10.35. Qul hal min schuraka-ikum man yahdiiila alhaqqi quli Allahu yahdii lilhaqqiafaman yahdii ila alhaqqi ahaqqu anyuttabaAAa amman la yahiddii illa an yuhdafama lakum kayfa tahkumuuna
10.35. Say: Is there of your partners (whom ye ascribe unto Allah) one that leadeth to the Truth? Say: Allah leadeth to the Truth. Is He Who leadeth to the Truth more deserving that He should be followed, or he who findeth not the way unless he (himself) be guided. What aileth you? How judge ye? (Pickthall)
10.35. Sag: Ist unter euren Mitgöttern einer, der zur Wahrheit rechtleitet? Sag: Allah leitet recht zur Wahrheit! Und hat, wer zur Wahrheit rechtleitet, mehr Anrecht, daß Ihm gefolgt wird als wer nicht Rechtleitung findet, außer daß er selbst rechtgeleitet wird? Also was ist mit euch? Wie entscheidet ihr? (Ahmad v. Denffer)
10.35. Sag: Ist unter euren Teilhabern jemand, der zur Wahrheit leitet? Sag: Allah leitet zur Wahrheit. Hat jemand, der zur Wahrheit leitet, ein größeres Anrecht darauf, daß man ihm folgt, oder jemand, der nur (dann) die Rechtleitung findet, wenn er (selbst) rechtgeleitet wird? Was ist denn mit euch? Wie urteilt ihr? (Bubenheim)
10.35. Sprich: "Gibt es unter denen, die ihr Gott beigesellt, einen, der zur Wahrheit rechtleitet?" Sprich: "Gott ist es, Der zur Wahrheit rechtleitet. Ist nicht Der, Der zur Wahrheit leitet, würdiger, dass man ihm folge, als der, der zu nichts leitet oder gar selbst geleitet werden müsste? Wie seltsam urteilt ihr!" (Azhar)
10.35. Sag: ‚Gibt es unter den von euch (ALLAH) beigesellten Partnern einen, der zur Wahrheit rechtleitet?‘ Sag: ‚ALLAH leitet zur Wahrheit recht!‘ Hat etwa derjenige, der zurWahrheit rechtleitet, mehr Anrecht darauf, dass ihm gefolgt wird, oder derjenige, der nicht rechtleitet, außer wenn er selbst rechtgeleitet wird?!‘ Was ist mit euch, wie urteilt ihr denn?! (Zaidan)
10.35. Sag: Gibt es unter euren Teilhabern, einen, der zur Wahrheit führt? Sag: Allah (allein) führt der Wahrheit zu. Verdient nun einer, der zur Wahrheit führt, eher, daß man ihm folgt, oder einer, der nicht die Rechtleitung findet (laa yahiddie), es sei denn, er werde (von Allah) rechtgeleitet? Was ist denn mit euch? Wie urteilt ihr (so verkehrt)? (Paret)
10.35. Sprich: "Ist unter euren Teilhabern etwa einer, der zur Wahrheit leitet?" Sprich: "Allah ist es, Der zur Wahrheit leitet. Ist nun Der, Der zur Wahrheit leitet, nicht der Gefolgschaft würdiger als der, der den Weg nicht zu finden vermag, es sei denn, er wird selbst geleitet? Was fehlt euch also? Wie urteilt ihr nur?" (Rasul)
Tafsir von Maududi für die Ayaat 35 bis 35
Ask them, "Is there any of the partners you have set up with Allah, who guides to the Truth?" ( 43 ) -Say "It is Allah alone Who guides to the Truth." Very well, then tell: "Who is more worthy to be followed: He Who guides to the Truth or the one who cannot guide unless he himself be guided? What has then gone wrong with you that you make perverted judgements?"
Desc No: 43 This is one of the series of questions that have been posed to refute the doctrine of shirk and to establish the doctrine of Tauhid. Besides, it is also meant to focus attention on the importance of the guidance to the Truth, which is one of the greatest human necessities. For it is obvious that the human needs and requirements are not confined to food, clothes and the like necessities of the physical life nor to its protection from losses, distresses, calamities etc. But one of man's needs (nay, his greatest need) is to have the knowledge of the right way of life so that he may, on the whole, achieve success in it. It is obvious that in order to be successful in life, man should have the correct knowledge of the use he should make of and the way he should employ his own physical, mental and spiritual powers and capabilities and natural resources. He should also know the nature and the kind of behaviour he should adopt towards other human beings (and as a whole, towards the system of the universe in which he has inevitably to live and work), with whom he comes into contact in different capacities. The Qur'an calls that right way "The Truth" and the guidance that leads to that way, "The Guidance to the Truth". Now let us turn to the question that has been posed in this verso. The Qur'an asks the mushriks and all those people who reject the teachings of the Holy Prophet: Is there any of the partners and gods you have set up besides Allah, who guides you to the Truth or can do so? Obviously the answer to this will surely be in the negative for neither of the classes of gods is capable of this: First, let us consider this with regard to those gods and goddesses and living or dead human beings, who are worshipped as gods. Though it is true that people turn to them for the fulfilment of their needs or for their protection from calamities in some supernatural way, yet they never turn to them to seek guidance to the Truth nor have they themselves ever sent it nor do their devotees ever claim that their deities teach them the principles of morality, sociology, culture, economics, politics, law, justice and the like. Then there is the case of those who make rules, regulations and laws which others accept and follow. It is true that such persons are accepted and followed as leaders, but the pertinent question is this: Are they the real guides to the Truth, or are they capable of becoming guides to it? Does any one of them possess the kind of knowledge that comprehends all those truths that are a prerequisite for formulating right principles for the guidance of human life ? Can anyone of them have full vision of the vast field of activities over which the human problems spread? Is there anyone of them who is absolutely free from the weaknesses, prejudices, personal or communal interests, which become hindrances to the formulation of just laws? If the answers to these questions are in the negative (ana obviously no one in his senses can answer otherwise), how can then people with such limitations be expected to be the source of guidance to the Truth? In the light of the above questions, we are able to grasp the signification of the question that has been posed in the Qur'an: "Is there any of the partners you have set up with Allah who can guide you to the Truth ?" This shows conclusively that Allah alone has the power to satisfy all the human needs and requirements, which may be divided into two categories. First, man stands in need of a providence, a protector, a being to hear and grant his prayers, in short, a permanent support to which he may turn whenever other supports should fail him. The above question inevitably leads to the conclusion that there is no god other than Allah who can fulfil these needs. The other human needs and requirements demand that there should be a guide to lay down such principles for the conduct of human life in its entirety as should be obeyed with perfect confidence and peace of mind. The question posed in v. 35 implies that that "Being" can be none other than Allah. Therefore there remains no argument in support of the point that the principles of culture, morality, and politics should be based on shirk or secularism except that one should persist in obduracy and obstinacy . "
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