Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
9.52. Sag: Erwartet ihr für uns etwas (anderes) als eines der beiden schönsten Dinge? Wir erwarten für euch, daß Allah euch mit einer Strafe von Ihm oder durch unsere Hände trifft. So wartet nur ab! Gewiß, Wir warten mit euch ab.
26.223. They listen eagerly, but most of them are liars. (Pickthall)
26.223. Sie geben Gehör, aber die meisten von ihnen sind Lügner, (Ahmad v. Denffer)
26.223. Sie hören hin, und die meisten von ihnen sind Lügner. (Bubenheim)
26.223. Sie hören den Satanen zu, und die meisten von ihnen sind Lügner. (Azhar)
26.223. Sie geben vom Gehörten weiter, und die meisten von ihnen sind Lügner. (Zaidan)
26.223. Sie horchen (am Himmel in der Absicht, sich höheres Wissen zu verschaffen). Und die meisten von ihnen sind Lügner. (Paret)
26.223. sie horchen, und die meisten von ihnen sind Lügner." (Rasul)
Tafsir von Maududi für die Ayaat 221 bis 223
O people, shall I tell you upon whom the satans come down? They come down upon every sinning forgerer: ( 140 ) they whisper hearsay into ears, and most of them are liars. ( 141 )
Desc No: 140 This implies the sorcerers, astrologers, fortune-tellers and conjurers who pose as knowers of the unseen and tell the people their future, or as wise men who have control over jinns and spirits and can make the destinies of the people through them.
Desc No: 141 This may have two meanings: (1) The satans somehow get a little hint of the truth and inspire their agents with it, mixing it with all kinds of falsehood; and (2) the deceitful, unscrupulous sorcerers hear something from the satans and then mixing it with falsehood, whisper it into the people's ears. This has been explained in a Tradition which Bukhari has quoted on the authority of Hadrat 'A'ishah. She says that when some people asked the Holy Prophet about sorcerers, he replied that they were nothing. They said, "O Messenger of Allah, they, sometimes, tell the right thing" The Holy Prophet answered, "That right thing is overheard by the jinns who whisper it into their friend's ear, who concocts a story by mixing a lot of falsehood in it."
26.227. Illa alladhiina amanuuwaAAamiluu alssalihati wadhakaruu Allahakathiiran waintasaruu min baAAdi madhulimuuwasayaAAlamu alladhiina dhalamuu ayyamunqalabin yanqalibuuna
26.227. Save those who believe and do good works, and remember Allah much, and vindicate themselves after they have been wronged. Those who do wrong will come to know by what a (great) reverse they will be overturned! (Pickthall)
26.227. Außer denjenigen, die glauben und rechtschaffen handeln und Allahs viel eingedenk sind und sich selbst helfen, nachdem ihnen Unrecht angetan wurde, und es werden diejenigen wissen, die Unrecht angetan haben, mit welcher Wende sie gewendet werden! (Ahmad v. Denffer)
26.227. Außer denjenigen, die glauben, rechtschaffene Werke tun und Allahs häufig gedenken und sich (erst) selbst helfen, nachdem ihnen ja Unrecht zugefügt wurde. Und diejenigen, die Unrecht tun, werden erfahren, was für eine Rückkehr sie haben werden. (Bubenheim)
26.227. Ausgenommen jene, die an die Offenbarung glauben, gute Werke verrichten, Gottes unablässig gedenken und ihrem Glauben zum Sieg verhelfen, nachdem sie Unrecht erlitten hatten. Die Ungerechten werden wissen, in welchen Abgrund sie sich begeben haben. (Azhar)
26.227. - außer denjenigen, die den Iman verinnerlichten, gottgefällig Gutes taten, ALLAHs öfters gedenken und kämpften, nachdem ihnen Unrecht zugefügt wurde. Und diejenigen, die Unrecht begingen, werden noch wissen, zu welcher Rückkehr sie zurückkehren werden. 2 (Zaidan)
26.227. Nicht so diejenigen, die glauben und tun, was recht ist, unablässig Allahs gedenken und (erst) zur Selbsthilfe greifen (intasaruu), nachdem ihnen Unrecht geschehen ist. Diejenigen, die freveln (und Unrecht tun), werden (schon noch zu) wissen (bekommen), welche Wendung es (schließlich) mit ihnen nehmen wird. (Paret)
26.227. Die (sind von der Strafe) ausgenommen, die glauben und gute Werke verrichten und Allahs des öfteren gedenken und die sich widersetzen, nachdem ihnen Unrecht widerfuhr. Und die Ungerechten werden bald erfahren, zu welchem Ort sie zurückkehren werden. . (Rasul)
Tafsir von Maududi für die Ayaat 224 bis 227
As for the poets, they have.the erring people to follow them. ( 142 ) Do you not see that they stray aimlessly in every valley? ( 143 ) and say that which they do not practise: themselves. ( 144 ) save those who believed and did good works and remembered Allah much, and when they were treated unjustly, they only defended themselves (and did not show vindictiveness) ( 145 ) .And the iniquitous people will soon come to know what punishment awaits them. ( 146 )
Desc No: 142 That is, the people who follow and accompany the poets, are wholly different in, their characteristics, habits and temper from those who follow and accompany Muhammad (upon whom be Allah's peace). The difference between the two groups is so obvious that one group can be easily distinguished from the other. On the one side, there are the people who are characterised by the high seriousness, civilized and gentle behaviour, righteousness and fear of God, sense of responsibility and a high regard for the rights of others; people who are fair and just in their dealings, . who do not utter a word except in the cause of goodness, who have a high and pure ideal before them, which they pursue with single-minded devotion and for whose attainment they expend all their energies and capabilities. On other side, there are the people whose only pastime is to portray erotic scenes of love and wine-drinking, mocking and jesting, satirizing and eulogizing, or to arouse feelings of hatred and enmity and vengeance against others, or to describe charms of unchaste women to the brothel or of chaste ladies in the houses, only for the sake of pleasing the people and winning their applause. From the crowds who throng the poetic sessions and follow the "famous" poets, one cannot help forming the impression that those people are free from every moral restriction, who have no object in life except to gratify the lusts of the flesh like animals, and who have no idea whatever of the higher and nobler ideals and ends of life. The person who cannot see the obvious difference between the two types is indeed blind. But if in spite of seeing and knowing the difference, only for the purpose of suppressing the Truth, he says that Muhammad (upon whom be Allah's peace) and his Companions are no different from the poets and their followers, he is not only a liar but has also transgressed all bounds of modesty and decency.
Desc No: 143 That is, they follow no fixed pattern for their thought and speech. but wander aimlessly in every valley. Every new impulse makes them take up a new theme regardless as to whether it has any truth in it or not. Under one momentary impulse they would start uttering wise things; under another they would give expression to filthy and base feelings. If they felt pleased with somebody, they would exaggerate his praises, and if they felt offended by him, they would condemn him and run him down to hell. If they had a selfish motive, attached with somebody, they would feel no hesitation in giving preference to a miserly person over a generous person and to a cowardly person over a gallant person. On the contrary, if they felt displeased with somebody, they would not feel any shame in blotting his character and ridiculing him and his ancestors. That is why, one can tied God-worship and atheism, materialism and spiritualism, morality and immorality, piety and filthiness, seriousness and jesting, eulogy and satire expressed side by side in the poetry of one and the same poet. A person who is aware of these well known characteristics of the poets cannot reconcile himself to charging the recipient of the Qur'an with poetry, whose every discourse and word is clear and precise, whose objective is clearly defined, and who has never in his life uttered a word deviating in any way from the path of truth, righteousness and virtue. At another place in the Qur'an, it has been stated that poetry is not suited to the temperament of the Holy Prophet: "We have not taught him poetry, nor dces it suit him." (Ya Sin: 69). And this fact was fully known to the people wao had any personal acquaintance with the Holy Prophet. Authentic Traditions show that he could not recite a complete verse from memory. If ever during conversation he remembered of a good verse of some poet, he would recite it without much care and regard for its metre and order of words. Once Hadrat `A'ishah was asked whether the Holy Prophet ever made use of poetic verses in his discourses. She replied that he hated poetic verses the most, though sometimes he would recite a verse of a poet of Bani Quais, but in so doing he would unconsciously change the order of its words. When Hadrat Abu Bakr corrected him, he would say, "Brother, I am not a poet, nor composing poetry is my object. " Arabic poetry abounded in themes of sex and love romances, winedrinking, tribal hatreds and feuds, ancestry pride and vanity and made little or no mention of pure and noble themes. It was so saturated with falsehood, exaggeration, false accusations, undue praise , vanity, satiric invectives, jesting and polytheistic obscenities that the Holy Prophet once remarked: "It is better that the interior of one of you be filled with pus than with poetic verses" However, if there was something good in a verse, he would appreciate it, and say, "Some verses are based on wisdom." When he heard the verses of Umayyah bin Abi-Salt, he said, "His verse is a believer but his heart a disbeliever." Once a Companion recited a hundred or so good verses before him, and he went on urging him to recite more.
Desc No: 144 This characteristic of the poets was just the antithesis of the Holy Prophet's conduct and practice. Everybody knew that the Holy Prophet said what he practised and practised what he said. The fact that there was complete conformity between his word and deed, could not be denied by anybody. On the contrary, everyone was well aware that the poets said one thing and practised just the opposite of it. For instance, they would express noble themes of generosity, indifference to worldly wealth, contentment and self-respect in their poetry, but, in practical life, they would turn out to be extremely stingy and cowardly, avaricious and selfish. They would find fault with others on trifles, but would themselves be involved in grave moral weaknesses.
Desc No: 145 Here those poets have made an exception from the general reproach, who possess the following four characteristics: (1) They should be believers in Allah, His Prophets, His Books and the Hereafter. (2) They should be pious in practical life and not sinners, nor free from moral restrictions to say whatever they like. (3) They should be remembering Allah much in their day to day lives as well as in their literary work. It should not be so that their personal lives reflect God-consciousness and piety, but their poetry is replete with themes of debauchery and lusts of the flesh, or that their poetry is full of serious themes of wisdom and God-consciousness, but their personal lives are devoid of any trace of the remembrance of Allah. As a matter of fact, both these states are equally despicable. A good poet is he who is Godconscious in his personal life and whose poetic talent and skills also are devoted to the advancement of the way of life followed by the God-conscious, God-fearing and God-worshipping people. (4) They should not satirize others for personal reasons, nor take vengeance on others on account of personal, racial and national prejudices, but when they are required to support the truth, they should use their literary powers like weapons of war against the unjust and treacherous people. It does not behove the believers to adopt a humble, supplicating attitude against injustice and oppression. Traditions show that when the unbelieving and mushrik poets raised a storm of false accusations against Islam and the Holy Prophet and spread the poison of hatred against the Muslims, the Holy Prophet urged and encouraged the poets of Islam to counter attack them. Once he said to Ka`b bin Malik, "Satirize them, for, I swear by God in Whose hand is my soul, your verse will be more effective and damaging for them than the arrow. " Likewise he said to Hassan bin Thabit, "Deal with them and Gabriel is with you". And, "Say and the Holy Spirit is with you." Once he said, "The believer fights with the sword as well as with the tongue. "
Desc No: 146 "The iniquitous people": The people who out of sheer obduracy calumniated the Holy Prophet of being a sorcerer, poet and a mad and enchanted man, in order to defeat lslam, and to confuse the other people and distract them from his message and invitation. "