Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
3.168. Diejenigen, die von ihren Brüdern sagten, während sie (selbst daheim) sitzen blieben: "Wenn sie uns gehorcht hätten, wären sie nicht getötet worden". Sag: So wehrt den Tod von euch selbst ab, wenn ihr wahrhaftig seid!
23.71. And if the Truth had followed their desires, verily the heavens and the earth and whosoever is therein had been corrupted. Nay, We have brought them their Reminder, but from their Reminder they now turn away. (Pickthall)
23.71. Und wenn die Wahrheit ihren eigenen Launen gefolgt wäre, bestimmt wären die Himmel in Unheil geraten und die Erde, und wer in ihnen ist. Vielmehr haben Wir ihnen ihre Ermahnung gebracht, und sie wenden sich von ihrer Ermahnung ab. (Ahmad v. Denffer)
23.71. Wenn die Wahrheit ihren Neigungen gefolgt wäre, gerieten die Himmel und die Erde und wer in ihnen ist wahrlich ins Verderben. Aber nein! Wir kamen zu ihnen mit ihrer Ermahnung, sie aber wenden sich von ihrer Ermahnung ab. (Bubenheim)
23.71. Wenn die Wahrheit ihren Launen entsprochen hätte, wäre es um Himmel und Erde und alle, die es dort gibt, geschehen. Wir haben ihnen aber die ihnen geltende Ermahnung (den Koran) gebracht, doch sie wenden sich von der ihnen geltenden Ermahnung ab. (Azhar)
23.71. Und würde die Wahrheit ihren 2 Neigungen folgen, gewiss würden die Himmel und die Erde und alle, die in ihnen sind, ins Verderben fallen. Nein, sondern WIR ließen ihnen das von ihnen Erwähnte zuteil werden, dann waren sie dem von ihnen Erwähnten gegenüber abwendend. (Zaidan)
23.71. Wenn nun die Wahrheit ihrer (persönlichen) Neigung folgen würde, wären Himmel und Erde und (alle) ihre Bewohner dem Unheil verfallen. Nein, wir haben ihnen ihre Mahnung (zikr) gebracht. Aber sie wenden sich davon ab (und beharren in ihrem Unglauben). (Paret)
23.71. Und wenn die Wahrheit sich nach ihren Begierden gerichtet hätte; wahrlich, die Himmel und die Erde und wer darin ist, wären in Unordnung gestürzt worden. Nein, Wir haben ihnen ihre Mahnung gebracht, doch von ihrer eigenen Mahnung kehren sie sich ab. (Rasul)
Tafsir von Maududi für die Ayaat 68 bis 71
Have the disbelievers never considered the Word ( 64 ) ? Or, has he brought something the like of which had not come to their forefathers? ( 65 ) Or, did they not know their Messenger well that they fight shy of him (as if he were a stranger)? ( 66 ) Or, are they really convinced that he is possessed (by a jinn)? ( 67 ) Nay! the real thing is that he has brought the Truth and most of them have aversion to the Truth.-And had the Truth followed their lusts, the whole system of the heavens and the earth, and of all who dwell in them, would have been disrupted. ( 68 ) -Nay, We have brought them admonition for their own good, but they are turning away from it. ( 69 )
Desc No: 64 That is, "Do they mean to imply that they reject the Message because they do not understand it? whereas the Qur'an is not an enigma, nor is it being presented-in an incomprehensible language, nor dces it deal with themes and subjects which are beyond human understanding. The fact is that they understand everything it presents, but they oppose and reject it, because they have no intention to follow and believe what it presents."
Desc No: 65 That is, "Is the Qur'an presenting something which they had never heard before? No, that is not so. Allah had been sending His Messages through His Prophets, who came to Arabia and in the adjoining lands and they are well acquainted with them, especially with Prophets Abraham and Ismael, and Hud, Saleh and Shoaib, who are acknowledged by them as Prophets of God, and who were not idol-worshippers but enjoined the worship of One God. " For further explanation, see E.N. 84 of Al-Furqan (XXV), E.N. 5 of As-Sajdah (XXXII) and E.N. 35 of Saba (XXXIV).
Desc No: 66 That is, "Do they reject the Message because Muhammad (Allah's peace be upon him) who is inviting them to it, is a stranger among them? No, this is not so, for he was born and bred among them in a noble family: he bears a pure and high character: he has been truthful, upright, trustworthy, honest and morally chaste throughout his life: he is a noble and gentle person, peace-loving and just by nature, honest in word and decd, sympathetic and helpful to the weak and poor. And they themselves testified to all this before he claimed to be a Messenger of Allah. Then he has been consistently preaching the same Message from the first day of his Mission. Then whatever he has preached he has first practised it himself and demonstrated its truth: there has been no contradiction between his word and deed: he and his followers have faithfully and honestly put into practice the Message of the Qur'an and shown excellent results." For further details, see E.N. 21 of AI-An'am (Vl), E.N. 21 of Yunus (X) and E.N. 105 of Bani Isra'il (XVII).
Desc No: 67 That is, "Do they reject his Message because they regard Muhammad (Allah's peace be upon him) to be possessed by a jinn? No, this is also not correct, because in their heart of hearts, they themselves regard him as a wise and sagacious person. It is therefore ridiculous to regard a man like him to be possessed by a jinn, for such a person cannot say wise things and do noble deeds like him. How strange that a person possessed by a jinn (or having epileptic fits according to the western orientalists) should utter and recite sublime discourses of the Qur'an and start and guide a successful Movement which should revolutionise the way of life not only of his own people but of the whole world."
Desc No: 68 This brief sentence expresses a great reality which should be understood well. The foolish people in the world generally feel offended by a person who points out the Truth to them. They do not like to hear and consider the Truth because it goes against their desires and interests but the Truth remains the Truth and cannot be changed after one's personal whims and wishes. Man is subject to the eternal and unalterable laws operating in the universe and has therefore to adjust his thinking, desires and conduct accordingly and should try to discover the Truth and Reality through experience, reasoning and observation. Only a foolish person can stick to and regard his personal whims, wishes and projudices to be the reality and refuse to hear and consider any argument, however rational and scientific, simply because it goes against them.
Desc No: 69 Here the word zikr means: (1) Mention of human nature and its demands, (2) admonition, (3) esteem, honour and fame. In the light of these, the full meaning of the verse will be: "Your rejection of the Qur'an is irrational, for it contains the mention of those things which develop the best in human nature: it is an admonition that will result in your own good and well-being, and it will bring esteem and honour for you in this world as well as in the Hereafter." "
23.74. And lo! those who believe not in the Hereafter are indeed astray from the path. (Pickthall)
23.74. Und diejenigen, die nicht an das Jenseits glauben, bestimmt gehen sie ja abseits vom Weg, (Ahmad v. Denffer)
23.74. Jene, die nicht an das Jenseits glauben, weichen fürwahr vom Weg ab. (Bubenheim)
23.74. Die Ungläubigen, die das Jenseits verleugnen, sind vom geraden Weg abgeirrt. (Azhar)
23.74. Doch diejenigen, die keinen Iman an das Jenseits verinnerlichen, sind vom Weg zweifelsohne abweichend. (Zaidan)
23.74. Aber diejenigen, die nicht an das Jenseits glauben, weichen vom Wege ab. (Paret)
23.74. Und jene, die nicht an das Jenseits glauben, weichen wahrlich von dem Weg ab. (Rasul)
Tafsir von Maududi für die Ayaat 72 bis 74
Are you demanding some recompense from them? Allah's recompense is best for you, for He is the best Providence. ( 70 ) As a matter of fact, you are inviting them to the Straight Path, but it suits those, who do not believe, in the Hereafter, to deviate from the Straight Path. ( 71 )
Desc No: 70 This was yet another proof of the Holy Prophet's Prophethood: he was conveying the Message without demanding any recompense for it, and he had no self-interest in it. Nay, he had staked his business, reputation, peaceful home life, relationships with the unbelieving kindred for the success of his Mission and was being ruthlessly persecuted for its sake. A selfish person could not have risked his all for the sake of only worldly motives. He would rather have exploited the racial and tribal prejudices of his people to become their ruler and leader. On the contrary, his Message not only cut at the root of those prejudices but tended to destroy the very bases which helped his tribe to wield influence and authority over the polytheists of Arabia. This is an argument which the Qur'an has advanced again and again as a proof of the truth of the Mission of the other Prophets as well. See Al-An'am (VI): 90, Yunus (X): 72, Hud (XI): 29, 51, Yusuf (XII): 104, Ya Sin (XXXVI): 21 along with the relevant E.N.'s.
Desc No: 71 This was the real reason why they were deviating from the Right Path. As they did not believe in the Hereafter, they thought that no account would be taken from them of what they did in this world. Therefore it did not matter whether they followed the 'Truth or falsehood. Their only aim in life was to gratify the lusts of the flesh and gratify them in the best way possible. "
23.77. Hatta idha fatahnaAAalayhim baban dha AAadhabin schadiidin idhahum fiihi mublisuuna
23.77. Until, when We open for them the gate of extreme punishment, behold! they are aghast thereat. (Pickthall)
23.77. Bis, wenn Wir ihnen eine Tür mit schwerer Strafe geöffnet haben, so sind sie darüber verzweifelt. (Ahmad v. Denffer)
23.77. Wenn Wir ihnen dann ein Tor zu strenger Strafe öffnen, sind sie darüber sogleich ganz verzweifelt. (Bubenheim)
23.77. Wenn Wir das Tor der schweren Strafe öffnen, sind sie verzweifelt. (Azhar)
23.77. Als WIR dann für sie eine Tür mit harter Peinigung öffneten, da waren sie darüber verzweifelt. (Zaidan)
23.77. (Doch) wenn wir schließlich eine schwere Strafe über sie hereinbrechen lassen, werden sie auf einmal darüber ganz verzweifelt (mublisuun) sein. (Paret)
23.77. - bis daß Wir ihnen ein Tor zu strenger Strafe öffnen. Siehe, da werden sie hierüber in Verzweiflung stürzen. (Rasul)
Tafsir von Maududi für die Ayaat 75 bis 77
If We take compassion on them and relieve them of their affliction, they will persist blindly in their rebellion: ( 72 ) for even now, when they are suffering from a torment, they have not bowed before their Lord nor humbled themselves. However, when We will smite them with a dreadful scourge, you will see that they will despair of all good and become desperate. ( 73 )
Desc No: 72 The affliction alluded to in this verse was the famine which occurred in Makkah some time after the advent of Prophethood. According to Hadrat 'Abdullah bin Mas'ud, when the Quraish persistently refused to accept the invitation of the Holy Prophet and started putting up stiff resistance, he prayed, "O Allah, help me against them with a seven-year famine like the seven-year famine of the time of Prophet Joseph." So a severe famine started in Makkah with the result that people were obliged to eat carrion. This famine has been alluded to in a number of Makki Surahs. For instance see Al-An'am (VI): 42-44, AI-A'araf (VII): 94-99, Yunus (X): 11, 12, 21, An-Nahl (XVI): 112-113 and Ad-Dukhan (XLIV): 10-16 along with the relevant E.N.'s.
Desc No: 73 The Arabic word mublis is used for one whom frustration makes so desperate and obdurate that he dces not hesitate to resort to any crime. The Devil has been called Iblis for the same reason.