41.11. Thumma istawa ila alssama-iwahiya dukhanun faqala laha walil-ardii/tiyatawAAan aw karhan qalata ataynata-iAAiina
41.11. Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. (Pickthall)
41.11. Dann wandte Er sich dem Himmel zu, und er war Rauch, und Er sprach zu ihm und zur Erde: Kommt beide, gehorsam oder widerwillig! Sie beide sagten: "Wir kommen als Gehorsame." (Ahmad v. Denffer)
41.11. Hierauf wandte Er sich dem Himmel zu, während er noch aus Rauch bestand, und sagte dann zu ihm und zur Erde: "Kommt beide her, freiwillig oder widerwillig." Sie sagten: "Wir kommen in Gehorsam." (Bubenheim)
41.11. Seine Allmacht wandte sich dem Himmel zu, der noch Rauch war. (So entstand er, und so entstand die Erde.) Und Er sprach zu ihm und zur Erde: "Kommt her, freiwillig oder gezwungen!" und sie erwiderten: "Wir kommen freiwillig." (Azhar)
41.11. Dann wandte ER sich dem Himmel zu, während er noch Rauch war, dann sagte ER ihm und der Erde: „Kommt beide freiwillig oder widerwillig!“ Beide sagten: „Wir kamen freiwillig.“ (Zaidan)
41.11. Hierauf richtete er sich zum Himmel auf, der (damals noch) aus (formlosem) Rauch bestand, und sagte zu ihm und zur Erde: "Kommt her, freiwillig oder widerwillig!" Sie sagten: "Wir kommen freiwillig". (Paret)
41.11. Dann wandte Er Sich zum Himmel, welcher noch Nebel war, und sprach zu ihm und zu der Erde: "Kommt ihr beide, willig oder widerwillig." Sie sprachen: "Wir kommen willig." (Rasul)
41.12. Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and we decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower. (Pickthall)
41.12. Da beschloß Er für sie sieben Himmel, in zwei Tagen, und Er offenbarte in jeden Himmel seinen Befehl, und Er machte den Himmel dieser Welt schön mit Lampen und als Schutz. Dies ist die Bestimmung des Mächtigen, des Wissenden. (Ahmad v. Denffer)
41.12. So führte Er sie als sieben Himmel in zwei Tagen aus und gab jedem Himmel seine Aufgabe ein. Und Wir haben den untersten Himmel mit Lampen geschmückt, und auch als Schutz. Das ist die Anordnung des Allmächtigen und Allwissenden. (Bubenheim)
41.12. Er vollendete die sieben Himmel in zwei Tagen und gab jedem Himmel seine Bestimmung ein. Den untersten Himmel schmückten Wir mit Leuchten (die auch) als Schutz (dienen). Das ist das Ermessen des Allmächtigen, des Allwissenden. (Azhar)
41.12. Dann bestimmte ER sie zu sieben Himmeln in zwei Ay-yam, und ließ in jedem Himmel seine Anweisung als Wahy zuteil werden. Und WIR schmückten den untersten Himmel mit Lampen und Bewahrendem. Dies ist die Bestimmung Des Allwürdigen, Des Allwissenden. (Zaidan)
41.12. Und er bestimmte, daß es sieben Himmel sein sollten, (und erschuf diese Himmel) in zwei (weiteren) Tagen. Und in jedem Himmel gab er die Weisung über das, was darin geschehen sollte (wa-auhaa fie kulli samaa`in amrahaa). Und den unteren Himmel versahen wir mit dem Schmuck von Lampen (masaabieh) und (bestimmten diese auch) zum Schutz (vor neugierigen Satanen). Das ist (alles) von ihm bestimmt, der mächtig ist und Bescheid weiß. (Paret)
41.12. So vollendete Er sie als sieben Himmel in zwei Tagen, und jedem Himmel wies Er seine Aufgabe zu. Und Wir schmückten den untersten Himmel mit Leuchten (, welche auch) zum Schutz (dienen). Das ist die Schöpfung des Erhabenen, des Allwissenden. (Rasul)
Tafsir von Maududi für die Ayaat 9 bis 12
O Prophet, say to them, "Do you deny that God, and set up others as equals with Him, Who created the earth in two days? He indeed is the Lord of all creation. He set mountains over the earth (after its creation) and bestowed blessings on it, ( 11 ) and provided in it means of sustenance adequately according to the needs and demands of all those who ask. ( 12 ) This was done in four days. ( 13 ) Then He turned to the heaven, which was only smoke at that time. ( 14 ) He said to the heaven and the earth "Come into being, whether you like it or not. " They both said, "We do come in submission." ( 15 ) Then in two days He made the seven heavens, and in each heaven He ordained its law, and We adorned the lower heaven with lights and made it fully secure. ( 16 ) Such is the design of the One, Who is the All-Mighty, the All-Knowing.`
Desc No: 11 "Blessings of the earth" imply those measureless and countless things which have been continuously coming out of it since millions and millions of years, and are fulfilling the ever increasing needs and requirements of all the creatures from the microscopic germs to the highly civilized man. Among these the principal blessings are the air and the water by which alone vegetable, animal and then human life became possible on the earth.
Desc No: 12 This sentence has been interpreted by the commentators in different ways: Some of them interpret it to mean: "The provisions of the earth were placed in it precisely according to the needs and requirements of those who ask, in exactly four days." That is, it took exactly four days, neither more nor less. Ibn `Abbas, Qatadah and Suddi interpret it to mean: "The provisions of the earth were placed in it in four days. The answer to those who ask is completed. " That is, whoever asks as to how long it took, his complete answer is that it took four days. According to Ibn Zaid it means: "The provisions of the earth were placed in it for those who ask within four days, precisely in accordance with the demand and need of everyone. " As far as the rules of the language are concerned, the words of the verse admit of all these three meanings, but in our opinion the first two meanings have no merit. In view of the context, it is immaterial whether the work was completed in exactly four days and not in more or less four days. There is no need whatever for such an addition to make up for any deficiency in supporting the description of Allah's perfect power, perfect providence and perfect wisdom. Likewise, the commentary: "The answer to those who ask is completed," is a very weak commentary. There is no indication in the theme preceding the verse and following it, to show that at that time somebody had asked the question as to how long it had taken for those works to be completed, and this verse was sent down as an answer to it. That is why we have adopted the third meaning in our translation. In our opinion the correct meaning of the verse is this: "Allah placed within the earth the full provisions of food precisely and exactly in accordance with the demands andneeds of every kind of creature that Allah had to create in the earth from the beginning of the creation till Resurrection. There are countless kinds of vegetation found on land and in water and the food requirements of each kind are different from those of other kinds. Allah has created countless species of living creatures in the air and on land and in water, and every species demands a different kind of food. Then unique among all these is the species of man, who requires different kinds of food not only for the development and nourishment of his body but also for the satisfaction of his taste. Who beside Allah could know how many members of the different kinds of creatures would be born on this globe, from the beginning of life till its end, and when and where they would be born and how much and what kind of food would be required for their nourishment? Just as He had made the plan of creating those creatures who stood in need of food in His scheme of creation, so He made full arrangements of food also to meet their requirements and demands. In the modern age, the people who have brought out the Islamic edition of the Marxist conception of Socialism in the name of "the Qur'anic order of providence", translate the words sawa-al-lis-sa'-ilin as `equal for all those who ask", and raise the edifice of reasoning on it, saying that Allah has kept equal provisions for All the people in the earth; therefore, in order to fulfil the intention of the verse a system of the state is needed which may provide equal rations of food to everybody. For in the system of individual ownership the equality which the ¦Qur'anic law" demands cannot be established. But these people, in their enthusiasm to press the Qur'an in the service of their theories, forget that ¦those who ask", who have been mentioned in this verse, are not only human beings but All those different species of animals and plants who need food for survival. Has Allah really established equality among all of them, or even among all the members of each different species of the creatures, in the matter of the provision of food? Do you find anywhere in this entire system of nature the arrangement of the distribution of equal rations of food? If that is not the case, it means that in the vegetable and animal kingdom, where the distribution of the provisions is dicectly being arranged by the State of Allah, and not by the human state, Allah Himself is violating His own this "Qur'anic law", rather, God forbid, is practicing injustice! Then, they also forgo that "those who ask" also include those animals which man domesticates and arranging provisions for which is also his responsibility, e.g. sheep, goats, cows, buffaloes, horses, asses, mules, camels, etc: If the Qur'anic law is that equal food be given to all those who ask, and to enforce the same law a state is needed, which may administer the order of providence, will that state establish economic equality between men and animals also?
Desc No: 13 Here, the commentators generally have been confronted with this question: If it is admitted that the creation of the earth took two days and the setting up of the mountains and placing of the provisions and blessings in it took four days, and the creation of the heavens, as mentioned below, took another two days, the total number of the days would be eight, whereas at several places in the Qur'an Allah has said that the creation of the earth and heavens took six days in all. (For example, see AI-A `raf: 54, Yunus: 3, Hud: 7, AI-Furqan: 59). On this very basis, almost all the commentators agree that these four days include the two days of the creation of the earth. That is, two days were taken for the creation of the earth and two days for the creation of the rest of the things within the earth, as mentioned below. Thus, the earth along with its provisions became complete in four days in all. But this not only is against the apparent words of the Qur'an, but the difficulty also is, in fact, an imaginary difficulty, to avoid which need for this interpretation has been felt. The two days of the creation of the earth arc, in fact, not separate from the two days in which this universe as a whole was created. If we consider the following verses, we see that in them the creation of both the earth and the heavens has been mentioned together, and then it has been stated that Allah made the seven heavens in two days. These seven heavens imply the whole universe, one part of which is also our earth. Then, when like the other countless stars and planets of the universe this earth also took the shape of a unique globe within two days, Allah began to prepare it for animate creatures, and in four days created in it all those provisions which have been mentioned in the above verse. What development works were carried out in the other stars and planets in these four days have not been mentioned by Allah, for not to speak of the man of the period of the revelation of the Qur'an, even the man of the present age does not have the capability to digest and assimilate this information.
Desc No: 14 Three things need to be explained here: First, by "heaven" is meant the whole universe, as becomes obvious from the following sentences. In other words, "turning to the heaven" means that Allah turned to the creation of the universe. Second, by "smoke" is implied the initial and primary stage of matter, in which it lay diffused in space in a shapeless, dust like condition before the formation of the universe. Scientists of the modern age describe the same thing as nebulae, and the same also is their view about the beginning of the universe: that is, before creation the matter of which the universe was built lay diffused in smoke-like nebulous form. Third, it would be wrong to interpret "then He turned to the heaven" to mean that first He created the earth, then set mountains in it, then arranged blessings and provisions of food in it, and then, at the end, He turned towards the crcation of the universe. This misunderstanding is removed by the following sentence: "He said to the heavens and the earth: Come into being; and they said: we come in submission. " This makes it clear that in this verse and in the following verses, mention is being made of the time when there was neither the earth nor the heaven, but the creation of the universe was being started. Only the word thumma (then) cannot be made the argument to say that the earth had been created before the heavens. There are several instances of this in the Qur'an that the word thumma is not necessarily used w show the chronological order but it is also used for the order of Presentation. (Please see E.N. 12 of Surah Az-Zumar). Among the earliest commentators the dispute has been going on for ages as to what was created first according to the Qur'an, the earth or the heavens. One group of them argues on the basis of this verse and verse 29 of AI-Baqarah that the earth was created first. The other group argues from verses 27-33 of AnNazi'at that the heavens were created first, because there it has been clearly stated that the earth was created after the heavens. But the fact is that nowhere in the Qur'an has the mention of the creation of the universe been made to teach Physics or Astronomy, but while inviting towards belief in the doctrines to Tauhid and the Hereafter, like countless other Signs, the creation of the heavens and the earth also has been presented as food for thought. For this purpose it was not at All necessary that the chronological order of the creation of the heavens and the earth should have been presented, and it should have been told whether the heavens were created first or the earth. No matter whether this was created first or that, in any case both are an evidence of Allah Almighty's being the One and only Deity, and are a testimony that their Creator has not created this whole universe as a plaything for a care-fret person. That is why the Qur'an sometimes mentions the creation of the earth first and sometimes the creation of the heavens first. Where the object is to make man realize the blessings of God, there generally it has mentioned the earth first, for it is closer to man; and where the object is to give man the concept of God's greatness and His omnipotence there it has generally mentioned the heavens first, for the scene of the revolving heavens has always been awe-inspiring for man.
Desc No: 15 In these words Allah has described the nature of His method of creation in a manner as to differentiate between Divine creation and human workmanship. When man wants to make something, he prepares a plan for it in his mind: then gathers together the necessary material; then works persistently hard to mould the material according to his plan, and in the process of his effort the material which he wants to mould according to his mental plan constantly resists lute; so much so that sometimes the resistance of the material succeeds and the thing is not made precisely according to the desired plan, and sometimes man's effort overcomes the resistance and he succeeds in giving it the desired form and shape. For example, when a tailor wants to make a shirt, he first conceives in his mind the shape of the shirt, then arranging the cloth he tries to cut and sew it according to his concept of the shirt, and during this effort, he has constantly to face the resistance of the cloth, for it does not easily yield to be moulded according to the tailor's concept; so much so that sometimes the resistance of the cloth dominates and the shirt doesn't take the desired shape, and sometimes the tailor's effort dominates and he is able to shape it precisely according to his concept. Now, consider Allah's mode of creation. The matter of the universe lay scattered and diffused in the form of smoke. Allah willed to give it the shape of the universe as it is now. For this purpose, He did not have to sit down, like a human artisan, and chisel and mould the earth and the moon and the sun and the other stars and planets, but He only commanded the scheme of the universe that was in His Mind to cane into being, i.e. the smoke like diffused matter to take the shape of the galaxies and stars and planets, which He wanted to create. This . matter did not have the power to resist the Command of Allah. Allah did not have to make any effort to give it the shape of the universe.No sooner was the Command given than the matter started contracting and condensing and taking shape obediently according to the scheme of its Master, so that the whole universe including the earth became ready in 48 hours. This same scheme of Allah's method of creation has been described at several other places in the Qur'an like this: When Allah decides to do something He only commands it to be and it is done. (See AI-Baqarah: 117, AI-'Imran: 47, 59: An-Nahl: 40. Maryam: 35, Ya Sin: 82, Al-Mu'min: 68).
Desc No: 16 To understand these verses well, it would be useful to study the following portions of the Tafhim al-Qur'an: AI-Baqarah: 29, Ar-Ra'd: 2, AI-Hijr: 1G-18, AI-Anbiya': 30-33, Al-Hajj: 65. Al-Mu'minun: 17, Ya Sin: E.N. 37, and E.N.'s 5, G of As-Saaffat. "
41.13. But if they turn away, then say: I warn you of a thunderbolt like the thunderbolt (which fell of old upon the tribes) of Aad and Thamud; (Pickthall)
41.13. Und wenn sie sich abwenden, so sag: Ich warne euch vor einem Donnerschlag wie dem Donnerschlag von Ad und Thamud, (Ahmad v. Denffer)
41.13. Wenn sie sich also abwenden, dann sag: Ich warne euch vor einem Donnerschlag gleich dem Donnerschlag der ´Ad und der Tamud, (Bubenheim)
41.13. Wenn sie sich abwenden, sage: "Ich warne euch vor einem Blitzschlag, wie der, der die §?d und die Thamûd ereilte." (Azhar)
41.13. Und sollten sie sich abwenden, dann sag: ‚Ich warnte euch vor einem Blitzschlag wie der Blitzschlag von 'Aad und Thamud.“ (Zaidan)
41.13. Wenn sie sich (daraufhin) abwenden, dann sag: Ich warne euch vor einem Donnerschlag ähnlich demjenigen der `Aad und der Thamuud. (Paret)
41.13. Doch wenn sie sich abkehren, so sprich: "Ich habe euch vor einem Blitzschlag wie dem Blitzschlag der 'Ad und Thamud gewarnt." (Rasul)
41.14. Idhdschaat-humu alrrusulumin bayni aydiihim wamin khalfihim alla taAAbuduu illaAllaha qaluu law schaa rabbunalaanzala mala-ikatan fa-inna bima orsiltumbihi kafiruuna
41.14. When their messengers came unto them from before them and behind them, saying: Worship none but Allah! they said: If our Lord had willed, He surely would have sent down angels (unto us), so lo! we are disbelievers in that wherewith ye have been sent. (Pickthall)
41.14. Als zu ihnen die Gesandten kamen, von vor ihnen und hinter ihnen: "Dient niemandem außer Allah". Sie sagten: "Wenn unser Herr wollte, würde Er bestimmt Engel herabsenden, und wir sind an das, womit ihr gesandt seid, Glaubensverweigerer." (Ahmad v. Denffer)
41.14. als die Gesandten von vorn und von hinten zu ihnen kamen: "Dient nur Allah (allein)". Sie sagten: "Wenn unser Herr gewollt hätte, hätte Er Engel herabgesandt. So verleugnen wir das, womit ihr gesandt worden seid." (Bubenheim)
41.14. Zu ihnen kamen die Gesandten bald von vorne, bald von hinten und verkündeten: "Dienet keinem außer Gott!" Sie sagten: "Wenn Gott gewollt hätte, hätte Er Engel entsandt. Wir glauben nicht an die von euch überbrachte Botschaft." (Azhar)
41.14. Als zu ihnen die Gesandten von vor ihnen und von hinter ihnen kamen: „Dient niemandem außer ALLAH.“ Sie sagten: „Hätte ALLAH gewollt, hätte ER doch Engel hinabgesandt. Also gewiß, wir sind dem gegenüber, womit ihr entsandt wurdet, kufr-betreibend.“ (Zaidan)
41.14. (Damals) als (bereits) vor ihnen und (auch wieder) nach ihnen die Gesandten zu ihnen (mit der Aufforderung) kamen: "Ihr sollt nur (dem alleinigen) Allah dienen". Sie sagten: "Wenn unser Herr gewollt hätte, hätte er Engel (als seine Boten) herabgesandt. Wir glauben nicht an die Botschaft, die euch aufgetragen worden ist. " (Paret)
41.14. Als ihre Gesandten zu ihnen kamen von vorn und von hinten (und sagten): "Dient keinem außer Allah." Da sagten Sie: "Hätte unser Herr es gewollt, hätte Er zweifellos Engel herabgesandt. So lehnen wir das ab, womit ihr gesandt worden seid." (Rasul)
Tafsir von Maududi für die Ayaat 13 bis 14
Now if they turn away, ( 17 ) say to them, "I warn you of a thunderbolt of punishment the like of which had descended upon the 'Ad and the Thamud. When the Messengers of God came to them from every side, from front and from behind, ( 18 ) saying, "Worship none but Allah" , they said, "Had our Lord so willed, He would have sent down angels; therefore, we deny what you have been sent with." ( 19 )
Desc No: 17 That is, "Ifthey do not believe that God and Deity is One and only One, who has created this earth and the whole universe, and still persist in their ignorance that they would make others also, who are in fact His creatures and slaves, deities beside Him, and regard them as His associates in His Being and rights and powers.
Desc No: 18 This sentence can have several meanings: (1) That the Messengers continued to come to them one after the other; (2) that the Messengers tried in every wav to make them understand the truth and did not leave any stone unturned to bring them to the Right Path; and (3) that the Messengers came to them in their own country as well as in the adjoining countries.
Desc No: 19 That is "If Allah had disapproved of our religion, and had willed to send a messenger to us to keep us away from it, He would have sent the angels. As you are not an angel but a man like us, we do not believe that you have been sent by God, and sent for the purpose that we give up our religion and adopt the way of life that you arc presenting." The disbelievers' saying that they deny "what you have been sent with", was only sarcastic. It does not mean that they believed him to have been sent by God and then denied what he said. But this is a sarcastic expression of the type that Pharaoh had uttered before his courtiers about the Prophet Moses: "This messenger of yowl, who has been sent to you, seems to be utterly mad." (Ash-Shua'ra' 27). For further explanation, see E.N. 11 of Surah Ya Sin.
41.15. Faamma AAadun faistakbaruufii al-ardi bighayri alhaqqi waqaluu manaschaddu minna quwwatan awa lam yaraw anna Allahaalladhii khalaqahum huwa aschaddu minhum quwwatan wakanuubi-ayatina yadschhaduuna
41.15. As for Aad, they were arrogant in the land without right, and they said: Who is mightier than us in power? Could they not see that Allah Who created them, He was mightier than them in power? And they denied Our revelations. (Pickthall)
41.15. Und was Ad angeht, so wähnten sie sich groß auf der Erde, ohne Recht dazu, und sie sagten: "Wer ist stärker als wir an Kraft?" Sehen sie nicht, daß Allah, der sie geschaffen hat, Er stärker ist als sie an Kraft, und sie haben Unsere Zeichen bestritten? (Ahmad v. Denffer)
41.15. Was nun die ´Ad angeht, so verhielten sie sich hochmütig auf der Erde ohne Recht und sagten: "Wer hat eine stärkere Kraft als wir?" Sahen sie denn nicht, daß Allah, Der sie erschaffen hatte, eine stärkere Kraft hat als sie? Aber sie pflegten Unsere Zeichen zu verleugnen. (Bubenheim)
41.15. Die §?d führten sich überheblich auf Erden auf ohne jegliches Recht und sprachen: "Wer ist mächtiger als wir?" Haben sie nicht erkannt, dass Gott, der sie erschaffen hat, mächtiger ist als sie?" Sie verleugneten Unsere Zeichen. (Azhar)
41.15. Hinsichtlich 'Aad, sie erhoben sich in Arroganz auf Erden mit dem Unrecht und 3 sagten: „Wer ist noch mächtiger als wir?“ Sahen sie etwa nicht, dass ALLAH, Der sie erschuf, noch mächtiger als sie ist?! Und sie pflegten Unsere Ayat abzuleugnen. (Zaidan)
41.15. Was nun (aber) die `Aad angeht, so gebärdeten sie sich auf der Erde unberechtigterweise hochmütig und sagten: "Wer ist kraftvoller als wir?" Haben sie denn nicht gesehen, daß Allah, der sie geschaffen hat, kraftvoller ist als sie? Aber sie leugneten (fortwährend) unsere Zeichen. (Paret)
41.15. Was nun die 'Ad anbelangt, so betrugen sie sich ohne Recht hochmütig auf Erden und sagten: "Wer hat mehr Macht als wir?" Konnten sie denn nicht sehen, daß Allah, Der sie erschuf, mächtiger ist als sie? Jedoch sie fuhren fort, Unsere Zeichen zu leugnen. (Rasul)
41.16. Therefor We let loose on them a raging wind in evil days, that We might make them taste the torment of disgrace in the life of the world. And verily the doom of the Hereafter will be more shameful, and they will not be helped. (Pickthall)
41.16. Also haben Wir über sie einen heftigen Wind gesandt an verheerenden Tagen, damit Wir sie die Strafe der Schande schmecken lassen im Leben dieser Welt, und bestimmt ist die Strafe des Jenseits schändlicher, und ihnen wird nicht geholfen. (Ahmad v. Denffer)
41.16. Da sandten Wir gegen sie einen eiskalten Wind an unheilvollen Tagen, um sie die schändliche Strafe im diesseitigen Leben kosten zu lassen. Aber die Strafe des Jenseits ist wahrlich schändlicher, und es wird ihnen keine Hilfe zuteil werden. (Bubenheim)
41.16. Wir sandten daher brausenden Sturm an unheilvollen Tagen über sie, damit Wir sie die entehrende Strafe im dießeitigen Leben auskosten lassen. Die peinvolle Strafe im Jenseits ist bei weitem schmachvoller. Ihnen wird niemand beistehen. (Azhar)
41.16. Dann schickten WIR über ihnen einen Wirbelsturm an unheilvollen Tagen, damit WIR sie die Peinigung der Erniedrigung im dießeitigen Leben erfahren lassen. Doch die Peinigung des Jenseits ist noch erniedrigender. Und ihnen wird nicht beigestanden. (Zaidan)
41.16. Da sandten wir an unheilvollen Tagen einen eiskalten Wind über sie, um sie im diesseitigen Leben die Strafe der Schande kosten zu lassen. Doch die Strafe des Jenseits ist schändlicher. Und sie werden (dann) keine Hilfe finden. (Paret)
41.16. Darum sandten Wir gegen sie einen eiskalten Wind mehrere unheilvolle Tage hindurch, auf daß Wir sie die Strafe der Schmach in diesem Leben kosten ließen. Und die Strafe des Jenseits wird gewiß noch schmählicher sein, und es wird ihnen nicht geholfen werden. (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 16
As for the 'Ad, they became arrogant with pride in the land 6 without any right, and said, "Who is stronger than us in might?" Did they not see that God, Who had created them, is stronger than they in might? Yet they continued to deny Our Revelations. Consequently, We sent upon them a stormy wind over a few ill-omened days ( 20 ) so that We might make them taste a disgraceful scourge in the life of this world, ( 21 ) but the scourge of the Hereafter is even more disgraceful; there they shall have none to help them.
Desc No: 20 "III-omened days" does not mean that the days in themselves were illomened, and the torrent came because the people of 'Ad met with those illomened days. If this were the meaning and there were some ill omen in the days themselves, the torment would have visited all the nations of the world. The cornet meaning, therefore, is that since in those days God's torment descended on this nation, the days were ill-omened for the people of 'Ad. It is not cornet to argue on the basis of the verse that some days are iII-omened and some auspicious. The lexicographers have disputed the meaning of the words rih-an sarsaran, which have been used for the stormy wind. Some say that they imply an intensely hot wind; others say that they imply an extremely cold wind; and some others say that they imply a wind which produces a great noise when it blows. In any cast, they All agree that the words are used for a severe storm. The details of this torment given at other places in the Qur'an show that this wind continued to rage for seven nights and eight days consecutively. It swept the people off the ground and they fell down dead and lay scattered here and there like hollow trunks of the palm-tree. (AI-Haaqqah: 7). It left rotting everything on which it blew. (Adh-Dhariyat 42). When the people of 'Ad saw it advancing, they rejoiced with the hope that the dense clouds would bring much rain, which would water their withering crops. But when it came it laid waste the entire land." (Al-Ahqaf: 24-25).
Desc No: 21 This ignominious torment was an answer to their arrogance and vanity because of which they had assumed greatness in the land without any right, and would boast that there was none more powerful than they on the entire earth. Allah disgraced them and destroyed the major part of their population along with their civilization. The remnant of their population was humbled and debased before those very nations whom they used to overawe by their show of power and might (for the details of the story of 'Ad see AI-A'raf : 65-72; Hud: 50-60; AlMu'minun: 32-41; Ash-Shua'ra' : 123-140; AI-'Ankabut; 40 and the relevant E.N.'s).
41.17. And as for Thamud, We gave them guidance, but they preferred blindness to the guidance, so the bolt of the doom of humiliation overtook them because of what they used to earn. (Pickthall)
41.17. Und was Thamud angeht, so haben Wir sie rechtgeleitet, - also sie wollten lieber die Blindheit statt der Rechtleitung, also ergriff sie der Donnerschlag der Strafe der Erniedrigung wegen dem, was sie erworben hatten. (Ahmad v. Denffer)
41.17. Was aber die Tamud angeht, so wollten Wir sie rechtleiten, sie aber liebten die Blindheit mehr als die Rechtleitung. Da ergriff sie der Donnerschlag der schmählichen Strafe für das, was sie erworben hatten. (Bubenheim)
41.17. Den Thamûd haben Wir den rechten Weg gewiesen. Sie aber zogen dem rechten Weg die Blindheit vor. Darum ergriff sie der Blitzsturm mit seiner entwürdigenden Strafe als Vergeltung für die Sünden, die sie sich aufgebürdet hatten. (Azhar)
41.17. Und hinsichtlich Thamud, so leiteten WIR sie recht, dann bevorzugten sie die Verblendung vor der Rechtleitung, dann richtete sie der Blitzschlag der erniedrigenden Peinigung für das, was sie zu erwerben pflegten. (Zaidan)
41.17. Und was die Thamuud angeht, so leiteten wir sie (wohl) recht. Aber sie zogen die Blindheit der Rechtleitung vor. Da kam der Donnerschlag der Strafe der Erniedrigung über sie (zur Vergeltung) für das, was sie (in ihrem Erdenleben) begangen hatten. (Paret)
41.17. Und was die Thamud anbelangt, so wiesen Wir ihnen den Weg, sie aber zogen die Blindheit dem rechten Weg vor; darum erfaßte sie die blitzschlagartige Strafe der Erniedrigung um dessentwillen, was sie begangen hatten. (Rasul)
41.18. And We delivered those who believed and used to keep their duty to Allah. (Pickthall)
41.18. Und Wir haben diejenigen gerettet, die geglaubt haben und gottesfürchtig waren, (Ahmad v. Denffer)
41.18. Und Wir erretteten diejenigen, die glaubten und gottesfürchtig waren. (Bubenheim)
41.18. Wir retteten die Gläubigen, die gottesfürchtig waren. (Azhar)
41.18. Und WIR erretteten diejenigen, die den Iman verinnerlichten und Taqwa gemäß zu handeln pflegten. (Zaidan)
41.18. Und wir erretteten diejenigen, die glaubten und gottesfürchtig waren. (Paret)
41.18. Und Wir erretteten jene, die glaubten und gottesfürchtig waren. (Rasul)
Tafsir von Maududi für die Ayaat 17 bis 18
As for the Thamud, We presented before them the right way, but they preferred to remain blind rather than see the way. Consequently, a humiliating scourge overtook them all of a sudden on account of their misdeeds, and We saved those, who had believed and refrained from error and wrongdoing. ( 22 )
Desc No: 22 For the details of the story of Thamud see AI-A'raf: 73-79; Hud: 61.68; AI-ZHjr: 80-84; Bani Isra'il: 59; Ash-Shua`ara' :141.159; An-Naml: 45-53 and the E.N.'s.
41.19. And (make mention of) the day when the enemies of Allah are gathered unto the Fire, they are driven on (Pickthall)
41.19. Und am Tag, an dem die Feinde Allahs zusammengebracht werden zum Feuer, und sie werden zum Abmarsch eingeteilt, (Ahmad v. Denffer)
41.19. Und (denke an) den Tag, da Allahs Feinde zum (Höllen)feuer versammelt und in Reihen gebracht werden. (Bubenheim)
41.19. Am Jüngsten Tag werden Gottes Feinde versammelt, damit sie in die Hölle abgeführt werden. Sie werden alle - von den ersten bis zu den letzten - vorgeladen. (Azhar)
41.19. Und an dem Tag, wenn ALLAHs Feinde zum Feuer versammelt werden, so werden sie geordnet beisammengehalten. (Zaidan)
41.19. Und am Tag (des Gerichts), da die Feinde Allahs zum Höllenfeuer versammelt und in Reih und Glied gebracht werden! (Paret)
41.19. Und an dem Tage, wo die Feinde Allahs allesamt vor dem Feuer versammelt werden, da werden sie in Gruppen geteilt , (Rasul)
41.20. Hatta idha madschauuhaschahida AAalayhim samAAuhum waabsaruhum wadschuluuduhum bimakanuu yaAAmaluuna
41.20. Till, when they reach it, their ears and their eyes and their skins testify against them as to what they used to do. (Pickthall)
41.20. Bis, wenn sie dort ankommen, ihr Gehör gegen sie zeugt, und ihre Blicke und ihre Häute wegen dem, was sie gemacht haben. (Ahmad v. Denffer)
41.20. Wenn sie dann dort angekommen sind, legen ihr Gehör, ihre Augen und ihre Häute gegen sie Zeugnis ab über das, was sie zu tun pflegten. (Bubenheim)
41.20. Wenn sie dort angekommen sind, werden ihre Ohren, ihre Gesichter und ihre Haut Zeugnis ablegen von den Untaten, die sie begangen haben. (Azhar)
41.20. Dann wenn sie bei ihm (beim Feuer) sind, werden ihr Gehör, ihre Augen und ihre Häute Zeugnis gegen sie ablegen über das, was sie zu tun pflegten. (Zaidan)
41.20. Wenn sie schließlich dort angelangt sind, legen ihr Gehör, ihr Gesicht und ihre Haut gegen sie Zeugnis ab über das, was sie (in ihrem Erdenleben) getan haben. (Paret)
41.20. bis daß, wenn sie es erreichen, ihre Ohren und ihre Augen und ihre Haut Zeugnis gegen sie von dem ablegen, was sie zu tun pflegten. (Rasul)
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