چکیده:
One of the challenging issues raised in the Holy Quran isprophetMoses’ severe manner toward prophet Aaron after the Israelites converted to calf worship. Throughout the analysis of this manner so far، a lot of justifications have been offered; However، AyatullahMa’refat has attempted to analyze this sort of manner، proving Aaron to have some degrees of fault. By proving Moses’ wrath to be natural، he accounts on Moses’s efforts to punish and reform the Israelites. So as to discover who brought about this aberration، Moses first blames Aaron since he was the leader of the Israelites at the time، and every authority should be responsible in such cases. Although Aaron offered his excuses، these were not adequate to totally exonerate him of any blame. Therefore، Moses prayed to Allah for forgiveness. This viewpoint enjoys some positive points such as consideration of Moses’ statesmanship، of the normality of his wrath، and of his actions to punish and reform the Israelites; the most important ambiguity، nonetheless، is to prove Aaron’s fault concerning Moses’ pray to Allah for Aaron’s forgiveness.
خلاصه ماشینی:
»، (اعراف، آيه 150) From the arrangement of words such as: being angry, saying, throwing the tablets, and grabbing the brother's head without any question, it occurs to the mind whether this behavior is an imprudent action resulting from wrath or a disciplinary action; however, when this same encounter is described in Surah Taha with more detail regarding the dialogue of His Eminence Moses (AS) with the Children of Israel, the dialogue with His Eminence Aaron (AS), and the encounter with Samiri, the possibility of this behavior being imprudent or having a disciplinary aspect becomes very faint or even non-existent, and reconstructing the atmosphere in which this event occurred significantly helps in understanding this matter.
According to the explicit statement of the Holy Quran, His Eminence Moses (AS) returns to the midst of his people in an angry and sorrowful state, but despite being angry, he does not take any practical action against the people; rather, in the first stage, by asking them several questions, also with a harsh tone accompanied by threat, regret, and even emotional appeal, he inquires about the situation of his people; but when the Children of Israel are faced with severe reproach and the threats of it are faced, without accepting even an atom of their mistakes and without paying attention to the depth of the catastrophe, they say through excuse-making and projection (Rezaei Isfahani and a group of researchers, 1387: 13/ 90): «ما به ميل و اراده خود از وعده تو تخلّف نكرديم، بلكه مقداري از زيورهاي قوم را كه با خود داشتیم افكنديم.
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