43.51. And Pharaoh caused a proclamation to be made among his people saying: O my people! Is not mine the sovereignty of Egypt and these rivers flowing under me? Can ye not then discern? (Pickthall)
43.51. Und Pharao rief aus unter seinem Volk, er sagte: "Mein Volk, gehört nicht mir die Herrschaft Ägyptens und diese Gewässer, die unter mir fließen, also habt ihr keinen Einblick? (Ahmad v. Denffer)
43.51. Und Fir´aun ließ unter seinem Volk ausrufen; er sagte: "O mein Volk, gehört mir nicht die Herrschaft über Ägypten und (auch) diese Flüsse, die unter mir strömen? Wollt ihr denn nicht einsichtig sein? (Bubenheim)
43.51. Pharao rief den Seinen zu: "O mein Volk! Habe ich nicht allein die Herrschaft über ?gypten und über die Ströme, die unter mir fließen? Könnt ihr denn nicht sehen? (Azhar)
43.51. Und Pharao rief unter seinen Leuten, er sagte: „Meine Leute! Habe ich nicht die Herrschaft über Ägypten und diese Flüsse fließen da unter mir? Habt ihr etwa keinen Einblick?! (Zaidan)
43.51. Und Pharao ließ unter seinen Leuten ausrufen (naadaa): "Ihr Leute! Habe ich nicht die Herrschaft über Ägypten, wo doch (alle) diese Ströme zu meinen Füßen fließen? Wollt ihr denn nicht sehen? (Paret)
43.51. Und Pharao ließ unter seinem Volk ausrufen: "O mein Volk, gehören mir nicht das Königreich von Ägypten und diese Ströme, die mir zu Füßen fließen? Könnt ihr denn nicht sehen? (Rasul)
43.53. Falawla olqiya AAalayhi aswiratun mindhahabin aw dschaa maAAahu almala-ikatumuqtariniina
43.53. Why, then, have armlets of gold not been set upon him, or angels sent along with him? (Pickthall)
43.53. Und warum werden nicht auf ihn Armreifen von Gold geworfen, oder es kommen mit ihm die Engel als Begleiter?" (Ahmad v. Denffer)
43.53. Würden doch Armringe aus Gold auf ihn herabgeworfen oder die Engel mit ihm als Begleitung kommen!" (Bubenheim)
43.53. Warum hat Sein Herr ihm keinen goldenen Armreif als Zeichen der Vollmacht gegeben? Oder warum sind die Engel nicht als Geleit mitgekommen?" (Azhar)
43.53. Also würde doch ihm ein Armband aus Gold gegeben, oder kämen doch die Engel mit ihm einanderfolgend!“ (Zaidan)
43.53. Warum sind ihm denn keine Armringe aus Gold verliehen worden (ulqiya), oder warum sind nicht die Engel im Verband (muqtariniena) mit ihm gekommen?" (Paret)
43.53. Warum sind ihm dann nicht Armbänder aus Gold angelegt worden oder (warum sind dann nicht) Engel mit ihm im Geleit gekommen?" (Rasul)
Tafsir von Maududi für die Ayaat 46 bis 53
We ( 41 ) sent Moses with Our Signs ( 42 ) to Pharaoh and his chiefs, and he said to them, "I am a Messenger of the Lord of the worlds". Then? when he showed Our Signs to them, they laughed at him. We showed them Sign after Sign, each greater than the one preceding it, and We seized them with the torment that they might give up their attitude ( 43 ) Whenever a torment visited them, they said, "O sorcerer, pray to your Lord for us by virtue of the appointment you hold from Him: we shall surely take the right way." But whenever We removed the torment from them, they would go back on their word. ( 44 ) One day Pharaoh proclaimed among his people, ( 45 ) "O my people: Is not the kingdom of Egypt mine? And are not these canals flowing beneath me? Can you not see who is better: ( 46 ) 1 or this contemptible, wretched person, ( 47 ) who can hardly express himself clearly? ( 48 ) Why were not bracelets of gold sent down on him, or a company of angels as attedants?" ( 49 )
Desc No: 41 This story has been narrated here for three objects: (1) That when Allah sends His Prophet to a country and nation and affords it the opportunity which He has now given to the Arabs by appointing the Prophet Muhammad (upon whom be Allah's peace) to Prophet hood, and it, instead of taking advantage of it, commits the folly of Pharaoh and his people, it meets the same. fate which has become an object lesson in history. (2) That just as Pharaoh also on account of his arrogance and pride of kingdom and grandeur and wealth and possessions had belittled the Prophet Moses as mean and contemptible, so the unbelieving Quraish now are regarding Muhammad (upon whom be Allah's peace) as insignificant as against their chiefs. But God's judgment was different which ultimately proved who was really great. (3) That to mock Allah's Revelations and show stubbornness against His warnings is not a mere joke, but a very serious sin. If you do not learn a lesson from the fate of those who have been doomed on account of this, you also would go to your doom on account of the same."
Desc No: 42 This implies the signs with which the Prophet Moses had gone to the court of Pharaoh, i.e. the Signs of the staff and the shining hand. (For explanation, see AI-A'raf: 107-108, Ta Ha: 20-22, Ash-Shu'ara: 32-33, AnNaml: 10-12, Al-Qasas: 31-32).
Desc No: 43 This implies the Signs which Allah showed them through the Prophet Moses afterwards, and these were the following: (1) A public encounter of Allah's Prophet with the magicians, who believed after their defeat. For details, see Al-A'raf: 112-126, Ta Ha: 68-73. AshShu'ara: 37-51. (2) A severe famine which hit the land of Egypt according to the Prophet Moses' announcement and which left the country only on his prayer. (3) Dreadful rain and hail-storms accompanied by lightning and thunder struck the country even as the Prophet had announced, which destroyed the crops and dwellings and which also was removed only on his prayer. (4) The sudden appearance of locusts in the land. This calamity also was not removed till the Prophet prayed to Allah. (5) Lice and weavils spread throughout the country according to the announcement made by Moses, which afflicted men and animals on the one hand, and destroyed granaries on the other. This torment also was averted when the Prophet Moses was requested to pray for its removal. (6) Frogs appeared everywhere in the country according to the warning given by Moses, which put the whole population to great distress; this calamity also did not retreat till the Prophet prayed for it. (7) The torment of blood appeared precisely as foretold by Moses, which turned the water of all canals, wells, springs, pools and cisterns into blood. The fish died and the water smelled so bad that the Egyptians could not drink from it for a full week. This evil also was averted when the Prophet Moses was asked to pray for its removal. For details, see AIA'raf: 130-136. An-Naml: 12 and E.N. 37 of Al-Mu'min. Chapters 7 to 10 of Exodus also contain the details of these calamities, but it is a combination of gossip and truth. It says that when the calamity of blood appeared, the magicians also worked a similar miracle, but when the calamity of the lice came, the magicians could not produce lice in response, and they said that it was God's work. Even more strange than this is that when the storm of the frogs came, the magicians also brought about frogs, but in spite of that Pharaoh requested only the Prophet Moses to pray to God to take away the frogs. The question is when the magicians could produce frogs, why didn't Pharaoh get the frogs taken away through them? And how did it become known which of the frogs were Allah's work and which of the magicians'? The same question arises about the blood. When according to the warning of Moses water became blood everywhere, which water did the magicians turn into blood? And how was it known that the water of a particular place had turned blood by the power of the magicians? Such are the things which show that the Bible does not consist of purely Divine revelation, but the people who wrote it mixed up many things in it from their own imagination. The pity, however, is that the authors also were people of ordinary intelligence, who did not even know how to invent a story.
Desc No: 44 The stubbornness of Pharaoh and the chiefs of his people can be judged from the fact that when distressed by the torment they wanted the Prophet Moses to pray for its removal, even then they did not recognize him as a Prophet but addressed him as a magician, whereas they were not unaware of the truth about magic, and they also knew that those miraculous things could not be brought about by the power of magic. The most that a magician can do is that in a limited area he can so influence the people present in front of him as to make them feel that water has become blood, or frogs are coming out in large numbers or swarms of locusts are advancing. And within this limited place also no water will actually become blood, but water will remain water as soon as it comes outside it; no frog will be produced in actual fact, but will prove to be an imaginary thing as soon as brought outside the circle; locusts also would be imaginary: they would not be able to destroy any crop. As for this that a famine appears throughout a country, or that the canals and springs and wells of the country are filled with blood, or that swarms of locusts spread over thousands of square miles and eat up crops growing over lakhs of acres, this has neither been accomplished by a magician so far, nor can it ever happen by the power of magic. Should such magicians be there in the service of a king, he need not keep forces and fight wars; he could conquer the whole world by the power of magic. Even if the magicians possessed such power, they would not seek service under the kings, but would assume kingship themselves. The commentators in general have been perplexed as to why Pharaoh and his courtiers addressed the Prophet Moses as "O sorcerer," when they requested him to pray for the removal of the calamity, for the one who seeks another's help in a hard time flatters him and does not condemn him. They have given the interpretation that sorcery in the Egypt of those days was held as a very respectable art, and when they addressed Moses as "O sorcerer" they did not condemn him, but honored him because it amounted w calling him as "O Learned man" But this interpretation is absolutely wrong on the ground that wherever at other places in the Qur'an Pharaoh's sayings have been cited in which he had called the Prophet Moses a sorcerer and the miracles presented by him sorcery, the sense of condemnation and contempt becomes apparent, and it becomes manifestly clear that sorcery was false in his sight, which he imputed to the Prophet Moses so as to prove his claim to the Prophet hood to be false !Therefore, it cannot be acceptable that suddenly at this time "sorcerer" became the title of an honorable and Learned man in his sight. As for the question: Why did the Prophet Moses accede to his request at all when even while requesting him for the prayer, Pharaoh insulted him publicly, the answer is that the object before the Prophet Moses was to strengthen the case against those people by Allah's command. Their request to him to pray for the removal of the torment by itself proved that in their heart of hearts they had come to know why the torments were occurring, who was sending them and who could avert them. In spite of that, when they called him a "sorcerer" stubbornly, and went back on their word of following the right way as soon as the torment was averted, they in fact, did not do any harm to Allah's Prophet, but only caused the case and argument to be strengthened against themselves, which Allah at last decided against them with their total destruction. When they called him a sorcerer, this did not mean that they believed in their hearts as well that the torments against them were coming by the power of sorcery, but they realized it fully well that those were Allah's Signs and yet they denied them deliberately. The same thing has been said in Surah An-Naml: 14: "They rejected those Signs out of sheer injustice and vanity, whereas in their heart of hearts they were convinced. "
Desc No: 45 Pharaoh probably sent heralds to the cities and towns throughout the country to proclaim what he said in his address to his ministers and courtiers in the capital. Pharaoh could not have availed of the services of a sycophantic press, controlled news agencies and official radio.
Desc No: 46 The words of the proclamation clearly show that ground was slipping from under the Pharaoh's feet. The miracles performed one after the other by the Prophet Moses had caused the common people's beliefs in their gods to waver and the Pharaoh's spell under which their dynasty was ruling over Egypt as representatives of the gods, was shattered. Thereupon, Pharaoh cried out: "O wretched people, can't you see who is ruling over this land and under whose control are the canals which have been dug out from the Nile, upon which depends your whole economy ? All these developments in this country have been brought about by me and my predecessors, but you arc being devoted, charmed and fascinated 6y this pauper! "
Desc No: 47 "Wretched person" : the person who has neither wealth, power nor authority. This same objection had been raised by the disbelieving Quraish against the Holy Prophet Muhammad (upon whom be Allah's peace).
Desc No: 48 Some commentators have expressed the opinion that Pharaoh referred to the impediment of speech from which the Prophet Moses suffered since childhood. But this is not a correct opinion. As has been mentioned in Surah Ta Ha above, when the Prophet Moses was being appointed to Prophet hood, he had implored Allah Almighty to remove the defect from his tongue so that the people might understand his speech, and at that very time his request had also been granted along with his other requests (vv. 27-36). Moreover, orations of the Prophet Moses that have been cited at different places in the Qur'an, point to his perfect eloquence and fluency. Therefore, the basis of Pharaoh's objection was not any impediment of speech from which Moses might be suffering but what he meant was: "This person talks confusedly at least I have never been able to understand what he says."
Desc No: 49 In the ancient times when a person was appointed to be governor of a land or sent as an ambassador to a foreign country, a robe of honor was conferred on him by the king, which also included bracelets of gold, and he was also accompanied by a contingent of soldiers and servants for over-awing the people and for showing the glory and grandeur of the king who had appointed him. What Pharaoh meant to say was: "If the King of the heavens had really sent Moses (peace be upon him) as His ambassador to His counterpart on the earth, he should have been dressed in a robe of honor and come with several contingents of angels in attendance. How strange that a poor man should appear with a staff in his hand and say that he was the messenger of the Lord of the worlds!" "
43.56. And We made them a thing past, and an example for those after (them). (Pickthall)
43.56. Und Wir haben sie zu Vorgängern gemacht und einem Gleichnis für die Späteren. (Ahmad v. Denffer)
43.56. Wir machten sie zu Vorgängern und zu einem Beispiel für die späteren (Geschlechter). (Bubenheim)
43.56. Wir machten sie zum Beispiel für die späteren Ungläubigen und zum Gleichnis für alle Menschen. (Azhar)
43.56. Dann machtenWIR sie zum Typus und zum Gleichnis für die anderen. (Zaidan)
43.56. Und wir machten sie zu einem Vorgang (salaf) und Beispiel für die späteren (Generationen). (Paret)
43.56. Alsdann machten Wir sie zum Vergangenen und zu einem Beispiel für die Späteren. (Rasul)
Tafsir von Maududi für die Ayaat 54 bis 56
He took his people to be light, and they obeyed him, for they were indeed a sinful people. ( 50 ) At last, when they had annoyed Us, We took vengeance on them and drowned them all together, and made them a precedent and an object lesson for the later generations. ( 51 )
Desc No: 50 A tremendous reality has been expressed in this brief sentence. When a person wishes to become autocratic in a country, and contrives every plan openly to achieve his object-practices every deception and trick, buys and sells consciences, and persecutes and crushes ruthlessly those who cannot be purchased-he, in fact, shows by his actions, whatever he may say to the contrary, that he takes the people of the country to be light as regards their intellect, morals and manliness, and has formed the impression that he can drive the foolish, unscrupulous and cowardly people wherever he likes. Then, when he has succeeded in his designs and the people have become his obedient servants, they prove by their conduct and behavior that they are actually what the wicked man had taken them to be, and the main cause of their depravity is that they arc basically a "sinful people." They are not in the least concerned as to what is the truth and what is falsehood, what is justice and what is injustice, whether the noble traits of character are truthfulness and honesty or falsehood and dishonesty and meanness. Instead of this, only their personal interests are of real importance to them, for the sake of which they remain ever ready to cooperate with every wicked person, to yield to every tyrant, to accept every falsehood and to suppress every protest that is voiced in favor of the truth.
Desc No: 51 That is, "They are a precedent for those who do not learn any lesson from their example, and an object lesson for those who are keen to learn a lesson. "
43.57. And when the son of Mary is quoted as an example, behold! the folk laugh out, (Pickthall)
43.57. Und wenn der Sohn Marjams als Beispiel gegeben wird, so wenden sich deine Leute laut lachend davon ab, (Ahmad v. Denffer)
43.57. Und als der Sohn Maryams als Beispiel angeführt wurde, da brach dein Volk sogleich in Geschrei aus. (Bubenheim)
43.57. Als Jesus, der Sohn Marias, als Beispiel angeführt (und mit Adam verglichen) wurde, wandte sich dein Volk mit Geschrei davon ab. (Azhar)
43.57. Und als Ibnu-Maryam als Gleichnis geprägt wurde, sogleich brachen sie in schallendes Gelächter aus. (Zaidan)
43.57. Und als (Jesus) der Sohn der Maria (Maryam) als Beispiel angeführt wurde, gingen deine Volksgenossen gleich laut und eifrig diskutierend darauf ein (minhu yasidduuna). (Paret)
43.57. Und wann immer die Rede von dem Sohn der Maria ist, siehe, dann bricht dein Volk darüber in Geschrei aus ; (Rasul)
43.58. Waqaluu aalihatunakhayrun am huwa madarabuuhu laka illadschadalan bal hum qawmun khasimuuna
43.58. And say: Are our gods better, or is he? They raise not the objection save for argument. Nay! but they are a contentious folk. (Pickthall)
43.58. Und sie sagen: "Unsere Götter sind besser, oder er?" Sie führen es dir nur an zum Streiten, vielmehr sind sie widersetzliche Leute. (Ahmad v. Denffer)
43.58. Und sie sagten: "Sind unsere Götter besser oder er?" Sie führten ihn dir nur zum Streiten an. Nein! Vielmehr sind sie streitsüchtige Leute. (Bubenheim)
43.58. Sie sprachen: "Sind unsere Götter nicht doch besser als er?" Sie führten dir das Gleichnis nur der Kontroverse wegen an. Sie sind ein streitsüchtiges Volk. (Azhar)
43.58. Und sie sagten: „Sind unsere Götter besser oder er?“ Sie prägten es dir nur zum Disput. Nein, sondern sie sind streitsüchtige Leute. (Zaidan)
43.58. Sie sagten: "Was ist (als Gegenstand der Verehrung) vorzuziehen, unsere Götter oder er?" Sie führten ihn dir aber nur an, um zu debattieren (nicht um die Wahrheit zu erfahren). Nein, sie sind streitsüchtige Leute. (Paret)
43.58. und sie sagen: "Sind unsere Götter besser oder er?" Sie erwähnen das vor dir nur aus Widerspruchsgeist. Nein, sie sind wahrlich ein streitsüchtiges Volk. (Rasul)
43.59. In huwa illa AAabdun anAAamnaAAalayhi wadschaAAalnahu mathalan libanii isra-iila
43.59. He is nothing but a slave on whom We bestowed favor, and We made him a pattern for the Children of Israel. (Pickthall)
43.59. Er ist nichts außer einem Knecht, dem Wir Wohltaten erwiesen haben, und Wir haben ihn als Beispiel gemacht für die Kinder Israils, (Ahmad v. Denffer)
43.59. Er ist nur ein Diener, dem Wir Gunst erwiesen und den Wir zu einem Beispiel für die Kinder Isra´ils gemacht haben. (Bubenheim)
43.59. Er war nur ein Diener, dem Wir Gnade erwiesen und zum Beispiel für die Kinder Israels machten. (Azhar)
43.59. Gewiß, er ist nur ein Diener, dem WIRWohltaten erwiesen und zum Gleichnis für die Kinder Israils gemacht. (Zaidan)
43.59. Er ist (in Wahrheit) nichts anderes als ein Diener (von uns), dem wir (besondere) Gnade erwiesen, und den wir zu einem Beispiel für die Kinder Israel gemacht haben. (Paret)
43.59. Er war nur ein Diener, dem Wir Gnade erwiesen hatten, und Wir machten ihn zu einem Beispiel für die Kinder Israels. (Rasul)
43.60. And had We willed We could have set among you angels to be viceroys in the earth. (Pickthall)
43.60. Und wenn Wir wollten, hätten Wir von euch Engel gemacht auf der Erde, die nachfolgen. (Ahmad v. Denffer)
43.60. Und wenn Wir wollten, könnten Wir euch wahrlich zu Engeln machen, die zu Statthaltern auf der Erde würden. (Bubenheim)
43.60. Wenn Wir wollten, würden Wir einige unter euch zu Engeln machen, die euch auf der Erde als Erben nachfolgen. (Azhar)
43.60. Und würden WIR es wollen, würden WIR aus euch Engel auf Erden machen, die (euch) nachfolgen. (Zaidan)
43.60. Wenn wir wollten, würden wir (so wie wir Jesus durch unser Schöpferwort haben entstehen lassen) aus euch Engel hervorgehen lassen, die (euch dann) auf der Erde nachfolgen würden. (Paret)
43.60. Und wenn Wir es wollten, könnten Wir aus euren Reihen Engel hervorgehen lassen, (um euch) auf Erden zu ersetzen. (Rasul)
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