6.81. Wakayfa akhafu ma aschraktumwala takhafuuna annakum aschraktum biAllahima lam yunazzil bihi AAalaykum sultanan faayyualfariiqayni ahaqqu bial-amni in kuntum taAAlamuuna
6.81. How should I fear that which ye set up beside Him, when ye fear not to set up beside Allah that for which He hath revealed unto you no warrant? of the two factions hath more right to safety?, (Answer me that) if ye have knowledge. (Pickthall)
6.81. Und wie fürchte ich, was ihr an Mitgöttern gegeben habt, und ihr fürchtet nicht, daß ihr Allah an Mitgöttern gegeben habt, wozu Er keine Ermächtigung auf euch herabgesandt hat? Und welche der beiden Seiten hat mehr Recht auf Sicherheit, wenn ihr es wißt?" (Ahmad v. Denffer)
6.81. Wie sollte ich fürchten, was ihr (Ihm) beigesellt, wo ihr euch nicht fürchtet, Allah beizugesellen, wozu Er euch keine Ermächtigung offenbart hat? Welche der beiden Gruppen hat also ein größeres Anrecht auf Sicherheit, wenn ihr wißt?" (Bubenheim)
6.81. Wie sollte ich fürchten, was ihr Gott beigesellt, wenn ihr nicht fürchtet, Gott etwas beizugesellen ohne jeglichen Beweis und wozu Er euch nicht ermächtigt hat? Wer von uns, ihr oder ich, hat mehr Recht auf Zuversicht? Sagt es, wenn ihr es wißt! (Azhar)
6.81. Und wie kann ich mich vor dem fürchten, was ihr mit Schirk verehrt, während ihr nicht fürchtet, dass ihr neben ALLAH das an Schirk betreibt, wozu ER euch niemals eine Bestätigung hinabsandte?! Also welche von beiden Gruppen ist mehr berechtigt, sich sicher zu fühlen, solltet ihr es wissen? (Zaidan)
6.81. Wie sollte ich mich denn fürchten vor dem, was ihr (ihm an anderen Göttern) beigesellt, wo ihr euch nicht fürchtet, Allah (andere Götter) beizugesellen, (ein Verhalten) wozu er euch keine Vollmacht herabgesandt hat? Welche von den beiden Gruppen hat denn mehr Recht auf Sicherheit (amn) (die an Allah glauben, oder die anderen)? (Gebt doch Antwort) wenn (anders) ihr (richtig zu urteilen) wißt! (Paret)
6.81. Und wie sollte ich das fürchten, was ihr (Allah) zur Seite stellt, wenn ihr nicht fürchtet, Allah etwas zur Seite zu stellen, wozu Er euch keine Vollmacht niedersandte?" Welche der beiden Parteien hat also ein größeres Anrecht auf Sicherheit, wenn ihr es wissen würdet? (Rasul)
6.82. Those who believe and obscure not their belief by wrong doing, theirs is safety; and they are rightly guided. (Pickthall)
6.82. Diejenigen, die glauben und ihren Glauben nicht mit Unrecht bedecken, diese, für sie gibt es Sicherheit, und sie sind rechtgeleitet. (Ahmad v. Denffer)
6.82. Diejenigen, die glauben und ihren Glauben nicht mit Ungerechtigkeit verdecken, die haben (das Recht auf) Sicherheit, und sie sind rechtgeleitet. (Bubenheim)
6.82. Nur diejenigen, die an Gott glauben und die ihren Glauben nicht mit Unglauben mischen, erfreuen sich der Zuversicht und sind rechtgeleitet." (Azhar)
6.82. Diejenigen, die den Iman verinnerlicht haben und ihren Iman nicht mit Übertretung vermischen, diese fühlen sich sicher und sie sind rechtgeleitet. (Zaidan)
6.82. Diejenigen, die glauben und ihren Glauben nicht mit Frevel (zulm) verdunkeln, (eben) die haben Sicherheit (zu erwarten), und sie sind rechtgeleitet." (Paret)
6.82. Die da glauben und ihren Glauben nicht mit Ungerechtigkeiten vermengen - sie sind es, die Sicherheit haben und die rechtgeleitet werden. (Rasul)
Tafsir von Maududi für die Ayaat 74 bis 82
And remember the incident when Abraham said to his father, Azar, "Do you take idols for deities? ( 50 ) I see that you and your people are in manifest deviation." And We showed ( 51 ) to Abraham the phenomena of the Kingdom of the heavens and the earth in the manner (that follows) so that he may become one of the firm believers. ( 52 ) Accordingly when the night outspread over him, he saw a star and said, "This is my Lord." But when it set, he declared, "I cannot love those that set." Afterwards when he saw the moon shining, he said, "This is my Lord." But when it also set, he cried, "If my Lord had not guided me, I, too would have been of those who had gone astray." Then, when he saw the sun shining brightly, he said, "This is my Lord. This is the largest of all." But when this also set, he exclaimed. "O my people, I have nothing to do with those whom you set up as partners with God. ( 53 ) As regards me, I have turned my face in exclusive loyalty and worship towards that Being Who has created the earth 'and the heavens and I am not at all of those who associate partners with Allah." And when his people began to argue with him, he said to them, "Do you argue with me in regard to Allah, whereas He has shown Guidance to me? And I do not fear those whom you have taken for gods: except that it be my Lord's will, for if my Lord wills anything it must happen. The knowledge of my Lord embraces everything. Will you not, then, remember this and come to your senses? ( 54 ) And there is no reason why I should fear those whom you have made partners with Allah, when you are not afraid of setting up those things as partners in Godhead for which He has sent no authority to you. Then tell me, if you have any knowledge: which of the two parties merits peace and freedom from fear? As a matter of fact, they alone, who have believed and not polluted their Faith with shirk, ( 55 ) have peace and are rightly guided."
Desc No: 50 Ghaib is all that is hidden from the naked eye and cannot be seen and Shahadat is all that is visible to it. peace be upon him) and deprived them of the satisfaction they had with the creed of shirk. This meant to show that the Prophet Muhammad (Allah's peace be upon him) and his followers were in the position of Prophet Abraham and their opponents were in that of the ignorant people who had a dispute with him. The argument was so subtle that it took, so to speak, the wind out of their sails and put them in such an awkward position that they did not know what to answer. This showed beyond all doubt that they were following a way opposed to that of Abraham (Allah's peace be upon him) whom they held in great reverence and regarded as their ancestor and Prophet. Thus they were placed in the awkward position of his opponents.
Desc No: 51 That is, "Just as the phenomena of Nature are daily before your eyes and the Signs of God are being shown to you, so were these before Abraham (Allah's peace be upon him). But you, like blind men, do not see anything inspite of looking at them. The same stars, the samemoon and the same sun rise and set before your eyes, but they leave you, as far away from the Reality at the time they set as you were at the time they rose. But when Abraham saw with his mind's eyes these very phenomena of Nature, he reflected upon them and came to know of the Reality.
Desc No: 52 In order to understand the true nature of the dispute between the Prophet Abraham and his people mentioned in this passage and others in the Qur'an, one should keep in view the religious and social conditions of his time. Now that Ur, the brith place of the Prophet Abraham, has been unearthed by modern archaeologists, it has helped reveal the real conditions prevailing in that land during that age. Sir Leonard Woolley has published the results of this research in this regard in his book, "Abraham", London, 1935. A resume of the same, (which has been translated into English from the Tafhim-ul-Qur 'an, is given below: It has been estimated that round about the year 2100 B.C. which is now generally regarded by scholars as the period of Prophet Abraham, the population of Ur was nearly 2,50,000; it might even have been 5,00,000. It was a flourishing industrial and business centre. On the one side, it attracted trade goods from as far off places as Pamir and Nilgiri, and on the other, it had trade relations with Anatolia. The State, whose capital it was, extended a little less to the north and a little more to the west of modern ' Iraq. The people were mostly craftsmen and merchants by profession. The inscriptions of the age that thave been deciphered from the archaeological remains show that they had a materialist outlook on life; their main object of life was to amass wealth and make merry. They practised usury and were wholly absorbed in business. They regarded one another with suspicion and resorted to litigation on minor grounds. Their prayers to their gods generally consisted of supplications for long life, prosperity and flourishing business. The population was divided into three classes: (1) The Amelu : This was the highest class which consisted of the priests, state officials and military officers, etc. (2) The Mushkenu : These were the merchants, craftsmen, and farmers. (3) The Ardu : The slaves. The Amelu class enjoyed special distinctions and privileges: they had greater rights both in the criminal and in the civil law than those of other people and their life and property were held sacred and precious. Such was the city and the society in which the Prophet Abraham opened his eyes. According to the Talmud, he was a member of the Amelu class, and his father was the chief official of the state (Please see also Al-Baqarah: E.N. 290). The tablets excavated at Ur mention the names of about 5,000 gods. Each city had its own god and also a special deity, who was regarded as the chief god or the city god and was entitled to greater reverence than the others. The city god of Ur was "Nannar" (the moon god) and scholars of the later ages have also called this city "Qamrinah" after that god. The other big city was "Larsah" which afterwards became the seat of government instead of Ur; its chief god was "Shamash" (the sun god). Under these chief gods there were many minor gods also, most of whom had been adopted from among the stars and planets and a few from among the earthly objects. People thought that their prayers for less important things were granted by these minor gods. The symbols of all these heavenly and earthly gods and goddesses had been formed in the shape of idols and all rites of worship were performed before them. The idol of "Nannar" had been kept in a grand shrine built on the highest peak at Ur and near it the sanctuary of his wife "Ningil" had been built. The shrine of "Nannar" was just like a royal palace where every night a different female worshipper would go and become his bride. Thus there lived a large number of women in the shrine who had been dedicated to the god and their position was no better than religious prostitutes. The woman who would sacrifice her virginity in the name of the "god" was regarded very respectable. The common belief was that a women must surrender herself at least once in her lifetime to another man "in the way of god" in order to attain salvation. It is obvious that the people to benefit most from this religious prostitution were the male priests themselves. "Nannar" was not merely a god; he was the biggest landlord of the country, the biggest merchant, the biggest craftsman and the chief executive of the country's political life, for a very large number of gardens, houses and fields had been dedicated to his shrine. Besides the income from these sources, farmers, landlords and merchants also brought their offerings of corn, milk, gold, cloth, etc., to the shrine. Naturally there was a big staff to look after these offerings. Many factories were run and business on a large scale was done on behalf of the Temple. The highest court of justice had been established in the shrine and the priests acted as judges and their judgements were regarded as from "God". The royal dynasty also derived its sovereignty from "Nannar", who was the real sovereign. The king ruled over the country on his behalf and was, therefore, himself raised to the rank of a deity and worshipped like the other gods. The dynasty which was ruling over Ur in the time of the Prophet Abraham had been founded by Ur-Nammu who in 2300 B.C. had established a vast empire, which extended to Susa in the east and to Lebanon in the west. It was from him that the dynasty received the title of Nammu which became Namrud in Arabic. After the emigration of the Prophet Abraham this dynasty and this nation were visited by continuous disasters. Their downfall was hastened by the destruction of Ur and the capture of Namrud along with the idol of Nannar by the people of Elam. Then the Elamis established their rule at Larsah which dominated over the land of Ur also. The last blow was dealt by Babylon, which had grown powerful under an Arab dynasty and brought both Larsah and Ur under its control. As a result of this downfall, the people of Ur lost their faith in Nannar who had failed to protect them from humiliation, shame and ruin. Nothing can be said with certainty about the response the people of this !and made to the teachings of the Prophet Abraham after his emigration, but the law promulgated in 1910 B.C. by Hamurabi (Amraphel of Gen. xiv), king of Babylon, bears evidence that it had been influenced directly or indirectly by the Guidance of Prophethood. A pillar inscribed with this complete Code was discovered by a French archaeologist in 1902 A.D. and its English version was published in 1903 A.D. by C. H. W. John under the title, "'The Oldest Code of Law." Most of the principles and details of this Law and the Law of the Prophet Moses, are, in general, alike. If the results of the archaeological research, which has been carried out so tar, are correct, one thing that clearly stands out is that shirk was not merely a religious belief and basis of polytheistic rituals with the people of Abraham but it was indeed the very basis of their economic, cultural, political and social system of life. In contrast to this, the Message of the Prophet Abraham not only clearly struck at the root of idol-worship, but also hit hard upon the sovereignty and worship of the royal dynasty and the social, economic and political status of the priests and nobles and the collective life of the whole country. Therefore, the acceptance of his invitation had far-reaching implications: It called for a complete metamorphosis of the prevailing social pattern and demanded its re-construction on the basis of Tauhid. That is why, as soon as the Prophet Abraham (Allah's peace be upon him) began to deliver the Message, the common people and the nobles, the priest class and Nimrod, all stood up together to suppress his voice which gave rise to the bitter dispute, mentioned in the Qur'an.
Desc No: 53 In vv. 76 - 78, the way of thinking which led the Prophet Abraham (Allah's peace be upon him) to the Reality before his appointment as a Messenger of Allah has been stated. It teaches that if a person uses his brain and eyes rightly, he can reach the Reality, even if he is born and bred, like Prophet Abraham, in surroundings surcharged with shirk in which one might have had no chance of learning anything about the Oneness of God. The only condition is that one makes the right sort of observation of the phenomena of Nature and reflects upon them carefully and exercises one's reasoning to reach the truth by a connected, logical train of thought. It appears from the preceding verse that the Prophet Abraham, from the beginning of his conscious life, was surrounded by the people, who worshiped the stars, the moon and the sun. It was, therefore, natural that the starting point of his search for the truth should be the question: Can any of these objects really be the Lord and Sustainer? That is why his thinking centered round this question and when he discovered that all the gods of his people were bound tightly by an un-alterable law and were revolving in accordance with it, he came to the inevitable conclusion that none of these gods possessed, in the least, any quality that might entitle it to be the Lord. The Lord and Sustainer is only that One, Who has created them and bound them to His own obedience. The wording in which the event has been couched, has generally given rise to an objection. "When the night outspread over him, he saw a star and said.... I am not one of those who set up partners with God. " The question arises in the mind of the common reader: Did the night not outspread over Prophet Abraham every day of his life ever since he was a child and did he not see the stars, the moon and the sun rise and set before this particular occasion? Though he saw them every night, it is obvious that he began to deliberate like this only when he had attained his maturity. Why has then the event been described in such a way ("...... When the night outspread over him) as to give rise to the doubt as if he had never seen the stars and the moon and the sun ever before this? As such an assumption cannot hold good in ordinary circumstances, some people have had to invent an extraordinary story to remove this seeming anachronism. They say that the Prophet Abraham was born and brought up in a cave, where it was arranged that he should not see the stars, the moon and the sun before he attained his maturity. The matter, however, is so simple that it does not need the invention of a fantastic story to explain it. It can be easily understood by a well-known incident in the life of Newton. One day when he saw an apple fall down from the tree to the ground, his mind suddenly turned to the problem: Why do things fall down to the ground? At last his deliberation led him to formulate and prove the law of gravity. Here, too, the question might arise: Had not Newton ever seen anything falling to the ground before this incident? it is obvious that he must have ssen many things fall to the ground many times before this. How is it then, that the fall of that particular apple on that particular day stirred up that particular mental activity which the daily fall of hundreds of things to the ground had not roused before this? The simple answer is that the minds are not always excited in the same way by the same kind of observations. Many a time, it so happens that one sees a thing over and over again but that does not stir up one's mind to any mental activity; then there comes a moment when the sight of that very thing diverts the mental activity towards a particular problem. Or, if one's mind is engaged in the solution of a problem and one suddenly catches sight of a particular thing which had always been before one's eyes, it excites the mind to a mental activity that helps solve the problem. The same thing happened in the case of the Prophet Abraham. Nights came and passed away, the stars, the moon and the sun rose and set for years, but on one particular night the observation of one particular star excited that mental activity which led him to the central Reality of the One-ness of God. It may be that ever since he attained maturity, he might have been thinking over the problem of the worship of the stars, the moon and the sun, because this was the religion of his people and on this was based the whole system of the life of that community. Then one night the observation of the star suddenly excited the mental activity that helped him solve the problem. It is also possible that the observation of the star was the starting point of that mental activity.
In this connection, there is another possible doubt that must also be removed. Was the Prophet Abraham guilty of shirk (even though temporarily), when seeing the star and the moon and the sun severally, he said, "This is my Lord." A little thinking will convince one that he was not at all guilty of shirk for in his search for Reality, a seeker-after-truth has, inevitably, to pass through several stages of deliberations about shirk. Therefore, what determines his creed is not the temporary deliberation but the direction of one's research and the ultimate destination where he stops. These intervening stages of deliberation have to be made by every seeker-after-truth in his search for Reality. These are made for the sake of research and should not be taken as the final decision. The deliberation about any form of shirk is in a questioning manner and is not its practice. When a seeker-after-truth stops to deliberate about anything and says, "It is so," it is not his final judgement. What he means to say is, "Is it so?¦ That is why he proceeds further in his research as soon as he gets a negative answer at any of these stages.
Desc No: 54 The Prophet Abraham asked the mushrikin to remember the fact that his Lord, whom they also acknowledged as their Lord, had the knowledge of everything and was fully aware of what they were doing. Then he posed the question in order to rouse them from their heedlessness towards the Message and use their common-sense to consider the reality. The Arabic word tadhakkur contains this sense.
Desc No: 55 Some commentators are of the opinion that the people of Prophet Abraham did not believe in Allah or were ignorant of His existence and regarded their gods as the sole masters of the universe. Accordingly, they have based their comments of this passage and others about Prophet Abraham on this assumption. Obviously, they are wrong because the whole passage clearly shows that those people did not deny Allah as the Creator of the earth and heavens, but were guilty of associating others with Allah in His Godhead and Sovereignty. This is clear from these and other words of the Prophet Abraham: .... there is no reason why 1 should fear those whom you have made partners with Allah." Moreover, the manner, in which he mentions Allah, while addressing his people, shows that they also believed in Allah but associated other partners with Him as well. The word zulm that occurs in v. 82 stands for shirk as translated. When some Companions mistook it for sinfulness, the Holy Prophet himself removed their misunderstanding saying, "Here it means shirk." In . this connection, it will also be interesting to note that this most important event of the life of Prophet Abraham which has been described in this para and which was the starting point of his great Mission, has not been mentioned at all in the Bible. The Talmud, however, mentions it, but it differs from the Qur'an in two things: (1) In it the order is "from the sun to the stars and to God" but it is the other way round in the Qur'an. (2) It states that, when he said about the sun, "This is my Lord," he worshipped it also at the same time and did the same with the moon. "
6.83. That is Our argument. We gave it unto Abraham against his folk. We raise unto degrees of wisdom whom We will. Lo! thy Lord is Wise, Aware. (Pickthall)
6.83. Und dies ist Unser Argument, Wir haben es Ibrahim gegenüber seinem Volk gegeben, Wir erheben an Rängen, wen Wir wollen, Dein Herr ist ja weise, wissend. (Ahmad v. Denffer)
6.83. Das ist unser Beweismittel, das Wir Ibrahim gegen sein Volk gaben. Wir erhöhen, wen Wir wollen, um Rangstufen. Gewiß, dein Herr ist Allweise und Allwissend. (Bubenheim)
6.83. Das ist Unser unanfechtbarer Beweis, den Wir Abraham seinem Volk gegenüber gewährt haben, und Wir haben seinen Rang erhöht. Wir erhöhen den Rang wie Wir wollen, denn Dein Herr ist allwissend und unendlich weise. (Azhar)
6.83. Das ist ein Argument von Uns, welches WIR Ibrahim seinen Leuten gegenüber gaben. WIR erhöhen um Stellungen, wen WIR wollen. Gewiß, dein HERR ist allweise, allwissend. (Zaidan)
6.83. Das ist unser Beweisgrund, den wir dem Abraham (im Streit) gegen seine Leute (an die Hand) gaben. (Wir haben Abraham besonders ausgezeichnet.) Wir verleihen, wem wir wollen, einen höheren Rang (als den anderen). Dein Herr ist weise und weiß Bescheid. (Paret)
6.83. Das ist Unser Beweis, den Wir Abraham seinem Volk gegenüber gaben. Wir erheben im Rang, wen Wir wollen. Wahrlich, dein Herr ist Allweise, Allwissend. (Rasul)
6.84. And We bestowed upon him Isaac and Jacob; each of them We guided; and Noah did We guide aforetime; and of his seed (We guided) David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the good. (Pickthall)
6.84. Und Wir haben ihm Ishaq und Jaqub geschenkt, alle beide haben Wir rechtgeleitet, und Nuh haben Wir vorher rechtgeleitet, und von Seiner Nachkommenschaft Dawud und Sulaiman und Ajjub und Jusuf und Musa und Harun, und derart vergelten Wir den Guthandelnden, (Ahmad v. Denffer)
6.84. Und Wir schenkten ihm Ishaq und Ya´qub; jeden (von ihnen) haben Wir rechtgeleitet. Und (auch) Nuh haben Wir zuvor rechtgeleitet, und aus seiner Nachkommenschaft Dawud, Sulaiman, Ayyub, Yusuf, Musa und Harun - so vergelten Wir (es) den Gutes Tuenden -; (Bubenheim)
6.84. Abraham schenkten Wir Isaak und Jakob. Beide haben Wir rechtgeleitet. Lange davor leiteten Wir Noah recht. Von seinen Nachkommen haben Wir David, Salomo, Hiob, Joseph, Moses und Aaron rechtgeleitet. Wie Wir sie belohnt haben, belohnen Wir alle, die das Gute tun. (Azhar)
6.84. Und WIR haben ihm Ishaq und Ya'qub geschenkt. Beide haben WIR rechtgeleitet. WIR leiteten auch vorher Nuh recht, ebenfalls von seiner Nachkommenschaft: Dawud, Sulaiman, Ayyub, Yusuf, Musa und Harun. So belohnen WIR die Muhsin. (Zaidan)
6.84. Und wir schenkten ihm den Isaak und Jakob. Jeden (von ihnen) haben wir rechtgeleitet. Und den Noah haben wir (schon) früher rechtgeleitet, und aus seiner Nachkommenschaft den David, Salomo, Hiob, Joseph, Moses und Aaron. So vergelten wir denen, die fromm sind (al-muhsiniena). (Paret)
6.84. Und Wir schenkten ihm Isaak und Jakob; jeden leiteten Wir recht, wie Wir vordem Noah rechtgeleitet hatten und von seinen Nachkommen David, Salomo, Hiob, Joseph, Moses und Aaron. So belohnen Wir diejenigen, die Gutes tun. (Rasul)
6.85. Wazakariyya wayahyawaAAiisa wailyasa kullun mina alssalihiina
6.85. And Zachariah and John and Jesus and Elias. Each one (of them) was of the righteous. (Pickthall)
6.85. Und Zakarija und Jahja und Isa und Iljas, alle sind von den Rechtschaffenen, (Ahmad v. Denffer)
6.85. und Zakariyya, Yahya, ´Isa und Ilyas: jeder (von ihnen) gehört zu den Rechtschaffenen; (Bubenheim)
6.85. Rechtgeleitet haben Wir auch Zacharias, Johannes, Jesus und Elias. Sie alle gehören zu den Rechtschaffenen. (Azhar)
6.85. Ebenso (leiteten WIR recht) Zakaria, Yahia, 'Isa und Elias - sie alle gehörten zu den gottgefällig Guttuenden - (Zaidan)
6.85. Und den Zacharias, Johannes, Jesus und Elias (haben wir rechtgeleitet) - jeder (von ihnen) gehört zu den Rechtschaffenen (as-saalihiena). (Paret)
6.85. Und (Wir leiteten) Zacharias, Johannes, Jesus und Elias; sie alle gehörten zu den Rechtschaffenen. (Rasul)
6.86. And Ishmael and Elisha and Jonah and Lot. Each one of them did We prefer above (Our) creatures, (Pickthall)
6.86. Und Ismail und Aljasa und Junus und Lut, und jeden haben Wir begünstigt vor den Welten, (Ahmad v. Denffer)
6.86. und lsma´il, Alyasa´, Yunus und Lut: jeden (von ihnen) haben Wir vor den (anderen) Weltenbewohnern bevorzugt; (Bubenheim)
6.86. Rechtgeleitet haben wir Ismael, Elisa, Jonas und Lot. Wir haben sie allen Menschen vorgezogen. (Azhar)
6.86. auch Isma'il, Alys', Yunus und Lut. Sie alle haben WIR vor den Menschen ausgezeichnet, (Zaidan)
6.86. Und (weiter) den Ismael, Elisa (al-Yasa`), Jonas und Lot. Jeden (von ihnen) haben wir vor den Menschen in aller Welt (al-`aalamuun) ausgezeichnet. (Paret)
6.86. Und (Wir leiteten) Ismael, Elisa, Jonas und Lot; und jeden (von ihnen) zeichneten Wir unter den Völkern aus ; (Rasul)
6.87. With some of their forefathers and thee offspring and thee brethren; and We chose them and guided them unto a straight path: (Pickthall)
6.87. Und von ihren Vätern und ihren Nachkommen und ihren Brüdern, und Wir haben sie Uns ausgewählt, und Wir haben sie rechtgeleitet, zu einem richtigen Weg. (Ahmad v. Denffer)
6.87. und (auch manche) von ihren (Vor)Vätern, ihren Nachkommen und ihren Brüdern; Wir haben sie erwählt und zu einem geraden Weg geleitet. (Bubenheim)
6.87. Rechtgeleitet haben Wir einige ihrer Väter, Nachkommen und Brüder. Wir haben sie auserwählt und zum geraden Weg geleitet. (Azhar)
6.87. so auch manche von ihren Vätern, Nachkommen und Brüdern. UndWIR erwählten sie aus und leiteten sie zum geraden Weg recht. (Zaidan)
6.87. Auch welche von ihren Vätern, ihrer Nachkommenschaft und ihren Brüdern. Und wir haben sie erwählt und auf einen geraden Weg geführt. (Paret)
6.87. ebenso manche von ihren Vätern und ihren Nachkommen und ihren Brüdern: Wir erwählten sie und leiteten sie auf den geraden Weg. (Rasul)
6.88. Dhalika huda Allahiyahdii bihi man yaschao min AAibadihi walaw aschrakuulahabita AAanhum ma kanuu yaAAmaluuna
6.88. Such is the guidance of Allah wherewith He guideth whom He will of His bondmen. But if they had set up (for worship) aught beside Him, (all) that they did would have been vain. (Pickthall)
6.88. Dies ist die Rechtleitung Allahs, Er leitet damit recht, wen Er will von Seinen Knechten, und wenn sie Mitgötter gegeben hätten, bestimmt wäre hinfällig, was sie getan haben. (Ahmad v. Denffer)
6.88. Das ist Allahs Rechtleitung. Er leitet damit recht, wen von Seinen Dienern Er will. Wenn sie (Ihm) aber (andere) beigesellt hätten, wäre für sie wahrlich hinfällig geworden, was sie zu tun pflegten. (Bubenheim)
6.88. Das ist Gottes Rechtleitung, die Er, wem Er will unter Seinen Dienern, gewährt. Wenn diese Auserwählten Gott andere Gottheiten beigesellt hätten, hätten sie ihre guten Werke zunichte gemacht. (Azhar)
6.88. Dies ist die Rechtleitung ALLAHs, damit leitet ER recht, wen ER will von Seinen Dienern. Und hätten sie Schirk betrieben, wäre ihnen gewiss verloren gegangen, was sie zu tun pflegten. (Zaidan)
6.88. Das ist die Rechtleitung Allahs. Er leitet damit recht, wen von seinen Dienern er will. Und wenn sie (Allah andere Götter) beigesellt hätten, wäre ihnen (im Jenseits) hinfällig (und nutzlos) geworden, was sie (in ihrem Erdenleben an guten Werken) getan haben. (Paret)
6.88. Das ist die Rechtleitung Allahs; damit leitet Er von Seinen Dienern, wen Er will. Hätten sie aber (etwas) anderes angebetet, wahrlich, all ihr Tun wäre für sie fruchtlos geblieben. (Rasul)
6.89. Those are they unto whom We gave the Scripture and command and prophethood. But if these disbelieve therein, then indeed We shall entrust it to a people who will not be disbelievers therein. (Pickthall)
6.89. Diese sind diejenigen, denen Wir die Schrift gegeben haben und die Urteilsfähigkeit und das Prophetentum, und wenn diese den Glauben daran verweigern, so haben Wir schon ein Volk damit betraut, die nicht daran Glaubens Verweigerer sind. (Ahmad v. Denffer)
6.89. Das sind diejenigen, denen Wir die Schrift, das Urteil und das Prophetentum gegeben haben. Wenn aber diese es verleugnen, so haben Wir damit schon (andere) Leute betraut, die dem gegenüber nicht ungläubig sind. (Bubenheim)
6.89. Das sind diejenigen, denen Wir das Buch, die Urteilskraft und das Prophetentum gewährt haben. Wenn die Widersacher, die mit dir streiten, es leugnen, so haben Wir Leute damit betraut, die es nicht im geringsten leugnen. (Azhar)
6.89. Diese sind diejenigen, denen WIR die Schrift zuteil werden ließen, die Weisheit und das Prophetentum. Und sollten diese (deine Leute) dem gegenüber Kufr betreiben, werden WIR dann dafür eine Gemeinschaft als Wakil einsetzen, die dem gegenüber keinen Kufr betreibt. (Zaidan)
6.89. Das sind diejenigen, denen wir die Schrift, Urteilskraft (hukm) und Prophetie gegeben haben. Und wenn nun diese da nicht daran (bihaa) glauben, so haben wir (eben andere) Leute damit betraut, die (ihrerseits) daran glauben. (Paret)
6.89. Diese sind es, denen Wir die Schrift gaben und die Weisheit und das Prophetentum. Wenn diese das aber leugnen, so vertrauen Wir es einem Volke an, das es nicht leugnet. (Rasul)
6.90. Ola-ika alladhiina hadaAllahu fabihudahumu iqtadih qul la as-alukumAAalayhi adschran in huwa illadhikra lilAAalamiina
6.90. Those are they whom Allah guideth, so follow their guidance. Say (O Muhammad, unto mankind): I ask of you no fee for it. Lo! it is naught but a Reminder to (His) creatures. (Pickthall)
6.90. Diese sind diejenigen, die Allah rechtgeleitet hat, also richte dich aus nach ihrer Rechtleitung. Sag: Ich bitte euch nicht um Belohnung dafür, es ist nichts als ein Erinnern für die Welten! (Ahmad v. Denffer)
6.90. Das sind diejenigen, die Allah rechtgeleitet hat. So nimm ihre Rechtleitung zum Vorbild! Sag: Ich verlange von euch keinen Lohn dafür. Es ist nur eine Ermahnung für die Weltenbewohner. (Bubenheim)
6.90. Das sind diejenigen, die Gott rechtgeleitet hat. So folge ihrem Weg und richte dich nach ihrem Vorbild! Sprich: "Ich verlange von euch keinen Lohn dafür, dass ich euch den Koran verkünde; er ist eine Ermahnung, die allen gilt." (Azhar)
6.90. Diese sind diejenigen, die ALLAH rechtleitete, so folge ihrer Rechtleitung! Sag: ‚Ich erbitte von euch dafür keinen Lohn.‘ Es ist doch nur eine Ermahnung für die Geschöpfe. (Zaidan)
6.90. Das sind diejenigen, die Allah rechtgeleitet hat. Nimm ihre Rechtleitung zum Vorbild! Sag: Ich verlange von euch keinen Lohn dafür (daß ich euch die Offenbarung verkünde). Es ist (keine persönliche Angelegenheit, vielmehr) eine Mahnung für die Menschen in aller Welt (al-`aalamuun). (Paret)
6.90. Das sind jene, die Allah rechtgeleitet hat: so folge ihrer Rechtleitung. Sprich: "Ich verlange von euch dafür keinen Lohn. Es ist ja nichts anderes als eine Ermahnung für die Welten." (Rasul)
Tafsir von Maududi für die Ayaat 88 bis 90
This is Allah's Guidance by which He guides anyone of His servants He pleases: but if any of His people had ever practised shirk, all the good deeds they had done would have been rendered vain. ( 56 ) Such were the people on whom We bestowed the Book, the Judgement and the Prophethood. ( 57 ) Now, if these people do not believe in it (it does not matter); We have bestowed this favour upon others who are not ungrateful to it ( 58 ) - O Muhammad, those were the people who were rightly guided by Allah; so you should also follow their way and say, "I ask no recompense from you for showing this (Guidance); this is an admonition to all the people of the world."
Desc No: 56 That is, "Even if the above-mentioned people had been guilty of shirk like you, they would never have been exalted to such high ranks. This is because shirk is such a heinous sin that it des . oys good works. It is just possible that any such person might have won fame as a great conqueror by ruthless destruction, or might have amassed fabulous wealth by foul means and become a notorious wealthy man like Korah or done some infamous thing and won name for himself but he could never have won the exalted position of being the leader of the pious and the right guided. They won the unique distinction of being the source of virtue and guidance for the whole world because they scrupulously avoided shirk and steadfastly followed the way of God-worship.
Desc No: 57 Here it has been stated that three things had been bestowed on the Prophet: (1) The Book, Divine Guidance. (2) The Judgement the good sense to understand that Guidance and the capability to apply its principles to the affairs of life and the God-given ability to form correct opinions about the problems of life. (3) The Prophethood the office of guiding the people in accordance with the Divine Guidance.
Desc No: 58 That is,it does not matter at all, if these disbelievers and mushrikin have rejected the Guidance of Allah. We have raised a Community of the Believers, who appreciate fully the worth of this blessing.
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