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 Surah Al-A'raf 7:152-156 [19/24] ↕
  
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Verse Summary -------------------------------------------------------------------------------------
إِنَّIndeed,
ٱلَّذِينَthose who
ٱتَّخَذُواْtook
ٱلْعِجْلَthe calf,
سَيَنَالُهُمْwill reach them
غَضَبٌwrath
مِّنfrom
رَّبِّهِمْtheir Lord,
وَذِلَّةٌand humiliation
فِىin
ٱلْحَيَوٲةِthe life
ٱلدُّنْيَا‌ۚ(of) the world.
وَكَذَٲلِكَAnd thus
نَجْزِىWe recompense
ٱلْمُفْتَرِينَthe ones who invent (falsehood).
﴿١٥٢﴾
وَٱلَّذِينَAnd those who
عَمِلُواْdo
ٱلسَّيِّـَٔـاتِthe evil deeds
ثُمَّthen
تَابُواْrepented
مِنۢ بَعْدِهَاafter that
وَءَامَنُوٓاْand believed,
إِنَّindeed,
رَبَّكَyour Lord
مِنۢ بَعْدِهَاafter that
لَغَفُورٌ(is) surely Oft-Forgiving,
رَّحِيمٌMost Merciful.
﴿١٥٣﴾
وَلَمَّاAnd when
سَكَتَwas calmed
عَنfrom
مُّوسَىMusa
ٱلْغَضَبُthe anger,
أَخَذَhe took (up)
ٱلْأَلْوَاحَ‌ۖthe tablets
وَفِىand in
نُسْخَتِهَاtheir inscription
هُدًى(was) guidance
وَرَحْمَةٌand mercy
لِّلَّذِينَfor those who
هُمْ[they]
لِرَبِّهِمْ يَرْهَبُونَ(are) fearful of their Lord.
﴿١٥٤﴾
وَٱخْتَارَAnd chose
مُوسَىٰMusa
قَوْمَهُۥ(from) his people
سَبْعِينَseventy
رَجُلاًmen
لِّمِيقَـٰتِنَا‌ۖfor Our appointment.
فَلَمَّآThen when
أَخَذَتْهُمُseized them
ٱلرَّجْفَةُthe earthquake
قَالَhe said,
رَبِّ`O my Lord!
لَوْ شِئْتَIf You (had) willed,
أَهْلَكْتَهُمYou (could) have destroyed them
مِّن قَبْلُbefore
وَإِيَّـٰىَ‌ۖand me.
أَتُهْلِكُنَاWould You destroy us
بِمَاfor what
فَعَلَdid
ٱلسُّفَهَآءُthe foolish
مِنَّآ‌ۖamong us?
إِنْNot
هِىَit (was)
إِلَّاbut
فِتْنَتُكَYour trial,
تُضِلُّYou let go astray
بِهَاby it
مَنwhom
تَشَآءُYou will
وَتَهْدِىand You guide
مَنwhom
تَشَآءُ‌ۖYou will.
أَنتَYou
وَلِيُّنَا(are) our Protector,
فَٱغْفِرْso forgive
لَنَاus
وَٱرْحَمْنَا‌ۖand have mercy upon us,
وَأَنتَand You
خَيْرُ(are) Best
ٱلْغَـٰفِرِينَ(of) Forgivers.
﴿١٥٥﴾
۞ وَٱكْتُبْAnd ordain
لَنَاfor us
فِىin
هَـٰذِهِthis
ٱلدُّنْيَا[the] world,
حَسَنَةًgood
وَفِىand in
ٱلْأَخِرَةِthe Hereafter.
إِنَّاIndeed, we
هُدْنَآwe have turned
إِلَيْكَ‌ۚto You.`
قَالَHe said,
عَذَابِىٓ`My punishment -
أُصِيبُI afflict
بِهِۦwith it
مَنْwhom
أَشَآءُ‌ۖI will,
وَرَحْمَتِىbut My Mercy
وَسِعَتْencompasses
كُلَّevery
شَىْءٍ‌ۚthing.
فَسَأَكْتُبُهَاSo I will ordain it
لِلَّذِينَfor those who
يَتَّقُونَ(are) righteous
وَيُؤْتُونَand give
ٱلزَّكَوٲةَzakah
وَٱلَّذِينَand those who
هُم[they]
بِـَٔـايَـٰتِنَا يُؤْمِنُونَbelieve in Our Verses.
﴿١٥٦﴾

اِنَّ الَّذِيۡنَ اتَّخَذُوا الۡعِجۡلَ سَيَنَالُهُمۡ غَضَبٌ مِّنۡ رَّبِّهِمۡ وَذِلَّـةٌ فِى الۡحَيٰوةِ الدُّنۡيَا​ ؕ وَكَذٰلِكَ نَجۡزِىۡ الۡمُفۡتَرِيۡنَ‏  وَالَّذِيۡنَ عَمِلُوا السَّيِّاٰتِ ثُمَّ تَابُوۡا مِنۡۢ بَعۡدِهَا وَاٰمَنُوۡۤا اِنَّ رَبَّكَ مِنۡۢ بَعۡدِهَا لَغَفُوۡرٌ رَّحِيۡمٌ‏  وَلَـمَّا سَكَتَ عَنۡ مُّوۡسَى الۡغَضَبُ اَخَذَ الۡاَلۡوَاحَ ​ۖ  وَفِىۡ نُسۡخَتِهَا هُدًى وَّرَحۡمَةٌ لِّـلَّذِيۡنَ هُمۡ لِرَبِّهِمۡ يَرۡهَبُوۡنَ‏  وَاخۡتَارَ مُوۡسٰى قَوۡمَهٗ سَبۡعِيۡنَ رَجُلًا لِّمِيۡقَاتِنَا​ ۚ فَلَمَّاۤ اَخَذَتۡهُمُ الرَّجۡفَةُ قَالَ رَبِّ لَوۡ شِئۡتَ اَهۡلَـكۡتَهُمۡ مِّنۡ قَبۡلُ وَاِيَّاىَ​ ؕ اَ تُهۡلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّا ۚ اِنۡ هِىَ اِلَّا فِتۡنَـتُكَ ؕ تُضِلُّ بِهَا مَنۡ تَشَآءُ وَتَهۡدِىۡ مَنۡ تَشَآءُ ​ؕ اَنۡتَ وَلِيُّنَا فَاغۡفِرۡ لَـنَا وَارۡحَمۡنَا​ وَاَنۡتَ خَيۡرُ الۡغَافِرِيۡنَ‏  وَاكۡتُبۡ لَـنَا فِىۡ هٰذِهِ الدُّنۡيَا حَسَنَةً وَّفِى الۡاٰخِرَةِ اِنَّا هُدۡنَاۤ اِلَيۡكَ ​ؕ قَالَ عَذَابِىۡۤ اُصِيۡبُ بِهٖ مَنۡ اَشَآءُ​ ۚ وَرَحۡمَتِىۡ وَسِعَتۡ كُلَّ شَىۡءٍ​ ؕ فَسَاَكۡتُبُهَا لِلَّذِيۡنَ يَتَّقُوۡنَ وَيُؤۡتُوۡنَ الزَّكٰوةَ وَالَّذِيۡنَ هُمۡ بِاٰيٰتِنَا يُؤۡمِنُوۡنَ ​ۚ‏ 
Translation
(7:152) In reply they were told: 'Verily those who worshipped the calf will certainly incur indignation from their Lord, and will be abased in the life of this world. Thus do We reward those who fabricate lies. (7:153) As for those who do evil, and later repent and have faith, such shall find their Lord All-Forgiving, All-Compassionate after (they repent and believe) (7:154) And when the anger of Moses was stilled, he took up the Tablets again, the text of which comprised guidance and mercy to those who fear their Lord. (7:155) And out of his people Moses singled out seventy men for Our appointment. 109 Then, when violent shaking seized them, he addressed his Lord: 'Had You willed, O my Lord, You could have destroyed them and me long ago. Will You destroy us for what the fools amongst us did? That was nothing but a trial from You whereby You mislead whom You will and guide whom You will. 110 You alone are our guardian. Forgive us, then, and have mercy upon us. You are the best of those who forgive. (7:156) And ordain for us what is good in this world and in the World to Come for to You have we turned.'He replied: 'I afflict whomsoever I wish with My chastisement. As for My mercy, it encompasses everything.111 will show mercy to those who abstain from evil, pay Zakat and have faith in Our signs.'
Commentary

109. Moses was summoned for the second time to Mount Sinai along with seventy chiefs of the nation in order that they might seek pardon for their calf-worship and renew their covenant with God. Reference to this event is not found in the Bible and Talmud. They simply mention that Moses was summoned to receive new tablets as replacements for the ones he had thrown down and broken. (Cf. Exodus 34.)

110. When a people are put to the test it is an occasion of crucial importance for it helps to distinguish the righteous from the wicked. Like a winnow, it separates out of the mass the useful from the useless. Hence in his wisdom God subjects people to tests. Those who successfully pass through them, owe their success to the support and guidance they receive from God. As for those who are unsuccessful, their failure is the result of their not receiving that support and guidance. This does not detract from the fact that men neither arbitrarily receive or are denied God's support and guidance. Both extending and withholding support and guidance follow a rule which is based on wisdom and justice. The fact, however, remains that man can succeed in the test to which he is put only if God supports and guides him.

111. It is false to assume that the general rule underlying God's governance of His realm is that of wrath which is occasionally tempered with mercy and benevolence. On the contrary, the general rule is that of mercy and benevolence and wrath is the exception which is aroused when man's transgression and rebellion exceed all reasonable limits.