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3.80. Und (es steht ihm nicht zu,) euch zu befehlen, die Engel und die Propheten zu Herren nehmen. Sollte er euch den Unglauben befehlen, nachdem ihr (Allah) Ergebene seid?

[ al'Imran:80 ]

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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

28.35. Qala sanaschuddu AAadudakabi-akhiika wanadschAAalu lakuma sultanan falayasiluuna ilaykuma bi-ayatinaantuma wamani ittabaAAakuma alghalibuuna

28.35. He said: We will strengthen thine arm with thy brother, and We will give unto you both power so that they cannot reach you for Our portents. Ye twain, and those who follow you, will be the winners. (Pickthall)

28.35. Er sprach: Wir werden dich mit deinem Bruder festigen, und Wir geben euch beiden Ermächtigung, so daß sie nicht zu euch beiden gelangen, mit Unseren Zeichen. Ihr beide, und wer euch folgt, seid die Sieger! (Ahmad v. Denffer)

28.35. Er sagte: "Wir werden deinen Arm durch deinen Bruder festigen und euch beiden eine Ermächtigung erteilen, so daß sie nicht zu euch gelangen (können). Mit Unseren Zeichen werdet ihr und diejenigen, die euch folgen, Sieger sein." (Bubenheim)

28.35. Er sprach: "Wir stärken dich durch deinen Bruder. Wir verleihen euch Macht, so dass sie euch nichts antun können, habt ihr doch Unsere Zeichen. Ihr werdet zusammen mit euren Anhängern die Sieger sein." (Azhar)

28.35. ER sagte: „WIR werden dich mit deinem Bruder stärken und euch einen Beweis geben, so werden sie nicht in eure Nähe kommen. Mit Unseren Ayat seid ihr beide und diejenigen, die euch beiden folgen, die Sieger.“ (Zaidan)

28.35. Allah sagte: "(Gut.) Wir werden dir durch deinen Bruder Kraft verleihen (sa-naschuddu `adudaka). Und wir geben euch beiden Vollmacht, so daß sie euch nicht beikommen werden (wenn ihr) mit unseren Zeichen (zu ihnen kommt). Ihr, und die euch folgen, werden Sieger sein." (Paret)

28.35. Er sprach: "Wir wollen dich mit deinem Bruder stärken, und Wir wollen euch beiden Macht geben, so daß sie euch nicht erreichen werden - durch Unsere Zeichen. Ihr beide und die, welche euch folgen, werden die Sieger sein." (Rasul)

Tafsir von Maududi für die Ayaat 29 bis 35

When Moses completed the term ( 40 ) and he was travelling with his family, he saw a fire in the direction of Tur. ( 41 ) He said to his family, "Stay a while: I have seen a fire: I may bring some information from there, or a burning brand with which you may warm yourselves." When he 'reached there, a voice called out from a tree in the blessed ground ( 42 ) on the right side ( 43 ) of the valley: "O Moses, I am Allah, Lord of the universe." And (it was commanded), "Cast down your staff." When Moses saw that the staff was writhing like a snake, he turned about and fled and did not even look behind. (It was said,) "Moses, come back and have no fear: you are quite safe. Put your hand into your bosom: it will come out shining, without any harm to you ; ( 44 ) and fold back your arm to ward off fear. ( 45 ) These are two clear Signs from your Lord to be shown to Pharaoh and his courtiers: they are very disobedient people indeed. " ( 46 ) Moses submited, "My Lord, I have killed a man of theirs: I fear that they will put me to death; ( 47 ) and my brother Aaron is more eloquent of tongue than I: send him with me as a helper so that he may support me; I fear that they will treat me as a liar. " Allah said, "We shall strengthen your hand with your brother and shall give both of you such authority that they will not be able to harm you in any way. With Our Signs you and your followers only shall triumph. "in any way. With Our Signs you and your followers only shall triumph. "in any way. With Our Signs you and your followers only shall triumph. " ( 48 )

Desc No: 40
According to Hadrat Hasan bin `Ali bin Abi Talib, the Prophet Moses had completed the ten years term instead of the eight years. According to Ibn 'Abbas, this has been related on the authority of the Holy Prophet himself. He has said, "Moses (peace be upon him) completed the term which was more perfect and more agreeable to his father-in-law, i.e. ten years." 

Desc No: 41
That the direction of the journey was towards Mt. Tur shows that the Prophet Moses might be traveling to Egypt with his family, for Tur lies on the way from Midian to Egypt. Probably Prophet Moses thought that he had stayed away from home for ten long years and the Pharaoh in whose reign he had left Egypt had also died, if he quietly went back and stayed with his people, nobody would know it.
The Biblical version of the sequence of events is different from the Qur'an's. It says that the Prophet Moses `led the flocks (of his father-in-law) to the backside of the desert, and came to the mountain of God, even to Horeb." There God spoke to him, and appointed him to Prophethood and commanded him to go to Egypt. Then Moses went back to Jethro, his father-in-law, took his permission and went to Egypt with his family. (Exod. 3: 1, 4: 18) Contrary to this, the Qur'an says that the Prophet Moses left Midian with his family after completing the term and during this journey Allah spoke to him and appointed him to Prophethood.
Both the Bible and the Talmud agree that the Pharaoh in whose house Prophet Moses had been brought up had died during his stay in Midian, and now another Pharaoh was the king of Egypt.  

Desc No: 42
That is, in the ground which was being lit up by Divine Light.  

Desc No: 43
That is, on that side of the valley which lay to the right of the Prophet Moses.  

Desc No: 44
These two miracles were shown to the Prophet Moses at that time so that, firstly, he himself is fully convinced that the same Being Who is speaking to him is, in fact, the Creator and Master and Ruler of the whole system of the universe and secondly, he should have full satisfaction that he was not going unarmed before Pharaoh, to perform the dangerous mission assigned to him, but would go well armed with the two powerful weapons. 

Desc No: 45
That is, "Whenever you experience the fear of any danger, fold back your arm to yourself: this will strengthen your heart and will deliver you completely from every feeling of fear and dread."
The arm probably implies the right arm. The arm can be folded back in two ways: either by bringing the arm and pressing it against the side, or by pressing one hand under the armpit of the other. Probably the first way was implied, for in that case the other person cannot perceive that one is specially doing so in order to ward off fear.
The Prophet Moses was taught this device because he was being sent to counter a tyrannical government without any army and worldly equipment. He was going to meet with many a dreadful situation when a great Prophet also could not remain safe from fear and terror. Allah said to him, "Whenever you face such a situation, just do this* and Pharaoh will not be able to shake your heart in spite of all the power of his mighty kingdom." 

Desc No: 46
The words by themselves imply: "Go to Pharaoh with these Signs and present yourself as Allah's Messenger, and invite him and his chiefs to the obedience and worship of Allah, Lord of the worlds." That is why his appointment has not been specified here, though at other places it has been clearly stated, thus: 'Go to Pharaoh for he has become rebellious' "(Ta Ha: 24) And: "When your Lord called Moses, saying: "Go forth to the wicked people--the people of Pharaoh'." (Ash-Shu'araa: 10). 

Desc No: 47
It did not mean that he was hesitant to go there because of the fear, but it meant this: "Kindly make some such arrangement that I am not apprehended on the charge of murder just on arrival even before I may convey to them Your message, for in that case the very object for which I am being sent will be defeated." The next verse makes it plain that the Prophet Moses, by this submission, did not at all mean to reject the office of Prophethood and refuse to go before Pharaoh because of the fear. 

Desc No: 48
This meeting of the Prophet Moses with Allah and the mutual conversation has been described in much greater detail in Surah Ta Ha (vv. 9-48). Anyone possessed of fine taste, who compares this Qur'anic version with the story given in the Bible (Exod., chs. 3, 4), will be himself able to judge which of the two is Divine Revelation and which the result of human story-telling. Besides, he will also be able to judge whether the Qur'anic version is, God forbid, a plagiarism of the Bible and Israelite traditions, or that God Himself is describing the actual event, Who had honoured Moses by calling him up into His Presence. (For further explanation, see E.N. 19 of Surah Ta Ha).   "

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