Al-Quran Surah 20. Ta-ha, Ayah 96

Al-Quran Grammar      Prev      Go   Next  
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي

Asad : He answered: "I have gained insight into something which they were unable to see:81 and so I took hold of a handful of the Apostle's teachings and cast it away: for thus has my mind prompted me [to act]82 .
Malik : He replied: "I saw what they did not see, so I took a handful of dust from the footprint of the Rasool (Angel Gabriel) and threw it into the casting of the calf: thus did my soul prompt me."
Mustafa Khattab :

He said, “I saw what they did not see, so I took a handful ˹of dust˺ from the hoof-prints of ˹the horse of˺ the messenger-angel ˹Gabriel˺ then cast it ˹on the moulded calf˺. This is what my lower-self tempted me into.”1

Pickthall : He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me.
Yusuf Ali : He replied: "I saw what they saw not: so I took a handful (of dust) from the footprint of the Apostle and threw it (into the calf): thus did my soul suggest to me." 2621
Transliteration : Qala basurtu bima lam yabsuroo bihi faqabadtu qabdatan min athari alrrasooli fanabathtuha wakathalika sawwalat lee nafsee
PDF content

No tags assigned yet.

Share your thoughts about this with others by posting a comment. Visit our FAQ for some ideas.

Comment Filters >>
Filter Comments  

User Roles  
0 votes 0  dislikes 
Asad 81 It is to be noted that the verb basura (lit., "he became seeing") has the tropical significance of "he perceived [something] mentally", or "he gained insight" or "he understood". Hence, Abu Muslim al-Isfahani (whose interpretation of the whole of this verse Razi analyzes and finds most convincing) explains the above phrase as meaning, "I realized what they [i.e., the rest of the people] did not realize - namely, that some of thy beliefs, O Moses, were wrong". It would seem that the Samaritan objected to the idea of a transcendental, imperceivable God, and thought that the people ought to have something more "tangible" to believe in. (See also next note.)
0 votes 0  dislikes 
Asad 82 Contrary to the fanciful interpretations advanced by some of the other commentators, Abu Muslim (as quoted by Razi) explains the term athar (lit., "vestige" or "trace") in its tropical sense of the "practices and sayings" or - collectively - the "teachings" of any person, and particularly of a prophet; thus, he makes it clear that the phrase qabadtu qabdatan min athari 'r-rasul fa-nabadhtuha signifies "I took hold of a handful [i.e., "something"] of the teachings of the Apostle, and discarded it": it being understood that "the Apostle" referred to by the Samaritan in the third person is Moses himself. (As already mentioned in the preceding note, Razi unreservedly subsrcibes to Abu Muslim's intepretation of this passage.) In my opinion, the Samaritan's rejection of a part of Moses' teachings is meant to explain the subconscious tendency underlying all forms of idolatry and of the attribution of divine qualities to things or beings other than God: a futile, self-deceiving hope of bringing the Unpercievable closer to one's limited perception by creating a tangible "image" of the Divine Being or, at least, of something that could be conceived as His "emanation". Inasmuch as all such endeavours obscure rather than illuminate man's understanding of God, they defeat their own purpose and destroy the misguided devotee's spiritual potential: and this is undoubtedly the purport of the story of the golden calf as given in the Qur'an.

No Comments Found

No Comments Found

Yusuf Ali   
0 votes 0  dislikes 
Yusuf Ali 2621 This answer of the Samiri is a fine example of unblushing effrontery, careful evasion of issues, and invented falsehoods. He takes upon himself to pretend that he had far more insight than anybody else: he saw what the crowd did not see. He saw something supernatural. "The Messenger" is construed by many Commentators to mean the angel Gabriel. Rasul (plural, rusul) is used in several places for "angels" e.g., in xi. 69, 77; xix. 19; and xxxv. 1. But if we take it to mean the Messenger Moses, it means that the Samiri saw something sacred or supernatural in his footprints: perhaps he thinks a little flattery would make Moses forgive him. The dust became sacred, and his throwing it into the calf made the calf utter a lowing sound! As if that was the point at issue! He does not answer the charge of making an image for worship. But finally, with arrogant effrontery, he says, "Well, that is what my soul suggested to me, and that should be enough!"
0 votes 0  dislikes 

 This verse could also be translated as follows: “I had an insight which they did not have, then grasped some knowledge from the messenger ˹Moses˺, but ˹later˺ threw it away. This is what my lower-self tempted me to do.” According to many Quran commentators, while Moses and the Children of Israel were crossing the sea to escape abuse by Pharaoh and his people, the Sâmiri saw Gabriel on a horse leading the way, and every time the horse touched the ground, it turned green. So the Sâmiri took a handful of dust from the hoof-prints of the horse, and later tossed it at the calf so it started to make a lowing sound.