18.21. Wakadhalika aAAtharnaAAalayhim liyaAAlamuu anna waAAda Allahi haqqunwaanna alsaAAata la rayba fiiha idhyatanazaAAuuna baynahum amrahum faqaluu ibnuuAAalayhim bunyanan rabbuhum aAAlamu bihim qala alladhiinaghalabuu AAala amrihim lanattakhidhanna AAalayhimmasdschidan
18.21. And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verity shall build a place of worship over them. (Pickthall)
18.21. (Ahmad v. Denffer)
18.21. So ließen Wir (die Menschen) sie doch entdecken, damit sie wissen, daß Allahs Versprechen wahr ist und daß es an der Stunde keinen Zweifel gibt. Als sie untereinander über ihre Angelegenheit stritten, da sagten sie: "Errichtet über ihnen einen Bau. Ihr Herr weiß am besten über sie Bescheid." Diejenigen, die in ihrer Angelegenheit siegten, sagten: "Wir werden uns über ihnen ganz gewiß eine Gebetsstätte einrichten." (Bubenheim)
18.21. Wir ließen die Stadtbewohner sie alsdann entdecken, damit sie erfuhren, dass Gottes Verheißung wahr ist und dass der Jüngste Tag ohne Zweifel kommen wird. Sie stritten dann miteinander, was sie mit ihnen machen sollten. Einige sprachen: "Errichtet über ihnen ein Gebäude!" Gott weiss am besten über sie Bescheid. Die Maßgebenden unter ihnen sprachen: "Wir werden hier eine Gebetsstätte bauen. " (Azhar)
18.21. Und solcherart ließen WIR sie entdecken, damit sie wissen, dass das Versprechen ALLAHs wahr ist, und dass es über die Stunde (den Jüngsten Tag) keinerlei Zweifel gibt, als sie untereinander in ihrer Angelegenheit stritten. Dann sagten sie: „Errichtet über ihnen ein Gebäude, denn ihr HERR weiss besser Bescheid über sie.“ Diejenigen, die in ihrer Angelegenheit obsiegten, sagten: „Wir errichten doch über ihnen eineMoschee .“ (Zaidan)
18.21. (Sie wurden aber dabei doch entdeckt.) Und so haben wir (den damaligen Zeitgenossen) von ihnen Kenntnis gegeben, damit sie wüßten, daß das Versprechen Allahs wahr, und daß an der Stunde (des Gerichts) nicht zu zweifeln ist. (Damals) als sie untereinander über ihre Angelegenheit stritten! Sie sagten: "Errichtet über ihnen einen Bau!" Ihr Herr weiß am besten über sie Bescheid. Diejenigen, die dabei den Ausschlag gaben, sagten: "Wir wollen uns über ihnen eine Kultstätte machen." (Paret)
18.21. Und so ließen Wir sie (die Leute) sie finden, damit sie erkennen mögen, daß Allahs Verheißung wahr ist und daß über die Stunde kein Zweifel herrscht. Und da stritten sie (die Leute) untereinander über sie und sagten: "Errichtet über ihnen einen Bau." Ihr Herr kennt sie am besten. Jene, deren Ansicht siegte, sagten: "Wir wollen unbedingt eine Moschee über ihnen errichten." (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 21
And in the same miraculous way We raised them up again ( 16 ) so that they may ask one another (about their wonderful experience). One of them asked, "Well, how long have you remained in this condition?" The others answered, "May-be, we have remained so for a day or a part of a day." Then they declared, "Your Lord knows best how long we have remained in this condition. So let us send one of us with this silver coin to the city, and he should look for a place wherein he can get the best food so that he may bring something to eat. He should, however, conduct himself with caution lest anyone should discover our whereabouts; for if they succeed in over-powering us, they will surely stone us to death or force us back into their Faith, and in that case we will never be able to obtain true success. "-In this way We revealed their secret to the people of the city ( 17 ) so that they should know that Allah's promise is true and that there is no doubt about (the coming of) the Hour of Resurrection. ( 18 ) (But it is a pity that instead of considering this aspect of the matter) they were at that time disputing among themselves with regard to them (the Sleepers of the Cave). Some of them said, "Let us build a wall against them, for then Lord alone knows best about them" ( 19 ) But those people who prevailed in their matter, ( 20 ) said, "We will build a place of worship as a memorial for them" ( 21 )
Desc No: 16 They were roused from their sleep in the same miraculous way that was employed in sending them to sleep and keeping them hidden from the outer world.
Desc No: 17 The secret of their sleep was revealed when one of them went to Ephesus to buy food for them and offered a coin of the period of Emperor Decius. As it was a changed world, he naturally attracted attention for he was wearing a costume of 300-year old fashion and spoke a language different from that in vogue. This was because during those two centuries the language, culture, dress etc., had undergone a marked change. So the shopkeeper looked askance at him and, according to a Syriac tradition, suspected that he had dug up some ancient treasure. Accordingly, he gathered some people of his neighbourhood and they took him before the ruler. On questioning, it was discovered that he was one of those followers of Christ, who had fled the city 300 years ago to save their Faith. As most of the population had embraced Christianity, the news immediately spread throughout the city and a big crowd of the people along with the Christian Roman Ruler, arrived at the Cave. It was then that the Sleepers of the Cave came to know that they had slept for about three hundred years. So after making salutations to their Christian brothers they lay down and their souls left their bodies.
Desc No: 18 According to the Syriac tradition, at the time of this occurrence, hot discussions were going on in Ephesus about Resurrection and the Hereafter. Though the people had embraced Christianity under the influence of the Roman Empire, yet traces of shirk and idolatry of the Romans and the effects of the Greek philosophy were still very powerful. So in spite of the Christian creed of the Hereafter, many people denied this, or at least were sceptical about this. To add to this the Sadducee sect of the Jews, who formed a great part of the population of the city, openly denied the Hereafter and professed to base this on the Torah. The Christian scholars, however, could not put forward any strong arguments to refute them: so much so that the reports of the polemical discussion given in Matthew, Mark and Luke, attributed to Prophet Christ, are admittedly very weak even according to the Christian scholars. (Please refer to Matthew 22: 23-33, Mark 12: 18-27, Luke 20: 27-40). That is why the disbelievers in the Hereafter were having the upper hand and even the believers were being involved in doubts about it. It was at that time that the Sleepers of the Cave were raised up and furnished an absolute proof of the life-after-death and turned the scales in favour of the believers in this dispute.
Desc No: 19 It appears from the context that this was the saying of the riglfteous people from among the Christians. They were of the opinion that a wall should be raised at the entrance of the Cave in order to let the Sleepers remain in the same condition in which they were, for they argued that their Lord alone knew best about their rank and position and the reward they deserved.
Desc No: 20 The people "who prevailed in their matter" were the Roman rulers and the priests of the Christian Church, who did not let the righteous Christians have their way. This was because by the middle of the fifth century, the common people, especially the orthodox among the Christians, had become fully involved in shirk and the worship of saints and tombs. They used to visit the tombs of the saints to worship them and kept the statues of Jesus, Mary and the apostles in their churches: so much so that a few years before the rising up of the Sleepers of the Cave, in 431 A.D., a great council of the representatives of the Christian World had been held in Ephesus itself, in which it was resolved that the creed of the divinity of Christ and of Mary as the mother of God, should be included in the articles of the Christian Church. If we keep in view the year 431, it becomes clear that by "those who prevailed in their matter" are meant the leaders of the Church and the officers of the government, who had the reins of the religious and political powers in their hands. In fact these were the people who were the upholders of shirk and who decided that a mausoleum should be built over the Cave of the Sleepers to make it a place of worship.
Desc No: 21 It is an irony that some people among the Muslims have misconstrued this verse of the Qur'an so as to make it lawful for themselves to build mausoleums, monuments and mosques over the tombs of the righteous persons and saints. The Qur'an has, in fact, pointed out the deviation of the workers of iniquity who prevailed upon others and built a place of worship over the Cave of the Sleepers, who were indeed a Sign of Resurrection and of the life-after-death. But they abused this good opportunity and produced another means of practising shirk. One fails to understand how anyone can deduce from this verse an argument for the legality of building mosques over the tombs of the righteous people, when the Holy Prophet has categorically prohibited this: (1) "Allah has cursed those women who visit tombs and those people who build mosques over them and burn lights over them" (Ahmad, Tirmizi, Abu Dawud, Nasa'i, Ibn Majah). (2) "Beware that the people, who have passed before you, made the tombs of their Prophets the places of their worship. I forbid you to do that." (Muslim) (3) "Allah has cursed the Jews and the Christians, for they made the tombs of their Prophets the places of their worship." (Ahmad, Bukhari, Muslim, Nasa'i). (4) "The behaviour of those people was strange: if a righteous person from among them, died they would build a mosque over his grave and draw his pictures. They will be treated as worst criminals on the Day on Resurrection." (Ahmad, Bukhari, Muslim, Nasa'i). Thus, it is clear from the above Sayings of the Holy Prophet that building of the places of worship over the tombs is utterly unlawful; the Qur'an has merely stated as a historical fact the sinful act of the Christian priests and the Roman rulers and has not sanctioned such a thing. Therefore no God-fearing person can turn this into an argument for building mosques over the tombs. Incidentally, it will be worth while to cite a statement of Rev. T. Arundell who published his Discoveries in Asia Minor in 1834. He says that he had seen the remains of the Mausoleums of Mary and the Seven Sleepers on a hillock near the remains of the ancient city of Ephesus. "
18.22. (Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is best aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them. (Pickthall)
18.22. (Ahmad v. Denffer)
18.22. (Manche) werden sagen: "(Es waren ihrer) drei, ihr Hund war der vierte von ihnen." Und (manche) sagen: "(Es waren ihrer) fünf, der sechste von ihnen war ihr Hund." - Ein Herumraten über das Verborgene. Und (manche) sagen: "(Es waren ihrer) sieben, und der achte von ihnen war ihr Hund." Sag: Mein Herr kennt ihre Zahl am besten; nur wenige kennen sie. Darum streite über sie nur in offensichtlichem Streit, und frage niemanden von ihnen um Auskunft über sie. (Bubenheim)
18.22. Sie werden sagen: "Es waren drei, mit dem Hund vier." Oder: "Es waren fünf, mit dem Hund sechs." Das waren nur Vermutungen. Oder sie werden sagen: "Es waren sieben, mit dem Hund acht." Sage: "Mein Herr weiss am besten, wieviele sie waren." Das wissen nur wenige. Du sollst dich nicht tiefgreifend darüber mit ihnen auseinandersetzen, und frage keinen von ihnen nach seiner Meinung über sie! (Azhar)
18.22. Sie werden sagen: „Sie waren drei und ihr Vierter war ihr Hund.“ Und sie sagen: „Sie waren fünf und ihr Sechster war ihr Hund.“ Dies ist nichts als Spekulation über das Verborgene. Und sie sagen: „Sie waren sieben und ihr Achter war ihr Hund.“ Sag: ‚Mein HERR weiss besser Bescheid über ihre Anzahl, und niemand kennt sie außer wenigen.‘ Also disputiere nicht über sie, es sei denn ein Disputieren ohne Details, und befrage über sie niemanden von ihnen! (Zaidan)
18.22. Man wird sagen: "(Es sind) drei (Schläfer), mit ihrem Hund vier." Man sagt auch: "(Es sind) fünf, mit ihrem Hund sechs." (Das sind) Mutmaßungen, die man über das Verborgene anstellt (? radschman bil-ghaibi). Und man sagt (auch): "(Es sind) sieben, mit ihrem Hund acht." Sag: Mein Herr weiß am besten darüber Bescheid, wie viele es sind. Nur wenige wissen über sie Bescheid. Daher streite über sie nur auf einleuchtende Weise (? miraa'an zaahiran) und frag keinen von ihnen über sie um Auskunft! (Paret)
18.22. (Manche) werden sagen: "(Sie waren) drei; ihr vierter war ihr Hund", und (andere) werden sagen: "(Sie waren) zu fünft, ihr sechster war ihr Hund", indem sie in Unkenntnis herumraten, und (andere) sagen: "(Es waren) sieben; ihr achter war ihr Hund." Sprich: "Mein Herr kennt ihre Zahl am besten. Niemand weiß sie, bis auf einige wenige." So streite nicht über sie, es sei denn, (du hättest) einen klaren Beweis, und suche keine Kunde über sie bei irgendeinem von ihnen (zu erlangen). (Rasul)
18.24. Illa an yaschaa Allahuwaodhkur rabbaka idha nasiita waqul AAasaan yahdiyani rabbii li-aqraba min hatha raschadan
18.24. Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this. (Pickthall)
18.24. (Ahmad v. Denffer)
18.24. außer (du fügst hinzu): "Wenn Allah will." Und gedenke deines Herrn, wenn du (etwas) vergessen hast, und sag: "Vielleicht leitet mich mein Herr zu etwas, was dem rechten Ausweg näher kommt als dies." (Bubenheim)
18.24. sondern: "Das werde ich morgen machen, so Gott will." Gedenke Gottes, wenn du es einmal vergessen solltest und sage: "Hoffentlich leitet Gott mich recht und lässt mich ein richtigeres Ziel als das, was mir vorschwebte, erreichen!" (Azhar)
18.24. Es sei denn, wenn ALLAH es will. Und erwähne (den Willen) deines HERRN (danach), solltest du 2 es (vorher) vergessen haben. Und sag: „Ich hoffe, dass mein HERR mich zu einer besseren Führung als dieses rechtleitet. (Zaidan)
18.24. ohne (hinzuzufügen): "wenn Allah will"! Und gedenke deines Herrn, wenn du vergißt (dies hinzuzufügen), und sag: "Vielleicht wird mich mein Herr (künftig) zu etwas leiten, was eher richtig ist als dies!" (Paret)
18.24. es sei denn (du fügst hinzu): "So Allah will". Und gedenke deines Herrn, wenn du dies vergessen hast, und sprich: "Ich hoffe, mein Herr wird mich noch näher als diesmal zum rechten Wege führen." (Rasul)
18.26. Quli Allahu aAAlamu bimalabithuu lahu ghaybu alssamawati waal-ardiabsir bihi waasmiAA ma lahum min duunihi minwaliyyin wala yuschriku fiihukmihi ahadan
18.26. Say: Allah is best aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government. (Pickthall)
18.26. (Ahmad v. Denffer)
18.26. Sag: Allah weiß am besten, wie (lange) sie verweilten. Sein ist das Verborgene der Himmel und der Erde. Wie vorzüglich ist Er als Allsehender, und wie vorzüglich ist Er als Allhörender! Sie haben außer Ihm keinen Schutzherrn, und Er beteiligt an Seiner Urteilsgewalt niemanden. (Bubenheim)
18.26. Sprich: "Gott allein weiss am besten, wielange sie in der Höhle verweilten, gehört Ihm doch alles Verborgene der Himmel und der Erde. Er sieht und hört alles. Er ist der Hüter, außer Dem es keinen anderen gibt, und Er lässt niemand an Seiner Herrschaft teilnehmen. (Azhar)
18.26. Sag: ‚ALLAH weiss besser Bescheid darüber, wie lange sie verweilten.“ Ihm gehört das Verborgene der Himmel und der Erde. Wie allsehend ist ER und allhörend! Sie haben anstelle von Ihm keinen Wali, und ER beteiligt an Seiner Entscheidung niemanden. (Zaidan)
18.26. Sag: Allah weiß am besten darüber Bescheid, wie lang sie verweilt haben. Er besitzt ( mit seinem Allwissen) die Geheimnisse von Himmel und Erde. Wie sehend ist er! Und wie hörend! Sie haben außer ihm keinen Freund. Und niemanden läßt er an seiner Entscheidung (hukm) teilhaben. (Paret)
18.26. Sprich: "Allah weiß am besten, wie lange sie verweilten." Ihm gehört das Verborgene der Himmel und der Erde. Wie sehend ist Er! Und wie hörend! Sie haben keinen Helfer außer Ihm, und Er teilt Seine Befehlsgewalt mit keinem. (Rasul)
Tafsir von Maududi für die Ayaat 22 bis 26
Some people will say, "They were three and the fourth was their dog", and some others will say, "They were five and the sixth was their dog." These are mere irrelevant guesses. There are still others who say, "They were seven and the eighth was their dog. " ( 22 ) Say, "My Lord alone knows best how many they were." "There are a few people only who know their correct number: so you should not enter into discussions with them about their number except in a cursory way: nor ask anyone about them ( 23 ) and never say about any matter, "I will do this tomorrow (for you cannot do anything) except that Allah wills it." If ever you inadvertently utter anything like this, you should at once remember your Lord and say, "I hope that my Lord will guide me ( 24 ) in this matter with that thing which is nearest to the right way for me"-and some people say that they remained in their ' Cave for three hundred years and some others add nine more years ( 25 ) (to the reckoning of the period). O Prophet, say, "Allah knows best about the period of their stay there, for He is fully aware of all that is hidden in the heavens and the earth." What an excellent Seer and Hearer He is! There is no other guardian of the creation in the heavens and the earth, and He does not associate anyone with Himself in His authority.
Desc No: 22 This shows that about three hundred years after this event, at the time of the revelation of the Qur'an, different stories had become current among the Christians about the Sleepers of the Cave, but generally these stories had no authentic source behind them.' This was because that was not the age of the press in which authentic books might have been published. Therefore naturally the stories of events were carried from place to place by means of oral traditions, and with the passage of time many tales of fiction got mixed up with the real story.
Desc No: 23 This is meant to impress that the real thing in this story is not the number of the Sleepers but the lessons it teaches: (1) A true believer should not on any account turn away from the truth and bow before falsehood. (2) A believer should not merely rely on the material means but on Allah. He should trust in God and follow the right way, even though the outward adverse circumstances might appear to be unfavourable. (3) It is wrong to suppose that Allah is bound by any so-called "Law of Nature", for He is able to do any thing He wills even though that might seem to be against some common experience. He has the power to change any so-called law of nature, whenever and wherever He wills and bring about any extraordinary "supernatural" thing. So much so that He can raise up anyone who might have been asleep for two hundred years, as if he had slept only for a few hours, without letting any change take place in his appearance, dress, health, indeed in anything, during the passage of time. (4) This teaches us that Allah has the power to bring to life all the generations-past, present and futureall together as asserted by the Prophets and Divine Scriptures. (5) It teaches us that ignorant people have always been perverting the Signs of Allah which are sent for the right guidance of the people. That is how the miracle of the Sleepers of the Cave, which had been shown as a proof of the Hereafter, had been turned into a means of shirk, as if they were some saints who had been sent only for this purpose. It is obvious from the above-mentioned real lessons, which one can learn from the story of the Sleepers, that a wise man will pay his attention to these things and not divert it in search of their number, their names, the colour of their dog and the like. Only those people, who have no interest for the reality but for superficial things, will spend their time and energy in making investigations about such things. That is why Allah instructed the Holy Prophet: "You should not enter into useless and irrelevant discussions about such things, if other people try to involve you in them. Instead of wasting your time in such useless things, you should concentrate your attention only on your mission." That is why Allah has not Himself told their exact number lest it should encourage such people as are always hankering after useless things.
Desc No: 24 This is a parenthetical clause which has been inserted here because of its relevancy to the preceding verse, in which it was asserted that the correct number of the Sleepers of the Cave is known only to Allah and a research into it is a useless task. Therefore one should refrain from investigating into unimportant things, nor enter into discussions about them. This has led to the instruction contained in the parenthetical clause for the benefit of the Holy Prophet and the Believers who have been told never to make a positive assertion like this: "L will do this thing tomorrow", for you do not know whether you will be able to do that thing or not: you have neither the knowledge of the unknown nor have full powers to do what you like. If ever inadvertently you utter anything like this, you should at once remember your Lord and say, "lnsha Allah." Besides this you do not know whether there will be any good for you in the thing about which you say, "1 will do this." It is possible that you may do another thing better than that. Therefore you should trust in God and say, "I hope that my Lord will guide me in this matter with that thing which is nearer to the right way for me."
Desc No: 25 This sentence is connected with the theme preceding the parenthetical clause like this: "Some people wilt say, `They were three and the fourth was their do:.....' and some people will say that they remained in the Cave for three hundred years and some others would add nine more years (to the reckoning of the period)". We are of the opinion that the number of the years "300 and 309" have not been stated by Allah Himself but Allah has cited these as sayings of the people. "this opinion is based on this succeeding sentence: "Allah knows best about the period of their stay there. If the number of years, given in v. 25, had been from ;>Allah, this succeeding sentence would have been meaningless. hadrat `Abdullah bin 'Abbas has also opined that this is not the saying of Allah but that of the people which has been cited as a part of the story. "
18.27. Waotlu mauuhiya ilaykamin kitabi rabbika la mubaddila likalimatihiwalan tadschida min duunihi multahadan
18.27. And recite that which hath been revealed unto thee of the scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him. (Pickthall)
18.27. (Ahmad v. Denffer)
18.27. Und verlies, was dir vom Buch deines Herrn (als Offenbarung) eingegeben worden ist. Es gibt niemanden, der Seine Worte abändern könnte, und du wirst außer (bei) Ihm keine Zuflucht finden. (Bubenheim)
18.27. Trage vor, was dir vom Buch deines Herrn offenbart wurde, Dessen Worte unveränderlich sind! Ausser bei Ihm wirst du keine Zuflucht finden. (Azhar)
18.27. Und rezitiere das, was dir als Wahy von der Schrift deines HERRN zuteil wurde. Es gibt keinen, der Seine Worte abändert. Und du findest anstelle von Ihm keinen Schutz-Gewährenden. (Zaidan)
18.27. Und verlies, was dir von der Schrift deines Herrn (als Offenbarung) eingegeben worden ist! Es gibt niemanden, der seine Worte abändern könnte. Und du wirst außer ihm keine Zuflucht finden. (Paret)
18.27. Und verlies, was dir von dem Buche deines Herrn offenbart wurde. Da ist keiner, der Seine Worte verändern könnte, und du wirst außer bei Ihm keine Zuflucht finden. (Rasul)
18.28. Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned. (Pickthall)
18.28. (Ahmad v. Denffer)
18.28. Halte dich geduldig zurück zusammen mit denen, die ihren Herrn morgens und abends anrufen, im Begehren nach Seinem Angesicht. Und deine Augen sollen nicht über sie hinwegsehen, indem du den Schmuck des diesseitigen Lebens begehrst´. Und gehorche nicht jemandem, dessen Herz Wir Unserem Gedenken gegenüber unachtsam gemacht haben, der seiner Neigung folgt und dessen Angelegenheit (durch) Maßlosigkeit (ausgezeichnet) ist. (Bubenheim)
18.28. Bleibe geduldig mit den Gläubigen, die morgens und abends zu ihrem Herrn beten und Sein Wohlgefallen erhoffen! Dein Blick soll ihnen gelten und nicht dorthin wandern, wo er die Freuden des irdischen Lebens sucht. Gehorche nicht jemandem, dessen Herz Wir von Uns abgelenkt haben, so dass er Unserer nicht gedenkt, nach seiner Lust und Laune lebt und ohne Maß handelt. (Azhar)
18.28. Und übe dich selbst in Geduld mit denjenigen, die an ihren HERRN morgens und abends Bittgebete richten und nach Seinem Wohlgefallen streben. Und übersieh sie nicht, während du das dießeitige Leben anstrebst. Und gehorche nicht demjenigen, dessen Herz WIR Unserem Gedenken gegenüber achtlos machten, der seinen Neigungen folgte und dessen Angelegenheit eine maßlose Übertretung war. (Zaidan)
18.28. Und halte (geduldig) an dich (zusammen) mit denen, die morgens und abends in frommer Hingabe zu ihrem Herrn beten! Und laß deinen Blick nicht über sie hinauswandern, indem du nach dem Schmuck des irdischen Lebens trachtest! Und gehorche nicht jemandem, dessen Herz wir vom Gedenken an uns abgelenkt haben (aghfalnaa), und der seiner (persönlichen) Neigung folgt und kein Maß und Ziel kennt! (Paret)
18.28. Und gedulde dich zusammen mit denjenigen, die ihren Herrn morgens und abends anrufen - im Trachten nach Seinem Wohlgefallen; und laß deine Blicke nicht über sie hinauswandern, indem du nach dem Schmuck des irdischen Lebens trachtest; und gehorche nicht dem, dessen Herz Wir achtlos für die Erinnerung an Uns machten, (und gehorche nicht dem,) der seinen Gelüsten folgt und kein Maß und Ziel kennt. (Rasul)
Tafsir von Maududi für die Ayaat 27 bis 28
O Prophet, ( 26 ) recite (the very same) that has been revealed to you in the Book of your Lord, for no one is authorised to make any change whatsoever in the Word of your Lord and (if you will make any change to please any one) you will find no place of refuge to protect you from Him. ( 27 ) And keep yourself whole-heartedly content with those who pray to their Lord morning and evening in order to win His approval, and do not turn your attention away from them. Do you desire the allurements of the world ( 28 ) ? Do not follow the one" ( 29 ) whose heart We have made neglectful of Our remembrance and who follows his own lust and goes to extremes in the conduct of his affairs. ( 30 )
Desc No: 26 After relating the story of the Sleepers of the Cave, the Qur'an begins to review the condition of the Muslims of Makkah at the time of the revelation of the Surah.
Desc No: 27 This does not mean at all that, God forbid, the Holy Prophet was inclined to make any changes in the Qur'an to please the disbelievers of Makkah and was thinking of some formula of compromise with the chiefs of the Quraish which necessitated a warning that he was not authorised to do so. As a matter of tact, though this was apparently addressed to the Holy Prophet, it was really meant for the disbelievers that they should not entertain any hope whatsoever for anything like this, as if to say, "You must understand it once for all that Our Messenger is nut authorised to make any changes in Our Revelation, for he has to precisely just as it is sent down to him. If you want to accept it, you will have to accept it in its entirety as it is being sent by the Lord of the Universe: and if you want to reject it, you may do so but you must understand it well that no modification even in the least, will be made in it to please you. " This was the answer to the repeated demand of the disbelievers. "If you do insist, O Muhammad (Allah's peace be upon him), that we should accept your Message in its entirety, then make certain modifications in it to accommodate some creeds and customs of our forefathers, and we will accept your Message. This is our offer for a compromise and this will save our people from dis-union. " This demand of the disbelievers has been cited in the Qur'an at several places and the same answer has been given, e.g. "When Our clear Revelations are recited to them, those who do not expect to meet Us, say, `Bring an other Qur'an in its stead or make some amendments in it' ...." (X: 15)
Desc No: 28 Though these words have also been addressed to the Holy Prophet, they are really meant for the chiefs of the Quraish. According to a Tradition related by Ibn `Abbas, the chiefs of the Quraish would say to the Holy Prophet that they considered it below their dignity to sit with such people as Bilal, Suhaib, 'Ammar, Khabbab, Ibn-Mas`ud and the like who generally remained in his company: and that if he should send them away, they would be willing to attend his meetings in order to learn about his Message. At this Allah revealed this verse: "And keep yourself whole-heartedly content with those who pray to their Lord morning and evening in order to win His approval and do not turn your attention away from them: (Do you desire to discard these sincere but poor people so that the chiefs of the Quraish, the well-to-do people, should come and sit near you?)" This was meant to warn the chiefs of the Quraish to this effect: "Your wealth, your pomp and show of which you are so proud, has no value at all in the sight of Allah and His Messenger; nay, those poor people are really more worthy in their sight, for they are sincere and always remember Allah." The same was the attitude of the chiefs of Prophet Noah's people, who said, "And we see also that none but the meanest and the most shallow of our people have become your followers. " .... (Noah replied,) "I am not going to drive away those who have believed in me, nor can I say about those whom you disdain, `Allah has not bestowed any good on them' . . . " (XXI: vv. 27, 29, 31)
Desc No: 29 That is, "Do not yield to what he says, nor submit to him, nor fulfil his desire, nor follow his bidding."
Desc No: 30 The original Arabic text may also mean, "Who discards the truth, breaks all moral limits and rushes on headlong." But in both cases it comes to this: "The one, who is neglectful of Allah and becomes a slave of his lust, inevitably transgresses all limits and becomes a victim of immoderation. Therefore the one,who will submit to him, will also follow the same way and wander about in deviation after him.
18.29. Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting place! (Pickthall)
18.29. (Ahmad v. Denffer)
18.29. Und sag: (Es ist) die Wahrheit von eurem Herrn. Wer nun will, der soll glauben, und wer will, der soll ungläubig sein. Gewiß, Wir haben den Ungerechten ein Feuer bereitet, dessen Zeltdecke sie umfangen hält. Und wenn sie um Hilfe rufen, wird ihnen mit Wasser wie geschmolzenem Erz geholfen, das die Gesichter versengt - ein schlimmes Getränk und ein böser Rastplatz! (Bubenheim)
18.29. Sprich: "Das ist die Wahrheit von eurem Herrn. Wer glauben will, möge glauben, und wer ablehnen will, möge ablehnen." Wir haben für die Ungerechten eine Hölle bereitet, die sie dem Zelt gleich eingeschlossen hält. Wenn sie um Hilfe flehen, wird ihnen mit einem Wasser geholfen, das siedend heiss wie kochendes, trübes ?l ist und die Gesichter verbrennt. Einen schlimmeren Trunk und eine üblere Ruhestätte gibt es nicht. (Azhar)
18.29. Und sag: ‚Die Wahrheit ist von eurem HERRN. Wer will, der soll den Iman verinnerlichen, und wer will, der soll Kufr betreiben.‘ WIR bereiteten für die Unrecht-Begehenden ein Feuer, dessen Rauch sie umzingelt. Und wenn sie um Hilfe rufen, wird Ihrem Hilferuf entsprochen mit Wasser wie das Geschmolzene, das die Gesichter schmort. Erbärmlich ist der Trank und verhängnisvoll ist der Ort zum Anlehnen. (Zaidan)
18.29. Und sag: (Es ist) die Wahrheit (die) von eurem Herrn (kommt). Wer nun will, möge glauben, und wer will, möge nicht glauben! Für die Frevler haben wir (im Jenseits) ein Feuer bereit, das sie (dann) mit seinen Flammen vollständig einschließt. Wenn sie (darin) um Hilfe rufen, wird ihnen mit Wasser geholfen, das (so heiß) ist wie flüssiges Metall und (ihnen) das Gesicht brät - ein schlimmes Getränk und ein schlechter Ruheplatz! (Paret)
18.29. Und sprich: "Es ist die Wahrheit von eurem Herrn." Darum laß den gläubig sein, der will, und den ungläubig sein, der will. Siehe, Wir haben für die Frevler ein Feuer bereitet, das sie wie eine Zeltdecke umschließen wird. Und wenn sie um Hilfe schreien, so wird ihnen mit Wasser gleich geschmolzenem Metall, das die Gesichter verbrennt, geholfen werden. Wie schrecklich ist der Trank, und wie schlimm ist die Raststätte! (Rasul)
18.30. Lo! as for those who believe and do good works, Lo! We suffer not the reward of one whose work is goodly to be lost. (Pickthall)
18.30. (Ahmad v. Denffer)
18.30. Diejenigen, die glauben und rechtschaffene Werke tun - gewiß, Wir lassen den Lohn derer nicht verlorengehen, die die besten Taten begehen. (Bubenheim)
18.30. Die Gläubigen, die gute Werke verrichten, sind sich dessen gewiß, dass Wir den Lohn derer, die gute Werke tun, nicht vergeuden. (Azhar)
18.30. Gewiß, diejenigen, die den Iman verinnerlichten und gottgefällig Gutes taten, gewiß, WIR lassen die Belohnung dessen, der Gutes tat, auf keinen Fall verloren gehen. (Zaidan)
18.30. Diejenigen (aber), die glauben und tun, was recht ist, - diejenigen, die recht handeln, bringen wir nicht um ihren Lohn. (Paret)
18.30. Wahrlich, die da glauben und gute Werke tun - wahrlich, Wir lassen den Lohn derjenigen, die gute Werke tun, nicht verloren gehen. (Rasul)
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