28.47. Walawla an tusiibahum musiibatunbima qaddamat aydiihim fayaquuluu rabbana lawlaarsalta ilayna rasuulan fanattabiAAa ayatikawanakuuna mina almu/miniina
28.47. Otherwise, if disaster should afflict them because of that which their own hands have sent before (them), they might say: Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and been of the believers? (Pickthall)
28.47. Und daß sie nicht, wenn sie ein Verhängnis trifft wegen dem, was ihre Hände vorausgeschickt haben, sie also sagen: "Unser Herr, wenn du einen Gesandten zu uns geschickt hättest, so wären wir ganz bestimmt Deinen Zeichen gefolgt und wären welche von den Gläubigen gewesen." (Ahmad v. Denffer)
28.47. (Hätten Wir dich nicht entsandt), würden sie sagen, wenn sie ein Unglück trifft wegen dessen, was ihre Hände vorausgeschickt haben: "Unser Herr, hättest Du doch einen Gesandten zu uns gesandt, so daß wir Deinen Zeichen hätten folgen können und zu den Gläubigen´hätten gehören können!" (Bubenheim)
28.47. Wenn sie eine Katastrophe ereilt wegen ihrer Untaten, sagen sie: "Unser Herr! Warum schickst Du uns keinen Gesandten, damit wir Deinen Zeichen Folge leisten und zu den Gläubigen gehören?" (Azhar)
28.47. Und würde sie kein Unheil wegen dem von ihnen Zustandegebrachten treffen, (würden WIR dich nicht entsenden) - dann würden sie sagen: „Unser HERR! Hättest DU uns doch einen Gesandten geschickt, damit wir Deinen Ayat folgen und von den Mumin werden!“ (Zaidan)
28.47. Und (wir hätten dir nicht den Auftrag erteilt, deine Landsleute zu warnen) wenn sie (sonst) nicht (zur Strafe) für die früheren Werke ihrer Hände ein Unglück treffen würde und sie dann sagen würden: "Herr! Warum hast du denn keinen Gesandten zu uns geschickt, so daß wir deinen Zeichen hätten folgen können und (nunmehr) gläubig wären?" (Paret)
28.47. Und wäre es nicht (nur deshalb), daß sie nicht sagen können, wenn ein Unglück sie um dessentwillen treffen sollte, was ihre Hände vorausgeschickt haben: "Unser Herr, warum hast Du uns keine Gesandten geschickt, daß wir Deine Zeichen hätten befolgen können und dann unter den Gläubigen gewesen wären?" (Rasul)
Tafsir von Maududi für die Ayaat 43 bis 47
After We had destroyed the former generations, We gave Moses the Book, which We made a means of enlightenment for the people, and a Guidance and a Mercy, so that they may learn lessons. ( 59 ) (O Muhammad,) you were not present on the western side ( 60 ) when We gave Moses the Law, nor were you among the witnesses, ( 61 ) but after him (until your time) We have raised up many a generation, and a long time has passed over them. ( 62 ) You were also not present among the Midianites that you might have recited to them Our Revelations, ( 63 ) but it is We Who are sending to you (this news of that time). And you were also not present at the side of Tur when We had called out (to Moses for the first time), but this is your Lord's Mercy (that you are being given this information ( 64 ) ) so that you should warn those to whom no warner had come before you: ( 65 ) may be they take heed. (This We have done) lest, when a calamity befalls them in consequence of their own misdeeds, 'they should say, "Our Lord, had You sent a messenger to us, we would have obeyed Your Revelations and been among the believers. " ( 66 )
Desc No: 59 That is, "When the former generations met with the evil consequences of turning away from the teachings of the Prophets, and they met the doom that was experienced by Pharaoh and his hosts, then Moses was granted the Book so as to usher in a new era for mankind. "
Desc No: 60 "Western side": Mount Sinai, which lies to the west of the Hijaz and on which the Prophet Moses was given the Divine Law.
Desc No: 61 "The witnesses": the seventy of the elders of Israel who had been summoned along with Moses for the covenant to follow the Law. (For reference, see AI-A'raf: 155 and Exod., ch. 24)
Desc No: 62 That is, "You had no direct means of obtaining this information. AlI this is being revealed to you by Allah. That is how you have been enabled to relate these two-thousand-year old events, in a manner as if you were an eye-witness."
Desc No: 63 That is, "You did not exist at the time when the Prophet Moses reached Midian, passed ten years of his life there, and then left for Egypt. You were not preaching in the habitations of Midian that which you are preaching in the streets of Makkah. You are not relating those events as an eye-witness, but because you have been given the knowledge of these by Us through Revelation."
Desc No: 64 These things have been presented as a proof of the Holy Prophet's Prophethood. At the time when these were cued all the chiefs of Makkah and the common disbelievers were bent upon somehow proving him as a non-prophet, and, God forbid, a false claimant to Prophethood. To help and assist them in their campaign there were the Jewish scholars and the Christian monks also, who were living in the habitations of the Hijaz. Besides, the Holy Prophet Muhammad (may Allah's peace be upon him) had not appeared all of a sudden from somewhere and started reciting the Qur'an to the people, but he was a resident of the same city of Makkah, and no aspect of his life was hidden from the people of his city and clan. That is why when these three things were presented like an open challenge as a proof of his Prophethood, not a single person from Makkah and Hijaz and the entire land of Arabia could stand up to say the absurd thing which the modern orientalists say, although those people were no less . efficient in fabricating falsehood than these so-called scholars. But how could they utter an unprofitable lie that could not survive for a single moment? How could they say, "O Muhammad, you have attained this information from such and such a Jewish scholar and a Christian monk?" For, this purpose, they could not mention any name in the entire land. For whatever name they mentioned, it would become manifest there and then that the Holy Prophet had not obtained any information from him. How could they say, "O Muhammad, you possess a full-fledged library containing all sorts of books an ancient history and sciences and literature, from which you take help to prepare all your discourses?"' For not to speak of a library, no one could seize even a scrap of paper from his house containing such information. Everyone in Makkah knew that Muhammad (may Allah's peace be upon him) was un-lettered and no one could also say that he had had some translators at his disposal, who supplied him with translations from Hebrew and Assyrian and Greek books. Then, none of them could be so shameless as to dare claim that he had obtained this information during the trade journeys to Syria and Palestine, for he had not performed those journeys alone, but had travelled in company with trade caravans of Makkah. Had somebody made any such assertion, hundreds of living witnesses would have refuted this and testified that he had received no such instruction from anyone there. Then, within two years of the Holy Prophet's death war had started between the Romans and the Muslims. If he had any son of discussion anywhere in Syria and Palestine with any Christian monk or Jewish rabbi, the Roman Empire would not have hesitated to launch a propaganda campaign, saying, that Muhammad (peace be upon him), God forbid, had learnt everything from them and gone back to Makkah and proclaimed himself a Prophet. In short, at that time when the challenge of the Qur'an was the knell of the disbelieving Quraish and the polytheists and the need of those people to refute it was far greater then of the modern orientalists, no one could discover any material by which he could prove that the Holy Prophet Muhammad (upon whom be Allah's peace) had some other means than Revelation for obtaining that information . One should also know that the Qur'an has not given this challenge only here, but at several other places also in connection with different stories. After narrating the story of the Prophet Zacharias and Mary, it was said: "These are of the 'unseen' things We are revealing to you: you were not present there when the priests of the Temple were casting lots by throwing their quills to decide which of them should be the guardian of Mary: nor were you there with them when they were arguing about it." (Al-i-`Imran: 44) At the end of the Prophet Joseph's story it was said: "This story which We are revealing to you is of those things that were not known to you: for you were not with the brothers (of Joseph), when they had conspired together a plot against Joseph." (Yusuf: 102) Similarly, after relating the full story of the Prophet Noah, it was said: "These are some of the tidings of the `unseen' which We are revealing to you. You did not know these before nor did your people." (Hud: 49) That this thing has been reiterated several times shows that this was one of the main arguments that the Qur'an gave to prove its being Allah's Word and the Holy Prophet's being a Messenger of Allah. For there was no perceptible means of knowledge available to the Holy Prophet who was an unlettered person, apart from Revelation, through which he could narrate so accurately the events that had happened hundreds and thousands of years in the past. And this was one of the important reasons why the contemporaries of the Holy prophet were coming to believe, in larger and still larger numbers, that he was really a Prophet of Allah and received Allah's Revelations. Now one can easily imagine how important it must have been for the opponents of the Islamic movement at that time to meet this challenge, and what efforts they must have made to collect arguments and proofs against it. One can also see that if, God forbid, there was the slightest weakness. in this challenge, it would not have been at all difficult for the contemporary people to provide evidence for its refutation.
Desc No: 65 No prophet had been born especially in Arabia after the Prophets Ishmael and Shu`aib (peace be upon them both), during the past two thousand years or so,, though teachings of the Prophets like Moses and Solomon and Jesus (peace be upon all of them) had reached the people of that land.
Desc No: 66 This very thing has been presented at several places in the Qur'an as the reason for sending the Messengers, but it will not be correct to conclude from this that a Messenger should be sent on every occasion at every place for this purpose. AS long as the message of a Prophet remains intact in the world and the means of conveying it to others exist, there is no need for a new Prophet, unless need arises to supplement the previous message, or to supplant it by a new message, Nevertheless, when the teachings of the Prophets are forgotten, or become mixed up with errors and deviations and can no longer be relied upon as means of guidance, then the people do get a chance to make the excuse that there existed no arrangement whatever to make them aware of the distinction between the Truth and the untruth and guide them to the right way: so they could not be guided aright. To meet such an excuse Allah sends the Prophets in such conditions so that any one who follows a wrong way after that may himself be held responsible for his going astray. "
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