Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
7.179. Wir haben ja schon viele von den Ginn und den Menschen für die Hölle erschaffen. Sie haben Herzen, mit denen sie nicht verstehen; sie haben Augen, mit denen sie nicht sehen; und sie haben Ohren, mit denen sie nicht hören. Jene sind wie das Vieh. Aber nein! Sie irren noch weiter ab. Jene sind (überhaupt) die Unachtsamen.
26.31. (Pharaoh) said: Produce it then, if thou art of the truthful! (Pickthall)
26.31. Er sagte: "So bringe es, wenn du einer von den Wahrhaften bist." (Ahmad v. Denffer)
26.31. Er (Fir´aun) sagte: "Dann bringe es her, wenn du zu den Wahrhaftigen gehörst." (Bubenheim)
26.31. Da sagte Pharao: "Zeig es, wenn du die Wahrheit sagst!" (Azhar)
26.31. Er (Pharao) sagte: „Dann bringe sie, solltest du von den Wahrhaftigen sein.“ (Zaidan)
26.31. Er (Pharao) sagte: "Dann bring es her, wenn (anders) du die Wahrheit sagst!" (Paret)
26.31. Er (Pharao) sagte: "So bringe es, wenn du die Wahrheit redest!" (Rasul)
Tafsir von Maududi für die Ayaat 31 bis 31
Pharaoh replied, "Well, bring it if you are truthful." ( 26 )
Desc No: 26 This reply of Pharaoh shows that he was not in any way different from the common polytheists of the ancient and modern times. Like all other polytheists he believed in Allah's being the highest Deity in the supernatural sense. Who wielded greater power and authority than all other gods and goddesses. That is why Prophet Moses said to him, "If you do not believe that I have been appointed by Allah, I can present such clear Signs as will prove that I have really been sent by Him", and that is why Pharaoh said, " I f you are true in your claim, come out with your Sign", otherwise if he had any doubt about the existence of Allah or His being Master of the universe, he would not have asked for the Sign .
26.33. And he drew forth his hand and lo! it was white to the beholders. (Pickthall)
26.33. Und er zog seine Hand heraus, da war sie weiß für die Zuschauenden. (Ahmad v. Denffer)
26.33. Und er zog seine Hand heraus, da war sie weiß für die Betrachter. (Bubenheim)
26.33. Und er zog seine Hand hervor, und da war sie weiss vor allen, die zuschauten. (Azhar)
26.33. Und er zog seine Hand heraus, dann war sie hell für die Zuschauer. (Zaidan)
26.33. Und er zog seine Hand heraus, da erschien sie auf einmal den Zuschauern weiß aus. (Paret)
26.33. Und er zog seine Hand hervor, und siehe, sie erschien den Zuschauern weiß. (Rasul)
Tafsir von Maududi für die Ayaat 32 bis 33
(No sooner had he uttered these words than) Moses cast down his staff, and suddenly it became a serpent. ( 27 ) Then he drew out his hand (from the armpit) and it was shining bright for all the spectators. ( 28 )
Desc No: 27 Thub an means a serpent. At other places, the Qur'an has used hayyatun (snake) and jaann (a small snake) to describe the snake of the staff. The interpretation given by Imam Razi is that the snake of the staff looked like a serpent from its big size and has been called jaann on account of its swift movement which is characteristic of small snakes.
Desc No: 28 Some commentators under the influence of the Israelite traditions have translated baida' as white and have taken it to mean that the healthy hand when drawn out of the armpit became white as if struck by leprosy. But commentators like Ibn Jarir, Ibn Kathir, Zamakhshari, Razi, Abul Sa'ud `Imadi, Alusi and others are agreed that baida' here means shining and bright. As soon as Prophet Moses took out his hand from the armpit, it made the whole place bright as if by the sun. For further explanation, see E.N. 13 of Ta Ha.
26.35. Yuriidu an yukhridschakum min ardikumbisihrihi famatha ta/muruuna
26.35. Who would drive you out of your land by his magic. Now what counsel ye? (Pickthall)
26.35. Er möchte, daß er euch herausbringt aus eurem Land mit seiner Zauberei, also, was weist ihr an?" (Ahmad v. Denffer)
26.35. der euch mit seiner Zauberei aus eurem Land vertreiben will. Was befehlt ihr nun?" (Bubenheim)
26.35. Er will euch mit seiner Zauberei aus eurem Land vertreiben. Was empfehlt ihr?" (Azhar)
26.35. Er will euch von eurem Land mit seiner Magie vertreiben. Also was weist ihr nun an?“ (Zaidan)
26.35. Er will euch mit seiner Zauberei aus eurem Land vertreiben. Was gebietet ihr nun (daß man tun soll)?" (Paret)
26.35. Er will euch durch seine Zauberei aus eurem Lande vertreiben. Was ratet ihr nun?" (Rasul)
Tafsir von Maududi für die Ayaat 34 bis 35
Pharaoh said to the chiefs around him, "This fellow is certainly a skilled magician: he wants to drive you out of your land by means of his magic. ( 29 ) Now, what is your command ?" ( 30 )
Desc No: 29 The impact of the two miracles can be judged from the fact that a moment before this Pharaoh was calling Moses a mad man, because he had claimed to be a Prophet and had had the boldness to openly demand release of the Israelites. He was also threatening Moses that if he took somebody else as Lord instead of him, he would cast him into the prison for life. But, after he had seen the Signs, he became so terror-stricKen that he felt his kingdom to be at stake, and in his contusion he did not realize that he was talking meaninglessly to his servants in the court. Two men from the oppressed community of the Israelites were standing before the most powerful ruler of the time: they had no military force with them, they belonged to a weak and lifeless community, and there was no sign of any rebellion in any corner of the country, nor did they have the support of any foreign power, yet as soon as the miracles of the snake of the staff and the shining hand were shown, the tyrant desperately cried out: "These two men want to seize power and deprive the ruling class of their sovereign rights!" His apprehension that Moses would do so by force of his magic again reflected a confused state of mind, for nowhere in the world has a political revolution been ever brought about, nor a country taken, nor a war won merely by force of tragic. There were many magicians in Egypt, who could perform masterly tricks of tragic, but Pharaoh knew it well that they were nonentities because they performed magic only for the sake of rewards.
Desc No: 30 30. This sentence further shows Pharaoh's perplexed state of mind. A moment before he was the deity of his courtiers and, now, struck by awe, the deity is asking his servants as to what he should do to meet the dangerous situation. "
26.40. (They said): Aye, so that we may follow the wizards if they are the winners. (Pickthall)
26.40. Vielleicht folgen wir den Zauberern, wenn sie die Obsiegenden sind." (Ahmad v. Denffer)
26.40. Vielleicht werden wir den Zauberern folgen, wenn sie es sind, die siegen." (Bubenheim)
26.40. damit wir den Zauberern folgen, wenn sie die Sieger sein werden." (Azhar)
26.40. damit wir den Magiern folgen, wenn sie die Sieger werden?“ (Zaidan)
26.40. Vielleicht werden wir den Zauberern folgen, wenn sie ihrerseits Sieger sind." (Paret)
26.40. so daß wir den Zauberern folgen können, wenn sie die Sieger sind?" (Rasul)
Tafsir von Maududi für die Ayaat 38 bis 40
So, the magicians were gathered together on an appointed day and time, ( 31 ) and the people were asked, "Would you come to the gathering? ( 32 ) We may perhaps still follow the magicians' way if they are dominant. " ( 33 )
Desc No: 31 As already mentioned in Surah Ta Ha (v. 59), the day fixed for the purpose was the day of the national festivities of the Egyptians so that large crowds of people coming to the festivals from every part of the country should also witness the grand "contest which was to be held in the broad daylight so that the spectators could see the performances clearly.
Desc No: 32 That is, besides proclamation heralds were sent to urge the people to come and see the contest. It appears that the news of the miracle shown by Prophet Moses before the packed court had reached the common people also, and Pharaoh fearing that the people at large might be influenced, wanted that they should come together in large numbers so that they could see for themselves that turning a staff into a snake had nothing extraordinary in it because such a trick could be performed by every common magician of their own country as well.
Desc No: 33 This sentence confirms the idea that those who had witnessed the miracle of Moses in the royal court and those who had heard of it reliably outside were losing faith in their ancestral religion, and now the strength of their faith depended on this that their own magicians also should give a performance similar to that of Moses. That is why Pharaoh and his chiefs themselves regarded this contest as a decisive one, and their heralds were busy moving about in the land, impressing on the people that if the magicians won the day, they would yet be secured against the risk of being won over to Moses' religion, otherwise there was every possibility of their creed's being exposed and abandoned for ever.