26.51. Inna natmaAAu an yaghfira lanarabbuna khatayana an kunnaawwala almu/miniina
26.51. Lo! we ardently hope that our Lord will forgive us our sins because we are the first of the believers. (Pickthall)
26.51. Wir hoffen, daß unser Herr uns unsere Überschreitungen verzeiht, da wir die ersten Gläubigen sind." (Ahmad v. Denffer)
26.51. Wir erhoffen ja, daß unser Herr uns unsere Verfehlungen vergebe dafür, daß wir die ersten (der) Gläubigen sind." (Bubenheim)
26.51. Wir hoffen, dass unser Herr uns unsere Sünden vergibt, sind wir doch hier die ersten Gläubigen." (Azhar)
26.51. wir begehren doch, dass uns unser HERR unsere Verfehlungen vergibt, da wir die ersten Mumin waren.“ (Zaidan)
26.51. Wir verlangen danach, daß unser Herr uns unsere Sünden vergibt (im Hinblick darauf), daß wir die ersten von denen sind, die glauben." (Paret)
26.51. Wir hoffen ernsthaft, unser Herr werde uns unsere Sünden vergeben, da wir die ersten der Gläubigen sind." (Rasul)
26.51. Wir bitten unseren Herrn um Vergebung und hoffen, dass Er uns unsere Fehler vergibt, da wir die ersten Gläubigen (aus Pharaos Gefolgschaft) sind." (Périsset)
Tafsir von Maududi für die Ayaat 50 bis 51
They replied, "We care not: we shall pass into our Lord's presence and we expect that our Lord will forgive us our sins because we are the first to believe. " ( 40 )
Desc No: 40 That is, "We have to return to our Lord in any case. If you kill us now, we shall present ourselves before Him just today, and we have nothing to worry in this. We rather expect that we shall be forgiven our sins and errors because out of this eatire gathering we were the first to believe as soon as reality became known to us." This reply of the magicians made two things absolutely clear to the people who had been gathered together by Pharaoh heralds : First, that Pharaoh was a dishonest obdurate and deceitful person. When he saw that Moses had come out successful in the contest which he himself had arrangedto be decisive, he concocted a plot and forced the magicians to confess it by coercion and threats. Had there been any truth in it, the magicians would not have readilyoffered to have their hands and feet cut off on opposite sides and get crucified. The fact that the magicians remained steadfast and firm in their belief even in the face of such a horrible threat, proves that the accusation of plotting a conspiracy against Pharaoh was baseless. The fact was that the magicians being experts in their art had realized that what Moses had displayed was no magic, but surely a manifestation of the powers of Allah, Lord of the universe. Secondly, thousands of the people who had gathered together from all corners of the land had themselves witnessed the great moral change that had occurred in the magicians as soon as they professed belief in the Lord of the universe. The same magicians who had been summoned to strengthen and secure the ancestral creed by means of their magic and who, a minute before, were humbly begging Pharaoh for rewards had now become so bold and ennobled spiritually that they would not take any notice of Pharaoh's powers and his threats and were even prepared to face death and extreme physical torture for the sake of their Faith. Thus psychologically there could not be a better occasion to expose the polytheistic ,creed of the Egyptians in their own eyes and help impress the truth of Moses' religion in the minds of the people. "
26.59. Thus (were those things taken from them) and We caused the Children of Israel to inherit them. (Pickthall)
26.59. So war es, und Wir haben es die Kinder Israils erben lassen, (Ahmad v. Denffer)
26.59. So war es. Und Wir gaben sie den Kindern lsra´ils zum Erbe. (Bubenheim)
26.59. So war es. Und Wir machten die Kinder Israels zu den Erben davon. (Azhar)
26.59. Solcherart und WIR ließen sie die Kinder Israils beerben. (Zaidan)
26.59. So (war das). Und wir gaben es den Kindern Israel zum Erbe. - (Paret)
26.59. So (geschah es); und Wir gaben sie den Kindern Israels zum Erbe. (Rasul)
26.59. So war es, und Wir gaben dies (später) den Kindern Israels zum Erbe. (Périsset)
Tafsir von Maududi für die Ayaat 52 bis 59
We inspired Moses with this ( 41 ) : "Set off with My servants by night, for you will be pursued. " ( 42 ) At this, Pharaoh sent out heralds to the cities (for mobilization, saying): "These are but a handful of people, who have provoked us much; and we are a host who are always on our guard. " ( 43 ) Thus did We draw them out from their gardens and their water-springs and their treasure-houses and fine dwellings ( 44 ) . This is how they were dealt with, while (on the other hand) We made the Children of Israel inherit all these things. ( 45 )
Desc No: 41 The mention of migration here does not mean that Prophet Moses and the Israelites were immediately ordered to leave Egypt. The history of the intervening period has been related in Al-A`raf: 127-135 and Yunus: 83-89, and a part of it has been mentioned in Al-Mu`min: 23-46 and Az-Zukhruf: 46-56. Here the story is being cut short and only the final phase of the conflict between Pharaoh and Prophet Moses is given to show the tragic end of Pharaoh who had remained obdurate even after witnessing clear Signs and the ultimate success of Moses who had Divine support behind his message.
Desc No: 42 The warning that "you will be pursued" shows the wisdom of the instruction to set off during the night. The idea was that before Pharaoh came out with his hosts to pursue them, they should have gone far enough so as to be out of reach of him. It should be borne in mind that the Israelites were not settled in one place in Egypt but were scattered in cities and habitations all over the country and lived in large numbers especially in the land between Memphis and Rameses called Goshen. (See map in Vol . III, p. 31, on the Exodus of the Israelites). It appears that when Prophet Moses was commanded to leave Egypt, he must have sent instructions to the Israelite habitations telling the people to make necessary preparations' for migration and he must have also fixed a night for them to leave their homes for the exodus.
Desc No: 43 All this shows that Pharaoh in fact was terror-stricken, but was trying to hide his fear under cover of fearlessness. On the one hand, he was mobilizing forces to face the situation; on the other, he wanted to show that he was undaunted and undeterred, for a despotic ruler like Pharaoh could have no danger from a suppressed and slave community which had been living in disgrace for centuries. That is why his heralds made the people believe that the Israelites were just a handful of people, who could do them no harm, but had to be punished for the provocation they had caused. As for mobilization it was only a precautionary measure which had been taken to meet any eventuality in time.
Desc No: 44 The genera'. mobilization ordered by Pharaoh was aimed to crush the Israelites completely, but God's device turned the tables on him and drew out all his chiefs and courtiers from their dwelling places and drove them to the place where they and their hosts were to be drowned all together. Had they not pursued the Israelites, nothing would have happened save that a community would have left the country quietly and they would have continued to enjoy life in their fine dwellings as before. But they in fact had cleverly planned not to allow the Israelites go away peacefully, but to attack the migrating caravans suddenly to finish them completely. For this very purpose the princes and the high chiefs and the nobles came out of their palaces and joined Pharaoh in the campaign, but their cleverness did not avail them anything. Not only did the Israelites succeed in escaping from Egypt, but also at the same time the elite of Pharaoh's tyrannical kingdom perished in the sea.
Desc No: 45 Some commentators have interpreted this verse to mean that Allah made the Children of Israel to inherit the gardens, water-springs, treasure-houses and fine dwellings vacated and left behind by Pharaoh and his people. This would inevitably mean that after the drowning of Pharaoh, the Israelites returned to Egypt and took possession of the wealth and properties of Pharaoh's people. This interpretation, however, is neither supported by history nor by other verses of the Qur'an. The relevant verses of Surahs AI-Baqarah, AI-Ma'idah, AI-A`raf and Ta Ha confirm that after the destruction of Pharaoh in the sea, the Israelites did not return to Egypt but proceeded towards their destination (Palestine) and then, till the time of Prophet David (973-1013 B.C.) all the major events of their history took place in the lands which are now known as the Sinai Peninsula, northern Arabia, Transjordan and Palestine. As such, in our opinion the verses mean this: On the one hand, Allah deprived the people of Pharaoh of their wealth, possessions and grandeur, and on the other, He bestowed the same on the Children of Israel in Palestine, and not in Egypt. This same meaning is borne out by vv. 136-137 of A1-A'raf: "Then We took Our vengeance on them and drowned them in the sea because they had treated Our Signs as false and grown heedless of them. And after them We gave as heritage to those who had been abased and kept low, the eastern and the western parts of that land, which had been blessed bountifully by Us." The epithet of "the blessed land" has generally been used for Palestine in the Qur'an as in Surah Bani Isra'il: l, Al-Anbiya': 71-81, and Saba': 18.
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