2.4. And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter. (Pickthall)
2.4. Und die an das glauben, was zu dir herabgesandt wurde, und was vor dir herabgesandt wurde, - und über das Jenseits haben sie Gewißheit. (Ahmad v. Denffer)
2.4. und die an das glauben, was zu dir (an Offenbarung) herabgesandt worden ist, und was vor dir herabgesandt wurde, und die vom Jenseits überzeugt sind. (Bubenheim)
2.4. die Frommen, die an die dir herabgesandte Offenbarung, sowie an die Heiligen Schriften, die vor dir herabgesandt wurden, und an das Jenseits glauben.
2.4. sowie diejenigen, die den Iman verinnerlichen an das, was dir hinabgesandt wurde, und an das, was vor dir hinabgesandt wurde, und die über das Jenseits Gewißheit haben. (Zaidan)
2.4. und die an das glauben, was (als Offenbarung) zu dir, und was (zu den Gottesmännern) vor dir herabgesandt worden ist, und die vom Jenseits überzeugt sind. (Paret)
2.4. und die an das glauben, was auf dich und vor dir herabgesandt wurde, und die mit dem Jenseits fest rechnen. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 4
Alif. Lam. Mim. ( 1 ) This is the Book of Allah: there is no doubt ( 2 ) about it. It is guidance to Godfearing people, ( 3 ) who believe in the unseen ( 4 ) , establish the Salats ( 5 ) and expend (in Our way) out of what We have bestowed on them; ( 6 ) who believe in the Book We have sent down to you (i.e. the Qur'an) and in the Books sent down before you, ( 7 ) and firmly believe in the Hereafter. ( 8 )
Desc No: 1 Letters of the Arabic alphabet like Alif, Lam, Mim, called the mugatta'at, which are pre-fixed to a number of the Surahs of the Qur'an, were in common use in the Arabic literature of the period when the Qur'an was. revealed. The poets and rhetoricians made use of this style, and instances of this can even be found in the pre-Islamic prose and poetry which has survived. As their significance was appreciated by all concerned, none objected to or questioned their use, because it was no enigma to them. Even the bitterest opponents of the Qur'an, who never missed an opportunity, did not raise any objection against their use. But as their use was abandoned with the passage of time" it became difficult for the commentators to determine their exact meaning and significance. An ordinary reader, however, need not worry about their meanings because they make no difference as tar as the Guidance of the Qur'an is concerned.
Desc No: 2 Its simple meaning is: "No doubt, this is the Book of Allah", but it may also imply that this is the Book which contains nothing doubtful. It is not like the common books on metaphysics and religion which are based on mere speculation and guess-work. Therefore even their authors cannot be free from doubts concerning their own theories, in spite of their assertion that they are convinced of them. In contrast to them, this Book is based on the Truth: its Author is He Who possesses full knowledge of the Reality. Therefore, there is indeed no room for doubt about its contents.
Desc No: 3 That is, though there is nothing but guidance in this Book, there are a few pre-requisites for benefiting from it. The first pre-requisite is that one should be inclined to avoid vice, and should seek and practise virtue. But there is no guidance in the Qur'an for the people who do not bother to consider whether what they are doing is right or wrong, who follow the ways of the world or their own whims and lusts or move aimlessly in the ways of life.
Desc No: 4 The second condition for obtaining guidance from the Qur'an is that one must believe in the "unseen" -- those realities which cannot be perceived by the senses and which do not come within human experience and observation, e.g. the essence and attributes of Allah, Angels, Revelation, Heaven, Hell, etc. These things must be taken on trust from the experts (Prophets) just as we do in many cases in the physical world. Therefore, only such a person, who believes in the "unseen", can benefit from the Guidance of the Qur'an. As for the one who believes only in those things which can be seen, tasted and smelt, or can be measured and weighed, cannot get any guidance from this Book.
Desc No: 5 The third condition to benefit from the Qur'an is that one should be willing and ready to put into practice the teachings of the Qur'an. As the Salat ( Prayer) is the first and foremost obligatory duty enjoined by the Qur'an, it is the practical proof and permanent test of the sincerity of one's Faith. Therefore, after a person's profession of Islam, the moment he hears the call to the Prayer (which sounds regularly five times a day from every mosque in the Muslim world), he should join the congregation for the Salat, because this determines whether he is sincere in his profession or not. If he does not attend to the call and join the congregation, it is an indication that he is not sincere in his profession. It must also be noted that "iqama-tus-Salat¦(the establishment of Prayer is the comprehensive term. It means that Salat should be performed in congregation and that permanent arrangements should be made for it in every habitation; otherwise Salat will not be considered to have been established, even if every inhabitant of a place offers the Salat individually.
Desc No: 6 The fourth condition to benefit from the Qur' an is that one should be willing to part with one's money according to the instructions of the Book in order to render the rights of Allah and Man and should make monetary sacrifices for the cause of Islam which he has accepted.
Desc No: 7 The fifth condition is that one should believe in the truth of all those Books which Allah sent down by Revelation to the Prophet Muhammad (upon whom be His peace and blessings) and the Prophets before him at different times in different countries. Those who do not believe in any kind of guidance from Allah, cannot at all benefit from the guidance of the Qur'an. Likewise those who profess to believe in the necessity of guidance from Allah but do not turn to Revelation and the Prophets for it, or who dub their' own theories as "divine light", cannot obtain any guidance from it. Moreover, guidance is also denied to those who believe only in that revealed Book or Books in which their forefathers believed and reject all other guidance received from the same Source. Apart from all such people, the Qur'an guides only those who believe that they stand in need of Divine Guidance as well as admit that it does not come to every man individually but reaches humanity only through the Prophets and revealed Books.Then those who want guidance should not be slaves to any racial or national prejudices but should be seekers after truth and should submit to it wherever and in whatever form they find it.
Desc No: 8 This is the sixth and last condition. "Hereafter" is a comprehensive word which applies to the collection of many beliefs, which are as follows: (a) Man has not been created irresponsible in the world but he is answerable to Allah for all his deeds here. (b) The present world order is not everlasting, but has to come to an end at a time only known to Allah. (c) After the present order has been brought to an end, Allah will create a new world, when He will bring back to life all human beings, born from the beginning of creation till Resurrection, simultaneously and will call them to account for their deeds, and then will reward them justly accordingly to what they had done in the world. (d) Those, who will be judged as good by Allah, will go to Paradise, and those who will be judged as bad will be cast into Hell. (e) The criterion of success or failure is not the prosperity or adversity of this worldly life, but successful in actual fact will be he who comes out successful in Allah's final judgement, and failure he who is a failure there. Those who do not believe in the life-after-death with the above implications, cannot benefit from the Qur'an because the one who entertains' even the slightest doubt about these; not to speak of rejecting them, can never follow the way of life which the Qur'an prescribes. "
2.7. Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom. (Pickthall)
2.7. Allah hat ihre Herzen versiegelt und ihr Gehör, und auf ihren Blicken ist eine Bedeckung, und für sie gibt es gewaltige Strafe. (Ahmad v. Denffer)
2.7. Allah hat ihre Herzen und ihr Gehör versiegelt, über ihrem Augenlicht befindet sich eine Hülle. Für sie wird es gewaltige Strafe geben. (Bubenheim)
2.7. Sie sind dem wahren Glauben so verschlossen, als wären ihre Herzen und Ohren versiegelt und ihre Augen verdeckt. Eine schwere Strafe erwartet sie.
2.7. ALLAH versiegelte ihre Herzen und ihr Gehör, und über ihren Augen ist eine (Sicht-) Blende. Und für sie ist überharte Peinigung bestimmt. (Zaidan)
2.7. Allah hat ihnen das Herz und das Gehör versiegelt, und ihr Gesicht ist verhüllt. Sie haben (dereinst) eine gewaltige Strafe zu erwarten. (Paret)
2.7. Versiegelt hat Allah ihre Herzen und ihr Gehör; und über ihren Augen liegt ein Schleier; ihnen wird eine gewaltige Strafe zuteil sein. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 7
As for those who have rejected ( 9 ) (these things), it is all the same to them whether you warn them or do not warn them: they are not going to believe. Allah has sealed up their hearts and ears and a covering has fallen over their eyes, ( 10 ) and they have incurred the severest punishment.
Desc No: 9 That is, they refused to believe and fulfil all or any of the above mentioned six conditions.
Desc No: 10 It does not mean that Allah had sealed up their hearts, so they refused to believe. But it means that when they rejected the above-mentioned pre-requisites of belief and chose and adopted for themselves a way contrary to the one presented by the Qur'an, Allah sealed up their hearts and ears. The Qur'an simply states a law of Nature: if one takes a biased view of something and deliberately nourishes prejudices against it in his mind, he can neither see any virtue in it nor hear anything in its favour nor open his heart to consider it dispassionately. This is the law of Nature and, as it is Allah's law, the act of sealing up of the hearts and the ears and the covering of the eyes has been attributed to Him.
2.10. In their hearts is a disease, and Allah increaseth their disease. A painful doom theirs because they lie. (Pickthall)
2.10. In ihren Herzen ist Krankheit, und Allah gibt ihnen mehr an Krankheit, und für sie gibt es schmerzende Strafe, weil sie immer gelogen haben. (Ahmad v. Denffer)
2.10. In ihren Herzen ist Krankheit, und da hat Allah ihnen die Krankheit noch gemehrt. Für sie wird es schmerzhafte Strafe dafür geben, daß sie zu lügen pflegten. (Bubenheim)
2.10. In ihren Herzen ist eine Krankheit, die Gott schlimmer werden lässt. Ihrer Verlogenheit wegen werden sie qualvoll bestraft werden.
2.10. In ihren Herzen ist Krankheit , so mehrte ALLAH sie mit Krankheit, und für sie ist qualvolle Peinigung bestimmt für das, was sie zu lügen pflegten. (Zaidan)
2.10. In ihrem Herzen haben sie (an sich schon) eine Krankheit, und Allah hat sie (noch) kränker werden lassen. Für ihre Lügenhaftigkeit haben sie (dereinst) eine schmerzhafte Strafe zu erwarten. (Paret)
2.10. In ihren Herzen ist eine Krankheit, und Allah mehrt ihre Krankheit, und für sie ist eine schmerzliche Strafe dafür (bestimmt), daß sie logen. (Rasul)