Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
57.14. Sie rufen ihnen zu: "Waren wir nicht mit euch?" Sie werden sagen: "Ja doch, aber ihr habt euch selbst der Versuchung ausgesetzt, ihr habt abgewartet und gezweifelt, und die Wünsche haben euch getäuscht, bis Allahs Befehl kam. Und getäuscht hat euch hinsichtlich Allahs der Täuscher.
51.42. Ma tadharu min schay-in atatAAalayhi illadschaAAalat-hu kaalrramiimi
51.42. It spared naught that it reached, but made it (all) as dust. (Pickthall)
51.42. Nichts hat er gelassen, über das er kam, außer er machte es wie zerfallen, (Ahmad v. Denffer)
51.42. Nichts von (all) dem, worüber er kam, ließ er zurück, ohne es wie Zerfallenes werden zu lassen. (Bubenheim)
51.42. Nichts berührte er, ohne dass er es zu morschen Knochen gemacht hätte. (Azhar)
51.42. der nichts von dem lässt, worüber er wehte, ohne dass er es zu Zermalmtem machte. (Zaidan)
51.42. der nichts verschonte, vielmehr alles gleichsam morsch machte. (Paret)
51.42. er ließ nichts von alledem, was er heimsuchte, zurück, ohne daß er alles gleichsam morsch gemacht hätte. (Rasul)
Tafsir von Maududi für die Ayaat 41 bis 42
And (for you is a sign) in `Ad when We sent upon them a blighting wind which made rotten everything that it blew on. ( 39 )
Desc No: 39 The word used for this wind is aqim, which is used for a barren woman, though literally it means dry. If the literal meaning is taken it would mean that it was such an intensely hot and dry wind that on whatever it blew it caused it to become absolutely dry; and if it is taken in the idiomatic sense it would mean that like a barren woman it was a wind without any benefit: neither it was pleasant, nor it brought rain, nor fertilized the trees, nor contained any other benefit for which the wind blows. At other places it has been stated that this wind was not only useless and dry but it blew so violently that it swept the people off the ground and it continued to rage for eight days and seven nights continuously, till it laid the entire land of the `Ad waste. (For explanation, see E.N.'s 20, 21 of Surah Ha Mim As-Sajdah, and E.N.'s 25 to 28 of Al-Ahqaf).
51.45. Fama istataAAuu min qiyaminwama kanuu muntasiriina
51.45. And they were unable to rise up, nor could they help themselves. (Pickthall)
51.45. Und sie konnten nicht widerstehen, und sie haben sich nicht selbst geholfen. (Ahmad v. Denffer)
51.45. so konnten sie nicht (mehr) aufstehen und es wurde ihnen keine Hilfe zuteil. (Bubenheim)
51.45. Weder konnten sie sich aufrichten, noch die vernichtende Strafe abwenden. (Azhar)
51.45. Dann konnten sie weder aufstehen, noch wurde ihnen beigestanden. (Zaidan)
51.45. und sie konnten (dem) nicht standhalten und fanden keine Hilfe. (Paret)
51.45. Und sie vermochten nicht (wieder) aufzustehen, noch fanden sie Hilfe. (Rasul)
Tafsir von Maududi für die Ayaat 43 bis 45
And (for you is a sign) in Thamud when it was said to them, "Enjoy yourselves for a while. " ( 40 ) But in spite of this warning they defied the Command of their Lord. Consequently, they were overtaken by a thunderbolt ( 41 ) even while they looked on. Then they could neither stand up nor were able to save themselves. ( 42 )
Desc No: 40 The commentators have disputed as to which respite it implies. Hadrat Qatadah says that it alludes to that verse of Surah Hud in which it has been stated that when the Thamud killed the she camel of the Prophet Salih, they were warned by Allah that they had three more days to enjoy lift after which they would be overtaken by the torment. Contrary to this, Hadrat Hasan Basri has expressed the opinion that this thing had been said by the Prophet Salih to his people in the beginning of his mission and by this he meant that if they would not adopt the way of repentance and faith, they would be granted a respite to enjoy lift in the world only till an appointed tint, and then they would be overtaken by the tormnt. The second of these two commentaries seems to be more correct, for the following verse ("But in spite of this they defied the command of their Lord") indicates that the respite being mentioned here had been given before the defiance and they committed it after the warning. On the contrary, the three days' respite mentioned in Surah Hud had been given after the wicked people had committed the final defiance which became decisive in their cast and sealed their doom for ever afterwards
Desc No: 41 Different words have been used for this torment at different places in the Qur'an. Somewhere it has been called rajfah (a frightful and shocking calamity), somewhere saihah (a crashing and thundering disaster), somewhere taghiyah (a most severe affliction) and here it has been described as sa'iqah (a calamity that strikes like a thunderbolt). Probably this torment had occurred as an earthquake which was also accompanied by a terrible noise.
Desc No: 42 Intisar from which the word muntasirun in the original is derived means to save oneself from an attack by somebody as well as to avenge oneself on the attacker.