Topic: Samiri
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قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنۢ بَعْدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِىُّ
7:149.
7:149.
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.).
7:149.
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.).
a
7:149.
a
7:149.
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.).
a
7:149.
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.).
فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَٰنَ أَسِفًا ۚ قَالَ يَٰقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ ٱلْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِى
7:151.
7:151.
7:151.
Commentary:
موعدی (my promise) means, the promise which you made to me, or the promise which God made to you through me.
b
7:151.
b
7:151.
2300
Commentary:
موعدی (my promise) means, the promise which you made to me, or the promise which God made to you through me.
b
7:151.
قَالُوا۟ مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَٰكِنَّا حُمِّلْنَآ أَوْزَارًا مِّن زِينَةِ ٱلْقَوْمِ فَقَذَفْنَٰهَا فَكَذَٰلِكَ أَلْقَى ٱلسَّامِرِىُّ
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.
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.
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.
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.
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُۥ خُوَارٌ فَقَالُوا۟ هَٰذَآ إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ فَنَسِىَ
2:52, 93; 4:154; 7:149.
یہ تضاد ڈائریکٹ اور ان ڈائریکٹ میتھڈ (Direct and indirect Method)کی وجہ سے ہے کہ عربی میں انگریزی کی طرح اِن ڈائریکٹ میتھڈ زیادہ استعمال ہوتا ہے۔ لیکن اردو میں نہیں‘ اس لئے قرآن مجید میں جو ’’لَھُمْ‘‘ کا لفظ تھا ہم نے اس کا ترجمہ ’’ہمارے لئے‘‘ کیا ہے۔
خُوَار کے متعلق دیکھئے سورہ اعراف آیت۱۴۹ نوٹ نمبر۲۔
2:52, 93; 4:154; 7:149.
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.
2:52, 93; 4:154; 7:149.
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.
c
2:52, 93; 4:154; 7:149.
1
یہ تضاد ڈائریکٹ اور ان ڈائریکٹ میتھڈ (Direct and indirect Method)کی وجہ سے ہے کہ عربی میں انگریزی کی طرح اِن ڈائریکٹ میتھڈ زیادہ استعمال ہوتا ہے۔ لیکن اردو میں نہیں‘ اس لئے قرآن مجید میں جو ’’لَھُمْ‘‘ کا لفظ تھا ہم نے اس کا ترجمہ ’’ہمارے لئے‘‘ کیا ہے۔
2
خُوَار کے متعلق دیکھئے سورہ اعراف آیت۱۴۹ نوٹ نمبر۲۔
a
2:52, 93; 4:154; 7:149.
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.
a
2:52, 93; 4:154; 7:149.
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.
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
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.
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.
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.
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.
وَلَقَدْ قَالَ لَهُمْ هَٰرُونُ مِن قَبْلُ يَٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ ۖ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى
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").
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.
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.
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").
قَالُوا۟ لَن نَّبْرَحَ عَلَيْهِ عَٰكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ
Commentary:
The verse shows that while Moses was held in awe by the Israelites they had no great respect for Aaron.
2305
Commentary:
The verse shows that while Moses was held in awe by the Israelites they had no great respect for Aaron.
قَالَ يَٰهَٰرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوٓا۟
أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِى
Commentary:
Moses here severely calls Aaron to account for not having properly looked after the spiritual welfare of the Israelites in his absence. The verse thus clearly shows Aaron to be a subordinate Prophet to Moses.
2306
Commentary:
Moses here severely calls Aaron to account for not having properly looked after the spiritual welfare of the Israelites in his absence. The verse thus clearly shows Aaron to be a subordinate Prophet to Moses.
قَالَ يَبْنَؤُمَّ لَا تَأْخُذْ بِلِحْيَتِى وَلَا بِرَأْسِىٓ ۖ إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِىٓ إِسْرَٰٓءِيلَ وَلَمْ تَرْقُبْ قَوْلِى
7:151.
7:151.
7:151.
Important Words:
لم ترقب (didst not wait for) is formed from رقب. رقبه means, (a) he looked, watched or waited for him or it; (b) he guarded, kept, preserved or took care of it; (c) he was mindful or regardful of it; (d) he feared him (Lane & Aqrab).
Commentary:
Taking the word رقب in its different senses the expression لم ترقب قولی would mean, thou didst not wait for my word; thou didst not preserve and guard my word (the instructions which I left for your guidance); thou wast not regardful of my word i.e. thou didst not pay any regard to my directions which I left for your guidance.
a
7:151.
a
7:151.
2307
Important Words:
لم ترقب (didst not wait for) is formed from رقب. رقبه means, (a) he looked, watched or waited for him or it; (b) he guarded, kept, preserved or took care of it; (c) he was mindful or regardful of it; (d) he feared him (Lane & Aqrab).
Commentary:
Taking the word رقب in its different senses the expression لم ترقب قولی would mean, thou didst not wait for my word; thou didst not preserve and guard my word (the instructions which I left for your guidance); thou wast not regardful of my word i.e. thou didst not pay any regard to my directions which I left for your guidance.
a
7:151.
قَالَ فَمَا خَطْبُكَ يَٰسَٰمِرِىُّ
Khatb means, object; design; case or plea; business; affair; etc. (Lane). The whole sentence also means, what thou hast to say (Lane).
Important Words:
ماخطبک (what hast thou to say). خطب (khatbun) among other things may also mean, object, purpose, plea, defence etc. See also 12:52.
2308
Important Words:
ماخطبک (what hast thou to say). خطب (khatbun) among other things may also mean, object, purpose, plea, defence etc. See also 12:52.
1846
Khatb means, object; design; case or plea; business; affair; etc. (Lane). The whole sentence also means, what thou hast to say (Lane).
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
2309
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1847
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.
قَالَ فَٱذْهَبْ فَإِنَّ لَكَ فِى ٱلْحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُۥ ۖ وَٱنظُرْ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِى ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِى ٱلْيَمِّ نَسْفًا
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
815
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
2
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
2310
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
1848
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.