42.23. This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save loving kindness among kinsfolk. And whoso scoreth a good deed we add unto its good for him. Lo! Allah is Forgiving, Responsive. (Pickthall)
42.23. Dies ist, was Allah Seinen Knechten Gutes ankündet, die glauben und rechtschaffen handeln. Sag: Ich verlange von euch dafür keine Belohnung außer der Liebe unter den Verwandten! Und wer sich eine gute Tat aneignet, für den mehren Wir Gutes darin, Allah ist ja verzeihend, dankend. (Ahmad v. Denffer)
42.23. Das ist die frohe Botschaft, die Allah Seinen Dienern, die glauben und rechtschaffene Werke tun, verkündet. Sag: Ich verlange von euch keinen Lohn dafür, es sei denn die Liebe wie zu den Verwandten´. Und wer ein gutes Werk tut, dem schenken Wir dafür noch mehr Gutes. Gewiß, Allah ist Allvergebend und stets zu Dank bereit. (Bubenheim)
42.23. Sie ist es, die Gott Seinen Dienern, die an Ihn glauben und gute Werke verrichtet haben, durch frohe Botschaften verkündet. Sprich: "Ich verlange von euch dafür keinen Lohn außer der liebevollen Annäherung an Gott und Seinen Gesandten. Wer eine schöne Tat begeht, dem steigern Wir ihren Wert durch hohe Belohnung. Gott ist der Allverzeihende, der Dankenswürdige. (Azhar)
42.23. Dies ist es, das ALLAH Seinen Dienern als frohe Botschaft überbringen lässt, denjenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben. Sag: ‚Ich verlange von euch dafür keinen Lohn außer der Liebe zur Verwandtschaft.“ Und wer ein gottgefällig Gutes erwirbt, dem vermehren WIR darin Schönes. Gewiß, ALLAH ist allvergebend, reichlichst belohnend. (Zaidan)
42.23. Dies ist es, was Allah seinen Dienern verkündet, die glauben und tun, was recht ist. Sag: Ich verlange von euch keinen Lohn dafür (daß ich euch die Offenbarung verkünde), abgesehen von der Freundschaft (wie sie) unter Verwandten (üblich ist) (? illa l-mawaddata fie l-qurbaa). Und wenn einer eine gute Tat begeht, erweisen wir ihm dafür noch mehr Gutes (als ihm von Rechts wegen zusteht). Allah ist bereit zu vergeben und weiß (den Menschen für ihre guten Taten) zu danken. (Paret)
42.23. Dies ist es, wovon Allah Seinen Dienern, die glauben und gute Werke tun, die frohe Botschaft gibt. Sprich: "Ich verlange von euch keinen Lohn dafür, es sei denn die Liebe zu den Verwandten." Und dem, der eine gute Tat begeht, verschönern Wir sie noch. Wahrlich, Allah ist Allverzeihend, Dankbar. (Rasul)
Tafsir von Maududi für die Ayaat 21 bis 23
Have they set up such associates of God, who have laid down for them a (religious) way of life, which Allah has not permitted? ( 38 ) Had the word of judgement not already been issued, their case would long have been settled. ( 39 ) Surely for these wrongdoers there is a painful torment. You will see that at that time these wicked people will be fearing the consequence of their deeds, and it will certainly befall them. Contrary to this, those who have believed and done righteous deeds, shall be in the Gardens of Paradise: they shall have with their Lord whatever they will desire. This is the greatest bounty. This is that of which Allah gives good news to His servants, who believed and did good works. O Prophet, say to them: "I do not ask of you any reward for this work; ( 40 ) however, I do seek the love of the kindred. " ( 41 ) Whoever earns a good deed, We shall increase its good for him. Indeed, Allah is All-Forgiving and Appreciative. ( 42 )
Desc No: 38 In this verse the word shuraka (associates) obviously does not mean those beings whom the people invoke, or those in whose names they make offerings, or those before whom they carry out rites of worship, but inevitably it refers to those men whom the people regard as associates in the authority and sovereignty of Allah, whose thoughts, creeds, ideologies and philosophies they believe in, whose values they adroit, whose moral precepts and norms of civilization and culture they accept, and whose laws and rules and regulations they adopt to their rituals and rites of worship, in their personal and collective lives, in their trade and business dealings, in their politics and governments, as if they constituted the shari'ah that they had to follow faithfully. This is a complete code of life which the inventors invented against the legislation of Allah, Lord of the worlds, without His sanction and followed by the followers. This is the same sort of shirk as prostrating oneself before another and invoking another than Allah. (For further explanation, see An Nisa: 60; AI-Ma'idah: 87; AI.An'am: 121, 136. 137; At-Taubah: 31; Yunus: 59; IbrahIm: 22; An-Nahl: 115-116; AI.Kahf: 52: AI-Qasas: 62.64 : Saba : 41; Ya Sin: GO and the relevant.E N.'s)
Desc No: 39 That is, 'This is such a boldness against Allah that had not judgement been deferred till Resurrection, the torment would have been sent down on every such person, who in spite of being Allah'. servant, enforced his own religion and way of life on Allah's earth, and those people also would have been visited by it, who forsook Allah's Religion and accepted the religion invented by others."
Desc No: 40 "This work": Every effort that the Holy prophet was making to save the people from Allah's punishment and to enable them to become worthy of the promise of Paradise.
Desc No: 41 The word qurba in the original has been interpreted differently by the different commentators. One section of them takes it in the meaning of kinship and has given this meaning to the verse "I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard tar the kinship that there is between me and you. You should have accepted my invitation. but if you do not accept it, you should not be so hard-hearted as to Become my bitterest enemies in the entire land of Arabia. " This is the interpretation given by Hadrat 'Abdullah bin 'Abbas, which has been cited by lmam Ahmad, Bukhari. Muslim. Tirmidhi, Ibn Jarir, Tabarani, Baihaqi. Ibn Said and others on the authority of many reporters and the same commentary has been given by Mujahid. 'Ikrimah, Qatadah, Suddi, Abu Malik, 'Abdur Rehman bin Zaid bin Aslam, Dahhak. 'Ata bin Dinar and the other major commentators. The other section takes qurba in the meaning of nearness and interprets the verse to mean: "I do not seek from you any other reward than this that you should develop in yourselves a desire for attaining nearness to Allah. That is; you should be reformed. That is my only reward. " This commentary has been reported from Hasan Basri and a saying of Qatadah also has been cited in support of this: so much so that in a tradition by Tabarani this saying has also been attributed to Ibn 'Abbas. In the Qur'an itself, at another place, this same subject has been treated, thus: "Tell them: I do not seek of you any reward for this work: I only ask of the one who will. to adopt the way of his Lord.' (AI-Furqan: 57). The third group takes qurba in the meaning of the kindred, and interprets the verse to mean this: "I do not seek from you any other reward than this that you should love my near and dear ones." Then, some of the commentators of this group interpret 'the kindred" to mean alt the children of 'Abdul Muttalib, and some others restrict it to Hadrat 'AIi and Fatimah and their children. This commentary has been reported from Said bin Jubair and 'Amr bin Shu'aib, and in some traditions it has been attributed to Ibn 'Abbas and Hadrat 'AIi bin Husain (Zam al-'Abedin), but this interpretation cannot be accepted for several reasons. Firstly. when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known. Second, "the kindred" of the Holy Prophet were not only the children of 'Abdul Muttalib but he had his kindred among all the families of the Quraish through his mother and his father and his wife. Hadrat Khadijah. In all these clans he had his best supporters as well as his staunch enemies 'Third, and this is the most important paint, in view of the high position of a Prophet from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great Mission. No person of fine taste could imagine that Allah would have taught His Prophet such a mean thing, and the Prophet would havc uttered the same before the Quraish. In the stones that havc been narrated of the Prophets in the Qur'an, we find that a Prophet after a Prophet stands up before his people sad says: "I do not ask of you any reward: my reward is with Allah, Lord of the worlds." (Yunus: 72; Hud: 29, 51; Ash-Shu'ara': 109, 127, 145, 164, l80). In Surah Ya Sin the criterion given of a Prophet's truthfulness is that he gives his invitation without any selfish motive. (v. 21). In the Qur'an the Holy Prophet himself has been made to say again and again words to the effect: "I demand no reward from you for this message. " (AIAn'am: 90, Yusuf: 104, Al-Mu'minun: 72, Al-Furqan: 57, Saba: 47, Suad: 86, At-Tur; 40, AI Qalam: 46). After this, what could be the occasion for the Holy Prophet to tell the people that in return for his service of inviting them to Allah, they should lout his relatives. Then it seems all the more irrelevant when we ste that the addressees here are the disbelievers and not the believers. The whole discourse, from the beginning w the end, is directed to them. Therefore, there could be no question in this regard of asking the opponents for any reward, for a reward is asked of those who show some appreciation for the services that a person has rendered for them. The disbelievers were not at all appreciative of the Holy Prophet's services: on the contrary, they regarded them as a crime and had turned bitterly hostile to him.
Desc No: 42 That is, "Contrary to the culprits who commit disobedience knowingly, Allah's affair with the servants who strive to do good, is like this: (1) He makes them even more righteous than they could be solely by their own efforts; (2) He overlooks the weaknesses that remain in their work, and the sins that are committed by them inadvertently, in spite of striving to become good; and (3) Allah appreciates whatever little provision of the good deeds they bring and rewards them richly and generously for it. "
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