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Quran
4.105. Gewiß, Wir haben dir das Buch mit der Wahrheit hinabgesandt, damit du zwischen den Menschen richtest auf Grund dessen, was Allah dir gezeigt hat. Sei kein Verfechter für die Verräter!
10.81. Falamma alqaw qala muusamadschi/tum bihi alssihru inna Allahasayubtiluhu inna Allaha la yuslihuAAamala almufsidiina
10.81. And when they had cast, Moses said: That which ye have brought is magic. Lo! Allah will make it vain. Lo! Allah upholdeth not the work of mischief makers. (Pickthall)
10.81. Und als sie geworfen hatten, sagte Musa: "Womit ihr gekommen seid, ist Zauber. Allah wird ihn ja zunichte machen, Allah läßt ja nicht das Werk der Verderbenstifter gedeihen, (Ahmad v. Denffer)
10.81. Als sie geworfen hatten, sagte Musa: "Was ihr vorgebracht habt, ist Zauberei. Allah wird sie zunichte machen. Gewiß, Allah läßt das Tun der Unheilstifter nicht als gut gelten. (Bubenheim)
10.81. Als sie geworfen hatten, sprach Moses: "Was ihr erwirkt habt, das ist Zauber. Gott wird ihn gewiss zunichte machen. Gott fördert die Werke von Unheilstiftern nicht. (Azhar)
10.81. Und als sie warfen, sagteMusa: „Was ihr vollbracht habt, ist die Magie. ALLAH wird es nichtig machen. Gewiß, ALLAH lässt dasWirken der Verderben-Anrichtenden nichtig machen. (Zaidan)
10.81. Und als sie geworfen hatten, sagte Moses: "Was ihr da vorgeführt habt, ist Zauberei. Allah wird sie zunichte machen. Er läßt das Tun derer, die Unheil anrichten, nicht gedeihen (yuslihu). (Paret)
10.81. Als sie dann geworfen hatten, sagte Moses: "Was ihr gebracht habt, ist Zauberei. Allah wird es sicher zunichte machen. Denn wahrlich, Allah läßt das Werk der Verderbensstifter nicht gedeihen. (Rasul)
10.82. And Allah will vindicate the Truth by His words, however much the guilty be averse. (Pickthall)
10.82. Und Allah verwirklicht die Wahrheit mit Seinen Worten, und wenn es den Verbrechern zuwider ist." (Ahmad v. Denffer)
10.82. Allah bestätigt die Wahrheit mit Seinen Worten, auch wenn es den Übeltätern zuwider ist." (Bubenheim)
10.82. Gott setzt durch Seine Worte die Wahrheit durch, auch wenn es den Frevlern zuwider ist." (Azhar)
10.82. ER lässt die Wahrheit durch Seine Worte zur Geltung kommen, selbst dann, sollten die schwer Verfehlenden dies verabscheuen.“ (Zaidan)
10.82. Und Allah verhilft durch seine Worte der Wahrheit zum Sieg, auch wenn es den Sündern zuwider ist." (Paret)
10.82. Und Allah stärkt die Wahrheit durch Seine Worte, auch wenn es die Verbrecher verwünschen." (Rasul)
Tafsir von Maududi für die Ayaat 75 bis 82
Then after them We sent Moses and Aaron with Our Signs to Pharaoh and his chiefs. ( 72 ) But they showed arrogance, ( 73 ) for they were criminals. So when the Truth came to them from Us, they said, "This is clear sorcery. ( 74 ) Moses replied, "What, do you call the Truth sorcery, when it has come to you? Is this sorcery? The fact is that sorcerers can never attain true success. ( 75 ) In reply to this, they said, "Have you come to turn us away from the faith of our forefathers so that you two may dominate over the land?' ( 76 ) We are not going to believe in what you say." And Pharaoh said (to his people), "Bring every expert sorcerer to me. "- When the sorcerers came, Moses said to them. "Cast down whatever you have to cast." When they cast down their appliances, Moses said to them, "This is sorcery what you have cast down: ( 77 ) Allah will surely render it in vain for He does not let the plans of mischief-makers succeed. And Allah vindicates the Truth by His Commands, though the guilty ones may dislike it."
Desc No: 72 Explanatory Notes (84-111) concerning the story of Prophet Moses and Pharaoh, already added to Chapter VII, should be kept in view, as the things explained therein will not be repeated here.
Desc No: 73 "They showed arrogance" because of their wealth, power, pomp and show, and considered themselves above subjection to the Message. Therefore they showed haughtiness instead of surrender and obedience to it.
Desc No: 74 The story of Prophet Moses and Pharaoh is being related also to serve as an object-lesson for the Quraish, who were behaving towards Prophet Muhammad in the same way as Pharaoh and his people had behaved towards Prophet Moses (Allah's peace be upon them); for the response to the Message by the Quraish was similar to that of Pharaoh's people. (Please refer to v. 2 of this Surah. ) In this connection, it will also be worthwhile to note that the Mission of Prophets Moses and Aaron was not merely to liberate the Israelites from the slavery of Pharaoh, as some people have opined. If we keep in view the context in which the story occurs here, it will be quite clear that they, too, were appointed to pursue the same Mission that was entrusted to all the Prophets from Noah to Muhammad (Allah's peace be upon them all). The theme of this Surah from its very beginning has been this: "Acknowledge Allah alone as your Lord and Deity for He is the Lord of the whole universe. Relieve in the life-after-death in which you shall have to present yourselves before Allah and render the account of all you did in this world. " Then the Surah makes it clear to those who rejected the Message that history bears witness to this that the true success of humanity has always followed the acceptance of this Message. Therefore it admonished them: "You should also accept the Message which has always been put forward by all the Messengers, and establish your life in its entirety on these Articles of Faith. For those who rejected the Message were destroyed in the end. " Thus it has become quite clear from the context in which their story occurs, that the main object of the Mission of Prophets Moses and Aaron was the same as that of all the other Prophets. It is true that one of their objects was also to liberate the Israelites (a Muslim Community) from the domination of a kafir community, if it persisted in its unbelief. But this had a secondary place in their Mission, and was not its main object. The real object has been stated explicitly in LXXIX, vv. 17-19, wherein his Lord said to Moses: "Go to Pharaoh for he has transgressed the bounds of subjection and say to him, "Are you prepared to reform yourselves and fear your Lord, if I guide you towards Him' ?" The part played by the two Prophets in liberating the Israelites from Pharaoh's slavery became prominent in history because he and his' nobles rejected the Message and the Prophets had to rescue their people from their slavery. Accordingly, the Qur'an gave it the same prominence as in history. But if one does not commit the error of isolating the details of the Qur'an from its fundamental principles but studies them in the light of these principles, one cannot fall a prey to the misunderstanding that the mere liberation of a community could be the main object of the mission of a Prophet and the propagation of the Message its secondary object only. (For further explanation sec XX: 44-52, XLIII: 46-56, LXXIII : 15-16).
Desc No: 75 "......The sorcerers can never attain true success" is meaningful for this is the answer to their charge: "This is a clear sorcery." It means this. "You have called the Signs of Moses a "sorcery" on account of its apparent likeness to it. You have not considered the clear and marked distinctions between the characteristics of the Prophets and sorcerers. Otherwise you would never have dared to make such an absurd charge. Have you ever seen a sorcerer go before a tyrant and talk boldly and fearlessly to him as Moses did, and admonish him for his deviation and invite him to adopt the way of purity and God-worship? You know that a sorcerer behaves quite differently. He starts with the flattery of the courtiers so that they may obtain for him the permission to show his tricks. After this he goes to the presence of "His Majesty" and makes obsequious bows and very humbly requests him to see his tricks. Then he prays for his long life and prosperity and begs for his reward. Now, you can judge for yourselves whether the Prophet is a sorcerer or a far greater and far higher personality than even kings and the like. "
Desc No: 76 It is obvious that if this demand had been merely for the liberation of the Israelites, there could have been no question of any threat to Pharaoh's kingdom. The threat was because of the Message which demanded subordination to the Truth, for it threatened the system which was based on shirk and on which depended the domination of Pharaoh and his chiefs and priests. (For further explanation see E.N. 66 of VII and E.N. 43 of XL.)
Desc No: 77 That is, "What I showed was not sorcery but sorcery is that which you are showing . "
10.83. Famaamana limuusa illadhurriyyatun min qawmihi AAala khawfin minfirAAawna wamala-ihim an yaftinahum wa-inna firAAawna laAAalinfii al-ardi wa-innahu lamina almusrifiina
10.83. But none trusted Moses, save some scions of his people, (and they were) in fear of Pharaoh and their chiefs, that they would persecute them. Lo! Pharaoh was verily a tyrant in the land, and Lo! he verily was of the wanton. (Pickthall)
10.83. Und niemand glaubte Musa, außer Nachkommen von seinem Volk, aus Furcht vor Pharao und ihren Würdenträgern, daß sie sie verfolgen. Pharao war ja bestimmt ein Hochmütiger auf der Erde, und bestimmt war er ja einer von den Maßlosen. (Ahmad v. Denffer)
10.83. Aber es glaubten Musa nur junge Leute aus seinem Volk, trotz ihrer Furcht vor Fir´aun und ihrer führenden Schar, davor, daß er sie verfolgen würde. Fir´aun war ja überheblich im Land und gehörte wahrlich zu den Maßlosen. (Bubenheim)
10.83. An Moses glaubten nur wenige von seinem Volk aus Angst vor Verfolgung durch Pharao und seine Würdenträger. Pharao besaß die höchste Macht im Lande und gehörte zu den Maßlosen. (Azhar)
10.83. Doch mit Musa hat niemand den Iman verinnerlicht außer Nachkommenschaft von seinen Leuten – unter Angst vor Pharao und seinen Entscheidungsträgern, dass diese sie der Fitna außetzen. Gewiß, Pharao war zweifellos ein Hochmütiger im Lande und gewiß, er war sicherlich einer der Maßlosen. (Zaidan)
10.83. Und dem Moses glaubte nur Nachkommenschaft aus seinem (eigenen) Volk, aus Furcht vor Pharao und ihren Vornehmen, (nämlich aus Furcht davor) daß er ihnen Gewalt antun würde. Pharao war (ja) im (ganzen) Land mächtig (und gewalttätig). Er gehörte zu denen, die nicht maßhalten. (Paret)
10.83. Und niemand bekannte sich zu Moses, bis auf einige junge Menschen aus seinem Volk - voller Furcht vor Pharao und seinen Vornehmen, er (Pharao) würde sie verfolgen. Und in der Tat war Pharao ein Tyrann im Land, und wahrlich, er war einer der Maßlosen. (Rasul)
Tafsir von Maududi für die Ayaat 83 bis 83
(Then behold that) none but a few youths ( 78 ) from his own people obeyed and followed ( 79 ) Moses because of the fear of Pharaoh and their own chiefs; for they apprehended that Pharaoh would afflict them with a torment. And the fact is that Pharaoh was mighty in the land: indeed he was one of those who do not hesitate to transgress any limit. ( 80 )
Desc No: 78 Though literally (Zur-riyyah) means offspring, it has been translated into youths because the Qur'an has used this word here to point out a specific aspect of the matter. It is this: during that fearful period of persecution only a few young men and women showed the moral courage of acknowledging the Messenger of the Truth as their leader and becoming his standard bearers. On the contrary, their fathers, mothers and elders had not the courage to follow him and endanger their worldly interests and even their lives. They not only followed the way of ease and expediency, but also discouraged their youth, saying, "Don't go near Moses: for you will thus invite trouble both for yourselves and your elders." The Qur'an has mentioned this particular aspect of the matter because the same was the case of the response to the Mission of Prophet Muhammad (Allah's peace be upon him). In its initial stage, those who came forward were not the elders and the old people but some courageous youth. These first Muslims who were boldly facing persecution and enduring hardships for the sake of Islam were the young people. For instance, `Ali-ibn-Abi Talib, Ja`afar Tayyar, Zubair, Talhah, Sa`ad bin Abi Waqqas, Mus`ab bin `Umair, `Abdullah bin Mas'ud, etc., were under twenty years when they embraced Islam. `Abdur-Rahman bin `Auf, Bilal, Suhail were under thirty years, and Abu `Ubaidah-bin-al-Jarrah, Zaid bin Harithah, `Uthman bin `Affan and `Umar Faruq were under thirty-five years. Abu Bakr was no more than 38 when he embraced Islam. Among the early Muslims, there is only one instance of a Companion, `Ammar bin Yasir, who was of the same age as the Holy Prophet and another of `Ubaidah bin Harith Muttalabi, who was older than the Holy Prophet.
Desc No: 79 Some people have misinterpreted the Arabic words say that. all the people of Israel were unbelievers and at first only a few of them believed in the Message. But when (iman) is followed by the letter (lam), it grenerally means obeying and following. Thus the original words of the text will mean (as translated) "----a few youth from his own people obeyed and followed Moses," that is, "Only a few young people from the whole tribe of the Israelites had the courage to accept and acknowledge Prophet Moses as their leader and guide and stand by him in his struggle with Pharaoh and his chiefs." The words that follow make it quite clear that the Israelites refrained from this not because they did not believe in Prophet Moses or his Message but because they (specially their elders) were afraid of exposing themselves to the persecution of Pharaoh. This state of fear was the result of their moral degeneration. Though all of them racially and religiously belonged to the community of Prophets Abraham, Isaac, Jacob and Joseph and, therefore, were Muslims, yet slavery of centuries had so much degraded them that they had lost that spirit of Islam which impels one to become the standard-bearer of Islam against the domination of unbelief and deviation, or imbues one with the courage to stand by the one who had raised that banner. The Bible has described their degraded condition at the time of the conflict with Pharaoh in Exodus 5: 20-21: "And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: And they said unto them, the Lord look upon you, and judge; because ye have made our saviour to be abhorred n the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. " The Talmud (Selections by H. Polano, page 152) confirms the same "Yea" said the overburdened children of Israel to Moses and Aaron, "We are like a lamb which the wolf has carried from its flock, the shepherd strives to take it from him, but between the two the lamb is pulled to pieces; between ye and Pharaoh will we all be killed. " The Qur'an also refers to this in VII: 129: "His people answered, `We were oppressed before you came and now again we are being oppressed after you have come. "
Desc No: 80 The Arabic word (musrifin) literally means "transgressors" . As this could not express the true spirit, it has been translated into "....those who are not bound by any limits". They are the people who do not hesitate to employ even the most wicked methods to achieve their object: who practise without any pangs of conscience cruelty, immorality, barbarism etc., if these serve their purpose, and who cross all limits in pursuit of their desires. In short, they are such people as know no limits to stop at. "
10.84. Waqala muusa ya qawmiin kuntum amantum biAllahi faAAalayhitawakkaluu in kuntum muslimiina
10.84. And Moses said: O my people! If ye have believed in Allah then put trust in Him, if ye have indeed surrendered (unto Him) ! (Pickthall)
10.84. Und Musa sagte; "Mein Volk, wenn ihr an Allah glaubt, so vertraut auf Ihn, wenn ihr frieden machend Ergebene seid." (Ahmad v. Denffer)
10.84. Und Musa sagte: "O mein Volk, wenn ihr wirklich an Allah glaubt, dann verlaßt euch auf Ihn, wenn ihr (Ihm) Ergebene seid." (Bubenheim)
10.84. Moses sprach: "O mein Volk! Wenn ihr wirklich an Gott glaubt, verlasst euch auf Ihn, wenn ihr Ihm aufrichtig ergeben seid!" (Azhar)
10.84. Musa sagte dann: „Meine Leute! Solltet ihr den Iman an ALLAH verinnerlicht haben, so übt Ihm (alleine) gegenüber Tawakkul, wenn ihr Muslime seid.“ (Zaidan)
10.84. Moses sagte: "Ihr Leute! Wenn ihr an Allah glaubt, müßt ihr auf ihn vertrauen, wenn (anders) ihr (ihm) ergeben (muslimiena) seid." (Paret)
10.84. Und Moses sagte: "O mein Volk, habt ihr an Allah geglaubt, so vertraut nun auf Ihn, wenn ihr euch (Ihm) wirklich ergeben habt." (Rasul)
10.85. Faqaluu AAala Allahitawakkalna rabbana la tadschAAalnafitnatan lilqawmi aldhdhalimiina
10.85. They said: In Allah we put trust. Our Lord! Oh, make us not a lure for the wrongdoing folk; (Pickthall)
10.85. Und sie haben gesagt: "Wir vertrauen auf Allah. Unser Herr, mache uns nicht zur Versuchung für das Volk der Unrechthandelnden, (Ahmad v. Denffer)
10.85. Sie sagten: "Auf Allah verlassen wir uns. Unser Herr, mache uns nicht zu einer Versuchung für das ungerechte Volk, (Bubenheim)
10.85. Sie erwiderten: "Auf Gott verlassen Wir uns. Gott, unser Herr, setze uns nicht der Verfolgung durch die ungerechte Schar aus! (Azhar)
10.85. Dann sagten sie: „ALLAH gegenüber üben wir doch Tawakkul. Unser HERR! Laß uns nicht eine Fitna für die unrecht-begehenden Leute sein, (Zaidan)
10.85. Sie sagten: "Auf Allah vertrauen wir. Herr! Mach uns nicht zu einer Versuchung (fitna) für das Volk der Frevler (Paret)
10.85. Sie sagten: "Auf Allah vertrauen wir. Unser Herr, mache uns nicht zu einer Versuchung für das Volk der Ungerechten. (Rasul)
10.86. And, of Thy mercy, save us from the folk that disbelieve. (Pickthall)
10.86. Und rette uns mit Deiner Barmherzigkeit vor dem Volk der Glaubensverweigerer." (Ahmad v. Denffer)
10.86. und errette uns durch Deine Barmherzigkeit von dem ungläubigen Volk!" (Bubenheim)
10.86. Und errette uns durch Deine Barmherzigkeit von dem ungläubigen Volk!" (Azhar)
10.86. und rette uns durch Deine Gnade vor den Kafir-Leuten!“ (Zaidan)
10.86. und errette uns durch deine Barmherzigkeit von dem Volk der Ungläubigen!" (Paret)
10.86. Und errette uns durch Deine Barmherzigkeit von dem Volk der Ungläubigen." (Rasul)
Tafsir von Maududi für die Ayaat 84 bis 86
Moses said to his people, "O my people, if you sincerely believe in Allah, put your trust in Him, if you are Muslims. " ( 81 ) They answered, ( 82 ) "We have put our trust in Allah: `Our Lord, do not make us a cause of trial ( 83 ) for the unjust people, and deliver us by Thy mercy from the unbelievers' . "
Desc No: 81 The fact that Prophet Moses in his address called his people "Muslims" shows that all the people of the community of Israel were Muslims; otherwise he could not say to them, "-if you arc Muslims" . He meant to urge them to be brave, saying, "If you are true Muslims, as you profess to be, do not fear the might of Pharaoh but put your trust in the might of Allah. "
Desc No: 82 Those, who responded to the appeal of Prophet Moses, were those "youth" who obeyed and followed him, and not the Israelites, as a community, as is obvious from the context.
Desc No: 83 The prayer, "Our Lord, do not make us a cause of trial for the unjust people," is very comprehensive in meaning. Whenever the standard-bearers of the Truth rise up to establish virtue and eradicate the prevalent evil, they come into conflict with unjust people, who, for one reason or the other, are always on the look-out to find fault with them. First, there are the champions of falsehood, who try their level best to crush down with full force the champions of the Truth. Then there are the so-called champions of the Truth who profess to believe in it but are not prepared to enter into conflict with the powerful government of the time. Therefore they declare it to be a useless and foolish effort, and begin to invent excuses to justify the wrong stand they take in regard to the struggle with falsehood in order to silence the prick of conscience they feel for their criminal attitude of cowardice. Accordingly, they try to prove that it is these standard-bearers of the Truth who are in the wrong and not they. Lastly, there are the common people, who watch the conflict as by-standers and join forces with those who prove to be more powerful of the two, whether they are the supporters of the Truth or of falsehood. Now let us consider how the champions of the Truth are liable to become a cause of trial for these unjust people. If they are crushed down or defeated, the first group declares, "We were in the right and not these foolish people: otherwise they could not have been defeated. " The second group says, "Their defeat has proved that they did not make the correct estimate of the circumstances and caused the destruction of valuable lives by coming in conflict with the mighty powers. Moreover, the Shari`at has not made it obligatory on unto expose ourselves to risk, when we are fulfilling the most essential religious duties without any restrictions from the tyrants of the day." As regards the common people, their criterion of judging the Truth is this: "Whatever triumphs is truth. Therefore their defeat has proved that the champions of the Truth must be in the wrong. " Likewise every mistake and error the champions of the Truth commit, every weakness they show in the face of overwhelming odds against them, every moral fault to which anyone of them succumbs, becomes a good excuse for those who intend to stick to falsehood. Consequently, the "invitation" to the Truth becomes dormant for years after their "defeat" . Thus it has become quite clear that this prayer of the companions of Prophet Moses was well-timed and meaningful: "Our Lord, have mercy upon us so that we might not become a cause of trial for the unjust people: protect us from errors, defects and, weaknesses and make our efforts successful in this world so that we may become a source of goodness to Thy creatures and not a source of evil for the unjust people." "
10.87. Waawhayna ila muusawaakhiihi an tabawwaa liqawmikuma bimisrabuyuutan waidschAAaluu buyuutakum qiblatan waaqiimuu alssalatawabaschschiri almu/miniina
10.87. And We inspired Moses and his brother, (saying): Appoint houses for your people in Egypt and make your houses oratories, and establish worship. And give good news to the believers. (Pickthall)
10.87. Und Wir haben Musa und seinem Bruder eingegeben: Nehmt eurem Volk in Ägypten Häuser als Wohnstätten, und macht eure Häuser Gebetsrichtung, und richtet das Gebet ein und künde den Gläubigen Gutes an! (Ahmad v. Denffer)
10.87. Und Wir gaben Musa und seinem Bruder ein: "Weiset eurem Volk in Ägypten Häuser zu und macht eure Häuser zu Gebetsstätten und verrichtet das Gebet. Und verkünde den Gläubigen frohe Botschaft." (Bubenheim)
10.87. Wir gaben Moses und seinem Bruder ein: "Nehmt für euer Volk Häuser in ?gypten, macht eure Häuser zu Gebetsstätten und verrichtet das Gebet! Verkünde den Gläubigen frohe Botschaft!" (Azhar)
10.87. Und WIR ließen Musa und seinem Bruder Wahy zuteil werden: ‚Richtet ihr beide für eure Leute in Ägypten Häuser als Zentren ein, und macht aus euren Häusern Gebetsstätten und verrichtet ordnungsgemäß das rituelle Gebet! Und überbringe den Mumin frohe Botschaft! (Zaidan)
10.87. Und wir gaben Moses und seinem Bruder (die Weisung) ein: "Nehmt für euer Volk in Ägypten Häuser zur Wohnung! Und bringt (ihr Kinder Israel) in (diesen) euren Häusern (für den Kult) eine Orientierung (qibla) an und verrichtet das Gebet (salaat)!" - Und bring den Gläubigen gute Nachricht (von der Seligkeit, die sie im Jenseits erwartet)! - (Paret)
10.87. Und Wir gaben Moses und seinem Bruder ein: "Nehmt in Ägypten einige Häuser für euer Volk und macht sie zur Begegnungsstätte und verrichtet das Gebet." Und (weiter): "Verkünde den Gläubigen die frohe Botschaft!" (Rasul)
Tafsir von Maududi für die Ayaat 87 bis 87
And We inspired Moses and his brother: "Provide some houses for your people in Egypt, and make those houses of yours as giblah, and establish Salat ( 84 ) and fill the Believers with hope and courage. " ( 85 )
Desc No: 84 There is a difference of opinion among the Commentators in regard to the meaning of this verse. As for me, I have considered deeply its wording and the circumstances under which this was sent down, and have come to the conclusion that Prophet Moses was commanded to build or acquire some houses for the establishment of Salat in congregation This was necessitated because the system of Salat in congregation had been abandoned by the Israelites and the Egyptian Muslims as a result of their persecution by the government, and owing to the weakness of their faith. As this had brought about their disintegration and killed their religious spirit, it was essential to re-establish the system of Salat in congregation, which is indeed the first and foremost thing for the revival of that spirit and the integration of a scattered Muslim community and its powers. As regards " .... appoint your houses as giblah", I am of the opinion that it means:".... set apart these houses as common places of worship for offering Salat in congregation and the central places for holding their meetings. That is why it is followed by 'and establish Salat'," which means that they should offer their Salat collectively in congregation instead of individually.
Desc No: 85 The Arabic word (bashshir) means: "Fill them with hope and courage by giving them the good news of success by the grace of Allah. " And they needed that very badly at that time, for they were full of despair, fear and depression. "
10.88. And Moses said: Our Lord! Lo! Thou hast given Pharaoh and his chiefs splendor and riches in the life of the world, Our Lord! that they may lead men astray from Thy way. Our Lord! Destroy their riches and harden their hearts so that they believe not till they see the painful doom. (Pickthall)
10.88. Und Musa sagte: "Unser Herr, Du hast ja Pharao und seinen Würdenträgern Pracht und Vermögensgüter im Leben dieser Welt gegeben, unser Herr, damit sie von Deinem Weg fehlgehen. Unser Herr, tilge ihre Vermögensgüter aus und mache ihre Herzen hart, so glauben sie nicht, bis sie die schmerzende Strafe sehen." (Ahmad v. Denffer)
10.88. Und Musa sagte: "Unser Herr, Du hast ja Fir´aun und seiner führenden Schar im diesseitigen Leben Pracht und Besitz gegeben, unser Herr, damit sie (andere) von Deinem Weg in die Irre fuhren. Unser Herr, lösche ihren Besitz aus und schnüre ihre Herzen fest, so daß sie nicht glauben, bis sie die schmerzhafte Strafe sehen!" (Bubenheim)
10.88. Moses sprach: "O unser Herr! Du hast Pharao und seinen Notablen Wohlleben und Reichtum im dießeitigen Leben verschafft, damit sie diejenigen, die sich für den Irrweg entschieden haben, irreführen und von Deinem Pfad abwenden. Vernichte ihren Reichtum und versiegle ihre Herzen, da sie nicht glauben, damit sie die schmerzliche Strafe erleiden!" (Azhar)
10.88. Und Musa sagte: „Unser HERR! Gewiß, DU gabst Pharao und seinen Entscheidungsträgern Schmuck und Vermögenswerte im dießeitigen Leben, unser HERR! - um damit von Deinem Weg abzubringen. Unser HERR! Verwische ihr Vermögen und versiegele ihre Herzen, damit sie den Iman nicht verinnerlichen, bis sie die qualvolle Peinigung erleben.“ (Zaidan)
10.88. Moses sagte: "Herr! Du hast dem Pharao und seinen Vornehmen im diesseitigen Leben (luxuriöse) Pracht und Vermögen gegeben, Herr, damit sie (ihre Mitmenschen) von deinem Wege ab in die Irre führen. Herr! Laß ihr Vermögen verschwinden und schnüre ihnen das Herz zu (uschdud `alaa quluubihim), so daß sie nicht (eher) glauben, (als) bis sie die schmerzhafte Strafe (unmittelbar vor sich) sehen!" (Paret)
10.88. Und Moses sagte: "Unser Herr, Du gabst die Pracht sowie die Reichtümer im diesseitigen Leben dem Pharao und seinen Vornehmen, unser Herr, damit sie von Deinem Weg abhalten. Unser Herr, zerstöre ihre Reichtümer und triff ihre Herzen, so daß sie nicht glauben, ehe sie die schmerzliche Strafe erleben." (Rasul)
10.89. Qala qad odschiibat daAAwatukumafaistaqiima wala tattabiAAannisabiila alladhiina la yaAAlamuuna
10.89. He said: Your prayer is heard. Do ye twain keep to the straight path, and follow not the road of those who have no knowledge. (Pickthall)
10.89. Er sprach: Euer Bittgebet ist schon beantwortet, also bleibt ihr beiden geradlinig und folgt ihr beiden keinesfalls dem Weg derjenigen, die nicht Bescheid wissen! (Ahmad v. Denffer)
10.89. Er sagte: "Eure beider Anrufung ist erhört. So verhaltet euch recht und folgt ja nicht dem Weg derjenigen, die nicht Bescheid wissen." (Bubenheim)
10.89. Da sprach Gott: "Erhört ist euer beider Bittgebet. Geht den geraden Weg und schlagt nicht den der Unwissenden ein!" (Azhar)
10.89. ER sagte: „Bereits wurde der Bitte von euch beiden entsprochen, so bleibt standhaft und folgt nicht dem Weg derjenigen, die nicht wissen.“ (Zaidan)
10.89. Allah sagte (zu Moses und Aaron): "Euer Gebet ist erhört. Haltet nun geraden Kurs (fa-staqiemaa) und folgt ja nicht dem Wege derer, die kein Wissen haben!" (Paret)
10.89. Er sprach: "Euer Gebet ist erhört. Seid ihr beide denn aufrichtig und folgt nicht dem Weg derer, die unwissend sind." (Rasul)
Tafsir von Maududi für die Ayaat 88 bis 89
Moses prayed ( 86 ) and said, "Our Lord, Thou hast bestowed on Pharaoh and his chiefs splendour ( 87 ) and possessions ( 88 ) in the worldly life; our Lord, hast Thou done this that they may lead astray the people from Thy Way ? Lord, destroy their wealth and harden their hearts in a manner so that they may not believe till they see the painful torment. " ( 89 ) Allah replied, "The prayer of you both has been granted; so be steadfast and follow not the way of those who have no knowledge. ( 90 )
Desc No: 86 This prayer was offered by Prophet Moses during the last period of his stay in Egypt. There was a long interval between this and the events mentioned in the preceding verse which happened during the early days of his Mission. The details of this intervening period are available at other places in the Qur'an.
Desc No: 87 The Arabic word (zinat) includes the magnificence, grandeur, glory and the apparent brilliance of their culture and civilization which attracted other people towards them with the desire of imitating them.
Desc No: 88 "Possessions": resources and means which help the people like Pharaoh to put into practice all their devices and plans, and the lack of which prevents the standard-bearers of the Truth from carrying out their plans.
Desc No: 89 As it has already been stated, Prophet Moses made this prayer during the last period of his stay in Egypt. When he had shown many Signs, one after the other, to Pharaoh and his chiefs and pointed out the Way clearly to them, but they had persisted obdurately in their antagonism to the Truth, the, Prophet begged his Lord to destroy their possessions and harden their hearts. And this was in accordance with the decree of Allah. As they had merited this punishment according to the Divine Law of retribution, Allah decreed that they should not get the light of Faith, which they themselves had extinguished with their persistent disbelief.
Desc No: 90 In this verse, Allah has urged Prophet Moses and his followers to guard against a common misunderstanding that is likely to arise in such cases. It so happens that those people who have no knowledge of the reality and who do not understand the wisdom of Allah's ways are liable to believe from the apparent success of His rebels that perhaps it is His will that they should dominate in the world. When they witness the failures of the upholders of the Truth in their conflict with falsehood in contrast to the splendour and vast possessions of the champions of falsehood, they begin to think that Allah does not will to help the Truth in its conflict with falsehood. Therefore some foolish people further conclude from these wrong suppositions that it is useless to exert for the establishment of the Truth. Then they consider it to be the best and most proper thing to rest content with the little religiosity that the sovereignty of falsehood and unbelief allows them. That is why Allah has urged Prophet Moses and his followers to guard against such a misunderstanding and to carry on the Mission entrusted to them with patience under the adverse circumstances. "
10.90. Wadschawazna bibanii isra-iilaalbahra faatbaAAahum firAAawnu wadschunuuduhu baghyanwaAAadwan hatta idha adrakahu algharaqu qalaamantu annahu la ilaha illa alladhiiamanat bihi banuu isra-iila waana minaalmuslimiina
10.90. And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no God save Him in whom the Children of Israel believe, and I am of those who surrender (unto Him). (Pickthall)
10.90. Und Wir haben mit den Kindern Israils das Meer durchzogen, und Pharao und seine Heerscharen folgten ihnen, gewalttätig und feindschaftlich, bis, als ihn das Ertrinken einholte, er sagte: "lch glaube, daß es keinen Gott gibt außer dem, an den die Kinder Israils glauben, und ich bin einer von den friedenmachend Ergebenen/ (Ahmad v. Denffer)
10.90. Und Wir ließen die Kinder Isra´ils das Meer durchschreiten. Da verfolgten sie Fir´aun und seine Heerscharen in Auflehnung und Übertretung, bis daß, als er vom Ertrinken erfaßt wurde, er sagte: "Ich glaube, daß es keinen Gott gibt außer dem, an den die Kinder Isra´ils glauben. Und ich gehöre (nun) zu den (Allah) Ergebenen." (Bubenheim)
10.90. Wir ließen die Kinder Israels das Meer durchqueren. Pharao und seine Heerscharen folgten ihnen, um sie zu schlagen und sich an ihnen zu vergreifen. Als er zu ertrinken drohte, rief er: "Ich bekenne, dass es keinen anderen Gott gibt außer dem Gott, an Den die Kinder Israels glauben, und ich reihe mich unter die, die Ihm ergeben sind." (Azhar)
10.90. Dann ließen WIR die Kinder Israils das Meer überqueren. Pharao und seine Soldaten sind ihnen dann aus Übertretung und Feindseligkeit gefolgt. Dann als er (Pharao) kurz vor dem Ertrinken war, sagte er: „Ich bekunde den Iman, dass es gewiss keine Gottheit gibt außer Der, an Die die Kinder Israils den Iman bekundeten, und ich bin einer der Muslime.“ (Zaidan)
10.90. Und wir zogen mit den Kindern Israel durch das Meer. Und Pharao und seine Truppen verfolgten sie in Auflehnung (? baghyan) und Übertretung (der göttlichen Gebote). Als er schließlich am Ertrinken war, sagte er: "Ich glaube, daß es keinen Gott gibt außer dem, an den die Kinder Israel glauben. Und ich bin (einer) von denen, die sich (ihm) ergeben haben (al-muslimina). (Paret)
10.90. Und Wir führten die Kinder Israels durch das Meer; und Pharao mit seinen Heerscharen verfolgte sie widerrechtlich und feindlich, bis er nahe daran war, zu ertrinken, (und) sagte: "Ich glaube, daß kein Gott ist als Der, an Den die Kinder Israels glauben, und ich gehöre nun zu den Gottergebenen." (Rasul)
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