91.14. But they denied him, and they hamstrung her, so Allah doomed them for their sin and razed (their dwellings). (Pickthall)
91.14. Da haben sie ihn abgeleugnet, und sie haben ihr die Fußsehnen durchgeschnitten, also hat ihr Herr sie wegen ihrer Sünde ausgerottet, und Er hat sie eingeebnet, (Ahmad v. Denffer)
91.14. Sie aber bezichtigten ihn der Lüge, und so schnitten sie ihr die Sehnen durch. Da schmetterte ihr Herr sie für ihre Sünde nieder, und so ebnete Er über ihnen die Erde ein. (Bubenheim)
91.14. Sie ziehen ihn der Lüge und erschlugen sie. Ihr Herr vernichtete sie wegen ihrer Schuld und machte ihre Stadt dem Erdboden gleich. (Azhar)
91.14. Dann bezichtigten sie ihn der Lüge, dann verletzten sie ihm (dem Kamelweibchen) die Beine, dann richtete ihr HERR sie wegen ihrer Verfehlung zugrunde, dann ließ ER es ihnen gleichmäßig sein. (Zaidan)
91.14. Sie aber ziehen ihn der Lüge und töteten es (indem sie ihm die Flechsen durchschnitten). Da kam ihr Herr (zur Vergeltung) für ihre Schuld mit seinem Zorn über sie und ebnete die Erde über ihnen ein, (Paret)
91.14. Sie aber bezichtigten ihn der Lüge und töteten sie; darum kam ihr Herr (zur Vergeltung) für ihre Schuld mit Seinem Zorn über sie und ebnete sie ein. (Rasul)
91.15. He dreadeth not the sequel (of events). (Pickthall)
91.15. Und Er fürchtet nicht das Resultat davon. (Ahmad v. Denffer)
91.15. Und Er (Allah) fürchtet nicht die Folge davon. (Bubenheim)
91.15. Er machte sich nichts aus den Folgen dieser Strafe (da sie doch gerecht war). (Azhar)
91.15. Und ER hat vor ihrer Folge keine Furcht. 4 (Zaidan)
91.15. ohne befürchten zu müssen, daß das Folgen nach sich ziehen würde (? wa-laa yakhaafu `uqbaahaa). (Paret)
91.15. Und Er fürchtet ihre Folgen nicht. (Rasul)
Tafsir von Maududi für die Ayaat 11 bis 15
Thamud ( 7 ) belied (the Truth) because of their transgression. ( 8 ) When the most wretched of them rose up, in his rage, the Messenger of Allah warned them, saying, "(Do not molest) the she-camel of Allah, and (do not hinder her from) drinking water. " ( 9 ) But they belied what he said and killed the she-camel. ( 10 ) Consequently, their Lord let loose on them a . scourge in consequence of their sin and levelled them down all together, and he has no fear of any evil result (of his this action). ( 11 )
Desc No: 7 The things stated in principle in the above verses, are now being explained by as historical precedent or what it is a precedent and how it relates to what has been stated above, one should consider well in .the. light of the other statements of the Qur'an the two basic truths which have been expressed in w. 7-10.
Firstly, in these it has been stated that attar creating the human self on balanced and sound nature, Allah inspired it with its fujur and its tagva. The Qur'an along with stating this truth also makes explicit that this inspirational knowledge of fujur and tagva is not enough for every man that he may by himself obtain detailed guidance from it, but for this purpose Allah gave detailed guidance to the Prophets through Revelation in which it was explained what is fujur and what it applies to, which one should avoid, and what is tagva which one should attain and develop, if man does not accept and acknowledge this clear and definite guidance sent down through Revelation, he can neither avoid fujur not find the way to taqva.
Secondly, in these verses it has been stated that, the rewards and punishments are the necessary results which accrue from adoption of either fujur or taqva The result of clieansing the self of fujur and developing it ,with taqva is eternal success aad the result of suppressing its good tendencies and causing it to be overwhelmed with fujur is.failure, ruin and destruction.
To make man understand this truth a historical precedent is being cited and for this the tribe of Thamud has been taken as an illustration, for the various tribes destroyed in antiquity the territory of the Thamud was closest to Makkah. In northern Hijaz its historical ruins were extant. which the people of Makkah passed by during their trade journeys to Syria, auf the way this tribe has been frequently referred to in the pre-Islamic poetry shows that its destruction was a common subject of talk among the Arabs.
Desc No: 8 "Belied the truth": belied the Prophethood of the Prophet Salih, who was sent for their guidance. On account of their rebellious attitude they were not prepared to give up the fujur in which they were involved, and they were not inclined to accept the tagva to which the Prophet Salih was calling them. For details, see Al-A'raf: 73-76, Hud: 61-62, Ash-Shu`ara': 141-153, An-Naml: 45-49, Al-Qamar: 23-25.
Desc No: 9 At other places in the Qur'an the following details, are given: The people of Thamud challenged the Prophet Salih to present a sign (a miracle) if he was truthful. Thereupon the Prophet presented a she-camel miraculously before them and warned them to the effect: "This is Allah's she-camel. She will graze at will in the land. One day will be for her to drink and one day for you and your cattle. If you molest her, you will be punished with a scourge." This proved to be a deterrent for some time. Then they appealed to their most wicked and rebellious, chief to put an end to the she-camel, and he took up the responsibility and hamstrung her. (AI-A`raf 73, Ash-Shu`ara: 134156, Al-Qamar: 29).
Desc No: 10 According to Surah Al-A`raf: 77, after they had killed the she-camel, the people of Thamud said to the Prophet Salih: "Bring the scourge with which you threatened us." And according to Hud: 65, the Prophet Salih said to them: "Well, you have only three more days to enjoy yourselves in your houses This is a limit that will not prove false. "
Desc No: 11 That is, Allah is not like the kings of the world and the rulers of governments, who, when they want to take some action against a people, are compelled to consider what will be the consequences of their action. Allah's power is supreme. He had no apprehension that some supporting power of the Thamud would come out to avenge itself on Him.