⁰⁶

  - Mohammad Asad

Lit., "then, in time (sawfa) wilt thou see Me". As these words express the impossibility of man's seeing God - which is clearly implied in the Arabic construction - a literal rendering would not do justice to it.

Since Moses was already a believer, his words do not merely allude to belief in God's existence but, rather, belief in the impossibility of man's seeing God (Ibn Kathir, on the authority of Ibn 'Abbas).

When Musa came to Our appointed place and his Rabb spoke to him, he asked: "O my Rabb! Give me power of sight to see You." He answered: "You cannot see Me. Look at the mountain; if it remains firm in its place then soon you might be able to see Me". When his Rabb manifested His glory on the mountain, it turned into small pieces of fine dust and Musa fell down unconscious. When Musa recovered he said: "Glory be to You! Accept my repentance and I am the first of the believers."

  - Muhammad Farooq-i-Azam Malik

When Moses came at the appointed time and his Lord spoke to him, he asked, 'My Lord! Reveal Yourself to me so I may see You.' Allah answered, 'You cannot see Me! But look at the mountain. If it remains firm in its place, only then will you see Me.' When his Lord appeared to the mountain, He levelled it to dust and Moses collapsed unconscious. When he recovered, he cried, 'Glory be to You! I turn to You in repentance and I am the first of the believers.'

  - Mustafa Khattab

And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.

  - Marmaduke Pickthall

When Moses came to the place appointed by Us and his Lord addressed him He said: "O my Lord! show (Thyself) to me that I may look upon thee." Allah said: "by no means canst thou see Me (direct); but look upon the mount; if it abide in its place then shalt thou see Me." When his Lord manifested his glory on the mount He made it as dust and Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to thee I turn in repentance and I am the first to believe." (Allah) said: "O Moses! I have chosen thee above (other) men by the mission I (have given thee) and the words I (have spoken to thee): take then the (revelation) which I give thee and be of those who give thanks." ^{1102 1103 1104}

  - Abdullah Yusuf Ali

Even the best of us may be betrayed into overweening confidence of spiritual ambition not yet justified by the stage we have reached. Moses had already seen part of the glory of Allah in his Radiant White Hand, that shone with the glory of Divine light (vii. 108, n. 1076). But he was still in the flesh, and the mission to his people was to begin after the Covenant of Sinai.

But Allah-the Cherisher of all His creatures-treats even our improper requests with mercy, compassion, and understanding. Even the reflected glory of Allah is too great for the grosser substance of matter. The peak on which it shone became as powder before the ineffable glory, and Moses could only live by being taken out of his bodily senses. When he recovered from his swoon, he saw the true position, and the distance between our grosser bodily senses and the true splendour of Allah's glory. He at once turned in penitence to Allah, and confessed his faith.

"First to believe." Cf. the expression "first of those who bow to Allah in Islam" in vi. 14 and vi. 163. "First" means here not the first in time, but most zealous in faith. It has the intensive and not the comparative meaning.

Said [God]: "O Moses! Behold, I have raised thee above all people by virtue of the messages which I have entrusted to thee,¹⁰⁷ and by virtue of My speaking [unto thee]: hold fast, therefore, unto what I have vouchsafed thee, and be among the grateful!"

  - Mohammad Asad

Lit., "by virtue of My messages".

Allah said: "O Musa! I have chosen you from among mankind to deliver My message and to have conversation with Me: so take what I give you and be thankful."

  - Muhammad Farooq-i-Azam Malik

Allah said, 'O Moses! I have 'already' elevated you above all others by My messages and speech.¹ So hold firmly to what I have given you and be grateful.'

  - Mustafa Khattab

 Allah reminds Moses that even though his request to see Allah was denied, he has already been favoured by Allah over the people of his time through prophethood and direct communication with the Almighty.

He said : O Moses ! I have preferred thee above mankind by My messages and by My speaking (unto thee). So hold that which I have given thee, and be among the thankful.

  - Marmaduke Pickthall

(Allah) said: "O Moses! I have chosen thee Above (other) men By the mission I (have Given thee) and the words I (have spoken to thee): Take then the (revelation) Which I give thee And be of those Who give thanks." ^{1105 1106}

  - Abdullah Yusuf Ali

"Above (other) men": i.e. among his contemporaries. He had a high mission, and he had the honour of speaking to Allah.

Allah's revelation is for the benefit of His creatures, who should receive it with reverence and gratitude. While Moses was having these great spiritual experiences on the Mount, his people below were ungrateful enough to forget Allah and make a golden calf for worship (vii. 147).

And We ordained for him in the tablets [of the Law] all manner of admonition, clearly spelling out everything.¹⁰⁸ And [We said:] "Hold fast unto them with [all thy] strength, and bid thy people to hold fast to their most goodly rules." I will show you the way the iniquitous shall go.¹⁰⁹

  - Mohammad Asad

See surah {6}, note [156].

Lit., "I will show you the abode of the iniquitous". The rendering adopted by me corresponds to the interpretations given by Tabari (on the authority of Mujahid and Al-Hasan al-Basri) and by Ibn Kathir; regarding the meaning of dar ("abode") in this context, see surah {6}, note [118]. Some of the commentators are of the opinion that the above sentence concludes God's admonition to Moses, but the plural form of address in "I will show you" makes it more probable that it is the beginning of a parenthetic passage connected, no doubt, with the preceding one, but having a general import not confined to Moses.

We inscribed for him upon tablets all kind of instructions and details of every thing, concerning all branches of life, and said: "Observe these with firmness and enjoin your people to follow them according to the best of their abilities. Soon I shall show you the homes of the transgressors.

  - Muhammad Farooq-i-Azam Malik

We wrote for him on the Tablets 'the fundamentals' of everything; commandments and explanations of all things. 'We commanded,' 'Hold to this firmly and ask your people to take the best of it.¹ I will soon show 'all of' you the home of the rebellious.²

  - Mustafa Khattab

 To follow the commandments that generate more rewards than others, to put grace before justice, etc.

 This could either mean the ruins of destroyed nations or the Hellfire which is the home of the wicked.

And We wrote for him, upon the tablets, the lesson to be drawn from all things and the explanation of all things, then (bade him): Hold it fast; and command thy people (saying): Take the better (course made clear) therein. I shall show thee the abode of evil-livers.

  - Marmaduke Pickthall

And We ordained laws for him in the tablets in all matters both commanding and explaining all things (and said): "take and hold these with firmness and enjoin thy people to hold fast by the best in the precepts: soon shall I show you the homes of the wicked (how they lie desolate)." ^{1107 1108 1109}

  - Abdullah Yusuf Ali

The Tablets of the Law contained the essential Truth, from which were derived the positive injunctions and prohibitions, explanations and interpretations, which it was the function of the prophetic office to hold up for the people to follow. The precepts would contain, as the Shari'at does, matters absolutely prohibited, matters not prohibited but disapproved, matters about which there was no prohibition or injunction, but in which conduct was to be regulated by circumstances; matters of positive and universal duty, matters recommended for those whose zeal was sufficient to enable them to work on higher than minimum standards. No soul is burdened beyond its capacity; but we are asked to seek the best and highest possible for us in conduct.

Notice the transition from the "We" of authority and honour and impersonal dignity, to the "I" of personal concern in specially guiding the righteous.

Literally, the homes of the wicked, both individuals and nations, lie desolate, as in the case of the ancient Egyptians, the 'Ad, and the Thamud.

From My messages shall I cause to turn away all those who, without any right, behave haughtily on earth: for, though they may see every sign [of the truth], they do not believe in it, and though they may see the path of rectitude, they do not choose to, follow it - whereas, if they see a path of error, they take it for their own: this, because they have given the lie to Our messages, and have remained heedless of them.¹¹⁰

  - Mohammad Asad

As so often in the Qur'an, God's "causing" the sinners to sin is shown to be a consequence of their own behaviour and the result of their free choice. By "those who, without any right, behave haughtily on earth" are obviously meant people who think that their own judgment as to what constitutes right and wrong is the only valid one, and who therefore refuse to submit their personal concerns to the criterion of absolute (i.e., revealed) moral standards; cf. {96:6-7} - "man becomes grossly overweening whenever he believes himself to be self-sufficient".

I will turn away from My signs the eyes of those who are unjustly arrogant in the land, so that even if they see each and every sign they will not believe in it. If they see the Right Way before them they will not follow it; but if they see a crooked way they will follow it; this is because they denied Our revelations and were heedless of them.

  - Muhammad Farooq-i-Azam Malik

I will turn away from My signs those who act unjustly with arrogance in the land. And even if they were to see every sign, they still would not believe in them. If they see the Right Path, they will not take it. But if they see a crooked path, they will follow it. This is because they denied Our signs and were heedless of them.

  - Mustafa Khattab

I shall turn away from My revelations those who magnify themselves wrongfully in the earth, and if they see each token believe it not, and if they see the way of righteousness choose it not for (their) way, and if they see the way of error choose it for (their) way. That is because they deny Our revelations and are used to disregard them.

  - Marmaduke Pickthall

Those who behave arrogantly on the earth in defiance of right them will I turn away from My signs they will not believe in them; and if they see the way of right conduct they will not adopt it as the way; but if they see the way of error that is the way they will adopt; for they rejected Our signs and failed to take warning from them. ^{1110 1111}

  - Abdullah Yusuf Ali

The argument may be simplified thus in paraphrase. The right is established on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed for each portion of Creation. But man, because of the gift of Will, sometimes upsets this balance. The root-cause is his arrogance, as it was in the case of Iblis. Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, Allah will withdraw His grace, for sin hardens the heart and makes it impervious to the truth. Want of faith produces a kind of blindness to spiritual facts, a kind of deafness to the warnings of a Day of Account. If we had contumaciously rejected faith, can we hope for anything but justice,-the just punishment of our sins.

Rejected Our Signs: again a return to the Plural of impersonal Dignity and Authority, from the singular of personal concern in granting grace and guidance to the Righteous.

Hence, all who give the lie to Our messages, and [thus] to the truth¹¹¹ of the life to come - in vain shall be all their doings: [for] are they to be rewarded for aught but what they were wont to do?¹¹²

  - Mohammad Asad

Lit., "to the meeting (liqa')" - in the sense of its being a pre-ordained fact.

This is the end of the parenthetic passage beginning with the words, "I will show you the way the iniquitous shall go".

Those who deny Our signs and the meeting of the Hereafter, their deeds are null. Should they be rewarded except for what they have done?"

  - Muhammad Farooq-i-Azam Malik

The deeds of those who deny Our signs and the meeting 'with Allah' in the Hereafter will be in vain. Will they be rewarded except for what they have done?'

  - Mustafa Khattab

Those who deny Our revelations and the meeting of the Hereafter, their works are fruitless. Are they requited aught save what they used to do?

  - Marmaduke Pickthall

Those who reject Our signs and the meeting in the hereafter vain are their deeds: can they expect to be rewarded except as they have wrought?

  - Abdullah Yusuf Ali

AND IN his absence the people of Moses took to worshipping the effigy of a calf [made] of their ornaments, which gave forth a lowing sound.¹¹³ Did they not see that it could neither speak unto them nor guide them in any way? [And yet] they took to worshipping it, for they were evildoers:

  - Mohammad Asad

The golden calf of the Israelites was obviously a result of centuries-old Egyptian influences. The Egyptians worshipped at Memphis the sacred bull, Apis, which they believed to be an incarnation of the god Ptah. A new Apis was supposed always to be born at the moment when the old one died, while the soul of the latter was believed to pass into Osiris in the Realm of the Dead, to be henceforth worshipped as Osiris-Apis (the "Serapis" of the Greco-Egyptian period). The "lowing sound" (khuwar) which the golden calf emitted was probably produced by wind effects, as was the case with some of the hollow Egyptian temple effigies.

In his absence the nation of Musa (Moses) made an image of a calf for worship from their jewelry which produced a mooing sound. Did they not see that it could neither speak to them nor give them the guidance? Yet they took it for worship and became wrongdoers.

  - Muhammad Farooq-i-Azam Malik

In the absence of Moses, his people made from their 'golden' jewellery an idol of a calf that made a lowing sound. Did they not see that it could neither speak to them nor guide them to the 'Right' Path? Still they took it as a god and were wrongdoers.

  - Mustafa Khattab

And the folk of Moses, after (he had left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound. Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong-doers.

  - Marmaduke Pickthall

The people of Moses made in his absence out of their ornaments the image of a calf (for worship): it seemed to low: did they not see that it could neither speak to them nor show them the way? They took it for worship and they did wrong. ^{1112 1113 1114}

  - Abdullah Yusuf Ali

The making of the golden calf and its worship by the Israelites during the absence of Moses on the Mount were referred to in ii. 51, and some further details are given in xx. 95-97. Notice how in each case only those points are referred to which are necessary to the argument in hand. A narrator whose object is mere narration, tells the story in all its details, and is done with it. A consummate artist, whose object is to enforce lessons, brings out each point in its proper place. Master of all details, he does not ramble, but with supreme literary skill, just adds the touch that is necessary in each place to complete the spiritual picture. His object is not a story but a lesson. Here notice the contrast between the intense spiritual communion of Moses on the Mount and the simultaneous corruption of his people in his absence. We can understand his righteous indignation and bitter grief (vii. 150). The people had melted all their gold ornaments, and made the image of a calf like the bull of Osiris in the city of Memphis in the wicked Egypt that they had turned their backs upon.

Image of a Calf. Jasad is literally a body, especially the body of a man according to Khalil quoted by Ragib. In xxi. 8, it is used obviously for the human body, as also in xxxviii. 34; but in the latter case, the idea of an image, without any real life or soul, is also suggested. In the present passage I understand many suggestions: (1) that it was a mere image, without life, (2) as such, it could not low, therefore the appearance of lowing, mentioned immediately afterwards, was a fraud: (3) unlike its prototype, the bull of Osiris, it had not even the symbolism of Osiris behind it; the Osiris myth, in the living religion of Egypt, had at least some ethical principles behind it.

The lowing of the golden calf was obviously a deception practised by the promoters of the cult. Lytton in his "Last Days of Pompeii" exposes the deception practised by the priests of Isis. Men hidden behind images imposed on the credulity of the commonalty.

although [later,] when they would smite their hands in remorse,¹¹⁴ having perceived that they had gone astray, they would say, "Indeed, unless our Sustainer have mercy on us and grant us forgiveness, we shall most certainly be among the lost!"¹¹⁵

  - Mohammad Asad

Lit., "when it was made to fall upon their hands" - an idiomatic phrase denoting intense remorse, probably derived from the striking ("falling") of hand upon hand as an expression of grief or regret.

The whole of verse {149} is a parenthetic clause (jumlah mu'taridah) referring to a later time - for the repentance of the Israelites came after Moses' return from Mount Sinai, of which the next verse speaks.

When they felt ashamed about what they had done and realized that they had gone astray, they said: "If our Rabb does not have mercy on us and pardon us, we shall become losers."

  - Muhammad Farooq-i-Azam Malik

Later, when they were filled with remorse and realized they had gone astray, they cried, 'If our Lord does not have mercy on us and forgive us, we will certainly be losers.'

  - Mustafa Khattab

And when they feared the consequences thereof and saw that they had gone astray, they said: Unless our Lord have mercy on us and forgive us, we verily are of the lost.

  - Marmaduke Pickthall

When they repented and saw that they had erred they said: "If our Lord have not mercy upon us and forgive us we shall indeed be of those who perish."

  - Abdullah Yusuf Ali

And when Moses returned to his people, full of wrath and sorrow, he exclaimed: "Vile is the course which you have followed in my absence! Have you forsaken¹¹⁶ your Sustainer's commandment?" And he threw down the tablets [of the Law], and seized his brother's head, dragging him towards himself. Cried Aaron: "O my mother's son! Behold, the people brought me low¹¹⁷ and almost slew me: so let not mine enemies rejoice at my affliction, and count me not among the evildoing folk!"

  - Mohammad Asad

Lit., "outrun". The expression "one has outrun a matter" is synonymous with "he has forsaken it" or "left it undone" (Zamakhshari).

Lit., "made me [or "deemed me"] utterly weak". Contrary to the Biblical account (Exodus xxxii, 1-5), the Qur'an does not accuse Aaron of having actually participated in making or worshipping the golden calf; his guilt consisted in having remained passive in the face of his people's idolatry for fear of causing a split among them cf. {20:92-94}.

When Musa came back to his people, he was extremely angry and sorrowful, and he said: "What an evil thing you have done in my place in my absence! Have you tried to hasten the retribution of your Rabb?" He put down the Holy Tablets and seized his brother by the hair of his head and dragged him closer. Haroon (Aaron) cried: "O son of my mother! The people overpowered me and almost killed me; do not make my enemies happy over me and do not count me among the wrongdoers."

  - Muhammad Farooq-i-Azam Malik

Upon Moses' return to his people, 'totally' furious and sorrowful, he said, 'What an evil thing you committed in my absence! Did you want to hasten your Lord's torment?' Then he threw down the Tablets and grabbed his brother by the hair, dragging him closer. Aaron pleaded, 'O son of my mother! The people overpowered me and were about to kill me. So do not 'humiliate me and' make my enemies rejoice, nor count me among the wrongdoing people.'

  - Mustafa Khattab

And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. He said: Son of my mother! Lo! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place me not among the evil doers!

  - Marmaduke Pickthall

When Moses came back to his people angry and grieved he said: "evil it is that ye have done in my place in my absence: did ye make haste to bring on the judgment of your Lord?" He put down the tablets seized his brother by (the hair of) his head and dragged him to him. Aaron said: "son of my mother! the people did indeed reckon me as naught and went near to slaying me! make not the enemies rejoice over my misfortune nor count thou me amongst the people of sin." ^{1115 1116 1117 1118}

  - Abdullah Yusuf Ali

Did ye inake haste...? 'In your impatience, could you not wait for me? Your lapse into idolatry has only hastened Allah's wrath. If you had only waited, I was bringing to you in the Tablets the most excellent teaching in the commands of Allah.' There is subtle irony in the speech of Moses. There is also a play upon words: 'ijl = calf: and 'ajila = to make haste: no translation can bring out these niceties.

Put down the Tablets: we are not told that the Tablets were broken: in fact vii. 154 (below) shows that they were whole. They contained Allah's Message. There is a touch of disrespect (if not blasphemy) in supposing that Allah's Messenger broke the Tablets in his incontinent rage, as is stated in the Old Testament: "Moses's anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the Mount." (Exod. xxxii. 10). On this point and also on the point that Aaron (in the Old Testament story) ordered the gold to be brought, made a molten calf, fashioned it with a graving tool, and built an altar before the calf (Exd. xxxii. 2-5), our version differs from that of the Old Testament. We cannot believe that Aaron, who was appointed by Allah to assist Moses as Allah's Messenger, could descend so low as to seduce the people into idolatry, whatever his human weaknesses might he.

Moses was but human. Remembering the charge he had given to Aaron (vii. 142) he had a just grievance at the turn events had taken. But he did not wreak his vengeance on the Tablets of Allah's law by breaking them. He laid hands on his brother, and his brother at once explained.

Aaron's speech is full of tenderness and regret. He addresses Moses as "son of my mother."-an affectionate term. He explains how the turbulent people nearly killed him for resisting them. And he states in the clearest terms that the idolatry neither originated with him nor had his consent. In xx. 85, we are told that a fellow described as the Samiri had led them astray. We shall discuss this when we come to that passage.

Said [Moses]: "O my Sustainer! Grant Thou forgiveness unto me¹¹⁸ and my brother, and admit us unto Thy grace: for Thou art the most merciful of the merciful!"

  - Mohammad Asad

Sc., "for my anger and my harshness" (Razi).

At this Musa said: "O Rabb! Forgive me and my brother! And admit us to Your mercy, for You are the Most Merciful of all."

  - Muhammad Farooq-i-Azam Malik

Moses prayed, 'My Lord! Forgive me and my brother! And admit us into Your mercy. You are the Most Merciful of the merciful.'

  - Mustafa Khattab

He said: My Lord! Have mercy on me and on my brother; bring us into Thy mercy, Thou the Most Merciful of all who show mercy.

  - Marmaduke Pickthall

Moses prayed: "O my Lord! forgive me and my brother! admit us to Thy mercy! for Thou art the Most Merciful of those who sow mercy!" ¹¹¹⁹

  - Abdullah Yusuf Ali

As Moses was convinced that his brother was guiltless, his wrath was turned to gentleness. He prayed for forgiveness-for himself and his brother: for himself because of his wrath and for his brother because he had been unable to suppress idolatry among his people. And like a true leader that he is, he identifies himself with his lieutenant for all that has happened. Even more, he identifies himself with his whole people in his prayer in verse 155 below. Herein, again, is a type of what the Holy Prophet Muhammad did for his people.

[And to Aaron he said:] "Verily, as for those who have taken to worshipping the [golden] calf - their Sustainer's condemnation will overtake them, and ignominy [will be their lot] in the life of this world!" For thus do We requite all who invent [such] falsehood.¹¹⁹

  - Mohammad Asad

Throughout the Qur'an, this expression is used to describe (a) the attribution of divine qualities to any concrete or imaginary object or person, and (b) the making of false statements about God, His attributes, or the contents of His messages. In the above context it refers to any false imagery which deflects man from the worship of the One God.

Those who worshipped the calf have indeed incurred the wrath of their Rabb and disgrace in this life; thus do We recompense those who invent falsehoods.

  - Muhammad Farooq-i-Azam Malik

Those who worshipped the calf will certainly be afflicted with Allah's wrath as well as disgrace in the life of this world. This is how We reward those who invent falsehood.

  - Mustafa Khattab

Lo! those who chose the calf (for worship), terror from their Lord and humiliation will come upon them in the life of the world. Thus do We requite those who invent a lie.

  - Marmaduke Pickthall

Those who took the calf (for worship) will indeed be overwhelmed with wrath from their Lord and with shame in this life: thus do We recompense those who invent (falsehoods). ¹¹²⁰

  - Abdullah Yusuf Ali

The consequences were twofold: (1) spiritual, in that Allah's grace is withdrawn, and (2) even in the present life of this world, in that godly men also shun the sinner's company, and he is isolated.

But as for those who do bad deeds and afterwards repent and [truly] believe - verily, after such repentance¹²⁰ thy Sustainer is indeed much-forgiving, a dispenser of grace!

  - Mohammad Asad

Lit., "after it".

As for those who do evil deeds, then repent and become true believers thereafter, your Rabb is most surely the Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

But those who commit evil, then repent and become 'true' believers, your Lord will certainly be All-Forgiving, Most-Merciful.

  - Mustafa Khattab

But those who do ill deeds and afterward repent and believe--lo! for them, afterward, Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

But those who do wrong but repent thereafter and (truly) believe verily Thy Lord is thereafter Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

And when Moses' wrath was stilled, he took up the tablets, in the writing whereof there was guidance and grace for all who stood in awe of their Sustainer.¹²¹

  - Mohammad Asad

According to the Bible (Exodus xxxii, 19), Moses broke the tablets when he threw them down in anger; the Qur'anic narrative, however, shows them as having remained intact.

When Musa's anger calmed down he took up the Holy Tablets in whose writing there was guidance and mercy for those that fear their Rabb.

  - Muhammad Farooq-i-Azam Malik

When Moses' anger subsided, he took up the Tablets whose text contained guidance and mercy for those who stand in awe of their Lord.

  - Mustafa Khattab

Then, when the anger of Moses abated, he took up the tablets, and in their inscription there was guidance and mercy for all those who fear their Lord.

  - Marmaduke Pickthall

When the anger of Moses was appeased he took up the tablets: in the writing thereon was guidance and mercy for such as fear their Lord.

  - Abdullah Yusuf Ali

And Moses chose out of his people seventy men to come [and pray for forgiveness] at a time set by Us. Then, when violent trembling seized them,¹²² he prayed: "O my Sustainer! Hadst Thou so willed, Thou wouldst have destroyed them ere this, and me [with them]. Wilt Thou destroy us for what the weak-minded among us have done? [All] this is but a trial from Thee, whereby Thou allowest to go astray whom Thou willest, and guidest aright whom Thou willest. Thou art near unto us: grant us, then, forgiveness and have mercy on us - for Thou art the best of all forgivers!

  - Mohammad Asad

Most of the commentators take rajfah to mean here "earthquake", as it evidently does in other places in the Qur'an (e.g., in verses {78} and {91} of this surah). However, it should be remembered that this noun denotes any "violent commotion" or "trembling", from whatever cause; and since there is no reason to suppose that in this context an earthquake is meant, we may assume that the violent trembling which seized the seventy elders was caused by their intense regret and fear of God's punishment.

Musa chose seventy men from his nation to accompany him to Our place of meeting. On their way when they were seized by a violent earthquake, he prayed: "O my Rabb! Had it been Your will, You could have destroyed them long ago, and myself too. Would You destroy us for the offence committed by some fools among us? That trail was ordained by You, to confound whom You willed and to guide whom You pleased. You are our Guardian, therefore, forgive us and have mercy on us; for You are the best of all forgivers!

  - Muhammad Farooq-i-Azam Malik

Moses chose seventy men from among his people for Our appointment and, when they were seized by an earthquake,¹ he cried, 'My Lord! Had You willed, You could have destroyed them long ago, and me as well. Will You destroy us for what the foolish among us have done? This is only a test from You- by which You allow whoever you will to stray and guide whoever You will. You are our Guardian. So forgive us and have mercy on us. You are the best forgiver.

  - Mustafa Khattab

 For asking Moses to make Allah visible to them.

And Moses chose of his people seventy men for Our appointed tryst and, when the trembling came on them, he said: My Lord! If thou hadst willed Thou hadst destroyed them long before, and me with them. Wilt thou destroy us for that which the ignorant among us did? It is but Thy trial (of us). Thou sendest whom Thou wilt astray and guidest whom Thou wilt. Thou art our Protecting Friend, therefore forgive us and have mercy on us, Thou, the Best of all who show forgiveness.

  - Marmaduke Pickthall

And Moses chose seventy of his people for Our place of meeting: when they were seized with violent quaking he prayed: "O my Lord! if it had been Thy will Thou couldst have destroyed long before both them and me: wouldst Thou destroy us for the deeds of the foolish one among us? This is no more than Thy trial: by it Thou causest whom Thou wilt to stray and Thou leadest whom Thou wilt into the right path. Thou art our protector: so forgive us and give us Thy mercy; for Thou art the best of those who forgive. ^{1121 1122 1123 1124}

  - Abdullah Yusuf Ali

Seventy of the elders were taken up to the Mount, but left at some distance from the place where Allah spoke to Moses. They were to be silent witnesses, but their faith was not yet complete, and they dared to say to Moses: "We shall never believe in thee until we see Allah in public" (ii.55). They were dazed with thunder and lightning, and might have been destroyed but for Allah's mercy on the intercession of Moses.

Rajfat: violent quaking, earthquake, I take it to refer to the same event as is described by the word Sa'iqat in ii. 55, the thunder and lightning that shook the mountainside.

Moses was guiltless, but he identifies himself with his whole people, and intercedes with Allah on their behalf. He recognises that it was a trial, in which some of his people failed to stand the test. Such failure was worthy of punishment. But he pleads for mercy for such as erred from weakness and not from contumacy, and were truly repentant, although all who erred were in their several degrees worthy of punishment.

Cf. ii. 26.

And ordain Thou for us what is good in this world as well as in the life to come: behold, unto Thee have we turned in repentance!" [God] answered: "With My chastisement do I afflict whom I will - but My grace overspreads everything:¹²³ and so I shall confer it on those who are conscious of Me and spend in charity, and who believe in Our messages -

  - Mohammad Asad

Cf. 6:12 (and the corresponding note [10]), as well as 6:54 .

O Allah ordain for us what is good in this life and in the Hereafter, surely we have turned to You." He replied: "I will inflict My punishment upon whom I please; yet My mercy encompasses everything. I will ordain special mercy for those who do righteous deeds, pay Zakah and believe in Our revelations."

  - Muhammad Farooq-i-Azam Malik

Ordain for us what is good in this life and the next. Indeed, we have turned to You 'in repentance'.' Allah replied, 'I will inflict My torment on whoever I will. But My mercy encompasses everything. I will ordain mercy for those who shun evil, pay alms-tax, and believe in Our revelations.

  - Mustafa Khattab

And ordain for us in, this world that which is good, and in the Hereafter (that which is good), Lo! We have turned unto Thee. He said: I smite with My punishment whom I will, and My mercy embraceth all things, therefore I shall ordain It for those who ward off (evil) and pay the poor due, and those who believe Our revelations;

  - Marmaduke Pickthall

"And ordain for us that which is good in this life and in the hereafter: for we have turned unto Thee." He said: "with My punishment I visit whom I will; but My mercy extendeth to all things. That (Mercy) I shall ordain for those who do right and practice regular charity and those who believe in Our signs; ^{1125 1126}

  - Abdullah Yusuf Ali

Allah's mercy is in and for all things. All nature subserves a common purpose, which is for the good of all His creatures. Our faculties and our understandings are all instances of His grace and mercy. Each unit or factor among his creatures benefits from the others and receives them as Allah's mercy to itself: and in its turn, each contributes to the benefit of the others and is thus an instance of Allah's mercy to them. His mercy is universal and all-pervasive; while His justice and punishment are reserved for those who swerve from His plan and (to use a mediaeval juridicial formula) go out of His Peace.

The personal grace and mercy-and their opposite-are referred to the singular pronoun "I" while the impersonal Law, by which Allah's Signs operate in His universe, is referred to the plural pronoun of authority and dignity, "We".

those who shall follow the [last] Apostle, the unlettered Prophet whom they shall find described in the Torah that is with them, and [later on] in the Gospel:¹²⁴ [the Prophet] who will enjoin upon them the doing of what is right and forbid them the doing of what is wrong, and make lawful to them the good things of life and forbid them the bad things, and lift from them their burdens and the shackles that were upon them [aforetime].¹²⁵ Those, therefore, who shall believe in him, and honour him, and succour him, and follow the light that has been bestowed from on high through him - it is they that shall attain to a happy state."

  - Mohammad Asad

The interpolation of the words "later on" before the reference to the Gospel is necessitated by the fact that the whole of this passage is addressed to Moses and the children of Israel, that is, long before the Gospel (in the Qur'anic sense of this term - cf. surah {3}, note [4]) was revealed to Jesus. The stories of some of the earlier prophets given in this surah - beginning with the story of Noah and ending with that of Moses and the children of Israel - constitute a kind of introduction to this command to follow the "unlettered Prophet", Muhammad. The stress on his having been "unlettered" (ummi), i.e., unable to read and write, serves to bring out the fact that all his knowledge of the earlier prophets and of the messages transmitted by them was due to divine inspiration alone, and not to a familiarity with the Bible as such. For the Old Testament predictions of the advent of the Prophet Muhammad (especially in Deuteronomy xviii, 15 and 18), see surah {2}, note [33]; for the New Testament prophecies to the same effect, see 61:6 and the corresponding note [6].

A reference to the many severe rituals and obligations laid down in Mosaic Law, as well as to the tendency towards asceticism evident in the teachings of the Gospels. Thus the Qur'an implies that those "burdens and shackles", intended as means of spiritual discipline for particular communities and particular stages of man's development, will become unnecessary as soon as God's message to man shall have achieved its final, universal character in the teachings of the Last Prophet, Muhammad.

Now, special mercy is assigned to those who follow the Rasool, the unlettered Prophet (Muhammad) - whom they shall find described in the Taurat (Torah) and the Injeel (Gospel). Who enjoins them what is good and forbids what is evil; makes pure things Halal (lawful) for them and impure things Haram (unlawful); relieves them from their heavy burdens and from the yokes that were around their necks. Therefore, those who believe in him, honor him, help him, and follow the Light which is sent down with him will be the ones who will be successful in this life and the hereafter".

  - Muhammad Farooq-i-Azam Malik

''They are' the ones who follow the Messenger, the unlettered Prophet, whose description they find in their Torah and the Gospel.¹ He commands them to do good and forbids them from evil, permits for them what is lawful and forbids to them what is impure, and relieves them from their burdens and the shackles that bound them. 'Only' those who believe in him, honour and support him, and follow the light sent down to him will be successful.'

  - Mustafa Khattab

 Some Muslim scholars cite Deuteronomy 18:15-18 and 33:2, Isaiah 42, and John 14:16 as examples of the description of Prophet Muḥammad in the Bible. However, Bible scholars interpret these verses differently. The name of Prophet Muḥammad (ﷺ) appears several times in the Gospel of Barnabas, which is deemed apocryphal by Christian authorities.

Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honor him and help him, and follow the light which is sent down with him: they are the successful.

  - Marmaduke Pickthall

"Those who follow the apostle the unlettered prophet whom they find mentioned in their own (Scriptures); in the law and the Gospel; for he commands them what is just and forbids them what is evil: he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him honor him help him and follow the light which is sent down with him it is they who will prosper." ^{1127 1128 1129 1130}

  - Abdullah Yusuf Ali

In this verse is a prefiguring, to Moses, of the Arabian Messenger, the last and greatest of the messengers of Allah. Prophecies about him will be found in the Taurat and the Injil. In the reflex of the Taurat as now accepted by the Jews, Moses says: "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me" (Deut. xviii. 15): the only Prophet who brought a Shari'at like that of Moses was Muhammad Al- Mustafa, and he came of the house of Ismail the brother of Isaac the father of Israel. In the reflex of the Gospel as now accepted by the Christians, Christ promised another Comforter (John xiv. 16): the Greek word Paraclete which the Christians interpret as referring to the Holy Spirit is by our Doctors taken to be Periclyte, which would be the Greek form of Ahmad. See Q. lxi. 6.

Aglal: plural of gullun, a yoke, an iron collar. In the formalism and exclusiveness of the Jews there were many restrictions which were removed by Islam, a religion of freedom in the faith of Allah, of universality in the variety of races, languages, manners and customs.

Light which is sent down with him: the words are "with him", not "to him", emphasizing the fact that the Light which he brought illumines every one who has the privilege of joining his great and universal Fellowship.

Falah = prosperity in its general sense as well as in its spiritual sense. In the general sense it means that right conduct is the only door to happiness and well-being. In the spiritual sense it means that Faith and its fruits (right conduct) are the only gates to salvation.

Say [O Muhammad]: "O mankind! Verily, I am an apostle of God to all of you,¹²⁶ [sent by Him] unto whom the dominion over the heavens and the earth belongs! There is no deity save Him; He [alone] grants life and deals death!" Believe, then, in God and His Apostle - the unlettered Prophet who believes in God and His words - and follow him, so that you might find guidance!

  - Mohammad Asad

This verse, placed parenthetically in the midst of the story of Moses and the children of Israel, is meant to elucidate the preceding passage. Each of the earlier prophets was sent to his, and only his, community: thus, the Old Testament addresses itself only to the children of Israel; and even Jesus, whose message had a wider bearing, speaks of himself as "sent only unto the lost sheep of the house of Israel" (Matthew xv, 24). In contrast, the message of the Qur'an is universal - that is, addressed to mankind as a whole - and is neither time-bound nor confined to any particular cultural environment. It is for this reason that Muhammad, through whom this message was revealed, is described in the Qur'an 21:107 as an evidence of "[God's] grace towards all the worlds" (i.e. towards all mankind), and as "the Seal of all Prophets" ( 33:40 ) - in other words, the last of them.

O Muhammad, say: "O mankind! I am the Rasool of Allah towards all of you from He to whom belongs the kingdom of the heavens and the earth. There is no deity but Him. He brings to life and causes to die. Therefore, believe in Allah and His Rasool, the unlettered Prophet (Muhammad) who believes in Allah and His Word. Follow him so that you may be rightly guided."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'O humanity! I am Allah's Messenger to you all. To Him 'alone' belongs the kingdom of the heavens and the earth. There is no god 'worthy of worship' except Him. He gives life and causes death.' So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His revelations. And follow him, so you may be 'rightly' guided.

  - Mustafa Khattab

Say (O Muhammad): O mankind! Lo! I am the messenger of Allah to you all--(the messenger of) Him unto whom belongeth the Sovereignty of the heavens and the earth. There is no God save Him. He quickeneth and He giveth death. So believe in Allah and His messenger, the Prophet who can neither read nor write, who believeth in Allah and in His words and follow him that haply ye may be led aright.

  - Marmaduke Pickthall

Say: "O men! I am sent unto you all as the apostle of Allah to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His apostle the unlettered Prophet who believed in Allah and His words: follow him that (so) ye may be guided." ^{1131 1132}

  - Abdullah Yusuf Ali

Our attention having been directed to various prophets, who were sent with missions to their several peoples, and in each of whose careers there is some prefigurement of the life of the last and greatest of them, we are now asked to listen to the proclamation of Muhammad's universal mission. We contemplate no longer, after this, partial truths. It is not now a question of saving Israel from the bondage of Egypt, nor teaching Midian the ethics of business, nor reclaiming the people of Lot from sexual sin or Thamud from the sin of oppression in power, or 'Ad from arrogance and ancestorworship. Now are set forth plainly the issues of Life and Death, the Message of Allah, the One Universal God to all mankind.

"Unlettered," as applied to the Prophet here and in verse 157 above, has three special significations. (1) He was not versed in human learning: yet he was full of the highest wisdom, and had a most wonderful knowledge of the previous Scriptures. This was a proof of his inspiration. It was a miracle of the highest kind, a "Sign", which every one could test then, and every one can test now. (2) All organised human knowledge tends to be crystallized, to acquire a partial bias or flavour of some "school" of thought. The highest Teacher had to be free from any such taint, just as a clean slate is necessary if a perfectly clear and bold message has to be written on it. (3) In iii.20 and lxii. 2, the epithet is applied to the Pagan Arabs, because, before the advent of Islam, they were unlearned.

AND AMONG the folk of Moses there have been people who would guide [others] in the way of the truth and act justly in its light.¹²⁷

  - Mohammad Asad

I.e., people like those spoken of in {3:113-115}. With this verse, the discourse returns to the moral history of the children of Israel. The stress on the fact that there have always been righteous people among them is meant to contrast this righteousness with the rebellious sinfulness which most of them displayed throughout their Biblical history. It provides, at the same time, an indication that, although the wrongdoing of some of its members may sometimes plunge whole communities into suffering, God judges men individually, and not in groups.

In the nation of Musa (Moses) there were some who guided others with the truth and thereby established justice.

  - Muhammad Farooq-i-Azam Malik

There are some among the people of Moses who guide with the truth and establish justice accordingly.

  - Mustafa Khattab

And of Moses' folk there is a community who lead with truth and establish justice therewith.

  - Marmaduke Pickthall

Of the people of Moses there is a section who guide and do justice in the light of truth.

  - Abdullah Yusuf Ali

And We divided them into twelve tribes, [or] communities. And when his people asked Moses for water, We inspired him, "Strike the rock with thy staff!" - whereupon twelve springs gushed forth from it, so that all the people knew whence to drink. And We caused the clouds to comfort them with their shade, and We sent down unto them manna and quails, [saying:] "Partake of the good things which We have provided for you as sustenance." And [by all their sinning] they did no harm unto Us - but [only] against their own selves did they sin.

  - Mohammad Asad

We divided them into twelve tribes, as nations; and when his thirsty people asked him for water, We revealed to Musa: "Strike the rock with your staff." Thereupon twelve springs gushed out from the rock, each tribe was specified its drinking place. We caused the clouds to cast shadow over them and sent down to them manna and salva for their food, saying: "Eat of the pure things We have provided for you," but they rebelled and by doing so they did not harm Us but they did injustice to their own souls.

  - Muhammad Farooq-i-Azam Malik

We divided them into twelve tribes- each as a community. And We revealed to Moses, when his people asked for water, 'Strike the rock with your staff.' Then twelve springs gushed out. Each tribe knew its drinking place. We shaded them with clouds and sent down to them manna and quails,¹ 'saying', 'Eat from the good things We have provided for you.' They 'certainly' did not wrong Us, but wronged themselves.

  - Mustafa Khattab

 Manna (heavenly bread) and quails (chicken-like birds) sustained the children of Israel in the wilderness after they left Egypt.

We divided them into twelve tribes, nations; and We inspired Moses, when his people asked him for water, saying: Smite with thy staff the rock! And there gushed forth therefrom twelve springs, so that each tribe knew their drinking place. And we caused the white cloud to overshadow them and sent down for them the manna and the quails (saying): Eat of the good things wherewith We have provided you. They wronged Us not, but they were wont to wrong themselves.

  - Marmaduke Pickthall

We divided them into twelve tribes or nations. We directed Moses by inspiration when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: each group knew its own place for water. We gave them the shade of clouds and sent down to them manna and quails (saying): "Eat of the good things We have provided for you": (but they rebelled): to Us they did no harm but they harmed their own souls. ^{1133 1134}

  - Abdullah Yusuf Ali

We now come to some incidents in Jewish history, which have been referred to in ii. 57-60. Here they have special reference to their bearing on the times when early Islam was preached. The Twelve Tribes and the parable drawn from them have been explained in n. 73 to ii. 60.

Cf. ii. 57 and n. 71.