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Quran
46.4. Sag: Was meint ihr zu dem, was ihr anstatt Allahs anruft? Zeigt mir, was sie von der Erde erschaffen haben. Oder haben sie etwa an den Himmeln teil? Bringt mir doch ein Buch vor diesem herbei oder die (geringste) Spur von Wissen, wenn ihr wahrhaftig seid.

[ alAhqaf:4 ]


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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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Ibn Kathir (NEU!) Jalalain ibn Abbas



26.120. Thumma aghraqna baAAdu albaqiina

26.120. Then afterward We drowned the others. (Pickthall)

26.120. Dann haben Wir danach die Nachbleibenden ertränkt. (Ahmad v. Denffer)

26.120. Hierauf ließen Wir alsdann die übrigen ertrinken. (Bubenheim)

26.120. Dann ließen Wir die übrigen ertrinken. (Azhar)

26.120. Dann ertränkten WIR danach die Übriggebliebenen. (Zaidan)

26.120. Hierauf, nachdem das geschehen war, ließen wir die übrigen ertrinken. (Paret)

26.120. Dann ertränkten Wir hernach jene, die zurückblieben. (Rasul)

Tafsir von Maududi für die Ayaat 105 bis 120

Noah's people ( 74 ) rejected the Messengers. ( 75 ) . Remember the time when their brother Noah said to them: "Do you not fear? ( 76 ) I am a Messenger to you worthy of full trust: ( 77 ) so fear Allah and obey me: ( 78 ) I do not ask of you any reward for this duty, for my reward is with the Lord of the worlds; ( 79 ) therefore, you should fear Allah and obey me (without hesitation)." ( 80 ) They replied, "Should we believe in you, whereas the meanest of the people have become your followers? " ( 81 ) Noah said, "I have no knowledge of what they do: their account is the concern of my Lord : would that you had used some common-sense! ( 82 ) I am not here to drive away those who believe; I am only a plain Warner. " ( 83 ) They said, "O Noah, if you do not desist from this, you will surely become one of the accursed." ( 84 ) Noah prayed: "My Lord, my people have treated me as a liar: ( 85 ) now settle the accounts between us, and deliver me and the believers with me to safety. " ( 86 ) At last, We 'rescued him and his companions in a laden Ark, ( 87 ) and then drowned all the others.

Desc No: 74
For comparison, see AI-A`raf: 59-64, Yunus: 71-73, Hud: 25-48, Bani Isra'il: 3, Al-Anbiya' 76-77, AI-Mu'minun:: 23-30, and Al-Furqan: 37. For the details of the story of Prophet Noah, see AI-'Ankabut:15, As-Saffat: 75-82, AIQamar: 9-15 and Surah Nuh itself.  

Desc No: 75
Though they had rejected only one Messenger, it amounted to rejecting all the messengers because all of them had brought one and the same message from Allah. This is an important fact which the Qur'an has mentioned over and over again in different ways. Thus, even those people who rejected just one Prophet have been regarded as unbelievers though they believed in all other Prophets, for the simple reason that the believer in the truth of one Messenger cannot deny the same truth in other cases unless he dces so on account of racial prejudice, imitation of elders, etc.  

Desc No: 76
The initial address of Prophet Noah to his people, as mentioned at other places in the Qur'an, was as follows: "O my people, worship Allah alone: you have no other deity than Him. Are you not afraid (of Him)?" (Al-Mu'minun: 23); and "Warship Allah and fear Him and obey me." (Nuh: 3). That is, "Are you not afraid of the consequences of adopting an attitude of rebellion against Allah and worshipping others than Him?  

Desc No: 77
It has two meanings: (1) "1 present before you nothing but what Allah reveals to me;" and (2) "I am a Messenger whom you have already known to be a trustworthy and honest and righteous man. When I have been honest and true in my dealings with you, how can 1 be dishonest and untrustworthy in conveying the Message of God'? Therefore, you should rest assured that whatever I am presenting is the Truth. "  

Desc No: 78
That is, "When I am a truthiui and trustworthy Messenger, you are duty-bound to obey me alone as against all other patrons, and carry out my commands and instructions, because I represent the will of God: obedience to me is in fact obedience to God and disobedience to me is disobedience to Him." In other words, the people are not only required to accept a Messenger as a true Messenger sent by Allah, but it inevitably implies that they have to obey him and follow his Law against all other laws. To reject a Prophet, or to disobey him after accepting him as a Prophet, is tantamount to rebellion against God, which inevitably leads to His wrath. The words "fear Allah" are, therefore, a warning that every heater should clearly understand the consequences of rejecting the message of a Messenger or of disobeying his commands.  

Desc No: 79
This is the second of the two arguments of Prophet Noah about the truth of his message, the first being that they had known him as a trustworthy man during his earlier life, which he had lived among them. This second argument unplies this: "I do not have any selfish motive or personal interest in conveying the message which I am propagating day and night in spite of all sorts of opposition and antagonism from you. At least you should understand this that 1 am sincere in my invitation, and am presenting honestly only that which I believe to be the truth and in following which I see the true success and well-being of humanity at large. I have no personal motive in this that I should fabricate falsehood to fool the people. "
These two arguments are among the most important arguments which the Qur'an has advanced repeatedly as proofs of the truthfulness of the Prophets, and which it presents as criterion for judging Prophethood. A man who before Prophethood has lived a life in a society and has always been found to be honest, truthful and righteous, cannot be doubted even by a prejudiced person that he would suddenly start fabricating falsehood in the name of Allah and making people believe that he has been appointed a Prophet by Him, whereas he has been not. More important than that: such a lie cannot be fabricated with a good intention unless somebody has a selfish motive attachedto this kind of fraud. And even whena person indulges in this sort of fraud, he cannot hide it completely from the people. The foul means and devices adopted by him to promote his "business" become known and all the various selfish interests and gains become all too apparent. Contrary to this, the personal life of a Prophet is full of moral excellencies: it has no trace of the employment of foul means and devices. Not to speak of any personal interest, he expends whatever he has for the cause of a mission which to all appearances is fruitless. No person who possesses any common sense and also has a sense of justice, can ever imagine that a sensible man who was leading a perfectly peaceful life, would come out all of a sudden with a false claim, when such a false claim dces not do him any good, but on the contrary, demands all his money, time and energy and earns him nothing in return but the antagonism and hostility of the whole world. Sacrifice of personal interests is the foremost proof of a man's sincerity; therefore, doubting the intentions and sincerity of a person who has been sacrificing his personal interests for years and years can only be the pastime of the one who himself is selfish and insincere. 'Please also see E.N. 70 of AI-Mu'minun above.  

Desc No: 80
Repetition of this sentence is not without reason. In the first case Iv. I U8), it implied this: "You should fear Allah if you treat as false a true and trustworthy Messenger from Him, whom you yourselves have been regarding as a true and trustworthy tnan in the past." Here it means: "You should fear Allah if you doubt the intention of a person who is working sincerely only for the reformation of the people without any personal interest." This thing has been stressed because the chiefs of Prophet Noah's people, in order to find fault with his message of Truth, accused him of struggling merely for his personal superiority: "He merely intends to obtain superiority over you." (Al-Mu'minun: 24) 

Desc No: 81
This answer to Prophet Noah's message of Truth was given by the chiefs, elders and nobles of his people as mentioned in Hud: 27: "In answer to this, those chiefs of his people, who had rejected his message, said, 'We see that you are no more than a mere man like ourselves, and we also see that only the meanest from among us have become your followers without due consideration, and we find nothing in you that might give you superiority over us'." This shows that those who believed in Prophet Noah were mostly the poor people, and ordinary workmen, or some youth who enjoyed no position in society. As for the influential and rich people, they had become his bitter opponents, and were trying by every trick and allurement to keep the common man behind them. One of the arguments they advanced against Prophet Noah was this: "Had there been some weight and substance in Noah's message, the rich people, scholars, religious divines, nobles and wise people of the community should have accepted it, but none of them has believed in him; the only people to follow him are the foolish people belonging to the lowest stratum of society, who have no common-sense. Now how can the noble and high ranking people like us join the company of the common people?"
Precisely the same thing was being said by the unbelieving Quraish about the Holy Prophet and his followers. Abu Sufyan in reply to the questions asked by Heraclius had said: "Muhammad (Allah"s peace be upon him) has been followed by the poor and weak of our people." What they seemed to be thinking was that Truth was that which was considered as Truth by the chiefs and elders of the community, for only they had the necessary common-sense and power of judgment. As for the common people, their being common was a proof that they lacked sense and judgment. As such, if a thing was accepted by them but rejected by the chiefs, it meant that the thing itself was without worth and value. The disbelievers of Makkah even went further. They argued that a Prophet could not be a common man: if God had to appoint a Prophet, He would have appointed a great chief to be a Prophet: "They say: why has not the Qur'an been sent down to a prominent man of our two cities (Makkah and Ta'if)?" (Az-Zukhruf: 31).  

Desc No: 82
This is the first answer to their objection, which was based on the assumption that the poor people belonging to the working classes and lower social strata who performed humble duties, did not possess any mental maturity and were without intelligence and common sense. Therefore, their belief was without any rational basis, and so unreliable, and their deeds were of na value at all. To this Prophet Noah replies, "I have no means of judging the motives and assessing the worth of the deeds of the people who accept my message and act accordingly. This is not my concern but the responsibility of God". 

Desc No: 83
This is the second answer to their objection, which implied that since those who were gathering around Noah as believers, belonged to the lowest social strata, none of the nobles would like to join them, as if to say, "O Noah, should we believe in you in order to be counted among the low-ranking people like the slaves and servants and workmen?" To this Prophet Noah answers, "How can I adopt this irrational attitude that I should attend earnestly to those who do not like to listen to me, but drive away those who have believed and followed me? I am simply, a warner, who has declared openly that the way you are following is wrong and will lead you to ruin, and the way that I am inviting to is the way of salvation far all. Now it is up to you whether you heed my warning and adopt the right path, or go on following blindly the way to your ruin. It dces not behove me that I should start inquiring into the castes and ancestry and trades of the people who have heeded my warning and adopted the right path. They might be "mean" in your sight, but I cannot drive them away and wait to see when the "nobles" will' give up the path of destruction and adopt the way of salvation and success instead."
Precisely the same thing was going on between the Holy Prophet and the disbelievers of Makkah when these verses were revealed, and one can fully understand why the dialogue between Prophet Noah and the chiefs of his people, has been related here. The chiefs of the disbelievers of Makkah thought exactly the same way. They said how they could sit side by side with the slaves like Bilal, 'Ammar and Suhaib and other men of the working class, as if to say, "Unless these poor people areturned out, there can be no possibility that the nobles may consider to become believers; it is impossible that the master and the slave should stand shoulder to shoulder with each other." In answer to this the Holy Prophet was commanded by Allah to tell the vain and arrogant disbelievers plainly that the poor believers could not be driven out of Islam just for their sake: "O Muhammad, you attend earnestly to him who has shown indifference (to your message), whereas you have no responsibility if he dces not reform himself; and the one who comes to you earnestly, fearing Allah, to him you pay no attention. Nay! this indeed is an Admonition, so let him who wills, accept it." (`Abasa :5-12).
"And do not drive away those who invoke their Lord morning and evening and are engaged in seeking His favour. You are not in any way accountable for them, nor are they inany way accountable for you: so, if you should drive them away, you shall be counted among the unjust. As a matter of fact, in this way We have made some of them a means of test for others, so that, seeing them, they should say, `Are these the people from among us upon whom Allah has showered His blessings?' --Yes: dces not Allah know His grateful servants better than they?" (AI-An'am: 52-53)  

Desc No: 84
' The words in the Text may have two meanings: (1) "You will be stoned to death"; and (2) "You will be showered with abuses from all sides, and cursed and reviled wherever you go. " 

Desc No: 85
That is, "They have rejected me completely and absolutely and now there is no hope of their becoming believers." Here nobody should have the misunderstanding that just after this conversation between Prophet Noah and the chiefs of his people, and the rejection of his message by them, the Prophet submitted a report to Allah that his people had rejected him and now He should settle the accounts between them. The Qur'an has mentioned at different places the details of the long struggle that went on for centuries between Prophet Noah and his people, who persisted in unbelief. According to verse 14 of Surah AI'Ankabut, the struggle continued for 950 years: "He (Noah) remained among them for a thousand years save fifty years." Prophet Noah during this long period studied their collective behaviour, generation after generation, and came to the conclusion that they had no inclination to accept the Truth, and formed the opinion that in their future generations also there was no hope of anybody's becoming a believer and adopting the righteous attitude: "My Lord, if You should leave them, they will lead Your servants astray, and they will bear as children none but sinners and disbelievers." (Nuh: 27). Allah Himself confirmed this opinion of Noah, saying, "No more of your people will believe in you now than those who have already believed. So do not grieve at their misdeeds." (Hud: 36) 

Desc No: 86
"Deliver me and the believers with me to safety": "You should not only give Your judgment as to who is in the right and who is in the wrong, but deliver Your Judgment in such a manner that the followers of the Truth are saved and the followers of falsehood are completely annihilated from the earth.  

Desc No: 87
"Laden Ark", because the Ark became full with the believers and the pairs of animals from every species. For further details, see Hud: 40.  "



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