11.87. Qaluu ya schuAAaybu asalatukata/muruka an natruka ma yaAAbudu abaonaaw an nafAAala fii amwalina ma naschaoinnaka laanta alhaliimu alrraschiidu
11.87. They said: O Shueyb! Doth thy way of prayer command thee that we should forsake that which our fathers (used to) worship, or that we (should leave off) doing what we will with our own property. Lo! thou are the mild, the guide to right behavior. (Pickthall)
11.87. Sie sagten: "Du, Schuaib, trägt dein Gebet dir auf, daß wir von dem ablassen, dem unsere Väter gedient haben, oder daß wir mit unseren Verrmögensgütern tun, was wir wollen? Du bist ja bestimmt der Milde, der Rechtbefolgende." (Ahmad v. Denffer)
11.87. Sie sagten: "O Su´aib, befiehlt dir denn dein Gebet, daß wir das verlassen, dem unsere Väter dienen, oder (davon absehen), mit unserem Besitz zu tun, was wir wollen? Du bist fürwahr der Nachsichtige und Besonnene!" (Bubenheim)
11.87. Sie sprachen "O Schu§aib! Gebieten dir deine Gebete, dass wir uns von dem abwenden, was unsere Väter angebetet haben oder dass wir mit unserem Vermögen nicht mehr machen dürfen, was wir möchten? Du bist doch sonst vernünftig und nachsichtig." (Azhar)
11.87. Sie sagten: „Schu'aib! Sind es etwa deine Gebete, die dir gebieten, dass wir das unterlassen, was unsere Ahnen angebetet haben, oder dass wir mit unserem Vermögen das tun, was wir wollen?! Gewiß, du bist doch der Nachsichtige, der Verständige. (Zaidan)
11.87. Sie sagten: "Schu`aib! Befiehlt dir dein Gebet, daß wir die Götter aufgeben, denen unsere Väter (von jeher) gedient haben, oder (verbietet es) daß wir mit unserem Vermögen tun, was wir wollen? Du bist (doch sonst immer so) mild und rechtlich." (Paret)
11.87. Sie sagten: "O Schu'aib, heißt dein Gebet, daß wir das verlassen sollen, was unsere Väter anbeteten, oder daß wir aufhören sollen, mit unserem Besitz zu tun, was uns gefällt? Du bist doch wahrlich der Milde und der Mündige!" (Rasul)
Tafsir von Maududi für die Ayaat 87 bis 87
They replied, "O Shu`aib! Does your Salat teach you this ( 96 ) that we should give up all those deities whom our forefathers worshipped or that we should have no right on our goads to dispense with them as we please? ( 97 ) Indeed you are the only generous and righteous man (left in the land)!"
Desc No: 96 This taunting question was an expression of the feelings of hatred those un-godly people cherished against the religious observances of Prophet Shu`aib and other God-fearing, pious people. They selected Salat as a target of their taunt because it is the first and foremost outwardly observance of true religion which naturally has always been strongly hated by all un-godly wicked people. This hatred may also be noticed today among those who deliberately intend to follow the wicked ways, for they consider religious observances to be the greatest threat to their evil ways. As they regard Salat to be a symbol of the corning trouble, they begin to taunt the one who observes it. For they know that the victim of the "disease" of religiosity will not rest content with his own reformation but will exert his utmost to reform others as well. They fear that he will preach piety and righteous ways to them and criticise their ungodly and immoral ways. That is why Salat becomes the target of the taunts of wicked people. And if the person who observes Salat actually begins to preach the observance of virtues and criticise their evil ways just as they had feared, then they condemn it even more vehemently as though it were the cause of the whole trouble.
Desc No: 97 These two things clearly distinguish the theory of the way of "ignorance" from, the theory of the way of "Islam". The way of "ignorance" is based on the assumption that one should follow the way of one`s forefathers: and for the mere reason that it has been inherited from one's forefathers. Its second assumption is that one's faith and religion are concerned only with worship, and these have nothing to do with the worldly affairs of life, in which one is absolutely free to do as one pleases. On the other hand, the basic theory of Islam is that every way that is not founded on the submission to Allah is wrong, and, therefore, should not be followed, for no other way has got any proof of its truth from reason, knowledge and revelation. Besides, Islam is not confined to the worship of Allah but it covers in its entirety all aspects of life-cultural, social, economic and political. This is because all that man possesses really belongs to Allah and, therefore, man has absolutely no right to do as he pleases with his possessions. Incidentally, this demand of the people of Prophet Shua'ib that they had every right to do as they pleased with their goods and possessions shows that there is nothing new about the theory of the division of life into separate compartments, religious and mundane. Some three thousand years or so ago they insisted on this division just as Western and Westernised people insist on it today. And they are absolutely wrong to presume that their division is the result of the `light' that had dawned upon humanity because of the "intellectual progress" that man has made as a result of the evolutionary process. Thus it is clear that it is not light but darkness which prevailed with the same intensity thousands of years ago as it is today and that the conflict of Islam against it is also as old as that. "
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