69. Here the Quran exonerates Prophet Aaron (peace be upon him) from the sin of taking any part in the calfworship, but in contrast to this, the Bible makes him wholly responsible for making the golden calf and setting it up as a god. According to Exodus:

And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us out of the land of Egypt, we know not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people broke off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at his hand, and fashioned it with a graying tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. (1,32: 1-5).

It is just possible that the real name of the Samiri was also Aaron which later on might have misled the Israelites to attribute the making of the golden calf to Prophet Aaron. Thus it is obvious that the Quran has shown a favor to the Jews and Christians by exonerating Prophet Aaron from the sin, but it is an irony that the Christian missionaries and the Orientalists still insist that the Quran is guilty of anachronism and that the calf was made a deity of worship by a holy prophet of theirs. In their blind obduracy they forget that even according to the Bible this was a great sin. (Exodus, 32: 21). A little further on in the same chapter the Bible again contradicts itself. It says that Prophet Moses ordered the Levites to kill all their kinsfolk, their friends and their fellow countrymen who had been guilty of the sin of calf-worship. Accordingly, about three thousand men fell that day. (Exodus, 32: 27-29).

Now the question arises: Why was Prophet Aaron not killed, if he was the inventor of the calf-worship? Why didn’t the Levites ask Prophet Moses to kill his brother, Prophet Aaron, who was the real sinner, just as they were asked to kill theirs. The Bible also says that after this Moses went back to the Eternal and prayed Him to forgive their sins or blot him out of His list of the living, and the Eternal answered: Whosoever has sinned against me, him will I blot out of my book (Exodus, 32: 31-33). But we learn from the Bible that the name of Prophet Aaron was not blotted out, but, on the other hand, he and his sons and his family were given the charge of the sanctuary and the office of priesthood (Numbers, 18: 1-7). Thus it is quite evident from the internal testimony of the Bible itself, that it contradicts itself and supports the Quran in its exoneration of Prophet Aaron.

70. The “command” refers to the instructions which Prophet Moses (peace be upon him) gave to his brother Prophet Aaron (peace be upon him) when he made him his deputy in his absence when he went up to Mount Toor: After me take my place and do the right and follow not the way of the mischief-makers. (Surah Al-Aaraf, Ayat 142).

71. See (Surah Al-Aaraf, Ayat 150).

72. It can also be interpreted like this: You did not wait for orders from me. In order to understand fully the statement of Prophet Aaron (peace be upon him), one should read this verse along with (verse 150 of Surah Al-Aaraf), where he says: Son of my mother, these people overpowered me and were going to kill me. So, let not the enemies gloat over me. Do not count me among the people who have done wrong. Now if both these verses are read together, one can easily see the true picture of the event. Prophet Aaron (peace be upon him) did his utmost to stop the people from committing the sin of calf-worship, but they revolted against him and might even have killed him. Fearing a clash between them, therefore, he held his peace lest Prophet Moses (peace be upon him), on his return, might blame him for letting the situation worsen and failing to control it effectively in his absence. The last clause of (Surah Al-Aaraf, Ayat 150) also gives the hint that there existed among the people a good number of the enemies of the two brothers.

73. Here it has been a good deal of divergence of opinion in regard to the interpretation of this verse. According to the majority of the early commentators and their followers, it means: The Samiri saw the Messenger (Angel Gabriel) when he was passing and took a handful of dust from his footprints. Then he sprinkled this upon the idol of the golden calf. This created life in it and it began to low like a living calf. The Quran, in fact, does not say that this actually happened but merely cites the reply given by the Samiri to Prophet Moses (peace be upon him) when the latter took him to task for the great sin he had committed.

There are others who interpret the words of the Samiri like this: I saw a weakness in the Messenger (Prophet Moses) or in his creed, which others did not see. Therefore I followed in his footsteps to a certain limit but afterwards I left his way. This interpretation was most probably put forward first of all by Abu Muslim Isfahani. Then Imam Razi not only cited it in his own commentary but also approved of it. And now it is being followed by some modernistic commentators, who try to prove their own favorite theories by giving far-fetched interpretations to the obvious meaning of the words of the Quran. Such people forget that the Quran has not been sent down in the terminology of enigmas, riddles and puzzles but in clear, plain and intelligible Arabic. Therefore the Quran would have never employed the words it has used in the text to convey the meaning given by them because their usage cannot support that far-fetched interpretation. What such interpreters really mean to imply is that Allah has failed to express Himself clearly and plainly; therefore, they wish to come to His rescue by their interpretations in order to save Him from the ridicule of the learned people.

If we study the verse in the context in which it occurs, we shall be able to understand easily that the Samiri was a mischief-monger who had contrived his deceitful scheme after a good deal of consideration. As he appears to have been a good craftsman, he caused the golden calf he had made to produce a lowing sound, and successfully deluded the ignorant and simple people. He did not rest content with this but impudently invented the story that he had seen what the common people could not see and that he had taken a handful of the dust from the footprints of the Messenger and sprinkled it on the calf which made it low like a living calf. It is possible that by the Messenger, he meant Prophet Moses (peace be upon him) himself and might have cunningly tried to flatter him, saying, that the dust of his footprints was miraculous. By saying so, he was playing the most subtle trick. He wanted to offer an intellectual bait to Moses (peace be upon him) so that he might feel elated about the miraculous effect of the dust trodden by his feet and utilize his services for propagating his own miraculous acts. Anyhow, the fact is that the Quran has presented the whole thing as a trick of the Samiri and has not given the account as if it were a real event by itself. The subsequent reaction of Prophet Moses (peace be upon him) to the statement of the Samiri clearly shows that he considered it as a deceitful story, and so laid the curse on him.

74. The words show that he was not only made an outcast for life but was made to inform the people himself that he was an outcast, as given in Leviticus:

And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, unclean, unclean. All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be. (13: 45-46).

We conclude from this that either he was inflicted with leprosy as a scourge by Allah or the punishment inflicted on him was that, being a moral "leper", he should be made an outcast and should himself proclaim to be an unclean and impure person, saying: Touch me not. 9

75. Now that the story of Prophet Moses (peace be upon him) comes to an end, the same theme, that was interrupted by this story, has been resumed.

76. That is, the Quran about which it was said at the beginning of the Surah that it had not been sent down to put the Holy Prophet (peace be upon him) in distress, and that it was an admonition for the God-fearing.

77. Here the people have been warned that whoso will turn away front the Quran and will reject its guidance, he shall do harm to himself only and not to Allah and His Messenger, and that the one, who rejects His Message, shall inevitably be punished in the Hereafter. And this warning holds good for every people, every country and every age. This is because there are only two alternatives for an individual or a community, whom the message of the Quran reaches. They can either accept it or reject it, there is no third way.

78. As regards to the nature of the blowing of the Trumpet on the Day of Resurrection, it may be likened to the blowing of the bugle in the army to muster or disperse the soldiers. It is obvious that these words and terms have been used because these are known to the people. Therefore it will be wrong to consider the Trumpet to be exactly like the bugles and trumpets of this world.

79. According to some commentators, it means this: The bodies of the criminals will turn white as if no drop of blood had been left in them.

80. The original text may also be interpreted to mean: After your death, you may have passed hardly ten days till now. As regards to the interpretation adopted in the translation, it is supported by (Surah Ash-Shuara, Ayats 112-113): When Allah will ask them, for how many years did you stay on the earth? They will say: We stayed there for a day or part of a day. You may ask those who have kept the record. The second interpretation is supported by (Surah Ar-Room, Ayats 55-56): And on the day when Resurrection will take place, the criminals will declare under oaths: We have not remained in the state of death for more than an hour. And likewise they were deluded on the earth. On the other hand, those who have been given knowledge and faith will say: According to the Book of Allah, you have remained in this state up to the Day of Resurrection, and this is the very Day of Resurrection, but you did not know of it. Both the interpretations are supported by other verses of the Quran. It is clear from these that they will consider both the life on the earth and the life in the interval between death and Resurrection to be very short. They will consider the earthly life to be very short because, against all their expectations, they will have to face the eternal life in the Hereafter which they denied in their earthly life. As they had made no preparation for this life, they will regret that they had ruined their eternal life for the sake of a few transitory pleasures of the short life they had been given on the earth. As regards to the duration of the interval between death and Resurrection, they will consider it to be very short, for they will imagine that they had been suddenly awakened by the Trumpet from their last sleep or unconsciousness in their earthly life. Thus, they will not at first realize that the Trumpet was the signal for the Day of Resurrection because they had no expectation whatever that the Day of Resurrection would ever come. As a matter of fact, they used to make fun of this Day as a nonsensical thing.