Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
4.18. Nicht aber ist die Annahme der Reue für diejenigen, die böse Taten begehen, bis daß, wenn sich bei einem von ihnen der Tod einstellt, er sagt: "Jetzt bereue ich", und auch nicht für diejenigen, die als Ungläubige sterben. Für jene haben Wir schmerzhafte Strafe bereitet.
36.6. Litundhira qawman ma ondhiraabaohum fahum ghafiluuna
36.6. That thou mayst warn a folk whose fathers were not warned, so they are heedless. (Pickthall)
36.6. Damit du ein Volk wamst, deren Väter nicht gewarnt wurden, also sind sie Achtlose. (Ahmad v. Denffer)
36.6. damit du ein Volk warnst, dessen Väter nicht gewarnt wurden, so daß sie (gegenüber allem) unachtsam sind. (Bubenheim)
36.6. damit du Leute warnst, deren Väter nicht gewarnt worden sind. So sind sie achtlos gegenüber Gottes Zeichen. (Azhar)
36.6. damit du Leute warnst, deren Vorfahren nicht gewarnt wurden, so sind sie achtlos. (Zaidan)
36.6. damit du Leute (mit ihm) warnst, deren Väter (noch) nicht gewarnt worden sind, und die daher achtlos sind. (Paret)
36.6. auf daß du Leute warnest, deren Väter nicht gewarnt worden sind, und die daher achtlos sind. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 6
Ya Sin. ( 1 ) By the wise Qur'an, you are indeed one of the Messengers, ( 2 ) are on the Straight Way, (and this Qur'an) is the Revelation of the All-Mighty, the All-Merciful One, ( 3 ) so that you may warn a people whose forefathers were not warned, and so, they live in heedlessness. ( 4 )
Desc No: 1 Ibn 'Abbas, 'Ikrimah, Dahhak, Hasan Basri and Sufyan bin 'Uyainah have opined that it means, "O man", or "O person"; some other commentators have regarded it as an abbreviation of "Ya Sayyid" as well, which, according to this interpretation, would be an address to the Holy Prophet.
Desc No: 2 To begin a discoursc like this does not mean that the Holy Prophet, God forbid, had some doubt about his Prophethood, and Allah had to say this in order to reassure him of it. But the reason is that the disbelieving Quraish at that time were most vehemently refusing to believe in his Prophethood; therefore. Allah at the very beginning of the discoursc has said: "You are indeed one of the Messengers," which implies that the people who deny your Prophethood, are misled and mistaken. To further confirm the same, an oath has been taken by the Qur'an, and the word "wise" has been used as an epithet of the Qur'an, which means this: "An obvious proof of your being a Prophet is this Qur'an, which is fill of wisdom, This itself testifies that the person who is presenting such wise revelations is most surely a Messenger of God. No man has the power to compose such revelations. The people who know Muhammad (upon whom be Allah's peace and blessings) can never be involved in the misunderstanding that he is himself forging these discourses, or reciting them after having Iearnt them from another man." (For further explanation, see Yunus: 16-17, 37-39; Bani Isra'il: 88; AnNaml: 75; AI-Qasas: 44-46, 85-87; AI-'Ankabut: 49-51; Ar-Rum: 1-5 and the relevant E.N.'s).
Desc No: 3 Here, two of the attributes of the Sender of the Qur'an have been mentioned. First, that He is All-Mighty; second, that He, is All-Merciful. The first attribute is meant to impress the reality that the Qur'an is not the counsel of a powerless preacher, which if you overlook or ignore, will not bring any harm to you; but this is the Edict of that Owner of the Universe, Who is All-Mighty, Whose decrees cannot be withheld from being enforced by any power, and Whose grasp cannot be avoided by anyone. The second attribute is meant to make one realize that it is all due to His kindness and mercy that He has sent His Messenger for your guidance and instruction and sent down this great Book so that you may avoid errors and follow the right path which may lead you to the successes of the world and the Hereafter.
Desc No: 4 Another translation can be: "You should warn the people of the same of which their forefathers had been warned, because they live in heedlessness." if the first meaning, as given above in the text, is taken, the forefathers would imply the forefathers of the immediate past, for in the ancient time several Prophets had appeared in Arabia. And if the second meaning is adopted, it would imply this: Revive and refresh the message that had been conveyed to the forefathers of this nation y the Prophets in the past, for these people have forgotten it." Obviously, there s no contradiction between the two translations, and, as to meaning, each is correct in its own place! A doubt may rise here: How could the forefathers of a nation to whom no warner had been sent at a particular time in the past, be held responsible for their deviation at that time? The nswer is: When Allah sends a Prophet in the world, the influence of his message and teaching spreads far and wide, and is handed down by one generation to the other. As long as this influence remains and there continue arising among the followers of the Prophet such people as keep his message of guidance fresh, the period pf time cannot be said to be without the guidance. And when the influence of the Prophet's teaching dies out, or the teaching is tampered with, the appointment of another Prophet becomes inevitable. Before the advent of the Holy Prophet the influence of the teachings of the Prophets Abraham, Ishmael, Shu'aib and Moses and Jesus (peace be upon all of them i could be seen everywhere in Arabia and from time to time there had been arising among the Arabs, or coming from outside, men, who revived their teachings. When the influence was about to die out, and the real teaching was also distorted, Allah raised the Prophet Muhammad, and made such arrangements that his message can neither be wiped out nor tampered with. (For further explanation, see E N. 5 of Surah Saba above).
36.8. InnadschaAAalna fii aAAnaqihimaghlalan fahiya ila al-adhqani fahummuqmahuuna
36.8. Lo! we have put on their necks carcans reaching unto the chins, so that they are made stiff necked. (Pickthall)
36.8. Wir haben ja um ihre Nacken Halsfesseln gelegt, bis zum Kinn, und sie sind hochgezwängt, (Ahmad v. Denffer)
36.8. Gewiß, Wir haben um ihre Hälse Fesseln gelegt. Sie reichen bis zum Kinn, so daß sie den Kopf hochhalten (müssen). (Bubenheim)
36.8. Wir haben ihnen Ketten bis hinauf zum Kinn um den Hals gelegt, die die Arme an den Kopf fesseln, so dass sie ihn nicht bewegen können. (Azhar)
36.8. Gewiß, WIR legen um ihre Hälse Fesseln, so reichen sie bis an die Kinne, so richten sie ihre Köpfe mit niedergeschlagenen Blicken auf. (Zaidan)
36.8. Wir haben ihnen (gleichsam) (die Hände in) Fesseln an den Hals getan, und die gehen (ihnen) bis zum Kinn, so daß sie den Kopf (krampfhaft) hochhalten (fa-hum muqmahuuna) (und in ihrer Tätigkeit gehemmt sind). (Paret)
36.8. Um ihren Hals haben Wir Fesseln gelegt, die bis an das Kinn reichen, so daß ihr Haupt hochgezwängt ist. (Rasul)