7.101. Such were the townships. We relate some tidings of them unto thee (Muhammad). Their messengers verily came unto them with clear proofs (of Allah ' s Sovereignty), but they could not believe because they had before denied. Thus doth Allah print upon the hearts of disbelievers (that they hear not). (Pickthall)
7.101. Diese Ansiedlungen, Wir erzählen dir manches von ihren Mitteilungen, und es sind schon ihre Gesandten mit den klaren Beweisen zu ihnen gekommen, und es war nicht an ihnen, daß sie glaubten, was sie vorher als Lüge bezeichnet hatten, derart siegelt Allah über die Herzen der Glaubensverweigerer. (Ahmad v. Denffer)
7.101. Das sind die Städte. Über sie erzählen Wir dir (einiges) von ihren Berichten. Ihre Gesandten kamen ja zu ihnen mit den klaren Beweisen, aber sie konnten nicht an das glauben, was sie zuvor für Lüge erklärt hatten. So versiegelt Allah die Herzen der Ungläubigen. (Bubenheim)
7.101. Das sind Städte, über die Wir dir einige Nachrichten gaben. Zu ihnen kamen die Gesandten mit eindeutigen Beweisen. Aber sie konnten nicht an eine Botschaft glauben, die sie vormals als Lüge verworfen hatten. So versiegelt Gott die Herzen der trotzigen Ungläubigen. (Azhar)
7.101. Dies sind die Ortschaften, von deren Begebenheiten WIR dir (einen Teil) berichtet haben. Und gewiß, bereits kamen zu ihnen ihre Gesandten mit den deutlichen Zeichen, so würden sie nicht den Iman an das verinnerlichen, was sie vorher abgeleugnet haben. Solcherart versiegelt ALLAH die Herzen der Kafir. (Zaidan)
7.101. Von diesen Städten berichten wir dir Geschichten. lhre Gesandten sind ja mit den klaren Beweisen (baiyinaat) zu ihnen gekommen. Aber sie konnten unmöglich an das glauben, was sie vorher als Lüge erklärt hatten. So versiegelt Allah den Ungläubigen das Herz. (Paret)
7.101. Dies sind die Städte, deren Geschichte Wir dir erzählt haben. Wahrlich, ihre Gesandten waren zu ihnen mit deutlichen Beweisen gekommen. Aber sie mochten nicht an das glauben, was sie zuvor geleugnet hatten. So versiegelt Allah die Herzen der Ungläubigen. (Rasul)
7.102. We found no (loyalty to any) covenant in most of them. Nay, most of them We found wrong doers. (Pickthall)
7.102. Und Wir haben bei der Mehrzahl von ihnen keine Abmachung gefunden, und Wir haben die Mehrzahl von ihnen bestimmt als Frevler gefunden. (Ahmad v. Denffer)
7.102. Und Wir fanden bei den meisten von ihnen keine Vertragstreue, sondern Wir fanden (, daß) die meisten von ihnen fürwahr Frevler (waren). (Bubenheim)
7.102. Wir fanden in den meisten keine Treue zum Bund mit Gott, sondern fanden, dass die meisten durch und durch Frevler waren. (Azhar)
7.102. Und WIR stellten bei den meisten von ihnen keine Vertragstreue fest. Jedoch stellten WIR die meisten von ihnen als Fasiq fest. (Zaidan)
7.102. Und wir haben gefunden, daß die meisten von ihnen keine Verpflichtung kennen, und daß die meisten von ihnen Frevler sind. (Paret)
7.102. Und bei den meisten von ihnen fanden Wir keine Vertragstreue, sondern Wir fanden die meisten von ihnen als Frevler vor. (Rasul)
Tafsir von Maududi für die Ayaat 100 bis 102
And, have not those people, who inherit the earth after its former occupants, learnt a lesson from the fact that, if We please, We can seize them for their sins? ( 79 ) (But they neglect the realities that teach a lesson) and We seal their hearts: then they do not listen to anything. ( 80 ) These people whose stories We recount to you (can serve as examples to you). Their Messengers came to them with clear Signs, but they would not believe in what they had once denied. Behold, this is how We seal the hearts of the disbelievers. ( 81 ) And We found in most of them no respect for any Covenant; nay, We found that most of them were transgressors. ( 82 )
Desc No: 79 It is a pity that the succeeding nation does not learn any lesson from the mistakes of the fallen nation it replaces. There would be a great guidance for the people if they considered seriously the question why those people, who were ruling over the land before them and were prosperous and flourishing, were utterly ruined and totally destroyed. The answer would show them the erroneous thoughts and deeds which resulted in their ruin. Then they can also realize that the Sovereign Ruler Who seized them for their mistakes and deposed them is All-Powerful even now, is still ruling over the universe and is able to punish them and depose them, if they commit the same kind of errors that their predecessors committed.
Desc No: 80 According to the Divine Law, the fall of a nation takes place when it neglects to take a lesson from the history of the former people and from the ruins of their monuments, but tries to delude itself. Then Allah does not let them think rightly or accept the admonition of any well wisher. As regards the individuals, the Divine Law is that if a person himself closes his eyes deliberately, the light of the sun does not help him; likewise if he does not want to hear, none else can make him hear.
Desc No: 81 In v.101, Allah Himself has explained the meanings of the previous verse, "We seal their hearts: then they do not hear anything". From this it is clear that by the `sealing of the hearts-' is meant that state of mind which is caused as a result of the working of the Divine Law. When one deliberately refuses to accept the Truth because of one's ignorance, prejudice, selfishness, lust etc. , then such a person becomes so obdurate that he persists in error without paying any attention to his own observations or to the arguments of his true well-wishers.
Desc No: 82 The disbelieves showed no respect for any of the three covenants that should be binding on every man. They respected neither the natural covenant that makes man by his very birth the servant of Allah, his Sustainer, nor that collective covenant that binds every individual to the observance of the known social code of the community of which he is a member, nor that personal covenant which every man undertakes with his Allah at the time of distress and helplessness.
7.103. Thumma baAAathna min baAAdihim muusabi-ayatina ila firAAawna wamala-ihifadhalamuu biha faonudhurkayfa kana AAaqibatu almufsidiina
7.103. Then, after them, We sent Moses with our tokens unto Pharaoh and his chiefs, but they repelled them. Now, see the nature of the consequence for the corrupters! (Pickthall)
7.103. Dann haben Wir nach ihnen Musa geschickt, mit Unseren Zeichen, zu Pharao und seinen Würdenträgern, und sie handelten unrecht gegen sie, also sieh, wie das Ende der Verderbenstifter war! (Ahmad v. Denffer)
7.103. Hierauf schickten Wir nach ihnen Musa mit Unseren Zeichen zu Fir´aun und seiner führenden Schar, doch sie handelten unrecht an ihnen. Schau nur, wie das Ende der Unheilstifter war! (Bubenheim)
7.103. Nach diesen Propheten entsandten Wir Moses mit Unseren Zeichen zu Pharao und seinen Notabeln, aber sie lehnten sie unrechtmäßig ab. Sieh, wie das Ende der Unheilstifter war! (Azhar)
7.103. Dann entsandten WIR nach ihnen Musa mit Unseren Ayat zu Pharao und seinen Entscheidungsträgern, so begingen sie ihnen gegenüber Unrecht. Also siehe, wie das Anschließende von den Verderben-Anrichtenden war. (Zaidan)
7.103. Hierauf, nach ihnen schickten wir den Moses mit unseren Zeichen zu Pharao und seinen Vornehmen (mala'). Und sie frevelten an ihnen (indem sie sie höhnisch ablehnten). Schau nur, wie das Ende derer war, die Unheil anrichteten! (Paret)
7.103. Hierauf, nach ihnen, entsandten Wir Moses mit Unseren Zeichen zu Pharao und seinen Vornehmen, doch sie frevelten an ihnen. Nun schau, wie das Ende derer war, die Unheil stifteten! (Rasul)
Tafsir von Maududi für die Ayaat 103 bis 103
Then after the (above mentioned) communities, We sent Moses with Our Signs to Pharaoh and the chiefs of his nation, ( 83 ) but they also treated Our Signs unjustly. ( 84 ) Then behold, what happened in the end to the mischief-makers.
Desc No: 83 The preceding stories were related to bring home to the people of Makkah the fact that the community which receives the Message of Allah and then rejects it, is inevitably doomed to destruction. After these, the story of Moses, Pharaoh and the Israelites is being related with the same object, though there are other important lessons also for the disbelievers of the Quraish, the Believers and the Jews. In this story the disbelievers of the Quraish have been admonished that they should not be deluded by their apparent favourable balance of power in the initial stages of the conflict between the Truth and falsehood. The whole history of the conflict bears evidence to the fact that a single man starts the Movement to establish the Truth in his nation, nay, in the whole world, and wages war, without the help of any material provisions, against falsehood which had the backing of great nations and powerful kingdoms. But in spite of this, ultimately it comes out triumphant in the conflict. The Quraish have also been warned to note how all the devices of the disbelievers directed against the Messenger of the Truth in order to suppress his Message turn against themselves: that Allah gives a long respite to the disbelievers so that they might mend their ways before He makes the final decision to destroy them: that He gives exemplary punishment to those who do not take any lesson from a warning or a clear sign or an event that serves for a lesson. There were two lessons for the Believers who had become the target of the persecution by the enemies. First, they should not be discouraged because they were smaller in number and weaker in power than their opponents, and they should not lose heart because Allah's succour was late in coming. Secondly, they were warned to guard against the attitude that was adopted by the Jews after they had professed to believe in the Truth: otherwise they would become accursed like the Jews. The past history of the Israelites was related for their own benefit also. They were warned to consider the consequences of the worship of falsehood, and admonished to follow the Holy Prophet who was representing the true religion of the former Prophets after cleansing it of all the impurities that had been mixed up with it.
Desc No: 84 "They, too, treated Our Signs unjustly" by rejecting them and treating them as pieces of sorcery. It was injustice in the sense that they were not behaving fairly towards the signs and were treating them as pieces of sorcery and scoffing at them. There could be no greater injustice than to reject such Signs as were clear proofs of their being from Allah and about which no reasonable man could say that they could be produced by sorcery. Besides this, when the sorcerers themselves bore witness to the fact that it was beyond the power of sorcery to produce such Signs, it was nothing but injustice to reject these as pieces of sorcery. Thus they really showed that they were void of wisdom and truth as well. "
7.105. Haqiiqun AAala an laaquula AAala Allahi illa alhaqqa qaddschi/tukum bibayyinatin min rabbikum faarsil maAAiya banii isra-iila
7.105. Approved upon condition that I speak concerning Allah nothing but the truth I come unto you (lords of Egypt) with a clear proof from your Lord. So let the Children of Israel go with me. (Pickthall)
7.105. Ich bin verpflichtet, daß ich nichts über Allah sage, außer der Wahrheit.Ich bin schon zu euch mit einem klaren Beweis von eurem Herrn gekommen, also sende die Kinder Israils mit mir." (Ahmad v. Denffer)
7.105. bestrebt´, über Allah nur die Wahrheit zu sagen. Ich bin doch mit einem klaren Beweis von eurem Herrn zu euch gekommen. So lasse die Kinder Isra´ils mit mir gehen!" (Bubenheim)
7.105. Ich bin verpflichtet, nichts anderes über Gott zu verkünden, als die Wahrheit. Ich bin zu euch mit einem eindeutigen Beweis von eurem Herrn gekommen. Laß die Kinder Israels mit mir ziehen!" (Azhar)
7.105. Mir obliegt es, dass ich nichts über ALLAH außer der Wahrheit sage. Bereits brachte ich euch doch ein klares Zeichen von eurem HERRN mit, so schicke mit mir die Kinder Israils!“ (Zaidan)
7.105. Es ziemt sich, daß ich gegen Allah nichts aussage, außer der Wahrheit. Ich bin mit einem klaren Beweis (baiyina) von eurem Herrn zu euch gekommen. Darum schick die Kinder Israel mit mir weg!" (Paret)
7.105. Es ziemt sich, daß ich von Allah nichts anderes als die Wahrheit rede. Ich bin zu euch mit einem deutlichen Beweis von eurem Herrn gekommen; so laß denn die Kinder Israels mit mir ziehen." (Rasul)
Tafsir von Maududi für die Ayaat 104 bis 105
Moses said, "O Pharaoh! ( 85 ) I am a Messenger from the Lord of the universe. It behoves me to say in the name of Allah nothing but the truth. I have come to you from your Lord with clear Signs of my appointment: so send the children of Israel with me. " ( 86 )
Desc No: 85 The word Fir`aun (Pharaoh) literally means "the offspring of the sungod" . The ancient Egyptians called the sun Ra a, which they worshipped as their supreme lord, and Fir`aun was named after it. According to the creed of the ancient Egyptians, every ruler based his authority on his relation to Ra `a and claimed to be its incarnation and representative on the earth. Therefore every royal dynasty that came into power in Egypt presented itself to be the descendant of the, sun-god and every ruler adopted the title of Fir`aun in order to show to the people that he was the Supreme Lord. In this connection, it should also be noted that two different Pharaohs have been mentioned in the story of Moses as related in the Qur'an. The one was that Pharaoh who was ruling over Egypt when Moses was born, and who brought him up in his own house, and the second was the one whom Moses invited to accept the Divine Message of God and deliver the children of Israel, and who was drowned . The research scholars of today are inclined to believe that the first of the two Pharaohs who oppressed the Israelites was Rameses II, who ruled from 1292 to 1225 B.C. And the second Pharaoh who has been mentioned in these verses was Mineptah, who assisted his father Rameses II in the affairs of the government, and succeeded as ruler after his death. But these dates appear to be doubtful because, according to the calendar of the Israelites, the year of the death of Moses was 1272 B.C. These are, however, mere historical guesses for it is difficult to reconcile the daus of the Israelite, the Egyptian and the Christian calendars.
Desc No: 86 86. Prophet Moses was sent to Pharaoh with two missions. First, he should invite Pharaoh to surrender to Allah by accepting Islam. Second, he should demand from him to set the Israelites free from his slavery and tyranny. The Qur'an mentions both the missions at one and the same place or separately, as required by the occasion. "
7.108. And he drew forth his hand (from his bosom): and lo! it was white for the beholders. (Pickthall)
7.108. Und er zog seine Hand heraus, und da war sie weiß für die Hinsehenden. (Ahmad v. Denffer)
7.108. Und er zog seine Hand heraus, da war sie weiß für die Betrachter. (Bubenheim)
7.108. Und er streckte seine Hand, die er auf die Brust gelegt hatte, hervor. Sie war für alle, die hinsahen, weiß. (Azhar)
7.108. Dann zog er seine Hand (aus dem Hemd) heraus und sie wurde hell für die Zuschauer. (Zaidan)
7.108. Und er zog seine Hand heraus, da sah sie auf einmal für die Zuschauer weiß aus. (Paret)
7.108. Dann zog er seine Hand heraus und da sah sie (auf einmal) für die Zuschauer weiß aus. (Rasul)
Tafsir von Maududi für die Ayaat 107 bis 108
Thereupon, Moses threw down his staff, and behold, it became a real serpent all of a sudden. Then he drew his hand out of his pocket, and lo, it was shining before the beholders! ( 87 )
Desc No: 87 These two Signs were given to Prophet Moses as a proof that he was a representative of Allah, the Creator and Sovereign of the whole universe. We have already stated that whenever the Messengers presented themselves before the people as the representatives of Allah, the people always demanded: "If you are really a representative of Allah, let such and such an event take place through you as may not be capable of being explained by the ordinary laws of nature, and which may clearly show that it has happened by the direct intervention of Allah to prove that you are really a representative of Allah". In answer to this demand, the Prophets showed those Signs that are called 'ayat' by the Qur'an and miracles by the common people. It is a pity that sane learned Muslims try to explain away these Signs or miracles as ordinary events that took place according to the known physical laws of nature. They do not realise that in this way they arc adopting a sceptical attitude towards the Book of Allah, for, in the context, the Qur'an cites a supernatural event, and it presents the same as a Sigh of Allah as a proof of his Prophethood. Therefore to explain it away as an ordinary event is, in fact, to disbelieve the Book. Thus such people make their own position ridiculous. On the one hand, they do not sincerely believe in the Qur 'an as a Book of Allah just because it upholds miracles; en the other, they do not have the courage to declare openly their disbelief in the Book' which upholds supernatural events, because it would deprive them of the benefit of the religion they profess, as it would adversely affect their worldly interests. The decisive question about miracles is whether Allah suspended His activities after starting the system of the universe according to certain laws, and now cannot interfere in any way whatever with the working of that system, Or, whether He keeps the reins of His kingdom in His own hands and enforces His commands every moment in this kingdom and He has full powers to make any change, partial or complete, in shaping things and the course of events, as and when He wills. Those who believe in the first alternative cannot believe in the miracles for it goes against their conception of Allah and His universe, but the most proper course for such people is to deny the Divine Revelation of the Qur'an instead of writing any commentary on it so as to refute the Quranic conception of Allah and prove their own. On the other hand, if one is convinced by the arguments of the Qur'an and accepts the second alternative he would readily understand and believe in the miracles. It is quite obvious that if one believes that a serpent can come into being only through a biological process and it is not possible for Allah to create it in any other way, then such a one should consider it false that a staff was changed into a serpent and again into the staff. On the contrary, if one believes that lifeless matter can come to life by the command of Allah, Who has the power to give any kind of life to anything He wills, he will readily believe that the staff was changed into a serpent just as he believes that a live chicken comes out of a lifeless egg. To such a person, there will be nothing extraordinary, just because the staff was changed into a serpent only thrice and a chicken comes out of an egg over and over again. "
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