Ayat 95. [Mûsa
(Moses)] said: "And what is the matter with you. O Samiri? (i.e. why did you do
so?)"
Ayat 96. (Samiri) said: "I saw what they
saw not, so I took a handful (of dust) from the hoof print of the messenger
[Jibrael's (Gabriel) horse] and threw it [into the fire in which were put the
ornaments of the Firaun's (Pharaoh) people, or into the calf]. Thus my
inner-self suggested to me."
Ayat 97. Mûsa (Moses) said: "Then go
away! And verily, your (punishment) in this life will be that you will say:
"Touch me not (i.e.you will live alone exiled away from mankind); and verily
(for a future torment), you have a promise that will not fail. And look at your
illah (god), to which you have been devoted. We will certainly burn it,
and scatter its particles in the sea."
[Tafseer]
(Moses) said: "What then is
thy case, O Samiri?" Moses now turns to the Samiri, and the Samiri's reply in the
next verse sums up his character in a few wonderful strokes of
character-painting. The lesson of the whole of this episode is the fall of a
human soul that nominally comes to Allah's Truth in a humble position but makes
mischief when and as it finds occasion. It is no less dangerous and culpable
than the arrogant soul, typified by pharaoh, which gets into high places and
makes its leadership the cause of ruin of a whole
nation. He
replied: "I saw what they saw not: so I took a handful (of dust) from the
footprint of the Messenger angel Gabriel, and threw it (into the calf): thus did
my soul suggest to me." 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 vulgar 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 11:69, 77;
19:19; and 35:1. 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 calfs image 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!" (Moses) said: "Get thee gone! but
thy (punishment) in this life will be that thou wilt say,´touch me not´; and
moreover (for a future penalty) thou hast a promise that will not fail: Now look
at thy god, of whom thou hast become a devoted worshipper: We will certainly
(melt) it in a blazing fire and scatter it broadcast in the
sea!" He
and his kind were to become social lepers, untouchables; perhaps also
sufficiently arrogant to hold others at arm's length, and say
"Noli me
tangere" (touch
me not). Namely, the promised Wrath of Allah. The cast effigy was
re-melted and
destroyed.
Hazrat
Safiyyah, daughter of
Abu Ubaid, on the authority of some of the
wives of the Prophet (PBUH) who said : The
Messenger of Allah 
[SAWW](PBUH) said, "He who goes to one who claims to tell about matters of the
Unseen and believes in him, his Salat (prayers) will not be accepted for forty
days.''
[Muslim
Book 26, Chapter 33, Hadith #
5540]
Lesson : as
mentioned above in Surah Taha Ayat 97.""Then go away! And
verily, your (punishment) in this life" We learn from this Hadith that visiting soothsayers and astrologers for
the purpose of knowing from them what lies hidden in future is such a great
offense that he who does it, loses all merits of his forty days Salat. Some
people try to detect the culprits involved in a theft case through the so-called
fortunetellers or seek their advice in matters relating to business, marriage
etc. All such things are unlawful because Allah Alone knows the invisible
world.
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