17.1. Subhana alladhii asrabiAAabdihi laylan mina almasdschidi alharami ilaalmasdschidi al-aqsa alladhii baraknahawlahulinuriyahu min ayatina innahu huwa alssamiiAAualbasiiru
17.1. Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighborhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Nearer, the Seer. (Pickthall)
17.1. Preis dem, der Seinen Knecht nachts reisen ließ, von der Heiligen Moschee zu der weit entfernten Moschee, deren Umgebung Wir gesegnet haben, damit Wir ihn etwas sehen lassen von Unseren Zeichen, Er ist ja, Er, der Hörende, der im Blick hat. (Ahmad v. Denffer)
17.1. Preis sei Dem, Der Seinen Diener bei Nacht von der geschützten Gebetsstätte zur fernsten Gebetsstätte, deren Umgebung Wir gesegnet haben, reisen ließ, damit Wir ihm (etwas) von Unseren Zeichen zeigen. Er ist ja der Allhörende, der Allsehende. (Bubenheim)
17.1. Erhaben ist Gott, der Seinen Diener nachts von der Heiligen Moscheee in Mekka zur Aqsa-Moschee in Jerusalem führte, deren Umgebung Wir gesegnet haben, um ihm einige Unserer Zeichen zu zeigen. Gott hört und sieht alles. (Azhar)
17.1. Gepriesen-erhaben ist Derjenige, Der Seinen Diener nachts reisen ließ - in einem Teil der Nacht von Almasdschidil-haram zu der fernen Moschee , um die herum WIR mit Baraka versehen haben, um ihm von Unseren Ayat zu zeigen. Gewiß, ER ist Der Allhörende, Der Allsehende. (Zaidan)
17.1. Gepriesen sei der, der mit seinem Diener bei Nacht von der heiligen Kultstätte (in Mekka) nach der fernen Kultstätte (in Jerusalem), deren Umgebung wir gesegnet haben, reiste, um ihn etwas von unseren Zeichen sehen zu lassen! Er ist der, der (alles) hört und sieht. (Paret)
17.1. Gepriesen sei Der, Der bei Nacht Seinen Diener von der heiligen Moschee zu der fernen Moschee, deren Umgebung Wir gesegnet haben, hinführte, auf daß Wir ihm einige Unserer Zeichen zeigten. Wahrlich, Er ist der Allhörende, der Allsehende. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 1
Glory be to Him, Who transported His Servant one night from the Masjid-i-Haram to the distant Temple, whose surroundings We have blessed, so that we might show him some of Our Sings: ( 1 ) the fact is that He alone is All-Hearing and All-Seeing.
Desc No: 1 The event referred to in this verse is known "Mi`raj" and "Isra"'. According to authentic traditions, this took place a year before Hijrah. In the traditional and biographical literature, its details have been related by a large number (25) of the Companions. Anas bin Malik, Malik bin Sa`asa`ah, Abuzar Ghifari, and Abu Hurairah (Allah be pleased with them all) have related details of the event. Besides them, `Umar, `Ali, `Abdullah bin Mas`ud...........(Allah be pleased with them) have also related some parts of this event. In this verse, the Qur'an mentions only a part of the Journey, i.e., from Masjid-i-Haram to the Temple at Jerusalem. The object of this journey as stated here was that Allah willed to show His aervant some of His signs. The Qur'an does not give any details other than this but we find further details in the traditions, which are to this effect: One night the Angel Jibril transported the Holy Prophet on al-Buraq from Masjid-i-Haram to Masjid-i-Aqsa (the Temple). There the Holy Prophet offered his prayers along with the other Prophets. Then he took him towards the higher spheres, where he met some of the great Prophets in different spheres. At last he reached the Highest Place in the Heavens, and was received in audience by Allah. It was there that besides other important instructions five daily Prayers were prescribed. Then he returned to the Temple and from there came back to Masjid-iHaram. During this Journey, according to many traditions, Paradise and Hell were shown to him. We also learn from authentic traditions that on the following day when he mentioned this event, the disbelievers of Makkah scoffed at him, and some of the Muslims also were sceptical about this. The above additional details based on the traditions cannot be said to be against the Qur'an, for these are additions to the details given in the Qur'an; therefore, the details related in the traditions cannot be. rejected on the plea that they are against the Qur'an. Nevertheless, if one rejects any part of those details which are given in the traditions, one cannot be declared a renegade. On the other hand, if one rejects the details given in the Qur'an, one does become a renegade. There are different versions of this Journey. Some say that this happened in a dream, while others are of the opinion that the Holy Prophet was fully awake and went on the Journey with his own physical body; some others say that it was merely a mystic vision which was shown to him. The opening words of this verse: "Glory be to Him, who transported His Servant. . . . .... " however, clearly show that it was a super-natural event which was brought about by the unlimited power of Allah. It is quite obvious that if the event had been merely a mystic vision, it would not have been introduced by the words which imply that the Being Who brought about this event is free from each and every kind of weakness and defect. Again the words "transported His servant one night" also show that this was not a dream or a vision but a physical journey in which Allah arranged that the Holy Prophet should make observation of His Signs with his physical eyes. Therefore, one is bound to admit that this was not a mere spiritual experience but a physical journey and visual observation which Allah arranged for His Prophet. It is strange that some people are of the opinion that this extraordinary journey could not be possible, but now when man with his limited-very limitedpower has been able to reach the moon, it is absurd to deny that Allah with His limitless powers could enable His Messenger to make this journey in the extraordinary short time it took. Above all, the question whether a thing is possible or not, can arise only in the `case of human beings whose powers are after all limited, but such questions cannot be raised where the AlI-Powerful Allah is concerned. Only such a person who does not believe that Allah is able to do everything can raise objections against this wonderful Journey about which Allah Himself says that He transported His Servant one night from Masjid-i-Haram to Masjid-i-Aqsa. Likewise all the objections raised against the various details which are given in the traditions are frivolous, except two, which are plausible: First, if we accept these details, then we shall have to admit drat Allah is confined to a certain place: otherwise there was no need that His Servant should be transported for this purpose to a certain place. Secondly, according to traditions, the Holy Prophet was enabled to observe Paradise and Hell where he saw some people suffering from torment. The objcction is: why should sane people be awarded punishments or rewards before the Final Judgement after Resurrection? As regards the first objcction, it is true that Allah is Infinite by Himself, but in dealing with His creation, He employs those means which suit His imperfect creation not because of any limitation of His, but because of the limitations of His creation. For instance, when He speaks to any of His creature, He adopts the same limited mode of conversation as the addressee can understand, though He has limitless modes of speech. Likewise, when He desires to show some of the wonderful Signs of His Kingdom to a servant. He transports him to the place where the' Signs are to be shown. It is obvious that the servant cannot see at one and the same time the whole of the universe as Allah dces, for Allah has no need to go to any place at all for this purpose but the servant has. The same applies to the appearance of the servant before the Creator. Though Allah is not confined to any locality, it is necessary for the servant to go to the place where His manifestations have been concentrated for his observation because it is not possible for the servant with his limited powers to go in His Presence in His Infinite Capacity. As regards the second objection, it is based on the lack of understanding the thing: many of the Signs which were shown to the Holy Prophet were symbolical. For instance, a small hole from which a fat ox came out but could not go back into it, represented mischief personified. In the same way the adulterers were shown as if they had fresh meat before them but instead of that they were eating rotten flesh. Similarly punishments for evil deeds shown to him were only symbolic observations of the punishments in the Hereafter so that he might see in advance the things which would take place in the Hereafter. In regard to the Mi `raj it should be kept in view that all the Prophets were enabled by Allah to see His Signs in the heavens and the earth according to their ranks. And for this purpose all the material curtains were lifted so that they could see with their naked eyes the unseen realities, to which they were required to invite the people. This was done so that the Prophets could say with full conviction what they had seen with their own eyes. For this experience would distinguish there from a philosopher who bases all his theories on guess-work and cannot say that he bears witness to what he claims. In contrast to philosophers, Prophets could say that they bore witness to the things which they presented because they had seen them with their own eyes. "
17.2. We gave unto Moses the Scripture, and We appointed it a guidance for the Children of Israel, saying: Choose no guardian beside Me. (Pickthall)
17.2. Und Wir haben Musa die Schrift gegeben und haben sie eine Rechtleitung gemacht für die Kinder Israils, - nehmt euch nicht anstelle Meiner einen Sachwalter, - (Ahmad v. Denffer)
17.2. Und Wir gaben Musa die Schrift und machten sie zu einer Rechtleitung für die Kinder Isra´ils: "Nehmt euch außer Mir keinen Sachwalter, (Bubenheim)
17.2. Wir gaben Moses die Schrift (die Thora) und machten sie zur Rechtleitung für die Kinder Israels, (denen Ich sagte): "Ihr sollt außer Mir keinen Vertrauten nehmen! (Azhar)
17.2. Und WIR ließen Musa die Schrift zuteil werden und machten sie zur Rechtleitung für die Kinder von Israil: „Nehmt euch an Meiner Stelle keinen Wakil!“ (Zaidan)
17.2. Und wir haben (seinerzeit) dem Moses die Schrift gegeben und sie zu einer Rechtleitung für die Kinder Israel gemacht (indem wir ihnen geboten): "Nehmt außer mir keinen Sachwalter, (Paret)
17.2. Und Wir gaben Moses die Schrift und machten sie zu einer Führung für die Kinder Israels (und sprachen): "Nehmt keinen zum Beschützer außer Mir , (Rasul)
17.3. Dhurriyyata man hamalnamaAAa nuuhin innahu kana AAabdan schakuuran
17.3. (They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave. (Pickthall)
17.3. Als Nachkommenschaft derer, die Wir mit Nuh getragen haben, er war ja ein dankbarer Knecht, (Ahmad v. Denffer)
17.3. (o ihr,) die Nachkommenschaft derer, die Wir mit Nuh trugen. Gewiß, er war ein dankbarer Diener." (Bubenheim)
17.3. O ihr Nachkommen derer, die Wir mit Noah auf der Arche trugen! Noah war ein dankbarer Diener." (Azhar)
17.3. Ihr Nachkommen derer, dieWIR mit Nuh mittragen ließen! Gewiß, Er war ein äußerst dankbarer Diener. (Zaidan)
17.3. die ihr die Nachkommenschaft derer seid, die wir (einst) zusammen mit Noah (auf das Schiff) verladen (und vor der Sintflut errettet) haben!" Er war ein dankbarer Diener (Allahs). (Paret)
17.3. o ihr Nachkommen derer, die Wir mit Noah trugen! Er war wahrlich ein dankbarer Diener." (Rasul)
17.4. And We decreed for the Children of Israel in the scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants. (Pickthall)
17.4. Und Wir haben für die Kinder Israils in der Schrift beschlossen: Ganz bestimmt richtet ihr im Land Unheil an, zwei Mal, und ganz bestimmt erhebt ihr euch in großer Überheblichkeit! (Ahmad v. Denffer)
17.4. Und Wir haben für die Kinder Isra´ils im Buch entschieden: "Ihr werdet ganz gewiß zweimal auf der Erde Unheil stiften, und ihr werdet ganz gewiß mächtige Überheblichkeit erlangen. (Bubenheim)
17.4. Wir teilten den Kindern Israels unsere Verfügung mit, die im Buch steht: "Ihr werdet zweimal Unheil auf Erden stiften und euch in Macht und Selbstherrlichkeit steigern." (Azhar)
17.4. Und WIR gaben den Kindern von Israil in der Schrift ein: ‚Gewiss werdet ihr zweimal im Lande Verderben anrichten, und gewiss werdet ihr euch in großer Überhebung überheben.‘ (Zaidan)
17.4. Und wir haben für die Kinder Israel in der Schrift die (folgende) Entscheidung getroffen: "Ihr werdet zweimal auf der Erde Unheil anrichten, und ihr werdet (dabei) sehr mächtig (und anmaßend) sein (wa-la-ta`lunna `uluuwan kabieran). (Paret)
17.4. Und Wir hatten den Kindern Israels in der Schrift dargelegt: "Seht, ihr werdet gewiß zweimal im Land Unheil anrichten, und ihr werdet gewiß sehr überheblich sein." (Rasul)
17.5. So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed. (Pickthall)
17.5. Und als die Androhung kam, die erste der beiden, haben Wir gegen euch Unsere Knechte geschickt, solche mit fester Kampfkraft, und sie haben euch aufgestöbert inmitten der Heimstätten, und die Androhung wurde ausgeführt. (Ahmad v. Denffer)
17.5. Wenn nun das Versprechen vom ersten der beiden (Male) eintrifft, schicken Wir gegen euch Diener von Uns, die eine starke Gewalt besitzen. Sie dringen zwischen den Wohnstätten hindurch ein, und das ist ein Versprechen, das sicher ausgeführt wird. (Bubenheim)
17.5. Als der Zeitpunkt der ersten Strafe kam, schickten Wir zu euch einige Unserer mächtigen Diener, denen Wir Macht über euch verliehen. Sie zogen durch das ganze Land, um euch zu erschlagen. Das war eine verheißene Strafe, die in der Tat erfolgte. (Azhar)
17.5. Und wenn die Zeit (für die Bestrafung) des Ersten beider Male kommt, werden WIR zu euch Unsere Diener schicken, die äußerst harte Kämpfer sind, so werden sie die Wohnstätten durchstöbern. Und dies ist ein zu erfüllendes Versprechen. (Zaidan)
17.5. Wenn nun die Drohung vom ersten (Mal) in Erfüllung geht, schicken wir Diener von uns, die über eine gewaltige Kampfkraft verfügen, gegen euch. Sie treiben sich dann (sengend und plündernd) zwischen den Häusern herum (fa-dschaasuu khilaala d-diyaari). Es ist eine Drohung, die (bestimmt) ausgeführt wird. (Paret)
17.5. Als nun die Zeit für die erste der beiden Verheißungen in Erfüllung ging, sandten Wir gegen euch Diener von Uns, die mit gewaltiger Kriegsmacht begabt waren; und sie drangen in das Wohngebiet ein, und so wurde die Verheißung erfüllt. (Rasul)
17.6. Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery, (Pickthall)
17.6. Dann haben Wir euch die Rückkehr gegen sie zurückgegeben, und Wir haben euch geholfen mit Vermögensgütern und Kindern, und Wir haben euch mehr an Truppen gemacht. (Ahmad v. Denffer)
17.6. Hierauf geben Wir euch wiederum die Oberhand über sie, und Wir unterstützen euch mit Besitz und Söhnen und machen euch zahlreicher. (Bubenheim)
17.6. Wir verschafften euch dann wieder die Oberhand über sie und gewährten euch Vermögen und Söhne und ließen euch an Zahl zunehmen. (Azhar)
17.6. Dann werden WIR euch wieder die Oberhand über sie geben und euch mit Vermögenswerten und Kindern Nachschub leisten und eure Bereitschaft zum Kampf ihre übertreffen lassen. (Zaidan)
17.6. Hierauf lassen wir euch gegen sie wieder die Oberhand gewinnen (radadnaa lakumu l-karrata `alaihim), versorgen euch reichlich mit Vermögen und Söhnen und geben euch ein stärkeres Aufgebot (wa-dscha`alnaakum akthara nafieran). (Paret)
17.6. Dann gaben Wir euch wiederum die Macht über sie und stärkten euch mit Reichtum und Kindern und vermehrten eure Zahl. (Rasul)
17.7. In ahsantum ahsantumli-anfusikum wa-in asa/tum falaha fa-idhadschaawaAAdu al-akhirati liyasuu-uu wudschuuhakum waliyadkhuluualmasdschida kama dakhaluuhu awwala marratin waliyutabbiruu maAAalaw tatbiiran
17.7. (Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting. (Pickthall)
17.7. Wenn ihr Gutes getan habt, habt ihr für euch selbst Gutes getan, und wenn ihr Schlechtes getan habt, so ist es dafür. Und als die andere Androhung kam, -damit sie euren Angesichtern Schlimmes antun, und damit sie eure Moschee betreten, wie sie sie beim ersten Mal betreten haben, und damit sie völlig zugrunde richten, worüber sie sich erhoben haben, (Ahmad v. Denffer)
17.7. "Wenn ihr Gutes tut, tut ihr Gutes für euch selbst; und wenn ihr Böses tut, ist es (auch) für euch selbst." - Wenn nun das Versprechen vom letzten (Mal) eintrifft, so sollen sie eure Gesichter entstellen und die Gebetsstätte betreten, wie sie diese das erste Mal betraten, und das, worüber sie Macht erlangt haben, völlig zerstören. (Bubenheim)
17.7. Wenn ihr das Gute tut, nützt ihr euch selbst, und wenn ihr das Böse tut, schadet ihr euch selbst. Und als der Zeitpunkt der zweiten Strafe kam, fielen eure Feinde über euch her, so dass eure Gesichter vor Schmach finster wurden, und sie erstürmten den Tempel, wie sie ihn vormals erstürmt hatten, zerstörten und vernichteten alles, was in ihre Gewalt gekommen war. (Azhar)
17.7. Wenn ihr Gutes tut, tut ihr außchließlich euch selbst Gutes. Und wenn ihr schlecht handelt, so ist dies nur gegen diese selbst. Und wenn die Zeit (für die Bestrafung) des Letzten (beider Male) kommt, (schicken WIR sie), damit sie euch das Schlechte ins Gesicht schreiben lassen, und damit sie in die Moschee einmarschieren, wie sie in sie das ersteMal einmarschiert waren, und damit sie alles, worüber sie verfügen, vernichtend zugrunde richten. (Zaidan)
17.7. Wenn ihr Gutes tut, tut ihr es für euch selber. Ebenso wenn ihr Böses tut. - Und wenn die Drohung vom letzten (Mal) in Erfüllung geht, sollen sie euch schlimm mitspielen und die Kultstätte (in Jerusalem) betreten, wie beim ersten Mal, und völlig zugrunde richten, was sie in ihre Gewalt bekommen. (Paret)
17.7. Wenn ihr Gutes tut, so tut ihr Gutes für eure eigenen Seelen; und wenn ihr Böses tut, so ist es gegen sie. Als nun die Zeit für die zweite Verheißung in Erfüllung ging (, entsandten Wir Diener), damit sie eure Gesichter demütigten und die Moschee beträten, wie sie sie das erste Mal betreten hatten, und sie zerstörten alles, was sie erobert hatten, völlig bis auf den Grund. (Rasul)
17.8. AAasa rabbukum an yarhamakumwa-in AAudtum AAudna wadschaAAalnadschahannama lilkafiriinahasiiran
17.8. It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers. (Pickthall)
17.8. Es kann sein, daß euer Herr euch barmherzig ist, und wenn ihr es wieder tut, tun Wir es wieder, und Wir haben die Hölle für die Glaubensverweigerer zum Gefängnis gemacht. (Ahmad v. Denffer)
17.8. Vielleicht erbarmt euer Herr Sich eurer; doch wenn ihr (dazu) zurückkehrt, kehren (auch) Wir zurück. Und Wir haben die Hölle für die Ungläubigen zum Gefängnis gemacht." (Bubenheim)
17.8. Euer Herr möge sich eurer erbarmen! Wenn ihr wieder Unheil auf Erden stiftet, werden Wir euch wieder schwer heimsuchen. Die Hölle haben Wir zum Gefängnis für die Ungläubigen gemacht. (Azhar)
17.8. Vielleicht wird euch euer HERR (danach) Gnade erweisen. Wenn ihr jedoch es wiederholt, werden WIR es auch wiederholen. Und WIR machten Dschahannam für die Kafir zum Gefängnis. (Zaidan)
17.8. Vielleicht wird sich euer Herr (nach alledem wieder) über euch erbarmen. Wenn ihr euch aber wieder (so) verhaltet (wie vorher), tun (auch) wir es. Und wir haben die Hölle zu einem Gefängnis für die Ungläubigen gemacht." (Paret)
17.8. Es ist möglich, daß euer Herr Sich eurer erbarmt; doch wenn ihr zurückkehrt, so wollen (auch) Wir zurückkehren; und Wir haben Dschahannam zu einem Gefängnis für die Ungläubigen gemacht. (Rasul)
Tafsir von Maududi für die Ayaat 2 bis 8
Before this We had given the Book to Moses and made it a means of guidance for the Israelites ( 2 ) with this Command: "Do not make .any other guardian than Myself. ( 3 ) You are the descendants of those _ whom We bore in the Ark with Noah, ( 4 ) and .he was truly a grateful servant". Besides this, We forewarned the Israelites in the Scriptures : ( 5 ) You will work great mischief twice in the land and will become over-bearingly arrogant. ( 6 ) When the occasion of the first of the two mischiefs came, O Israelites, We raised against you such of Our servants who were very mighty and formidable; so they penetrated through all parts of your country. This was a warning that was bound to be fulfilled. ( 7 ) Then after this We afforded you an opportunity to over-power them and helped you with abundance of riches and children and increased you far more in numbers than before. ( 8 ) Beholdl If you did good it proved to be good for yourselves and if you committed evil it proved to be bad for your own selves. Then, when the time came for the fulfilment of the second warning, We set other enemies on you so that they might disfigure your faces and enter into the Temple just as the former enemies had entered and destroyed whatever they could lay their hands on ( 9 ) . . . . . . Now again your Lord may show compassion on you; but if you again repeat your former behaviour; We will again visit you with. Our punishment, for We have prepared Hell to serve as a prison-house for the ungrateful people. ( 10 )
Desc No: 2 As this verse has no apparent connection with the event of Mi'raj, it may appear to a cursory reader that either of the two verses has been misplaced here. But if we try to understand the matter in the context of the theme of the whole Surah, we can easily understand the connection between the two. .The main object of this Surah is to give a warning to the disbelievers of Makkah. That is why the mention of Mi`raj has been made in the very first verse, as if to say, "The person whom you dub as an impostor and reject the Book sent down to him, has just now seen with his naked eyes great Signs of Allah. So you should learn a lesson from the history of the Israelites who discarded the Book of Allah and therefore, were given painful punishment. "
Desc No: 3 The Arabic word "vakil" (guardian) denotes a person who is trustworthy and can be depended upon in regard to one's affairs and may be turned to for guidance and help.
Desc No: 4 That is, "You are the descendants of Noah and his companions;" therefore ,you should behave in a manner as behoves such people. You should make Allah alone your Guardian, for your ancestors escaped death from the flood only because they had made Allah their Guardian. "
Desc No: 5 The original Arabic word "Al-kitab"does not stand here for the Torah but for all the Divine Books.
Desc No: 6 Such warnings have been given in different Books of the Bible. As regards their first mischief and its evil consequences, the Israelites were warned in the Psalms, lsaiah, Jeremiah and Ezekiel and the warnings about their second mischief and its severe punishments are found in Matthew and Luke. Below are given extracts to confirm this statement of the Qur'an. Prophet David was the first to warn the Israelites in his Psalms of their first mischief: "They did not destroy the nations, concerning whom the Lord commanded them: But were mingled among the heathen, and learned their works. And they served their idols which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils, And shed innocent blood, even the blood of their sons and of their daughters ....Therefore, was the. wrath of the Lord kindled against his people, insomuch that he abhorred his own inheritance. And he gave them into the hand of the heathen ;" Psalms: Chapter 106, vv. 34-38, 40; 41. The above events have been described in the past tense as if they had already actually happened. The Scriptures employ this mode of expression to emphasize the importance of the prophesies. When this mischief actually carne to pass, Prophet lsaiah warned them of its ruinous consequences: "Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that arc corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more: How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. Thy princes are rebellious, and companions of thieves: everyone loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel. Ah I will case me of mine adversaries, and avenge me of mine enemies: they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers. Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made: Moreover the Lord saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: Therefore, the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts. Thy men shall fall by the sword, and thy mighty in the war. And her gates shall lament and mourn: and she being desolate shall sit upon the ground. Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore, this iniquity shall be to you as a breach ready to fall, . . . . And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a shred to take fire from the hearth, or to take water withal out of the pit." (lsaiah, Chapter 1:verses 4-5; 21-24,Chapter 2:verses 6,8; Chapter 3: verses 16-17, 25-26; Chapter 8: verse 7; Chapter 30: verses 9-10, 12-14.) After this Prophet Jeremiah raised his voice when the flood of corruption swept away everything before it. "Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity and are become vain? And I brought you into a plentiful country to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made my heritage an abomination. For of old time I have broken thy yoke, and burst thy hands: and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest,,playing the harlot. As the thief is ashamed when he is found. so is the house of Israel ashamed: they, their kings, their princes, and their priests, and their prophets, Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face but in the time of their trouble they will say, Arise, and save us. But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble; for according to the number of thy cities are thy gods, O Judah. The Lord said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot. And her treacherous sister Judah saw it. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with sticks. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if can find a man, if there be any that executeth judgments that seeketh the truth; and I will pardon it. How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses. They were as fed horses in the morning: every one neighed after his neighbour's wife. Shall I not visit for these things? Saith the Lord: and shall not my soul be avenged on such a nation as this? Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understand what they say. Their quiver is an open sepulchre, they arc all mighty men. And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should cat: they shall cat up thy flocks and thine herds; they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword. And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of- the bridegroom and the voice of the bride: for the land shall be desolate. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the Lord; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. And I will appoint over them four kinds, saith the Lord: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy." (Jeremiah, Chapter 2: verses 5-7, 20, 26-28; Chapter 3: verses 6-9; Chapter 5: verses 1,7-9 15-17; Chapter 7: verses 33, 34; Chapter 15: verses 2, 3.) Then Prophet Ezekiel was raised to warn them in time. Addressing Jerusalem he said: The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. Behold, the princes of Israel, every one were in thee to their power to shed blood. In thee they have set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. Thou hast despised mine holy things, and hast profaned my Sabbaths. In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution. And one hath committed abomination with his neighbour's wife; and another hath lewdly defiled his daughter-in-law; and another in thee hath humbled his sister, his father's daughter. In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion and hast forgotten me, can thine hands be strong, in the days that I shall deal with thee? And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the Lord." (Ezekiel, Chapter 22: verses 3, 6-12, 14-16.) Besides the above mentioned warnings which were given to Israelites at the time of their first mischief, Prophet Jesus Christ warned them of the consequences of their second' great mischief. In a forceful address he criticized their morel degeneration like this: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gatherth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. " (Matthew, Chapter 23: verses 37, 38; Chapter 24: verse 2. ) Then, when the Roman officials were taking Prophet Jesus out for crucifixion, and a great company of people including women were following him bewailing and lamenting, he addressed them and gave his final warnings: But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in which they shall say; Blessed are the barren, and the wombs that never bore, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. (Luke, Chapter 23: verses 2830. )
Desc No: 7 This refers to the terrible destruction that the Israelites suffered at the hands of the Assyrians and Babylonians. One cannot fully appreciate the historical background of this merely from the extracts that have been reproduced above from the Books of the Prophets. A brief history of the Israelites is also needed so that a student may become acquainted with all the causes and circumstances on account of which Allah removed this nation, that professed to believe in a revealed Book, from the leadership of mankind and turned it into a humiliated, condemned and backward community. When, after the death of Prophet Moses, the Israelites entered Palestine it was inhabited by the Hittites, Amorites, Canaanites, Perizzittes, Hivites, Jebusites, the Philistines, etc. These communities had adopted the worst kind of idolatry, their supreme deity being Ayl whom they regarded as the father of gods and who was usually represented by the bull-images. His consort was called Asherah from whom had descended a whole line of gods and goddesses, about 70 in number. The most powerful god among them was Baal who was regarded as the god of rain and growth and the lord of the earth and heavens. In the northern regions his consort was called Anathoth and in Palestine Ashtaroth. These two were the goddesses of love and procreation. Besides them, there was a god of death, a god of disease and famine, and a goddess of health, and thus all the worldly powers and agencies stood divided among a large number of deities. The people had ascribed such dirty and base qualities and acts to these deities that even a worst offender against morality would shun being known by them. Obviously the people who have adopted such mean deities for worship and devotion cannot remain secure from the worst kind of moral degeneration and the modern excavations have shown this conclusively. Child sacrifice was a common thing among them. Their places of worship had turned into brothels, where women were kept as religious prostitutes and illicit relations with them were regarded as a part of worship and devotion. The Israelites had clearly been told in the instructions given in the Torah that they should destroy those communities and wrest the land of Palestine from them, and that they should avoid mixing up with those people and ward off their moral and ideological weaknesses: But when the Israelites entered Palestine they set this guidance aside. They not only did not establish a united kingdom of their own but fell a prey to tribal parochialism. Each of their tribes was content to take a part of the captured land and become a separate and independent state. This disunity among them did not leave any of the tribes strong enough to purge its territory completely of the idolaters, and therefore they had to allow them to live side by side with them in the same land. Not only this, but there had remained in the conquered territories a cumber of small city states of these idolatrous communities which the Israelites had nor been able to subjugate. It is this very thing which has been complained against in the extract of the Psalms reproduced above in the beginning of E.N. 6. The first consequence of intermixing with those communities, was that the Israelites also became idolatrous, and gradually began to adopt other moral evils also. This has been complained about in the Book of Judges as below: "And the children of Israel did evil, in the sight of the Lord, and served Baalim: And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger. And they forsook the Lord, and served Baal and Ashtaroth". (Judges, 2: 11-13.) The second consequence suffered by the Israelites was that the communities whose city-states they had left unconquered and the Philistines whose land they had not at all touched set up a united front against them and drove them out of a major part of Palestine by incessant attacks, so much so that they deprived them of the Holy Ark of their Lord. At last, the Israelites felt the need of Establishing a united kingdom of their own under one ruler, and on their request Prophet Samuel appointed Saul as their king in 1020 B.C. (For details see vv. 246-48 and E.N.'s. 268-270 of AI-Baqarah.) This united kingdom was ruled by three kings: Saul (1020 B.C. to 1004. B.C.), Prophet David (1004 to 965 B.C.) and Prophet Solomon (365 to 926 B.C.). These kings brought to completion the mission that had been left incomplete by the Israelites after the death of Prophet Moses. They annexed all the territories except the Phoenician state on the northern and the Philistine state on the southern coast, which, of course, became tributaries. After the death of Prophet Solomon the Israelites again adopted the ways of the world and fought among themselves and split into two independent kingdoms, the kingdom of Israel in the northern Palestine and Jordan with Samaria ,as its capital, and the kingdom of Judah in the southern Palestine and Edom with Jerusalem as its capital. These kingdoms were strife-ridden from the very . beginning and this state of affairs persisted till the end. The rulers and people of the kingdom of Israel were the first to be affected grievously by the ideological and moral weaknesses of the neighbouring communities. Specially after the marriage of its ruler, Ahab, with the idolatrous princess Jezebel of Zidon, idolatry and other evils began to spread unchecked among the Israelites under the official patronage. Prophets Elias and Elisha tried their very best to check this deluge but the Israelites who were rapidly degenerating, did not heed their warning. At last the wrath of Allah overtook the kingdom of Israel in the shape of the Assyrians who started subjecting Palestine to incessant attacks from 900 B.C. downward. During this period, Prophet Amos (787-747 B.C.) and them Prophet Hosea(747-735 B.C.) rose and warned the Israelites again and again but the wretched, depraved people did not heed their warnings at all, and transgressed all limits. Prophet Amos was banished by the king of Israel from the realm of Samaria and warned not to preach his mission in the country Not very long after this the wrath of Allah burst upon the kingdom of Israel and its people. The Assyrian king Sargon took Samaria in 721 B.C.and put an end to this northern kingdom. Thousands of Israelites were put to the sword and 27 thousand of their leading men were driven out of their homeland and scattered in the eastern districts of the Assyrian empire and replaced by settlers from other parts of the empire. When the remaining Israelites intermixed with the settlers they also lost gradually their national and cultural identity. The other kingdom of the Israelites, called the kingdom of Judah, which was set up in southern Palestine also began to adopt godless ways soon after the death of Prophet Solomon, though its moral degeneration took place at a slower pace than that of Israel. Therefore, it was allowed to exist for a longer period. Then, like the kingdom of Israel, it also began to be subjected to continual attacks, its cities ruined and its capital besieged, but this kingdom could not be wholly destroyed by the Assyrians; it only became a tributary. Afterwards, when inspite of the best reformatory efforts of Prophets lsaiah and Jeremiah the people of Judah did not give up idol-worship and other moral evils, king Nebuchadnezzar of Babylon attacked and captured the whole of Judah in 598 B.C.including Jerusalem and took the king of Judah as prisoner. Even then the Israelites did not mend their ways and paid no heed to the warnings and guidance of Prophet Jeremiah: Instead of reforming their ways, they started making plans to change their fate by revolting against Babylon. At last in 587 B.C.Nebuchadnezzar punished them heavily by invading Judah and destroyed all its important cities. He razed Jerusalem and Solomon's Temple to the ground and did not leave a wall of it standing in place. He drove a large part of the Israelite population out of their land and scattered them into the adjoining countries. The people who were left behind were cursed and subjected to all kinds of humiliations by the neighbouring communities. This was the first calamity that came as a warning to the Israelites and the first chastisement that they suffered as a result therof.
Desc No: 8 This refers to the lease of time that the Israelites (That is the people of Judah) got after their release from the captivity of Babylon. As for the people of Israel and Samaria, they did not rise again after their moral and spiritual degeneration. But among the people of Judah there still were some people who practised the truth and invited others also to follow it. They carried on their work of invitation to the truth among the remaining Israelites in Judah and exhorted those also to repent and follow the truth who had been driven out into Babylon and other lands. At last the mercy of Allah came to their help. The downfall of Babylon started. The Persian king, Cyrus, took Babylon in 539 B.C.and in the following year issued a decree allowing the Israelites to return to and re-settle in their homeland. The Israelites began to return home in caravan after caravan, and ties continued for along time. Cyrus also allowed the Israelites to rebuild the Temple of Solomon but the neighbouring communities who had settled in this land resisted it. At last Darfius I appointed Zerubbabel, a grandson of the last king of Judah, governor of Judah in 522 B.C.who got the Temple rebuilt under the care of Prophet Haggai, Prophet Zechariah and Joshua. In 458 B.C. Ezra arrived in Judah along with an exiled group and the persian king Artaxerxes made the following decree. "And thou, Ezra, after the wisdom of thy God that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God and the law of the king let judgment be executed speedily upon him whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. "(Ezra, 7:25-26). Taking advantage of this decree, Ezra carried out the revival of the religion of Prophet Moses. He gathered together all the righteous and good people from the Israelites and set up a strong organisation. He compiled and spread the Pentateuch which contained the Torah, made arrangements for the religious education of the Israelites, enforced the law and started purging the people of moral and ideological weaknesses which the had adopted by intermixing with the other communities. He compelled they Jews to divorce the idolatrous wives they had married, and took a covenant from them that they would worship God alone and follow His Law only. In 455 B.C.an exiled group came back to Judah under Nehemiah whom the Persian king appointed as the ruler of Jerusalem and ordered him to build the wall round the city. Thus, after 150 years the Holy city was fully restored and became the centre of Jewish religion and culture, But the Israelites of northern Palestine, and Samaria did not benefit by the work of revival done by Ezra.They built a rival sanctuary on Mount Gerizim, and tried to make it the religious centre for the people of the Book. This caused a further, and perhaps the final, split Between the Jews and the Samaritans. The Jews suffered a set-back for a while with the fall of the Persian Empire and the conquests of Alexander the Great and the rise of the Greeks. After the death of Alexander, his kingdom was subdivided into three empires. Syria tell to the lot of the Seleucide empire, with Antioch as its capital, whose ruler Antiochus III incorporated Palestine into his dominions in 198 B.C. These Greek conquerors who were idolatrous by precept and freelance morally felt greatly ill at ease with the Jewish religion and culture. So, they began to propagate the rival Greek way of life and culture by political and economic pressure, and were able to win over a strong section of the Israelites who became their helpers. This external interference caused a split in the Jewish nation. One group among them readily adopted the Greek dress, the Greek language, the Greek way of life and the Greek sports, while the other persistently stuck to their own culture and way of life. In 175 B.C. when Antiochus IV (who was called Epiphanes, that is, the manifestation of God) came to the throne, he used all his power and authority to stamp out the Jewish religion and culture. He got idols installed in the Holy Temple at Jerusalem and forced the Jews to prostrate themselves before them. He strictly forbade the rite of offering the sacrifices at the altar, and commanded the Jews to offer sacrifices to idolatrous deities instead. He proposed death penalty for those who would keep the Torah in their houses, or observe the Sabbath or perform circumcision of their children. But the Jews did not yield to this coercion, and started a powerful resistance movement, known in history as the revolt of the Maccabees. Though in this struggle the sympathies of the Greece-oriented Jews were with the Greeks, and they fully cooperated with the despots of Antioch to crush the Maccabean revolt, the common Jews who still retained the religious fervour of the days of Ezra sided with the Maccabees, who were ultimately able to drive out the Greeks and establish a free religious state which remained in power till 67 B.C This state prospered and in time extended to all those territories which had once been under the control the kingdoms of Judah and Israel. It was able to annex a part of the land of the Philistines which had remained unconquered even in the days of Prophets David and Solomon (Peace be upon them). This is the historical background of the verse of the Qur'an under commentary.
Desc No: 9 The historical background of the second degeneration and its chastisement is as follows: The moral and religious fervour with which the Maccabees had started their movement gradually cooled down and was replaced by love of the world and empty external form. A split appeared among them and they themselves invited the Roman General, Pompey, to come to Palestine. Pompey turned his attention to this land in 63 B.C. and, taking Jerusalem, put an end to the political freedom of the Jews. But the Roman conquerors preferred to rule their dominions through the agency of the local chiefs rather than by direct control. Therefore, a local government was set up in Palestine which eventually passed into the hand of Herod, a clever Jew, in 40 B.C. This ruler is well known as Herod the Great. He ruled over the whole of Palestine and Jordan from 40 to 4 B.C. On the one hand Herod patronised the religious leaders to please the Jews, and on the other, he propagated the Roman culture and won the goodwill of Caesar by showing his loyalty and faithfulness to the Roman Empire. During, his reign, the Jews degenerated and fell to the lowest ebb of moral and religious life. On the death of Herod his kingdom. was subdivided into three parts.His son, Archelaus, became the ruler of Samaria, Judaea and northern Edom. In A.D. 6. however, Caesar Augustus deprived him of his authority and put the state under his Roman governor, and this arrangement continued up till A.D. 41. This was precisely the time when Prophet Jesus (Peace be upon him) appeared to reform the Israelites whose religious leaders opposed him tooth and nail and even tried to get him the death sentence by the Roman governor, Pontius Pilate. The second son of Herod, Herod Antipas, became the ruler of Galilee and Jordan in northern Palestine, and he was the person who got Prophet John (Peace be upon him) beheaded at the request and desire of a dancing girl. Herod's third son, Philip, succeeded to the territories bounded on one side by river Yermuk and on the other by Mount Hermon. Philip had been much more deeply influenced by the Roman and Greek cultures than his father and brothers. Therefore the preaching of the truth could not have even so much effect in his land as it had in the other parts of Palestine. In A.D. 41, the Romans appointed Herod Agrippa, the grandson of Herod the Great, ruler of the territories that had once been under Herod himself. Coming into power this man did whatever he could to persecute the followers of Prophet Jesus (Peace be upon him) and used all the forces at his disposal to crush the movement that was functioning under the guidance of the Disciples to inculcate fear of God in the people and reform their morals. In order to have a correct estimate of the condition of the common Jews and their religious leaders, one should study the criticisms levelled by Prophet Jesus on them in his sermons contained in the four Gospels. Even a religious man like Prophet John was beheaded before their eyes and not a voice was raised in protest against this barbarity. Then all the religious leaders of the community unanimously demanded death sentence for Prophet Jesus, and none but a few righteous men were there to mourn this depravity. Above all, when Pontius Pilate asked these depraved people, ' which condemned prisoner he should release, according to the custom, at Passover, Jesus or Barabbas the robber', they all cried with one voice 'Barabbas'. This was indeed the last chance Allah gave to the Jews, and then their fate was sealed. Not long after this, a serious conflict started between the Jews and the Romans, which developed into an open revolt by the former between A.D. 64 and G6. Both Herod Agrippa II and the Roman procurator Floris failed to put down the rebellion. At last, the Romans crushed it by a strong military action and in A.D. 70 Titus took Jerusalem by force. About 1,33,000 people were put to the sword, 67 thousand made slaves, and thousands sent to work in the Egyptian trines and to other cities so that they could be used in amphitheatres for being torn by wild beasts or become the "practice-target" for the sword fighters. AlI the tall and beautiful girls were picked out for the army of conquest and the Holy City of Jerusalem and the Temple were pulled down to the ground. After this the Jewish influence so disappeared from Palestine that the Jews could not regain power for two thousand years, and the Holy Temple could never be rebuilt.. Afterwards the Roman Emperor, Hadrian, restored Jerusalem but renamed it Aelia. The Jews, however, were not allowed to enter it for centuries. This was the calamity that the Jews suffered on account of their degeneration for the second time.
Desc No: 10 Though this admonition has been given as a parenthesis at the end of the address to the children of Israel, it does not mean that this and the address itself are solely meant for them. As a chatter of fact, the whole address is really directed towards the disbelievers of Makkah but, instead of addressing them directly, some important historical events from the history of the children of Israel have been cited in order to serve as admonition for them. "
17.9. Lo! this Quran guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward. (Pickthall)
17.9. Dieser Koran leitet recht zu dem, was am beständigsten ist und kündet den Gläubigen Gutes an, denjenigen, welche rechtschaffen handeln, daß es für sie große Belohnung gibt, (Ahmad v. Denffer)
17.9. Gewiß, dieser Qur´an leitet zu dem, was richtiger ist, und verkündet den Gläubigen, die rechtschaffene Werke tun, daß es für sie großen Lohn geben wird (Bubenheim)
17.9. Dieser Koran leitet zum besten Weg und übermittelt den Gläubigen, die gute Werke verrichten, die frohe Botschaft, dass ihnen große Belohnung zuteil wird. (Azhar)
17.9. Gewiß, dieser Quran leitet zu dem recht, was geradlinig ist, und überbringt frohe Botschaft zu den Mumin, die gottgefällig Gutes tun, dass für sie eine große Belohnung bestimmt ist, (Zaidan)
17.9. Dieser Koran leitet zu dem, was wirklich richtig ist, und verkündet den Gläubigen, die tun, was recht ist, daß ihnen (dereinst) ein hoher Lohn zuteil wird, (Paret)
17.9. Wahrlich, dieser Qur'an leitet zum wirklich Richtigen und bringt den Gläubigen, die gute Taten verrichten, die frohe Botschaft, auf daß ihnen großer Lohn zuteil werde. (Rasul)
17.10. And that those who believe not in the Hereafter, for them We have prepared a painful doom. (Pickthall)
17.10. Und daß Wir denjenigen, die nicht an das Jenseits glauben, schmerzende Strafe vorbereitet haben. (Ahmad v. Denffer)
17.10. und daß Wir denjenigen, die an das Jenseits nicht glauben, schmerzhafte Strafe bereitet haben. (Bubenheim)
17.10. Für die Ungläubigen aber, die nicht an das Jenseits glauben, haben Wir qualvolle Strafe bereitet. (Azhar)
17.10. und dass WIR denjenigen, die keinen Iman an das Jenseits verinnerlichen, eine qualvolle Peinigung vorbereitet haben. (Zaidan)
17.10. und daß wir für diejenigen, die nicht an das Jenseits glauben, eine schmerzhafte Strafe bereit haben. (Paret)
17.10. Und Wir haben denen, die nicht an das Jenseits glauben, eine schmerzliche Strafe bereitet. (Rasul)
Tafsir von Maududi für die Ayaat 9 bis 10
Indeed the Qur'an shows that way which is perfectly straight: To those who believe in it and do good deeds, it gives the good news that there is a great reward for them and to those who do not believe in the Hereafter, it gives the warning that a painful torment has been made ready for them. ( 11 )
Desc No: 11 This means to warn those persons or people or nations who do not take a lesson from the admonitions of the Qur'an to be ready to undergo that chastisement which Israelites had to suffer.
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