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Quran
33.72. Wir haben das anvertraute Gut den Himmeln und der Erde und den Bergen angeboten, aber sie weigerten sich, es zu tragen, sie scheuten sich davor. Der Mensch trug es - gewiß, er ist sehr oft ungerecht und sehr oft töricht.
4.161. And of their taking usury when they were forbidden it, and of their devouring people ' s wealth by false pretences. We have prepared for those of them who disbelieve a painful doom. (Pickthall)
4.161. Und ihres Zinsnehmens, und es war ihnen schon untersagt, und ihres Verbrauchens der Vermögensgüter der Menschen in Nichtigkeit, und Wir haben für die Glaubensverweigerer von ihnen schmerzhafte Strafe vorbereitet (Ahmad v. Denffer)
4.161. und (weil sie) Zins nahmen, wo es ihnen doch verboten worden war, und den Besitz der Menschen in unrechter Weise aufzehrten. Und Wir haben den Ungläubigen unter ihnen schmerzhafte Strafe bereitet. (Bubenheim)
4.161. auch weil sie Wucher nahmen, obwohl es ihnen verboten worden war, und die Menschen mit falschen Mitteln um ihr Geld brachten. Für die Ungläubigen unter ihnen haben Wir eine überaus qualvolle Strafe bereitet. (Azhar)
4.161. ihres Nehmens von Riba - obwohl dies ihnen bereits verboten wurde - und ihres Aneignens der Vermögen von Menschen durch das für nichtig Erklärte. Und WIR haben für die Kafir unter ihnen eine qualvolle Peinigung vorbereitet. (Zaidan)
4.161. und (weil sie) Zins nahmen, wo es ihnen doch verboten war, und die Leute in betrügerischer Weise um ihr Vermögen brachten. Für die Ungläubigen von ihnen haben wir (im Jenseits) eine schmerzhafte Strafe bereit. (Paret)
4.161. und weil sie Zins nahmen, obgleich es ihnen untersagt war, und weil sie das Gut der Leute widerrechtlich aufzehrten. Und Wir haben den Ungläubigen unter ihnen eine schmerzliche Strafe bereitet. (Rasul)
4.162. But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward. (Pickthall)
4.162. Aber die Festgegründeten im Wissen von ihnen und die Gläubigen glauben an das, was auf dich herabgesandt wurde und was vor dir herabgesandt wurde, und die das Gebet Einrichtenden und die Zakat-Steuer Gebenden und die Gläubigen an Allah und den Letzten Tag, diesen, ihnen werden Wir gewaltige Belohnung geben. (Ahmad v. Denffer)
4.162. Aber diejenigen unter ihnen, die im Wissen fest gegründet sind, und die Gläubigen glauben an das, was zu dir (an Offenbarung) herabgesandt worden ist, und was vor dir herabgesandt wurde, und diejenigen, die das Gebet verrichten und die Abgabe entrichten und an Allah und den Jüngsten Tag glauben. Ihnen werden Wir großartigen Lohn geben. (Bubenheim)
4.162. Diejenigen unter ihnen, die über ein fundiertes Wissen verfügen, sowie die Gläubigen, die sich zu den dir und vor dir herabgesandten Offenbarungen bekennen, und die, die das Gebet verrichten, die Zakât-Abgaben entrichten und an Gott und den Jüngsten Tag fest glauben, erhalten von Uns einen sehr hohen Lohn. (Azhar)
4.162. Doch diejenigen unter ihnen, die über fundiertes Wissen verfügen, und die Mumin, sie verinnerlichen den Iman an das, was dir hinabgesandt wurde, und an das, was vor dir hinabgesandt wurde - und (insbesondere unter ihnen lobe ICH) diejenigen, die das rituelle Gebet ordnungsgemäß verrichten - ebenso diejenigen, die Zakat entrichten, und diejenigen, die den Iman an ALLAH und an den Jüngsten Tag verinnerlichen, diesen allen werden WIR übergroße Belohnung zuteil werden lassen. (Zaidan)
4.162. Aber denen von ihnen, die ein gründliches Wissen haben, und den Gläubigen, die an das glauben, was (als Offenbarung) zu dir, und was (zu den Gottesmännern) vor dir herabgesandt worden ist, und denjenigen, die das Gebet (salaat) verrichten und die Almosensteuer (zakaat) geben und an Allah und den jüngsten Tag glauben, denen (allen) werden wir (im Jenseits) gewaltigen Lohn geben. (Paret)
4.162. Aber denen von ihnen, die ein gründliches Wissen haben, und den Gläubigen, die da an das glauben, was zu dir herabgesandt wurde und was vor dir herabgesandt wurde, und denjenigen, die das Gebet verrichten und die Zakah entrichten, und denen, die an Allah und an den Jüngsten Tag glauben - ihnen werden Wir einen großen Lohn gewähren. (Rasul)
Tafsir von Maududi für die Ayaat 156 bis 162
.....Then ( 189 ) they went so far in their unbelief that they uttered a monstrous calumny against Mary: ( 190 ) they themselves bragged, "We have slain Jesus, son of Mary, a Messenger of Allah." ( 191 ) Whereas ( 192 ) in fact, they did not slay him nor did they crucify him but the matter was made dubious for them. ( 193 ) And those who have differed about this matter are also in doubt concerning it. They have no knowledge of it but they follow mere conjectures, ( 194 ) for it is certain that they did not kill Jesus. Nay, the fact is that Allah had raised him to Himself, ( 195 ) for Allah is All-Powerful, All-Wise. There shall be none among the people of the Book but will believe in him before his death, ( 196 ) and he will be a witness against them on the Day of Resurrection. ( 197 ) In short, ( 198 ) it is because of these unjust things of those who became Jews and because they often stand in the way of Allah, ( 199 ) and because they take interest, which had been prohibited, ( 200 ) and because they devour unlawfully the property of others it is because of all these transgressions that We made unlawful many clean and pure things which were formerly lawful for them. ( 201 ) We have prepared a painful torment for those among them who disbelieve ( 202 ) , but most surely We will reward richly all those among them who have profound learning and who are honest and who believe in what has been sent down to you, and what was sent down before you, ( 203 ) and who establish the Salat, pay the Zakat dues and believe sincerely in Allah and the Last Day .
Desc No: 189 This is in continuation of the theme under discussion.
Desc No: 190 The calumny against Mary concerning the birth of Jesus has been declared here as "disbelief" because it was not directed against the person of innocent Mary or her son but against Jesus Christ, the Messenger of God. The Jews had absolutely no ground for suspicion about his miraculous birth without father, because God had caused the whole Community to stand as witness to the miracle. When Virgin Mary, who belonged to the noble and well-known religious family of the Israelites, came home with the new-born child, a large crowd gathered there and demanded an explanation from her. But she simply pointed to the child. The crowd could not understand how a child in the cradle could speak, but to their utter astonishment, the child began to speak clearly and fluently and addressing the crowd, he declared, "I am Allah's servant: Allah has given me the Book and made me a Prophet." (Maryam, XIX : 30) Thus Allah cut at the very root of the slander about his birth. That is why none ever accused Mary of fornication nor taunted Jesus with being an illegitimate son until he stained his maturity. But when at the age of thirty, he started his mission to invite the people to the way of God and rebuked the Jews for their evil deeds and exposed the hypocrisies of their scholars and jurists and warned the whole community of the consequences of moral degradation, they turned against him. Instead of accepting his message and making sacrifices for the cause of God, and reforming their evil ways, these impudent and unscrupulous criminals resorted to all sorts of dirty tricks and devilish designs to suppress the voice of Truth. It was then that they made that monstrous calumny which they had never uttered before during the previous thirty years of his life, because they knew it for certain that Mary and her son were absolutely free from this taint. Thus their calumny, in fact, was not due to any real suspicion, which they might be harbouring in their hearts, but it was a pure calumny, which they deliberately invented for opposing the Truth. That is why Allah declared it to be disbelief instead of wickedness and falsehood, for their real aim by this accusation was to hinder the people from the Way of God and not merely to slander an innocent lady.
Desc No: 191 The fact that they bragged of slaying Jesus, knowing him to be a Messenger of God, shows how bold they had become in their crimes. We have shown in the previous Note that the miracle of his speech in the cradle had let no doubt whatsoever to remain in the minds of the Jews about his Prophethood. Then the clear signs that they witnessed from him (III : 49) were a conclusive proof that he was really a Prophet of God. Therefore their wicked behaviour towards him was not the result of any misunderstanding about his Prophethood, but was an intentional crime against the one who had been appointed by Allah as Messenger. Though it appears very strange that a community should slay a person whom they know to be and acknowledge a Prophet of Allah, yet it is so, for the ways of wicked communities are strange. They cannot and do not tolerate a person who criticises them for their evil ways and prohibits unlawful things. Such people, even though they be the Prophets of Allah, have always been persecuted, imprisoned and slain by their own wicked people. As a proof thereof, the following is quoted from the Talmud: "When the city (Jerusalem) had been captured, Nebuchadnezzar marched with the princes and officers of the Temple...... On one of the walls he found the mark of an arrow's head as though somebody had been killed or hit nearby, and he asked who was killed there. "Zachariah, the son of Yehoyadah, the high priest", answered the people. "He rebuked us incessantly on account of our transgressions and we were tired of his words and put him to death." Even according to the Bible, when the Prophet Jeremiah rebuked the Jews on account of their transgressions, they accused him of being in conspiracy with the Chaldeans and traitor against his people and sent him to prison. Likewise had the Jews treated John the Baptist a couple of years before the crucifixion of the Prophet Jesus. They counted John as a Prophet and acknowledged him as one of the most righteous men of their community, but when he criticised Herod (the ruler of Judea) for his evil ways, he was not tolerated. He was first sent to prison, then beheaded on the demand of Herod's beloved, the dancing girl. It is, therefore, obvious from their record that when they presumed that they had crucified Jesus Christ, they bragged: "We have slain a Messenger of Allah. "
Desc No: 192 This is another parenthesis.
Desc No: 193 This verse is explicit on the point that the Prophet Jesus Christ was rescued from crucifixion and that the Christians and the Jews are both wrong in believing that he died on the cross. A comparative study of the Qur'an and the Bible shows that most probably it was Jesus himself who stood his trial in the court of Pilate, who sentenced him to death, but they could not kill or crucify him, for Allah raised him to Himself. This is what happened, Pilate knew fully well that Christ was innocent and had been brought in his court out of jealousy. So he asked the crowd whether Jesus Christ should be released on the occasion of the Festival or Barabbas, a notorious robber. But the high priests and elders persuaded the crowd to ask for the release of Barabbas and for the crucifixion of Jesus. After this, God, Who can do any and everything He wills, raised Jesus to Himself and rescued him from crucifixion and the one who was crucified afterwards was somehow or other taken for Chris. Nevertheless, his miraculous escape does not lessen the wicked crime of the Jews, because they knew it well that the one, whom they crowned with a crown of thorns, and on whose face they spat and whom they crucified with disgrace was Christ, the son of Mary. As regards the matter how "it was made doubtful for them" that they had crucified Jesus, we have no means of ascertaining. Therefore it is not right to base on mere guess-work and rumours an answer to the question how the Jews were made to believe that they had crucified him, whereas in fact, Jesus, the son of Mary, had escaped from them.
Desc No: 194 "Those who have differed": the Christians. They do not agree in their versions of crucifixion. The very fact that they offer so many different accounts of the matter is by itself a proof that they possess no definite knowledge of it and are, therefore, in doubt about it. One version is that the person who was crucified was not Jesus but someone who bore his likeness, whom the Jews and the Romans had disgracefully put on the cross, while Jesus was standing nearby and laughing at their folly. Another version is that the one who was nailed to the cross was Jesus, but he did not die on the cross and was alive when he was taken down from it. Some others say that he died on the cross but came to life afterwards and met his disciples more than ten times and talked to them. Still others say that death due to crucifixion occurred on the physical body of Jesus and he was buried but the Divine Spirit within him was raised. There are still others who say that after his death Jesus came to life with his body and was raised with his body. Obviously, if the Christians had any knowledge of the truth, they would not have given so many different versions of it.
Desc No: 195 Here Allah has told the fact of the matter. The Qur'an explicitly states that the Jews did not succeed in putting Jesus to death and that Allah raised him to Himself, but it is silent about the nature and details of the matter and does neither say explicitly whether Allah raised him body and soul together from the earth to some place in heaven, nor that he died like other mortals and only his soul was raised to heaven. Therefore, on the basis of the Qur'an neither aspect can be definitely denied or affirmed. But a study of the style clearly shows that whatever be the nature of being raised in any case Allah certainly treated the Prophet Jesus in an extraordinary way. The following considerations lead to the conclusion that the incident was extraordinary: First, the belief in the ascension of the Prophet Jesus, body and soul together, was already prevalent among the Christians, and was one of the causes which misled a large section of them to believe in his divinity. But, inspite of it, the Qur'an not only has not clearly refuted it but has used the same word "ascension" for the incident that the Christians use for it. Had it not been an extraordinary incident factually the Qur"an would not have used such ambiguous words as help support a doctrine of the divinity of Jesus. Second, had Allah meant by the words used in verse 158 that "Allah caused his death", or that "Allah raised him in rank", more explicit words would have been used. In the first case, more appropriate words would be: "No doubt they did not slay him nor crucified him but Allah rescued him alive from them and then gave him natural death", and in the second: "The Jews intended to dishonour him by crucifixion, but Allah raised him very high in rank", as have been used in tire case of the Prophet Idris: "And We raised him to a high position". (Maryam, XlX : 57). Third, if the incident related here meant merely the natural death of Christ, the words, "And Allah is All-Powerful and All-Wise", after it would be meaningless. These words can be appropriately used only in connection with some extraordinary manifestation of the power and wisdom of Allah. The only argument that can be cited in support of the interpretation of verse 158 that Jesus died a natural death is the use of the word mutawaffika in verse 55 of A1-`Imran, in connection with the incident. But as we have explained in the corresponding E.N. 51, the word is not explicit in the meaning of natural death but can be applied both to take the soul and to take the body and soul together. As there is scope for both the interpretations in this word, its use cannot refute the above mentioned arguments against the meaning: "Allah caused his death". Those who insist on this interpretation argue that there is no other instance in which tawaffa might have been used for the seizure of both body and soul together. This is meaningless, for this is the only incident of its kind in the whole human history. The only thing to be considered is whether this word may lexically be used in this sense or not. If it can be used, we have to face the question: Why does the Qur'an not use a direct word for death instead of a word which is liable to support the doctrine of Ascension, which its turn, has given rise to the doctrine of the divinity of Jesus'? The use of this word is a clear proof that there was something extraordinary about the incident. Above all, the doctrine of Ascension is further strengthened by the Traditions according to which the Prophet Jesus, son of Mary, will come again to the earth before the Resurrection and fight the Dajjal. (These Traditions have been cited in the Appendix to the commentary of Surah AIAhzab). These categorically prove the second coming of Jesus. Therefore, it would be snore rational to believe that he is living somewhere in the universe before this second coming than that he lies dead and buried somewhere before his advent.
Desc No: 196 This has been interpreted in two ways and both are likely. (Here by the people of the Book are meant the Jews and may also be the Christians). According to the first interpretation, as adopted in the Translation, it means: "All the people of the Book, alive at the time of the natural death of Christ, will have believed in him, that is, in his Prophethood." The second interpretation of "There shall be none among the people of the Book but will believe in him before his death" is that all the people of the Book before their death do realize and believe that Christ is really a Messenger of God, though that belief will be of no avail at the time. Both these interpretations have been put forward by several Companions and their followers and renowned commentators, but its real meaning is only known to Allah.
Desc No: 197 That is, "In the court of God, Christ will give testimony against the Jews and the Christians that they rejected, neglected and distorted the Message brought by him." Some details of this testimony are given in vv. 116-117 of AI Ma'idah..
Desc No: 198 The main theme that was broken by the parenthesis, which ends here, has been resumed
Desc No: 199 It is an irony that the Jews, who possessed a Divine Book and the heritage of the Prophets, should not only have themselves discarded the way of God but also frequently stood in the way of God. It is a fact that they have always been opposing and placing obstacles in the way of those movements that have ever been started for the promulgation of the Truth and have been starting or helping start movements against the way of God. Their latest crime in this connection is Communism which has for the first time in history based a system of life and a system of government on the deliberate and explicit denial of God in open oponition to His Law for the eradication God-worship as its declared aims. The author of another perverted doctrine of the modern age, Freudianism, which has helped mislead the people from the way of Allah, is also a Jew.
Desc No: 200 Here is the Biblical law that clearly prohibits interest: "If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury." "If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that time the sun goeth down: For that is his covering only, it is his raiment for his skin wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear: for I am gracious." (Exodus 22 : 25-27). Besides this, interest has also been prohibited at several other places in the Torah, but in spite of these prohibitive decrees, the Jews, who profess to believe in the same Torah, are the biggest usurers in the world and have become proverbially notorious for their narrow-mindedness and hard-heartedness.
Desc No: 201 Probably this refers to the same thing that occurs in AI-An`am, V 1:146, that is, all animals with claws, and the fat of sheep and oxen were forbidden to the Jews. Besides this, possibly it may also refer to the restrictions and hardships which are contained in the law books composed by their own Jurists. Indeed, it is a great punishment that the bounds of life should be narrowed for any community. (For details please see E.N. 122, Al-An`am).
Desc No: 202 History bears witness to the exemplary punishment that Allah has prepared for those Jews who have discarded the Divine Faith and given up obedience to Allah and adopted the attitude of disbelief and rebellion. For the last two thousand years, they have never possessed a place where they could live with honour. They have been scattered all over the world and are treated like foreigners and disgracefully, cruelly and oppressively in one country or the other, and there is no palce in the world, where they are sincerely respected, inspite of their great wealth. Above all, this community has remained a living object lesson for the other nations, for it has been kept in existence inspite of its degradation, whereas other nations are exterminated when they become worthless. Thus Allah is causing them to taste in this very world a bit of the torment of Hell where the evil-doers "will neither be in a state of death nor in a state of life." This is because they have been showing the audacity of rebelling against Allah while they were at the same time carrying the Book of Allah with them. As regards punishment in the Hereafter, it may safely be predicted that it shall be much more painful than this. In order to remove any misunderstanding that might arise regarding the existence of the State of Israel, it will be worthwhile to refer to v. 112 of Al-`Imran, and the corresponding E.N.90.
Desc No: 203 The reference is to those learned Jews who are fully acquainted with the real nature of the Divine Books, who are just, fair and free from every kind of prejudice, obduracy and self-worship, who do not blindly follow their fore-fathers but readily accept the Truth that they learn from the revealed Books. Therefore they are able to recognize easily that the teachings of the Qur'an are the same as were taught by the former Prophets, and then sincerely believe in both. "
4.163. Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as we imparted unto David the Psalms; (Pickthall)
4.163. Wir haben dir ja Offenbarung eingegeben, wie Wir Nuh Offenbarung eingegeben haben und den Propheten nach ihm, und Wir haben Ibrahim Offenbarung eingegeben und Ismail und Ishaq und Jaqub und den Stämmen und Isa und Ajjub und Junus und Harun und Sulaiman, und Wir haben Dawud eine Heilige Schrift gegeben, (Ahmad v. Denffer)
4.163. Gewiß, Wir haben dir (Offenbarung) eingegeben, wie Wir Nuh und den Propheten nach ihm (Offenbarung) eingegeben haben. Und Wir haben Ibrahim, Isma´il, Ishaq, Ya´qub, den Stämmen, "Isa, Ayyub, Yunus, Harun und Sulaiman (Offenbarung) eingegeben, und Dawud haben Wir ein Buch der Weisheit gegeben. (Bubenheim)
4.163. Wir haben dir Offenbarungen gegeben, wie Noah und den Propheten nach ihm wie Abraham, Ismael, Isaak, Jakob und den Propheten aus Jakobs Geschlecht wie Jesus, Hiob, Jonas, Aaron und Salomo. David gaben wir ein Buch voller Weisheit. (Azhar)
4.163. Gewiß, WIR ließen dir Wahy zuteil werden, wie WIR Wahy Nuh und den Propheten nach ihm zuteil werden ließen. Ebenso ließen WIRWahy zuteil werden Ibrahim, Isma'il, Ishaq, Ya'qub, den Stämmen Israils, 'Isa, Ayyub, Yunus, Harun und Sulaiman. Auch ließen WIR Dawud Zabur zukommen. (Zaidan)
4.163. Wir haben dir (Offenbarungen) eingegeben (ebenso) wie (früher) dem Noah und den Propheten nach ihm: Abraham, Ismael, Isaak, Jakob und den Stämmen (Israels), Jesus, Hiob, Jonas, Aaron und Salomo. Und dem David haben wir einen Psalter (zabuur) gegeben. (Paret)
4.163. Wahrlich, Wir haben dir offenbart, wie Wir Noah und den Propheten nach ihm offenbart haben. Und Wir offenbarten Abraham, Ismael, Isaak, Jakob, den Stämmen (Israels), Jesus, Hiob, Jonas, Aaron und Salomo; und Wir haben David einen Zabur gegeben. (Rasul)
4.164. Warusulan qad qasasnahumAAalayka min qablu warusulan lam naqsushum AAalaykawakallama Allahu muusa takliiman
4.164. And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses; (Pickthall)
4.164. Und Gesandten, von denen Wir dir schon vorher erzählt haben, und Gesandten, von denen Wir dir nicht erzählt haben, und Allah redete mit Musa unmittelbar, (Ahmad v. Denffer)
4.164. Und (Wir sandten) Gesandte, über die Wir dir schon zuvor berichtet haben, und andere, über die Wir dir nicht berichtet haben, und zu Musa hat Allah unmittelbar gesprochen -, (Bubenheim)
4.164. ?ber einige Gesandte haben Wir dir bereits berichtet, über andere nicht. Gott hat mit Moses wahrhaftig gesprochen. (Azhar)
4.164. Ebenfalls (ließen WIR Wahy zuteil werden) Gesandten, von deren Begebenheiten WIR dir bereits vorher berichteten, auch Gesandten, von deren Begebenheiten WIR dir nicht berichtet haben. Und ALLAH sprach doch zu Musa! (Zaidan)
4.164. Und über einige Gesandte haben wir dir (schon) früher berichtet, über andere (bisher überhaupt noch) nicht - und mit Moses hat Allah wirklich gesprochen -, (Paret)
4.164. Es sind Gesandte, von denen Wir dir bereits berichtet haben, und Gesandte, von denen Wir dir nicht berichtet haben - und Allah hat mit Moses wirklich gesprochen. (Rasul)
4.165. Messengers of good cheer and off warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise. (Pickthall)
4.165. Gesandten als Überbringer guter Kunde und als Warner, damit es für die Menschen gegen Allah kein Argument gibt nach den Gesandten, und Allah ist immer mächtig, weise. (Ahmad v. Denffer)
4.165. Gesandte als Verkünder froher Botschaft und als Überbringer von Warnungen, damit die Menschen nach den Gesandten kein Beweismittel gegen Allah haben. Und Allah ist Allmächtig und Allweise. (Bubenheim)
4.165. Es waren Gesandte, die frohe Botschaften und Warnungen überbrachten, damit die Menschen Gott gegenüber nicht argumentieren können, sie hätten es nicht gewusst. Gott kann und weiss alles. (Azhar)
4.165. (UndWIR entsandten) Gesandte, als Überbringer froher Botschaft und als Ermahner, damit die Menschen ALLAH gegenüber nach (der Entsendung) der Gesandten keine Ausflüchte machen können. Und ALLAH bleibt immer allwürdig, allweise. (Zaidan)
4.165. Gesandte (die) als Verkünder froher Botschaft und als Warner (kamen), damit die Menschen, nachdem sie aufgetreten waren, keinen Beweisgrund gegen Allah haben sollten (indem sie behaupten könnten, von nichts zu wissen). - Allah ist gewaltig und weise. - (Paret)
4.165. (Es sind) Gesandte, Überbringer froher Botschaften und Warner, so daß die Menschen nach den Gesandten keinen Beweisgrund gegen Allah haben. Und Allah ist Allmächtig, Allweise. (Rasul)
4.166. But Allah (Himself) testifieth concerning that which He hath revealed unto thee; in His knowledge hath He revealed it; and the Angels also testify. And Allah is sufficient witness. (Pickthall)
4.166. Aber Allah bezeugt, was Er zu dir herabgesandt hat, Er hat es mit Seinem Wissen herabgesandt, und die Engel bezeugen, und Allah genügt als Zeuge. (Ahmad v. Denffer)
4.166. Aber Allah bezeugt, was Er zu dir (als Offenbarung) herabgesandt hat; Er hat es mit Seinem Wissen herabgesandt. Und (auch) die Engel bezeugen es. Und Allah genügt als Zeuge. (Bubenheim)
4.166. Mancheiner würde die göttliche Offenbarung bestreiten, aber Gott bezeugt die Wahrheit der Offenbarung, die Er dir mit Seinem Wissen herabgesandt hat. Das bezeugen auch die Engel. Gott genügt als allerhöchster Zeuge. (Azhar)
4.166. Doch ALLAH bestätigt das, was ER dir hinabgesandt hat. ER sandte es mit Seinem Wissen hinab, auch die Engel bezeugen es. Und ALLAH genügt als Zeuge. (Zaidan)
4.166. (Die Menschen möchten wohl die Wahrheit der göttlichen Offenbarung abstreiten.) Aber Allah bezeugt, was er (als Offenbarung) zu dir herabgesandt hat - er hat es mit seinem Wissen herabgesandt -, und die Engel bezeugen (es mit ihm). Und Allah genügt als Zeuge. (Paret)
4.166. Doch Allah bezeugt durch das, was Er zu dir herabgesandt hat, daß Er es mit Seinem Wissen sandte; und die Engel bezeugen es; und Allah genügt als Zeuge. (Rasul)
Tafsir von Maududi für die Ayaat 163 bis 166
O Muhammad, We have sent Revelation to you just as We sent it to Noah and other Prophets after him. ( 204 ) We also sent Revelation to Abraham and Ishmael and Isaac and Jacob, and the descendants of Jacob, and Jesus and Job and Jonah and Aaron and Solomon, and We gave the Psalms to David ( 205 ) . We also sent Revelation to those Messengers whom We have already mentioned to you and to those Messengers whom We have not mentioned to you; and We spoke directly to Moses as in conversation. ( 206 ) All these Messengers were sent as bearers of good news and warners, ( 207 ) so that, after their coming, people should have no excuse left to plead before Allah ( 208 ) Allah is, in any case All-Powerful, All-Wise. (People may or may not believe it) but Allah bears witness that what He has sent down to you, He has sent that down with His knowledge and the angels also bear witness to it, though Allah's being a witness alone suffices.
Desc No: 204 This is to emphasize the fact that the Prophet Muhammad (upon whom be peace) has not come with a new thing and that he does not claim to present something for the first time, but he has, in fact, received Guidance from the same source of knowledge from which all the Prophets before him had received, and that he too is presenting the same Truth and Reality that has always been presented by the Prophets, who were raised from different corners of the Earth. The literal meaning of wahi is: (1) to give hint of, (2) to communicate to the mind, (3) to convey by covert suggestion, and (4) to send a message.
Desc No: 205 Only a part of the Book of Psalms in the existing Bible consists of the Psalms of the Prophet David, and they bear his name. Its remaining constituent parts are the psalms of other people, and have been attributed to their authors. It should also be noted that the study of the real Zabur, the Psalms of David, shows that it is a Revelation of God. Likewise, additions have been made in the Book of the Proverbs of Solomon and the last two chapters were obviously added afterwards. But, in spite of this, the major portion of the Proverbs contains gems of Truth and Wisdom. The same is true of the Book of Job. A study of this reveals that, though it contains gems of wisdom, it is wrong to attribute the whole of it to the Prophet Job. Whereas the Qur'an and the introductory chapters of this very Book bear witness to the great fortitude shown by the Prophet Job, its subsequent chapters show that he was an embodiment of grievance against God, and that, in vain, did his companions try their best to convince him that God was not unjust. Besides these, the major portions of the seventeen Books of the Israelite Prophets in the Old Testament are evidently genuine Revelations; especially the Books of Joshua, Jeremiah, Ezekiel, Amos and some others contain many such passages that show the grandeur of Divine Revelation and move one to ecstasy. Their high moral teachings, their campaign against idolatry and their sound arguments prove the Oneness of God, and their strong criticism of the degeneration of Israel clearly shows that these and the sermons of Jesus Christ in the New Testament and the Qur'an came from one and the same source.
Desc No: 206 The way Revelation was communicated to the Prophet Moses was different from that of the other Prophets. They heard either a voice or a Message from an angel, but the Prophet Moses had this privilege that Allah Himself had a direct talk with him as in a dialogue, e.g., the dialogue cited in Ta Ha, XX :11-48 in the Qur'an. This privilege has also been mentioned in the Bible: "......And the Lord spake unto Moses face to face, as a man speaketh unto his friend." (Exodus 33:11).
Desc No: 207 That is, all the Prophets had one and the same mission. They gave good news to those who believed in the Divine Message and mended their ways in accordance with it and warning to those who adopted wrong ways of thought and action that they would meet with serious sequences in the end.
Desc No: 208 The Prophets were sent with the sole object that they should set forth before mankind the Right Way, both theoretically and practically, so that on the Day of Judgement no evil-doer should be in a position to offer the excuse that he was ignorant of the Truth. That is why Allah appointed Messengers in different parts of the world and sent down Books. These Messengers imparted the knowledge of the truth to a large number of people and left behind them Books of which one or the other has always existed for the guidance of mankind. Now if one goes astray in spite of this arrangement, one cannot throw the blame on Allah and His Messengers. He himself is responsible for this because he did not accept the Truth when it came to him, or the responsibility is of those who had the knowledge of it but did not impart it to others who had gone astray. "
4.168. Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road. (Pickthall)
4.168. Ja, diejenigen, die den Glauben verweigert und unrecht gehandelt haben, es ist bestimmt nicht an Allah, daß Er ihnen verzeiht und nicht, daß Er sie eine Bahn rechtleitet, (Ahmad v. Denffer)
4.168. Für diejenigen, die ungläubig sind und Unrecht tun, ist es nicht Allahs (Wille), ihnen zu vergeben noch sie einen (rechten) Weg zu leiten, (Bubenheim)
4.168. Den Ungläubigen, die auf dem Unglauben bestehen und unrecht tun, wird Gott niemals verzeihen, und Er wird sie niemals auf den rechten Weg leiten. (Azhar)
4.168. Gewiß, denjenigen, die Kufr betrieben und Unrecht begangen haben, wird ALLAH weder vergeben und keinen Weg zur Rechtleitung aufzeigen (Zaidan)
4.168. Denen, die ungläubig sind und (weiter) freveln, kann Allah unmöglich vergeben, und er kann sie unmöglich einen rechten Weg führen. (Paret)
4.168. Diejenigen, die ungläubig sind und Unrecht verübt haben - ihnen wird Allah weder vergeben noch sie zu einem Weg leiten ; (Rasul)
4.170. O mankind! The messenger hath come unto you with the truth from your Lord. Therefor believe; (it is) better for you. But if ye disbelieve, still, lo! unto Allah belongeth whatsoever is in the heavens and the earth. Allah is ever Knower, Wise. (Pickthall)
4.170. Ihr Menschen, der Gesandte ist schon zu euch gekommen mit der Wahrheit von eurem Herrn, also glaubt, es ist besser für euch, und wenn ihr den Glauben verweigert, so ist ja Allahs, was in den Himmeln und auf der Erde ist, und Allah ist immer wissend, weise. (Ahmad v. Denffer)
4.170. O ihr Menschen, der Gesandte ist nunmehr mit der Wahrheit von eurem Herrn zu euch gekommen, darum glaubt (an ihn), das ist besser für euch. Wenn ihr aber ungläubig seid, gewiß, so gehört Allah (alles), was in den Himmeln und was auf der Erde ist. Und Allah ist Allwissend und Allweise. (Bubenheim)
4.170. O ihr Menschen! Der Gesandte hat euch die Wahrheit von eurem Herrn gebracht. Glaubt daran, denn das ist das Beste für euch! Wenn ihr den wahren Glauben verleugnet, schadet ihr Gott nicht, gehört Ihm doch alles in den Himmeln und auf Erden. Sein Wissen und Seine Weisheit umfassen alles. (Azhar)
4.170. Ihr Menschen! Bereits ist zu euch doch ein Gesandter mit der Wahrheit von eurem HERRN gekommen, so verinnerlicht den Iman, dies ist besser für euch. Doch solltet ihr Kufr betreiben, so gehört ALLAH gewiß, was in den Himmeln und was auf Erden ist. Und ALLAH bleibt immer allwissend, allweise. (Zaidan)
4.170. Ihr Menschen! Der Gesandte ist nunmehr von eurem Herrn mit der Wahrheit zu euch gekommen. Darum glaubt (an ihn und seine Botschaft! Das ist) besser für euch (als im Unglauben zu verharren). Aber wenn ihr (weiter) ungläubig seid (und Allahs Allmacht nicht anerkennen wollt, so ist das eure Sache). Allah gehört (alles), was im Himmel und auf Erden ist. Er weiß Bescheid und ist weise. (Paret)
4.170. O ihr Menschen, der Gesandte ist nunmehr zu euch mit der Wahrheit von eurem Herrn gekommen; glaubt darum, das gereicht euch zum Guten. Seid ihr aber ungläubig, dann ist Allahs, was in den Himmeln und was auf Erden ist; und Allah ist Allwissend, Allweise. (Rasul)
Tafsir von Maududi für die Ayaat 170 bis 170
O people, this Messenger has come to you with the Truth from your Lord, so believe in him, for it will be better for yourselves; but if you disbelieve, you should know that all that is in the heavens and the earth belongs to Allah, ( 209 ) and Allah is All-Knowing, All-Wise. ( 210 )
Desc No: 209 That is, "You will harm none but yourselves by your disbelief and disobedience, for you can do no harm to the Master of the heavens and the earth."
Desc No: 210 That is, "Your Allah is fully aware of everything: you cannot do mischief with impunity in His Kingdom; He is also Wise: He knows how to deal with those who disobey His Commands.".
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