20.51. He said: What then is the state of the generations of old? (Pickthall)
20.51. Er sagte: "Und wie ist der Zustand der früheren Generationen?" (Ahmad v. Denffer)
20.51. Er sagte: "Wie steht es denn mit den früheren Geschlechtern?" (Bubenheim)
20.51. Er sprach: "Wie steht es mit den vergangenen Generationen?" (Azhar)
20.51. Er sagte: „(Und) was ist denn mit den früheren Generationen?“ (Zaidan)
20.51. Pharao sagte: "Wie steht es denn mit den früheren Generationen?" (Paret)
20.51. Er (Pharao) sagte: "Und wie steht es dann um die früheren Geschlechter?" (Rasul)
Tafsir von Maududi für die Ayaat 51 bis 51
Pharaoh said, "And what was the position of the generations who have passed before ?" ( 24 )
Desc No: 24 The question posed by Pharaoh was very subtle. He meant to say, "If there is no other lord than the One Who has given a distinctive form to everyone, then what will be the position of our forefathers who had been worshipping other deities since centuries? Were all those people in error? Did all of them deserve torment'? Did they all lack common sense ?" Thus Pharaoh perhaps wanted to give vent to his anger against Prophet Moses for showing disrespect to his forefathers. At the same time he also wanted to incite his courtiers and the common people of Egypt against the Message of Prophet Moses. And this trick has always been used against the people who propagate the Truth and has always proved very effective to incite those people who lack common sense. This same trick has been mentioned here for it was being employed at the very time against the Holy Prophet by the people of Makkah.
20.52. Qala AAilmuha AAinda rabbiifii kitabin la yadillu rabbii walayansa
20.52. He said: The knowledge thereof is with my Lord in a Record. My Lord neither erreth nor forgetteth, (Pickthall)
20.52. Er sagte: "Das Wissen davon ist bei meinem Herrn in einer Schrift, mein Herr geht nicht fehl, und Er vergißt nicht, (Ahmad v. Denffer)
20.52. Er sagte: "Das Wissen um sie ist bei meinem Herrn in einem Buch. Mein Herr irrt nicht, noch vergißt Er." (Bubenheim)
20.52. Darauf sagte er: "Das Wissen darüber ist bei meinem Herrn allein in einem Buch. Meinem Herrn entgeht nichts, und Er vergißt nichts." (Azhar)
20.52. Er sagte: „Das Wissen über sie ist bei meinem HERRN in einem Register. Weder irrt Mein HERR noch vergißt ER.“ (Zaidan)
20.52. Moses sagte: "Über sie weiß (nur) mein Herr Bescheid. (All das ist) in einer Schrift (festgelegt). Mein Herr irrt nicht und vergißt nichts." (Paret)
20.52. Er sagte: "Das Wissen um sie steht bei meinem Herrn in einem Buch. Weder irrt mein Herr, noch vergißt Er." (Rasul)
20.53. AlladhiidschaAAala lakumu al-ardamahdan wasalaka lakum fiiha subulan waanzala mina alssama-imaan faakhradschna bihi azwadschan min nabatinschatta
20.53. Who hath appointed the earth as a bed and hath threaded roads for you therein and hath sent down water from the sky and thereby We have brought forth divers kinds of vegetation, (Pickthall)
20.53. Der für euch die Erde als ein Ruhelager gemacht hat, und für euch Wege in sie hineingegeben hat und vom Himmel Wasser herabgesandt hat, und damit haben Wir Gattungen von unterschiedlichen Pflanzen hervorgebracht: • (Ahmad v. Denffer)
20.53. (Er ist es,) Der euch die Erde zu einer Lagerstatt gemacht und für euch auf ihr Wege sich hinziehen und vom Himmel Wasser herabkommen läßt, womit Wir dann Arten verschiedener Gewächse hervorbringen. (Bubenheim)
20.53. Er ist es, Der euch die Erde ebnete, euch dort Wege bahnte und Wasser aus den Wolken am Himmel regnen lässt. Und damit lassen Wir verschiedenartige Pflanzen paarweise gedeihen. (Azhar)
20.53. ER ist Derjenige, Der euch die Erde als Unterlage machte, für euch darin Wege bahnte und vom Himmel Wasser fallen ließ, mit dem WIR Paare von vielfältigen Pflanzen hervorbrachten. (Zaidan)
20.53. (Er) der euch die Erde zu einem Lager (mahd) gemacht und euch auf ihr Wege angelegt hat (salaka) und vom Himmel Wasser hat herabkommen lassen. Und wir haben dadurch Arten (azwaadsch) von verschiedenen Pflanzen hervorgebracht. (Paret)
20.53. (Er ist es,) Der die Erde für euch zu einem Lager gemacht hat und Wege über sie für euch hinlaufen läßt und Regen vom Himmel hernieder sendet. Und damit bringen Wir Paare von Pflanzenarten hervor. (Rasul)
20.55. Thereof We created you, and thereunto we return you and thence We bring you forth a second time. (Pickthall)
20.55. Aus ihr haben Wir euch erschaffen, und in sie bringen Wir euch zurück, und aus ihr bringen Wir euch ein andermal heraus." (Ahmad v. Denffer)
20.55. Aus ihr haben Wir euch erschaffen, und in sie bringen Wir euch zurück, und aus ihr bringen Wir euch ein anderes Mal hervor. (Bubenheim)
20.55. Aus dieser Erde haben Wir euch erschaffen, und in diese Erde legen Wir euch, wenn ihr gestorben seid, und daraus holen Wir euch bei der Auferstehung wieder hervor. (Azhar)
20.55. Aus ihr erschufen WIR euch und in sie bringen WIR euch zurück und aus ihr bringen WIR euch noch einmal hervor. (Zaidan)
20.55. Aus ihr haben wir euch geschaffen, in sie bringen wir euch (beim Tod) zurück und aus ihr (dereinst) ein anderes Mal (nämlich bei der Auferstehung) hervor. (Paret)
20.55. Aus ihr (der Erde) haben Wir euch erschaffen, und in sie werden Wir euch zurückkehren lassen, und aus ihr bringen Wir euch abermals hervor. (Rasul)
Tafsir von Maududi für die Ayaat 52 bis 55
Moses replied, "The knowledge of that is with my Lord, secure in a writing; my Lord neither errs nor forgets. " ( 25 ) He ( 26 ) it is Who has spread the earth as a bed for you, and made paths for you to move about (from place to place); He sent down rain water from above and produced different kinds of vegetation: eat of these and graze your cattle. Surely there is many a Sign in this for those who possess common sense. ( 27 ) We have created you from this earth and We will return you into it and then will bring you forth out of it once again. ( 28 )
Desc No: 25 This answer is full of wisdom. If Prophet Moses had said, "Yes, they all lacked common sense and had gone astray and would become the fuel of Hell", this answer, though true, would have served the very purpose Pharaoh had in mind in putting the question. But the answer given by the Prophet was true and it frustrated the trick of Pharaoh as well. His answer was to this effect: "Well, those people have now gone before their Lord, and I have no means of judging their deeds and intentions. However, their whole record is safe and secure with Allah, and nothing can escape Him. Allah alone knows how to deal with them. What concerns you and me is our own position and attitude to life. We should be more concerned about our own end than of those who have already passed away into Allah's presence."
Desc No: 26 It is quite obvious that vv, 53-55 are an addition by Allah to the foregoing answer by Prophet Moses. There are other instances of this in the Qur'an that Allah added a few sentences to the speech of someone by way of admonition. Moreover, it is connected not only with the preceding verse but also with the whole reply of Prophet Moses (vv. 50-52).
Desc No: 27 That is, "Those, who use their common sense in their search for the Truth, find a way to the Reality by the help of these Signs, which clearly show that the universe has One Lord Who alone is sustaining it, and there is no room here for any other lord."
Desc No: 28 That is, "Every man has to pass through three stages: (1) from birth to death, (2) from death to Resurrection, and (3) from the Day of Resurrection to Eternity. According to this verse, all the three stages will take place on this Earth. "
20.58. Falana/tiyannaka bisihrin mithlihi faidschAAalbaynana wabaynaka mawAAidan la nukhlifuhu nahnuwala anta makanan suwan
20.58. But we surely can produce magic the like thereof; so appoint a tryst between us and you, which neither we nor thou shall fail to keep, at a place convenient (to us both). (Pickthall)
20.58. Und wir bringen dir ganz bestimmt eine Zauberei gleich ihr, also mache zwischen uns und zwischen dir einen Termin, von dem wir nicht Zurückbleiben, und nicht du, einen gleichen Ort." (Ahmad v. Denffer)
20.58. Aber wir werden dir ganz gewiß Zauberei gleicher Art bringen. So setze zwischen uns und dir eine Verabredung(szeit) fest, die weder wir noch du verfehlen werden, an einem Ort, der (uns allen) gleichermaßen recht ist." (Bubenheim)
20.58. Wir können dir eine ähnliche Zauberei vorführen. Setze dir und uns einen Zeitpunkt fest, den wir einhalten werden und den du gleichermaßen unwiderruflich einhalten wirst, und einen Platz in der Mitte zwischen uns beiden!" (Azhar)
20.58. also sicher werden wir dir gleichwertige Magie entgegensetzen, so lege zwischen uns und dir einen Termin fest, den weder wir noch du versäumen, an einem (uns) bekannten 2 Ort!“ (Zaidan)
20.58. Wir werden dir bestimmt eine ebensolche Zauberei vorführen. Darum setz zwischen uns und dir an einem Ort, der (beiden Parteien) gleichermaßen recht ist (makaanan suwan), einen Termin (mau`id) fest, den sowohl wir als auch du einhalten werden!" (Paret)
20.58. Aber wir werden dir sicher einen Zauber gleich diesem bringen; so setze einen Termin an einem neutralen Ort für uns fest, den wir nicht verfehlen werden - weder wir noch du." (Rasul)
Tafsir von Maududi für die Ayaat 56 bis 58
We showed all (kinds of) Our Signs ( 29 ) to Pharaoh, but he went on treating them as falsehood and refused to believe. He said, "O Moses, have you come to drive us out of our land by the power of your sorcery? ( 30 ) Well, we will also bring as strong a sorcery as yours. So settle with us when and where should the encounter take place; then neither should we back out of this agreement nor you. Come out in the open field."
Desc No: 29 "Signs" comprised those arguments which were based on natural phenomena and human life and those miracles which were given to Prophet Moses. These arguments are contained in the speeches of Prophet Moses which he delivered before Pharaoh, and the miracles which he showed and are mentioned at several places in the Qur'an.
Desc No: 30 Here by sorcery are meant the miracles of the staff and the shining hand, which according to the details given in Chapters VII and XXVI, were shown to Pharaoh by Prophet Moses in his first visit to his court. On seeing these miracles Pharaoh was so upset that he cried out, "Have you come to drive us out of .our country by the power of your sorcery? although he knew that it had never happened in history that a magician had conquered a country by the power of sorcery. Moreover, there were hundreds of magicians in his own country, who used to show their feats to earn rewards and prizes. Accordingly, Pharaoh's statement that "you are a sorcerer" on the one hand, and his apprehension that "you want to snatch my kingdom" on the other, were a clear indication of his perturbed mind: In fact, Pharaoh had come to understand that the welt-reasoned speech of Moses and his miracles were bound to influence not only his courtiers, but also the common people and accordingly he tried to play upon their prejudices through falsehood and treachery. He did not admit that it was a miracle, but called it sorcery. He wanted to create an impression that any sorcerer of his empire could turn a staff into a serpent. He also incited the people, saying: "Look! he says that your forefathers were on the wrong way and deserved perdition. So beware of him! He is not a Prophet. He simply aspires for power. He wants that the Israelites should again capture power here like the times of Joseph and wrest the reigns of government from the Copts." Pharaoh, in fact, wanted to suppress the invitation to the Truth through such devices. (For details please see E.N.'s 87 to 89 of Chapter VII; E.N. 75 of Chapter X).
20.59. Qala mawAAidukum yawmu alzziinatiwaan yuhschara alnnasu duhan
20.59. (Moses) said: Your tryst shall be the day of the feast, and let the people assemble when the sun hath risen high. (Pickthall)
20.59. Er sagte: "Euer Termin sei der Tag des Festes, und daß die Leute vormittags zusammengebracht werden." (Ahmad v. Denffer)
20.59. Er sagte: "Eure Verabredung(szeit) soll der Tag des Schmuckfestes sein, und die Menschen sollen am hellen Morgen versammelt werden." (Bubenheim)
20.59. Darauf sagte er: "Der mit euch verabredete Zeitpunkt soll der Tag des Festes sein. Die Leute sollen am Vormittag versammelt werden. (Azhar)
20.59. Er sagte: „Euer Termin ist der Tag der Festlichkeit. Und die Menschen sollen am Vormittag versammelt werden. (Zaidan)
20.59. Moses sagte: "Euer Termin soll der Tag des (festlichen) Schmuckes sein, und (wir wollen vereinbaren) daß die Leute sich (bereits) am Morgen versammeln." (Paret)
20.59. Er (Moses) sagte: "Euer Termin sei auf den Tag des Festes (gelegt), und veranlasse, daß sich die Leute bereits am Vormittag versammeln." (Rasul)
Tafsir von Maududi für die Ayaat 59 bis 59
Moses replied, "Let the encounter take place on the Day of the Feast, and the people assemble after the rising of the sun. " ( 31 )
Desc No: 31 The object of Pharaoh was this: "Once the sorcerers are able to transform the staffs and ropes into serpents, the entire effect of the miracle performed by Moses would disappear from the people's minds. That was exactly to Moses' advantage, who suggested that it was no good fixing an ordinary day or place for the purpose. The Day of the Feast was at hand. People would flock on that occasion from all corners of the empire. Therefore, the encounter should be held in the open so that all might witness it, and in the day time so that every one should be able to see it clearly."
20.60. Fatawalla firAAawnu fadschamaAAa kaydahuthumma ata
20.60. Then Pharaoh went and gathered his strength came (to the appointed tryst). (Pickthall)
20.60. Da kehrte Pharao sich ab und sammelte seine List zusammen, dann kam er. (Ahmad v. Denffer)
20.60. Und so kehrte sich Fir´aun ab, und dann nahm er seine ganze List zusammen. Hierauf kam er. (Bubenheim)
20.60. Pharao ging, um alles für seinen listigen Plan zusammenzustellen. Dann kam er zum vereinbarten Zeitpunkt. (Azhar)
20.60. Dann wandte Pharao sich ab und sammelte sein Listzeug zusammen, dann kam er. (Zaidan)
20.60. Da wandte Pharao sich ab. Und er nahm seine ganze List zusammen (gama`a kaidahuu). Hierauf kam er (mit seinem Anhang). (Paret)
20.60. Da wandte sich Pharao ab und plante eine List, und dann kam er. (Rasul)
Tafsir von Maududi für die Ayaat 60 bis 60
Pharaoh then withdrew and gathered together all his devices, and came to the encounter. ( 32 )
Desc No: 32 Pharaoh and his courtiers considered the coming encounter as a decisive one as far as their own future was concerned and, therefore, they attached the utmost importance to it. Courtiers were sent throughout the country to muster round all the magicians wherever available. People were especially encouraged to come in the largest numbers to witness the magic skills so as to keep them immune From the awe inspired by the staff of Moses. It was openly said that the fate of their religion hinged on the skill of their magicians: their religion could survive only if they won; otherwise the religion of Moses would have its sway (see XXVI: 34-51). Here one should bear in mind the fact that the religion of the royal family and the elite of Egypt was much different from that of the common people. They had separate gods and temples and different creeds and concepts about the life after death. They also differed in the practice of religion as well as in the ideologies. (Toynbee: A Study of History: Somervell's Abridgment Vols. I-VI, pp. 31-32). Moreover, there were sufficiently strong pockets of the population, who under the influence of various religious upheavels, were prone to prefer Monotheism to a creed of polytheism. Besides this, there was also a fairly large element of the worshippers of One God for the Israelites and their fellow believers were at least ten per cent of the total population. Pharaoh also remembered that about 150 years earlier a religious revolution had been brought about by Pharaoh Amenophis IV or Akhenaton (1377-1360 B.C.) by military force, which had abolished all deities except Aton, a single, universal god, which was worshipped by the king and his family. Though this religious revolution had been reversed later by another king, yet its influence retrained, and Pharaoh dreaded that Moses might bring about yet another revolution. "
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