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. "