Surah Araf Ayat 150 Hindi translation

Surah Araf Ayat 150 meaning in Hindi

और जब मूसा क्रोध और दुख से भरा हुआ अपनी क़ौम की ओर लौटा तो उसने कहा, "तुम लोगों ने मेरे पीछे मेरी जगह बुरा किया। क्या तुम अपने रब के हुक्म से पहले ही जल्दी कर बैठे?" फिर उसने तख़्तियाँ डाल दी और अपने भाई का सिर पकड़कर उसे अपनी ओर खींचने लगा। वह बोला, "ऐ मेरी माँ के बेटे! लोगों ने मुझे कमज़ोर समझ लिया और निकट था कि मुझे मार डालते। अतः शत्रुओं को मुझपर हुलसने का अवसर न दे और अत्याचारी लोगों में मुझे सम्मिलित न कर।"

Quran Urdu translation

اور جب موسیٰ اپنی قوم میں نہایت غصے اور افسوس کی حالت میں واپس آئے۔ تو کہنے لگے کہ تم نے میرے بعد بہت ہی بداطواری کی۔ کیا تم نے اپنے پروردگار کا حکم (یعنی میرا اپنے پاس آنا) جلد چاہا (یہ کہا) اور (شدت غضب سے تورات کی) تختیاں ڈال دیں اور اپنے بھائی کے سر (کے بالوں) کو پکڑ کر اپنی طرف کھینچنے لگے۔ انہوں نے کہا کہ بھائی جان لوگ تو مجھے کمزور سمجھتے تھے اور قریب تھا کہ قتل کردیں۔ تو ایسا کام نہ کیجیے کہ دشمن مجھ پر ہنسیں اور مجھے ظالم لوگوں میں مت ملایئے

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(7:150) And when Moses returned to his people, full of wrath and sorrow, he said: 'Vile is the course you have followed in my absence. Could you not patiently wait for the decree of your Lord?' And he threw down the Tablets [of the Law] and took hold of his brother's head, dragging him to himself. Aaron said: 'My mother's son, the people overpowered me and almost killed me. So let not my enemies gloat over me, and do not number me among the wrong-doing folk.' *108

And when Moses returned to his people, angry and grieved, he said, meaning

*108). The above Qur'anic verse absolves Aaron of the charge levelled against him by the Jews. According to the Biblical version of the story of calf-worship, however, it was Aaron who had made the golden calf for the people of Israel. To quote:
When the people saw that Moses delayed to come down from the mountain, the people gathered themselves together to Aaron, and said to him, 'Up, make up gods who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.' And Aaron said to them, 'Take off the rings of gold which are in the ears of your wives, your sons, and your daughters, and bring them to me.' So all the people took off the rings of gold which were in their ears, and brought them to Aaron. And he received the gold at their hand, and fashioned it with a graving tool, and made a molten calf; and they said, 'These are your gods, O Israel, who brought you up out of the land of Egypt.' When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, 'Tomorrow shall be a feast to the Lord.' And they rose up early on the morrow, and offered burnt offerings and brought peace offerings; and the people sat down to eat and drink, and rose up to play (Exodus 32: 1--6).
The Qur'an, however, refutes the above account at many places and points out that it was Samiri the rebel of God rather than Aaron the Prophet who committed that heinous sin. (For details see Ta Ha 20: 90 ff.)
Strange though it may appear, the Israelites maligned the characters of those very people whom they believed to be the Messengers of God. The accusations they hurled at them included such heinous sins as polytheism, sorcery, fornication, deceit and treachery. Needless to say, indulgence in any of these sins is disgraceful for even an ordinary believer and decent human being, let alone Prophets. In the light of the history of Israeli morals, however, it is quite understandable why they maligned their own Prophets. In times of religious and moral degeneration when both the clergy and laity were steeped in sin and immorality, they tried to seek justification for their misdeeds. In order to sedate their own consciences they ascribed the very sins of which they were guilty to their Prophets and then their own inability to refrain from sins on the grounds that not even the Prophets could refrain.
The same characteristic is evident in Hinduism. When the Hindus reached the lowest point in their moral degeneration, they produced a literature which presents a very perverted image of Hindu ideals. This literature portrayed their gods, hermits and monks as crass sinners. In doing so, they suggested that since such noble people could not refrain from indulging in grave sins, ordinary mortals are inevitably bound to commit them. Moreover, a person's indulgence in immoral acts should not make him remorseful for the same acts were committed earlier by their monks and hermits.