Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
6.81. Wie sollte ich fürchten, was ihr (Ihm) beigesellt, wo ihr euch nicht fürchtet, Allah beizugesellen, wozu Er euch keine Ermächtigung offenbart hat? Welche der beiden Gruppen hat also ein größeres Anrecht auf Sicherheit, wenn ihr wißt?"
16.2. Yunazzilu almala-ikata bialrruuhimin amrihi AAala man yaschao min AAibadihi anandhiruu annahu la ilaha illa anafaittaquuni
16.2. He sendeth down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no god save Me, so keep your duty unto Me. (Pickthall)
16.2. Er läßt die Engel herabkommen mit dem Geist von Seinem Befehl auf wen Er will von Seinen Knechten: "Warnt, daß es keinen Gott gibt außer Mir, also fürchtet Mich!" (Ahmad v. Denffer)
16.2. Er sendet die Engel mit dem Geist von Seinem Befehl herab, auf wen von Seinen Dienern Er will: "Warnt (und verkündet), daß es keinen Gott gibt außer Mir; darum fürchtet Mich (allein)." (Bubenheim)
16.2. Er sendet die Engel gemäß Seinem Willen mit der Offenbarung denjenigen unter Seinen Dienern herab, die Er mit der Aufgabe betrauen will, die Menschen zu warnen und ihnen zu verkünden: "Es gibt keinen Herrn außer Mir; so fürchtet Mich allein!" (Azhar)
16.2. ER sendet die Engel nach und nach hinab mit dem Ruhh nach seiner Bestimmung zu demjenigen von Seinen Dienern, den ER will: ‚Warnt, dass es zweifelsohne keine Gottheit gibt außer Mir, so handelt Taqwa gemäß Mir gegenüber! (Zaidan)
16.2. Er läßt die Engel mit dem Geist von seinem Logos (amr) herabkommen, auf wen von seinen Dienern er will (mit dem Auftrag): "Warnt (die Menschen und verkündet), daß es keinen Gott gibt außer mir! Mich (allein) sollt ihr fürchten." (Paret)
16.2. Er sendet die Engel auf Seinen Befehl mit der Offenbarung zu dem von Seinen Dienern hernieder, zu dem Er will: "Warnt (die Menschen,) daß kein Gott da ist außer Mir. Mich allein sollt ihr fürchten." (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 2
Allah's "Judgment" has come: ( 1 ) so do not clamour for hastening it; He is free from every defect, and exalted high above the shirk that they are practising. ( 2 ) He sends down by His command through His angels the Spirit ( 3 ) on that one of His servants whom He chooses, ( 4 ) (bidding), "warn the people that there is no other deity than I therefore, fear Me. " ( 5 )
Desc No: 1 That is, "The time for final `Judgment' has come near." As regards the use of the past tense in the original, this may be to show certainty of its occurrence in the near future or to emphasize the fact that the rebellion and the wrong deeds of the Quraish had become so unbearable that they warranted that the time for decisive action had come. Here question arises as to what that "Judgment" was and how it came. We are of the opinion (and true knowledge is with Allah alone) that that "Judgment" was Hijrat (the Migration) of the Holy Prophet from Makkah. For a short time after this Revelation he was bidden to emigrate from there. And according to the Qur'an, a Prophet is bidden to leave his place only at that time when the rebellion and antagonism of his people reaches the extreme limit. Then their doom is sealed, for after this Allah's punishment comes on them either as a direct scourge from Him, or they are destroyed by the Prophet and his followers. And this did take place actually. At the occasion of the Migration, the people of Makkah regarded it as a victory for themselves, but in fact it turned out to be a defeat for shirk and disbelief which were totally uprooted within a decade or so after the Migration not only from Makkah but from the rest of Arabia as well.
Desc No: 2 In order to understand the interconnection between the first and the second sentences, one should keep in view the background. The challenge of the disbelievers to the Prophet, `to hasten Divine Judgment',was really based on their assumption that their own religion of shirk was true and the religion of Tauhid presented by Muhammad (Allah's peace be on him) was false; otherwise, they argued, the Divine scourge with which he threatened them would have come upon them long before because of their disbelief and rebellion, if there had been the authority of Allah behind it. That is why after the declaration of the "Judgment," their misunderstanding about the cause of delay in the punishment was removed, as if to say, "You arc absolutely wrong to assume that punishment has not been inflicted on you because your creed of shirk is true, for Allah is fret from and far above shirk and has no partner" .
Desc No: 3 This means "the Spirit of Prophethood with which a Prophet is imbued in order to fulfil his Mission by word and decd. The Qur'an has called this the Spirit' in several places, for this has the same relation to the Mission of a Prophet and his moral life, which the soul has to the physical human life. "
Desc No: 4 As one of the things, which prompted the disbelievers to challenge the Holy Prophet for scourge, was their presumption that he was not a true Prophet, Allah told them categorically that he was a true Prophet, who had been imbued with the "Spirit" which We Ourself had sent down on him. "Allah sends down the Spirit on..... He chooses." This is the answer to the objections which the chiefs of the Quraish used to raise against the Holy Prophet: Had Allah wanted to send a Messenger to them, was there no one better than Muhammad (Allah's peace be on him), son of `Abdullah, for this mission ? Why did He not choose one of the big chiefs of Makkah or Taif for the purpose? Such absurd objections needed no other answer than this that is why such an answer has been given in several places of the Qur'an as if to say "Allah knows best how to do His work, and dces not stand in need of any advice from you. He chooses for His mission anyone whom He considers fit for it.
Desc No: 5 This verse declares the essence of the "Spirit" of Prophethood, which is this: Godhead belongs to one Allah alone: so only He is worthy of fear. Therefore, there is no other anchor that might make fast and hold together human moral system than His fear. For it is the fear of His displeasure and His punishment, and the fear of the consequences of His disobedience which alone can act as a strong deterrent to restrain one from deviation. That is why mankind has been admonished: "Fear Me. "
16.3. He hath created the heavens and the earth with truth. High be He exalted above all that they associate (with Him). (Pickthall)
16.3. Er hat die Himmel und die Erde gemäß der Wahrheit geschaffen, Er ist erhaben über was sie ihm an Mitgöttern geben. (Ahmad v. Denffer)
16.3. Er hat die Himmel und die Erde in Wahrheit erschaffen. Erhaben ist Er über das, was sie (Ihm) beigesellen. (Bubenheim)
16.3. Er erschuf die Himmel und die Erde der Wahrheit gemäß. Erhaben ist Er über alles, was sie Ihm beigesellen! (Azhar)
16.3. ER erschuf die Himmel und die Erde in Gesetzmäßigkeit. Erhaben ist er über das, was sie an Schirk betreiben. (Zaidan)
16.3. Er hat Himmel und Erde wirklich (und wahrhaftig) geschaffen. Und er ist erhaben über das, was sie (ihm an anderen Göttern) beigesellen. (Paret)
16.3. Er hat die Himmel und die Erde in gerechter Weise erschaffen. Erhaben ist Er über all das, was sie anbeten. (Rasul)
Tafsir von Maududi für die Ayaat 3 bis 3
e has based the creation of the heavens and the Earth on truth; He is exalted high above that shirk which they are practising ( 6 ) .
Desc No: 6 That is to say, "The whole system of the Earth and the heavens is a witness to the truth of the doctrine of Tauhid and to the negation of shirk. You may look at anything in the universe and consider the system from any point of view you like, you will fmd proof of this fact that it is being run by one God and not by many gods. Then how is it that you believe in shirk when there is no proof whatsoever of this in the universe? As a fitting sequence of this, proofs of Tauhid and refutation of shirk have been given from Man himself and from other signs in the universe, and it has also been shown that Prophethood is based on Truth.
16.5. And the cattle hath He created, whence ye have warm clothing and uses, and whereof ye eat. (Pickthall)
16.5. Und das Vieh, Er hat es geschaffen, darin ist für euch Wärme und Nutzen, und davon eßt ihr, (Ahmad v. Denffer)
16.5. Und (auch) das Vieh hat Er erschaffen. An ihm habt ihr Wärme und (allerlei anderen) Nutzen; und davon eßt ihr. (Bubenheim)
16.5. Das Vieh hat Er erschaffen, damit ihr Wärme und allerlei Nutzen gewinnt, und ihr euch davon ernähren könnt. (Azhar)
16.5. Auch die An'am erschuf Er. Durch sie gewinnt ihr Wärme und (andere) Produkte. Und ihr ernährt euch von ihnen. (Zaidan)
16.5. Und (auch) das Vieh hat er geschaffen. Es bietet euch (durch seine Wolle) die Möglichkeit, euch warm zu halten, und ist euch (auch sonst in mancher Hinsicht) von Nutzen. Und ihr könnt davon essen. (Paret)
16.5. Und das Vieh hat Er erschaffen, ihr habt an ihm Wärme und Nutzen; und davon esset ihr. (Rasul)
16.9. And Allah ' s is the direction of the way, and some (roads) go not straight. And had He willed He would have led you all aright. (Pickthall)
16.9. Und Allah obliegt das Einschlagenlassen des Weges, und davon geht mancher daneben, und wenn Er wollte, hätte Er euch bestimmt rechtgeleitet, allesamt. (Ahmad v. Denffer)
16.9. Allah obliegt es, (euch) auf dem richtigen Weg zu halten. Es gibt ja (auch) manche, die abweichen. Wenn Er gewollt hätte, hätte Er euch fürwahr allesamt rechtgeleitet. (Bubenheim)
16.9. Gott zeigt euch den geraden Weg. Es gibt auch irreführende Wege. Wenn Gott wollte, würde Er euch alle rechtleiten. (Azhar)
16.9. Und ALLAH obliegt die Rechtleitung zum geraden Weg. Und manche der Wege sind abweichend. Und hätte ALLAH es gewollt, hätte ER euch doch rechtgeleitet, allesamt. (Zaidan)
16.9. Und die (Sorge für die) Einhaltung des (rechten) Weges obliegt Allah (allein) (wa-`alaa llaahi qasdu s-sabieli). Es gibt darunter auch welche, die (von der geraden Richtung) abweichen. Und wenn er gewollt hätte, hätte er euch insgesamt rechtgeleitet. - (Paret)
16.9. Allah weist den Weg. Es gibt solche, die (vom Weg) abweichen. Und hätte Er es gewollt, hätte Er euch allesamt den Weg gewiesen. (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 9
He created Man from an insignificant sperm-drop, and behold, by and by he became a manifest disputant ( 7 ) . He has created cattle, which provide you with clothing and food, and there are other benefits also for you in them; they look pleasant when you drive them to the pasture in the morning and bring them home in the evening. They carry your burdens to far-off lands, which you could not reach without painful toil. Indeed your Lord is All-Compassionate and All-Merciful. He has created horses, mules and donkeys so that you may ride them, and they may add splendour to your life. He creates for you many other things, of which you have no knowledge at all. ( 8 ) Allah has taken upon Himself to show the Right Way, when there exist crooked ways too. ( 9 ) He would have guided all of you aright, if He had so willed. ( 10 )
Desc No: 7 This has two meanings and both are meant here. (1) Though Allah created man from an insignificant sperm-drop, he is capable of arguing and giving reasons in support of his claim. (2) Man who has such an insignificant origin, has become so vain that he does not hesitate to dispute even with his Creator. If considered in its first sense, it is a chain in the series of arguments given in many succeeding verses to prove the truth of the Message of the Holy Prophet. (Please refer to E.N. 15). If taken in the second sense, it is meant to warn man that he should not forget the insignificant origin of his existence while engaged in his rebellious arguments against his Creator. If he remembered the different stages of his humiliating birth and growth, he would consider many times before he assumed a haughty and rebellious attitude towards his Creator.
Desc No: 8 That is, "There are many agencies which are working for the good of man but he is quite unaware of such servants and the services rendered by them" .
Desc No: 9 This contains an argument for Prophethood along with a proof of Tauhid and of Allah's Compassion and Providence. The argument is this: There arc many divergent ways of thought and action open for man to choose from. Obviously all these divergent ways cannot be straight ways, because there can be only one straight way; therefore, there can be only one right theory of life which is based on that way, and only one right way of life which is based on that right theory . Thus it is clear that the choice of the right way of life is man's most important and basic need, for its wrong choice would inevitably lead to his ruin. This is because all other things fulfil his animal needs only, but this is the greatest necessity of his life as a human being and without its fulfilment his life would be an utter failure. Now, it cannot be expected that Allah Who made so many provisions, and on such a large scale, for the fulfilment of the animal life of man, did not make any arrangement for the fulfilment of this real and greatest necessity of man. Just as He has provided for all the necessities of his life, so He has also provided for this greatest need of his through Prophethood. If Prophethood is denied then it should be pointed out in what way Allah has fulfilled this basic need of man. Experience of centuries has shown that mankind has always blundered whenever it. has chosen a way of life by itself. This is because Man's wisdom and intelligence are limited, and he cannot depend on these for the choice of the right way of life. Above all, one cannot say that Allah has made no arrangement for this basic need of man, for this will be the greatest misconception of Allah that He may make most elaborate arrangements for man's animal life but should leave him in the lurch to search out a way for himself for the fulfilment of this most important and basic need.
Desc No: 10 Here a question arises: "Why didn't Allah will to guide all the people aright inherently when He had taken upon Himself to show the Right Way ?" It is true that Allah could have imbued Man, like other creatures, with the inborn instinct and enabled him to choose the Right Way without conscious thought, experience or teaching. But this would have been against His will which was to create a being, having will and power and freedom to follow the Right Way or the wrong way, whichever he chose for himself. This is why he has been endowed with different means of knowledge and powers of conscious thought, deliberation and will, and has been empowered with the authority to make use of all powers in him and all things around him. Moreover, He has placed in him and all around him such factors as might lead him to guidance or deviation. All these things would have become meaningless, had he been created righteous by birth, and he could never have attained the heights of progress, which can be achieved only by the right use of freedom. That is why Allah has chosen Prophethood for Man's guidance, and left him free to follow or reject a Prophet. This is a test by means of which Allah judges whether Man accepts the guidance that is presented to him in a rational way. "