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Quran
33.28. O Prophet, sag zu deinen Gattinnen: Wenn ihr das diesseitige Leben und seinen Schmuck haben wollt, dann kommt her, ich werde euch eine Abfindung gewähren und euch auf schöne Weise freigeben.
46.2. Tanziilu alkitabi mina AllahialAAaziizi alhakiimi
46.2. The revelation of the Scripture from Allah the Mighty, the Wise. (Pickthall)
46.2. Die Herabsendung der Schrift von Allah, dem Mächtigen, dem Weisen. (Ahmad v. Denffer)
46.2. (Dies ist) die Offenbarung des Buches von Allah, dem Allmächtigen und Allweisen. (Bubenheim)
46.2. Herabgesandt ist dieses Buch (der Koran) von Gott, dem Allmächtigen, dem Allweisen. (Azhar)
46.2. Die sukzessive Hinabsendung der Schrift ist von ALLAH, Dem Allwürdigen, Dem Allweisen. (Zaidan)
46.2. (Als Offenbarung) herabgesandt ist die Schrift (und kommt) von Allah, dem Mächtigen und Weisen. (Paret)
46.2. Die Offenbarung des Buches stammt von Allah, dem Allmächtigen, dem Allweisen. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 2
Ha-Mim. ( 1 ) The revelation of this Book is from the All-Mighty, All-Wise Allah.
Desc No: 1 For explanation, sec E. N. 1 of Surah Az-Zumar, E. N. 1 of AI-Jathiyah and also E. N. 1 of As-Sajdah for understanding the true spirit of this introduction.
46.3. We created not the heavens and the earth and all that is between them save with truth, and for a term appointed. But those who disbelieve turn away from that whereof they are warned. (Pickthall)
46.3. Wir haben die Himmel und die Erde und was zwischen beiden ist, nur zur Wahrheit geschaffen und einer festgesetzten Frist, und diejenigen, die den Glauben verweigert haben, sind von dem, wovor sie gewarnt werden, abgewendet. (Ahmad v. Denffer)
46.3. Wir haben die Himmel und die Erde und was dazwischen ist nur in Wahrheit und (auf) eine festgesetzte Frist erschaffen. Aber diejenigen, die ungläubig sind, wenden sich von dem ab, wovor sie gewarnt werden. (Bubenheim)
46.3. Wir haben die Himmel, die Erde und was dazwischen ist nur mit der Wahrheit und bis zu einer bestimmten Frist erschaffen. Die Ungläubigen wenden sich von der an sie gerichteten Warnung ab. (Azhar)
46.3. Nicht erschufen WIR die Himmel, die Erde und das, was zwischen ihnen ist, außer nach Gesetzmäßigkeit und festgelegter Frist. Und diejenigen, die Kufr betrieben haben, sind dem gegenüber, wovor sie gewarnt wurden, abwendend. (Zaidan)
46.3. Wir haben Himmel und Erde, und (alles) was dazwischen ist, wirklich (und wahrhaftig) geschaffen, und auf eine bestimmte Frist. Aber diejenigen, die ungläubig sind, wenden sich von den Warnungen, die an sie gerichtet sind, ab (und beharren in ihrem Unglauben). (Paret)
46.3. Wir haben die Himmel und die Erde und das, was zwischen beiden ist, nicht anders als in Wahrheit und für eine bestimmte Zeit erschaffen, diejenigen aber, die nicht daran glauben, wovor sie gewarnt wurden, wenden sich ab. (Rasul)
Tafsir von Maududi für die Ayaat 3 bis 3
We have created the heavens and the earth and all that lies between them with the truth and to last for an appointed term, ( 2 ) but the disbelievers are turning away from the reality of which they have been warned. ( 3 )
Desc No: 2 For explanation, ace Al-An'am: 73, Yunus: 5-6, Ibrahim: 19, Al-Hijr: 85, An-Nahl: 3, AI-Anbiya,: 16-18. Al-Mu'minun: 115, AI-`Ankabut: 44, ArRum: 8 and the corresponding E.N.'s.
Desc No: 3 That is, "The actual fact is that this universe is not a purposeless plaything but a purposeful, wise system in which the decisions regarding the good and the bad, the oppressor and the oppressed, will necessarily be based on justice; and the present system of the universe is not permanent and eternal, but it has a fixed term appointed for it on the expiry of which it will inevitably come to an end. For the Court of Allah also there is a settled time and it will certainly be established when the time for it reaches its term. But the people who have refused to believe in Allah's Prophet and His Book, have an aversion to these truths. They are least mindful of this that a time has to come when they will have to render an account of their deeds. They think that the Messenger of Allah has done them a great wrong by warning them of these truths, whereas he has done them a great good by fore-warning them not only of the time when they will be subjected to accountability but also of what they will be questioned at that time so that they òmay prepare themselves accordingly." To understand the following discourse it should be borne in mind that man's basic error is the one that he commits with regard to determining his belief about God. In this regard, the adoption of a creed carelessly on the basis of mere hearsay, without any serious and deep thought and investigation, is a stupendous folly, which vitiates man's whole attitude to life in the world and ruins his destiny for ever afterwards. But the reason why man becomes involved in this dangerous kind of heedlessness is that he regards himself as irresponsible and un-answerable and develops the misunderstanding that whatever creed he may adopt about God, it would make no difference, because either there is no life after death in which he might have to face accountability, or if there is any such life and he is also called to account, the beings of whom he is a devotee, will save him from any evil fate. This same lack of the sense of responsibility renders him frivolous in the selection of a religious creed, and on the basis of the same he fabricates all sorts of absurd creeds, from atheism to every form of polytheism, or adopts the creeds fabricated by others. "
46.4. Qul araaytum ma tadAAuuna min duuniAllahi aruunii matha khalaquu mina al-ardiam lahum schirkun fii alssamawati iituuniibikitabin min qabli hatha aw atharatin minAAilmin in kuntum sadiqiina
46.4. Say (unto them, O Muhammad): Have ye thought on all that ye invoke beside Allah? Show me what they have created of the earth. Or have they any Portion the heavens? Bring me a Scripture before this (Scripture), or some vestige of knowledge (in support of what ye say), if ye are truthful. (Pickthall)
46.4. Sag: Habt ihr gesehen, zu was ihr ruft anstelle Allahs? Zeigt mir, was sie geschaffen haben von der Erde, oder haben sie einen Anteil an den Himmeln? Bringt mir eine Schrift vor dieser oder eine Überlieferung von Wissen, wenn ihr wahrhaft seid. (Ahmad v. Denffer)
46.4. Sag: Was meint ihr zu dem, was ihr anstatt Allahs anruft? Zeigt mir, was sie von der Erde erschaffen haben. Oder haben sie etwa an den Himmeln teil? Bringt mir doch ein Buch vor diesem herbei oder die (geringste) Spur von Wissen, wenn ihr wahrhaftig seid. (Bubenheim)
46.4. Sprich: "Denkt über die nach, die ihr anstatt Gottes anbetet! Zeigt mir, was sie an der Erde geschaffen haben! Oder haben sie Anteil an der Schöpfung der Himmel? Legt mir ein früheres Buch Gottes vor oder eine ?berlieferung vom Wissen der Vorfahren, wenn ihr die Wahrheit sagt!" (Azhar)
46.4. Sag: ‚Habt ihr gesehen, woran ihr anstelle von ALLAH Bittgebete richtet? Zeigt mir, was sie von der Erde erschufen! Oder haben sie etwa eine Beteiligung an den Himmeln? Bringt mir eine Schrift von vor diesem (Quran) oder etwas Hinterlassenes vom Wissen, solltet ihr wahrhaftig sein.“ (Zaidan)
46.4. Sag: Was meint ihr wohl (wie es sich) mit den Wesen (verhält), zu denen ihr betet, statt zu Allah? Zeigt mir, was sie auf der Erde geschaffen haben! (Könnt ihr darüber etwas vorweisen?) Oder haben sie einen Anteil am Himmel? Bringt mir eine Schrift, die (zeitlich) vor diesem (Koran) liegt, oder (auch nur) eine Spur (athaara) von Wissen, wenn (anders) ihr die Wahrheit sagt! (Paret)
46.4. Sprich: "Wisset ihr, was das ist, was ihr statt Allah anruft? Zeigt mir, was sie von der Erde erschaffen haben. Oder haben sie einen Anteil an den Himmeln? Bringt mir ein Buch herbei, das vor diesem da war, oder eine Spur von Wissen, wenn ihr wahrhaftig seid." (Rasul)
46.5. Waman adallu mimman yadAAuu min duuniAllahi man la yastadschiibu lahu ila yawmialqiyamati wahum AAan duAAa-ihim ghafiluuna
46.5. And who is further astray than those who, instead of Allah, pray unto such as hear not their prayer until the Day of Resurrection, and are unconscious of their prayer, (Pickthall)
46.5. Und wer geht mehr fehl, als wer anstelle Allahs zu dem ruft, der ihm nicht antwortet bis zum Jüngsten Tag, - und sie sind gegenüber ihrer Anrufung achtlos. (Ahmad v. Denffer)
46.5. Und wer ist weiter abgeirrt als jemand, der anstatt Allahs jemanden anruft, der ihn nicht erhört bis zum Tag der Auferstehung? Und sie achten nicht auf ihr Bittgebet. (Bubenheim)
46.5. Niemand ist weiter verirrt als diejenigen, die statt Gott Götzen anbeten, die ihn nicht erhören bis zum Jüngsten Tag und die nichts von den an sie gerichteten Bitten spüren. (Azhar)
46.5. Und keiner ist irrender als derjenige, der anstelle von ALLAH Bittgebet richtet an das, was ihn bis zum Tag der Auferstehung nicht erhört. Und sie sind ihrem Bittgebet gegenüber achtlos. (Zaidan)
46.5. Und wer ist mehr im Irrtum, als wer, statt zu Allah, zu (irgendwelchen) Wesen betet, die ihn bis zum Tag der Auferstehung nicht erhören und die Gebete ihrer Verehrer (überhaupt) nicht beachten, (Paret)
46.5. Und wer irrt mehr als jener, der statt Allah solche anruft, die ihn bis zum Tage der Auferstehung nicht erhören werden und die von seinem Anruf ahnungslos sind? (Rasul)
46.6. And when mankind are gathered (to the Judgment) will become enemies for them, and will become deniers of having been worshipped. (Pickthall)
46.6. Und wenn die Menschen zusammengebracht werden, sind sie Feinde für sie, und sie leugnen ihren Dienst an ihnen ab, (Ahmad v. Denffer)
46.6. Und wenn die Menschen versammelt werden, werden sie ihnen feind sein, und sie werden den von ihnen (empfangenen) Dienst verleugnen. (Bubenheim)
46.6. Wenn die Menschen am Jüngsten Tag versammelt werden, werden sie ihre Feinde sein und die an sie gerichteten Gebete bestreiten. (Azhar)
46.6. Und wenn die Menschen versammelt werden, werden sie für sie Feinde sein, auch werden sie ihrem Dienen gegenüber kufrbetreibend sein. (Zaidan)
46.6. und die (dereinst), wenn die Menschen (zum Gericht) versammelt werden, ihnen feind sind und die Tatsache, daß sie von ihnen verehrt worden sind, abstreiten (wa-kaanuu bi-`ibaadatihim kaafiriena)? (Paret)
46.6. Und wenn die Menschen (vor Mir) versammelt werden, werden sie ihre Feinde sein und ihre Anbetung verleugnen. (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 6
O Prophet, say to them, "Have you ever seen with open eyes those whom you invoke instead of Allah? Show me what they have created in the world, or, have they any share in the creation and control of the heavens? Bring me a Book revealed before this, or produce some remnant of knowledge (in support of your beliefs) if you are truthful. " ( 4 ) And who could be further astray than the one who invokes, instead of Allah, those who cannot answer him till the Day of Resurrection? ( 5 ) Nay, they are even unaware that they are being invoked. ( 6 ) And when all mankind shall be gathered together, they will become enemies of those who invoked them and will disown their worship. ( 7 )
Desc No: 4 As the addresses are a polytheistic people they are being told the reality of the irrational crced in which they persisted carelessly due to lack of the sense of responsibility. Along with acknowledging Allah as the Creator of the universe they had made many other beings their deities: they invoked them, regarded them as fulfillers of their needs and removers of hardships: prostrated themselves and made offerings before them, and thought they had the powers of making and unmaking of heir destinies. About the same beings, they are being asked: "On what basis have you made them your deities ?" Obviously, there can be only two bases for regarding someone as an associate in worship along with Allah: either man himself should know through some means of knowledge that his deity too has a share in making the earth and heavens, or Allah Himself may have stated that soand-so also is His associate in the functions of Godhead. Now, if a polytheist can neither make the claim that he possesses direct knowledge of his deity's being an associate of God, nor he can show in a Book sent by God that God Himself has appointed somebody as His associate, his creed would inevitably be baseless. In this verse, "a Book revealed before this" implies a Book sent by Allah before the Qur'an, and "some remnant" of knowledge implies some part of the teachings of the Prophets and righteous men of the ancient times, which may have reached the later generations reliably. There is no tinge of shirk in whatever man has received through these two means. All the heavenly Books unanimously present the same Tauhid to which the Qur'an invites the people, and no existing remnant of the ancient lore bears evidence to this that some Prophet or saint or righteous man might have taught the people to serve and worship any other than God. Even if we do not take a Book to mean a Divine Book and remnant of knowledge the knowledge bequeathed by the Prophets and righteous men, no authentic book or the research made by a scholar of religious or secular lore has pointed out that such and such a thing in the earth or the heavens has been created by such and such a saint or god, or a certain blessing of the-blessings of life which man 'is benefiting from in the universe has been created by such and such a deity instead of God.
Desc No: 5 "Cannot answer him": Cannot answer the supplications of any one. That is, these gods do not possess the powers by virtue of which they could give decisions on the prayers and petitions of their devotees. (For further explanation, see E.N. 33 of Az-Zumar). "Till the Day of Resurrection" means that as long as the world lasts they will get no answer to their supplications and prayers from their deities, but when Resurrection will have taken place, the deities will turn hostile to their worshippers themselves, as becomes explicit from the next verse.
Desc No: 6 That is, "they do not even hear the supplications of the supplicants, neither through their own ears nor through any other means. " This thing can be elaborated like this: The being whom the polytheists the world over have been invoking are divided into three categories: (1) Lifeless and inanimate creation; (2) the pious men who have passed away; and (3) the wicked men who had themselves gone astray, and who misled others and passed away. As for the first category of the deities they will naturally remain unaware of the supplications of their worshippers. As for the deities of the second kind, who were favourites with their God, there arc two reasons of their remaining unaware: (a) They are in the presence of Allah in a state where human voices cannot reach them directly; and (b) even Allah and His angels do not inform them that the people whom they had been teaching to invoke Allah alone in the world, were invoking them instead, for no information could cause them a greater shock than this, and Allah does not at all like to vex the souls of His righteous servants. Now if we consider the case of the third kind of the deities, we shall sec that there are two reasons also of their remaining unaware: (a) That they have been placed in confinement as the accused, and no voice from the world can reach them; and (b) that even Allah and His angels do not convey to them the news that their mission is flourishing in the world, and the people have set them up as deities, for this news would be a happy news for them, and Allah does not like to make the wicked people happy. In this connection, one should also understand that Allah conveys to His righteous servants the greetings of peace and prayers of mercy from the people of the world, for these things arc a source of joy and pleasure for them; likewise, He informs the culprits of the curses, censures and condemnations of the people of the world, as the disbelievers killed in the Battle of Badr were made to hear the curse of the Holy Prophet according to a Hadith, for it is a cause of anguish for them. But anything which might cause distress to the righteous people and joy to the culprits is not conveyed to them. This explanation makes the truth about the,. question of hearing by the dead plain and easy to understand.
Desc No: 7 That is, they will say: 'We had neither told the people to invoke us for help, nor arc we aware that they used to invoke us. They themselves had preumed that we could fulfil their needs and so had started invoking us."
46.7. And when Our clear revelations are recited unto them, who disbelieve say of the Truth when it reacheth them: This is mere magic. (Pickthall)
46.7. Und wenn ihnen Unsere klar beweisenden Zeichen verlesen werden, sagen diejenigen, die den Glauben verweigert haben zur Wahrheit, wenn sie zu ihnen kommt: "Dies ist klare Zauberei", (Ahmad v. Denffer)
46.7. Und wenn ihnen Unsere Zeichen als klare Beweise verlesen werden, sagen diejenigen, die ungläubig sind, über die Wahrheit, da sie zu ihnen gekommen ist: "Das ist deutliche Zauberei." (Bubenheim)
46.7. Wenn ihnen Unsere eindeutigen Verse vorgetragen werden, sagen die Ungläubigen über die ihnen verkündete Wahrheit: "Das ist offenkundige Zauberei." (Azhar)
46.7. Und wenn ihnen Unsere Ayat als Deutliche vorgetragen werden, sagen diejenigen, die Kufr betrieben haben, zurWahrheit, nachdem sie zu ihnen kam: „Dies ist eine eindeutige Magie.“ (Zaidan)
46.7. Und wenn ihnen unsere Verse als klare Beweise (baiyinaat) verlesen werden, sagen diejenigen, die ungläubig sind, von der Wahrheit, nachdem sie zu ihnen gekommen ist: "Das ist offensichtlich Zauberei". (Paret)
46.7. Und wenn ihnen Unsere deutlichen Verse verlesen werden, sagen die Ungläubigen von der Wahrheit, wenn sie zu ihnen kommt: "Das ist offenkundige Zauberei." (Rasul)
46.8. Am yaquuluuna iftarahu qul iniiftaraytuhu fala tamlikuuna lii mina Allahi schay-anhuwa aAAlamu bima tufiiduuna fiihi kafa bihischahiidan baynii wabaynakum wahuwa alghafuuru alrrahiimu
46.8. Or say they: He hath invented it? Say (O Muhammad): If I have invented it, still ye have no power to support me against Allah. He is best aware of what ye say among yourselves concerning it. He sufficeth for a witness between me and you And He is the Forgiving, the Merciful. (Pickthall)
46.8. Oder sie sagen: "Er hat es sich ausgedacht." Sag: Wenn ich es mir ausgedacht hätte, so vermögt ihr nichts für mich vor Allah, Er weiß am besten, was ihr darüber besprecht, Er genügt dafür als Zeuge zwischen mir und zwischen euch, und Er ist der Verzeihende, der Barmherzige. (Ahmad v. Denffer)
46.8. Oder sagen sie etwa: "Er hat ihn ersonnen"? Sag: Wenn ich ihn ersonnen haben sollte, so vermögt ihr für mich nichts gegen Allah (auszurichten). Er weiß sehr wohl, worüber ihr euch (ausgiebig) auslaßt. Er genügt als Zeuge zwischen mir und euch. Und Er ist der Allvergebende und Barmherzige. (Bubenheim)
46.8. Oder sie sagen: "Er hat ihn erdichtet." Sprich: "Wenn ich ihn erdichtet hätte, könntet ihr mir gegen Gott nicht helfen. Er weiss genau, was ihr über den Koran redet. Er genügt mir als Zeuge zwischen euch und mir. Er ist voller Vergebung und Barmherzigkeit." (Azhar)
46.8. Oder sagen sie etwa: „Er erdichtete ihn“?! Sag: ‚Sollte ich ihn erdichtet haben, würdet ihr für mich vor ALLAH nichts machen können! ER weiss besser, was ihr über ihn lästert. ALLAH genügt als Zeuge zwischen mir und euch. Und ER ist Der Allvergebende, Der Allgnädige.‘ (Zaidan)
46.8. Oder sie sagen: "Er hat ihn (seinerseits) ausgeheckt". Sag: Angenommen, ich habe ihn (tatsächlich) ausgeheckt, dann könnt ihr gegen Allah nichts für mich ausrichten (um mich der verdienten Strafe zu entziehen). Er weiß sehr wohl, worauf ihr euch (mit eurem Gerede) einlaßt (bi-maa tufieduuna fiehi), und genügt als Zeuge zwischen mir und euch. Er ist es, der barmherzig ist und bereit zu vergeben. (Paret)
46.8. Oder sie sagen: "Er hat ihn (den Qur'an) erdichtet."? Sprich: "Wenn ich ihn erdichtet habe, könnt ihr mir nichts gegen Allah nützen. Er weiß am besten, in was für Reden ihr euch ergeht. Er genügt als Zeuge gegen mich und euch. Und Er ist der Allvergebende, der Barmherzige." (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 8
Whenever Our clear Revelations are recited to them and the Truth comes before them, the disbelievers say, "This is plain magic. " ( 8 ) Do they mean to say that the Messenger himself has fabricated it? ( 9 ) Say to them, "If I have fabricated it myself, you will not be able to do anything to save me from Allah's punishment. Allah knows full well whatever you utter. He is enough as a witness between me and you ; ( 10 ) and He is the All-Forgiving. the All-Merciful." ( 11 )
Desc No: 8 It means: When the Revelations of the Qur'an were recited before the disbelievers of Makkah, they realized that the Qur'an was far superior to human speech. The compositions of their greatest poets, orators and literary men were no match with the un-paralleled eloquence, enchanting oratory, sublime themes and heart-moving style of the Qur'an. Above all, even the Holy Prophet's own words and speech were not comparable with the discourses that were being sent down to him by God. Those who had known him since childhood knew full well the vast difference that was there between his language and words and the words of the Qur'an, and it was not possible for them to believe that a man who had been living day and night among them for forty years would suddenly one day forge a speech .whose diction and style would bear no resemblance with his familiar and known manner of speech and style. This thing trade the truth plain before them, but since they were bent upon denial, they would say: "This is plain magic," instead of acknowledging it as Divine Word after witnessing this manifest Sign. (They regarded the Qur'an as magic from another aspect also, which we have explained in our commentary of Al-Anbiya' :3 and E:.N. 5 of Surah Suad).
Desc No: 9 This interrogative tone expresses great surprise and amazement. It means to say: "Are these people so shameless that they accuse Muhammad (upon whom be Allah's peace) of fabricating the Qur'an himself? Whereas they know that it cannot be his word; and their calling it magic is by itself an express proof that they regard it as an extraordinary word, which cannot be of human composition even according to themselves."
Desc No: 10 As it was quite evident that their accusation was baseless and motivated by stubbornness, there was no need to present arguments to refute it. Therefore, only this much was regarded as a sufficient response: ¦If I have really fabricated something and committed a grave crime by imputing it to Allah, as you accuse me of, you will not be able to rescue me from Allah's punishment. But if it is really Allah's Word, and you are rejecting it by bringing false accusations, Allah Himself will deal with you. For the reality is not hidden from Allah, and He is sufficient to decide between the truth and falsehood. If the whole world calls some one a liar, although he is truthful in Allah's knowledge, the final decision will be in his favour. On the country: if the whole world regards some one as truthful though he is a liar in the knowledge of Allah, he will be regarded as a liar in the final judgement. Therefore, do not confuse things but pay heed to your final end."
Desc No: 11 Here, this sentence gives two meanings: (1) "It is in fact Allah's mercy and His forbearance that these people arc surviving in the world, although they have no hesitation in declaring Allah's Word as falsehood; otherwise if a merciless and cruel god had been the master of this universe, he would not have allowed such insolent people to live even for a moment in the world. " (2) "O unjust people, if you give up your stubbornness even now, the door of God's mercy is still open for you, and whatever misdeeds you may have committed heretofore can be forgiven." "
46.9. Qul ma kuntu bidAAan mina alrrusuliwama adrii ma yufAAalu bii wala bikum inattabiAAu illa ma yuuha ilayya wamaana illa nadhiirun mubiinun
46.9. Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain warner. (Pickthall)
46.9. Sag: Ich bin kein Neubeginner unter den Gesandten, und ich weiß nicht, was mit mir gemacht wird und nicht mit euch, ich folge nur dem, was mir offenbart wurde, und ich bin nur ein klarer Warner. (Ahmad v. Denffer)
46.9. Sag: Ich bin kein Neubeginn unter den Gesandten, und ich weiß nicht, was mit mir, und auch nicht, was mit euch geschehen wird. Ich folge nur dem, was mir (als Offenbarung) eingegeben wird, und ich bin nur ein deutlicher Warner. (Bubenheim)
46.9. Sprich: "Ich bin keine Ausnahme unter den Gesandten. Ich weiss nicht, was mir und was euch geschehen wird. Ich folge nur der Offenbarung, die mir eingegeben wurde und bin nichts anderes als ein offenkundiger Warner." (Azhar)
46.9. Sag: ‚Ich war keine Neuartigkeit unter den Gesandten. Und ich weiss nicht, weder was mit mir gemacht wird, noch mit euch. Ich folge außchließlich dem, was mir als Wahy zuteil wird. Und ich bin doch nichts anderes als ein deutlicher Warner.‘ (Zaidan)
46.9. Sag: Ich bin kein Wunder von einem Gesandten (der über alles und jedes Auskunft geben könnte). Und ich weiß nicht, was mit mir, und was mit euch geschehen wird. Ich folge nur dem, was mir (als Offenbarung) eingegeben wird, und bin nichts als ein deutlicher Warner. (Paret)
46.9. Sprich: "Ich bin kein neuer Erfinder unter den Gesandten, und ich weiß nicht, was mit mir oder mit euch geschehen wird. Ich folge nur dem, was mir offenbart wird; und ich bin nur ein deutlicher Warner." (Rasul)
46.10. Qul araaytum in kana min AAindi Allahiwakafartum bihi waschahida schahidun min banii isra-iilaAAala mithlihi faamana waistakbartum innaAllaha la yahdii alqawma aldhdhalimiina
46.10. Bethink you: If it is from Allah and ye disbelieve therein, and a witness of the Children of Israel hath already testified to the like thereof and hath believed, and ye are too proud (what plight is yours) ? Lo! Allah, guideth not wrong doing folk. (Pickthall)
46.10. Sag: Habt ihr gesehen, wenn er von Allah ist, und ihr leugnet ihn ab, - und es hat ein Zeuge von den Kindern Israils über sein Gleichsein bezeugt, und er hat geglaubt, und ihr wähnt euch groß, - Allah leitet ja nicht das Volk der Unrechthandelnden recht. (Ahmad v. Denffer)
46.10. Sag: Was meint ihr, wenn er doch von Allah ist und ihr ihn aber verleugnet, während ein Zeuge von den Kindern Isra´ils etwas bezeugt, was ihm gleich ist, und so glaubt er an ihn, während ihr euch hochmütig verhaltet? Gewiß, Allah leitet das Volk der Ungerechten nicht recht. (Bubenheim)
46.10. Sprich: "Denkt darüber nach! Wenn der Koran von Gott kommt und ihr ihn verleugnet, und wenn einer von den Kindern Israels bezeugt, dass ?hnliches von Gott gekommen ist, so glaubt er daran, während ihr ihn überheblich leugnet; seid ihr dann nicht äußerst ungerecht? Gott leitet die Ungerechten nicht den rechten Weg. (Azhar)
46.10. Sag: ‚Wie seht ihr es? Sollte er von ALLAH sein, und ihr betreibt ihm gegenüber Kufr.‘ Und ein Zeuge von den Kindern Israils legte Zeugnis ab für seinesgleichen, dann verinnerlichte er den Iman, während ihr euch in Arroganz erhoben habt. Gewiß, ALLAH leitet die unrecht-begehenden Leute nicht recht. (Zaidan)
46.10. Sag: Was meint ihr wohl, wenn er (tatsächlich) von Allah stammt und ihr nicht an ihn glaubt, während einer von den Kindern Israel etwas bezeugt, was ihm gleicht, und (nunmehr ebenfalls daran) glaubt, und ihr (trotz alledem) hochmütig seid (und nichts davon wissen wollt)? Allah leitet das Volk der Frevler nicht recht. (Paret)
46.10. Sprich: "Sagt mir, wenn dies (der Qur'an) nun aber von Allah stammt, und ihr lehnt es ab, obwohl ein Zeuge von den Kindern Israels bezeugt hat, was ihm gleicht. - Er hat geglaubt; ihr aber seid allzu hochmütig!" Wahrlich, Allah weist dem ungerechten Volk nicht den Weg. (Rasul)
Tafsir von Maududi für die Ayaat 9 bis 10
Say to them, "I am not a novel Messenger, I do not know what shall befall you tomorrow nor what shall befall me. I only follow that which is revealed to me, and I am no more than a warner." ( 12 ) O Prophet, say to them, "Have you ever considered that if this (Qur'an) were really from Allah, and yet you denied it, (what would be your end)? ( 13 ) And a witness from among the children of Israel has already borne witness to the like of it; he believed while you showed arrogance. ( 14 ) Allah does not show guidance to such wrongdoers."
Desc No: 12 Its background is this: When the Holy Prophet presented himself as Allah's Messenger, the people of Makkah raised different kinds of objections against it. They said: "what kind of a Messenger he is who has a family, who moves about in the streets, eats and drinks and lives a common man's life. There is nothing special about him, which might distinguish him above the other people and therefore we may know that Allah has specially made this man His Messenger. " Then they said: "Had he ban appointed a Messenger by God, He would have sent an angel as an attendant with him who would have announced that he was God's Messenger, and would have punished with a scourge every such person who had behaved insolently Towards him. How strange that God should appoint a person as His Messenger and then should leave him alone to roam the streets of Makkah and suffer every kind of humiliation. If nothing else Allah should at Ieast have created a magnificent palace and a blooming garden for His Messenger. He should not have been left to depend on his wife's resources so that 'when they exhausted the Messenger should be forced to go without food and should not even afford a conveyance to Ta'if." Besides, these people demanded different kinds of miracles from him and asked news of the unseen. They thought that a person's being God's Mcsscngcr meant that he should possess supernatural powers so that mountains should move at his bidding and deserts at once turn into green fields; he should have the knowledge of the past and the future events and of everything hidden from others. An answer to the same has been given in these sentences, and each sentence contains a world of meaning. First, it is said: 'Tell them: I am not a novel Messenger. " That is, "My being appointed as a Messenger is not a novel event of its kind in the world so that you may have some confusion about the characteristics of a Messenger. Many Messengers have come to the world before me, and I am not any different from them. Never has a Messenger come, who did not have a family, who did not eat and drink, or who did not live a common man's life. Never has an angel descended as an attendant with a Mcsscngcr, heralding his prophethood and carrying a whip before him. Never have gardens and palaces been created for a Messenger and never has a Messenger ban spared of the hardships which I am suffering. Never has a Messenger shown a miracle by his own power, or known everything by his own knowledge. Then, how is it that you are bringing forth these strange criteria only to judge my Prophethood?" Then it is said: Tell them also : "I do not know what shall befall you tomorrow nor what shall befall me. I only follow that which is revealed to me." That is, "I am not a knower of the unseen so that everything of the past and present and future should be known to me, and I should have the knowledge of everything in the world. Not to speak of your future, I do not even know my own future. I only know that of which I am given knowledge by revelation. More than that I have never claimed to know, nor has there ever been a Messenger in the world, who made that claim. It is not a Messenger's job to tell the whereabouts of the lost articles, or tell whether a pregnant woman will deliver a boy or a girl, or whether a sick patient will live or die." In conclusion, it is said: "Say to them: I am no more than a plain warner." That is, "I do not possess Divine powers so that I may show you the wonderful miracles that you demand from me every next day. My only mission is that I should present the right way before the people, and should warn of an evil end those who do not accept it. "
Desc No: 13 This same theme has been expressed in another way in Surah Ha-Mim As-Sajdah: 62 above. For explanation, see E.N. 69 of the said Surah.
Desc No: 14 A large number of the commentators have taken this "witness" to imply Hadrat 'Abdullah bin Salam, who was a famous Jewish scholar of Madinah, and who believed in the Holy Prophet after the migration. As this thing happened in Madinah, these commentators say that this verse was revealed at Madinah. This commentary is based on a statement of Hadrat Sa`d bin Abi Waqqas according to which this verse was sent down in respect of Hadrat `Abdullah bin Salam (Bukhari, Muslim, Nasa'i Ibn Jarir); and on the same basis have several major commentators like Ibn `Abbas, Mujahid, Qatadah, Dahhak, Ibn Sirin, Hasan Basri, Ibn Zaid and `Auf bin Malik al-Ashja`i accepted this commentary. But, on the other hand, 'Ikrimah and Sha`bi and Masruq say that this verse cannot be about `Abdullah bin Salam (may Allah be pleased with him) for this entire Surah was sent down at Makkah. Ibn Jarir Tabari also has preferred this view. He says: The whole previous discourse is an address directed to the pagans of Makkah and the following discourse also is directed to them. In this context it is not conceivable that a verse revealed at Madinah was inserted here. The later commentators who have accepted this second version, do not reject the tradition of Hadrat Sa'd bin Abi Waqqas, but have opined that as this verse also applies to Hadrat 'Abdullah bin Salam's affirmation of the faith, Hadrat Sa`d expressed the opinion, in the tradition of the ancients, that it was sent down with regard to him. This does not, however, mean that when he believed, it was revealed then about him only, but that this verse precisely applied to him and his acceptance of Islam. Apparently, this second view seems to be more correct and reasonable. Now. the question that remains to be answered is: Who is implied by this witness?" Some of the commentators who have accepted the second view say that it implies the Prophet Moses (peace be upon him), but the following sentence: 'He believed white you showed arrogance", bears no relevance to this explanation. What seems to be nearer the truth is that which the commentator Nisaburi and Ibn Kathir have stated. They say: Here, by "a witness" is not meant any particular person but a common Israelite.. The meaning is this; "The teachings that the Qur'an is presenting before you are not new so that you could deny them by offering the excuse that they were novel teachings which had never been presented before man in the past. Before this these very teachings have been similarly revealed and exist with the Israclites in the form of the Torah and other scriptures, and a common Israelite has already believed in them, and also admitted that Allah's Revelation is a means of the coming down of these teachings. Therefore, you cannot make the claim that Revelation and these teachings are incomprehensible. The only thing that hinders you from believing is your arrogance and baseless conceit. "
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