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Samiri or the Samiri (Arabic: الْسَّامِريّ) is a phrase used by the Quran to refer to a rebellious follower of Moses who created the golden calf and attempted to lead the Hebrews into idolatry. According to the twentieth chapter of the Quran, Samiri created the calf while Moses was away for 40 days on Mount Sinai, receiving the Ten Commandments.[1] In contrast to the account given in the Hebrew Bible, the Quran does not blame Aaron for the calf’s creation.

In the Quran

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In Ta-Ha, the Quran’s twentieth surah, Moses is informed that Samiri has led his people astray in Moses’ absence. He returns to his people to berate them, and is informed of what Samiri has done.

"They argued, “We did not break our promise to you of our own free will, but we were made to carry the burden of the people’s ˹golden˺ jewellery, then we threw it ˹into the fire˺, and so did the Sâmiri.” Then he moulded for them a statue of a calf that made a lowing sound. They said, “This is your god and the god of Moses, but Moses forgot ˹where it was˺!” Did they not see that it did not respond to them, nor could it protect or benefit them? Aaron had already warned them beforehand, “O my people! You are only being tested by this, for indeed your ˹one true˺ Lord is the Most Compassionate. So follow me and obey my orders.” They replied, “We will not cease to worship it until Moses returns to us.” Moses scolded ˹his brother˺, “O Aaron! What prevented you, when you saw them going astray, from following after me? How could you disobey my orders?” Aaron pleaded, “O son of my mother! Do not seize me by my beard or ˹the hair of˺ my head. I really feared that you would say, ‘You have caused division among the Children of Israel, and did not observe my word.’”
Moses then asked, “What did you think you were doing, O Sâmiri?” 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.” Moses said, “Go away then! And for ˹the rest of your˺ life you will surely be crying, ‘Do not touch ˹me˺!’ Then you will certainly have a fate that you cannot escape. Now look at your god to which you have been devoted: we will burn it up, then scatter it in the sea completely.”" Quran 20:87-95[2]

The Quran’s statement that Samiri’s calf made a "lowing" sound has resulted in much speculation. A number of Islamic traditions say that the calf was made with dust trodden upon by the horse of the angel Gabriel, which had mystical properties. Some traditions say that the calf could also move, a property granted to it by the dust of the “horse of life”.[3] Other traditions suggest that Samiri made the sound himself, or that it was only the wind.[4] Still others say that the calf was formed by God himself, as a test for the Hebrew people.[5] Stories indicate that he was a magician[6]

Later traditions expand upon the fate of those who worshiped the calf. Works by al-Tabari include a story in which Moses orders his people to drink from the water into which the calf had been flung; those guilty of worshiping it were revealed when they turned a golden hue.[7]

Samiri's punishment has been interpreted as total social isolation by most scholars.[8]

Identity

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Scholars of Islam have linked Samiri to various individuals mentioned in the Bible. As-Samiri is typically translated as "the Samaritan", with the episode being seen as an explanation for the separation between Samaritans and non-Samaritans. The story parallels the Biblical narrative of the golden calves built by Jeroboam of Samaria.[9] Samiri has been linked to the rebel Hebrew leader Zimri on the basis of their similar names and a shared theme of rebellion against Moses’ authority.[9] Others link him to the Mesopotamian city of Samarra and suggest that he came from a cow-worshiping people, giving his name as Musa bin Zafar.[10] Abraham Geiger proposed the idea that Samiri is a corruption of Samael, the name of an angel with similar functions to Satan in Jewish lore.[11] There is no consensus among Islamic scholars on which, if any, of these identifications is correct.

See also

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References

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Samiri

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In Islamic tradition, Samiri (Arabic: السَّامِرِيّ, al-Sāmirī) is the enigmatic figure described in the Quran as the instigator and craftsman of the golden calf, an idol that led the Children of Israel into apostasy during Prophet Moses' temporary absence on Mount Sinai. According to Surah Taha (20:85–95), God informs Moses that Samiri had misled his people by collecting their gold jewelry—taken from the Egyptians during the Exodus—and fashioning it into a calf idol that emitted a lowing sound, deceiving the Israelites into worshipping it as a deity alongside or in place of God. This incident, also referenced in Surah Al-A'raf (7:148–151), represents a pivotal test of faith for the Israelites, contrasting sharply with the biblical account in Exodus 32, where Aaron is blamed for the calf's creation, and highlighting Samiri's unique role as a solitary agitator rather than a communal leader. Scholars debate Samiri's identity, interpreting "Sāmirī" either as a proper name—possibly linked to a figure like ibn Dhafar—or as a nisba (tribal descriptor) denoting affiliation with the , a group tracing descent from the tribes of and Manasseh, sons of . Some analyses propose an Egyptian etymology for the term, deriving from "sā-mar" meaning "beloved son" or "," suggesting Samiri may have been a priestly figure from Joseph's lineage who exploited the ' impatience and cultural vulnerabilities. Upon his return, confronts Samiri, who claims inspiration from the "track of the messenger" (interpreted as dust from the Gabriel's ), leading to divine punishment: Moses burns the calf and scatters its remains in the sea, and decrees that Samiri live in isolation, announcing "Do not touch [me]" wherever he goes, as a mark of his separation from the community. This narrative underscores themes of idolatry's perils, the consequences of hasty disbelief, and the preservation of in early prophetic history.

Quranic Account

Appearance in Surah Ta-Ha

In Surah Ta-Ha of the Quran, Samiri is introduced as the figure who leads the astray during ' absence on . The narrative begins in verse 85, where addresses : "[Allah] said, 'But indeed, We have tried your people after you [departed], and the Samiri has led them astray.'" This revelation occurs as receives divine communication, highlighting Samiri's role as the primary instigator of deviation among the people left under Aaron's care. The sequence of events unfolds with Moses returning to his people in anger and grief, confronting them about their breach of the covenant made with Allah. In verse 86, Moses exclaims: "O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?" The Israelites respond in verse 87, attributing their actions to the burden of ornaments taken from the Egyptians: "We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw." This marks Samiri's emergence as the catalyst, as the people demanded a tangible deity amid their impatience, and Aaron proved unable to restrain them despite his warnings. Samiri's direct involvement is detailed in verse 88: "And he extracted for them [the statue of] a calf which had a lowing sound, and they said, 'This is your god and the god of , but he forgot.'" The critiques the people's folly in verses 89–90, noting the calf's inability to respond or provide benefit, while recalling Aaron's prior admonition: "O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order." Despite this, the declare in verse 91: "We will never cease being devoted to the calf until returns to us," underscoring their persistent and Aaron's limited authority over the unrest. Moses then turns to Aaron, questioning his inaction in verses 92–93: "O Aaron, what prevented you, when you saw them going astray, from following me? Then have you disobeyed my order?" Aaron defends himself, expressing fear of causing division among the Israelites. The focus shifts to Samiri in verse 95, with Moses demanding: "And what is your case, O Samiri?" Samiri confesses in verse 96: "I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me," claiming inspiration from the footprint of the angel Gabriel (referred to as "the messenger"), which he cast into the molten gold to animate the calf. This confession reveals Samiri's self-justification, blending personal impulse with a purported supernatural element. Linguistically, the Quran employs the verb "alqā" (أَلْقَى), meaning "he threw" or "he cast," to describe Samiri's pivotal actions—first in verse 87 for casting the ornaments into the fire alongside the people, and again in verse 96 for throwing the dust from Gabriel's track. This recurring term emphasizes the deliberate, deceptive craftsmanship in forging the idol, contrasting with the passive burden borne by the . The narrative concludes in verse 97 with ' response to Samiri, decreeing his isolation, though the full implications extend beyond this textual appearance.

Role in the Golden Calf Incident

In the Quranic narrative of Surah Ta-Ha, Samiri emerges as the primary instigator among the during ' absence on , leading them into by orchestrating the creation of the . Upon ' departure, Samiri directed the people to collect the heavy ornaments they had acquired from the , which were cast into a as part of the process to form the idol. He then fashioned the calf from this molten gold, incorporating a handful of dust taken from the footprint of the angel (referred to as "the messenger"), which he threw into the , resulting in the calf producing a lowing sound that mimicked life. Samiri manipulated the Israelites psychologically by presenting the calf as a tangible deity, prompting them to declare it as "your god and the god of Moses, but he forgot," thereby shifting blame and fostering devotion despite its inability to speak, harm, or benefit. This influence persisted even against Aaron's warnings, as the people vowed to continue worshiping the calf until Moses returned, underscoring Samiri's sway over the group. Upon Moses' return, he confronted Aaron first, who explained his inability to fully restrain the people due to fear of division, but then directly challenged Samiri, who defiantly justified his actions by claiming unique insight into the messenger's track that others lacked. Positioning himself as the chief perpetrator, Samiri's admission highlighted his central role in the transgression. In the immediate aftermath, Moses ordered the calf's destruction by burning it and scattering its remains into the sea, declaring an initial judgment on Samiri to live in isolation, saying "No contact," while affirming monotheism.

Identity and Etymology

Meaning of the Term "Samiri"

The term "Samiri" (السامريّ) in the derives from the triliteral root s-m-r (س م ر), which classically denotes actions related to staying awake or conversing at night, as seen in the noun form sāmir (سَامِر), meaning "one who converses by night" or "one who keeps watch during the night". This root appears four times in the , once in the general sense of sāmir and three times as the proper noun al-Sāmirī (السَّامِرِيّ), suggesting a possible linguistic connection to vigilance or nocturnal activity, though its application to the figure remains interpretive. Alternative etymologies propose links beyond the s-m-r root, including derivations from ancient Egyptian terms like "sā-mar," interpreted as "beloved son" or "firstborn," potentially indicating a title related to priestly or representative roles among the Israelites. Classical Arabic lexicons, such as Lisan al-Arab by Ibn Manzur, elaborate on the root s-m-r through the verb samara (سَمَرَ), emphasizing prolonged night-time discourse or guardianship, which some scholars extend to imply a "narrator" or "observer" connotation in the Quranic context. In the Quran, "al-Samiri" appears exclusively three times in Surah Ta-Ha (20:85, 20:87, 20:95), always with the definite article "al-" (the), denoting a specific individual rather than a generic descriptor or ethnic label. This usage underscores its function as a proper name or epithet for the figure involved in the incident, without broader applications elsewhere in the text. Translation variations reflect ongoing scholarly caution regarding historical implications; while some early interpreters rendered it as "the Samaritan" (linking to later ethnic groups from Samaria), modern editions often retain "Samiri" or "the Samiri" as a transliterated proper name to sidestep anachronistic associations with post-Mosaic Samaritan identity, which emerged centuries after the events described. This choice prioritizes fidelity to the Arabic form and avoids conflating linguistic origins with chronological debates.

Traditional Identifications

In classical Islamic , Samiri is commonly identified as an individual among the Children of who played a leading role in the incident, often portrayed as a hypocrite who outwardly adopted their faith while harboring idolatrous inclinations. According to Ibn Kathir's , drawing from , Samiri originated from the people of Bajarma, a group known for cow worship, and integrated himself among the , concealing his true beliefs until the opportunity arose to mislead them. Other scholars, such as in al-Kashshaf, suggest he could have been from an Israelite or Jewish tribe, or possibly a convert from regions like Bajrma or , emphasizing his status as an outsider who influenced the community through cunning. Some traditions give his personal name as Musa ibn Dhafar (or Zafar) al-Adani, portraying him as a skilled artisan or convert from or Persia who joined the during . Traditional identifications reject any direct ethnic link to the later , attributing the term "al-Samiri" instead to a descriptive title rather than a tribal affiliation, due to the historical impossibility of existing during ' time. Exegetes like those cited in classical works view "Samiri" as derived from roots implying a "watchful rebel" or "stranger/observer". This consensus underscores that the name signifies his rebellious nature, not a geographical or ethnic origin from , which emerged centuries later. Some traditions portray Samiri as a skilled proficient in crafting idols, drawing on Egyptian techniques to fashion the that appeared to low like a living creature, thereby captivating the masses. In accounts, such as those in Maarif al-Quran, he is further described as a sorcerer who used deceptive arts to animate the idol, enhancing his influence over the unwitting followers. These reports, often transmitted through hadith-like narrations, highlight his manipulative expertise rather than powers, positioning him as a charismatic figure who seduced the people into .

Interpretations in Islamic Scholarship

Tafsir Explanations

In early Islamic exegesis, described Samiri as a cunning figure who exploited the ' impatience during ' prolonged absence on , inciting them to demand an idol while employing trickery to animate the . Specifically, explained that the calf's apparent "lowing" was not supernatural but a result of wind entering through its rear and exiting the mouth, a sleight-of-hand designed to deceive the people into . Al-Tabari, in his comprehensive compilation of tafsirs, elaborated on Samiri's claim of taking a "handful from the messenger's track" in Ta-Ha (20:96), interpreting it as dust or clay gathered from the hoof print of Gabriel's celestial mount (often described as a or ) as the departed after aiding . This substance, believed to carry divine or supernatural potency due to its contact with the angelic presence, was thrown onto the molded calf, causing it to emit sounds and appear alive, thus facilitating the . Al-Tabari drew from multiple narrations by early authorities, including and Qatadah, to affirm that this act imbued the idol with an illusory vitality, underscoring Samiri's manipulative use of perceived spiritual elements. Classical tafsirs analyze Samiri's motivations as rooted in pride and an intense desire for leadership among the , positioning himself as a rival figure during ' absence. This ambition contrasted sharply with Aaron's reluctant interim role, where he resisted the but avoided forceful confrontation to prevent . Samiri's self-justification—that he followed a unique "divine sign" unseen by others—revealed his , as his inner self () prompted the deceptive act to elevate his status. Tafsir traditions emphasize Samiri's central role in exonerating from any complicity in the incident, clarifying that the distinguishes 's opposition to the idol (as in 20:90-94) from Samiri's instigation. This narrative corrects earlier scriptural accounts that implicated , portraying him instead as a faithful who urged adherence to despite the pressures, while Samiri bore sole responsibility for the misguidance.

Theological Lessons

In Islamic theology, the narrative of Samiri and the golden calf exemplifies the grave peril of shirk, or associating partners with , portraying the calf as a false that supplanted divine worship and invited severe . This act of , occurring shortly after the ' deliverance from , underscores how even a recently liberated community can revert to under misguidance, leading to a trial that tests faith and results in punishment as described in Ta-Ha. highlights the profound theological gravity of this shirk, emphasizing its occurrence in the immediate aftermath of salvation as a stark reminder of humanity's vulnerability to substituting created objects for the Creator. The story further illustrates the dangers of impatience and unwarranted innovation during moments of prophetic absence, as the hasty demand for a tangible idol paralleled the Islamic concept of , or impermissible religious innovations that deviate from pure . explains that this impatience manifested when the people, lacking trust in Allah's promise, succumbed to Samiri's calf during ' brief departure to , turning ornaments into an object of worship and fracturing communal fidelity to divine guidance. Such impatience not only erodes steadfastness but also opens the door to fitnah, or trials, that exploit human weaknesses and lead to spiritual downfall. Samiri's tale stresses individual accountability in matters of , where leading others astray incurs personal consequences beyond fault, as evidenced by his solitary exile pronounced by . Rather than sharing in the group's , Samiri bore the full weight of his , confessing his inner inclinations while his followers offered excuses, thereby affirming that each person must answer for their role in promoting misguidance. Ibn Kathir notes this distinction, portraying Samiri's punishment—living in isolation with the declaration ""—as a direct outcome of his deliberate actions, reinforcing the that personal responsibility prevails over communal sin in . Ultimately, the episode affirms the principle of , the absolute oneness of , by depicting ' intervention as the restoration of true faith and Samiri's defeat as a testament to God's unrivaled power over all pretenders to divinity. The narrative culminates in the declaration that "Your God is only , there is no god but Him," nullifying the calf's illusory life and power, while interprets the ensuing punishment as a reflection of violating the sacred, untouchable essence of the Divine. This reinforcement of serves as an enduring lesson on the futility of idols and the supremacy of 's authority in guiding believers back to purity.

Comparisons and Debates

Relation to Biblical Figures

In the Quranic narrative of the incident, the figure of Samiri is primarily paralleled with in the Biblical account of Exodus 32, where collects gold earrings from the and fashions them into a calf idol during ' absence on . In contrast, the (20:85-97) attributes the calf's creation directly to Samiri, who gathers the gold and produces a that emits a lowing sound, thereby shifting responsibility away from , whom the text portrays as attempting to dissuade the people but being overpowered ( 20:90-94). This divergence serves to exonerate , presenting him as a faithful rather than a participant in , while Samiri confesses his role and faces as punishment ( 20:97). Some scholars have proposed a connection between Samiri and the Biblical Zimri from Numbers 25, viewing both as rebellious figures associated with Israelite idolatry and seduction into worship of foreign gods. In the Biblical episode, Zimri, a leader of Simeon, openly consorts with a Midianite woman, leading to his execution by Phinehas for inciting apostasy during the Baal Peor incident; similarly, Islamic exegetical traditions sometimes depict Samiri as an outsider or seducer who leads the Israelites astray, culminating in Moses' curse upon him (Quran 20:97). This parallel, first suggested by Heinrich Speyer, highlights thematic echoes of defiance against prophetic authority, though it remains a minority interpretation without direct textual equation. Samiri does not directly correspond to other Biblical figures involved in Israelite rebellions, such as and Abiram, who lead a separate uprising against and in Numbers 16, or Hur, a of the mentioned in Exodus 31:2 and Jewish midrashic traditions as opposing the calf and being killed for it. Instead, Samiri occupies the role of the primary instigator in the Quranic version, filling a function akin to the unidentified "chief" promoters of the calf in some Jewish interpretive traditions, without explicit links to these other characters. Both accounts share core motifs, including the collection of gold ornaments to forge the calf (Exodus 32:2-3; Quran 20:87) and the subsequent worship by the as a substitute for divine guidance during ' delay. However, the Quran introduces distinctive supernatural elements, such as Samiri's claim of following the "track of the messenger" to animate the calf (Quran 20:96), which has no Biblical counterpart and emphasizes themes of deception and divine intervention.

Anachronism Critiques

One prominent critique of the Quranic narrative involving Samiri centers on the term's apparent reference to a "Samaritan," which critics argue constitutes a historical given the timeline of . According to biblical chronology, occurred around the 13th century BCE, while the city of was founded circa 880 BCE by King , and the distinct ethno-religious group emerged only after the Assyrian conquest of the northern kingdom of in 722 BCE. Christian apologists, such as those associated with Answering Islam, contend that naming a figure as "al-Samiri" (the ) in the context of ' era implies knowledge of a post-Exilic development, suggesting the Quran incorporates later Jewish-Samaritan rivalries into an earlier biblical setting, thus evidencing an error in 7th-century Arabian transmission of the story. Islamic scholars counter this by asserting that "Samiri" does not necessarily denote an ethnic from but may function as a personal name, title, or descriptive term unrelated to the later geographic or sectarian identity. They propose etymological roots in pre-Samaritan tribal affiliations, such as descent from the tribes of and Manasseh (sons of ), supported by chronicles and genetic studies indicating continuity from ancient Israelite populations rather than solely Assyrian admixture. Additionally, some defenses invoke possible scribal or oral influences from Jewish traditions in Arabia, where "shamerin" (meaning "keepers of the ") could have been conflated with "shomronim" (inhabitants of ) without implying a strict . Academic analyses further explore alternative etymologies to resolve the timeline discrepancy, emphasizing linguistic and contextual evidence over ethnic labeling. In a study published in the Journal of Ilahiyat Studies, Tolga Savaş Altınel evaluates "Sāmirī" as potentially deriving from Semitic roots signifying "watchman" (sāmir) or linked to the concept of "firstborn" (bikr) through Joseph's genealogy, portraying Samiri as a guardian figure or privileged individual among the Israelites rather than a historical Samaritan. This interpretation aligns with the Quranic depiction of Samiri as a rebellious artisan, avoiding reliance on post-Exilic terminology and highlighting narrative independence from biblical sources. Scholars also contextualize the reference within 7th-century Arabian exposure to biblical lore through oral traditions among Jewish and Christian communities, where elements of Samaritan-Jewish polemics—such as disputes over sacred sites—may have permeated without precise historical anchoring. This diffusion could explain the incorporation of later motifs, reflecting cultural synthesis rather than deliberate error, as examined in studies of Isra'iliyyat (Jewish influences) in Quranic .

References

  1. https://quran.com/en/taha/85
  2. https://www.ilahiyatstudies.org/journal/article/download/383/357/1440
  3. https://quran.com/20/97
  4. https://legacy.quran.com/20/85
  5. https://legacy.quran.com/20/97
  6. https://corpus.quran.com/qurandictionary.jsp?q=smr
  7. https://corpus.quran.com/concept.jsp?id=samiri
  8. https://www.islamic-awareness.org/quran/contrad/external/samaritan.html
  9. https://quran.com/en/20:95/tafsirs/en-tafsir-ibn-kathir
  10. https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=20&tAyahNo=85&tDisplay=yes&UserProfile=0&LanguageId=2
  11. https://www.answering-islam.org/Quran/Contra/qbhc01.html
  12. https://quran.com/en/7:142/tafsirs/en-tafsir-maarif-ul-quran
  13. https://www.islamweb.net/en/fatwa/92153/as-saamiri-in-the-quran
  14. https://quran.com/20:95/tafsirs/en-tafisr-ibn-kathir
  15. https://quranx.com/tafsirs/20.96
  16. https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=20&tAyahNo=96&tDisplay=yes&UserProfile=0&LanguageId=2
  17. https://www.islamicstudies.info/tafheem.php?sura=20&verse=90&to=104
  18. http://abqarijournal.usim.edu.my/index.php/abqari/article/download/138/112
  19. https://al-islam.org/enlightening-commentary-light-holy-quran-vol-9/section-5-children-israel-deceived-samiri
  20. https://qurangallery.app/topics/samiri-golden-calf-quranic-story-misguidance
  21. http://www.quran4u.com/Tafsir%20Ibn%20Kathir/020%20Ta%20Ha.htm
  22. https://global.oup.com/academic/product/the-golden-calf-between-bible-and-quran-9780198852425
  23. https://almuslih.org/wp-content/uploads/Library/Rubin%2C%20U%20-%20Traditions%20in%20Transformation.pdf
  24. https://www.answering-islam.org/Responses/Saifullah/samaritan.htm
  25. https://www.ilahiyatstudies.org/index.php/journal/article/view/383
  26. https://core.ac.uk/download/pdf/1145164.pdf
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