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Quran
22.26. Und als Wir Ibrahim die Stelle des Hauses zuwiesen: "Geselle Mir nichts bei und reinige Mein Haus für die den Umlauf Vollziehenden, die aufrecht Stehenden, sich Verbeugenden und die sich Niederwerfenden.
44.14. And they had turned away from him and said: One taught (by others), a madman? (Pickthall)
44.14. Dann haben sie sich von ihm abgekehrt und sagten: "Ein Belehrter, ein Besessener!" (Ahmad v. Denffer)
44.14. sie sich hierauf aber von ihm abkehrten und sagten: "Einer, dem vorgesagt wird, ein Besessener"? (Bubenheim)
44.14. von dem sie sich abwandten und sagten: "Das lehrt ihn jemand", und "er ist wahnsinnig." (Azhar)
44.14. Dann wandten sie sich von ihm ab und sagten: „Er ist belehrt, geistesgestört.“ (Zaidan)
44.14. worauf sie sich von ihm abwandten und sagten, ihm werde etwas (was er als Offenbarung vortrage, von einem fremden Gewährsmann) beigebracht, und er sei besessen? - (Paret)
44.14. Und sie haben sich von ihm abgewandt und gesagt: "(Er hat es) einstudiert, (er ist) besessen." (Rasul)
44.14. Aber sie wandten sich von ihm ab und sagten: "(Er ist) ein unterrichteter (Mann), ein Verrückter." (Périsset)
44.15. Lo! We withdraw the torment a little. Lo! ye return (to disbelief). (Pickthall)
44.15. Wir nehmen die Strafe ein wenig weg, - ihr kehrt ja wieder um! (Ahmad v. Denffer)
44.15. Wir werden die Strafe ein wenig hinwegnehmen. Ihr werdet sicher zurückkehren. (Bubenheim)
44.15. Wir heben die Strafe im Dießeits etwas auf, aber ihr werdet sicher zum Unglauben zurückkehren. (Azhar)
44.15. Gewiß, WIR werden die Peinigung ein wenig wegnehmen. Gewiß, ihr seid Rückfällige. (Zaidan)
44.15. (Allah sagt zu den Ungläubigen, die ihn um Aufhebung der Strafe bitten:) "Wir wollen die Strafe eine Weile aufheben. (Aber) ihr werdet (gleich wieder) rückfällig werden." (Paret)
44.15. Wir werden die Strafe geringfügig hinwegnehmen, ihr aber werdet rückfällig werden (Rasul)
44.15. Wenn wir die Strafe (von ihnen) hinwegnehmen würden, würden sie sicherlich zum Unglauben zurückkehren. (Périsset)
44.16. On the day when We shall seize them with the greater seizure (then), in truth We shall punish. (Pickthall)
44.16. An dem Tag greifen Wir sie mit dem großen Angriff an, Wir üben ja Strafvergeltung. (Ahmad v. Denffer)
44.16. Am Tag, da Wir mit der größten Gewalt zupacken werden, gewiß, da werden Wir Vergeltung üben. (Bubenheim)
44.16. Am Jüngsten Tag werden Wir euch hart anfassen und den Frevlern ihre schlimmen Taten vergelten. (Azhar)
44.16. An dem Tag, wenn WIR die größte Gewalt anwenden lassen, gewiß, WIR sind Vergeltung Übende. (Zaidan)
44.16. Am Tag (des Gerichts), da wir ganz gewaltig zupacken werden (nabtischu l-batschata l-kubraa)! Wir werden uns (an den Ungläubigen) rächen. (Paret)
44.16. bis zu dem Tage, wo Wir (euch) den größten Schlag versetzen. Wahrlich, Wir werden Uns rächen. (Rasul)
44.16. Am Tag, an dem Wir mit aller Strenge gegen sie vorgehen, werden Wir Vergeltung üben. (Périsset)
Tafsir von Maududi für die Ayaat 10 bis 16
Well, wait for the Day when the sky shall appear with a visible smoke, which shall envelope mankind: this is a painful punishment. (Now they say: ) "Our Lord, remove this torment from us: we do now believe." How can they rid themselves of their heedlessness? Even when a manifest Messenger ( 11 ) came to them, they paid no heed to him, and said, "He is a madman taught by others. " ( 12 ) Were We to remove the torment a little, you would revert to the same that you were doing before. The Day We inflict the severest stroke shall be the Day when We shall take Our vengeance. ( 13 )
Desc No: 11 Rasul-i-mubin has two meanings: (1) His being a Messenger is quite evident from his character, his morals and his works; and (2) he has made every effort to make the truth plain and clear.
Desc No: 12 What they meant was: "This was a simple man, some others have incited and deceived him: they secretly forge and teach him verses of the Qur'an, and he comes and recites them before the people: they sit back in peace and leave him alone to receive the abuses and be pelted with stones." They would make a mockery of all the arguments, the admonitions and the serious teachings which the Holy Prophet had been presenting since several years and was growing weary. Neither they paid any attention to the rational things being expressed in the Qur'an .nor recognized the extraordinary character of the man who was presenting them, nor took any trouble to think what nonsense they were uttering when they imputed such things to the Holy prophet. Obviously, if there had been another person who gave .secret instruction to the Holy Prophet, he could not have remained hidden from Hadrat Khadijah and Abu Bakr, 'Ali and Zaid bin Harithah and other early Muslims, who were the closest and constant Companions of the Holy Prophet. Then, how it is that these very people only became his most devoted and dedicated followers, whereas if the business of prophethood had depended on the secret instruction of sonic other person, these very people would have been in the forefront to oppose him (For further explanation, see An-Nahl: 103, AI-Furqan: 4-6 and the corresponding E.N.'s).
Desc No: 13 The commentators have seriously disputed the meaning of these verses, and the difference of opinion existed even in the time of the Companions. Masruq, the well-known pupil of Hadrat 'Abdullah bin Mas'ud, states: One day when we entered the mosque of Kufah, we saw a preacher addressing the people. He recited the verse: Yauma ta'tis-sama-u bidukhan-im-mubin, then asked: "Do you know what kind of smoke it is ? This smoke will appear on the Day of Resurrection and will make the disbelievers and the hypocrites blind and deaf, but the believers will be affected only to the extent as if they had caught cold.' Hearing this commentary we went to Hadrat 'Abdullah bin Mas'ud and reported to him what the preacher had said. Hadrat 'Abdullah at that time was lying down. On hearing this commentary he sat up startled and said: "When a person does not have the knowledge he should ask those who have it. The fact is that when the people of the Quraish went on refusing to accept Islam and continued to oppose the Holy Prophet, the Holy Prophet prayed: O God, help me with a famine like the famine of Joseph (peace be upon him); consequently, a very severe famine overtook Makkah and the people were forced to eat bones, skins and carrion. The conditions became so bad that whoever looked up to the sky would see nothing but smoke due to intensity of hunger. At last, Abu Sufyan came to the Holy Prophet and said: "You tell the people to treat their kindred kindly: your own people are starving: kindly pray to God to remove this calamity." This was the time when the people of the Quraish had started saying: "O God, if You remove this torment from us, we will believe." This same event has been referred to in these verses; and the severest blow implies the calamity that was inflicted on the Quraish in the Battle of Badr. " This tradition has been related by Imam Ahmad, Bukhari Tirmidhi, Nasa'i, Ibn Jarir and Ibn Abi Hatim from Masruq with several chains of authorities. Besides Masruq, Ibrahim Nakha'i Qatadah. `Asim and 'Amir also have related that Hadrat 'Abdullah bin Mas'ud had given the same commentary of this verse. Therefore there cannot be any doubt that Ibn Mas'ud actually held this same opinion. Among the immediate followers of the Companions, Mujahid, Qatadah. Abul 'Aliyah, Muqatil, Ibrahim Nakha'i, Dahhak and 'Atiyyah al-'Aufi and others havc also concurred with Ibn Mas'ud in this commentary. On the contrary, scholars like Hadrat 'Ali, Ibn 'Umar, Ibn 'Abbas, Abu Said Khudri, Zaid bin 'AIi, and Hasan Basri say that in these verses mention has been made of the time just before Resurrection, and the smoke that has been foretold will envelop the earth at that time. This commentary is further strengthened by the Traditions that havc been reported from the Holy Prophet. Hudhaifah bin Asid al-Ghifari says: One day when we were talking about Resurrection, the Holy Prophet came out to us and said: "Resurrection will not be established till ten Signs have appeared one after the other: Rising of the sun in the west, smoke, the beast, emergence of God and Magog, descent of Jesus son of Mary, sinking of the earth in the East, in the West and in the Arabian Peninsula, and the appearance of a fire from Yaman, which will drive the people away." (Muslim) This is confirmed by Abu Malik Ash`ari's tradition which has been related by Ibn Jarir and Tabarani, and Abu Said Khudri's tradition which has been related by Ibn Abi Hatim. Both these traditions show that the Holy Prophet regarded the smoke as one of the Signs of Resurrection and also said that when that smoke will spread, it will affect the believer only like a cold, but will infuse every nerve of the disbeliever and come out from every part of his body. A study of the verses under consideration can remove the disparity between the two commentaries. As for the commentary of Hadrat 'Abdullah bin Mas'ud, it is a fact that a severe famine had hit Makkah resulting from the Holy Prophet's prayer and it had unnerved the disbelievers considerably and they had requested the Holy Prophet to pray for its removal, as referred to at several places in the Qur'an. (See AI-An'am: 43, AI-A'raf: 94-95, Yunus: 21, AI-Mu'minun: 75-77 and the corresponding E.N.'s). In these verses also there is a clear pointer to the same conditions. The disbelievers' saying: "Our Lord, remove this torment from us: we will believe," Allah's saying: "How can they rid themselves of their heedlessness? Even when a manifest Messenger came to them, they paid no heed to hira, and said: He is a madman taught by others,"- then saying: "Were We to remove the torment a little, you would revert to the same that you were doing before." all this can be relevant only if it refers to the conditions of the Holy Prophet's time. To apply them to what will happen near the time of Resurrection, is not correct. Therefore, in view of this, Hadrat `Abdullah bin Mas'ud's commentary seems to be correct, but its this part that "the smoke" also had appeared in that very time, in that when the people in their extreme state of hunger looked up to the sky, they could see nothing but smoke, dces not seem to be correct. It also dces not conform to the apparent words of the Qur'an and is against the Traditions as well. The Qur'an does not say: the sky brought forth the smoke and it spread over the people; but it says: "Wait for the Day when the sky will appear with a visible smoke, and it will envelop mankind. " A study of the subsequent verses clearly points to this meaning: "When you do not believe even after the Messenger's admonition, nor take heed from the warning given in the shape of the famine, then you should wait for Resurrection. At that time when you sec your doom confronting you, you will fully realize what was the truth and what was falsehood." Therefore, as for the smoke, the correct view is that it has nothing to do with the time of the famine, but it is a Sign of Resurrection and the same is also confirmed by the Hadith. It is surprising that those commentators who confirmed what Hadrat Ibn Mas`ud said confirmed him wholly and those who refined what he said refined him wholly, whereas a study of the verses and the Hadith clearly shows how far he was correct and how far he was wrong.
44.17. And verily We tried before them Pharaoh ' s folk, when there came unto them a noble messenger, (Pickthall)
44.17. Und bestimmt haben Wir schon vor ihnen das Volk Pharaos geprüft, und es kam zu ihnen ein edler Gesandter: (Ahmad v. Denffer)
44.17. Und Wir setzten bereits vor ihnen das Volk Fir´auns der Versuchung aus. Zu ihnen kam ein edler Gesandter: (Bubenheim)
44.17. Wir haben vor ihnen das Volk Pharaos geprüft. Zu ihnen kam ein würdiger Gesandter, der sagte: (Azhar)
44.17. Und gewiß, bereits unterzogen vor ihnen Pharaos Leute eine Fitna und zu ihnen kam ein edler Gesandter: (Zaidan)
44.17. Wir haben (doch schon) vor ihnen die Leute von Pharao Prüfungen ausgesetzt. Und ein vortrefflicher Gesandter kam zu ihnen (mit der Aufforderung): (Paret)
44.17. Und vor ihnen haben Wir schon das Volk Pharaos geprüft, und zu ihnen kam ein ehrenwerter Gesandter (Rasul)
44.17. Auch das Volk Pharaos haben Wir seinerzeit geprüft, als ein ehrenhafter Gesandter zu ihnen kam. (Périsset)
44.18. An adduu ilayya AAibada Allahiinnii lakum rasuulun amiinun
44.18. Saying: Give up to me the slaves of Allah. Lo! I am a faithful messenger unto you. (Pickthall)
44.18. "Übergebt mir die Knechte Allahs, ich bin ja für euch ein vertrauenswürdiger Gesandter, (Ahmad v. Denffer)
44.18. "Übergebt mir Allahs Diener. Gewiß, ich bin für euch ein vertrauenswürdiger Gesandter. (Bubenheim)
44.18. "Erweist mir die gebührende Aufnahme, ihr Diener Gottes, bin ich doch als aufrichtiger Gesandter zu euch geschickt worden! 19. Seid nicht überheblich gegen Gott! Ich bringe euch Beweiszeichen von offenkundiger Autorität. (Azhar)
44.18. „Gebt mir ALLAHs Diener! Gewiß, ich bin für euch ein vertrauenswürdiger Gesandter. (Zaidan)
44.18. "Gebt mir die Diener Allahs heraus! In mir habt ihr einen zuverlässigen Gesandten. (Paret)
44.18. (,der sagte): "Übergebt mir die Diener Allahs. Ich bin für euch ein vertrauenswürdiger Gesandter. (Rasul)
44.18. (Er sagte:) "Übergebt mir Allahs Diener. Ich bin für euch ein vertrauenswürdiger Gesandter. (Périsset)
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