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Quran
5.24. Sie (, die anderen,) sagten: "O Musa, gewiß werden wir es niemals betreten, solange sie darin sind. Geh doch du und dein Herr hin und kämpft! Wir werden hier sitzen bleiben."
18.61. And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free. (Pickthall)
18.61. Und als sie den Ort des Zusammenkommens zwischen beiden erreichten, vergaßen sie ihren Fisch, und er nahm sich seinen Weg ins Meer, davon. (Ahmad v. Denffer)
18.61. Als sie die Stelle erreicht hatten, an der sie zusammenkommen, vergaßen sie ihren Fisch, so nahm er seinen Weg im Meer, (auf und davon) schwimmend. (Bubenheim)
18.61. Als sie die Stelle erreicht hatten, wo sich die beiden Meere trafen, vergaßen sie den Wal, der seinen Weg ins Meer nahm und untertauchte. (Azhar)
18.61. Und als sie die Vereinigung der 2 beiden (Meere) erreichten, vergaßen sie ihren Fisch, dann nahm er seinen Weg ins Meer durch einen Hohlraum. (Zaidan)
18.61. Als die beiden nun die Stelle erreicht hatten, an der sie zusammenkommen, vergaßen sie ihren Fisch. Der nahm seinen Weg in das große Wasser (bahr) (und schwamm) auf und davon (saraban). (Paret)
18.61. Doch als sie den Zusammenfluß der beiden (Meere) erreicht hatten, da vergaßen sie ihren Fisch; und dieser nahm seinen Weg und schwamm ins Meer hinaus. (Rasul)
18.62. Falammadschawaza qalalifatahu atina ghadaana laqadlaqiina min safarina hatha nasaban
18.62. And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey. (Pickthall)
18.62. Und als sie vorbeigezogen waren, sagte er zu seinem Burschen: "Gib uns unsere Morgenmahlzeit, Wir sind schon durch dieser unserer Reise Anstrengung getroffen." (Ahmad v. Denffer)
18.62. Als sie vorbeigegangen waren, sagte er zu seinem Burschen: "Bringe uns unser Mittagessen. Wir haben ja durch diese unsere Reise (viel) Mühsal erlitten." (Bubenheim)
18.62. Als sie die Stelle überschritten, sagte Moses zu seinem Jünger: "Bringe uns das Essen! Wir sind durch diese Reise sehr müde geworden." (Azhar)
18.62. Und nachdem sie von da weiterzogen, sagte er seinem Dienstjungen: „Bereite uns unser Mittagessen, gewiß, bereits haben wir auf dieser unserer Reise große Mühe gehabt. (Zaidan)
18.62. Als die beiden dann (die Stelle) passiert hatten, sagte Moses zu seinem Burschen: "Bring uns unser Frühstück! Diese unsere Reise hat uns (viel) Mühe gemacht. (Wir können eine Stärkung brauchen.)" (Paret)
18.62. Und als sie weitergegangen waren, sagte er zu seinem jungen Diener: "Bring uns unsere Speise. Wir haben wahrlich auf dieser unserer Reise große Anstrengungen auf uns genommen." (Rasul)
18.63. Qala araayta idh awaynaila alssakhrati fa-innii nasiitu alhuutawama ansaniihu illa alschschaytanuan adhkurahu waittakhadha sabiilahu fii albahriAAadschaban
18.63. He said: Didst thou see, when we took refuge on the rock, and I forgot the fish and none but Satan caused me to forget to mention it, it took its way into the waters by a marvel. (Pickthall)
18.63. Er sagte: "Hast du gesehen, als wir uns zu dem Felsen begaben, da habe ich den Fisch vergessen, und nur der Teufel hat ihn mich vergessen lassen, daß ich mich nicht an ihn erinnerte, und er nahm sich seinen Weg ins Meer, wundersam." (Ahmad v. Denffer)
18.63. Er sagte: "Siehst du! Als wir beim Felsen Rast gemacht haben, gewiß, da habe ich den Fisch vergessen. Und es ließ mich ihn nur der Satan vergessen, ihn (dir) zu erwähnen. Und er nahm seinen Weg im Meer auf wunderliche Weise." (Bubenheim)
18.63. Sein Jünger sagte: "Weißt du, als wir uns zum Felsen begaben, vergaß ich den Wal. Es ist der Satan, der mich ihn vergessen ließ, so dass ich nicht mehr daran dachte. So fand er seinen Weg ins Meer, und ich wundere mich darüber." (Azhar)
18.63. Er sagte: „Wie siehst du es? Als wir am Felsen rasteten, habe ich doch den Fisch vergessen. Und nichts hat mich ihn vergessen lassen außer dem Satan, damit ich mich daran nicht erinnere. Und er nahm auf seltsame Weise seinen Weg ins Meer. (Zaidan)
18.63. Er sagte: "Was meinst du wohl? (Vorhin) als wir uns zu dem Felsen zurückzogen! Da habe ich den Fisch vergessen. Und niemand anders als der Satan hat mich ihn vergessen lassen, so daß ich (nicht) an ihn dachte. Und er hat seinen Weg in das große Wasser (bahr) genommen. (Eine Sache) zum Wundern!" (Paret)
18.63. Er sagte: "Hast du nicht gesehen, daß sich der Fisch da auf wundersame Weise ins Meer begab, als wir auf dem Felsen rasteten und ich ihn vergaß - und kein (anderer) als Satan ließ mich vergessen, ihn zu erwähnen?" (Rasul)
18.65. Fawadschada AAabdan min AAibadinaataynahu rahmatan min AAindinawaAAallamnahu min ladunna AAilman
18.65. Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence. (Pickthall)
18.65. Und sie trafen einen Knecht von Unseren Knechten, Wir hatten ihm Barmherzigkeit von Uns her gegeben, und Wir hatten ihn Wissen von Uns aus gelehrt. (Ahmad v. Denffer)
18.65. Sie trafen einen von Unseren Dienern, dem Wir Barmherzigkeit von Uns aus hatten zukommen lassen und den Wir Wissen von Uns her gelehrt hatten. (Bubenheim)
18.65. Da fanden sie einen Unserer Diener, dem Wir Gnade erwiesen und Wissen von Uns gewährt hatten. (Azhar)
18.65. Dann fanden sie einen Diener von Unseren Dienern, dem WIR Gnade von Uns zuteil werden ließen und den WIRWissen von Uns lehrten. (Zaidan)
18.65. Da fanden sie einen von unseren Dienern, dem wir Barmherzigkeit von uns hatten zukommen lassen, und den wir Wissen von uns gelehrt hatten. (Paret)
18.65. Dann fanden sie einen Unserer Diener, dem Wir Unsere Barmherzigkeit verliehen und den Wir Unser Wissen gelehrt hatten. (Rasul)
Tafsir von Maududi für die Ayaat 60 bis 65
(Now relate to them the event regarding Moses,) when Moses said to his attendant, "I will not bring my journey to an end until I reach the confluence of the two rivers: otherwise I will continue my journey for years. " ( 57 ) And it so happened that when they reached the confluence, they became neglectful of their fish and it burrowed its way to the river as through a tunnel. When they had passed on further, Moses said to his attendant, "Let us have our breakfast, for we are dead tired because of to-day's journey". The attendant said, "Did you not notice what a strange thing happened when we were taking rest by the side of that rock? I totally forgot about the fish and satan made me so neglectful of it that I could not mention it to you: the fish slipped into the river in a marvellous manner." Moses replied, "That is exactly what we were seeking". ( 58 ) Accordingly, they both went back, retracing their footsteps, and there they found one of our servants whom We had blessed with special favour and had given him a special knowledge from Ourselves. ( 59 )
Desc No: 57 Though this story was told in answer to the question of the disbelievers, it has been used to impress a very important truth on the minds of both the disbelievers and the believers. It is this: those people who draw their conclusions only from the seeming aspects of events, make a very serious error in their deductions, for they only see what is apparent and do not go deep into the Divine Wisdom that underlies them. When they daily see the prosperity of the tyrants and the afflictions of the innocent people, the affluence of the disobedient people and the indigence of the obedient people, the enjoyments of the wicked people and the adversity of the virtuous people, they get involved in mental conflicts, nay, they become victims of misunderstandings because they do not comprehend the wisdom behind them. The disbelievers and the tyrants conclude from this that the world is functioning without any moral laws and has no sovereign, and, if there is one, he must be senseless and unjust: therefore one may do whatever one desires for there is none to whom one shall be accountable. On the other hand, when the believers see those things, they become so frustrated and disheartened that sometimes their faiths are put to x very hard trial. It was to unravel the wisdom behind this mystery that Allah slightly lifted the curtain from the Reality governing His factory, so that Moses might see the wisdom behind the events that are happening day and night and how their seeming aspect is quite different from the Reality. Now let us consider the question: when and where did this event take place? The Qur'an says nothing about this. There is a tradition related by 'Aufi in which he cites a saying of Ibn 'Abbas to this effect: "This event happened after the destruction of Pharaoh when Prophet Moses had settled his people in Egypt". But this is not supported by other more authentic traditions from Ibn 'Abbas which Dave been cited in the collection of Bukhari and other books of Traditions, nor is there any other source which may prove that Prophet Moses ever settled in Egypt after the destruction of Pharaoh. On the contrary, the Qur'an says explicitly that Prophet Moses passed the whole of his life after Exodus from Egypt in the desert (Sinai and At-Tilt). Therefore the tradition from 'Aufi cannot be accepted. However, if we consider the details of this story, two things are quite obvious: (1) These things would have been demonstrated to Prophet Moses in the earlier period of his Prophethood because such things are needed in the beginning of Prophethood for the teaching and training of the Prophets. (2) As this story has been cited to comfort the Believers of Makkah, it can be reasonably concluded that these demonstrations would have been shown to Prophet Moses, when the Israelites were encountering the same conditions as the Muslims of Makkah did at the time of the revelation of this Surah. On the basis of these two things, we are of the opinion (and correct Knowledge is with Allah alone) that this event relates to the period, when the persecution of the Israelites by Pharaoh was at its height and, like the chiefs of the Quraish, Pharaoh and his courtiers were deluded by delay in the scourge that there was no power above them to take them to task, and like the persecuted Muslims of Makkah, the persecuted Muslims of Egypt were crying in their agony, as if to say, "Our Lord! how long will the prosperity of these tyrants and our adversity continue ?" So much so that Prophet Moses himself cried out: ".... Our Lord, Thou hast bestowed on Pharaoh and his nobles splendour and possessions in the worldly life; O our Lord, hast Thou done this drat they might lead astray the people from Thy Way?..." (X: 88) If our conjecture is correct, then it may be concluded that probably this event took place during Prophet Moses' journey to Sudan, and by the confluence of the rivers is meant the site of the present city of Khartum where the Blue Nile and the White Nile meet together. The Bible does not say anything about this event but the Talmud does relate this though it assigns it to Rabbi Jochanan, the son of Levi, instead of to Prophet Moses, and according to it the other person was Elijah who had been taken up alive to heaven and joined with the angels for the purpose of the administration of the world. (The Talmud Selections by H. Polano, pp. 313-16). It is just possible that like the events, which happened before the Exodus. this event also might not have remained intact but during the passage of centuries changes and alterations might have been made in it. But it is a pity that some Muslims have beenso influenced by the Talmud that they opine that in this story Moses does not refer to Prophet Moses but to some other person bearing the same name. They forget that every tradition of the Talmud is not necessarily correct, nor have we any reason to suppose that the Qur'an has related the story concerning some unknown person bearing the name "Moses". Above all, when we learn from an authentic Tradition related by Ubayy-bin-Ka`ab that the Holy Prophet himself made it clear that in this story, by Moses is meant Prophet Moses, there is absolutely no reason why any Muslim should consider any statement of the Talmud at all. The Orientalists have, as usual, tried to make a "research" into the "sources" of this story and have pointed out that "The Kuranic story may be traced back to three main sources:'(1) The Gilgamesh Epic, (2) The Alexander Romance and (3) The Jewish Legend of Elijah and Rabbi Joshua hen Levi (Encyclopaedia of Islam new edition and Shorter Erlcyclopaedia of !slam under the heading AIKhadir). This is because these malicious "scholars" decide beforehand that their "scientific research" must lead to the conclusion that the Qur'an is not a revealed book: therefore they have, anyhow or other, to produce a proof that whatever Muhammad (Allah's peace be upon him) has presented as Revelation, has been plagiarized from such and such "sources". In this these people brazenfacedly use "facts" and "quotations" so cunningly and cleverly as to achieve their mean end and one begins to have nausea at their "research". If that is research what these bigoted forgers make, then one is compelled to curse their "knowledge and research" . We ask them to answer our questions in order to expose their "research": (I) What proof have you got to make the claim that the Qur'an has based a certain statement on the contents of a couple of ancient books ? Obviously it will not be "research" to build this claim on the scant basis that a certain statement trade in the Quran is similar to the one found in these books. (2) Do you possess any knowledge that at the time of the revelation of the Qur'an there was a library at Makkah from which the Holy Prophet collected material for the Qur'an? This question is pertinent because if a list were to be trade of the numerous books in different languages, which you allege were sources of the stories and statements contained in the Qur'an, it will become long enough for a big library. Have you got any proof that Muhammad (Allah's peace be upon him) had arranged for such translators as translated into Arabic those books from different languages for his use? If it is not so and your allegation is based on a couple of journeys which the Holy Prophet made outside Arabia, a question arises: How many books did the Holy Prophet copy or commit to memory during these trade journeys before his Prophethood? And how is it that even a day before he claimed to be a Prophet, no sign at all was displayed in. his conversation that he had gathered such information as was revealed in the Qur'an afterwards? (3) How is it then that the contemporary disbelievers of Makkah and the Jews and the Christians, who like you, were always in search of such a proof, could not put forward even a single instance of plagiarism? They had a goad reason to produce an instance of this because they were being challenged over and over again to refute the claim that the Qur'an was a revealed book and it had no other source than Divine Knowledge and that if they said that it was a human work, they were to prove this by bringing the like of it. Though this challenge had broken the back of the contemporary opponents of Islam, they could not point out even a single plausible source that might prove reasonably that the Qur'an was based on it. In the light of these facts one may ask, "Why had the contemporaries of the Holy Prophet failed in their research and how have the opponents of Islam succeeded in their attempt today after the passage of more than a thousand years?" (4) The last and the most important question is: Does it not show that it is bigotry and malice that has misled the opponents of Islam to discard the possibility that the Qur'an may be a revealed book of Allah and to concentrate all their efforts to prove that it is not so at all ? The tact that its stories are similar to those contained in the former books, could be considered equally in this light that the Qur'an was a revealed book and was relating them in order to correct those errors that had crept into them during the passage of time. Why should their research be confined to prove that those books are the real source of the stories of the Qur'an and not to consider the other possibility that the Qur'an itself was a revealed bOOk? An impartial person who will consider these questions will inevitably arrive at the conclusion that the "research" which the orientalists have presented in the name of "knowledge" is not worth any serious consideration.
Desc No: 58 That is, "The same was the sign of the place of our destination". This shows that Prophet Moses had taken this journey at Allah's behest to meet His Servant. He had been told that he would meet the Servant at the place where the fish would disappear.
Desc No: 59 The name of this Servant has been stated to be "Khidr" in all the authentic books of traditions. Thus there is no reason why it should be considered at all that his name was Elijah, as some people have asserted under the influence of the Israelite traditions. Their assertion is incorrect not only because it contradicts the assertion of the Holy Prophet but it is also absurd because Prophet Elijah was born several hundred years after Prophet Moses. Though the Qur'an does not mention the name of the attendant of Prophet Moses, according to some traditions he was Joshua, the son of Nun, who succeeded him. "
18.69. Qala satadschidunii in schaa Allahusabiran wala aAAsii laka amran
18.69. He said: Allah willing, thou, shalt find me patient and I shall not in aught gainsay thee: (Pickthall)
18.69. Er sagte: "Du wirst mich, wenn Allah will, als geduldig Ausharrenden finden, und ich widersetze mich nicht deinem Befehl." (Ahmad v. Denffer)
18.69. Er sagte: "Du wirst mich, wenn Allah will, standhaft finden, und ich werde mich keinem Befehl von dir widersetzen." (Bubenheim)
18.69. Da sagte er: "Du wirst mich, so Gott will, geduldig finden, und ich werde dir gehorchen, was immer du mir auch befiehlst." (Azhar)
18.69. Er sagte: „Du wirst mich inscha-allah geduldig finden, und ich werde dir in keinerlei Anordnung widersprechen!“ (Zaidan)
18.69. Moses sagte: "Du wirst, so Allah will, finden, daß ich ausdauernd bin, und ich werde mich dir in nichts, was du mir (etwa) befiehlst, widersetzen (wa-laa a`sie laka amran)." (Paret)
18.69. Er sagte: "Du wirst mich, so Allah will, geduldig finden, und ich werde gegen keinen deiner Befehle ungehorsam sein." (Rasul)
18.70. Qala fa-ini ittabaAAtanii falatas-alnii AAan schay-in hatta ohditha lakaminhu dhikran
18.70. He said: Well, if thou go with me, ask me not concerning aught till I myself mention of it unto thee. (Pickthall)
18.70. Er sagte: "Wenn du mir also folgst, so frage mich nach nichts, bis ich dir etwas davon berichte." (Ahmad v. Denffer)
18.70. Er sagte: "Wenn du mir denn folg(en will)st, dann frage mich nach nichts, bis ich selbst es dir gegenüber zuerst erwähne." (Bubenheim)
18.70. Er sprach: "Wenn du mir folgst, darfst du mich nach nichts fragen, bevor ich es erwähnt habe." (Azhar)
18.70. Er sagte: „Solltest du mir folgen, dann frage mich nach nichts, bis ich dir darüber Auskunft gebe.“ (Zaidan)
18.70. Er sagte: "(Gut!) Aber wenn du mir nun folgst, dann frag mich nach nichts, solange ich dir nicht von mir aus etwas darüber sage (hattaa uhditha laka minhu zikran)!" (Paret)
18.70. Er sagte: "Nun gut. Wenn du mir folgen willst, so frage mich nach nichts, bis ich es dir von selbst erkläre." (Rasul)
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