Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
20.53. (Er ist es,) Der euch die Erde zu einer Lagerstatt gemacht und für euch auf ihr Wege sich hinziehen und vom Himmel Wasser herabkommen läßt, womit Wir dann Arten verschiedener Gewächse hervorbringen.
62.4. Dhalika fadlu Allahiyu/tiihi man yaschao waAllahu dhuualfadli alAAadhiimi
62.4. That is the bounty of Allah; which he giveth unto whom he will. Allah is of infinite bounty. (Pickthall)
62.4. Dies ist die Gunst Allahs, Er gibt sie, wem Er will, und Allah ist voller gewaltiger Gunst. (Ahmad v. Denffer)
62.4. Das ist Allahs Huld, die Er gewährt, wem Er will. Und Allah besitzt große Huld. (Bubenheim)
62.4. Das ist Gottes Huld, die Er erweist, wem Er will. Gottes Huld ist unermesslich. (Azhar)
62.4. Dies ist ALLAHs Gunst, die ER gewährt, wem ER will. Und ALLAH ist von unermesslicher Gunst. (Zaidan)
62.4. Das ist die Huld Allahs. Er gibt sie, wem er will. Allah ist voller Huld. (Paret)
62.4. Das ist Allahs Huld; Er gewährt sie, wem Er will; und Allah ist der Herr der großen Huld. (Rasul)
Tafsir von Maududi für die Ayaat 2 bis 4
He it is Who has raised a Messenger among the gentiles' ( 2 ) from among themselves, who recites to them His Revelations, purifies them and teaches them the Book and the Wisdom, ( 3 ) whereas before this they were indeed lost in manifest error. ( 4 ) And (the advent or the Messenger) is also for those others who have not yet joined them. ( 5 ) Allah is All-Mighty, All-Wise. ( 6 ) This is Allah's bounty; He bestows it on whomever He wills, and Allah is the Owner of supreme bounty.
Desc No: 2 Here the word ummi (gentile) has been used as a Jewish term and there is a subtle aabtle in it. The verse means: "The All-Mighty and All-Wise Allah has raised a Messenger among the Arabs whom the Jews contemptuously consider the gentiles and much below themselves, The Messenger has not risen of his own wish and will, but has been raised by Him Who is the Sovereign of the universe, Who is All-Mighty and All-Wise, Whose power can be resisted and opposed only to one's own loss and peril.
One should know that the word ummi has occurred in the Qur'an at several places but in different meanings at different places. At one place it has been used for the people who do not possess any revealed scripture, which they may he following, as AI-'Imran: 20, where it 'has been said: "Ask those who possess the Book and those who do not possess (umnris); 'Have you accepted Islam`''" Here, the ummis imply the Arab polytheists, and they have been regarded as a separate class from the followers of the Book, i.e. the Jews and the Christians. At another place, it has been used for the illiterate people among the .lews and Christians, who are ignorant of the Book of Allah, as in Al-Baqarah: 78: "Among the Jews there are some illiterate people (ummis) who have no knowledge of the Book but are guided by mere conjecture and guess-work. " At still another place, this word has been used purely as a'Jewish term, which implies all the non-Jewish people, as in AI-'Imran: 75: ¦(The actual cause of this dishonesty of theirs is that they say:) We are not to be called to account for out behaviour towards the non-Jews (ummis) This third meaning of ummi is implied in the verse tinder discussion. It is a synonym of the Hebrew word goyim, which has been translated gentiles in the English Bible and implies all the non-Jewish or the non-IsraeAte people of the world.
But the real significance of this Jewish term cannot be understood only by this explanation of it. The Hebrew word goyim originally was used only in the meaning of a nation, but gradually the Jews reserved it first for the nation other then themselves, then they gave it the special meaning that all the nations other than the Jews were un-civilized, irreligious, unclean and contemptible; so much so that in its connotations of hatred and contempt this word even surpassed the Greek term 'barbarian' which they used for all the non-Greeks. In rabbinical literature, goyim are such contemptible people, who cannot be considered human, who cannot be made companions in a journey, who cannot be saved even if one of them is drowning. The Jews beleivd that the Messiah of the future would destroy all the goyim and bum them to annihilation. (For further explanation, see E.N. 64 of Al-'Imran).
Desc No: 3 These characteristics of the Holy Prophet (upon whom be piece) have been mentioned at four places in the Qur'an and everywhere with a different object. These have been mentioned in AI-Baqarah: t29 to tell the Arabs that the mission of the Prophet, which they were regading as a calamity and affliction for themselves, was indeed a great blessing for which the Prophets Abraham and Ishmael (peace be upon them) had been praying for their children. In Al-Baqarah: 151 these have been mentioned to exhort the Muslims to recognize the true worth of the Holy Prophet and to derive full benefit from the blessing which they had been granted in the form of his Apostleship. These have been re-iteated in AI 'Imran: 164 to make the hypocrites and the people of weak faith realize what great favour Allah had done them by raising His Mcssengcr among them, and how foolish they were in not appreciating this. Now, here in this Surah these have been repeated for the fourth time with the object to tell the Jews: 'The mission that Muhammad (upon whom be Allah's peace and blessing) is performing in front of you, is evidently the mission of a Mcssengcr. He is reciting the Revelations of Allah, the language, themes and style of which testify that these arc indeed Divine Revelations. He is purifying and reforming the lives of the people, cleansing their morals and habits And dealings of every evil element, and adorning them with the finest moral qualities. This is the same task which all the Prophets before him have been performing. Then he does not rest content only with the recitation of the Revelations, but he is making the people understand the real aim of the Divine Book by word and decd and by the practical model of his life and imparting to them the wisdom and knowledge which none but the Prophets have imparted so far. This very character and way of life and practical model is the conspicuous characteristic of the Prophets by which they are recognized. Then how stubborn you arc that you refuse to recognize and believe in the Mcssengcr whose truth is manifestly proved by his wonderful works only because Allah has not raised him among you but among the people whom you call the ummis (gentiles).
Desc No: 4 This is another proof of the Holy Prophet's Aposltleship, which has been presented to open eyes of the Jews. These people had been living in Arabia for centuries and no aspect of the religious, moral, social and cultural life of the Arabs was hidden from them. Referring to the state of their previous life it is being said: "You arc an eye-witness of the revolution that has taken place in the lift of this nation within a few years under the guidance and leadership of Muhammad (upon whom be Allah's peace and blessings). You arc fully aware of the condition in which these people were involved before embracing Islam: you arc also aware of their transformation afterwards, and you arc also witnessing the condition of those people of this very nation, who have not yet embraced Islam, Is the clear and manifest difference which even a blind man can perceive not enough to convince you that this revolution can be brought about by none but a Prophet"?.
Desc No: 5 That is, the Apostleship of Muhammad (upon whom be Allah's peace and blessings) is not restricted only to the Arabs but is meant for other nations and races as well, who havc not yet joined the believers, but are going to be born till the Last Day. The word minhum (of them) in the original can have two meanings: (1) "That those other people will be of the ummis i.e. the non-Isaelite nations of the world;" and (2) "that they will be believers in Muhammad (upon whom be Allah s peace and blessings), though they have not yet joined the believers, but will join them later on. " Thus, this verse is one of those verses which explicitly state that the Message of the Holy Prophet (upon whom be peace) is meant for all mankind for ever. The other places where this theme has o occurred in the Qur'an are: AI-'Imran: 19, Al-A'raf: 158, Al-Anbiya': 107, AI-Furqan: 1, Saba 28. (For further explanation, see EN 47 of Surah Saba).
Desc No: 6 That is, it is a manifestation of Allah's own power and wisdom that among an un-civilized, , un-lettered people He has raised a great Prophet, whose teachings arc so revolutionary and contain such eternal and universal principles as can provide a sound basis for the whole of mankind to be a single unified community, which can obtain guidance from those principles for ever. An impostor, however hard he may have tried, could not have attained this position and rank. Not to speak of a backward people like the Arabs; even the most intelligent and talented man of the most advanced nation of the world cannot have the power that he may revolutionist a nation so completely, and then give such comprehensive principles to the world that all mankind may follow it as one community and be able to run a universal and all-pervasive system of one way of life and one civilization for ever. This is a miracle which has taken place only by Allah's power, and only Allah on the basis of His wisdom has chosen the person, the country and the nation for it. "