Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
9.75. Unter ihnen gibt es manche, die gegenüber Allah eine Verpflichtung eingegangen sind: Wenn Er uns etwas von Seiner Huld gewährt, werden wir ganz gewiß Almosen geben und ganz gewiß zu den Rechtschaffenen gehören.
20.96. Qala basurtu bima lamyabsuruu bihi faqabadtu qabdatan min atharialrrasuuli fanabadhtuha wakadhalikasawwalat lii nafsii
20.96. He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me. (Pickthall)
20.96. Er sagte: "lch habe etwas erblickt, was sie nicht erblickt haben, da nahm ich eine Handvoll von der Spur des Gesandten und habe sie hingeworfen, und genau so hat es mir meine Seele eingeredet." (Ahmad v. Denffer)
20.96. Er sagte: "Ich gewahrte, was sie nicht gewahrten, und so faßte ich eine Handvoll (Erde) von der Spur des Gesandten und warf sie dann hin (ins Feuer). So habe ich es mir selbst eingeredet." (Bubenheim)
20.96. Er sagte: "Ich habe Einblick in Dinge, die sie nicht kennen und kann, was sie nicht können. So habe ich aus der Schrift eine Handvoll genommen, habe sie hingeworfen und die Menschen so übertölpelt. Dazu bin ich verführt worden." (Azhar)
20.96. Er sagte: „Ich nahm wahr, was sie nicht wahrnahmen, dann griff ich eine Handvoll von der Spur des Entsandten, dann warf ich sie hinein. Und solcherart machte es mir meine Seele leicht.“ (Zaidan)
20.96. Er sagte: "Ich habe (etwas) bemerkt, was die anderen nicht bemerkt haben. Und da faßte ich eine Handvoll (Erde) von der Spur des Gesandten und warf sie hin. So habe ich selber es mir eingeredet." (Paret)
20.96. Er sagte: "Ich bemerkte, was sie nicht wahrnehmen konnten. Da faßte ich eine Handvoll Erde von der Spur des Gesandten und warf sie hin. So habe ich es mir selber eingeredet." (Rasul)
Tafsir von Maududi für die Ayaat 96 bis 96
He replied, "I saw what the people did not see: so I took a handful of dust from the footprints of the Messenger, and sprinkled it (on the calf), for so did my soul prompt me. " ( 73 )
Desc No: 73 here has been a good deal of divergence of opinion in regard to the interpretation of this verse. According to the majority of the early commentators and their followers, it means: "The Samiri saw the Messenger (Angel Gabriel) when he was passing and took a handful of dust from his footprints. Then he sprinkled this upon the idol of the golden calf. This created life in it and it began to low like a living calf." The Qur'an, in fact, dces not say that this actually happened but merely cites the reply given by the Samiri to Prophet Moses when the latter took him to, task for the great sin he had committed. There are others who interpret the words of the Samiri; like this: "I saw a Weakness in the Messenger (Prophet Moses) or in his Creed, which others did not see. Therefore I followed in his footsteps to a certain limit but afterwards I left his way." This interpretation was moat probably put forward first of all by Abu Muslim Isfahani. Then Imam Razi not only cited it in his own Commentary but also approved of it. And now it is being followed by some modernistic commentators, who try to prove their own favourite theories by giving far-fetched interpretations to the obvious meaning of the words of the Qur'an. Such people forget that the Qur'an has not been sent down in the terminology of enigmas, riddles and puzzles but in clear, plain and intelligible Arabic. Therefore the Qur'an would have never employed the words it has used in the Text to convey the meaning given by them because their usage cannot support that far-fetched interpretation. What such interpreters really mean to imply is that Allah has failed to express Himself clearly and plainly; therefore, they wish to come to His rescue by their interpretations in order to save Him from the ridicule of the "learned" people. If we study the verse in the context in which it occurs, we shall be able to understand easily that the Samiri was a mischief-monger who had contrived his deceitful scheme after a good deal of consideration. As he appears to have been a good craftsman, he caused the golden calf he had made to produce a lowing sound, and successfully deluded the ignorant and simple people. He did not rest content with this but impudently invented the story that he had seen what the common people could not see and that he had taken a handful of the dust from the footprints of the Messenger and sprinkled it on the calf which made it low like a living calf. It is possible that by the "Messenger", he meant Prophet Moses himself and might have cunningly tried to flatter him, saying, that the dust of his footprints was miraculous. By saying so, he was playing the most subtle trick. He wanted to offer an intellectual bait to Moses so that he might feel elated about the miraculous effect of the dust trodden by his feet and utilize his services for propagating his own miraculous acts. Anyhow, the fact is that the Qur'an has presented the whole thing as a trick of the Samiri and has not given the account as if it were a real event by itself. The subsequent reaction of Prophet Moses to the statement of the Samiri clearly shows that he considered it as a deceitful story, and so laid the curse on him. "