12.101. Rabbi qad ataytanii mina almulkiwaAAallamtanii min ta/wiili al-ahadiithi fatira alssamawatiwaal-ardi anta waliyyii fii alddunyawaal-akhirati tawaffanii musliman waalhiqniibialssalihiina
12.101. O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events, Creator of the heavens and the earth! Thou art my Protecting Friend in the world and the Hereafter. Make me to die submissive (unto Thee), and join me to the righteous. (Pickthall)
12.101. Mein Herr, du hast mir schon von der Herrschaft gegeben und mich von der Deutung der Geschehnisse gelehrt, Hervorbringer der Himmel und der Erde, Du bist mein Schutzfreund in dieser Welt und im Jenseits, nimm mich zu Dir als friedenmachend Ergebener, und lasse mich zu den Rechtschaffenen hinzukommen/ (Ahmad v. Denffer)
12.101. Mein Herr, Du hast mir etwas von der Herrschaft gegeben und mich etwas von der Deutung der Sprüche gelehrt. (O Du) Erschaffer der Himmel und der Erde, Du bist mein Schutzherr im Diesseits und Jenseits. Berufe mich als (Dir) ergeben ab und nimm mich unter die Rechtschaffenen auf." (Bubenheim)
12.101. Mein Herr! Du hast mir Macht gegeben und mich gelehrt, Träume zu deuten, Du, Schöpfer der Himmel und der Erde. Du bist mein Beschützer im Dießeits und im Jenseits. Berufe mich als einen Dir Ergebenen und vereine mich mit den Rechtschaffenen!" (Azhar)
12.101. Mein HERR! DU hast mir vom Königtum zuteil werden lassen und lehrtest mich von der Deutung der Träume - DU Schöpfer der Himmel und Erde -, DU bist mein Wali im Dießeits und im Jenseits, lasse mich als Muslim sterben und den gottgefällig Guttuenden folgen!“ (Zaidan)
12.101. Herr! Du hast mir (in Ägypten) Herrschergewalt gegeben und hast mich gelehrt, Träume zu deuten. Du Schöpfer von Himmel und Erde! Du bist im Diesseits und im Jenseits mein Beschützer. Laß mich (dereinst) als Muslim sterben und nimm mich (dann) unter die Rechtschaffenen (as-saalihiena) auf!" (Paret)
12.101. O mein Herr, Du hast mir nun die Herrschaft verliehen und mich die Deutung der Träume gelehrt. O Schöpfer der Himmel und der Erde, Du bist mein Beschützer in dieser Welt und im Jenseits. Laß mich als (Dir) ergeben sterben und vereine mich mit den Rechtschaffenen." (Rasul)
Tafsir von Maududi für die Ayaat 100 bis 101
(After entering the town,) he raised his parents to the throne, ( 69 ) and seated them along with himself and all of them spontaneously bowed down before him. ( 70 ) Joseph said, "Dear father, This is the interpretation of the dream I dreamt long before: my Lord has now turned that into reality. It is His grace that He took me out of the prison and brought you to me from the desert after Satan had stirred up strife between me and my brothers. It is a fact that my Lord fulfils His designs in mysterious ways, for He is All-Knowing, All-Wise. Lord, Thou hast given me kingdom and taught me how to probe into problems. Creator of the earth and the heavens ! Thou art my Guardian in this world and the Hereafter: Let me die as a Muslim, and join me with the righteous in the end. " ( 71 )
Desc No: 69 According to the Talmud, "When Joseph learned that his father was upon the way, he gathered together his friends and officers, and soldiers of the realm, attired in rich garments, . . . . and formed a great company to meet Prophet Jacob on the way and escort him to Egypt. Music and gladness filled the land, and all the people, the women and the children, assembled on the house-tops to view the magnificent display." (H. Polano, p. 111).
Desc No: 70 The interpretation of this verse has given rise to some serious misunderstandings, which are against the very fundamentals of the Divine Guidance. So much so that some people have gone to the extreme of making it lawful to prostrate before kings and saints as a mark of respect. Others more strict on this point have explained it away, saying, "In the former Divine Laws, it was unlawful only to prostrate in worship before others than Allah, though it was permissible to prostrate before others if it was done without the intention of worship, but now in the Divine Law given to Prophet Muhammad (Allah's peace be upon him) it has been made absolutely unlawful". Such misunderstandings as these have resulted from taking the words in this verse to mean "to perform sajadah"in the technical sense in which it is now used in the Islamic code, that is, "lying flat in such a way that the hands, the knees and the forehead touch the ground," whereas the word (sujjadan) has been used here in its literal meaning of sajud "to bow down". The parents and brothers of Prophet Joseph bowed down before him in accordance with the ancient custom among the people of the age, (and the custom is still in vogue among some people), who used to bow down before others to show their gratitude, or welcome them, or merely to salute them by placing their hand on the breast. There are many instances of this in the Bible. "....and when he (Abraham) saw them (the three men) corning towards him, he ran to meet them from the tent door, and bowed himself towards the ground. " (Please refer to Arabic translation: Gen. 18: 32). Further on it says that when the children of Heath gave a field and a cave as a burying place for Sarah, Prophet Abraham was so grateful to them that "he stood up and bowed himself to the people of the land, even to the children of Heth," (Gen. 23: 7) and "Abraham bowed down himself before the people of the land." (Gen. 23: 12). In both cases the words `bowed down' have been translated into (Sajada). These and other like instances in the Bible are a conclusive proof of the fact that in this verse (100), the Qur'an has not used the word in its technical Islamic sense but in its literal sense. Besides, those commentators arc absolutely wrong who suppose that in the former laws, sajadah in the present Islamic sense was allowed as a mark of respect laws. For instance, during the Babylonian captivity of the Children of Israel, king Ahasuerus promoted Haman above all the princes and commanded all his servants to bow and reverence him, but Mordecai, who was a holy and righteous man among the Jews, bowed not, nor did him reverence. (Esther3: 1-2). The Talmud has elaborated this point in a way that is worth reading: The servants of the king said to Mordecai: "Why wilt thou refuse to bow before Haman, transgressing thus the wishes of the king? Do we not bow before him?" "Yea are foolish," answered Mordecai, "aye, wanting in reason. Listen to me. Shall a mortal, who must return to dust be glorified? Shall I bow down before one born of woman, whose days are short? When he is small he cries and weeps as a child; when he grows older sorrow and sighing are his portion; his days arc full of wrath and anger, and at the end he returns to dust. Shall I bow to one like to him? No, I prostrate myself before the Eternal God, who lives for ever. To Hun the great Creator and Ruler of the Universe, and to no other will I bow. " (The Talmud Selections by H. Polano, p. 172). This speech which was made by a Believer from among the Israelites a thousand years before the Revelation of the Qur'an, is conclusive on the point. Thus there is absolutely no room for the performance of "sajadah" before any other than Allah.
Desc No: 71 The few sentences that were uttered by Prophet Joseph (Allah's peace be upon him) at the happiest occasion of his life help depict the most graceful pattern of the virtues of a true Believer. There is the man from the desert, whom his own brothers had, out of jealousy, attempted to kill, now sitting on the throne after passing through many vicissitudes of life. All the members of his family have been forced by famine to come before him for help. The same jealous brothers, who had made an attempt on his life, are now standing before him with down-cast heads. Had there been a "successful man of the world" in his place, he would have used this opportunity for boasting of his greatness and bragging of his successes, and giving vent to his grievances and hurling malicious taunts at his defeated enemies. In utter contrast to this, the we man of God behaves in a quite different way. Instead of boasting and bragging of his own greatness, he is grateful to his God Who had shown grace to him by raising him to such a high position of power, and for arranging his meeting with his people after such a long period of separation. Instead of giving vent to his grievances against his brothers, making taunts at them for their ill-treatment, he dces not make even a mention of such things but puts up a defense for them, saying that it was all due to Satan, who had stirred up strife between them: nay, he even puts it forward as a blessing in disguise, being one of the mysterious ways of Allah by which He had fulfilled His design of raising him to the throne. After saying these things in a few concise sentences, he at once turns to his Lord in gratitude for bestowing on him kingdom and wisdom, instead of letting him rot in the prison, and prays to Him to keep him as His faithful and obedient servant as long as he was alive, and to join him with the righteous people after his death. What a pure and high pattern of character! It is strange that this speech of Prophet Joseph has neither found a place in the Bible nor in the Talmud, though these books are full of irrelevant and unimportant details of this story and others. It is an irony that these Books are void of those things that teach moral values and throw light on the real characters and the Mission of the Prophets. Now that this story has come to an end, the readers arc again reminded that this story of Prophet Joseph as given in the Qur'an is not a copy of the story given in the Bible and the Talmud for there are striking differences between them. A comparative study of these Books will show that the story in the Qur'an differs from that given. in the other two Books in several very important parts. The Qur'an contains additional facts in some cases and omits certain facts in other cases or even refutes some parts as contained in the Bible and the Talmud. Therefore there is absolutely no room for anyone to allege that Prophet Muhammad (Allah's peace be upon him) related this story merely in the form he heard it from the Israelites. "
12.102. Dhalika min anba-i alghaybinuuhiihi ilayka wama kunta ladayhim idhadschmaAAuu amrahum wahum yamkuruuna
12.102. This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou waft not present with them when they bed their plan and they were scheming. (Pickthall)
12.102. Dies ist etwas von den Verkündungen des Verborgenen, die Wir dir eingeben, und du warst nicht bei ihnen, als sie in ihrer Angelegenheit übereinkamen und sie ihre List planten. (Ahmad v. Denffer)
12.102. Dies gehört zu den Nachrichten vom Verborgenen, das Wir dir (als Offenbarung) eingeben. Denn du warst nicht bei ihnen, als sie sich einigten, indem sie Ränke schmiedeten. (Bubenheim)
12.102. Das sind Nachrichten über das Verborgene, die Wir dir eingeben. Du warst nicht bei ihnen, als sie den Beschluss fassten, ihre heimtückischen Pläne auszuführen. (Azhar)
12.102. Dies ist von den Mitteilungen des Verborgenen, die WIR dir als Wahy zuteil werden lassen. Und du warst nicht bei ihnen, als sie sich entschlossen haben, während sie die List planten. (Zaidan)
12.102. Dies gehört zu den Geschichten, deren Kenntnis (den gewöhnlichen Sterblichen) verborgen ist. Wir geben es dir (als Offenbarung) ein. Und du warst nicht bei ihnen, als sie sich zusammentaten und Ränke schmiedeten. (Paret)
12.102. Dies ist die Kunde von dem Verborgenen, das Wir dir offenbaren. Du warst nicht bei ihnen, als sie sich über ihren Plan einigten, indem sie Ränke schmiedeten. (Rasul)
12.104. Wama tas-aluhum AAalayhi min adschrinin huwa illadhikrun lilAAalamiina
12.104. Thou askest them no fee for it. It is naught else than a reminder unto the peoples. (Pickthall)
12.104. Und du bittest sie dafür nicht um Belohnung, es ist nur eine Erinnerung für die Welten. (Ahmad v. Denffer)
12.104. Und du verlangst von ihnen keinen Lohn dafür. Es ist nur eine Ermahnung für die Weltenbewohner. (Bubenheim)
12.104. Du verlangst von ihnen keinen Lohn. Das ist nichts anderes als Ermahnung für alle Welten. (Azhar)
12.104. Und du verlangst von ihnen dafür keine Belohnung. Es ist nur eine Ermahnung für die ganze Schöpfung. 1 (Zaidan)
12.104. Und du verlangst von ihnen keinen Lohn dafür (daß du ihnen die Offenbarung verkündest). Es ist (keine persönliche Angelegenheit, vielmehr) eine Mahnung für die Menschen in aller Welt (al-`aalamuun). (Paret)
12.104. Und du verlangst von ihnen keinen Lohn dafür. Vielmehr ist es eine Ermahnung für alle Welten. (Rasul)
Tafsir von Maududi für die Ayaat 102 bis 104
O Muhammad! this story which We are revealing to you is of those things that were not known to you: for you were not with the brothers when they had conspired together a plot against Joseph. Yet most of the people are not going to believe it, howsoever eager ( 72 ) you may be, and may even demand no recompense for this Message: it is simply an instruction for all the people of the world. ( 73 )
Desc No: 72 In order to grasp the full significance of the underlying admonition implied in it, we must keep in view the background of the Revelation of this story given in the introduction to this Surah. The Quraish themselves had invited the Holy Prophet to a meeting that had been arranged for putting him to a test which was to show whether he was a we Prophet or not. When he arrived there, they put him this question without any previous notice or intimation: why did the Israelites go to Egypt? In answer to this, the Holy Prophet recited this Surah then and there. As they themselves knew that this was an abrupt question and there had been no preparation for its answer beforehand, it was expected that they would 'believe in his Prophethood. But they were so obdurate that they did not believe in him even then. As Allah was aware of their intentions, he informed His Messenger beforehand, as if to say, "Though you have come out successful in the test, to which they themselves put you, yet most of them are not going to believe it because they are not sincere in their quest for the truth. That is why they will not believe even now when the revelation of this Surah has proved conclusively that the Qur'an is not being forged by you but is being sent down by Allah Himself. As their real aim and intention is to reject your Message anyhow, they will now invent another excuse for their denial. " This is not meant to remove any misunderstanding the Holy Prophet might have cherished, but is merely an indirect warning to the questioners that Allah knew their intentions well. This was meant to warn them like this: "O obdurate people ! this Surah has been placed before you to serve as a mirror for you. You demanded a proof from Our Messenger that he was not forging the Qur'an: had you been reasonable and sincere people, you would have accepted the truth that has been established according to your own test, but you are obdurate people and are still denying it. "
Desc No: 73 This is another admonition more subtle than the one given above. Though this, too, has been addressed to the Holy Prophet, it is meant for the unbelievers, as if to say, "O people ! consider your attitude towards the Message from another point of view. Had you noticed anything in the Mission and the Message of Our Prophet that might have smelt of any self-interest whatever, you would have been justified in rejecting it as the work of a selfish person. But you yourselves have experienced it that he has absolutely no self-interest in his work and demands no recompense for the Message, which is nothing but instruction for all the people of the world. Therefore you should listen to it and consider it without prejudice and make your decisions about it on merit and merit alone. " "
12.105. Wakaayyin min ayatin fii alssamawatiwaal-ardi yamurruuna AAalayha wahum AAanhamuAAriduuna
12.105. How many a portent is there in the heavens and the earth which they pass by with face averted! (Pickthall)
12.105. Und an wie manchem Zeichen in den Himmeln und der Erde gehen sie vorbei, und sie sind davon abgewandt, (Ahmad v. Denffer)
12.105. Wie viele Zeichen gibt es in den Himmeln und auf der Erde, an denen sie vorbeigehen, wobei sie sie unbeachtet lassen! (Bubenheim)
12.105. Wieviele Zeichen in den Himmeln und auf Erden sind es, an denen sie widerspenstig vorübergehen? (Azhar)
12.105. Und wie viele von den Ayat gibt es in den Himmeln und auf der Erde, bei denen sie vorbeigehen, und sie ihnen gegenüber uninteressiert bleiben. (Zaidan)
12.105. Und an wie manchem Zeichen im Himmel und auf Erden gehen sie achtlos vorbei! (Paret)
12.105. Und wie viele Zeichen sind in den Himmeln und auf Erden, an denen sie vorbeigehen, indem sie sich von ihnen abwenden! (Rasul)
12.107. Afaaminuu an ta/tiyahum ghaschiyatunmin AAadhabi Allahi aw ta/tiyahumu alssaAAatubaghtatan wahum la yaschAAuruuna
12.107. Deem they themselves secure from the coming on them of a pall of Allah ' s punishment, or the coming of the Hour suddenly while they are unaware? (Pickthall)
12.107. Sind sie sicher davor, daß nicht zu ihnen Überwältigung von der Strafe Allahs kommt, oder daß nicht die Stunde zu ihnen kommt, ganz unerwartet, und sie begreifen es nicht? (Ahmad v. Denffer)
12.107. Glauben sie denn, sicher zu sein davor, daß eine überdeckende Strafe von Allah über sie kommt oder daß plötzlich die Stunde über sie kommt, ohne daß sie merken? (Bubenheim)
12.107. Sind sie denn sicher, dass keine Gottesstrafe sie heimsucht oder dass die Stunde des Jüngsten Tages nicht dann schlägt, wenn sie sich in Ahnungslosigkeit wiegen? (Azhar)
12.107. Fühlen sie sich etwa davor sicher, dass sie eine Peinigung von ALLAH überzieht, oder dass die Stunde sie überrascht, während sie es nicht merken?! (Zaidan)
12.107. Sind sie denn sicher daß (nicht) von Allah eine Strafe über sie kommt die (alles) zudeckt(? dhaaschiya), oder (daß nicht) plötzlich die Stunde (des Gerichts) über sie kommt, ohne daß sie es merken? (Paret)
12.107. Sind sie denn sicher davor, daß nicht eine überwältigende Strafe von Allah über sie kommt, oder daß nicht plötzlich die Stunde über sie kommt, während sie nichtsahnend sind? (Rasul)
Tafsir von Maududi für die Ayaat 105 bis 107
And ( 74 ) many are the Signs in the heavens and the earth; yet they pass by and pay no heed to them. ( 75 ) So, most of them who believe in Allah join other deities also with Him. ( 76 ) Do they feel secure that Allah's scourge shall not overwhelm them, or that the hour of Doom will not come upon them suddenly when they are unaware? ( 77 )
Desc No: 74 Now that the story of Prophet Joseph (Allah's peace be upon him) has come to an end, the Qur'an has made use of the opportunity for conveying its basic Message, for it does not tell stories merely for the sake of story-telling. As they themselves had invited the Prophet and were attentively listening to the story, the essence of the Message was presented in a few concise sentences (vv. 105-111).
Desc No: 75 This is to arouse people from their apathy towards the Signs of Allah that lie scattered all over the earth and the heavens and to urge them to make a search for the Reality by making right observations. As each and everything is not merely a "thing"' but also a Sign which points to the Reality, a seeker after it should look at these with a look different from that of animals. This is because even an animal sees a tree, a mountain and water and takes it as a mere tree, a mountain or water, and with the help of his senses makes use of these according to his needs. But Allah has endowed man with a mind that is able to consider things in other than their physical and material aspects so that he may think deeply and make a search for the Reality by means of these Signs of Allah. The reason why people fail to discover the Reality and go astray is that they do not consider things as "Signs" and pay no heed to this aspect. Had they not deliberately shut their minds against the Message of the Prophets, it would not have been difficult for them at all to understand it and get guidance from it.
Desc No: 76 They associate other deities with Allah because they do not pay heed to His Signs, which serve as pointers to the Right Way. So they go astray from it and get lost in thorny bushes. Nevertheless, many of them do not lose sight of the Reality entirely, and do not disbelieve in Allah as their Creator and Sustainer,but they get involved in shirk. That is, they do not deny the existence of God, but they believe that there arc other deities who are also partners in His Being, His Attributes, His Powers, and His Rights. They should never have been involved in shirk, had they considered these Signs in the heavens and the earth from this point of view, for in that case they would have discovered everywhere, in each and every one of them, the proofs of the Oneness of Allah.
Desc No: 77 This question has been posed to rouse the people from their care-fret attitude towards lift produced by temporary security from dangers, and by a feeling that there is a long life to enjoy: so the problems can be postponed safely to a distant "future". This is obviously a wrong attitude, for no man has any guarantee that he will live up to a certain age: for no one knows when, where and how one would die. Therefore the questions meant to ask, "Dces not your daily experience tell you that you knew nothing even a minute beforehand what your. future was hiding for you ? Therefore, wisdom demands that you should make preparations for it now, and consider seriously whether the path you are treading is the right path. Have you any real proof to show that it is right? Do you find any sound argument in the heavens and the earth to support your decision? Did the people who trod such a path before you reach their destinations safely and securely? Finally, do the results of following such a path, which are appearing in your own time and culture, confirm that you are treading the right path?"
12.108. Say: This is my Way: I call on Allah with sure knowledge, I and whosoever followeth me Glory be to Allah! and I am not of the idolaters. (Pickthall)
12.108. Sag: Dies ist mein Weg, ich rufe zu Allah auf Grund von Einblick, ich und wer mir gefolgt ist, und gepriesen ist Allah, und ich bin keiner von den Mitgöttergebenden. (Ahmad v. Denffer)
12.108. Sag: Das ist mein Weg: Ich rufe zu Allah aufgrund eines sichtbaren Hinweises, ich und diejenigen, die mir folgen. Preis sei Allah! Und ich gehöre nicht zu den Götzendienern. (Bubenheim)
12.108. Sage ihnen: "Das ist mein Weg. Ich rufe zu Gott auf und bin darüber im klaren. Das tun auch die Gläubigen, die meinem Weg folgen. Erhaben ist Gott. Ich gehöre nicht zu denen, die Gott etwas beigesellen. (Azhar)
12.108. Sag: ‚Dies ist mein Weg, ich lade zu ALLAH mit Einblick ein - ich und jeder, der mir gefolgt ist. Und subhanallah und ich gehöre nicht zu den Muschrik.‘ (Zaidan)
12.108. Sag: Das ist mein Weg. Ich rufe (euch) zu Allah aufgrund eines sichtbaren Hinweises (`alaa basieratin), ich und diejenigen, die mir folgen. Allah sei gepriesen! (Wie dürfte man ihm andere Wesen als Götter beigesellen!) Ich bin keiner von den Heiden. (Paret)
12.108. Sprich: "Das ist mein Weg: Ich rufe zu Allah; ich und diejenigen, die mir folgen, sind uns darüber im klaren. Und gepriesen sei Allah; und ich gehöre nicht zu den Götzendienern." (Rasul)
Tafsir von Maududi für die Ayaat 108 bis 108
Tell them plainly, "This is my way. I invite you to Allah. I myself see my Way in full light and my followers see it, too. And Allah is free from any defect, ( 78 ) and I have nothing to do with those who practice shirk".
Desc No: 78 That is "Allah is absolutely fret from such things that are ascribed to Him: He is free from the weaknesses and shortcomings which every believer in shirk ascribes to Him; He is fret from all defects, evils and errors that must necessarily be ascribed to Him as a logical result of the conception of God hold by mushriks. "
12.109. Wama arsalna min qablika illaridschalan nuuhii ilayhim min ahli alquraafalam yasiiruu fii al-ardi fayandhuruukayfa kana AAaqibatu alladhiina min qablihimwaladaru al-akhirati khayrun lilladhiinaittaqaw afala taAAqiluuna
12.109. We sent not before thee (any messengers) save men whom We inspired from among the folk of the townships Have they not travelled in the land and seen the nature of the consequence for those who were before them? And verily the abode of the Hereafter, for those who ward off (evil), is best. Have ye then no sense? (Pickthall)
12.109. Und Wir haben vor dir nur Männer gesandt, denen Wir Eingebung gaben, von den Leuten der Ansiedlungen, und sind sie nicht im Land umhergereist und haben gesehen, wie das Ende derjenigen vor ihnen war? Und bestimmt ist die Heimstätte des Jenseits besser für diejenigen, die gottesfürchtig sind. Also haben sie keinen Verstand? (Ahmad v. Denffer)
12.109. Und Wir haben vor dir nur Männer gesandt von den Bewohnern der Städte, denen Wir (Offenbarungen) eingaben. Sind sie denn nicht auf der Erde umhergereist, so daß sie schauen (konnten), wie das Ende derjenigen war, die vor ihnen waren? Die Wohnstätte des Jenseits ist wahrlich besser für diejenigen, die gottesfürchtig sind. Begreift ihr denn nicht? (Bubenheim)
12.109. Alle Gesandten, die Wir vor dir entsandten, waren Menschen aus Städten und Dörfern, denen Wir Offenbarung gewährten. Sind sie nicht durch das Land gezogen, um zu sehen, zu welchem Ende die Menschen vor ihnen gekommen sind? Das Jenseits ist für die Frommen das Beste. Warum bedient ihr euch nicht des Verstandes? (Azhar)
12.109. Und WIR entsandten vor dir nur Männer, denen WIR Wahy zuteil werden ließen, die zu den Bewohnern der Ortschaften zählten. Sind sie etwa nicht durch das Land gezogen, damit sie wahrnehmen, wie das Anschließende von denjenigen war, die vor ihnen lebten?! Und das Jenseits ist gewiss besser für diejenigen, die Taqwa gemäß gehandelt haben. Wollt ihr euch etwa nicht besinnen?! (Zaidan)
12.109. Und wir haben vor dir (immer) nur Männer (als unsere Gesandten) auftreten lassen, denen wir (Offenbarungen) eingaben, (Männer) von den Bewohnern der Städte. Sind sie denn nicht im Land umhergezogen, so daß sie schauen konnten, wie das Ende derer war, die vor ihnen lebten? Die Behausung des Jenseits ist für diejenigen, die gottesfürchtig sind, wahrhaftig besser. Habt ihr denn keinen Verstand? (Paret)
12.109. Auch vor dir entsandten Wir lediglich nur Männer, denen Wir die Offenbarung gaben, aus dem Volk der Städte. Sind sie denn nicht im Lande umhergezogen, so daß sie schauen konnten, wie das Ende derer war, die vor ihnen lebten? Und gewiß, die Wohnstatt des Jenseits ist besser für die Gottesfürchtigen. Wollt ihr es denn nicht begreifen? (Rasul)
12.110. Hatta idha istay-asa alrrusuluwadhannuu annahum qad kudhibuudschaahumnasruna fanudschdschiya man naschao walayuraddu ba/suna AAani alqawmi almudschrimiina
12.110. Till, when the messengers despaired and thought that they were denied, then came unto them Our help, and whom We would was saved. And our wrath cannot be warded from the guilty. (Pickthall)
12.110. Bis, als die Gesandten die Hoffnung aufgaben, und sie meinten, daß sie schon getäuscht seien, Unsere Hilfe zu ihnen kam, und es wurde gerettet, wer Wir wollten, und Unser Elend wird nicht abgewandt vom Volk der Verbrecher. (Ahmad v. Denffer)
12.110. Erst dann, als die Gesandten die Hoffnung aufgegeben hatten und sie meinten, daß sie belogen worden seien, kam Unsere Hilfe zu ihnen. Und so wird errettet, wen Wir wollen. Aber vom übeltätigen Volk wird Unsere Gewalt nicht abgewandt. (Bubenheim)
12.110. Erst wenn die Gesandten die Hoffnung fast aufgeben und annehmen, dass sie widerlegt worden sind, kommt ihnen unsere Hilfe zum Sieg. Wir retten, wen Wir wollen, und Unsere den Frevlern geltende Strafe vermag niemand abzuwenden. (Azhar)
12.110. Als die Gesandten die Hoffnung aufgaben und dachten, dass sie bereits getäuscht wurden, da kam zu ihnen unser Sieg. Dann wurde gerettet, wen WIR wollen. Und Unser Gewalt-Antun kann von den schwer verfehlenden Leuten niemals abgewendet werden. (Zaidan)
12.110. Als dann die Gesandten schließlich die Hoffnung aufgaben (daß Allah noch eingreifen werde) und (schon) meinten, sie würden (mit ihrer Verkündigung) belogen, kam unsere Hilfe zu ihnen. Und dann wurde errettet (nudschiya), wen wir (erretten) wollten. Aber vom Volk der Sünder wird unsere Gewalt (ba's) nicht abgewandt. (Paret)
12.110. Als nun die Gesandten die Hoffnung aufgaben und dachten, sie würden belogen, kam Unsere Hilfe zu ihnen; da wurden jene errettet, die Wir wollten. Und Unsere Strafe kann nicht von dem sündigen Volk abgewendet werden. (Rasul)
Tafsir von Maududi für die Ayaat 109 bis 110
O Muhammad !all the Messengers, whom We sent before you, were also human beings, and lived in the same habitations, and to them We sent Our Revelations. Have these people, then, not travelled in the land and seen what has been the end of those who have passed away before them ? Surely, the abode of the Hereafter is far better for those who (believed in the Messengers and) adopted the attitude of piety. What! will you not understand it even now ? ( 79 ) (It also happened like this with the former Messengers: they went on conveying the Message for a long time- but the people did not listen to them,) till the Messengers despaired of the people and the people also thought that a falsehood had been presented to them: then suddenly Our succour reached the Messengers. And when such an occasion comes, We deliver whomsoever We will, but Our scourge cannot be averted from the criminals.
Desc No: 79 A very comprehensive subject has been condensed here into a couple of sentences, which may be expanded like this: "O Muhammad !these people do not listen to you because it is not an easy thing for them to believe you to be a Messenger of Allah just because you arc a mere human being who was born in their own city among themselves and brought up like other people. But there is nothing strange in this, for this is not the first instance of its kind. All the Prophets, whom We sent before you, were also human beings and lived in the same habitations to which they were sent. It never happened that a stranger came to a town and declared, "I have been sent as a Messenger to you. On the other hand, all the Prophets-Jesus, Moses, Abraham and Noah (Allah's peace be upon them all)-who were raised for the reform of the people, were human beings who wen born and brought up in their own habitations" . Then it addresses the disbelievers directly, as if to say, "Now it is for you to judge and decide whether you should accept the Messenger or reject him on such ftimcy grounds as these. You have travelled abroad and seen the end of those people who rejected the Message of their Prophets and followed their own lusts. You have seen, on your journeys, the ruined habitations of the people of 'Ad, Thamud, Midian, Lot, and others. Have you not observed these as object lessons, for these warn you that they would meet with far worse consequences in the Hereafter, and that conversely, those who are pious and God-fearing will have a very happy life?" "
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