2.258. Alam tara ila alladhiihadschdschaibrahiima fii rabbihi an atahu Allahualmulka idh qala ibrahiimu rabbiya alladhiiyuhyii wayumiitu qala ana ohyiiwaomiitu qala ibrahiimu fa-inna Allahaya/tii bialschschamsi mina almaschriqi fa/ti biha minaalmaghribi fabuhita alladhii kafara waAllahula yahdii alqawma aldhdhalimiina
2.258. Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrong doing folk. (Pickthall)
2.258. Hast du nicht den gesehen, der mit Ibrahim über seinen Herrn disputierte, daß Allah ihm das Königtum gegeben hatte? Als Ibrahim sagte: "Mein Herr ist derjenige, der lebendig macht und sterben läßt", sagte er"lch mache lebendig, und ich lasse sterben." Ibrahim sagte: "Und Allah bringt ja die Sonne vom Osten, also bringe du sie vom Westen." So wurde der sprachlos, der den Glauben verweigerte, und Allah leitet nicht das Volk der Unrechthandelnden recht. (Ahmad v. Denffer)
2.258. Siehst du nicht jenen, der mit Ibrahim über seinen Herrn stritt, weil Allah ihm die Herrschaft gegeben hatte? (Damals) als Ibrahim sagte: "Mein Herr ist Derjenige, Der lebendig macht und sterben läßt." Er sagte: "Ich mache lebendig und lasse sterben." Ibrahim sagte: "Allah bringt ja die Sonne vom Osten her; so bringe du sie vom Westen her!" Da war derjenige, der ungläubig war, verblüfft. Und Allah leitet nicht das ungerechte Volk recht. (Bubenheim)
2.258. Hast du nicht von demjenigen gehört, der wegen der ihm von Gott gewährten Macht so überheblich wurde, dass er mit Abraham über Gott debattierte. Abraham sagte: "Mein Herr lässt leben und sterben. " Darauf sagte er: "Ich lasse leben und sterben. " Da sagte Abraham: "Gott lässt die Sonne im Osten aufgehen, so lasse du sie im Westen aufgehen!" Der Ungläubige war sprachlos. Gott leitet die, die unrecht tun, nicht zum rechten Weg.
(Azhar)
2.258. Gewahrtest du etwa nicht denjenigen, der mit Ibrahim über seinen HERRN disputierte, da ALLAH ihm die Herrschaft gewährte?! Als Ibrahim sagte: „Mein HERR belebt und lässt sterben.“ Er sagte: „Ich belebe ebenfalls und lasse sterben.“ Ibrahim sagte: „Also ALLAH lässt die Sonne vom Osten aufgehen, so lasse sie vom Westen aufgehen!“ Dann war derjenige, der Kufr betrieben hat, sprachlos verwundert. Gewiß, ALLAH leitet die unrecht-begehenden Leute nicht recht. (Zaidan)
2.258. Hast du nicht jenen (Herrscher der Vorzeit) gesehen, der mit Abraham über seinen Herrn stritt, (indem er die Tatsache leugnete) daß Allah ihm die Königsherrschaft gegeben hatte? (Damals) als Abraham sagte: "Mein Herr ist es, der lebendig macht und sterben läßt." Er sagte: "Ich mache lebendig und lasse sterben." Abraham sagte: "Allah bringt die Sonne vom Osten her. Bring du sie vom Westen!" Da war jener Ungläubige verwirrt (und konnte nichts mehr erwidern). Allah leitet das Volk der Frevler nicht recht. (Paret)
2.258. Hast du nicht über jenen nachgedacht, der über seinen Herrn mit Abraham ein Wortgefecht führte, weil Allah ihm die Herrschaft gegeben hatte? Als Abraham sagte: "Mein Herr ist Derjenige, Der lebendig macht und sterben läßt", sagte er: "Ich bin es, der lebendig macht und sterben läßt." Da sagte Abraham: "Doch es ist Allah, Der die Sonne im Osten aufgehen läßt; so laß du sie im Westen aufgehen." Da war der Ungläubige verwirrt. Und Allah leitet nicht die ungerechten Leute. (Rasul)
Tafsir von Maududi für die Ayaat 258 bis 258
Have ( 289 ) you not considered the case of the person who had an argument with Abraham ( 290 ) as to `Whom Abraham acknowledged as his Lord?' The dispute arose because Allah had given him the kingship, ( 291 ) (which had made him arrogant). When Abraham said, "My Lord is He Who gives life and causes death," he answered, "I give life and cause death." Then Abraham said, "Well, Allah brings the sun from the east: just bring it from the west." At this the disbeliever was confounded: ( 292 ) (yet he did not believe), for Allah does not show guidance to unjust people.
Desc No: 289 In the foregoing verse it was declared that Allah is the Helper and Protector of a believer and brings him out of darkness, and taghut is the helper of the unbelievers and misleads them into darkness. Now three events are cited as a proof thereof. The first is the instance of a person to whom the Truth was presented with so clear arguments that he could not find any answer against them. But in spite of this, he did not accept it because he was misled by taghut and so he went on wandering in the darkness. ?he other two instances are of those who had full confidence in Allah, so Allah not only took them out of darkness into light but also made them eye-witnesses of the unseen Reality to enable them to give testimony concerning it.
Desc No: 290 The person referred to is Nimrod who was the king of `Iraq, the land of the birth of Abraham. The Bible does not mention this dispute but the Talmud relates it in detail and its version is substantially the same as that of the Qur'an. It says that Abraham's father was the chief officer of king Nimrod and a great favourite with his royal master. His son Abraham was a lover of the Lord from his earliest childhood. When he grew up he began to preach openly the "Oneness" of God and condemn the association of any partner or rival with Him. In order to demonstrate this, he broke the idols and his father hastened before king Nimrod and denounced Abraham, saying, "He has acted so and so; let him be brought before thee for judgement." Abraham was sununoned before the king and the dispute mentioned here took place between them.
Desc No: 291 The point at issue in the dispute was as to whom Abraham acknowledged as his Lord Allah or Nimrod. The dispute arose because of the arrogance of Nimrod whom Allah had given kingdom. In order to understand the true nature of the dispute the following should be kept in view (1) It has always been a common characteristic of all the mushrik societies to accept Allah as the God of gods and the Lord of lords but, at the same tune, to associate other gods and lords with Him, so as not to acknowledge Him exclusively as the Lord and God and worship Him as the Deity. (2) They have always divided Godhead into two parts the supernatural Godhead and the sovereign Godhead. They assign to God the supernatural Godhead which controls every kind of cause that produces an effect: so they turn to Him for help in their needs and difficulties but in their ignorance they set up spirits, angels, jinns, stars and many others as partners with the Supreme God, and pray to them, worship them and present offerings to them at temples dedicated to them. As to the sovereign Godhead, which really belongs to God and entitles Him alone to prescribe the way of life and to demand obedience to His commandments and to have absolute authority over all the affairs of the world, the mushrikin have in every age either totally usurped this rank of Godhead from God and handed it over to royal families, priests, guides, elders of society, etc., or divided it between these gods and God. That is why the royal families have often claimed the rank of Godhead in the second sense, and in order to strengthen their claim, have declared themselves to be descendants of gods in the first sense, and the priests have always strengthened and supported them , in their evil designs of becoming gods. (3) Nimrod claimed to be a god possessing the rank of sovereign godhead. He did not deny the existence of God nor did he claim to be the creator of the heavens and the earth nor the sustainer and ruler of the universe. He only claimed to be the absolute lord and sovereign of `Iraq and its inhabitants. His claim was that whatever he said was law and there was none over him to whom he might be held accountable: therefore any inhabitant of 'Iraq who did not acknowledge him exclusively as his lord was a rebel. 4) The dispute referred to arose when Abraham declared, "I acknowledge the Lord of the universe exclusively as my Lord and God of worship and I disown categorically the lordship and godhead of everyone else." Obviously, the declaration of this creed not only struck at the root of the national religion and religious gods but at the national state and its central power, king Nimrod, who claimed to be the absolute lord of 'Iraq. That is why it was not tolerated and the Prophet Abraham was brought before Nimrod for trial as a rebel.
Desc No: 292 Although Abraham had made it quite clear in his very tirst sentence that there can be no other lord than Allah, yet Nimrod impudently tried to refute his argument. But after the second argument, Nimrod was so non-plussed that he could not find any further argument to continue the dispute, as he himself knew and acknowledged that the sun and the moon were under the command of that God Whom Abraham acknowledged as Lord. He, however, would not accept this Truth which had become quite clear even to him because to accept it meant the giving up of his claim to despotism. As the rebel within him was not ready for this, he would not come out from the darkness of self - worship into the light of the Truth, even though he was dumbfounded. If he had made Allah his patron instead of his own "self," he would have found the right guidance from Abraham's preaching. The Talmud says that after this dispute the king sent him to prison, where he remained for ten days. Then the king and his council sentenced him to be burnt alive and cast him into the flaming furnace. This incident has been mentioned in the Our'an in Surah AI-Anbiya (XXI:51-74). "
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