22.51. While those who strive to thwart Our revelations, such are rightful owners of the Fire. (Pickthall)
22.51. Und diejenigen, die sich bemühen, Unsere Zeichen unvermögend zu machen, diese sind die Gefährten des Feuerbrandes. (Ahmad v. Denffer)
22.51. Diejenigen hingegen, die ständig gegen Unsere Zeichen eifern und ihnen Machtlosigkeit nachweisen wollen, das sind Insassen des Höllenbrandes. (Bubenheim)
22.51. Die Ungläubigen aber, die sich gegen Unsere Zeichen auflehnten und Erfolg dabei zu erzielen behaupteten, werden Bewohner der Hölle sein. (Azhar)
22.51. Doch diejenigen, die gegen Unsere Ayat in Widerspenstigkeit vorgehen, diese sind die Weggenossen der Hölle. (Zaidan)
22.51. Diejenigen aber, die sich hinsichtlich unserer Zeichen ereifern, indem sie sich (unserem Zugriff) zu entziehen suchen, werden Insassen des Höllenbrandes sein. (Paret)
22.51. Diejenigen aber, die gegen Unsere Zeichen eifern und (sie) zu besiegen versuchen - diese sind die Bewohner der Dschahim. (Rasul)
Tafsir von Maududi für die Ayaat 49 bis 51
O ,Muhammad, say to them: "O people, I am merely a warner ( 94 ) who informs you plainly (of the coming evil time)." So those who believe and do righteous deeds shall have forgiveness and honourable provision, ( 95 ) and those, who will strive to discredit Our Revelations, shall become the dwellers of Hell.
Desc No: 94 That is, "I am merely a warner and not the maker of your destinies. It is Allah Who passes judgement and decides about the punishment."
Desc No: 95 "The Believers shall have forgiveness" means that Allah will overlook their faults, weaknesses, and acts of omission and commission. They will have "honourable provisions" means that they will have excellent supplies which will be given to them in an honourable way.
22.52. Wama arsalna min qablika minrasuulin wala nabiyyin illa idha tamannaalqa alschschaytanu fii omniyyatihi fayansakhuAllahu ma yulqii alschschaytanu thummayuhkimu Allahu ayatihi waAllahuAAaliimun hakiimun
22.52. Never sent We a messenger or a Prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allah abolisheth that which Satan proposeth. Then Allah establisheth His revelations. Allah is Knower, Wise; (Pickthall)
22.52. Und Wir haben nicht einen vor dir von den Gesandten gesandt und keinen Propheten, ohne daß, wenn er etwas verlesen wollte, der Teufel etwas in sein Verlesenwollen einwarf. Also ersetzt Allah, was der Teufel eingeworfen hat, dann macht Allah Seine Zeichen fest, und Allah ist wissend, weise, (Ahmad v. Denffer)
22.52. Und Wir sandten vor dir keinen Gesandten oder Propheten, ohne daß ihm, wenn er etwas wünschte, der Satan in seinen Wunsch etwas dazwischen geworfen hätte. Aber Allah hebt auf, was der Satan dazwischenwirft. Hierauf legt Allah Seine Zeichen eindeutig fest. Und Allah ist Allwissend und Allweise. (Bubenheim)
22.52. Wir haben vor dir keinen Gesandten und keinen Propheten entsandt, dem sich nicht Satan entgegenstellte, um seine Absicht (durch Zweifel) zu vereiteln, wenn er die Absicht hegte (den Menschen die ihm offenbarte Wahrheit zu verkünden). Gott entkräftete aber stets die List der satanischen Widersacher und ließ Seine Zeichen walten. Gottes Wissen und Weisheit sind unermesslich. (Azhar)
22.52. Und WIR entsandten vor dir keinen Gesandten und keinen Propheten, ohne dass, wenn er vortrug, der Satan zu seinem Vortrag etwas hinzufügte. So eliminiert ALLAH das, was der Satan hinzufügte, dann konsolidiert ALLAH Seine Ayat. ALLAH ist allwissend, allweise. (Zaidan)
22.52. Und wir haben vor dir keinen Gesandten oder Propheten (zu irgendeinem Volk) geschickt, ohne daß ihm, wenn er etwas wünschte, der Satan (von sich aus etwas) in seinen Wunsch unterschoben hätte. Aber Allah tilgt dann (jedesmal), was der Satan (dem Gesandten oder Propheten) unterschiebt. Hierauf legt Allah seine Verse (eindeutig) fest (yuhkimu). Er weiß Bescheid und ist weise. (Paret)
22.52. Und Wir schickten vor dir keinen Gesandten oder Propheten, dem, wenn er etwas wünschte, Satan seinen Wunsch nicht (zu) beeinflussen (trachtete). Doch Allah macht zunichte, was Satan einstreut. Dann setzt Allah Seine Zeichen fest. Und Allah ist Allwissend, Allweise. (Rasul)
22.53. That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened Lo! the evil doers are in open schism. (Pickthall)
22.53. Damit Er das, was der Teufel einwirft, als Prüfung macht für diejenigen, in deren Herzen Krankheit ist, und ihre Herzen sind verhärtet, und die Übeltäter sind ja bestimmt in weiter Spaltung, (Ahmad v. Denffer)
22.53. (Das ist so,) damit Er das, was der Satan dazwischenwirft, zu einer Versuchung für diejenigen macht, in deren Herzen Krankheit ist und deren Herzen verhärtet sind die Ungerechten befinden sich wahrlich in tiefem Widerstreit -, (Bubenheim)
22.53. So verfügt Gott, damit die List Satans eine Prüfung für diejenigen wird, die wankelmütig sind und für diejenigen, deren Herzen gegen den Glauben fest verschlossen sind. Die Ungerechten trotzen, streiten und treiben es weit. (Azhar)
22.53. Damit ER das, was der Satan hinzufügt, als Fitna macht für diejenigen, in deren Herzen Krankheit ist, und die des harten Herzens sind. Und gewiß, die Unrecht-Begehenden befinden sich doch in einer unerbittlichen Feindseligkeit. (Zaidan)
22.53. (Er läßt dies alles geschehen) um das, was der Satan (dem betreffenden Gesandten oder Propheten) unterschiebt, zu einer Versuchung (fitna) für diejenigen zu machen, die eine innere Krankheit und ein verhärtetes Herz haben - die Frevler machen heftig Opposition (?la-fie schiqaaqin ba`iedin) -, (Paret)
22.53. (Er läßt dies zu,) damit Er das, was Satan einstreut, zur Prüfung für die machen kann, in deren Herzen Krankheit ist und deren Herzen verhärtet sind; wahrlich, die Frevler befinden sich in äußerster Auflehnung. (Rasul)
22.54. WaliyaAAlama alladhiina uutuualAAilma annahu alhaqqu min rabbika fayu/minuu bihifatukhbita lahu quluubuhum wa-inna Allaha lahadialladhiina amanuu ilasiratinmustaqiimin
22.54. And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. Lo! Allah verily is guiding those who believe unto a right path. (Pickthall)
22.54. Und damit diejenigen wissen, denen das Wissen gegeben wurde, daß es die Wahrheit von deinem Herrn ist, und sie daran glauben, und ihre Herzen devot davor sind, und Allah ist ja bestimmt der Rechtleitende derjenigen, die glauben, zu einem richtigen Weg. (Ahmad v. Denffer)
22.54. und damit diejenigen, denen das Wissen gegeben wurde, wissen, daß dies die Wahrheit von deinem Herrn ist, so daß sie daran glauben und ihre Herzen sich dann davor demütigen. Und Allah leitet wahrlich diejenigen, die glauben, zu einem geraden Weg. (Bubenheim)
22.54. Und auch damit diejenigen, denen Wissen zuteil geworden ist, erkennen, dass es sich gewiss um die von deinem Herrn offenbarte Wahrheit handelt, so dass sie fester daran glauben und ihr ihre Herzen voller Demut zuwenden. Gott leitet die Gläubigen gewiss zum geraden Weg. (Azhar)
22.54. Und damit diejenigen, denen das Wissen zuteil wurde, wissen, dass er (der Quran) doch die Wahrheit von deinem HERRN ist, um den Iman an ihn zu verinnerlichen und ihre Herzen sich ihm gegenüber zu ergeben. Und gewiß, ALLAH ist zweifellos Der Rechtleitende derjenigen, die den Iman verinnerlichten, zu einem geradlinigen Weg. (Zaidan)
22.54. und damit diejenigen, denen das Wissen gegeben worden ist, erkennen, daß es die Wahrheit ist (und) von deinem Herrn (kommt), so daß sie daran glauben und ihr Herz sich vor ihm demütigt. - Allah führt diejenigen, die glauben, auf einen geraden Weg. - (Paret)
22.54. Und (Er läßt dies zu,) damit diejenigen, denen das Wissen gegeben wurde, erkennen, daß es die Wahrheit von deinem Herrn ist, auf daß sie daran glauben und ihre Herzen sich Ihm friedvoll unterwerfen mögen. Und siehe, Allah leitet jene, die gläubig sind, auf den geraden Weg. (Rasul)
Tafsir von Maududi für die Ayaat 52 bis 54
And, O Muhammad, (it has always been so with) every Messenger and Prophet ( 96 ) We sent before you that whenever he had a desire, ( 97 ) Satan tried to interfere with his desire. ( 98 ) But Allah eradicates the mischiefs worked by Satan and confirms His Revelations, ( 99 ) for Allah is All-Knowing, All-Wise, ( 100 ) (He allows this) so that He may make Satan's obstacles a trial for those, whose hearts suffer from the disease (of hypocrisy) and whose hearts are false--the fact is that these unjust people have gone far away in their enmity-and so that those who have knowledge may realize that this (Message) is the Truth from Allah and may believe in it, and their hearts may submit humbly to it. Most surely Allah always guides the Believers to the Straight Way. ( 101 )
Desc No: 96 For the distinction between Nabi and Rasul, refer to E. N. 30 of Chapter XIX (Maryam).
Desc No: 97 The Arabic word tamanna has two meanings: "desire" and "to recite" something.
Desc No: 98 If the first meaning is taken, it will imply: "Satan tried to prevent the fulfilment of his desire." If the second meaning is taken, it will imply: "When the Prophet recited the Revelations, Satan created different sorts of doubts about its truth and meanings in the minds of the people."
Desc No: 99 If the first meaning is adopted, it will imply: "Allah fulfils the Prophet's desire and makes his Mission successful in spite of the obstacles of Satan and confirms the truth of His Revelations by fulfilling His promises to the Prophet". In case of the second meaning, it will imply: "Allah eradicates all the doubts and objections inspired by Satan in the hearts of the people and clarifies the confusion created about any verse of the Qur'an in subsequent Revelations".
Desc No: 100 "Allah is All-Knowing" and has full knowledge of the mischief worked by Satan and of its effects, and being ;'All-Wise", He counteracts every mischief of Satan.
Desc No: 101 That is, "Allah lets Satan work such mischiefs to put to the test both the righteous and the wicked people". The people with a perverted mentality deduce wrong conclusions from these and deviate from the Right Way, while those, who think on the right lines, realize that all these things are the mischiefs of Satan and that the Message of the Prophet is based on the Truth. They conclude that the very fact that Satan has been so much agitated and become active against it is a clear proof of its being the Truth. It is very important to understand the real significance of this passage (vv. 52-54) for this has given rise to a grave misunderstanding . If we consider it in the context in which it occurs, it becomes obvious that it was sent down to refute the wrong appraisal of the casual observers that the Holy Prophet had "failed" to achieve his desired object. This was because he had striven for thirteen long years to persuade his people to accept his Message but the apparent result was that he had not only failed in this, but he and the small band of his followers had been forced to leave their homes. As this "exile" contradicted his claim that he was a Prophet of Allah and had His approval and succour with him, some people became sceptical about it. Moreover, they became doubtful about the truth of the Qur'an, because they were not being visited by the scourge, which was inflicted on those who treated the Prophet as false. His antagonists scoffed at him, saying, "Where is that succour of Allah and the scourge with which we were threatened?" The answer to these doubts of the disbelievers was given in the preceding passage, and in this passage the addressees were those who were influenced by this propaganda. Briefly the whole answer was to this effect: "lt is not a new thing that the people of a Messenger have treated him as an impostor for it has always been happening like this: You can see from the remnants of those peoples who treated their Messengers as impostors how they were punished for their mischief. You can learn a lesson from them, if you will. As regards the delay in the coming of scourge, the Qur'an never threatened the disbelievers ò with immediate punishment, nor is it the job of the Messenger to inflict punishments. The scourge is sent by Allah, but He is not hasty in sending His torment. He gives respite to the people to mend their ways as He is giving you now. Therefore, you should not be under any delusion that the threats of scourge are empty threats. "It is also not a new thing that the desires and wishes of a Prophet meet with obstacles or that false propaganda is made against his Message for the same has already happened with regard to the Messages of the former Prophets. But ultimately Allah eradicated the mischief worked by Satan and made the Message successful. Therefore you should take a warning from the past history of Satan's mischiefs and their ultimate failure. You should note it well that the obstacles and the mischiefs of Satan are a trial and means that help attract the righteous people towards Islam and winnow the dishonest people away from it" . It is a pity that in spite of the above clear and simple meaning of the passage which fits in well with the context, a grave misunderstanding has arisen because of a tradition which has not only changed its meaning entirely and rendered it irrelevant in the context but has helped make doubtful the very basic Articles of the Faith. Therefore we are making a critical appraisal of the tradition in order to show how to make the right use of traditions for the correct interpretation of the Qur'an. According to this tradition, the Holy Prophet had a strong longing and desire to this effect: "I wish some Revelations were sent down to tone down the abhorrence of the mushrik Quraish against Islam so as to bring them nearer to it, or at least the criticism against their creed may not be so severe as to arouse their enmity" . While he was cherishing this desire, it so happened that one day when he was sitting in a big gathering of the Quraish, Surah An-Najm (LIII) was sent down and he began to recite it. When he came to vv. 19, 20: "Have you ever considered about this Lat and this `Uzza, and a third (goddess) Manat, "all of a sudden he recited, "These are exalted goddesses; indeed their intercession may be expected". After this he continued to recite Surah An-Najm up to the last verse and then fell down in prostration and all the Muslims and the mushriks of the Quraish also did the same, for the latter said, "Now we have no difference with Muhammad; we also profess that Allah is the Creator and the Provider and that these deities of ours are merely our intercessors with Him" . After this, when in the evening Angel Gabriel came, he said, "What have you done? I did not bring these two sentences". At this the Holy Prophet became very sad and Allah sent down vv. 73 75 of Surah Bani Isra`il (XVII): "O Muhammad! these people have left no stone unturned to tempt you away from that which We have revealed to you so that you might fabricate something in Our name. Had you done that, they would have made you their friend. It was just possible that you might have inclined a little towards them, if We had not given you strength. But if you had done so, We would have made you taste double chastisement in this world as well as in the Hereafter: then you would have found no helper against Us". But in spite of this, he continued to be grieved till Allah sent down v. 52 of this Surah (Al-Hajj) in which Allah consoled him, saying that the same had been happening to the former Prophets. Another thing that happened in the meantime was that the story reached the migrants to Habash that there had been a reconciliation between the Holy Prophet and the disbelievers of Makkah. Accordingly, many of them returned to Makkah only to learn that the news of reconciliation was wrong and the conflict between Islam and kufr was raging as furiously as before. Now let us make a critical study of this story which has been cited by Ibn Jarir and many other commentators and is even contained in many collections of Traditions. (1) None of its reporters, except Ibn `Abbas, is a Companion. (2) There are many major discrepancies and variations in its details. (3) The wording ascribed to the Holy Prophet in praise of the idols in each Tradition is different from that of others. Moreover, these words have been attributed to different sources according to different Traditions: (a) These words were put in by Satan during the Revelation and the Holy Prophet imagined that they were revealed by Gabriel. (b) He himself uttered these words inadvertently, being urged by his own desire. (c) He was dozing when he uttered these words. (d) He intentionally uttered these words but in a manner as to question their veracity. (e) Satan interpolated these words into the Revelation, giving an impression that the Holy Prophet himself had recited them. (f) It was one of the mushriks who had recited these words. Yet scholars of Tradition like Hafiz Ibn Hajar and jurists like Abu Bakr alJassas and rationalists like Zamakhshari and commentators like Ibn Jarir accept this story as true and consider it as a commentary on verse 52 of this Surah. Ibn Hajar argues like this: "Even though the links by which this Tradition has been related are either weak or "broken", except in one case, the very fact that it has been related through so many "links" is a proof that there is some truth about it. The one which has strong links is by Said bin Jubair who has related it from Ibn `Abbas and the reporters of two more Traditions (which have been cited by Tabari) have been declared authentic by Bukhari and Muslim". On the other side, there are other eminent scholars who declare this story to be utterly baseless. Ibn Kathir says, "All the links of this Tradition are unauthentic and I have found no correct version of this with continuous links". Baihaqi says, "This story has not been proved to be correct by the rules of reporting". When Ibn Khuzaimah was asked about it, he said, "This story has been invented by heret cs". Qazi `Ayad says, "The very fact that this Tradition is neither contained in any of the six authentic collections of Hadith nor has it been related in an authentic way by authentic reporters shows its weakness". Besides them, Imam Razi, Qazi Abu Bakr Ibn al-`Arabi, Alusi etc. have rejected it altogether. It is a pity that even those who reject this story have not done full justice to their cases. There are some who reject it because its "links" are weak. In other words, they would have accepted it, if its links were strong. Then there are others who reject it because its acceptance makes the whole Faith doubtful. This kind of reasoning may satisfy the believers but it cannot satisfy those who are already sceptical or intend to make a research into it with a view to making a correct appraisal of Islam. They will rather say, "When a story is related by an eminent Companion and is contained in the collections of Traditions, there is no reason why we should reject it just because it makes your Faith doubtful". Now let us consider the story critically and rationally to prove that it is unacceptable. (1) Its internal evidence proves it to be wrong: (a) According to the story the incident happened after the first migration to Habash, for according to it some of the migrants returned to Makkah after hearing the story. Now the fact is that the migration took place in the month of Rajab of the fifth year of Prophethood and some of the migrants returned to Makkah three months later, i.e. in Shawwal of the same year. (b) Verses 73-75 of Chapter XVII in which the Holy Prophet was "reproved" for this incident were revealed in the eleventh or twelfth year of Prophethood. In other words, he was "reproved" by Allah five or six years after the incident. (c) This verse (52) in which the interpolation by Satan was abrogated was sent down in the first year of Hijrah, i.e. about two years after the reproof. Can a person in his senses believe' that the Holy Prophet 'was reproved for the interpolation after six years, and it was abrogated after nine years ? (2) According to the story, this interpolation was made in Surah An-Najm. When the Holy Prophet was reciting the words, "And a third (goddess) Manat'; he also recited the interpolated sentence, and then continued the recital up to the end of the Surah. It is said that the disbelievers of Makkah were so pleased with the interpolation that they declared, "The differences between us and Muhammad (Allah's peace be upon him) have now come to an end". Let us now read w. 19-23 of An-Najm along with the alleged interpolation (in italics): "Have you ever considered about the reality of this Lat and ` Uzza and a third (goddess) Manat? These are exalted goddesses; indeed their intercession may be expected. What, do you have sons for yourselves add daughters for Him (Allah) ? This is indeed an unfair division. They are nothing but mere names which you and your forefathers have invented. Allah has sent down no authority in regard to them. They follow only conjectures and the whims of their own minds, although right guidance has come from their Lord". Even a casual reader will detect an obvious contradiction in the passage. Immediately after "praising" the goddesses there is a hard hit on their worshippers, as if to say: "O foolish people! How is it that you have ascribed daughters to Allah and sons to yourselves? All this is your own invention which has no authority from Allah" . On the face of it, the interpolation makes the passage absurd which cannot be assigned even to a rational person not to speak of Allah. Then the story presumes that all the Quraish who were listening to it must have lost their senses; otherwise they could not have declared that their differences with Muhammad (Allah's peace be upon him) had been made up from thence. From this internal evidence it has become clear that this story is absurd and meaningless. (3) Now let us consider whether the occasions ascribed by the commentators to the revelation of the verses under discussion, fit in with the chronological order of the Qur'an. According to the story, the interpolation in Surah AnNajm (LIII) was made in the fifth year of Prophethood; the reproof was made in vv. 73-75 of Bani Isra'il (XV11) and then the interpolation was annulled and the incident explained in vv. 52-54 of Surah Al-Hajj (XXII). Now there could be only two possibilities about the time of their revelation: either the verses containing the reproof and the abrogation were sent down in the period in which the interpolation took place, or the verse containing the reproof was sent down along with Surah Al-Hajj (XXII). In the first case, the question arises: Why were these verses (XVII: 73-75) not inserted in An-Najm (LIII)? Why were they held in abeyance for six long years and then inserted in Surah Bani Isra'il (XVII), when it was revealed, and vv. 52-54 (containing the abrogation) inserted in Surah Al-Hajj (XXII) after a further delay of more than two years? Dces it mean that the verses were sent down on one occasion and inserted years later haphazardly in one Surah or the other? In the second case, the question would arise: Does it stand to reason that the verses containing the reproof (XVII: 73-75) were sent down six years after the interpolation, and the verse of abrogation (XXII: 52) nine years after the incident? Still another question arises: What was the occasion of the revelation of the verses of reproof and abrogation in Chapters XVII and XXII in the context in which they occur? (4) Now let us turn to the third principle of correct appraisal of the Qur'an. For a correct appreciation of the Qur'an it is essential to consider whether a particular commentary fits in with the relevant context of the Qur'an or not. If we make even a cursory study of XVII: 71-73, (Bani Isra'il), it will become obvious that there was no occasion for the alleged reproof in v. 73 and that there is no tinge of reproof in it, for the words of the verse refute the allegation that the Prophet was taken in by the mischief of the disbelivers. Then in Surah AI-Hajj (XXII), if we make a critical study of the verses that precede vv. 52-54 and follow them, it will become obvious that there was no occasion to console the Prophet for the "interpolation" and to annul it after nine years. (5) We reiterate that no Tradition, however strong links it might have, can be accepted when the Text itself is a clear evidence against it, and when it does not fit in with the wording, the context, the order etc. of the Qur'an. When the incident is considered in this background, even a sceptical research scholar would be convinced that the Tradition is absolutely wrong. As regards a believer, he can never accept it, when he knows that it contradicts not only one verse but a large number of other verses of the Qur'an. He would rather believe, that the reporters of the Tradition might have been deluded by Satan and not the Holy Prophet. He would never believe that the Holy Prophet could interpolate even a single word in the Qur'an under the influence of a desire of his own: or that there could ever occur such a desire in his mind that he should make a compromise with the disbelievers by associating shirk with Tauhid: or that he could ever wish that Allah might not say anything to displease the disbelievers: or that the Revelation was made in such an unsafe and doubtful manner as to enable Satan to mix with it even a word in a manner as if it was also brought by Gabriel. Each of these things is contradictory to the clear Revelation of the Qur'an and the basic Articles of the Faith which we have learnt from the Qur'an and the Holy Prophet. God forbid that we should accept any such Tradition that might lead to the abovementioned presumptions just because the Tradition seems to be "authentic" in every way. It will be worth-while to consider the question: How is it that so many reporters of Traditions have related this story? Dces it not show that there must have been some reality about it? Otherwise, so many reporters, who included many authentic and eminent scholars, could not have made such an heinous slander against the Qur'an and the Holy Prophet. Its answer is contained in the authentic collections of Traditions by Bukhari, Muslim, Abu Dawud, Nasa`i and Musnad Ahmad. The reality of the incident is this: The Holy Prophet recited Surah An-Najm and performed prostration at the end of it. At this, all the hearers, both the Muslims and the mushriks, fell down in prostration. This was what really happened and there is nothing strange about-it. Let us depict the occasion: The Holy Prophet was reciting a forceful piece of the eloquent Qur'an in a very impressive manner. Naturally the occasion produced an emotional effect and all the listeners instinctively fell down in prostration along with him. It was because of such ecstasies produced by the Holy Prophet's recital of the Qur'an as this that the disbelievers dubbed him a "sorcerer". As regards the story that the Holy Prophet praised the deities of the disbelievers, it appears that the Quraish concocted the story to hide their "defeat". Probably someone or other of them explained away their defeat, saying, "We ourselves heard Muhammad praising our deities. Therefore we also fell down in prostration along with him". As regards the migrants to Habash, they returned to Makkah when they heard the concocted story that there had been a compromise between the Holy Prophet and the Quraish. It appears that some of those people who had seen the Muslims and the mushriks falling down together in prostration, presumed that peace had been made between them, so the story travelled to the migrants in Habash who had no means to verify it and thus thirty-three of them returned to Makkah. Naturally these three things-prostration by the Quraish, their explanation of it, and the return of the migrants from Habash-combined to evolve that story. So much so that some authentic people were also deluded by it, for to err is human, and the pious and intelligent people are no exception to it. However, the error of the latter proves to be more harmful, because their credulous followers accept with closed eyes their misconceptions along with their right conclusions. On the other hand, mischief mongers collect all such errors of the righteous people and exploit them to prove that all the collections of Traditions are false and should be rejected forthwith. "
22.55. Wala yazalu alladhiinakafaruu fii miryatin minhu hatta ta/tiyahumu alssaAAatubaghtatan aw ya/tiyahum AAadhabu yawmin AAaqiimin
22.55. And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day. (Pickthall)
22.55. Und es hören diejenigen, die den Glauben verweigern, nicht auf, im Zweifel darüber zu sein, bis die Stunde zu ihnen kommt, ganz unerwartet, oder es kommt zu ihnen die Strafe eines fruchtlosen Tages. (Ahmad v. Denffer)
22.55. Und diejenigen, die ungläubig sind, werden nicht aufhören, daran zu zweifeln, bis plötzlich die Stunde über sie kommt oder die Strafe eines unheilvollen Tages über sie kommt. (Bubenheim)
22.55. Die Ungläubigen bleiben beharrlich bei ihrem Zweifel (am Koran), bis die Stunde des Jüngsten Gerichts plötzlich über sie kommt oder die qualvolle Strafe eines für sie hoffnungslosen Tages über sie hereinbricht. (Azhar)
22.55. Und diejenigen, die Kufr betrieben haben, bleiben ihm gegenüber in Zweifel, bis die Stunde plötzlich über sie hineinbricht oder die Peinigung eines unfruchtbaren Tages zu ihnen kommt. (Zaidan)
22.55. Und diejenigen, die nicht glauben, sind immer noch im Zweifel darüber, bis die Stunde (des Gerichts einmal) ganz plötzlich über sie kommt, oder die Strafe eines vernichtenden Tages. (Paret)
22.55. Und die Ungläubigen werden nicht (eher) aufhören, daran Zweifel zu hegen, bis die Stunde unerwartet über sie hereinbricht oder die Strafe eines unheilvollen Tages über sie kommt. (Rasul)
22.56. The Sovereignty on that day will be Allah ' s. He will judge between them. Then those who believed and did good works will be in Gardens of Delight, (Pickthall)
22.56. Die Herrschaft ist an diesem Tag Allahs, Er entscheidet zwischen ihnen, und diejenigen, die geglaubt und rechtschaffen gehandelt haben, sind in Gärten der Wohltaten, (Ahmad v. Denffer)
22.56. Die Herrschaft wird an jenem Tag Allah (allein) gehören. Er wird zwischen ihnen richten. Dann werden diejenigen, die glauben und rechtschaffene Werke tun, in den Gärten der Wonne sein. (Bubenheim)
22.56. Die Herrschaft gehört an diesem Tag Gott allein, Der zwischen ihnen richtet. Die Gläubigen, die gute Werke verrichtet haben, werden eingehen in die wonnereichen Gärten der Seligkeit. (Azhar)
22.56. Die Herrschaft an diesem Tag gehört ALLAH, ER richtet zwischen ihnen. So sind diejenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben, in den Dschannat des Wohlergehens. (Zaidan)
22.56. An jenem Tag hat Allah (allein) die Herrschaft. Er wird zwischen ihnen entscheiden. Diejenigen, die glauben und tun, was recht ist, werden dann in den Gärten der Wonne sein. (Paret)
22.56. Das Königreich wird an jenem Tage Allah gehören. Er wird zwischen ihnen richten. Also werden jene, die gläubig sind und gute Werke tun, in den Gärten der Wonne sein. (Rasul)
22.58. Those who fled their homes for the cause of Allah and then were slain or died, Allah verily will provide for them a good provision. Lo! Allah, He verily is Best of all who make provision. (Pickthall)
22.58. Und diejenigen, die ausgewandert sind auf dem Weg Allahs, dann getötet wurden oder gestorben sind, ganz bestimmt versorgt sie Allah mit guter Versorgung, und Allah, ja, bestimmt ist Er der beste der Versorgenden. (Ahmad v. Denffer)
22.58. Denjenigen, die auf Allahs Weg auswandern, hierauf getötet werden oder sterben, wird Allah ganz gewiß eine schöne Versorgung gewähren. Allah ist wahrlich der beste Versorger. (Bubenheim)
22.58. Denjenigen, die für die Sache Gottes auswanderten, getötet wurden oder starben, wird Gott gewiss schöne Gaben bereiten. Gott ist der beste Versorger. (Azhar)
22.58. Und diejenigen, die fi-sabilillah Hidschra unternahmen, dann getötet wurden oder starben, ALLAH wird ihnen zweifelsohne ein schönes Rizq gewähren. Und gewiß, ALLAH ist doch Der Beste der Rizq-Gewährenden. (Zaidan)
22.58. Und diejenigen, die um Allahs willen ausgewandert sind und hierauf (im Kampf) getötet werden oder (eines friedlichen Todes) sterben, denen wird Allah bestimmt einen schönen Unterhalt bescheren. Er kann am besten bescheren. (Paret)
22.58. Und denjenigen, die um Allahs willen auswandern und dann erschlagen werden oder sterben, wird Allah eine stattliche Versorgung bereiten. Wahrlich, Allah - Er ist der beste Versorger. (Rasul)
22.60. That (is so). And whoso hath retaliated with the like of that which he was made to suffer and then hath (again) been wronged, Allah will succour him. Lo! Allah verily is, Mild, Forgiving. (Pickthall)
22.60. So ist dies, und wer mit Gleichem bestraft, was ihm angetan wurde, und dann wird ihm Gewalt angetan, - ganz bestimmt hilft ihm Allah, Allah ist ja bestimmt erlassend, verzeihend. (Ahmad v. Denffer)
22.60. Dies, und wer im gleichen Maß bestraft, wie er bestraft wurde, hierauf aber (wieder zu Unrecht) angegriffen wird, dem wird Allah ganz gewiß helfen. Allah ist wahrlich Allverzeihend und Allvergebend. (Bubenheim)
22.60. Das soll so sein. Wer einen Täter bestraft mit einer Strafe, die der erlittenen Untat entspricht, dann wieder zu Unrecht Gewalt erleidet, dem wird Gott gewiss beistehen. Gottes Gnade und Vergebung sind unermesslich. (Azhar)
22.60. Also und wer mit Gleichem straft, was ihm zugefügt wurde, dann gegen ihn Übertretung begangen wurde, ALLAH wird ihm doch beistehen. Gewiß, ALLAH ist bestimmt reue-annehmend, allvergebend. (Zaidan)
22.60. Dies (ist der Wortlaut der Offenbarung). Wenn nun einer (für eine Untat, die gegen ihn verübt worden ist) eine Strafe verhängt nach Maßgabe dessen, was ihm (von der Gegenseite) angetan worden ist (bi-mithli maa `uuqiba bihie), und (wenn) man ihm hierauf (von neuem) Gewalt antut, wird Allah ihm bestimmt helfen. Er ist bereit, Nachsicht zu üben und zu vergeben. (Paret)
22.60. Das (soll so sein). Und dem, der Vergeltung in dem Maße übt, in dem ihm Unrecht zugefügt worden ist, und dann (wiederum) Unrecht erleidet -, dem wird Allah sicherlich zum Sieg verhelfen. Wahrlich, Allah ist Allvergebend, Allverzeihend. (Rasul)
Tafsir von Maududi für die Ayaat 55 bis 60
Yet the disbelievers will always remain in doubt about it until the Hour of Resurrection overtakes them suddenly or the scourge of a "barren" day ( 102 ) descends upon them. On that Day Allah will reign supreme, and He will judge between them; then those who will have believed and done righteous works, will go to the Gardens of Bliss, but those who will have disbelieved and treated Our Revelations as false, shall receive an ignominious punishment. As for those, who left their homes for the sake of Allah and then were killed or died, Allah will make for them a generous provision) and Allah is the best of Providers. He will admit them to a place with which they will be well pleased; indeed Allah is All-Knowing and Clement.' ( 103 ) This is about them. As regards the one, who takes vengeance equal to the wrong that had been done to him, and has again been oppressed, Allah will surely help him ( 104 ) : Allah is Forgiving and Forbearing. ( 105 )
Desc No: 102 The epithet "barren" has been applied to the "day" in its metaphorical and not literal sense. :A "day" is barren if all the plans, hopes and devices remain unproductive in it, or it dces not bring forth its night. For instance, the days on which the people of Prophet Noah, the tribes of `Ad and _Thamud, the people of Lot and of Midian met with their destruction by scourge from Allah, were barren days in this sense, because those days did not bring forth any "tomorrow" for them, and no device of theirs could avert their doom.
Desc No: 103 As Allah is All-Knowing, He knows well those who left their homes for His sake and what reward they deserve. He is Clement, and forgives minor errors and weaknesses of the people; therefore these things will not hinder Him from rewarding the Believers for their services and sacrifices.
Desc No: 104 The preceding verses referred to those persecuted people who could not retaliate and here 'the reference is to those victims of persecution who could fight back. From this verse, Imam Shafi`i has concluded that "retaliation" will be effected in the way as life was taken in the original act. If a person is killed by immersion in water, the killer also should be put to death by immersion in water; or if a person is .burnt to death, the killer also will be burnt to death. The Hanafites dispute this. According to them, retaliation against a murderer will be incurred in one and the same established way no matter how life was taken by the culprit in the original act.
Desc No: 105 This verse (60) may imply two things: (1) Allah forgives that "killing" which is done in self-defence, though killing of people is not a good thing in itself. (2) As Allah, Whose slaves the Believers are, is Forgiving and Forbearing, they should also forgive and forbear as far as possible. Though they have the right of retaliation, they should not resort to carnage and massacre. "