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Surah 7. Al-A'raf

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7:146
سَأَصْرِفُ عَنْ ءَايَـٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًا ۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَكَانُوا۟ عَنْهَا غَـٰفِلِينَ Saa s rifu AAan a y a tiya alla th eena yatakabbaroona fee alar d i bighayri al h aqqi wain yaraw kulla a yatin l a yuminoo bih a wain yaraw sabeela a l rrushdi l a yattakhi th oohu sabeelan wain yaraw sabeela alghayyi yattakhi th oohu sabeelan tha lika biannahum ka thth aboo bi a y a tin a wak a noo AAanh a gh a fileen a
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.

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7:147
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَلِقَآءِ ٱلْـَٔاخِرَةِ حَبِطَتْ أَعْمَـٰلُهُمْ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ Wa a lla th eena ka thth aboo bi a y a tin a waliq a i al a khirati h abi t at aAAm a luhum hal yujzawna ill a m a k a noo yaAAmaloon a
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

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7:148
وَٱتَّخَذَ قَوْمُ مُوسَىٰ مِنۢ بَعْدِهِۦ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُۥ خُوَارٌ ۚ أَلَمْ يَرَوْا۟ أَنَّهُۥ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا ۘ ٱتَّخَذُوهُ وَكَانُوا۟ ظَـٰلِمِينَ Wa i ttakha th a qawmu moos a min baAAdihi min h uliyyihim AAijlan jasadan lahu khuw a run alam yaraw annahu l a yukallimuhum wal a yahdeehim sabeelan ittakha th oohu wak a noo th a limeen a
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.

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7:149
وَلَمَّا سُقِطَ فِىٓ أَيْدِيهِمْ وَرَأَوْا۟ أَنَّهُمْ قَدْ ضَلُّوا۟ قَالُوا۟ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ ٱلْخَـٰسِرِينَ Walamm a suqi t a fee aydeehim waraaw annahum qad d alloo q a loo lain lam yar h amn a rabbun a wayaghfir lan a lanakoonanna mina alkh a sireen a
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

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7:150
وَلَمَّا رَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَـٰنَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِى مِنۢ بَعْدِىٓ ۖ أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ ۖ وَأَلْقَى ٱلْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُۥٓ إِلَيْهِ ۚ قَالَ ٱبْنَ أُمَّ إِنَّ ٱلْقَوْمَ ٱسْتَضْعَفُونِى وَكَادُوا۟ يَقْتُلُونَنِى فَلَا تُشْمِتْ بِىَ ٱلْأَعْدَآءَ وَلَا تَجْعَلْنِى مَعَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ Walamm a rajaAAa moos a il a qawmihi gha d b a na asifan q a la bisam a khalaftumoonee min baAAdee aAAajiltum amra rabbikum waalq a alalw ah a waakha th a birasi akheehi yajurruhu ilayhi q a la ibna omma inna alqawma ista d AAafoonee wak a doo yaqtuloonanee fal a tushmit biya alaAAd a a wal a tajAAalnee maAAa alqawmi a l thth a limeen a
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.

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7:151
قَالَ رَبِّ ٱغْفِرْ لِى وَلِأَخِى وَأَدْخِلْنَا فِى رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ Q a la rabbi ighfir lee waliakhee waadkhiln a fee ra h matika waanta ar h amu a l rr ah imeen a
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.

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7:152
إِنَّ ٱلَّذِينَ ٱتَّخَذُوا۟ ٱلْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِّن رَّبِّهِمْ وَذِلَّةٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُفْتَرِينَ Inna alla th eena ittakha th oo alAAijla sayan a luhum gha d abun min rabbihim wa th illatun fee al h ay a ti a l dduny a waka tha lika najzee almuftareen a
[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.

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7:153
وَٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ ثُمَّ تَابُوا۟ مِنۢ بَعْدِهَا وَءَامَنُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ Wa a lla th eena AAamiloo a l ssayyi a ti thumma t a boo min baAAdih a wa a manoo inna rabbaka min baAAdih a laghafoorun ra h eem un
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

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7:154
وَلَمَّا سَكَتَ عَن مُّوسَى ٱلْغَضَبُ أَخَذَ ٱلْأَلْوَاحَ ۖ وَفِى نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ Walamm a sakata AAan moos a algha d abu akha th a alalw ah a wafee nuskhatih a hudan wara h matun lilla th eena hum lirabbihim yarhaboon a
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

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7:155
وَٱخْتَارَ مُوسَىٰ قَوْمَهُۥ سَبْعِينَ رَجُلًا لِّمِيقَـٰتِنَا ۖ فَلَمَّآ أَخَذَتْهُمُ ٱلرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـٰىَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآ ۖ إِنْ هِىَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِى مَن تَشَآءُ ۖ أَنتَ وَلِيُّنَا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا ۖ وَأَنتَ خَيْرُ ٱلْغَـٰفِرِينَ Wa i kht a ra moos a qawmahu sabAAeena rajulan limeeq a tin a falamm a akha th athumu a l rrajfatu q a la rabbi law shita ahlaktahum min qablu waiyy a ya atuhlikun a bim a faAAala a l ssufah a o minn a in hiya ill a fitnatuka tu d illu bih a man tash a o watahdee man tash a o anta waliyyun a fa i ghfir lan a wa i r h amn a waanta khayru algh a fireen a
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.

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7:156
وَٱكْتُبْ لَنَا فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَـٰتِنَا يُؤْمِنُونَ Wa o ktub lan a fee h ath ihi a l dduny a h asanatan wafee al a khirati inn a hudn a ilayka q a la AAa tha bee o s eebu bihi man ash a o wara h matee wasiAAat kulla shayin fasaaktubuh a lilla th eena yattaqoona wayutoona a l zzak a ta wa a lla th eena hum bi a y a tin a yuminoon a
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".

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7:157
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَـٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ Alla th eena yattabiAAoona a l rrasoola a l nnabiyya alommiyya alla th ee yajidoonahu maktooban AAindahum fee a l ttawr a ti wa a linjeeli yamuruhum bi a lmaAAroofi wayanh a hum AAani almunkari wayu h illu lahumu a l tt ayyib a ti wayu h arrimu AAalayhimu alkhab a itha waya d aAAu AAanhum i s rahum wa a laghl a la allatee k a nat AAalayhim fa a lla th eena a manoo bihi waAAazzaroohu wana s aroohu wa i ttabaAAoo a l nnoora alla th ee onzila maAAahu ol a ika humu almufli h oon a
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.

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7:158
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ Qul y a ayyuh a a l nn a su innee rasoolu All a hi ilaykum jameeAAan alla th ee lahu mulku a l ssam a w a ti wa a lar d i l a il a ha ill a huwa yu h yee wayumeetu fa a minoo bi A ll a hi warasoolihi a l nnabiyyi alommiyyi alla th ee yuminu bi A ll a hi wakalim a tihi wa i ttabiAAoohu laAAallakum tahtadoon a
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.

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7:159
وَمِن قَوْمِ مُوسَىٰٓ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ Wamin qawmi moos a ommatun yahdoona bi a l h aqqi wabihi yaAAdiloon a
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

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7:160
وَقَطَّعْنَـٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَـٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ Waqa tt aAAn a humu ithnatay AAashrata asb at an omaman waaw h ayn a il a moos a i th i istasq a hu qawmuhu ani i d rib biAAa sa ka al h ajara fa i nbajasat minhu ithnat a AAashrata AAaynan qad AAalima kullu on a sin mashrabahum wa th allaln a AAalayhimu algham a ma waanzaln a AAalayhimu almanna wa al ssalw a kuloo min t ayyib a ti m a razaqn a kum wam a th alamoon a wal a kin k a noo anfusahum ya th limoon a
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.

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7:161
وَإِذْ قِيلَ لَهُمُ ٱسْكُنُوا۟ هَـٰذِهِ ٱلْقَرْيَةَ وَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا۟ حِطَّةٌ وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا نَّغْفِرْ لَكُمْ خَطِيٓـَٔـٰتِكُمْ ۚ سَنَزِيدُ ٱلْمُحْسِنِينَ Wai th qeela lahumu oskunoo h ath ihi alqaryata wakuloo minh a h aythu shitum waqooloo h i tt atun wa o dkhuloo alb a ba sujjadan naghfir lakum kha t ee a tikum sanazeedu almu h sineen a
And [remember] when you were told: "Dwell in this land and eat of its food as you may desire; but say, 'Remove Thou from us the burden of our sins,' and enter the gate humbly - [whereupon] We shall forgive you your sins [and] shall amply reward the doers of good."
  - Mohammad Asad
When it was said to them: "Reside in this town and eat therein whatever you please and say 'Hittatun' (forgive us) and enter the gate in a posture of humility; We will forgive you your sins and increase all the more the reward for such righteous people."
  - Muhammad Farooq-i-Azam Malik
And 'remember' when it was said to them, 'Enter this city 'of Jerusalem' and eat from wherever you please. Say, 'Absolve us,' and enter the gate with humility. We will forgive your sins, 'and' We will multiply the reward for the good-doers.'
  - Mustafa Khattab
And when it was said unto them: Dwell in this township and eat therefrom whence ye will, and say "Repentance," and enter the gate prostrate; We shall forgive you your sins; We shall increase (reward) for the right-doers.
  - Marmaduke Pickthall
And remember it was said to them: "Dwell in this town and eat therein as ye wish but say the word of humility and enter the gate in a posture of humility; We shall forgive you your faults; We shall increase (the portion of) those who do good." 1135
  - Abdullah Yusuf Ali

As in vii. 19, we may construe "eat" here to mean not only eating literally, but enjoying the good things of life.

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7:162
فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَظْلِمُونَ Fabaddala alla th eena th alamoo minhum qawlan ghayra alla th ee qeela lahum faarsaln a AAalayhim rijzan mina a l ssam a i bim a k a noo ya th limoon a
But those among them who were bent on wrongdoing substituted another saying for that which they had been given: and so We let loose against them a plague from heaven in requital of all their evil doings128
  - Mohammad Asad

For an explanation of this and the preceding verse, see {2:58-59}, and the corresponding notes.

But the wicked among them changed that word which was said to them, as a result We sent down a scourge upon them from heaven for their wrong doings.
  - Muhammad Farooq-i-Azam Malik
But the wrongdoers among them changed the words they were commanded to say. So We sent down a punishment from the heavens upon them for their wrongdoing.
  - Mustafa Khattab
But those of them who did wrong changed the word which had been told them for another saying, and We sent down upon them wrath from heaven for their wrongdoing.
  - Marmaduke Pickthall
But the transgressors among them changed the word from that which had been given them; so We sent on them a plague from heaven for that they repeatedly transgressed. 1136
  - Abdullah Yusuf Ali

Cf. ii, 58-59, and n. 72. The story is here told by way of parable for the times of Islam. Hence we have a few verbal changes: e.g., "dwell in this town" instead of "enter this town." etc.

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7:163
وَسْـَٔلْهُمْ عَنِ ٱلْقَرْيَةِ ٱلَّتِى كَانَتْ حَاضِرَةَ ٱلْبَحْرِ إِذْ يَعْدُونَ فِى ٱلسَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا۟ يَفْسُقُونَ Wa i salhum AAani alqaryati allatee k a nat had irata alba h ri i th yaAAdoona fee a l ssabti i th tateehim h eet a nuhum yawma sabtihim shurraAAan wayawma l a yasbitoona l a tateehim ka tha lika nabloohum bim a k a noo yafsuqoon a
And ask them about that town which stood by the sea: how its people would profane the Sabbath whenever their fish came to them, breaking the water's surface, on a day on which they ought to have kept Sabbath - because they would not come to them on other than Sabbath-days!129 Thus did We try them by means of their [own] iniquitous doings.
  - Mohammad Asad

Lit., "on a day when they did not keep Sabbath". Under Mosaic Law, they were obliged to refrain from all work - and, therefore, also from fishing - on Sabbath-days, with the result that the fish were more plentiful and would come closer to the shore on those days: and the inhabitants of the town took this as an excuse to break the Sabbath-law. Since the Qur'an does not mention the name of the town nor give any indication as to the historical period in which those offences were committed, it may be assumed that the story of the Sabbath-breakers (alluded to in several places in the Qur'an) is a general illustration of the tendency, so often manifested by the children of Israel, to offend against their religious laws in pursuit of their passions or for the sake of worldly gain. Although, according to the teachings of Islam, the Mosaic dispensation has since been abrogated, the Qur'an frequently points out its great role in the history of man's monotheistic beliefs, and stresses again and again its (time-bound) importance as a means of enforcing spiritual discipline on the children of Israel. Their repeated, deliberate breaches of the Mosaic Law are shown as evidence of their rebellious attitude towards that discipline and, thus, towards God's commandments in general.

Ask them, about the town which was situated on the sea shore, what happened when they transgressed in the matter of Sabbath. On the day of their Sabbath the fish appeared before them on the surface of the water but on the days other than their Sabbath they never came near them; thus did We tempt them because they transgressed.
  - Muhammad Farooq-i-Azam Malik
Ask them 'O Prophet' about 'the people of' the town which was by the sea, who broke the Sabbath.1 During the Sabbath, 'abundant' fish would come to them clearly visible, but on other days the fish were never seen. In this way We tested them for their rebelliousness.
  - Mustafa Khattab

 The people of Aylah, an ancient town by the Red Sea, were forbidden to catch fish on the Sabbath. However, on Saturdays fish were everywhere, whereas on weekdays no fish were seen. To get around the prohibition, some decided to lay their nets on Fridays and collect the fish caught in their nets on Sundays. Those opposed to this practice were divided into two groups: one group tried to convince the offenders to honour the Sabbath, but soon gave up when their advice was not taken seriously. The second group was persistent in giving advice to the Sabbath-breakers. Eventually, the Sabbath-breakers were punished whereas the other two groups were saved.

Ask them (O Muhammad) of the township that was by the sea, how they did break the sabbath, how their big fish came unto them visibly upon their sabbath day and on a day when they did not keep sabbath came they not unto them. Thus did We try them for that they were evil-livers.
  - Marmaduke Pickthall
Ask them concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them openly holding up their heads but on the day they had no Sabbath they came not: thus did We make a trial of them for they were given to transgression. 1137
  - Abdullah Yusuf Ali

Cf. ii. 65 and n. 79. Fishing, like every other activity, was prohibited to Israel on the Sabbath day. As this practice was usually observed, the fish used to come up with a sense of security to their water channels or pools openly on the Sabbath day, but not on other days when fishing was open. This was a great temptation to the law-breakers, which they could not resist. Some of their men of piety protested, but it had no effect. When their transgressions, which we may suppose, extended to other commandments, passed beyond bounds, the punishment came.

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7:164
وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ Wai th q a lat ommatun minhum lima taAAi th oona qawman All a hu muhlikuhum aw muAAa thth ibuhum AAa tha ban shadeedan q a loo maAA th iratan il a rabbikum walaAAallahum yattaqoon a
And whenever some people130 among them asked [those who tried to restrain the Sabbath-breakers], "Why do you preach to people whom God is about to destroy or [at least] to chastise with suffering severe?" - the pious ones131 would answer, "In order to be free from blame before your Sustainer, and that these [transgressors, too,] might become conscious of Him."
  - Mohammad Asad

Lit., "a community" - obviously people who, while not actively protesting against the impiety of their environment, did not themselves participate in this profanation of the Sabbath.

Lit., "they" - an allusion to the really pious among them, such as are described in verse {159} above.

Also remind them about the conversation among some of them, when some of them asked: "Why do you admonish a people whom Allah will destroy or sternly punish?" They replied: "To be able to offer an excuse before our Rabb, that we did discharge our duty, and also in the hope that they may refrain from His disobedience."
  - Muhammad Farooq-i-Azam Malik
When some of 'the righteous among' them questioned 'their fellow Sabbath-keepers', 'Why do you 'bother to' warn those 'Sabbath-breakers' who will either be destroyed or severely punished by Allah?' They replied, 'Just to be free from your Lord's blame, and so perhaps they may abstain.'
  - Mustafa Khattab
And when a community among them said: Why preach ye to a folk whom Allah is about to destroy and punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).
  - Marmaduke Pickthall
When some of them said: "why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?" Said the preachers: "to discharge our duty to your Lord and perchance they may fear him." 1138
  - Abdullah Yusuf Ali

There are always people who wonder, no doubt sincerely, what good it is to preach to the wicked. The answer is given to them here: (1) every man who sees evil must speak out against it; it is his duty and responsibility to Allah; (2) there is always a chance that the warning may have effect and save a precious soul. This passage has a special meaning for the times when our Holy Prophet was preaching in Makkah, apparently without results. But it applies to all times.

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7:165
فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦٓ أَنجَيْنَا ٱلَّذِينَ يَنْهَوْنَ عَنِ ٱلسُّوٓءِ وَأَخَذْنَا ٱلَّذِينَ ظَلَمُوا۟ بِعَذَابٍۭ بَـِٔيسٍۭ بِمَا كَانُوا۟ يَفْسُقُونَ Falamm a nasoo m a th ukkiroo bihi anjayn a alla th eena yanhawna AAani a l ssooi waakha th n a alla th eena th alamoo biAAa tha bin baeesin bim a k a noo yafsuqoon a
And thereupon, when those [sinners] had forgotten all that they had been told to take to heart, We saved those who had tried to prevent the doing of evil,132 and overwhelmed those who had been bent on evildoing with dreadful suffering for all their iniquity;
  - Mohammad Asad

Lit., "who were forbidding the evil".

However, when they disregarded the reminder, We delivered those who forbade evil and We overtook those who were wrongdoers with stern punishment because of their transgression.
  - Muhammad Farooq-i-Azam Malik
When they ignored the warning they were given, We rescued those who used to warn against evil and overtook the wrongdoers with a dreadful punishment for their rebelliousness.
  - Mustafa Khattab
And when they forgot that whereof they had been reminded, We rescued those who forbade wrong, and visited those who did wrong with dreadful punishment because they were evil livers.
  - Marmaduke Pickthall
When they disregarded the warnings that had been given them We rescued those who forbade evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression.
  - Abdullah Yusuf Ali

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