23.52. And lo! this your religion is one religion and I am your Lord, so keep your duty unto Me. (Pickthall)
23.52. Und diese eure Gemeinschaft ist eine einzige Gemeinschaft, und Ich bin euer Herr, also fürchtet Mich! (Ahmad v. Denffer)
23.52. Gewiß, diese ist eure Gemeinschaft, eine einzige Gemeinschaft, und Ich bin euer Herr; so fürchtet Mich!" (Bubenheim)
23.52. Eure Religionsgemeinschaft ist eine einheitliche, (sind doch die Offenbarungen im Grunde gleich) und Ich bin allein euer Herr. Darum sollt ihr nur Mich fürchten. (Azhar)
23.52. Und gewiss diese eure Umma, ist eine einheitliche Umma, und ICH bin euer HERR, so handelt Taqwa gemäß Mir gegenüber! (Zaidan)
23.52. Und dies ist eure Gemeinschaft (umma). Es ist eine einzige Gemeinschaft. und ich bin euer Herr. Mich (allein) sollt ihr fürchten." (Paret)
23.52. Und diese eure Gemeinschaft ist eine einheitliche Gemeinschaft, und Ich bin euer Herr. So fürchtet Mich. (Rasul)
Tafsir von Maududi für die Ayaat 51 bis 52
O Messengers, ( 45 ) eat of pure things and do righteous deeds, ( 46 ) for I am fully aware of what you do. And you all belong to one and the same community, and I am your Lord: so fear Me. ( 47 )
Desc No: 45 In the preceding passage (vv. 23-50), the stories of some Prophets have been related as individuals, but in this verse all of them have been addressed together. However, it does not mean that they were present at one and the same place at the time of address. As a matter of fact, this way of address has been adopted to show that the Message of all the Messengers, who came to different countries in different ages, was the same and they all belonged to one and the same community. (v. 52). Therefore the Message to one Messenger was meant to be the Message for each one of them. In this verse, they have been addressed together as if they were present at one and the same place in order to emphasize this same aspect of the matter. But it is an irony that some stupid people of this age have concluded that this verse has been addressed to those messengers who were to come after Prophet Muhammad (Allah's peace be upon him). It is obvious that this interpretation cannot fit in the context in which the verse occurs.
Desc No: 46 "Pure things" implies that they should be wholesome and must have been earned in lawful ways. Here the instruction, "eat of pure things", is meant to refute the theory and practice of asceticism. The Qur'an teaches the middle way between the life of asceticism and that of licence. The fact that the instruction, "eat of pure things", precedes "do righteous deeds", is meant to impress that righteous deeds are meaningless without eating lawful provisions. The Holy Prophet impressed this very thing, saying, "O people, Allah is pure and loves pure things." Then he recited this verse (51) and said, "A person makes a long pilgrimage in a dishevelled condition and prays with raised hands, `O my Lord, O my Lord', whereas he eats unlawful food, wears unlawful clothes and has been brought up on unlawful provisions. How can such a one expect that Allah will grant his prayer?" (Related by Abu Hurairah).
Desc No: 47 The original Arabic word ummat (community) comprises those individuals who have something basic common among them. All the Messengers of Allah belonged to one and the same community because .they had the same creed and the same religion and the same Message. See also Al-Baqarah (II): 130-133 and 213, Al-`Imran (III): 19-20, 33-34, 64, 79-85, An-Nisa'(IV): 150-152, Al- A'araf (VII): 59, 65, 73, 85, Yusuf (XII): 37-40, Maryam (XIX) :49-59, and AlAnbiya' (XXII): 71-93 along with the relevant E.N.'s. "
23.53. But they (mankind) have broken their religion among them into sects, each sect rejoicing in its tenets. (Pickthall)
23.53. Und sie haben ihre Sache untereinander zu Teilstücken zerschnitten, jede Gruppierung über das, was bei ihnen ist, erfreut. (Ahmad v. Denffer)
23.53. Aber sie spalteten sich in ihrer Angelegenheit untereinander nach (verschiedenen) Büchern´; und jede Gruppierung ist froh über das, was sie bei sich hat. (Bubenheim)
23.53. Aber sie wurden uneins untereinander und teilten sich in Gruppen. Jede Gruppe betrachtet freudig das, was sie hat, als das einzig Richtige. (Azhar)
23.53. Dann zerteilten sie sich ihre Angelegenheit untereinander in Gruppen. Jede Partei findet Gefallen an dem, worüber sie verfügt. (Zaidan)
23.53. Aber sie fielen in verschiedene Gruppen auseinander, mit (verschiedenen) Büchern (zuburan), wobei jede Gruppe sich (nunmehr in kurzsichtiger Weise) über das freut, was sie (als eigene Lehrmeinung) bei sich hat. (Paret)
23.53. Aber sie (die Menschen) wurden untereinander uneinig und spalteten sich in Parteien, und jede Partei freute sich über das, was sie selbst hatte. (Rasul)
23.54. So leave them in their error till a time. (Pickthall)
23.54. Also lasse sie in ihrem Tiefengrund, bis in einer Weile. (Ahmad v. Denffer)
23.54. So lasse sie in ihrer Verwirrung für eine gewisse Zeit (Bubenheim)
23.54. Laß darum die Ungläubigen bis zum festgesetzten Zeitpunkt in ihrer (in den Abgrund führenden) Verblendung! (Azhar)
23.54. So laß sie in ihrer Achtlosigkeit bis zu einer Frist. (Zaidan)
23.54. Laß sie (nur machen! Sie mögen) noch eine Zeitlang in ihrem Abgrund (der Verblendung und Selbstgefälligkeit verharren) (fa-zarhum fie ghamratihim hattaa hienin)! (Paret)
23.54. Darum überlaß sie eine Zeitlang ihrer Unwissenheit. (Rasul)
Tafsir von Maududi für die Ayaat 53 bis 54
Yet afterwards people divided themselves into different sects, and each sect rejoices in what it has ( 48 ) -Well, leave them deeply involved in their heedlessness up to an appointed term. ( 49 )
Desc No: 48 This is not a mere statement of a fact, but it is a link of the same argument which is being put forward from the very beginning of the Surah. The argument is this: Islam has been the real and original religion of all the Prophets from Noah to Jesus (Allah's peace be upon them all), because all of them brought and taught the same doctrines of Tauhid and the Hereafter. On the contrary, alf the other religions are the perversions of "the real and original religion", which has been tampered with in many ways. Therefore, those who are following the perverted religions are in the wrong and not the Holy Prophet who is inviting them to "the real and original religion".
Desc No: 49 There is a gap between v. 53 and v. 54, which has been left to the listener to fill, because the background of the whole discourse itself helps to fill it. Five years had passed since the Holy Prophet had been inviting his people to the original religion. He had left no stone unturned to convince them by reasoning and by historical evidence that his Message was based on the truth. His people had seen the practical results of the acceptance of his Message and had witnessed his own high character which was by itself a guarantee that he was a trustworthy man. But in spite of all this, his people were rejoicing in their erroneous beliefs which they had inherited from their forefathers. This was not all. They had become his bitter enemies and were trying to defeat him and his Message by every wicked machination. After filling the gap, the meaning of verse 51 becomes quite clear. It does not mean that the Holy Prophet should give up his preaching and leave the disbelievers to themselves. This way of address has been employed to shake and rouse the disbelievers. This verse warns them to realize that the time was coming near when they would see for themselves that the Messenger was in the right and they were in the wrong. "