28.51. And now verily We have caused the Word to reach them, that haply they may give heed. (Pickthall)
28.51. Und Wir haben ja schon das Wort zu ihnen gelangen lassen, damit sie sich vielleicht erinnern. (Ahmad v. Denffer)
28.51. Und Wir haben ihnen ja das Wort aufeinanderfolgend übermittelt, auf daß sie bedenken mögen. (Bubenheim)
28.51. Wir haben ihnen den Koran in aufeinanderfolgenden Abschnitten herabgesandt, damit sie nachdenken und sich ermahnen lassen. (Azhar)
28.51. Und gewiß, bereits brachten WIR ihnen das Mitgeteilte zuwege, damit sie sich besinnen. (Zaidan)
28.51. Und wir haben ihnen doch das Wort (der Offenbarung andauernd) zukommen lassen, damit sie sich vielleicht mahnen lassen würden. (Paret)
28.51. Und wahrlich, Wir haben ihnen das Wort immer wieder übermittelt, auf daß sie ermahnt seien. (Rasul)
Tafsir von Maududi für die Ayaat 48 bis 51
But when the Truth came to them from Us, they said, "Why has he not been given the same which was given to Moses?" ( 67 ) Have they not rejected that which had been given to Moses before? ( 68 ) They said, "Both are works of magic, ( 69 ) which assist each other." And they said, "We believe in neither." (O Prophet,) say to them, "Well, bring a book from Allah, which may give better guidance than these two, if you are truthful I shall follow the same. " ( 70 ) Now, if they do not meet this demand of yours, you should know that they are, in fact, the followers of their own lusts. And who could go farther astray than the one who follows his own lusts, without guidance from Allah ? Allah does not at all guide such wicked people. And We have conveyed to them the admonition over and over again so that they may take heed. ( 71 )
Desc No: 67 That is, "Why has. not Muhammad (upon whom be Allah's peace) been given all those miracles which had been given to the Prophet Moses? He also should have shown us the miracle of the staff; his hand also should have shone like the sun; his deniers also should have been struck with storms and plagues from the earth and heaven; and he also should have brought them Commandments written on stone tablets."
Desc No: 68 This is a reply to their objection, which implies: "The disbelievers of Makkah had not believed in Moses either, nor followed his teachings. Therefore they had no right to say: Why has the Prophet Muhammad not been given the same miracles that were given to the Prophet "Moses?" In Surah Saba': 31, this saying of the disbelievers of Makkah has been related: "We shall never believe in this Qur'an, nor in any other Book which came before it."
Desc No: 69 That is, the Qur'an and the Torah both.
Desc No: 70 That is, "I have to follow the guidance in any case, provided that it is not forged but is real guidance from God. If you possess a Divine Book which gives better guidance than the Qur'an and the Torah, you should produce it: I shall follow it without any hesitation."
Desc No: 71 That is, "As far as conveying of the admonition is concerned, we have done full justice to it in the Qur'an in the best way. But guidance is attained only by him who gives up stubbornness and frees his heart from prejudices and is inclined to accept the Truth willingly and sincerely."
28.54. These will be given their reward twice over, because they are steadfast and repel evil with good, and spend of that wherewith We have provided them, (Pickthall)
28.54. Diesen wird ihre Belohnung zweimal gegeben, weil sie geduldig ausharren und mit Gutem das Schlechte abweisen und von dem, womit Wir sie versorgt haben, hergeben, (Ahmad v. Denffer)
28.54. Diese erhalten ihren Lohn zweimal dafür, daß sie standhaft waren. Und sie wehren mit dem Guten das Böse ab und geben von dem aus, womit Wir sie versorgt haben. (Bubenheim)
28.54. Sie werden ihre Belohnung doppelt erhalten, da sie geduldig ausharren, eine schlimme Tat mit einer guten Tat erwidern und von dem spenden, was Wir ihnen bescheren. (Azhar)
28.54. Diese bekommen ihre Belohnung zweimal für das, was sie an Geduld aufbrachten, und sie wehren mit dem Guten das Schlechte ab, und sie geben vom Rizq, das WIR ihnen gewährten. (Zaidan)
28.54. Die erhalten (dereinst) ihren Lohn doppelt (zur Vergeltung) dafür, daß sie geduldig waren. Und sie wehren (wenn ihnen etwas) Schlimmes (begegnet, es) mit (etwas) Gutem ab und geben Spenden von dem, was wir ihnen (an Gut) beschert haben. (Paret)
28.54. Diese werden ihren Lohn zweimal erhalten, weil sie geduldig waren und das Böse durch das Gute abwehrten und von dem spendeten, was Wir ihnen gegeben hatten. (Rasul)
28.55. Wa-idha samiAAuu allaghwa aAAraduuAAanhu waqaluu lana aAAmaluna walakumaAAmalukum salamun AAalaykum la nabtaghiialdschahiliina
28.55. And when they hear vanity they withdraw from it and say: Unto us our works and unto you your works. Peace be unto you! We desire not the ignorant. (Pickthall)
28.55. Und wenn sie das nichtige Gerede hören, sie sich davon abwenden, und sie sagen: "Fiir uns unsere Taten, und für euch eure Taten, Frieden über euch, wir suchen nicht nach den Unwissenden." (Ahmad v. Denffer)
28.55. Und wenn sie unbedachte Rede hören, wenden sie sich davon ab und sagen: "Wir haben unsere Taten und ihr habt eure Taten (zu verantworten). Friede sei auf euch! Wir trachten nicht nach (dem Umgang mit) den Toren." (Bubenheim)
28.55. Wenn sie das sinnloses Gerede der Ungläubigen hören, wenden sie sich davon ab und sagen: "Wir haben unsere Werke und ihr habt eure. Friede sei mit euch! Wir wollen nicht mit Unwissenden verkehren." (Azhar)
28.55. Und wenn sie das Sinnlose hören, wenden sie sich davon ab und sagen: „Uns gehören unsere Handlungen und euch gehören eure Handlungen, Salam sei mit euch! WIR möchten keine Unwissenden sein.“ (Zaidan)
28.55. Und wenn sie (leeres) Gerede hören, wenden sie sich davon ab und sagen: "Uns kommen (bei der Abrechnung) unsere Werke zu, und euch die euren. Heil (salaam) sei über euch! Wir wollen mit den Toren nichts zu tun haben." (Paret)
28.55. Und wenn sie leeres Gerede hören, so wenden sie sich davon ab und sagen: "Für uns (seien) unsere Taten und für euch (seien) eure Taten. Friede sei auf euch! Wir suchen keine Unwissenden." (Rasul)
28.56. Innaka la tahdii man ahbabtawalakinna Allaha yahdii man yaschao wahuwaaAAlamu bialmuhtadiina
28.56. Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is best aware of those who walk aright. (Pickthall)
28.56. Du leitest ja nicht recht, wen du möchtest, sondern Allah leitet recht, wen Er will, und Er kennt die Rechtgeleiteten am besten. (Ahmad v. Denffer)
28.56. Gewiß, du kannst nicht rechtleiten, wen du gern (rechtgeleitet sehen) möchtest. Allah aber leitet recht, wen Er will. Er kennt sehr wohl die Rechtgeleiteten. (Bubenheim)
28.56. Du leitest nicht recht, wen du liebst, sondern Gott leitet recht, wen Er will, und Er kennt die Rechtgeleiteten nur zu gut. (Azhar)
28.56. Gewiß, du wirst nicht rechtleiten, wen du gerne hast. Doch ALLAH leitet recht, wen ER will! Und ER weiss besser Bescheid über die der Rechtleitung Folgenden. (Zaidan)
28.56. Du kannst nicht (einfach) rechtleiten, wen du (persönlich) gern magst. Allah ist es vielmehr, der rechtleitet, wen er will. Er weiß am besten, wer sich rechtleiten läßt. (Paret)
28.56. Wahrlich, du kannst dem den Weg nicht weisen, den du liebst; Allah aber weist dem den Weg, dem Er will; und Er kennt jene am besten, die die Führung annehmen. (Rasul)
Tafsir von Maududi für die Ayaat 52 bis 56
The people whom We gave the Book before this, believe in this (Qur'an), ( 72 ) and when it is recited to them, they say, "We have believed in it: this is indeed the Truth from our Lord: we were Muslims even before this. " ( 73 ) These are the people who shall be given their reward twice ( 74 ) for the fortitude they showed; ( 75 ) they repel evil with good ( 76 ) and spend out of what We have provided them with. ( 77 ) And when they heard vain talk, ( 78 ) they withdrew from it, saying, "Our deeds are for us and your deeds are for you: peace be on you: we do not seek the way of the ignorant." O Prophet, you cannot give guidance to whom you please, but Allah gives guidance to whom He pleases, and He best knows those who would accept guidance. ( 79 ) They say, "If we follow this guidance with you, we shall be snatched away from our land ( 80 )
Desc No: 72 This dces not mean that all the people of the Book (the Jews and the Christians) affirm faith in it. This, in fact, contains an allusion to the event that occurred during the period when this Surah was revealed, and was meant to put to shame the people of Makkah, as if to say, "You are denying and rejecting a blessing that has been sent in your own city, whereas the people from far off places, when they hear of it, come to recognize its worth and benefit from it." This event has been related by lbn Hisham, Baihaqi and others on the authority of Ibn Ishaq, thus: "After the migration to Habash when the news about the Holy Prophet's advent and message spread in that land, a deputation of about twenty Christians came to Makkah to find out the truth, and they met the Holy Prophet in the Masjid-al-Haram A crowd of the Quraish also gathered around them to watch what happened. The members of the deputation asked the Holy Prophet some questions, which he answered. Then he invited them to accept Islam and recited some verses of the Qur'an before them. When they heard the Qur'an, tears came down from their eyes and they confirmed its being Allah's Word and believed in the Holy Prophet. When the meeting was over and the people left, Abu Jahl and some of his men overtook them on the way, and rebuked them severely, saying, "Never has a more stupid company come here before: O foolish men you were sent here by your people with a view to inquiring about this man. but no sooner did you meet him than you gave up your own faith! " Those gentle people answered, "Peace be to you! We have no wish to enter all argument with you: you are responsible for your faith and we are for ours: we cannot afford to deprive ourselves knowingly of goodness." (Ibn Hisham, Vol. II, p. 32; Al-Bidayah wanNihayah, Vol. III, p. 82. For further details, see E.N. 123 of Ash-Shu`araa).
Desc No: 73 That is, "Even before this we were believers in the Prophets and the Divine Books. Therefore, we had no other Faith than Islam and we have believed in that Book too, which this Prophet has brought from Allah. Thus, no change has occurred in our religion: we were Muslims before even as we are Muslims now." This saying clearly indicates that Islam is not the name of the Faith brought by the Holy Prophet Muhammad (peace be upon him) and the term "Muslim" is not only applicable to his. followers, but Islam has been the Faith of all the Prophets since the very beginning and their followers were Muslims in every age. These Muslims became disbelievers only when they refused to acknowledge a true Prophet who came afterwards. But no interruption occurred in the Islam of those people who believed in the former Prophet and also affirmed faith in the Prophet who succeeded him. They continued to be Muslims as they had been Muslims before. It is strange that even some learned men also have failed to comprehend this fact, and this clear verse also could not satisfy them. `Allama Suyuti wrote a treatise on the subject that the term "Muslim" was only reserved for the followers of the Holy Prophet Muhammad (may Allah's peace be upon him). Then, as he himself says, when this verse came before him he was stunned: he prayed to God that He guide him in the matter. At last, instead of revising his opinion he stuck to it even more firmly and gave several interpretations of the verse, each to which is more meaningless than the other. For example, one of his interpretations is: "We were Muslims even before this" means: We intended to become Muslims even before the revelation of the Qur'an, because we had been foretold by our Scriptures that it would come, and we hadthe intention that when it came we would accept Islam." Another interpretation is: "In this sentence, the word bi-hi after muslimin is omitted, implying: We believed in the Qur'an beforehand, because we expected it would come, and had believed in it in anticipation. Therefore, we were Muslims, not because we believed in the Torah and the Gospels, but because we had believed in the Qur'an as Allah's Word even before its revelation." The third interpretation is: "It had been divinely destined for us that we would accept Islam on the advent of the Holy Prophet and the revelation of the Qur'an; therefore, we were Muslims even before this." None of these interpretations bears any impress that Divine help had become available for the right understanding of this verse. The fact is that the Qur'an has expressed this fundamental principle not only here, but at scores of other places also that the real Way of life is only Islam (submission to Allah), and in God's universe there can be no other way of life than this for His creatures. Since the beginning of the creation every Prophet who came for the guidance of mankind brought this very Way of Life: the Prophets themselves have always been Muslims, and they impressed upon their followers also to live as Muslims, and all their followers who submitted to the Divine Command brought by the Prophets, were also Muslims in every age. Consider the following few verses for instance: (1) Indeed, Islam is the only rightway of life in the sight of Allah." (Al-'Imran: 19) (2) "Whoever adopts any other than this way of submission (Islam), it will not be accepted from him." (Al-i-`imran: 85) (3)"My reward is with Allah, and I have been commanded to believe like a Muslim." (Yunus: 72) About Prophet Abraham and his descendants it has been said: (4) "When his Lord said to him, 'Surrender', he promptly responded, 'I have surrendered to the Lord of the universe (and become a Muslim)'. He also enjoined on his children to follow the same way. Jacob also did the same and his last will to his sons was: 'O my children, Allah has chosen the same way of life for you. Hence, remain Muslims up to your last breath.' (Dare you deny this?) Were you present at the time when Jacob was on the point of death ? He asked his children, `Whom will you worship after me?' They all answered, `We will worship the same One Allah Whom you, your forefathers Abraham, Ishmael and Isaac acknowledged as their Allah and to Him we all surrender as Muslims'." (Al-Baqarah: 133) (5) "Abraham was neither a Jew nor a Christian, but he was a Muslim, sound in the Faith." (AI-i-`Imran: 67) Prophets Abraham and Ishmael themselves prayed: (6) "Lord, make us Thy Muslims and raise from our offspring a community which should also be Muslim (submissive to Thy will)." (AI-Baqarah: 128). In connection with the story of the Prophet Lot it has been said: (7) "We did not find in it any house of the Muslims except one." (AdhDhariyat: 36) The Prophet Joseph prayed to Allah: (8) "Let me die as a Muslim, and join me with the righteous in the end." (Yusuf: 101) Prophet Moses says to his people: (9) "O my people, if you sincerely believe in Allah, put your trust in Him, if you are Muslims." (Yunus: 84) The real religion of the Israelites was not Judaism but Islam as was known to their friends and foes alike. That is why the last words that Pharaoh said while drowning were: (10) "I have believed that there is no god but the real God in Whom the children of Israel have believed, and I am of the Muslims." (Yunus:90) Islam was the Way of life of all the Israelite Prophets: (11) "Indeed, We sent down the Torah wherein was Guidance and Light: thereby all the Prophets, who were Muslims, judged the cases of those who had become Jews." (Al-Ma'idah: 44). The same was the Prophet Solomon's way of life. So when the queen of Sheba believed in him, she said. (12) "I submit myself (as a Muslim) with Solomon to Allah, Lord of the wands." (An-Naml: 44). And the same was the religion of the disciples of the Prophet Jesus: (13) "And when I inspired the disciples to believe in Me and My Messenger, they said: `We believe and bear witness that we are Muslims'." (AlMa'idah: 111). In this connection, if somebody expresses the doubt that the Arabic words "lslam" and "Muslims" could not have been used in different languages and countries, it would obviously be a foolish objection. For the real thing is not the Arabic words but the meaning in which they are used in Arabic. In fact, what has been stressed in the above-cited verses is that the real Way of life sent by God was neither Christianity nor Mosaicism nor Muhammadanism, but to surrender to the Divine Commands taught by the Prophets and the Scriptures, and whoever adopted this Way anywhere and at any time in the world, is the follower of the same universal, eternal and everlasting true Way of Life. For those who have adopted this Way consciously and sincerely, it is no change of the faith to believe in Jesus after Moses and in Muhammad after Jesus(may Allah's peace be upon all of them), but a natural and logical demand following the same real Way of life (Islam). Contrary to this, those people who got into the Prophets' communities without due understanding or were born in them, and for whom nationalistic and racial and tribal prejudices were the religion, became mere Jews or Christians, and on the advent of the Holy Prophet Muhammad (peace be upon him) their ignorance was exposed. For by refusing to believe in the Last Prophet of Allah, they not only refused to ,remain Muslims in the future but also proved that they were not "Muslims" even before: they had been charmed by the personality of a Prophet or Prophets, or had taken blind conformity to their forefathers for religion.
Desc No: 74 That is, one reward for affirming faith in the Prophet Jesus (Allah's peace be upon him) and the second for affirming faith in Muhammad (may Allah's peace be upon him). The same thing has been expressed in the Hadith which Bukhari and Muslim have related on the authority of Hadrat Abu Musa Ash`ari. He says that the Holy Prophet said: "One of the three persons who will get a double reward is he who belonged to the people of the Book, had full faith in his Prophet and then affirmed faith in Muhammad (may Allah's peace be upon him)."
Desc No: 75 That is, "They will get a double reward for the reason that they avoided nationalistic, racial and tribal prejudices and remained steadfast on the way of true Faith. When, on the advent of the new Prophet, they were confronted by a hard test, they proved by their conduct that they were not Christ-worshippers but God worshippers: they were not charmed by Christ's personality but were followers of "Islam". That is why when the new Prophet after Christ brought the same Islam that Christ had brought, they adopted the way of Islam under his leadership; without any hesitation, and gave up the way of those who remained stuck to Christianity. "
Desc No: 76 That is, "They answer evil and falsehood with what is good and right: they repel injustice and mischief with what is just and noble; and they do not pay the other man back in the same coin. "
Desc No: 77 That is, "They also make monetary sacrifices in the way of the truth. There might also be in it an allusion to this that those people had travelled from Habash to Makkah in search of the truth: they had no material gain in view when they undertook a toilsome journey involving a lot of expenses. When they heard that a man in Makkah had made a claim to be a Prophet, they thought it necessary to go and find out the truth, so that if a prophet had really been sent by God, they should not be deprived of affirming faith in him and being guided aright."
Desc No: 78 The reference is to the "vain talk" that Abu Jahl and his men had with the Christians from Habash, as mentioned in E.N. 72 above.
Desc No: 79 The context shows that the object of addressing this sentence to the Holy Prophet, after mentioning the affirmation of the Faith by this Christians from Habash, was to put the disbelievers of Makkah to shame, as if to say. "O unfortunate people, what wretches you are! People from far off places are coming to benefit from the fountainhead of blessings that has been made available in your own city, but you are wilfully depriving yourselves of it." But the same thing has been said like this: "O Muhammad, you wish that your clansmen and your kinsfolk; and your near and dear ones should benefit from this life-giving nectar, but your willing alone cannot avail. To give guidance is in the power of Allah: He favours with it only those whom He finds inclined to accept guidance. If your kinsfolk lack this inclination, how can they be favoured with this blessing?" According to Bukhari and Muslim. this verse was sent down with regard to the Holy Prophet's uncle, Abu Talib. When he was about to breathe his last, the Holy Prophet tried his utmost that he should affirm faith in La ilaha illallah, so that he might die as a Muslim, but he preferred to die on the creed of `Abdul Muttalib; that is why Allah said: "You cannot give guidance to whom you please.." But this is a well-known method of the traditionists and commentators that when they find that a particular verse applies to an event of the Prophet's time, they regard it as the occasion of the verse's revelation. Therefore, it cannot be necessarily concluded from this and the other similar traditions that have been related in Tirmidhi, Musnad Ahmad, etc. on the authority of Hadrat Abu Hurairah, Ibn `Abbas, Ibn `Umar, etc. that this verse of Surah Al-Qasas was revealed on the occasion of Abu Talib's death. This only shows that the truth of its meaning became most evident only on that occasion. Though the Holy Prophet sincerely wished that every man should be blessed with guidance, the person whose dying on disbelief could cause him the greatest anguish and of whose guidance he was most desirous on account of personal bonds of love and affection, was Abu Talib. But when he was helpless in affording guidance even to him, it became evident that it did not lie in the power of the Prophet to give guidance to one or withhold it from another, but it lay wholly in the power of Allah. And Allah bestows this favour on whom ever He wills not on account of a family or tribal relationship, but on the basis of one's sincerity, capability and inclination of the heart.
Desc No: 80 This was the most important excuse which the unbelieving Quraish made for not accepting Islam. To understand fully we shall have to see what was the position of the Quraish historically which they feared would be affected if they accepted Islam. The importance that the Quraish gained initially in Arabia was due to them being genealogically the descendents of the Prophet Ishmael, and therefore, the Arabs looked upon them as the children of the Prophets. Then, when they became the custodians of the Ka`bah through Qusayy bin Kilab's sagacity, and Makkah became their home, their importance grew, because they were the attendants of the most, sacred shrine of Arabia, and its priests too. Therefore, every Arab tribe had to have relations with them on account of the annual pilgrimage. Taking advantage of this central position the Quraish started gaining prominence as a commercial people, and to their great good fortune, the political conflict between the Eastern Roman Empire and Iran helped them to gain an important place in the international trade. Iran in those days had blocked entrance to all the trade routes between Rome, Greece, Egypt and Syria in the north and China, India, Indonesia and eastern Africa in the south-east. The only exception was' the Red Sea route. This also was blocked when Yaman fell to Iran. After this no way of the transit of trade goods remained except that the Arab rnerchants should transport merchandise of the Roman territories to the harbours of the Arabian Sea and the Persian Gulf, and then lift trade goods of the eastern countries from these harbours and transport them to the Roman territories This sort of arrangement made Makkah an important center of the international trade, and the Quraish were its monopolists. But the chaotic conditions prevailing in Arabia did not allow smooth transit of the trade goods unless the Quraish had had pleasant relations with the tribes through whose territories the trade caravans passed. For this the religious influence of the Quraish was not enough; they had had to enter into treaties with the tribes concerned, pay them dividends from their profits, and make gifts to the tribal chiefs and other influential people. Besides, they traded in money-lending also on a vast scale, which had ensnared the merchants and the chiefs of almost all the neighbouring tribes. Such were the conditions when the Holy Prophet gave his message of Tauhid. More than the prejudice of ancestral religion what caused the Quraish the greatest provocation against it was that in it they saw their own interests in jeopardy. They thought that even if polytheism and idol-worship were proved wrong and . Tauhid right by rational arguments and reasoning, it was ruinous for them to accept Tauhid. For as soon as they did so the whole of Arabia would rise in revolt against them. Then, they would be ousted from the custodianship of the Ka'bah, and all their bonds and pacts of friendship with the polytheistic tribes would be severed, which alone guaranteed the safe transit of their trade caravans through their territories. Thus, the new Faith would not only put an end to their religious influence but also to their economic prosperity, and they might even be forced by the Arabs to quit Makkah. This , presents a strange phenomenon of the lack of insight on the part of the world-worshippers. The Holy Prophet tried his best to make them believe that if they accepted his Message, the whole world would yield and submit to them. (See also Introduction to Surah Sad). But they saw their death in it. They thought that the change of the Faith would not only deprive them of their wealth and prosperity and influence but would render them so completely helpless in the land that the birds of the sky would pick and eat their flesh. They could not foresee the time when a few years afterwards the whole of Arabia was going to be ruled by' a central government under the Holy Prophet himself. Then even during the lifetime of their own generation Iran and `Iraq and Syria and Egypt were going to fall, one after the other, to the same central authority and within a century of this utterance by them Caliphs from the clan of the Quraish itself were to rule over vast territories, from Sind to Spain and from Caucasus to the coasts of Yaman. "
28.57. Waqaluu in nattabiAAi alhudamaAAaka nutakhattaf min ardina awa lamnumakkin lahum haraman aminan yudschba ilayhithamaratu kulli schay-in rizqan min ladunna walakinnaaktharahum la yaAAlamuuna
28.57. And they say: If we were to follow the Guidance with thee we should be torn out of our land. Have We not established for them a sure sanctuary, whereunto the produce of all things is brought (in trade), a provision from Our presence? But most of them know not. (Pickthall)
28.57. Und sie sagen: "Wenn wir der Rechtleitung folgen, mit dir, werden wir aus unserem Land weggerissen." Und haben Wir nicht für sie einen sicheren heiligen Bezirk stark gemacht, zu dem Früchte aller Dinge zusammengetragen werden als Versorgung von Uns her? Aber die meisten von ihnen wissen es nicht. (Ahmad v. Denffer)
28.57. Und sie sagen: "Wenn wir der Rechtleitung mit dir folgen, werden wir von unserem Land fortgerissen." Haben Wir ihnen denn nicht eine feste Stellung in einem sicheren geschützten Bezirk verliehen, zu dem die Früchte jeder Art zusammengetragen werden als Versorgung von Uns aus? Aber die meisten von ihnen wissen nicht. (Bubenheim)
28.57. Sie sagten: "Wenn wir mit dir der Rechtleitung folgen sollten, würden wir unserem Land entrissen werden." Haben Wir ihnen nicht eine geheiligte, sichere Stätte bereitet, zu der Güter aller Art und Gaben von Uns gebracht werden? Doch die meisten wissen nicht um die Wahrheit. (Azhar)
28.57. Und sie sagten: „Wenn wir der Rechtleitung mit dir folgen, werden wir von unserem Land vertrieben.“ Festigten WIR ihnen etwa nicht ein sicheres Ha-ramm , zu dem die Früchte von Allerlei als Rizq von Uns gebracht werden? Doch die meisten wissen nicht. (Zaidan)
28.57. Und sie sagen: "Wenn wir mit dir der rechten Leitung folgen, werden wir (mit Gewalt) aus unserem Land weggeholt." (Aber) haben wir ihnen denn nicht über einen heiligen Bezirk (haram) Macht gegeben, der sicher ist, und in den alle möglichen Früchte eingeführt werden, (ihnen) von uns zum Unterhalt (bestimmt)? Jedoch die meisten von ihnen wissen (es) nicht. (Paret)
28.57. Und sie sagen: "Wenn wir deiner Führung folgten, so würden wir von unserem Land weggerissen werden." Haben Wir denn kein sicheres Schutzgebiet errichtet, zu dem die Früchte aller Art gebracht werden als Versorgung von Uns? Jedoch die meisten von ihnen wissen es nicht. (Rasul)
Tafsir von Maududi für die Ayaat 57 bis 57
Is it not a fact that We have made a safe Sanctuary a dwelling- place for them, to which fruits of every kind are drawn, as a provision from Ourself ? But most of them do not know this ( 81 ) .
Desc No: 81 This is the first reply to their excuse by Allah. It means this: It is all due to the sacredness and the central position of this Sanctuary that the merchandise of the entire world is being drawn and attracted to this barren and uncultivated valley, for your benefit and use. You should know that you are in no way responsible for giving it the central position it enjoys and for the state of security that prevails in the areas around it. 2;500 years ago a servant of Allah came to this barren valley in the bare mountains with his wife and suckling child. Here he built a small room with stone and mud, proclaimed that Allah had made it a Sanctuary, and that the people should come to visit it and go round it in worship and adoration. Now this is only due to Allah's blessing that this Sanctuary has been the centre of Arabia for the past 25 centuries. Peace reigns here even when there is chaos all around. It is held in the highest esteem by every Arab, and thousands of people are drawn to it every year for going round it in worship. It is only by virtue of this blessing that you are looked upon as the spiritual leaders of Arabia and a large part of the international trade is under your control. Now, do you think; that if you turned and revolted against that God Who has favoured you with this blessing. you will prosper, but as soon as you followed His Faith you would he ruined?
28.58. Wakam ahlakna min qaryatin batiratmaAAiischataha fatilka masakinuhum lam tuskan minbaAAdihim illa qaliilan wakunna nahnu alwarithiina
28.58. And how many a community have We destroyed that was thankless for its means of livelihood! And yonder are their dwellings, which have not been inhabited after them save a little. And We, even We, were the inheritors. (Pickthall)
28.58. Und wie manche Ansiedlung haben Wir vernichtet, die ihren Lebensunterhalt mißachtete, und dies sind ihre Wohnstätten, sie werden nach ihnen nur wenig bewohnt, und Wir sind die Erben. (Ahmad v. Denffer)
28.58. Und wie (so) manche Stadt, die sich übermütig ihres Lebensunterhaltes erfreute, haben Wir vernichtet! Da sind nun ihre Wohnorte, die nach ihnen nicht mehr bewohnt wurden, bis auf wenige. Und Wir sind es, die Erben (all dessen) geworden sind. (Bubenheim)
28.58. Wieviele Stadtgemeinschaften haben Wir vernichtet, weil sie sich durch das zu angenehme Leben zur Verkennung der Gnade Gottes verleiten ließen! Hier sind ihre Wohnstätten, die nach ihrem Untergang nur spärlich bewohnt sind. Nur Wir haben sie geerbt. (Azhar)
28.58. Und wie viele an Ortschaften richteten WIR doch zugrunde, als sie in ihrer Lebensweise Übertretungen begingen! Also diese sind ihre Wohnstätten, sie wurden nach ihnen nur ein wenig bewohnt. Und WIR sind die Bleibenden (nach deren Vergehen). (Zaidan)
28.58. Und wie manche Stadt, die sich ihres (üppigen) Lebensunterhaltes rühmte (batirat ma`ieschatahaa), haben wir (zur Strafe für den Unglauben ihrer Bewohner) zugrunde gehen lassen! Da sind nun, nachdem sie nicht mehr am Leben sind, ihre Wohnungen, (verödet und) kaum mehr, (von jemand) bewohnt. Wir sind es, die (alles) geerbt haben. (Paret)
28.58. Und so manche Stadt haben Wir vernichtet, die sich ihrer Fülle des Unterhalts rühmte! Und dort stehen ihre Wohnstätten, die nach ihnen nicht bewohnt worden sind - mit Ausnahme einiger weniger. Und Wir wurden die Erben. (Rasul)
Tafsir von Maududi für die Ayaat 58 bis 58
And how many habitations have We destroyed whose people exulted in their means of subsistence ! Just see those dwellings of theirs only a few of which have been inhabited after them. At last, We alone became the heirs. ( 82 )
Desc No: 82 This is the second answer to their excuse. It means to imply this: The worldly wealth and prosperity of which you are so proud and whose probable danger of loss makes you stick to falsehood and turn away from the Truth was also possessed once by `Ad and Thamud and Saba' and the people of Lot. Then, did it save them from destruction? After all, a high standard of living is not the only aim in life that man should endeavour to pursue it regardless of every consideration for truth and falsehood, and refuse to accept the right way only because there was a risk of losing it if one did so. Do you have any guarantee that if you persisted in the errors and evils that ruined the prosperous peoples of the past, you would remain safe and never meet the doom that they met?"
28.59. Wama kana rabbuka muhlikaalqurahatta yabAAatha fii ommiharasuulan yatluu AAalayhim ayatina wamakunna muhlikii alqura illa waahluhadhalimuuna
28.59. And never did thy Lord destroy the townships, till He had raised up in their mother (town) a messenger reciting unto them Our revelations. And never did We destroy the townships unless the folk thereof were evil doers. (Pickthall)
28.59. Und dein Herr vernichtet keine von den Ansiedlungen, bis er in ihre Mutterstadt einen Gesandten schickt, - er verliest ihnen Unsere Zeichen, und Wir vernichten keine von den Ansiedlungen, außer ihre Leute sind Unrechthandelnde. (Ahmad v. Denffer)
28.59. Und dein Herr hätte nimmer die Städte vernichtet, bevor Er nicht in ihrem Mittelpunkt einen Gesandten hätte erstehen lassen, der ihnen Unsere Zeichen verliest. Und Wir hätten die Städte nimmer vernichtet, wenn ihre Bewohner nicht ungerecht gewesen wären. (Bubenheim)
28.59. Gott vernichtet die ungerechten Städte nicht eher, bis Er einen Gesandten in ihre Metropole geschickt hat, der den Menschen dort Unsere Zeichen vorträgt. Wir hätten niemals Städte zerstört, wenn ihre Bewohner nicht unrecht getan hätten. (Azhar)
28.59. Und dein HERR würde nie die Ortschaften zugrunde richten, bis ER zu ihrer Mutterstadt einen Gesandten schickt, der ihnen Unsere Ayat vorträgt. Und WIR würden die Ortschaften nie zugrunde richten, es sei denn, ihre Bewohner sind 2 Unrecht-Begehende. (Zaidan)
28.59. Aber dein Herr hätte die Städte nie zugrunde gehen lassen, ohne vorher in ihrer Mitte (fie ummihaa) einen Gesandten auftreten zu lassen, der ihnen unsere Verse verliest. Und wir hätten die Städte nie zugrunde gehen lassen, wenn ihre Bewohner nicht gefrevelt hätten. (Paret)
28.59. Und dein Herr würde nie die Städte zerstören, ohne zuvor in ihrer Mitte einen Gesandten erweckt zu haben, der ihnen Unsere Verse verliest; noch zerstörten Wir die Städte, ohne daß ihre Bewohner (zuvor) gefrevelt hätten. (Rasul)
Tafsir von Maududi für die Ayaat 59 bis 59
And your Lord would never destroy habitations until He had sent in their central place a Messenger, who recited to them Our Revelations; and We would not destroy Habitations until their dwellers had become wicked. ( 83 )
Desc No: 83 This is the third answer to their excuse. It means: "The nations which were destroyed before you had become wicked. To warn them finally Allah sent His Messengers, but when they took no notice of their warnings and persisted in their evil ways, they were destroyed. The same is the case with you now. You have also become wicked, and a Messenger has come to you to warn you too. Now if you persist in your disbelief and denial, you will not be safeguarding your prosperity and comforts of life but endangering them. The destruction that you are afraid of will overtake you not because of believing but on account of refusal to believe. "
28.60. And whatsoever ye have been given is a comfort of the life of the world and an ornament thereof; and that which Allah hath is better and more lasting. Have ye then no sense? (Pickthall)
28.60. Und was immer euch gegeben wurde, so ist es vom Genießen des Lebens dieser Welt und seinem Schmuck, und was bei Allah ist, ist besser und nachbleibender. Also habt ihr keinen Verstand? (Ahmad v. Denffer)
28.60. Und was immer euch gegeben geworden ist, ist Genuß und Schmuck des diesseitigen Lebens. Was aber bei Allah ist, ist besser und beständiger. Begreift ihr denn nicht? (Bubenheim)
28.60. Alles, was euch an Gütern gegeben wird, ist nur vergängliche Freude am irdischen Leben und vergänglicher Schmuck. Was Gott im Jenseits hat, ist das Beste und das Bleibende. Wollt ihr euch denn nicht des Verstandes bedienen? (Azhar)
28.60. Und was euch an Dingen zuteil wurde, ist nur Verbrauchsgut des Dießeits und dessen Schmuck. Und was bei ALLAH ist, ist noch besser und bleibender. Besinnt ihr euch etwa nicht?! (Zaidan)
28.60. Und was immer ihr (an Geld und Gut) erhalten habt, ist Nutznießung und Flitter des diesseitigen Lebens. Was aber bei Allah (an Lohn für euch) bereitsteht, ist besser und hat eher Bestand. Habt ihr denn keinen Verstand? (Paret)
28.60. Und was euch auch an Dingen gegeben wurde - es ist nur eine zeitweilige Nutznießung des irdischen Lebens und sein Schmuck; und das aber, was bei Allah ist, ist besser und bleibender. Wollt ihr denn nicht begreifen? (Rasul)