27.53. And we saved those who believed and used to ward off (evil). (Pickthall)
27.53. Und Wir haben diejenigen gerettet, die geglaubt haben und gottesfürchtig waren. (Ahmad v. Denffer)
27.53. Und Wir retteten diejenigen, die glaubten und gottesfürchtig waren. (Bubenheim)
27.53. Wir erretteten die Gläubigen, die gottesfürchtig waren. (Azhar)
27.53. Und WIR erretteten diejenigen, die den Iman verinnerlichten und Taqwa gemäß zu handeln pflegten. (Zaidan)
27.53. Und wir erretteten diejenigen, die glaubten und gottesfürchtig waren. (Paret)
27.53. Und Wir erretteten jene, die glaubten und gottesfürchtig waren. (Rasul)
Tafsir von Maududi für die Ayaat 48 bis 53
Therewere in that city nine ring-leaders of the men, ( 62 ) who spread mischief in the land and reformed nothing. They said to one another, "Let us pledge on an oath by Allah that we shall attack Salih and his household by night, and then tell his guardian ( 63 ) that we were not even present at the time his family were killed: we are telling the truth." ( 64 ) They plotted thus, and We too devised a clot of which they were unaware. ( 65 ) Just see how their plot ended. We annihilated them and all their people together. There, their houses lie desolate in consequence of their wicked deeds. There is a lesson in this for those who have knowledge; ( 66 ) and We saved those who had believed and avoided disobedience.
Desc No: 62 That is, nine chiefs of the tribes each of whom had a band of followers with him.
Desc No: 63 "The guardian": the chief of the Prophet Salih's tribe, who, according to the ancient tribal tradition and custom, could make a claim to blood vengeance. The same was the position in Makkah of the Holy Prophet's uncle, Abu Talib. The Quraish were hesitant that if they attacked and killed the Holy Prophet, Abu Talib, the chief of Bani Hashim, would come out with a claim to blood vengeance on behalf of his clan .
Desc No: 64 This precisely was the kind of plot which the Makkan chiefs of the clans were devising against the Holy Prophet, and they devised the same ultimately on the occasion of migration (Hijrah) to kill him. They decided that men from all the clans would attack him in a body so that the Bani Hashim could not hold any one of the clans as responsible for the murder, and, therefore, would fmd it impossible to fight all of them at one and the same time.
Desc No: 65 That is, "Before they could make the night attack on the Prophet Salih at the appointed time Allah sent down His scourge which destroyed their whole nation completely. It appears that they made this plot after hamstringing the shecamel. According to Surah Hud: 65, when they had killed the she-camel, Prophet Salih gave them a notice to enjoy life in their houses for three more days, for then they would be seized by We torment. At this they might have thought that We torment with which Salih threatened them might come or might not, but they must take We vengeance on Salih himself. Therefore, most probably they chose We same night for We attack which Allah had appointed for sending down We torment, and thus were struck down by Allah even before they could touch We Prophet Salih."
Desc No: 66 That is, "The ignorant people will say, `There is no link between We Prophet Salih and his she-camel and We earthquake which struck We people of Thamud. These Wings have Weir natural causes. Their occurrence or otherwise has nothing to do with We piety and wickedness of the people of a place, with Weir high-handedness or Weir show of mercy. It is meaningless merely to say that such and such a city or land was filled with sin and wickedness, and therefore, it was overwhelmed by flood, or its habitation turned upside down by an earthquake, or it was ruined by a sudden disaster'." But We people who possess knowledge know that this universe is not being ruled by a deaf and blind God, but by an All-Wise, All-Knowing One Who is deciding We destinies. His decisions are not subject to physical causes, but We physical causes are subject to His will. His decisions to debase or exalt nations are not taken blindly but with wisdom and justice. In His Book of Law Were is also included We principle of retribution, according to which the wicked are made to suffer for Weir evil deeds even in this world, on moral grounds. The people who are aware of these realities, cannot explain away We occurrence of an earthquake by citing physical and natural causes; they will rather look upon them as the scourge of warning for themselves, and they will learn lessons from it. They will try to understand those moral causes because of which the Creator annihilated a flourishing nation, which He Himself had created. They will divert Weir conduct and attitude from We track that brings Allah's wrath to We way that joins them to His mercy.
27.57. Faandschaynahu waahlahu illaimraatahu qaddarnaha mina alghabiriina
27.57. Then we saved him and his household save his wife; We destined her to be of those who stayed behind. (Pickthall)
27.57. Also haben Wir ihn und seine Angehörigen gerettet, außer seiner Frau, Wir haben sie zu einer von den Zurückgebliebenen bestimmt. (Ahmad v. Denffer)
27.57. Da retteten Wir ihn und seine Angehörigen, außer seiner Frau; Wir bestimmten, daß sie zu denjenigen gehörte, die zurückblieben. (Bubenheim)
27.57. Also erretteten Wir ihn und seine Angehörigen, ausgenommen seine Frau, die Wir den Untergehenden zuordneten. (Azhar)
27.57. Dann erretteten WIR ihn und seine Familie außer seiner Ehefrau, sie bestimmten WIR unter den Untergehenden. (Zaidan)
27.57. Und wir erretteten ihn und seine Familie (von dem Strafgericht, das über sein Volk hereinbrach) mit Ausnahme seiner Frau. Wir bestimmten, daß sie zu denen gehören würde, die zurückblieben (? al-ghaabiriena). (Paret)
27.57. Also erretteten Wir ihn und die Seinen bis auf seine Frau; sie ließen Wir bei jenen, die zurückblieben. (Rasul)
27.58. And We rained a rain upon them. Dreadful is the rain of those who have been warned. (Pickthall)
27.58. Und Wir haben einen Regen auf sie regnen lassen, und bose war der Regen der Gewarnten. (Ahmad v. Denffer)
27.58. Und Wir ließen einen Regen auf sie niedergehen; wie böse war der Regen der Ge warnten! (Bubenheim)
27.58. Wir ließen einen vernichtenden Regen auf sie herabfallen. Welch schlimmer Regen ereilte die Gewarnten! (Azhar)
27.58. Und WIR ließen sie mit Regen beregnen. Also wirklich schlimm ist der Regen der Gewarnten. (Zaidan)
27.58. Und wir ließen einen (vernichtenden) Regen auf sie niedergehen. Schlimm hat es auf diejenigen geregnet, die gewarnt worden waren (und die Warnung in den Wind geschlagen hatten). (Paret)
27.58. Und Wir ließen einen Regen auf sie niedergehen; und schlimm war der Regen für die Gewarnten. (Rasul)
Tafsir von Maududi für die Ayaat 54 bis 58
And We sent Lot. ( 67 ) Remember thetime when he said to his people, "Do you commit indecency while you see it? ( 68 ) Do you leave women and seek men for the gratification of your sexual desire? The fact is that you are a people steeped in ignorance. " ( 69 ) But the only reply his people gave was to say, "Expel the family of Lot from your habitation: they pose to be very pious." At last We saved him and his family except his wife about whom We had decreed that she would linger behind, ( 70 ) and rained on then a rain, an extremely evil rain for the people who had been warned.
Desc No: 68 This can have several meanings and probably all are implied: (1) `That you are not unaware of this act's being wicked, but you commit it knowing it to be so"; (2) "You are also not unaware that the man has not been created for the man's sex satisfaction but the woman, and the distinction between them (man and woman) is not such as you cannot perceive, yet with open eyes you commit this abominable act." (3) "You indulge in this indecency publicly when there are people watching you", as stated in Surah `Ankbut: 29, thus: " ..... and you indulge in indecencies in your assemblies."
Desc No: 69 The word jahalat here has been used in the sense of folly and stupidity. But even if it is taken in the sense of ignorance and lack of knowledge, it will mean: "You do not know the evil consequences of your acts. You only know that you are deriving sensual pleasure, but you do not know what severe punishment awaits you for this criminal and heinous pleasure-seeking. The scourge of Allah is ready to strike you but you are engaged in a senseless, filthy game with impunity. "
Desc No: 70 That is, "The Prophet Lot had already been instructed not to take the woman along because she had to be destroyed along with her people."
27.59. Say (O Muhammad): Praise be to Allah, and peace be on His slaves whom He hath chosen! Is Allah best, or (all) that ye ascribe as partners (unto Him) ? (Pickthall)
27.59. Sag: Das Lob ist Allahs und Frieden über Seinen Knechten, die Br sich erwählt hat. Ist Allah besser, oder was sie Ihm an Mitgöttem geben? (Ahmad v. Denffer)
27.59. Sag: (Alles) Lob gehört Allah, und Friede sei auf Seinen Dienern, die Er Sich auserwählt hat! Ist denn Allah besser oder das, was sie (Ihm) beigesellen? (Bubenheim)
27.59. Sage: "Gepriesen sei Gott, und Friede sei mit Seinen Dienern, die Er auserwählt hat!" Ist Gott besser oder die Ihm beigesellten Götzen? (Azhar)
27.59. Sag: ‚Alhamdulillah: Alles Lob gebührt ALLAH! Und Salam sei über Seine Diener, die ER auserwählte.‘ Ist ALLAH besser oder das, womit sie Schirk betreiben?! (Zaidan)
27.59. Sag: Lob sei Allah! Und Heil (salaam) sei über seinen Dienern, die er auserwählt hat! Was ist (als Gegenstand der Verehrung) vorzuziehen, Allah oder was sie ihm (an anderen Göttern) beigesellen? (Natürlich Allah.) (Paret)
27.59. Sprich: "Aller Preis gebührt Allah, und Frieden sei über jenen von Seinen Dienern, die Er auserwählt hat. Ist Allah besser oder das, was sie anbeten?" (Rasul)
Tafsir von Maududi für die Ayaat 59 bis 59
(O Prophet) ( 71 ) say, "Praise is for Allah and peace upon those servants of His whom He has chosen." (Ask them:) "Is Allah better or those deities whom they set up as His associates?" ( 72 )
Desc No: 71 From here starts the second discourse, and this is its introductory sentence. This introduction teaches how the Muslims should begin a speech. That is why the truly Islamic-minded people have always been starting their speeches and discourses with the praise of Allah and salutation on His righteous servants. But now this is looked upon as characteristic of bigotry, and the present-day Muslim speakers have no idea of starting their speech with these words, or feel shy of doing so.
Desc No: 72 Superficially the question whether Allah is better or the false deities appears to be odd. As a matter of fact, there can be no question of goodness in the false gods and, therefore, they cannot be compared to Allah. As for the polytheists, even they had no misconception that Allah could be compared to their gods. But they were asked this question in order to be warned against their error. For obviously none in the world would do anything unless he saw some good in it. Now if the polyltheists served their deities and implored them for their needs instead of Allah, and presented their offerings before them, this would be meaningless unless they perceived some good in them. That is why they have been explicitly asked to consider whether Allah is better or their deities, for they could not face and answer this forth-right question. Even the most hardened polytheist among them could not venture to say that their deities were better. But if they acknowledged that Allah is better it would demolish their whole creed, for then it would be unreasonable to adopt the inferior against the superior creed. The Meaning of the Qur'an Thus, the Qur'an at the very outset made the opponents helpless. After this, pointed questions have been asked, one after the other, about the manifestations of the power and creation of Allah to the effect: "Whose works are these? Is there besides Allah any other god also associated with these works'? If not, why have you then set up these others as your deities?" According to traditions, whenever the Holy Prophet recited this verse, he would immediately respond to it, saying: "Nay, but Allah is better, and He alone is the Everlasting and Exalted and High." "
27.60. Amman khalaqa alssamawatiwaal-arda waanzala lakum mina alssama-imaan faanbatna bihi hada-iqa dhatabahdschatin ma kana lakum an tunbituu schadscharahaa-ilahun maAAa Allahi bal hum qawmun yaAAdiluuna
27.60. Is not He (best) who created the heavens and the earth, and sendeth down for you water from the sky wherewith We cause to spring forth joyous orchards, whose trees it never hath been yours to cause to grow. Is there any God beside Allah? Nay, but they are folk who ascribe equals (unto Him) ! (Pickthall)
27.60. Wer hat die Himmel und die Erde geschaffen und für euch vom Himmel Wasser herabgesandt? Und Wir lassen für euch damit eingefriedete Garten wachsen, mit Pracht. Es ist nicht an euch, daß ihr ihre Bäume wachscn laßt. Gibt es einen Gott zusammen mit Allah? Vielmehr sie sind Leute, die gleich machen! (Ahmad v. Denffer)
27.60. Oder (ist besser) Wer die Himmel und die Erde erschaffen hat und für euch vom Himmel Wasser herabkommen läßt, durch das Wir in Entzücken versetzende umfriedete Gärten wachsen lassen, deren Bäume unmöglich ihr wachsen lassen könntet. Gibt es denn einen (anderen) Gott neben Allah? Nein! Vielmehr sind sie Leute, die (Allah andere) gleichsetzen. (Bubenheim)
27.60. Ist Der, Der die Himmel und die Erde erschaffen hat und euch vom Himmel Wasser herabsandte, mit dem Wir euch prächtige Gärten wachsen lassen, deren Bäume ihr nie hättet sprießen lassen können, etwa ein Gott beigesellter Götze? Nein, sie sind Menschen, die sich dem Irrtum zuwenden. (Azhar)
27.60. Ist Derjenige, Der die Himmel und die Erde erschuf und für euch vom Himmel Wasser fallen ließ, mit dem WIR erfreuliche Gärten wachsen ließen - es gebührte euch nie, deren Bäume wachsen zu lassen, (besser oder euer Schirk)?! Gibt es etwa eine Gottheit neben ALLAH?! Nein, sondern sie sind Leute, die (vom Wahren) abweichen. (Zaidan)
27.60. Oder wer (sonst) hat Himmel und Erde geschaffen und euch vom Himmel Wasser herabkommen lassen? Damit haben wir doch herrliche Gärten wachsen lassen, deren Bäume ihr nicht wachsen lassen könntet. Gibt es neben Allah einen (anderen) Gott? Aber nein! Sie sind Leute, die (vom rechten Weg) abweichen. (Paret)
27.60. Wer hat denn Himmel und Erde geschaffen und euch vom Himmel Wasser herabkommen lassen? Damit haben Wir herrliche Gärten wachsen lassen, deren Bäume ihr nicht wachsen lassen könntet. Existiert wohl ein Gott neben Allah? Aber nein, sie sind Leute, die (Ihm andere Wesen) gleichsetzen? Nein, sie sind ein Volk, das Götter neben Gott stellt. (Rasul)
Tafsir von Maududi für die Ayaat 60 bis 60
Well, Who is He Who created the heavens and the earth and sent down rainwater for you from the sky, then caused to spring up by it beautiful gardens, whose trees you had no power to cause to grow? Is there besides Allah another god (who is His associate in these works)? ( 73 ) (Nay,) but these people themselves have strayed from the right path.
Desc No: 73 No one from among the mushriks could answer that someone other than Allah had done these works, or someone else was Allah's associate in doing these. The Qur'an at other places says with respect to the pagans of Makkah and the Arab mushrikin: "If you ask them, 'Who has created the heavens and the earth?' they will surely say: 'The All-Mighty, the All-Knowing One has created them'." (Az-Zukhruf: 9) "And if you ask them, Who has created them? they will surely say, 'Allah'." (Az-Zukhruf: 87), "If you ask them, 'Who sent down rain water from the sky and thereby raised the dead earth back to life ?' They will surely say, 'Allah'." (Al-`Ankabut: 63). "Ask them: Who provides for you from the heavens and the earth? Who has power over these faculties of hearing and sight? Who brings forth the living from the dead and the dead from the living? Who controls and directs the system of the universe?' They will surely say, 'Allah'." (Yunus: 31 ). Not only the polytheists of Arabia but of the whole world generally acknowledged, and acknowledge even today, that Allah is the Creator of the universe and He alone controls and directs its system. Therefore, none of them could answer this question even obstinately for the sake of the argument that their deities were Allah's associates in those works, for if he had done so, thousands of his own people would have belied him saying that, that was not their belief. This and the other questions that follow not only contain a refutation of the creed of shirk (polytheism) but of atheism as well. For example, in this first very question, it has been asked, "Who has sent down rainwater and caused to spring up by it beautiful gardens?" Just consider whether the presence of the substances essential for the growth of countless kinds of plant life, in the soil or near the soil, and the existence in water of those very qualities which are in accordance with the requirements of animal and vegetable life, and the evaporation of this water again and again from the seas, and its condensation and raining regularly in different parts of the earth from time to time, and the coordination between the soil and the air, the water, the temperature;.etc., conducive to proper growth of plant life and fulfilment of the countless requirements of every sort of animal life, could be just accidental, or the result of the wise scheming and planning the supreme power and will of an AlI-Wise Designer. And is it possible that this accident should continue to recur constantly for millions and millions of years on end? Only an obstinate person who has been blinded by prejudice will regard it as accidental, for no truthloving, sensible person can make such a senseless claim or accept it. "