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8.28. Und wißt, daß euer Besitz und eure Kinder eine Versuchung sind und daß es bei Allah großartigen Lohn gibt!

[ alAnfal:28 ]


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Alle Suren anzeigen | Ansicht von Surah Sad (38)  Ayah: 44

 


Medina-Musshaf Seite 456

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



38.44. Wakhudh biyadika dighthan faidribbihi wala tahnath inna wadschadnahu sabiranniAAma alAAabdu innahu awwabun

38.44. And (it was said unto him): Take in thine hand a branch and smite therewith, and break not twine oath. Lo! We found him steadfast, how excellent a slave! Lo! he was ever turning in repentance (to his Lord). (Pickthall)

38.44. Und nimm mit deiner Hand ein Bündel, und schlage damit, und brich nicht den Eid! Wir haben ihn ja als einen geduldig Ausharrenden gefunden, wie wohltuend der Knecht, er war ja ein stets Umkehrender. (Ahmad v. Denffer)

38.44. Und: "Nimm in deine Hand ein Bündel (dünner Zweige) und schlag damit zu und sei nicht eidbrüchig." Gewiß, Wir fanden ihn standhaft. Welch ein trefflicher Diener! Er war immer wieder umkehrbereit. (Bubenheim)

38.44. Ihm wurde gesagt: "Nimm ein Bündel mit so vielen Stöcken in die Hand, wie du geschworen hast, schlage mit dem Bündel einmal, so wirst du nicht wortbrüchig!" Wir fanden ihn geduldig in der Not. Er war ein vortrefflicher Diener, der sich stets Gott zuwandte. (Azhar)

38.44. „Und nimm mit deiner Hand ein kleines Bündel, dann schlage mit ihm und sei nicht eidbrüchig!“ Gewiß, WIR fanden ihn einen sich in Geduld Übenden. Was für einen guten Diener. Gewiß, er war stets umkehrend. (Zaidan)

38.44. Und (wir sagten weiter zu ihm): "Nimm ein Bündel (Zweige) in die Hand und schlag damit zu (um auf diese Weise den Eid, den du abgelegt hast, einzulösen)! Und werde nicht eidbrüchig!" Wir fanden, daß Hiob geduldig war. Welch trefflicher Diener (Allahs)! Er war (wahrhaft) bußfertig. (Paret)

38.44. Und (Wir sprachen): "Nimm ein Bündel in deine Hand und schlage damit zu und werde nicht eidbrüchig." Wahrlich, Wir fanden ihn geduldig. (Er war) ein vortrefflicher Diener; stets wandte er sich (Allah) zu. (Rasul)

Tafsir von Maududi für die Ayaat 41 bis 44

And make mention of Our servant Job ( 41 ) when he called upon his Lord, (saying), "Satan has afflicted me with great distress and torment. " ( 42 ) (We commanded him:) "Stamp your foot on the ground: this is cool water for washing and drinking. " ( 43 ) We restored to him his family and as many more with them, ( 44 ) as a mercy from Ourself, and an admonition for the men of understanding. ( 45 ) (And We said to him:) "Take a handful of straw and strike therewith: do not break your oath. " ( 46 ) We found him patient, an excellent servant, who turned to his Lord over and over again. ( 47 )

Desc No: 41
This is the fourth place in the Qur'an where the Prophet Job has been mentioned. Before this he has been mentioned in An-Nisa. 163, Al-An'am: 84 and AI-Anbiya': 83-84 above. For the details about him, please see E.N.'s 76 to 79 of Surah Al-Anbiya'  

Desc No: 42
This does not mean that Satan has afflicted me with illness and brought distress upon me, but it means: "The affliction of the severities of illness, the loss of property and wealth, and the desertion of the near and dear ones, is not so great a torment and trouble for me as the temptation of Satan, who is exploiting my condition to despair me of my Lord and wants that I should turn ungrateful to Him and become desperate and impatient." This meaning of the lamentation of the Prophet Job is preferable for two reasons: (1) According to the Qur'an, Allah has granted Satan only the power of temptation: He has not given him the power to afflict with illness the worshippers of Allah and compel them to deviate from the way of service and obedience by causing them physical ailments. (2) In Surah AIAnbiya' when the Prophet Job puts before Allah his complaint about illness and disease, he does not mention Satan at all, but says only: "I have been afflicted with the disease and You are most Merciful." 

Desc No: 43
That is, "As soon as he stamped his foot on the ground, a spring gushed forth by Allah's Command, drinking from which and washing with which was the remedy of the Prophet Job's disease." Most probably he was suffering from some skin disease. According to the Bible also: "Satan smote Job with sore boils from the sole of his foot unto his crown. " (Job, 2: 7). 

Desc No: 44
Traditions show that during this illness everyone except his wife had deserted the Prophet Job; even his children had turned away. To this Allah has alluded, saying: "When We granted him health, the whole family returned to him, and then We granted him even more children." 

Desc No: 45
That is, in it there is a lesson for an intelligent man: "Neither should man forget God and become arrogant in good times nor despair of Him in bad times: Good fortune and misfortune are entirely in the Power of Allah, the One. If He wills He can change the best times of man into the worst times and the worst into the best. Therefore, a wise person should trust in Him alone in all sorts of circumstances and should pin all his hopes on Him." 

Desc No: 46
A careful study of these words shows that the Prophet Job during illness had been annoyed with somebody (according to traditions, his wife) and sworn to beat him or her by giving so many stripes. When Allah restored him to health and the anger of the illness was gone, he became worried as how to fulfil the oath. For if he carried out the oath, he would be inflicting pain on an innocent person, and if he did not, he would be committing the sin of breaking the oath. Allah took him out of the difficult situation by the Command: "Take a broom ò containing as many sticks of straw as the number of the stripes you had sworn to give;then strike the person just once with the broom so as both to fulfil your oath and to avoid giving undue trouble to the person concerned. "
Some jurists hold the view that this concession was specially meant for the Prophet Job, and some others think that other people also can take advantage of it. The first view has been cited by Ibn 'Asakir from Hadrat 'Abdullah bin 'Abbas and by Abu Bakr al-Jassas from Mujahid, and Imam Malik also held the same view. The second view has been adopted by Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad, Imam Zufar and Imam Shafe' i. They say that if a person, for instance, has sworn to give his servant ten stripes, and afterwards combines ten whips and strikes him only once in a way that some part of each whip strikes him, his oath will be fulfilled.
Several Ahadith show that the Holy Prophet, in order to inflict the prescribed punishment on a fornicator who was too iII or too weak to receive a hundred stripes, also adopted the method taught in this verse. 'Allama Abu Bakr al-Jassas has related a tradition on the authority of Hadrat Said bin Sa'd bin 'Ubadah to the effect that a person from the tribe of Bani Sa`idah happened to commit fornication, and he was a sick man and a mere skeleton. Thereupon the Holy Prophet commanded: "Take a branch of the palm tree with a hundred twigs on it and strike him therewith once and for all. " (Ahkam al Qur 'an). In Musnad Ahmad, Abu Da'ud, Nasa'i, Ibn Majah, Tabarani, 'Abdur Razzaq and other collections of Hadith also there are several Ahadith supporting it, which conclusively proves that the Holy Prophet had devised this very method for inflicting the prescribed punishment on a sick or weak person. However, the jurists lay the condition that some part of every twig or piece of straw must strike the culprit, and even if only one stroke, it must also hurt the culprit; that is, it is not enough just to touch him but he must be struck with it.
Here the question also arises that if a person has sworn to do something and afterwards he comes to know that it is improper, then what should he do? Then is a tradition from the Holy Prophet to the effect that in such a case one should do only that which is better, and the same is the atonement for the oath. Another tradition from him says that one should do something good instead of the improper thing and should atone for his oath. This verse supports this second tradition, for if keeping oneself from an improper thing had been the atonement for the oath, Allah would not have told the Prophet Job to strike the broom once and fulfil his oath, but would have said: "Do not do this improper thing, and your restraint itself is the atonement for your oath."
This verse also shows that it is not necessary to carry out immediately what one has sworn to do. The Prophet Job had sworn an oath in the state of illness, and fulfilled it after complete recovery, and not immediately even after the recovery.
Some people have regarded this verse as an argument for practising pretence under the Shari'ah. No doubt it was a pretence which the Prophet Job had been taught but it had been taught not for evading anything obligatory but for avoiding an evil. Therefore, in the Shari 'ah those pretences only are lawful, which are adopted to remove injustice and . sin and evil from one's own self or from another person, otherwise practice of pretence is highly sinful if it is employed for the purpose of making the unlawful Iawful, or evading the obligatory duties and righteous acts. For a person who practises pretence for such impious objects, in fact, tries to deceive God. For example, a person who transfers his wealth to another before the completion of a year on it, only for the purpose of evading payment of the Zakat on it, not only evades an obligatory duty, but also thinks that Allah will get deceived by this trickery and will consider him as relieved of his duty. The jurists who have mentioned such pretences in their books, do not mean that one should practise them in order to evade the Shari ah obligations, but they mean to point out that a judge or ruler cannot take to task a person who escapes the consequences of a sin under a legal cover for his affair is with Allah. 

Desc No: 47
The Prophet Job has been mentioned in this context to impress the reader that when the righteous servants of Allah are afflicted with hardships and calamities, they do not complain of their distress to Allah but endure the tests and trials set by Him patiently and invoke only Him for help. They do not despair of God and do not turn to others for help if their distress is not removed after making invocations to God for some time, but they believe that whatever they will get, they will get only from Allah. Therefore, they remain hopeful of His mercy, no matter how long they might have to suffer the distress. That is why they arc honoured and blessed with the favours and bounties with which the Prophet Job was honoured and blessed in his life. So much so that if they get involved in a moral dilemma due to a state of agitation, Allah shows them a way out of it- in order to save them from evil, as He showed a way to the Prophet Job. 



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