26.17. (Saying): Let the Children of Israel go with Us. (Pickthall)
26.17. Sende mit uns die Kinder Israils." (Ahmad v. Denffer)
26.17. Lasse die Kinder Isra´ils mit uns gehen´." (Bubenheim)
26.17. Du sollst die Kinder Israels mit uns ziehen lassen.§ " (Azhar)
26.17. Schicke mit uns die Kinder Israils!“ (Zaidan)
26.17. Schick die Kinder Israel mit uns weg!" (Paret)
26.17. Laß die Kinder Israels mit uns ziehen.«" (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 17
Relate to them the story of the time when your Lord called Moses, ( 7 ) saying: "Go forth to the wicked people-the people of Pharaoh ( 8 ) . Do they not fear ?" ( 9 ) Moses answered, "My Lord, I am afraid that they will treat me as a liar. My breast straitens and I am not eloquent of tongue: so appoint Aaron to Prophethood. ( 10 ) And they have the charge of a crime against me, too; therefore, I fear that they will put me to death." ( 11 ) Allah said: "No, never! Go, both of you, with Our Signs: ( 12 ) We shall be with you, hearing everything. Go to Pharaoh and tell him, `We have been sent by the Lord of all Creation (with the message) that you should let the Israelites go with us'." ( 13 )
Desc No: 7 After a brief introduction, historical events have been presented beginning with the story of Prophet Moses and Pharaoh, and attention has been drawn specifically to the following points: (1) The conditions under which Prophet Moses had to work were much harsher and more severe than those faced by the Holy Prophet Muhammad (Allah's peace be upon him). Prophet Moses belonged to a slave community very much suppressed by Pharaoh and his people. In contrast to them, the Holy Prophet was a member of the clan of Quraish and his family enjoyed an equal status with the other clans. Then Prophet Muses had been bred and brought up in the house of Pharaoh and after remaining a fugitive for ten years due to a charge of murder, he was commanded to go before the same king from whom he had fled for life. The Holy Prophet did not have to face any such situation. Then the empire of Pharaoh was the most extensive and powerful empire of the time and the meagre power of the Quraish had no comparison with it. In spite of that Pharaoh could not do any harm to Prophet Moses and ultimately perished in the conflict. From this Allaln wanted the Quraish to learn this lesson: "None can defeat the one who has Allah to help him? When Pharaoh with all his might became helpless against Moses, how can you, O poor Quraish, succeed against Muhammad (upon whom be Allah's peace and blessings)'? (2) There could not be clearer and more manifest Signs (miracles) than those which were shown to Pharaoh through Moses. Then in an open contest with the magicians before a gathering of hundreds of thousands of people to meet the challenge of Pharaoh himself, it had been conclusively demonstrated that what was presented by Moses, was not magic. The skilful magicians who were themselves Egyptians and had been summoned by Pharaoh himself bore witness to the fact that turning of Moses' staff into a serpent was a real change of nature, which could only happen through a Divine miracle, and not by any trick of magic. Then the magicians' believing in Moses inunediately, even at the risk of life, proved beyond any doubt that the Sign presented by Moses was a miracle and not magic. Yet the disbelievers were not inclined to believe in the Prophet. Now how can you, O Quraish, say that you will believe only when you are shown a perceptible miracle and a physical Sign '? As a matter of fact, if a person is free from prejudice, false sense of prestige and vested interest, and has an open mind to appreciate the distinction between truth and falsehood, and is prepared to give up falsehood for the truth, he does not stand in need of any other signs than those found in this Book, in the life of the one presenting it and in the vast universe around him. On the contrary, an obstinate person, who is not interested in the truth, and who hecause of selfish motives is determined not to recognize and accept any such truth as may clash with his interests, will not be prepared to believe after seeing any sign whatever, even if the earth and the heaven are turned upside down in front of Iris eyes . (3) 'the tragic end of such obstinacy as met by Pharaoh is not something for which other people should become so impatient. Those who do not believe even after seeing with their own eyes the Signs of Divine power have inevitably to meet a similar fate. Therefore, instead of learning a lesson why do you insist nn seeing such a dreadful sign? For comparison, see AIA'raf: 103-137, Y'unus: 75-92, Bani Isra'il: 101-104, and Ta Ha: 9-79.
Desc No: 8 The epithet of "the wicked people" describes the extremely wicked character of the people of Pharaoh.
Desc No: 9 That is, "O Moses! Just see how these people are perpetrating crime and injustice presuming that they are all-powerful in the land having no fear of God, Who will call them to account in the Hereafter".
Desc No: 10 The sentence, "My breast straitens", shows that Prophet Moses was somewhat hesitant of going alone on such a difficult mission, and also had the feeling that he was not eloquent in speech. That is why he begged Allah to appoint Aaron too, as messenger to assist him who, being more vigorous in speech, could support and strengthen him as and when the need arose. It is just possible :hat in the beginning, the Prophet Moses might have begged that Aaron be appointed to Prophet hood instead of him, but later when he felt that Allah willed him to be appointed to that position, he might have appealed that Aaron should at least be made his counselor and assistant. We say this because here Prophet Moses is not praying for Aaron to be made his counselor, but says, "Appoint Aaron to Prophet hood." On the other hand, in Surah Ta Ha, he says, "Appoint for me a counselor from my family-(Iet it be) my brother Aaron." Then in Surah AlQasas, he says, "My brother Aaron is more vigorous in speech than myself, so send him as an assistant with me to confirm (and support) me." From this it appears that these two requests were made later, but originally Prophet Moses had begged Allah to appoint Aaron to Prophet hood instead of himself. The Bible has a different story to tell. According to it, Prophet Moses, fearing that he would be rejected by the people of Pharaoh, and putting forward the excuse of his faltering speech, had declined to accept his appointment to prophet hood on the pretext that he lacked vigour and eloquence in speech : "O my, Lord, send, I pray Thee, by the hand of him whom thou wilt send." (Exodus, 4: 13), Then Allah, of His own will, appointed Aaron to be his assistant and persuaded them: to go together before Pharaoh. (Exodus, 4: 1-13). For further details, see E.N. 19 of Ta Ha.
Desc No: 11 The allusion is to the incident of Prophet Moses' giving a blow to an Egyptian, who was fighting with an Israelite, and thus causing his death. Then as soon as Moses came to know that the report had reached Pharaoh and his people and they were planning to take revenge, he fled the country and took refuge in Midian. (See Al-Qasas: 15-21) Now when after a period of almost ten years of hiding he was suddenly called upon and commanded to go before Pharaoh, who had already a charge of murder against him, with the message, Prophet Moses rightly felt apprehensive that he would immediately be involved in the murder case even before he was able to convey the message as commanded by Allah.
Desc No: 12 . Here by "Signs" are meant the miracles of the staff and the shining hand, which were liven to Moses. For details see Al-A`raf: 106-117, Ta Ha: .1723, An-Naml: 7-14, and Al-Qasas: 31-32).
Desc No: 13 The Mission of the Prophets Moses and Aaron was twofold: First, to invite Pharaoh to the worship and obedience of Allah which has been the foremost aim of the Mission of every Prophet, and secondly, to liberate the Israelites from the bondage of Pharaoh, which was specifically assigned to them. The Qur`an has mentioned sometimes only the first part of their Mission (as in Surah An-Nazi`at) and sometimes only the second. "
26.19. WafaAAalta faAAlataka allatii faAAaltawaanta mina alkafiriina
26.19. And thou didst that thy deed which thou didst, and thou wast one of the ingrates, (Pickthall)
26.19. Und du hast deine Tat getan, die du getan hast, und du bist einer von den Glaubensverweigerern." (Ahmad v. Denffer)
26.19. Und du hast deine Tat, die du (damals) getan hast, verübt und gehörst zu den Undankbaren." (Bubenheim)
26.19. Und dann hast du die Tat begangen, und nun leugnest du unsere Götter." (Azhar)
26.19. dann vollbrachtest du deine Tat, die du getan hast, und du bist von den Undankbaren.“ (Zaidan)
26.19. Das war undankbar von dir, daß du jene Tat (des Totschlags) begangen hast." (Paret)
26.19. Und du begingst jene deine Tat, die du begangen hast, und du warst undankbar." (Rasul)
Tafsir von Maududi für die Ayaat 18 bis 19
Pharaoh said."Did we not bring you up as a child in our house? ( 14 ) You lived quite a few years of your life among us, and then you did what you did, ( 15 ) you are indeed an un grateful man."
Desc No: 14 This remark of Pharaoh shows that he was not the same Pharaoh who had brought up Moses in his house, but his son. Had he been the same Pharaoh, he would have said, "I brought you up." But, on the contrary. he says, "You were brought up among ourselves." For a detailed discussion, see E.N.'s 85-93 of AlA'raf.
Desc No: 15 The allusion is to the incident of murder committed by Moses accidentally.