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Quran
7.66. Die führende Schar aus seinem Volk, die ungläubig war, sagte: "Wir sehen dich wahrlich in Torheit (befangen), und wir meinen wahrlich, daß du zu den Lügnern gehörst."
15.71. He said: Here are my daughters, if ye must be doing (so). (Pickthall)
15.71. Er sagte: "Diese sind meine Töchter, wenn ihr so etwas tut." (Ahmad v. Denffer)
15.71. Er sagte: "Hier sind meine Töchter, wenn ihr etwas tun wollt." (Bubenheim)
15.71. Da antwortete er: "Hier sind die Mädchen der Stadt, die wie meine Töchter sind. Heiratet sie, wenn ihr entschlossen seid, der Natur zu folgen!" (Azhar)
15.71. Er sagte: „(Heiratet) diese meine Töchter, solltet ihr es tun wollen.“ (Zaidan)
15.71. Er sagte: "Da habt ihr meine Töchter. (Vergreift euch an ihnen) wenn ihr (schon) vorhabt, etwas zu tun!" (Paret)
15.71. Er sagte: "Hier sind meine Töchter, wenn ihr etwas zu unternehmen beabsichtigt." (Rasul)
Tafsir von Maududi für die Ayaat 67 bis 71
And the people of the town rushed rejoicing to the house of Lot. ( 39 ) He said, "Brethren! These are my guests: therefore do not dishonour me. Fear God and do not put me to shame." They replied, "Have we not forbidden you to plead for all and sundry?" At last Lot pleaded, "Here are my daughters, ( 40 ) if you are bent on it."
Desc No: 39 This shows that those People had gone to the lowest depths of immorality. No sooner did they hear the news of the arrival of handsome strangers in their town than they rushed rejoicing to the house of Prophet Lot and impudently demanded that he should hand over his guests to them for the gratification of their lust. The pity is that there had remained not a single person among them to make a protest against such a heinous sin. Moreover, this shows that all of them, as a community, had totally lost every sense of decency, and they felt no shame at all to make such a wickcd demand on him openly. The very fact, that they felt no hesitation in making such a wicked demand brazen- facedly from a pious and holy man like Prophet Lot, shows that the heinous crime was so common among them that they would not spare anyone. The Talmud records many instances of the all-round moral degradation of the people of Lot. Once a stranger was passing through their territory. He was forced by coming darkness to pass the night near Sodom. As he had his own provisions with him, he did not stand in any need of help from the towns-folk; so he lay under a tree to pass the night. But a Sodomite entreated him to accompany him to his house. During the night he did away with the ass and merchandise of the stranger. When he began to cry for help in the morning, the towns-folk came there not to help him but to rob him of what had been left with him. On one occasion Hadrat Sarah sent her slave to Sodom to inquire after Prophet Lot's household. When the slave entered the town, he saw that a Sodomite was beating a stranger. Naturally the slave of Hadrat Sarah tried to rouse his sense of decency, saying, "why do you ill-treat helpless strangers like this?" In answer to this appeal, his head was broken in public. On another occasion a poor man happened to come to Sodom but no one gave him anything to eat. When he was half dead with starvation, he fell to the ground in a helpless plight. A daughter of Prophet Lot saw him and sent some food for him. At this the Sodomites reproached Prophet Lot and his daughter and threatened to expel them from there, if they would not refrain from such "deeds"! After citing several similar incidents, the Talmud says that those people had become so cruel, so deceitful and so dishonest in their dealings that no traveller could pass safe through their territory nor could a poor person expect any food or help from them. Many a time it so happened that a poor stranger came there, and died from hunger. Then they would strip the clothes from his body and bury him naked! If a foreigner committed the blunder of visiting their territory, they would publicly rob him of everything, and make fool of him if he appealed to them to redress the wrong. Then they would openly commit shameless deeds in the gardens which they had grown in their valley because there was none to rebuke them except Prophet Lot. The Quran has summed up the whole of their wicked story in two concise sentences:(1) "...They had already been committing very wicked deeds" XI: 78, and (2) "You gratify your lust with males: you rob travellers, and you commit wickcd deeds publicly in your assemblies."
Desc No: 40 In E.N. 87 of Surah Hud, it has been explained what Prophet Lot meant by this. It may also be added that such words as these were uttered by an honourable man like him in the last resort, when all his entreaties and earnest requests had failed to prevent those people from their evil designs towards his guests. Here it will be worthwhile to clear the significance of the words which were uttered by Prophet Lot as they occur in Surah Hud (v. 78). When he entreated those wicked people not to molest his guests, saying, "Here are my daughters....", he was unaware that his guests were angels in the disguise of handsome boys. The angels revealed their identity only when the wicked crowd gathered at the residence of his guests and began to threaten them with their wicked designs, and Prophet Lot began to lament, "I wish I had the power to set you right or I could find some strong support for refuge." It was then that the angels revealed themselves, saying, "We are envoys sent by your Lord.... " This sequence of events shows that Prophet Lot had made that "offer" only when he had felt to be utterly helpless. It is very important to keep this in view because the sequences of events in this Surah is different from that in Surah Hud. One is liable to have a misunderstanding as to why Prophet Lot wailed and lamented when he knew all the while that his guests were angels and could defend themselves against those wicked people. As regards the apparent difference between the two sequences, it may be pointed out that here the important thing to be stated is that the angels come with the truth. Therefore that part of the story (vv. 61-66) has been related first in order to make the point more prominent. "
15.74. And We utterly confounded them, and We rained upon them stones of heated clay. (Pickthall)
15.74. Und Wir haben sie von unten nach oben gekehrt und ließen auf sie Steine aus Ton herabregnen. (Ahmad v. Denffer)
15.74. und Wir kehrten das Oberste von ihr zuunterst und ließen auf sie Steine aus gebranntem Lehm regnen. (Bubenheim)
15.74. Und wir stellten die Stadt auf den Kopf und ließen einen Hagel aus hartem Lehm, dem Regenfall gleich, auf sie niedergehen. (Azhar)
15.74. Dann kehrten WIR ihr Oberstes zuunterst und ließen über sie Steine von Sidsch-dschil hageln. (Zaidan)
15.74. Und wir kehrten das Oberste ihrer Stadt zuunterst und ließen Steine von Ton (? sidschiel) auf sie regnen. (Paret)
15.74. Und Wir kehrten das Oberste zuunterst, und Wir ließen auf sie brennende Steine niederregnen. (Rasul)
Tafsir von Maududi für die Ayaat 73 bis 74
At last a severe blast overtook them at dawn. Then We turned their habitations up-side-down and We rained stones of baked clay upon them. ( 41 )
Desc No: 41 These "stones of baked clay" might have been meteoric showers or volcanic eruptions that flew and rained upon them, or these might have been blown by a strong wind.
15.77. Lo! therein is indeed a portent for believers. (Pickthall)
15.77. Hierin ist ja bestimmt ein Zeichen für die Gläubigen. (Ahmad v. Denffer)
15.77. Darin ist wahrlich ein Zeichen für die Gläubigen. (Bubenheim)
15.77. Darin ist ein Zeichen für die Gläubigen. (Azhar)
15.77. Gewiß, darin ist zweifellos eine Aya für die Mumin. (Zaidan)
15.77. Darin liegt ein Zeichen für diejenigen, die glauben. (Paret)
15.77. Wahrlich, hierin ist ein Zeichen für die Gläubigen. (Rasul)
Tafsir von Maududi für die Ayaat 75 bis 77
There are big Signs in these events for men of understanding. And the smitten territory still lies on the high way. ( 42 ) Indeed there is an admonition in it for true believers.
Desc No: 42 That is, "That smitten territory lies on the high road from Hijaz (Arabia) to Syria and Egypt" . Travellers come across these Signs of destruction which are very prominent in the territory that lies to the south-east of the Dead Sea. The geographers are of the opinion that there is no other land on the surface of the Earth which looks desolate as this territory, especially its southern part.
15.79. So. We took vengeance on them; and lo! they both are on a high road plain to see. (Pickthall)
15.79. Also haben Wir an ihnen Vergeltung geübt, und sie beide sind ja bestimmt an einem klaren Weg, (Ahmad v. Denffer)
15.79. so übten Wir an ihnen Vergeltung. Beide liegen fürwahr an einem deutlichen Weg. (Bubenheim)
15.79. Wir bestraften sie. Ihre ?berreste liegen an einer sichtbaren Straße, die weithin erkennbar ist. (Azhar)
15.79. So übten WIR an ihnen Vergeltung. Und beide (Ortschaften) lagen doch an einem bekannten Weg. 1 (Zaidan)
15.79. Und wir rächten uns an ihnen. Sie beide sind ein deutliches Vorbild (das kommenden Generationen zur Abschreckung dienen mag) (innahumaa labi-imaamin mubienin). (Paret)
15.79. Und Wir rächten Uns an ihnen. Und beide liegen als eine erkennbare Mahnung da. (Rasul)
Tafsir von Maududi für die Ayaat 78 bis 79
As the people of Al Aikah ( 43 ) were unjust, We took vengeance on them. And the ruined habitations of these two Communities lie upon the open highway. ( 44 )
Desc No: 43 The people of Al-Aikah were the canmunity of Prophet Shu`aib and were called Midianites after the name of their capital city and their territory. As regards AI-Aikah, it was the ancient name of Tabuk and literally means a "thick forest" .
Desc No: 44 Midian lay on the route from Hijaz to Palestine and Syria.
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