7.153. Waalladhiina AAamiluu alssayyi-atithumma tabuu min baAAdiha waamanuu innarabbaka min baAAdiha laghafuurun rahiimun
7.153. But those who do ill deeds and afterward repent and believe lo! for them, afterward, Allah is Forgiving, Merciful. (Pickthall)
7.153. Und denjenigen, welche die Schlechtigkeiten getan haben, dann danach reuig umgekehrt sind und geglaubt haben - Dein Herr ist ja danach bestimmt verzeihend, barmherzig. (Ahmad v. Denffer)
7.153. Aber diejenigen, die böse Taten begehen und danach bereuen und glauben-, gewiß, dein Herr ist danach wahrlich Allvergebend und Barmherzig. (Bubenheim)
7.153. Den Sündern, die danach ihre üblen Taten bereuen und innig glauben, wird Gott später barmherzig verzeihen. (Azhar)
7.153. Und für diejenigen, welche die gottmißfälligen Taten begingen, danach bereuten und den Iman verinnerlichten – gewiß, dein HERR ist danach doch allvergebend, allgnädig! (Zaidan)
7.153. Jedoch gegen diejenigen, die schlechte Taten begehen und dann später umkehren und glauben, (gegen die) ist dein Herr nachträglich barmherzig und bereit zu vergeben. (Paret)
7.153. Diejenigen aber, die Böses taten und es dann bereuten und glaubten - wahrlich, dein Herr ist hernach Allverzeihend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 148 bis 153
In his absence ( 106 ) the people of Moses made from their ornaments the image of a calf which made sound like lowing. Did they not see that it could neither speak to them nor guide them in any matter? Yet they took it for a god, for they were wrong-doers. ( 107 ) But when the enchantment of self delusion was broken and they realised that they had, in fact, gone astray, they said, "If our Lord does not have mercy on us and does not forgive us we shall be losers." In the meanwhile when Moses full of anger and sorrow returned to his people, he said, "Very evil is it that you have done in my place after me! Could you not patiently wait for the Commandment of Allah?" And he threw down the tablets, and, seizing his brother by the hair of his head, dragged him. Aaron said, "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. " ( 108 ) Then Moses said, "O Lord, forgive me and my brother, and admit us to Thy mercy; Thou art the Most Merciful of all." (In response to this Allah said,) "Allah's wrath shall surely overtake those who made the calf a god, and they shall be abased in the life of this world, that is how We punish those who invent falsehood. But those who do evil deeds, then repent after this and believe, will after this repentance and belief most surely find your Lord Forgiving and Merciful."
Desc No: 106 They made the image in his absence of forty days, when Moses went to Mt. Sinai on the summons of Allah, while his people were encamping in the plain of Ar-Rahah.
Desc No: 107 Their calf-worship was the second manifestation of the change that had taken place in the Israelites during their stay in Egypt. They were so charmed by the cow-worship of the Egyptians that the Qur'an says, "......They were so prone to disbelief that they cherished the calf in their hearts" . It is really strange that hardly three months after their miraculous escape from Egypt, they began to make demands on their Prophet to make an artificial god for them, and, as soon as he left them for the Sinai, they themselves devised a false god. It appears as if they had forgotten their recent deliverance from slavery, and their safe passage through the sea and the drowning of Pharaoh and his army in it. Though they knew that all those wonderful events had happened wholly and solely through the supernatural power of the Eternal, yet they shame-facedly forgot their Allah. It was this faithless conduct of the Israelites that prompted some of their Prophets to liken the Community to that wicked woman who shows love to all men other than her husband and does not hesitate to be faithless even in the very first night of her marriage.
Desc No: 108 By citing his words "..........do not include me among the workers of iniquity", the Qur'an has absolved Prophet Aaron from the wicked blemish that the Jews had stamped upon him. According to the Bible, Prophet Aaron was guilty of making the golden calf as god for them: "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 up out of the land of Egypt, we wont 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 brake off the golden earrings, which were in their ears and brought them unto Aaron. And he received them at their hand, and fashioned it with a Braving 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. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. (Exodus, 32: 1-6). The Qur'an has refuted this allegation and related the fact about the matter that the man responsible for this heinous sin was not Allah's Prophet Aaron but his rebel Samiri. (For details, see XX : 90-94) . Though it may appear very strange that the Jews should accuse their own Prophets of the most heinous sins, yet a deep and critical study of their history will show that this was done to justify their own moral degradation. When the whole community in general, and the religious scholars and priests in particular, became involved in deviations and immoralities, their guilty consciences impelled them to invent excuses for justifying their own bad conduct. As they committed heinous sins like shirk, sorcery, adultery, treachery, falsehood and the like, they Blemished the pure character of their own Prophets by ascribing such sins to them as were most shameful even for an ordinary good man, not to speak of a prophet so that they could justify their own wicked deeds. They argued like this: "When even the Prophets could not save themselves from such sins, how could ordinary people like us be immune from weaknesses?" 'The Hindus also did the same during their moral degeneration and the literature of that period depicts gods, rishis and the like, in the blackest colours so that they could say, "When such highly placed beings were involved in immoralities, how could the common people escape froth them? And why should such things be shameful for them, when they were not shameful for their gods and rishis?" "
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