54.32. Walaqad yassarna alqur-ana lildhdhikrifahal min muddakirin
54.32. And in truth We have made the Quran easy to remember; but is there any that remembereth? (Pickthall)
54.32. Und bestimmt haben Wir schon den Koran leicht gemacht zum Erinnern, und wer läßt sich erinnern? (Ahmad v. Denffer)
54.32. Und Wir haben den Qur´an ja leicht zum Bedenken gemacht. Aber gibt es jemanden, der bedenkt? (Bubenheim)
54.32. Wir haben den Koran zum Nachdenken leicht gemacht. Gibt es denkende Menschen, die daraus Lehren ziehen? (Azhar)
54.32. Und gewiß, bereits erleichterten WIR den Quran zur Ermahnung! Gibt es etwa einen sich Erinnernden?! (Zaidan)
54.32. Und wir haben doch den Koran leicht (verständlich) gemacht (so daß er jedermann) zur Mahnung (dienen kann). Aber gibt es überhaupt jemand, der sich mahnen läßt? (Paret)
54.32. Und wahrlich, Wir haben den Qur'an zur Ermahnung leicht gemacht. Gibt es also einen, der ermahnt sein mag? (Rasul)
Tafsir von Maududi für die Ayaat 23 bis 32
Thamud rejected the warnings, and said, "A solitary man he is from among ourselves. Shall we now follow him? ( 17 ) If we did so, we should indeed be gone astray and have committed folly. Was he the only person among us to have God's Reminder sent down to him? Nay, but he is an utter liar and a conceited person." ( 18 ) (We said to Our Messenger: Tomorrow they shall know who is an utter liar and a conceited person. We are sending the she-camel as a trial for them. Now watch with patience what end they meet. Tell them that the water will be divided between them and the she-camel, and each will have water on his own Turn." ( 19 ) At last, they called out to their companion, who took up the responsibility and killed her. ( 20 ) Then see how severe was My punishment and how true My warnings! We let loose on them a single blast and they became as the trampled twigs of the fence of a foldbuilder. ( 21 ) We have made this Qur'an an easy means of admonition. Then, is there any who would take admonition?
Desc No: 17 In other words, there were three reasons for their refusal to obey and follow the Prophet Salih: (1) "He is a human being and not a super-human person so that we may regard him as superior to ourselves. " (2) "He is a member of our own nation: he is in no way superior to us." (3) `He is a single man, one from among ourselves. He is not a prominent chief with a large following, or an army of soldiers. Or a host of attendants so that we may acknowledge his superiority." They wanted that a Prophet should either be a superman, or if he be a common man, he should not have been born in their own land and nation, but should have descended from above, or sent from another land, and if nothing else, he should at least have been a rich man, whose extraordinary splendour should make the people believe why Allah had selected him alone for the leadership of the nation. This same was the error of ignorance in which the disbelievers of Makkah were involved. They also refused to acknowledge the Prophet Muhammad (UpOn Whom be Allah's peace and blessings) as a Prophet on the ground that he was a man who moved about in the streets like the common men, had been born among them only . the other day and now was claiming that God had appointed him as a Prophet.
Desc No: 18 The word ashir of the original means a conceited, insolent person given to bragging of his own superiority over others.
Desc No: 19 This explains the verse: "We are sending the she-camel as a trial for them." The trial was that suddenly a she-camel was produced before them and they were told that one day she would drink the water all by herself and the next. day they would be allowed to have water for themselves and their cattle. On the day of her turn neither would any of them himself come to any of the springs and wells to take water nor bring his cattle for watering. This challenge was given on behalf of the person about whom they themselves admitted that he had no army and no hosts to support him.
Desc No: 20 These words by themselves indicate that the she-camel roamed at will in their settlements for along period of time. No one could dare approach a source of water on the day of her turn. At last, they called out to a haughty chief of theirs who was well known for his courage and boldness, and urged him to put an end to her Emboldened by the false encouragement he took up the responsibility and killed the she-camel. This clearly means that the people were very frightened. They felt that she had extraordinary power, and so they dared not touch her with .m evil intention. That is why the killing of a mere she-camel especially when the Prophet who had presented her, did not possess any army that could be a deterrent for them. amounted to undertaking a dangerous and difficult task. (For further details. see E.N 58 of Surah AI-A'raf and E.N.'s 104. 105 of Surah AshShua'ra' ).
Desc No: 21 The crushed and rotten bodies of the people of Thamud have been compared to the trampled and trodden twigs and pieces of bush Iying around an enclosure for cattle.
54.40. Walaqad yassarna alqur-ana lildhdhikrifahal min muddakirin
54.40. And in truth We have made the Quran easy to remember; but is there any that remembereth? (Pickthall)
54.40. Und bestimmt haben Wir schon den Koran leicht gemacht zum Erinnern, und wer läßt sich erinnern? (Ahmad v. Denffer)
54.40. Und Wir haben den Qur´an ja leicht zum Bedenken gemacht. Aber gibt es jemanden, der bedenkt? (Bubenheim)
54.40. Wir haben den Koran zum Nachdenken leicht gemacht. Gibt es denkende Menschen, die daraus Lehren ziehen? (Azhar)
54.40. Und gewiß, bereits erleichterten WIR den Quran zur Ermahnung! Gibt es etwa einen sich Erinnernden?! (Zaidan)
54.40. Und wir haben doch den Koran leicht (verständlich) gemacht (so daß er jedermann) zur Mahnung (dienen kann). Aber gibt es überhaupt jemand, der sich mahnen läßt? (Paret)
54.40. Und wahrlich, Wir haben den Qur'an zur Ermahnung leicht gemacht. Gibt es also einen, der ermahnt sein mag? (Rasul)
Tafsir von Maududi für die Ayaat 33 bis 40
Lot's people denied the warnings. We sent on them a wind charged with stones, which spared none but Lot's household, whom we saved in the last hours of the night through Our grace. Thus do We reward him who is grateful. Lot did warn his people of Our scourge but they doubted all the warnings and paid no heed. Then they sough to prevent him from guarding his guests. Consequently, We blinded their eyes (and said), "Taste now My torment and My warnings! " ( 22 ) Early in the morning they were overtaken by a lasting torment. Taste now My torment and My warnings. We have made this Qur'an an easy means of admonition. Then, is there any who would take admonition ?
Desc No: 22 The details of this story have been given in Surah Hud: 77-83 and Surah AI-Hijr: 61-74 above, a resume of which is as follows: When Allah decided to punish those people with a torment, He sent a few angels in the guise of handsome boys as guests in the house of the Prophet Lot. When the people saw such handsome guests in Lot's house they rushed to it and demanded that they be handed over to them for tile gratification of their lust. The Prophet Lot implored them to desist from their evil intention, but they did not listen and tried to enter his house to take hold of the guests forcibly. At this stage suddenly their eyes were blinded. Then the angels told Lot that he and his Household should leave the city before dawn; then as soon as they had Ieft a dreadful torment descended on the people. In the Bible also this event has been described. The words are: 'And they pressed sore upon the man, even Lot, and came near to break the door. But the men (i.e. the angels) put forth their Hand and pulled Lot into the house to them, and shut to the door. And they smote the nun that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door." (Gen., 19: 9-11), "