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[ alKahf:3 ]


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79.21. Fakadhdhaba waAAasa

79.21. But be denied and disobeyed, (Pickthall)

79.21. Und er leugnete und widersetzte sich, (Ahmad v. Denffer)

79.21. Er aber erklärte (es) für Lüge und widersetzte sich. (Bubenheim)

79.21. Doch er bezichtigte Moses der Lüge und widersetzte sich seinem Aufruf. (Azhar)

79.21. So leugnete er ab und widersetzte sich, (Zaidan)

79.21. Aber Pharao erklärte (es) für Lüge und war widerspenstig. (Paret)

79.21. Er aber leugnete und blieb ungehorsam. (Rasul)



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79.22. Thumma adbara yasAAa

79.22. Then turned he away in haste, (Pickthall)

79.22. Dann kehrte er den Rücken, er lief, (Ahmad v. Denffer)

79.22. Hierauf kehrte er den Rücken und ging eilig weg´. (Bubenheim)

79.22. Er wandte sich von ihm ab und bot seine Kräfte auf. (Azhar)

79.22. dann kehrte er den Rücken und ging, (Zaidan)

79.22. Hierauf kehrte er den Rücken und lief (weg). (Paret)

79.22. Dann kehrte er den Rücken und lief weg , (Rasul)



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79.23. Fahaschara fanada

79.23. Then gathered he and summoned (Pickthall)

79.23. Dann brachte er zusammen, und er rief, (Ahmad v. Denffer)

79.23. Da versammelte er (das Volk) und rief dann aus. (Bubenheim)

79.23. Er versammelte die Zauberer und rief sie auf. (Azhar)

79.23. so versammelte er (die Leute) und rief, (Zaidan)

79.23. Und er versammelte (die Leute) und ließ (unter ihnen) ausrufen (naadaa): (Paret)

79.23. versammelte alsdann (sein Volk) und rief aus , (Rasul)



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79.24. Faqala ana rabbukumu al-aAAla

79.24. And proclaimed: "I (Pharaoh) am your Lord the Highest. " (Pickthall)

79.24. Und er sagte: "lch bin euer höchster Herr!" (Ahmad v. Denffer)

79.24. Er sagte: "Ich bin euer höchster Herr." (Bubenheim)

79.24. Er sprach: "Ich bin euer höchster Herr!" (Azhar)

79.24. dann sagte er: „Ich bin euer hoher HERR.“ (Zaidan)

79.24. "Ich bin euer höchster Herr". (Paret)

79.24. indem er sagte: "Ich bin euer höchster Herr." (Rasul)



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79.25. Faakhadhahu Allahu nakalaal-akhirati waal-uula

79.25. So Allah seized him (and made him) an example for the after (life) and for the former. (Pickthall)

79.25. Also hat Allah ihn ergriffen als abschreckende Bestrafung des Jenseits und des Diesseits. (Ahmad v. Denffer)

79.25. Da ergriff Allah ihn als warnendes Beispiel für das Jenseits und das Diesseits. (Bubenheim)

79.25. Da bestrafte Gott ihn wegen seiner letzten und seiner ersten Aussage. (Azhar)

79.25. Dann belangte ALLAH ihn mit der harten Bestrafung für das Letzte und Erste. (Zaidan)

79.25. Da kam Allah mit der Strafe des Jenseits und des Diesseits (nakaala l-aakhirati wal-uulaa) über ihn. (Paret)

79.25. Da erfaßte ihn Allah zur Strafe für jene und diese Tat. (Rasul)



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79.26. Inna fii dhalika laAAibratan limanyakhscha

79.26. Lo! herein is indeed a lesson for him who feareth. (Pickthall)

79.26. Hierin ist ja bestimmt eine Lehre für den, der sich fürchtet. (Ahmad v. Denffer)

79.26. Darin ist wahrlich eine Lehre für jemanden, der gottesfürchtig ist. (Bubenheim)

79.26. Darin liegt eine Lehre für die, die Frömmigkeit anstreben. (Azhar)

79.26. Gewiß, darin ist doch eine Lehre für jeden, der ehrfürchtig ist. (Zaidan)

79.26. Das ist ein Grund zum Nachdenken (`ibra) für einen (jeden), der gottesfürchtig ist. (Paret)

79.26. Hierin ist wahrlich eine Lehre für den, der fürchtet. (Rasul)

Tafsir von Maududi für die Ayaat 15 bis 26

Has ( 6 ) the story of Moses reached you? Recall when his Lord called out to him in the sacred valley of Tuwa, ( 7 ) (saying), "Go to Pharaoh: he has become rebellious, and say to him: Will you mind to adopt purity that I may guide you to your Lord, so that you may have fear (of Him)?" ( 8 ) Then Moses (went to Pharaoh and) showed him the great Sign, ( 9 ) but he belied it and disobeyed. Then, he turned back to devise plots, ( 10 ) and gathering the people together, proclaimed, ( 11 ) "I am your Lord, the highest." Consequently, Allah seized him for punishment both in the Hereafter and in the world. Indeed, there is a lesson in this for him who fears. ( 12 )

Desc No: 6
As the denial of the Resurrection and Hereafter by the disbelievers of Makkah and their mockery of it was not, in fact, rejection of a philosophy but belying Allah's Messengers, and the tricks that they were employing against the Holy Prophet (upon whom be Allah's peace) were not against an ordinary man but were meant to frustrate the mission of Allah's Messenger, the story of the Prophet Moses and the Pharaoh is being related before giving additional arguments for the occurrence of the Hereafter so that they are warned of the consequences of fighting with the Messenger and resisting the God Who sent him. 

Desc No: 7
According to general opinion among the commentators "the sacred . valley of 'Tuwa" means "the sacred valley which was named Tuwa". But, besides this, two other meanings of it also have been given: (1) "The valley that was blessed and made sacred twice" . for it was first made sacred when Allah spoke to Moses in it for the first time, and it was blessed and made sacred for the second time when the Prophet Moses led the children of Israel out of Egypt and brought them into it; and (2) "called out to him in the sacred valley in the night," and this is according to the meaning of tuwa in the Arabic idiom. 

Desc No: 8
Here, one should understand a few things well:
(1) The dialogue that took place between the Prophet Moses and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Qur'an as the occasion demanded. Here; brevity was the need; therefore, only a resume has been given. Fuller details are found in Ta Ha: 9-48, Ash-Shua`ra': 10-17, An=Naml: 7-12, AI-Qasas: 29-35.
(2) The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures. As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and prolaimed: "I am your lord, the supreme." As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in Al-Qasas: 4 and Az-Zukhruf: 54.
(3) The instruction given to Moses was: "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." (Ta Ha: 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Ta Ha: 49-52, Ash-Shua`ra': 23-28, and Al-Qasas: 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an.
(4) The Prophet Moses had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. This thing becomes plain from these verses too, for there is no mention whatever in these of the deliverance of the children of Israel, but the Prophet Moses has been commanded to present the message of the Truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses has preached Islam as well as demanded freedom of the children of Israel, e.g. see Al-A`raf 104-105, Ta Ha: 47-52, Ash-Shua ara': 16-17, 23-28. (For further explanation, see E.N. 74 of Yunus).
(5) Here, "to adopt purity" means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam. Ibn Zaid says: "Wherever in the Qur'an the word tazakka (purity) has been use, it implies acceptance of Islam." As an example of this he has cited the following three verses: "And this is the reward of him who adopts purity", i.e. accepts Islam; "and what would make you know that he might adopt purity", i.e. becomes a Muslim (`Abasa:3); "And you would not be responsible if he did not adapt purity", i.e. did not become a Muslim (`Abasa: 7). (Ibn Jarir).
(6) "That I may guide you to your Lord so that you may have fear (of Him)" means: "When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world. Without the knowledge and fear of God no purity of the self can be possible." 

Desc No: 9
"The great Sign" : the turning of the staff into a serpent, as has been mentioned at several places in the Qur'an. Obviously there could be no greater sign than that a lifeless staff should turn into a living serpent right in front of the eyes of the people, that it should devour the artificial serpents produced by the magicians out of their staffs and cords, and vKhen the Prophet Moses should pick it up, it should become a walking stick again. This was proof that it was Allah, Lord of the worlds, Who had sent Moses as a Prophet. 

Desc No: 10
According to the details given at other places in the Qur'an, he summoned skilful magicians from all over Egypt and made them produce serpents out of sticks and cords in front of the assembled people so that they were convinced that Moses (peace be upon him was not a Prophet but a magician, and that the miracle worked by him of turning a staff into a serpent, could also be worked by other magicians. But this device of his recoiled upon himself and the defeated magicians themselves admitted that what Moses (peace be on him) had displayed was no magic but a miracle. 

Desc No: 11
This proclamation of Pharaoh has been mentioned at several places in the Qur'an. On one occasion he said to the Prophet Moses: "lf you took another one as a deity beside me, I would cast you in the prison." (Ash-Shua`ra': 29). On another occasion he had addressed his courtiers, saying: "O chiefs, I do not know of any other god of yours than myself. (Al-Qasas.: 38). By this Pharaoh did not mean, nor could he ever mean, that he himself was the creator of the universe and he had made the world, nor that he denied the existence of Allah and claimed to be lord of the universe, nor that he regarded only himself as a deity of the people in the religious sense. In the Qur'an itself there is a clear testimony that as regards religion he himself worshipped other gods. Once his courtiers said to him: "Will you leave Moses and his people free to spread chaos in the land, and let them discard you and your deities?" (Al A`raf: 127). And in the Qur'an itself this saying of the Pharaoh also has been cited: "Had Moses been sent by Allah, why were not bracelets of gold sent down to him, or a company of angels as attendants?" (AzZukhruf: 53). Thus, in fact, he called himself a god and supreme deity not in the religious but in the political sense. What he meant was that he possessed the sovereign rights: no one beside him had the right to rule in his kingdom and there was no superior power whose orders could be enforced in the land. (For further explanation. see E.N. 85 of Al-A`raf, E.N. 21 of Ta Ha, E.N.'s 24, 26 of AshShua'ra', E-N.'s 52, 53 of Al-Qasas E.N. 49 of Az-Zukhruf). 

Desc No: 12
"...who fears": who fears the consequences of denying God's Messenger, which the Pharaoh experienced in the past.  "




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Tafsir auf arabisch:
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Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



79.27. Aantum aschaddu khalqan ami alssamaobanaha

79.27. Are ye the harder to create, or is the heaven that He built? (Pickthall)

79.27. Seid ihr schwerer zu schaffen oder der Himmel, den Er gebaut hat? (Ahmad v. Denffer)

79.27. Seid etwa ihr schwerer zu erschaffen oder der Himmel? - Er hat ihn aufgebaut. (Bubenheim)

79.27. Seid ihr denn schwerer zu erschaffen als der Himmel, den Er errichtete, (Azhar)

79.27. Seid ihr etwa schwieriger in der Schöpfung oder der Himmel?! ER richtete ihn ein, (Zaidan)

79.27. Waret ihr (in eurer Eigenschaft als Menschen etwa) schwerer zu erschaffen, oder der Himmel, den er aufgebaut hat? (Paret)

79.27. Seid ihr denn schwerer zu erschaffen oder der Himmel, den Er gebaut hat? (Rasul)



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79.28. RafaAAa samkaha fasawwaha

79.28. He raised the height thereof and ordered it; (Pickthall)

79.28. Er hat seine Decke angehoben, und Er hat ihn eben gemacht, (Ahmad v. Denffer)

79.28. Er hat seinen höchsten Teil emporgehoben und ihn dann zurechtgeformt. (Bubenheim)

79.28. dessen Bau Er hochhob und volkommen gestaltete? (Azhar)

79.28. ER erhöhte seine Dicke, dann ebnete ER ihn, (Zaidan)

79.28. Er hob dessen Dach empor und formte ihn (zurecht), (Paret)

79.28. Er hat seine Höhe gehoben und ihn dann vollkommen gemacht. (Rasul)



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79.29. Waaghtascha laylaha waakhradscha duhaha

79.29. And He made dark the night thereof, and He brought forth the morn thereof. (Pickthall)

79.29. Und Er ließ seine Nacht duster werden, und Er brachte seine Morgenhelle heraus, (Ahmad v. Denffer)

79.29. Und Er hat seine Nacht finster gemacht und seine Morgenhelle hervorkommen lassen. (Bubenheim)

79.29. Dessen Nacht Er finster machte und dessen Tageslicht Er hervorbrachte? (Azhar)

79.29. und ER verfinsterte seine Nacht und ER brachte seine Morgendämmerung hervor. (Zaidan)

79.29. ließ die Nacht an ihm dunkel werden und den Morgen (mit seinem Licht) daran hervorkommen, (Paret)

79.29. Und Er machte seine Nacht finster und ließ sein Tageslicht hervorgehen. (Rasul)



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79.30. Waal-arda baAAda dhalikadahaha

79.30. And after that He spread the earth, (Pickthall)

79.30. Und die Erde, hiernach, hat Er sie ausgeweitet, (Ahmad v. Denffer)

79.30. Und die Erde, Er hat sie danach hingebreitet. (Bubenheim)

79.30. Er ebnete dann die Erde, (Azhar)

79.30. Und die Erde danach dehnte ER aus. (Zaidan)

79.30. breitete danach die Erde aus, (Paret)

79.30. Und Er breitete hernach die Erde aus. (Rasul)



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