کُلُوۡا مِنۡ طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ وَ لَا تَطۡغَوۡا فِیۡہِ فَیَحِلَّ عَلَیۡکُمۡ غَضَبِیۡ ۚ وَ مَنۡ یَّحۡلِلۡ عَلَیۡہِ غَضَبِیۡ فَقَدۡ ہَوٰی ﴿۸۲﴾
كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡ وَلَا تَطۡغَوۡاْ فِيهِ فَيَحِلَّ عَلَيۡكُمۡ غَضَبِيۖ وَمَن يَحۡلِلۡ عَلَيۡهِ غَضَبِي فَقَدۡ هَوَىٰ
English
‘Eat of the good things that We have provided for you, and transgress not therein, lest My wrath descend upon you; and he on whom My wrath descends shall perish;
English Short Commentary
And admonished you: [b]‘Eat of the good things that We have provided for you, and transgress not therein, lest My wrath descend upon you; and he, on whom My wrath descends, shall perish;[1840]
English Five Volume Commentary
[a]Eat of the good things that We have provided for you, and transgress not therein, lest My wrath descend upon you; and he on whom My wrath descends, shall perish;[2296]
2296. Important Words:
فیحل (lest it descend) is formed from حل. They say حل بالقوم i.e. he alighted or descended and stopped at or in the abode of the people.
حل الدین means, the time of the payment of the debt has ended i.e. its payment has become due.
یحل علیکم غضبی means, lest My wrath befall you; lest it become due to you i.e. lest it overtake you at once (Lane & Aqrab). See also 2:169.
ھوی (shall perish). ھویالشیء means, the thing fell from a high to a low place; it rose and descended. According to some الھوی (alhawiyyu) is used for going up and الھوی (alhuwiyyu) for going down. ھوت الام means, the mother died; or may his mother die (Aqrab).
Commentary:
At three places in the Quran the sending down of manna and salwa has been mentioned; viz. in the present verse and in vv. 2:58 and 7:161 and at all these three places the fact has been followed by the injunction, 'Eat of the good things that We have provided for you'. This shows that whereas the food which was provided to the Israelites in the wilderness of Sinai was wholesome, palatable and good in taste; it consisted not of one but of several things, من (truffle) and سلوی (quails) forming the major part of them.
The injunction in the words "And transgress not therein" contained a warning to the Israelites that as they had been provided with food in abundance in the wilderness without much labour on their part and purely as an act of God’s grace, they should not misuse this divine gift, the powerful and the influential among them hoarding it for themselves and depriving the poor and the weak of their due share. (close)
اُردو
جو رزق ہم نے تمہیں عطا کیا ہے اس میں سے طیّب چیزیں کھاؤ اور اس بارہ میں حد سے تجاوز نہ کرو ورنہ تم پر میرا غضب نازل ہوگا اور جس پر میرا غضب نازل ہو تو وہ یقیناً ہلاک ہوگیا۔
اُردو تفسیر صغیر
(اور کہا تھا کہ) جو کچھ ہم نے تمہیں دیا ہے اس میں سے پاک چیزیں کھاٶ۔ اور اس (رزق) کے بارے میں ظلم سے کام نہ لینا‘ تا ایسا نہ ہو کہ تم پر میرا غضب نازل ہو جائے اور جس پر میرا غضب نازل ہو۔ وہ (بلندی سے) گر جاتا ہے۔
Français
Mangez de ces bonnes choses que Nous vous avons accordées, et ne transgressez pas à cet égard, afin que Mon courroux ne descende pas sur vous ; et celui sur qui descend Mon courroux périt.
Español
“Comed de las cosas buenas de que os hemos provisto, mas no transgredáis, no sea que Mi cólera descienda sobre vosotros; pues sobre quien desciende Mi cólera, perecerá”.
Deutsch
Esset nun von den guten Dingen, die Wir euch gegeben haben, doch überschreitet nicht das Maß dabei, damit Mein Zorn nicht auf euch niederfahre; denn der, auf den Mein Zorn niederfährt, soll stürzen;
وَ اِنِّیۡ لَغَفَّارٌ لِّمَنۡ تَابَ وَ اٰمَنَ وَ عَمِلَ صَالِحًا ثُمَّ اہۡتَدٰی ﴿۸۳﴾
وَإِنِّي لَغَفَّارٞ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحٗا ثُمَّ ٱهۡتَدَىٰ
English
‘But surely I am forgiving to those who repent and believe and do good deeds, and then stick to guidance.
English Short Commentary
‘But, [c]surely, I am All-Forgiving to him who repents and believes and does righteous deeds, then sticks to guidance.’
English Five Volume Commentary
But [a]surely I am forgiving to those who repent and believe and do good deeds, and then stick to guidance.[2297]
2297. Important Words:
اھتدی (stick to guidance) is derived from ھدی. They say ھداہ i.e. he guided him. الھدی which is the infinitive form, is generally used in three different senses: to show the right path; to lead to the right path; and to make one follow the right path. اھتدی means, he sought guidance; he followed guidance and he stuck to guidance (Aqrab, Baqa& Mufradat). (close)
اُردو
اور یقیناً میں بہت بخشنے والا ہوں اُسے جو توبہ کرے اور ایمان لائے اور نیک عمل بجا لائے پھر ہدایت پر قائم رہے۔
اُردو تفسیر صغیر
اور جو شخص توبہ کرے اور ایمان لائے پھر مناسب حال عمل (بھی) کرے اور ہدایت پا جائے تو میں اس کے (بڑے سے بڑے) گناہ معاف کر دیا کرتا ہوں۔
Français
Mais assurément, Je suis Grand-Pardonneur pour ceux qui se repentent, et qui croient, et qui font de bonnes œuvres, et qui ensuite s'attachent à la bonne direction.
Español
“Mas en verdad Soy el Sumo Perdonador de quienes se arrepienten, creen y hacen buenas obras, y acto seguido se atienen a la guía”.
Deutsch
Doch siehe, verzeihend bin Ich gegen den, der bereut und glaubt und das Gute tut, und dann der Führung folgt.
وَ مَاۤ اَعۡجَلَکَ عَنۡ قَوۡمِکَ یٰمُوۡسٰی ﴿۸۴﴾
۞وَمَآ أَعۡجَلَكَ عَن قَوۡمِكَ يَٰمُوسَىٰ
English
‘And what has hastened thee away from thy people, O Moses?’
English Short Commentary
When Moses arrived for his tryst with his Lord He said, ‘And what has made thee hasten away from thy people, O Moses?’
English Five Volume Commentary
And what has made thee hasten away from thy people, o Moses?’
اُردو
اور اے موسیٰ! کس بات نے تجھے اپنی قوم سے جلدی میں الگ ہونے پر مجبور کیا؟
اُردو تفسیر صغیر
اور (ہم نے کہا) اے موسیٰ! تم اپنی قوم کو چھوڑ کر کس لئے جلدی جلدی آگئے ہو؟
Français
Et qu’est-ce qui t’a fait quitter à la hâte ton peuple, ô Moïse ? »
Español
“Pero ¿qué te apresuró a alejarte de tu pueblo, Oh Moisés?”.
Deutsch
Und was hat dich so eilig von deinem Volke weggetrieben, o Mose?"
قَالَ ہُمۡ اُولَآءِ عَلٰۤی اَثَرِیۡ وَ عَجِلۡتُ اِلَیۡکَ رَبِّ لِتَرۡضٰی ﴿۸۵﴾
قَالَ هُمۡ أُوْلَآءِ عَلَىٰٓ أَثَرِي وَعَجِلۡتُ إِلَيۡكَ رَبِّ لِتَرۡضَىٰ
English
He said, ‘They are closely following in my footsteps and I have hastened to Thee, my Lord, that Thou mightest be pleased.’
English Short Commentary
He said, ‘They are closely following in my footsteps and I have hastened to Thee, my Lord, that Thou mightest be pleased.’
English Five Volume Commentary
He said, ‘They are closely following in my footsteps and I have hastened to Thee, my Lord, that thou mightest be pleased.’[2298]
2298. Important Words:
اثر (footsteps). أثرت الحدیث means, I recited or narrated the story or tradition. آثرہ means, he honoured him. اثر means, a remain or relic of a thing; a trace; sign or mark; a footstep, vestige or track; a footprint, impression or mark made by the foot of a man upon the ground. They say علیه اثر کذا i.e. he or it bears the mark, stamp, character or trace of such a thing (Lane & Aqrab). (close)
اُردو
اس نے کہا وہ میرے ہی نقش قدم پر ہیں اور اے میرے ربّ! میں اس لئے جلد تیری طرف چلا آیا کہ تُو راضی ہو جائے۔
اُردو تفسیر صغیر
(موسیٰ نے جواب میں) کہا کہ وہ (لوگ) میرے پیچھے پیچھے آرہے ہیں اوراے میرے رب! میں اس لئے تیرے پاس جلدی سے آیا ہوں تا کہ تو(میرے اس فعل پر) خوش ہو جائے۔
Français
Il répondit : « Ils sont tout près sur mes traces et je me suis hâté vers Toi, mon Seigneur, afin que Tu sois content. »
Español
Respondió: “Siguen de cerca mis huellas, y me he apresurado hacia Ti, mi Señor, para complacerte”.
Deutsch
Er sprach: "Sie folgen mir auf dem Fuße. Und ich bin zu Dir geeilt, mein Herr, damit Du wohl zufrieden bist."
قَالَ فَاِنَّا قَدۡ فَتَنَّا قَوۡمَکَ مِنۡۢ بَعۡدِکَ وَ اَضَلَّہُمُ السَّامِرِیُّ ﴿۸۶﴾
قَالَ فَإِنَّا قَدۡ فَتَنَّا قَوۡمَكَ مِنۢ بَعۡدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِيُّ
English
God said, ‘We have tried thy people in thy absence, and the Samiri has led them astray.’
English Short Commentary
God said. [a]‘We have tried thy people in thy absence, and the Samiri[1841] has led them astray.’
1841. Samiri may be a relative noun from Samirah (the Samaritans), a people said to be one of the tribes of the Children of Israel; or a sect of the Jews, differing from them in many of their institutions. Properly speaking, they were inhabitants of Samaria. The name is now restricted to a small tribe of people living in Nablus and calling themselves "Bene Yisrael." Their history as a distinct community began with the taking of Samaria by the Assyrians in 722 B.C. (Lane & Jew. Enc.). (close)
English Five Volume Commentary
God said, [a]‘We have tried thy people in thy absence, and the Samiri has led them astray.’[2299]
2299. Important Words:
السامری (Samiri) is derived from سمر. They say سمرہ i.e. he nailed it, i.e. he made it fast, firm or strong with a nail or nails, a nail being called سمار. Hence سامر is one who makes things fast with nails, i.e. one belonging to the profession of blacksmiths, carpenters, etc. Thus سامرة means, a people who carry on the profession of blacksmiths, carpenters etc. i.e. artisans. Samiri, the mischief-maker, seems to belong to this class. So سامری may be a descriptive or attributive name. Or it may be a relative noun from سامرة (the Samaritans), a people said to be one of the tribes of the Children of Israel; or a sect of the Jews, differing from them in many of their institutions. Properly speaking they were inhabitants of Samaria. The name is now restricted to a small tribe of people living in Nablus and calling themselves "Bene Yisrael". Their history as a distinct community began with the taking of Samaria by the Assyrians in 722 B.C. (Lane & Jew. Enc.). (close)
اُردو
اُس نے کہا ہم نے یقیناً تیری قوم کو تیری غیرحاضری میں آزمایا اور سامری نے انہیں گمراہ کر دیا۔
اُردو تفسیر صغیر
(اس پر خدا نے) کہا‘ ہم نے تیری قوم کو تیرے بعد ایک آزمائش میں ڈال دیا ہے اور سامری نے ان کو گمراہ کر دیا ہے۔
Français
Allāh dit : « Pendant ton absence Nous avons éprouvé ton peuple et le Sāmirī les a égarés. »
Español
Dios dijo: “Hemos probado a tu pueblo en tu ausencia, y el Samiri los ha extraviado”.
Deutsch
(Gott) sprach: "Siehe, Wir haben dein Volk in deiner Abwesenheit geprüft und der Sâmirî hat sie irregeführt."
فَرَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِہٖ غَضۡبَانَ اَسِفًا ۬ۚ قَالَ یٰقَوۡمِ اَلَمۡ یَعِدۡکُمۡ رَبُّکُمۡ وَعۡدًا حَسَنًا ۬ؕ اَفَطَالَ عَلَیۡکُمُ الۡعَہۡدُ اَمۡ اَرَدۡتُّمۡ اَنۡ یَّحِلَّ عَلَیۡکُمۡ غَضَبٌ مِّنۡ رَّبِّکُمۡ فَاَخۡلَفۡتُمۡ مَّوۡعِدِیۡ ﴿۸۷﴾
فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوۡمِهِۦ غَضۡبَٰنَ أَسِفٗاۚ قَالَ يَٰقَوۡمِ أَلَمۡ يَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ أَفَطَالَ عَلَيۡكُمُ ٱلۡعَهۡدُ أَمۡ أَرَدتُّمۡ أَن يَحِلَّ عَلَيۡكُمۡ غَضَبٞ مِّن رَّبِّكُمۡ فَأَخۡلَفۡتُم مَّوۡعِدِي
English
So Moses returned to his people indignant and sad. He said, ‘O my people, did not your Lord promise you a gracious promise? Did, then, the appointed time appear too long to you, or did you desire that wrath should descend upon you from your Lord, that you broke your promise to me?’
English Short Commentary
So [b]Moses returned to his people, angry and sad, and he said, ‘O my people, did not your Lord promise you a gracious promise? Did, then, the time of its fulfilment appear too long to you, or did you desire that wrath should descend upon you from your Lord, that you broke your promise to me?’
English Five Volume Commentary
So [b]Moses returned to his people indignant and sorrowful. He said, ‘O my people, did not your Lord promise you a gracious promise? Did, then, the appointed time appear too long to you, or did you desire that wrath should descend upon you from your Lord, that you broke your promise to me?’[2300]
2300. Commentary:
موعدی (my promise) means, the promise which you made to me, or the promise which God made to you through me. (close)
اُردو
تب موسیٰ اپنی قوم کی طرف سخت غصے اور افسوس کی حالت میں واپس لوٹا۔ اس نے کہا اے میری قوم! کیا تمہارے ربّ نے تم سے ایک بہت اچھا وعدہ نہیں کیا تھا پھر کیا تم پر عہد کی مدت بہت طویل ہوگئی یا تم یہ تہیہ کر چکے تھے کہ تم پر تمہارے ربّ کا غضب نازل ہو؟ پس تم نے میرے ساتھ کئے ہوئے عہد کے برخلاف کیا۔
اُردو تفسیر صغیر
اس پر موسیٰ اپنی قوم کی طرف غصے سے بھرے ہوئے افسردہ لوٹ گئے (اور اپنی قوم سے) کہا‘ اے میری قوم! کیا تمہارے رب نے تم سے ایک اچھا وعدہ نہیں کیا تھا۔ کیا اس وعدہ کے پورا ہونے میں کوئی دیر ہو گئی تھی یا تم چاہتے تھے کہ تم پر تمہارے رب کی طرف سے کوئی غضب نازل ہو‘ سو تم نے میرے وعدہ کو رد کر دیا۔
Français
Alors Moïse, indigné et attristé, retourna vers son peuple. Il dit : « Ô mon peuple, votre Seigneur ne vous a-t-Il pas fait une belle promesse ? Est-ce donc que le temps fixé vous a paru long, ou désiriez-vous que le courroux de votre Seigneur descendît sur vous, puisque vous avez violé votre engagement envers moi ? »
Español
Entonces Moisés volvió a su pueblo indignado y triste y dijo: “Oh pueblo mío, ¿acaso no os prometió vuestro Señor una promesa digna? ¿Habéis considerado pues que el plazo fijado era demasiado largo, o deseabais que la cólera de vuestro Señor descendiera sobre vosotros, y por eso quebrantasteis la promesa que me hicisteis?”.
Deutsch
Da kehrte Moses zu seinem Volke zurück, zornig und bekümmert. Er sprach: "O mein Volk, hat euer Herr euch nicht eine schöne Verheißung gegeben? Erschien euch etwa die anberaumte Zeit zu lang, oder wolltet ihr, dass Zorn von eurem Herrn auf euch niederfahre, dass ihr das Versprechen gegen mich brachet?"
قَالُوۡا مَاۤ اَخۡلَفۡنَا مَوۡعِدَکَ بِمَلۡکِنَا وَ لٰکِنَّا حُمِّلۡنَاۤ اَوۡزَارًا مِّنۡ زِیۡنَۃِ الۡقَوۡمِ فَقَذَفۡنٰہَا فَکَذٰلِکَ اَلۡقَی السَّامِرِیُّ ﴿ۙ۸۸﴾
قَالُواْ مَآ أَخۡلَفۡنَا مَوۡعِدَكَ بِمَلۡكِنَا وَلَٰكِنَّا حُمِّلۡنَآ أَوۡزَارٗا مِّن زِينَةِ ٱلۡقَوۡمِ فَقَذَفۡنَٰهَا فَكَذَٰلِكَ أَلۡقَى ٱلسَّامِرِيُّ
English
They said, ‘We have not broken our promise to thee of our own accord; but we were laden with loads of people’s ornaments and we threw them away, and likewise did the Samiri cast.’
English Short Commentary
They said, ‘We did not break our promise to thee of our own accord; but we were laden with loads of people’s ornaments[1842] and we cast them away, and likewise did the Samiri cast away.’
1842. Whereas the Qur’an in this verse says that the Egyptians gave the Israelites jewels of gold and silver of their own accord, the Bible accuses them of having despoiled the Egyptians of their ornaments (Exod. 12:36). But, as generally is the case, in this respect also, the Bible has contradicted itself. At another place (Exod. 12:33) it says that the Egyptians themselves gave the ornaments to the Israelites and insisted that they should leave Egypt forthwith. Reason and common sense support the Quranic statement. (close)
English Five Volume Commentary
They said, ‘We have not broken our promise to thee of our own accord; but we were laden with loads of people’s ornaments and we threw them away, and likewise did the Samiri cast.’[2301]
2301. Important Words:
موعدک (thy promise) means, the promise which we made to thee.
Commentary:
Whereas the Quran in this verse says that the Egyptians gave the Israelites jewels of gold and silver of their own accord, the Bible accuses them of having despoiled the Egyptians of their ornaments (Exod. 12:36). But, as generally is the case, in this respect also the Bible has contradicted itself. At another place (Exod. 12:35) it says that the Egyptians themselves gave the ornaments to the Israelites and insisted that they should leave Egypt forthwith. Reason and common sense support the Quranic and the latter statement of the Bible. (close)
اُردو
انہوں نے کہا ہم نے تیرے عہد کی خلاف ورزی اپنے اختیار سے نہیں کی لیکن ہم پر قوم کے زیورات کا بوجھ لادا گیا تھا تو ہم نے اُسے اُتار پھینکا۔ پس اس طرح سامری نے طرح ڈالی۔
اُردو تفسیر صغیر
انہوں نے کہا ہم نے تیرے وعدہ کو اپنی مرضی سے رد نہیں کیا‘ بلکہ قوم کے زیورات کا جو بوجھ ہم پر لاد دیا گیا تھا۔ اس کو ہم نے پھینک دیا اور اسی طرح سامری نے بھی اس کو پھینک دیا۔
Français
Ils dirent : « Ce n’est pas de notre propre gré que nous avons manqué à notre engagement envers toi ; mais nous étions chargés de fardeaux d’ornements du peuple ; et nous les avons jetés sur le feu, et le Sāmirī a fait de même.
Español
Respondieron: “No hemos roto la promesa que te hicimos por nuestra propia voluntad; sino que fuimos cargados el peso de los ornamentos del pueblo, y las arrojamos, y lo mismo hizo el Samiri”.
Deutsch
Sie sprachen: "Nicht aus freien Stücken haben wir das Versprechen gegen dich gebrochen; allein wir waren beladen mit der Last der Schmucksachen des Volks; wir warfen sie fort, und so tat auch der Sâmirî."
فَاَخۡرَجَ لَہُمۡ عِجۡلًا جَسَدًا لَّہٗ خُوَارٌ فَقَالُوۡا ہٰذَاۤ اِلٰـہُکُمۡ وَ اِلٰہُ مُوۡسٰی ۬ فَنَسِیَ ﴿ؕ۸۹﴾
فَأَخۡرَجَ لَهُمۡ عِجۡلٗا جَسَدٗا لَّهُۥ خُوَارٞ فَقَالُواْ هَٰذَآ إِلَٰهُكُمۡ وَإِلَٰهُ مُوسَىٰ فَنَسِيَ
English
Then he produced for them a calf — an image producing a lowing sound. And they said, ‘This is your God, and the God of Moses.’ So he gave up the religion of Moses.
English Short Commentary
Then he produced for them [a]a calf—a mere body which emitted a lowing sound. Then he and his companions said, ‘This is your god, and the god of Moses[1843] but he has forgotten it and left it behind.’
1843. The Israelites had lived in Egypt under bondage for a long time and during their bondage they had adopted many of the customs, ways of life and religious rites of their rulers, the Egyptians, who worshipped the cow (Enc. Rel. & Ethics, vol. I, p. 507). In this way they had developed a great liking for the cow, and taking advantage of Moses’s absence the Samiri led them into cow-worship. (close)
English Five Volume Commentary
Then he produced for them [a]a calf—a mere body producing a lowing sound. And they said, ‘This is your god, and the god of Moses.’ So he gave up the religion of Moses.[2302]
2302. Important Words:
خوار (lowing sound) is infinitive-noun from خار.They sayخار البقر i.e. the cow made a lowing sound, it bellowed. خور(khawira) means, it became weak and enfeebled; it broke. خوار signifies the loud crying (i.e. the lowing or bellowing) of a cow and of a calf; and the crying (i.e. bleating) of sheep, or that of goats and gazelles, and of any beast and the whizzing of arrow. They say له صوت کخوار الثور i.e. he has a voice like the bellowing of the bull (Aqrab, Lane & Mufradat).
فنسی (so he gave up) means, he forgot or he abandoned or gave up or ceased acting (Aqrab & Mufradat). See also 5:14 & 9:67.
Commentary:
The Israelites had lived in Egypt under bondage for a long time and during their bondage they had acquired many of the customs, ways of life and religious rites of their rulers, the Egyptians, who worshipped the cow (Enc. Rel.& Ethics, vol. 1, p. 507). In this way they had also developed a great liking for the cow, and taking advantage of Moses’ absence Samiri led them into cow-worship. (close)
اُردو
پھر وہ ان کے لئے ایک ایسا بچھڑا نکال لایا جو ایک (بے جان)جسم تھا جس کی گائے جیسی آواز تھی۔ تب انہوں نے کہا یہ ہے تمہارا معبود اور موسیٰ کا بھی، پس اُس سے بھول ہوگئی۔
اُردو تفسیر صغیر
پھر اس نے ان کے لئے (یعنی ہمارے لئے) ایک بچھڑا تیار کیا جو محض جسم ہی تھا‘ اس سے ایک بے معنی آواز نکلتی تھی (یعنی حقیقی بچھڑا نہیں تھا) پھر (اس نے اور اس کے ساتھیوں نے) کہا کہ یہ تمہارا بھی اور موسیٰ کا بھی خدا ہے اور وہ اسے بھول (کر پیچھے چھوڑ) گیا ہے۔
Français
Ensuite il en a fabriqué pour eux un veau – un simple corps émettant un son meuglant. Alors lui et ses compagnons ont dit : « Voici votre dieu, et le dieu de Moïse, mais il a oublié de vous en informer. »
Español
Luego les presentó un becerro: un simple objeto que emitía un mugido. Entonces, él y sus compañeros dijeron: “Éste es vuestro dios y el dios de Moisés aunque se le olvidó mencionároslo”.
Deutsch
Dann brachte er für sie ein blöckendes Kalb hervor – ein Bildwerk. Und sie sprachen: "Das ist euer Gott, und der Gott des Mose; er hat (ihn) vergessen."
اَفَلَا یَرَوۡنَ اَلَّا یَرۡجِعُ اِلَیۡہِمۡ قَوۡلًا ۬ۙ وَّ لَا یَمۡلِکُ لَہُمۡ ضَرًّا وَّ لَا نَفۡعًا ﴿٪۹۰﴾
أَفَلَا يَرَوۡنَ أَلَّا يَرۡجِعُ إِلَيۡهِمۡ قَوۡلٗا وَلَا يَمۡلِكُ لَهُمۡ ضَرّٗا وَلَا نَفۡعٗا
English
Could they not see that it returned to them no answer, and had no power to do them either harm or good?
English Short Commentary
Could they not see that it returned to them no answer,[1844] and had no power to do them either harm or good?
1844. The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66, 67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications, while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time. (close)
English Five Volume Commentary
Could they not see that it returned to them no answer, and had no power to do them either harm or good?[2303]
2303. Commentary:
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66-67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time. (close)
اُردو
کیا وہ دیکھ نہیں رہے تھے کہ وہ انہیں کسی بات کا جواب نہیں دیتا اور ان کے لئے نہ کسی نقصان کا اختیار رکھتا ہے اور نہ نفع کا؟
اُردو تفسیر صغیر
(بے شک سامری اور اس کے ساتھیوں نے ایسا کیا) مگر کیا وہ خود نہیں دیکھتے تھے کہ وہ بچھڑا ان کی کسی بات کا جواب نہیں دیتا اور نہ ان کو کوئی ضرر پہنچا سکتا ہے اور نہ نفع پہنچا سکتا ہے۔
Français
Ne voient-ils pas qu’il ne leur rendait aucune réponse, et n’avait aucun pouvoir de leur faire ni le mal ni le bien ?
Español
¿No podían ver que no les daba respuesta alguna ni tenía poder para perjudicarles ni beneficiarles?
Deutsch
Konnten sie denn nicht sehen, dass es ihnen keine Antwort gab und nicht die Macht hatte, ihnen zu schaden oder zu nützen?
وَ لَقَدۡ قَالَ لَہُمۡ ہٰرُوۡنُ مِنۡ قَبۡلُ یٰقَوۡمِ اِنَّمَا فُتِنۡتُمۡ بِہٖ ۚ وَ اِنَّ رَبَّکُمُ الرَّحۡمٰنُ فَاتَّبِعُوۡنِیۡ وَ اَطِیۡعُوۡۤا اَمۡرِیۡ ﴿۹۱﴾
وَلَقَدۡ قَالَ لَهُمۡ هَٰرُونُ مِن قَبۡلُ يَٰقَوۡمِ إِنَّمَا فُتِنتُم بِهِۦۖ وَإِنَّ رَبَّكُمُ ٱلرَّحۡمَٰنُ فَٱتَّبِعُونِي وَأَطِيعُوٓاْ أَمۡرِي
English
And Aaron had said to them before this, ‘O my people, you have only been tried by means of it (the calf). And surely, the Gracious God is your Lord; so follow me and obey my command.’
English Short Commentary
And Aaron had said to them before the return of Moses, ‘O my people, you have only been tried by means of the calf. And, surely, the Gracious God is your Lord, so follow me and obey my command.’[1845]
1845. The Qur’an here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32:4). It says that not only did Aaron not fashion the calf for them, on the other hand he prohibited them from worshipping the one which the Samiri had made for them. The charge has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "The Golden Calf"). (close)
English Five Volume Commentary
And Aaron had said to them before this, ‘O my people, you have only been tried by means of it (the calf). And surely, the Gracious God is your Lord; so follow me and obey my command.’[2304]
2304. Commentary:
The Quran here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32:4). It says that not only did Aaron not fashion the calf for them but on the other hand prohibited them from worshipping the one which the Samiri had made for them. It offends against reason and common sense even to think that a Prophet of God who had heard His voice and had had communion with Him should have stooped so low as to worship a calf. The charge is patently so foolish that it has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "the Golden Calf" and under "Moses.")
As usual, in this case also the Bible has contradicted itself. Far from deserving condemnation on account of being involved in cow-worship, Aaron at God’s command was to be dressed with holy garments, be anointed and sanctified by Moses (Exod. 40:13).
The words "you have been tried by means of it" show that in the offer of calf-worship by the Samiri lay the greatest trial of the Israelites because this worship was calculated to destroy their national unity. The trials and tribulations which the Israelites had suffered at the hands of Pharaoh were nothing compared with the spiritual trial to which they had become exposed through the wicked designs of the Samiri. While the former had helped to cement their national unity, the latter had almost destroyed it. It had caused dissensions among the Israelites; and internecine discord and dissensions are more destructive of national unity than external dangers. (close)
اُردو
حالانکہ ہارون ان سے پہلے سے کہہ چکا تھا کہ اے میری قوم! تم اس کے ذریعہ آزمائے گئے ہو اور یقیناً تمہارا ربّ بے انتہا رحم کرنے والا ہے۔ پس تم میری پیروی کرو اور میری بات مانو۔
اُردو تفسیر صغیر
اور ہارون نے (موسیٰ کے واپس آنے سے بھی) پہلے ان سے کہہ دیا تھا کہ اے میری قوم! تم کو اس (بچھڑے) کے ذریعہ آزمائش میں ڈالا گیا ہے اور تمہارا رب تو رحمن (خدا) ہے پس میری اتباع کرو اور میرے حکم کو مانو (اور شرک نہ کرو)
Français
Et Aaron leur avait dit avant le retour de Moïse : « Ô mon peuple, vous avez été seulement mis à l’épreuve par ce moyen. Et assurément, le Dieu Gracieux est votre Seigneur ; suivez-moi donc et obéissez à mon commandement. »
Español
Aarón, antes de esto, les había dicho: “Oh, pueblo mío, sólo habéis ido probados por medio de él (el becerro). Pues en verdad el Dios Clemente es vuestro Señor; seguidme pues y obedeced mi orden”.
Deutsch
Und doch hatte Aaron zuvor zu ihnen gesprochen: "O mein Volk, durch dies seid ihr nur geprüft worden. Wahrlich, euer Herr ist einzig der Gnadenreiche; darum folget mir und gehorchet meinem Befehl."