Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
40.37. die Seile der Himmel, daß ich zum Gott Musas emporsteige, und ich halte ihn wahrlich für einen Lügner." So wurde Fir´aun sein böses Tun ausgeschmückt, und er wurde vom (rechten) Weg abgehalten. Aber Fir´auns listige Tat wird nur zugrunde gehen.
50.14. And the dwellers in the wood, and the folk of Tubba: every one denied their messengers, therefor My threat took effect. (Pickthall)
50.14. Und die "Gefährten des Dickichts” und das Volk des Tubba, alle haben die Gesandten geleugnet, also ist Mein Versprechen wahr geworden. (Ahmad v. Denffer)
50.14. und die Bewohner des Dickichts und das Volk Tubba´s. Alle bezichtigten die Gesandten der Lüge, so ist Meine Androhung unvermeidlich fällig geworden. (Bubenheim)
50.14. die Dickicht-Bewohner und das Volk von Tubba§. Sie alle ziehen die Gesandten der Lüge. So ereilte sie die angedrohte vernichtende Strafe. (Azhar)
50.14. sowie die Bewohner von Al-aika und die Leute von Tubba'. Alle bezichtigten die Gesandten der Lüge, so war Meine Androhung Rechtens. (Zaidan)
50.14. die Leute des Dickichts (Ashaab al-Aika) und die Leute des Tubba`. Alle haben die Gesandten der Lüge geziehen. Und so ist meine Drohung (mit dem Strafgericht) in Erfüllung gegangen. (Paret)
50.14. und die Waldbewohner und das Volk von Tubba'. Alle diese haben die Gesandten der Lüge bezichtigt. Darum war Meine Drohung in Erfüllung gegangen. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 14
Before them the people of Noah and the people of the Rass ( 12 ) and Thamud also denied, and so did `Ad and Pharaoh ( 13 ) and the brethren of Lot and the dwellers of Aiykah and the people of Tubba`. ( 14 ) . ( 15 ) Every one denied the Messengers, ( 16 ) and consequently My scourge proved true against them. ( 17 )
Desc No: 12 Before this the people of Rass (Ashab ar-Rass) have been mentioned in Surah AI-Furqan: 38 above, and now here, but at both places they have been only referred to as of those nations who rejected the Prophets. No other detail about them has been given. In the traditions of Arabia two places are well known by the name of ar-Rass, one in the Najd and the other in northern Hejaz. Of these ar-Rass of the Najd is better known and has been referred to more often in the pre-Islamic poetry of Arabia. Now it is difficult to detetmine which of these was the home of the Ashab ar-Rass. No reliable detail of their story is found in any tradition either. The most that one can say with certainty is that it was a nation which had thrown its Prophet into a well. But from the mere allusion that has been made to them in the Qur'an one is led to think that in the time of the revelation of the Qur'an the Arabs were generally aware of this nation and its history, but the traditions about them could not be preserved in historic records.
Desc No: 13 Only the Pharaoh has been mentioned instead of the people of Pharaoh, for he had so dominated his people that they had been left with no independent opinion and will of their own, apart from him. They followed him willy-nilly wherever he led them. That is why he alone was held responsible for the deviation and degeneration of his people. Wherever there exists the freedom of will and action for a nation, it by itself bears the burden of its deeds, and wherever one man's dictatorship may have rendered a nation powerless the one man alone takes on his head the burden of the sins of entire nation. This doesn't mean that the nation becomes absolved from its duty and responsibility when the one man alone has burdened himself with the responsibility. This is not so. The nation in such a case becomes responsible for the moral weakness shown by it in that why it allowed a man to overpower and dominate it so completely. The same thing has been alluded to in Az-Zukhruf: 54, thus: "Pharaoh took his people to be light, and they obeyed him, for they were indeed a sinful people. " (For explanation, see E.N. 50 of Surah Az-Zukhruf).
Desc No: 14 For explanation, see E.N. 37 of Surah Saba; E.N, 32 of Surah Dukhan.
Desc No: 15 That is, they all denied the apostleship of their Messengers as well as the news given by them that they will be raised back to life after death.
Desc No: 16 Although every nation denied only the Messenger who was sent to it, as it denied the news which all the Messengers have been presenting unanimously, denying one Messenger, therefore, amounted to denying all of them. Moreover, these nations did not merely deny the apostleship of the Messenger who had come to them, but they were not at all inclined to believe that a mere human could be appointed by Allah for the guidance of other men. Therefore, they denied apostleship itself, and .the crime of no one was confined to belying and rejecting any one Messenger only.
Desc No: 17 This is a reasoning from history for the Hereafter. In the preceding six verses, arguments were given for the possibility of the Hereafter; in these the historical end of the nations of Arabia and the adjoining lands has been presented as an argument to prove that the doctrine of the Hereafter which all the Prophets have been presenting, is the very truth, for whichever nation denied it became involved in the moral degeneration of the worst kind with the result that the torment of God descended on it and eliminated it from the world. This necessary result of the denial of the Hereafter and moral perversion which one can witness throughout history, is an express proof of the fact that man has not been created to be irresponsible in this world, but he has necessarily to render an account of his deeds as soon as the time limit for action at his disposal comes to an end. That is why whenever he works in the world irresponsibly, his whole lift pattern is set on the path of ruin. If evil and wrong results go on following a course of action successively, it is a clear proof that that course of action is in conflict with the truth.