27.12. And put thy hand into the bosom of thy robe, it will come forth white but unhurt. (This will be one) among name tokens unto Pharaoh and his people. Lo! they were ever evil living folk. (Pickthall)
27.12. Und: Bringe deine Hand in deinen Kleiderausschnitt, sie kommt weiß heraus, ohne Schaden, unter neun Zeichen für Pharao und sein Volk, sie sind ja ein frevelndes Volk! (Ahmad v. Denffer)
27.12. Und stecke deine Hand in deinen Brustschlitz, so kommt sie weiß, jedoch nicht von Übel befallen, heraus. (Dies zählt) zu neun Zeichen, (gerichtet) an Fir´aun und sein Volk. Gewiß, sie sind ein Volk von Frevlern." (Bubenheim)
27.12. Stecke deine Hand durch den Gewandschlitz, so kommt sie ohne Krankheit weiss heraus. Das ist eines von neun Zeichen, mit denen du zu Pharao und seinem Volk gehen sollst, denn sie sind Frevler. (Azhar)
27.12. Und stecke deine Hand in den Ausschnitt deines (Kleides), kommt sie hell unversehrt heraus. (Geh!) mit neuen Ayat zu Pharao und seinen Leuten. Sie waren fisq-betreibende Leute.“ (Zaidan)
27.12. Und stecke deine Hand in deinen Hemdschlitz (dschaib), dann kommt sie weiß (wieder) heraus, ohne daß (es) etwas Schlimmes wäre!" (Das waren zwei) von (insgesamt) neun Zeichen für Pharao und sein Volk (ohne daß sie sich davon hätten überzeugen lassen). Sie waren (eben) frevlerische Leute. (Paret)
27.12. Und steck deine Hand unter deinen Arm; sie wird ohne ein Übel weiß hervorkommen - (dies ist eines) der neun Zeichen für Pharao und sein Volk; denn sie sind ein frevelhaftes Volk." (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 12
(Tell them the story of the time) when Moses said to the people of his house, ( 8 ) "I have seen a fire: I may either bring some information from there or a burning brandso that you may warm yourselves." ( 9 ) When he came to it, a voice called out: ( 10 ) "Blessed is He Who is in the fire and the one who is around it. Glorified is Allah, Lord of the worlds. ( 11 ) O Moses, this is I, Allah, the Almighty, the All-Wise: Just cast down your staff." No sooner did Moses see the staff writhing like a snake ( 12 ) than he turned about and fled, without even looking behind. "O Moses fear not: the Messengers never feel afraid in My Presence, ( 13 ) unless, of course, someone has committed an offence." ( 14 ) Then, if after the evil, he changed (his act) into a good one, I am indeed AllForgiving, All-Merciful. ( 15 ) And just put your hand into your bosom: it will come out shining, without any hurt. These (two Signs) are from among the nine Signs (you will take) ( 16 ) to Pharaoh and his people: they are indeed a very wicked people."
Desc No: 8 This happened at the foot of Mount Tur when the Prophet Moses (peace be upon him) was travelling along with his family in search of a suitable place for settlement, after passing eight to ten years in Madyan (Midian). From Madyan, whose territory lay on both sides of the Gulf of `Aqabah, on the sea-shores of Arabia and the Sinai Peninsula, he reached the place called Mt. Sinai and Jabal Musa in the southern part of the Peninsula, which at the time of the revelation of the Qur'an was well known as Tur. (See also The Meaning of Qur'an, Vol. VIII Ash-Shu'araa', E.N. 115). The details of this story have already been given in Surah Ta Ha: 9-24 above and will, follow in Surah Al-Qasas: 29-36 below.
Desc No: 9 The context shows that it was a cold wintry night and the Prophet Moses was passing through unfamiliar land. Therefore, he said to his family, "Let me go and fmd out what habitation it is where a fire is alight, and get some information about the travelling routes and the nearby habitations. I shall at least bring a few embers for you to light a fire and warm yourselves." The place where the Prophet Moses had seen a burning bush is situated at about 5,000 ft. above sea level at the foot of Mt. Tur. Constantine, the first Christian Emperor of the Roman Empire, had a church built in about 365 A.D. right at the spot where this event had occurred. Two hundred years later Emperor Justinian had a monastery built which included the church built by Constantine as well. Both the monastery and the church stand even today and are under the control of the monks of the Greek Orthodox Church. Some photographs of it are given on the opposite page.
Desc No: 10 According to AI-Qasas: 30, the voice was calling out from a tree. What one understands from this is this: A sort of a fire was alight on the ground on the edge of the valley, but neither was anything burning nor any smoke arising. In the midst of the fire there stood a lush green tree from which a voice started calling out this all of a sudden. This is a strange thing which the Prophets of Allah have been experiencing. When the Holy Prophet Muhammad (may Allah's peace be upon him) was first blessed with Prophethood, an Angel appeared before him in the solitude of the Gave of Hira' and started delivering Allah's Message. A similar thing happened with the Prophet Moses also. A journeying person has halted at a place, sees a fire at a distance, approaches it in order to get some information abort the route, or to pick a burning ember, and suddenly Allah, Lord of the Worlds, the Infinite, the Inconceivable Being, starts speaking to him. On such occasions, there exists externally as well as within the Prophets' own selves an extraordinary state which fills them with the assurance that it is not a jinn or a satan or an illusion of their own mind, nor are their senses being deceived, but it is the Lord of the universe, or His Angel, who is speaking to them. (For further explanation, see E.N. 10 of An-Najm).
Desc No: 11 Here the use of the words Subhan -Allah (glorified is Allah) is meant to warn the Prophet Moses to this effect: "You should never think that Allah, Lord of the universe, is sitting in the tree, or has entered into it, or that His absolute Light hasconcentrated itself into the limited sphere of your sight, or some tongue is functioning in some mouth to produce speech, but it is Allah, Who is Pure and Free from all such limitations, Who is Himself speaking to you."
Desc No: 12 In Surahs Al-A`raf and Ash-Shu`araa', the snake has been called thu`ban (a large serpent) but here jaann, a small snake. The reason is that in physical size it was a serpent but in movement it was swift like a small snake. The same thing has been expressed by hayyatun tas `a (a running snake) in Ta Ha: 20.
Desc No: 13 That is, "In My Presence there is no danger of any harm to the Messenger. When I call someone into My Presence to appoint him to the high office of Prophethood, I Myself become responsible for his safety. Therefore, the Messenger should remain fearless and confident in every kind of unusual situation: it will never harm or hurt him in any way. "
Desc No: 14 This exception can be contiguous as well as remote. In the first case it will imply that there can be a genuine cause of fear if the Messenger has committed an offence; in the second case it will mean: "None should have any cause of fear in My Presence, unless, of course, someone has committed an offence."
Desc No: 15 That is, "If even an offender repents and reforms himself and does good instead of evil, I will pardon him. ¦ This implied both a warning and a good news. The Prophet Moses had killed a Copt inadvertently and fled from Egypt. This was an offence to which a subtle reference was made. When this offence was committed un-intentionally by the Prophet Moses, he had immediately offered repentance to Allah, saying, "O my Lord ! I have sinned against myself, so forgive me." So, "Allah forgave him" there and then. (Al-Qasas: 16). Here the good news of the same forgiveness has been given him, as if to say, "O Moses, there could be a genuine cause for you to feel afraid in My Presence, because you had committed an offence, but when you have changed the evil into good, I have nothing but forgiveness and mercy for you. I have not called you here at this time to punish you, but I am going to send you on a great mission with wonderful miracles."
Desc No: 16 According to Surah Bani Isra'il:101, the Prophet Moses had been granted nine clearly visible Signs, which according to the details given in AI-A`raf were the following: (1) The staff's turning into a serpent, 12) the shining hand when it was drawn out of the armpit, (3) public triumph over the magicians, (4) occurrence of a widespread famine in the land as foretold by the Prophet Moses, t5) the storm, (6) the locusts, (7) the incidence of weevils in the grain stores and of lice among human beings and animals, (8) the frogs, and (9) the rain of blood. (Far explanation, see E.N. 43 of Az Zukhruf).. "
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