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Quran
89.15. Was nun den Menschen angeht, wenn sein Herr ihn prüft und ihn da(bei) freigebig behandelt und ihm ein wonnevolles Leben verschafft, so sagt er: "Mein Herr behandelt mich freigebig."
29.11. Verily Allah knoweth those who believe, and verily He knoweth the hypocrites. (Pickthall)
29.11. Und ganz bestimmt kennt Allah diejenigen, die glauben, und ganz bestimmt kennt Er die Heuchler. (Ahmad v. Denffer)
29.11. Und Allah wird ganz gewiß diejenigen kennen, die glauben, und Er wird ganz gewiß die Heuchler kennen. (Bubenheim)
29.11. So erkennt Gott die Gläubigen, und so erkennt Er die Heuchler. (Azhar)
29.11. Und ALLAH macht gewiss kenntlich diejenigen, die den Iman verinnerlicht haben, und ER macht gewiss kenntlich die Munafiq. (Zaidan)
29.11. Er wird gewiß diejenigen in Erfahrung bringen, die glauben, und (ebenso) die Heuchler (al-munaafiqiena). (Paret)
29.11. Und Allah wird sicherlich die bezeichnen, die glauben, und Er wird sicherlich die Heuchler bezeichnen. (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 11
There is among the people such a one, who says, ( 13 ) "We have believedin Allah", but when he was persecuted in the cause of Allah, he deemed the persecution by the people as the punishment of Allah. ( 14 ) Now if there comes help and victory from your Lord, the same person Will say, "We were with you" . ( 15 ) Is not Allah fully aware of what is in the hearts of the people of the world? And surely Allah has to see who are the believers and who the hypocrites. ( 16 )
Desc No: 13 Though the speaker is a single person, he uses the plural pronoun and says, "We have believed," Imam Razi has pointed out a subtle point in it. He says that the hypocrite always tries to be counted among the believers and mentions his faith as though he is also a true believe like others. His case is like that of a cowardly soldier who accompanies an army to the battlefield where the soldiers have fought well and put the enemyto rout. This cowardly person might have made no contribution at all, but when he returns home, he will say, "We put up a good fight and routed the enemy", as if he was one of the heroes of the battlefield.
Desc No: 14 That is, "Just as one should desist from disbelief and sin due to fear of Allah's punishment, so did this man desist from faith and goodness due to fear of persecution by the people. When after belief he was confronted with threats and imprisonment and harsh treatment from the disbelievers, he thought that Allah's punishment in Hell which he will have to suffer after death in consequence of his disbelief, will be no severer than that. Therefore, he decided that he would suffer the torment of the Next World at its own time, but should give up faith and rejoin the disbelievers so that he might save himself from the torment of this world and pass an easy, life."
Desc No: 15 That is, "Today he has joined the disbelievers in order to save his skin. and has abandoned the believers for he is not prepared even to suffer a thornprick in the cause of promoting Allah's religion, but when Allah will favour with .access and victory those who are struggling in His cause with their lives and properties, this person will come forward to have his share of the fruits of the victory and will tell the Muslims, "Our hearts were with you: we used to pray for your success: we thought very highly of your devotion to duty and your sacrifices." Here, one should understand that in case of an unbearable persecution and loss and extreme fear, one is permitted to disown Islam and save one's life, provided that one remains firm in one's faith with a sincere heart. But there is a big difference between the sincere Muslim who disowns Islam under compulsion in order to save his life and the time-server who ideologically believes in Islam as a true religion but joins the disbelievers when he sees the dangers and risks involved in the life of Faith. Apparently, they do not seem to be much different from each other, but the thing which sets them poles apart is this: The sincere Muslim who utters disbelief under compulsion not only remains attached to Islam ideologically, but practically also his sympathies remain with Islam and the Muslims; he feels happy over their successes and unhappy at their defeat. Even under compulsion he tries to avail himself of every opportunity to cooperate with the Muslims, and remains on the look-out for a chance to join his brethren-in-faith as soon as the grip of the enemies loosens a little. Contrary to this, when the time-server finds that the way of the Faith is difficult to follow and calculates carefully that the disadvantages of siding with Islam outweigh the advantages of re joining the disbelievers, he turns away from Islam and the Muslims for the sake of personal safety and worldly gains, establishes friendship with the disbelievers and is prepared to carry out for his own interests any service for them, which may be utterly opposed to the Faith and harmful to the Muslims. But at the same time, he does not close his eyes to the possibility that Islam also might prosper some time in the future. Therefore, whenever he gets an opportunity to talk to the Muslims, he acknowledges their ideology and admits his faith and pays homage to their sacrifices most generously, so that his verbal admissions might be helpful as and when required. At another place in the Qur'an this same bargaining mentality of the hypocrites has been described, thus: "The hypocrites are watching you closely to see (how the wind blows). If victory comes to you from Allah, they will say to you, `Were we not with you?' And if the disbelievers gain the upper hand, they will say to them, `Were we not strong enough to fight against you'? Yet we defended you from the Muslims'." (An-Nisa': 141).
Desc No: 16 That is, "Allah provides occasions for the trial again and again so that the faith of the believers and the hypocrisy of the hypocrites become manifest, and whatever is hidden in the hearts becomes exposed. The same thing has been said in Al-i-`Imran: 179: "Allah will not leave the believers in the state in which you happen to be at present: He will surely separate the pure from the impure people."
29.12. Those who disbelieve say unto those who believe: Follow our way (of religion) and we verily will bear your sins (for you). They cannot bear aught of their sins. Lo! they verily are liars. (Pickthall)
29.12. Es sagen diejenigen, die den Glauben verweigern, zu denen die glauben: "Folgt unserem Weg, und bestimmt tragen wir eure Überschreitungen!",- und sie tragen nichts von ihren Überschreitungen, sie sind ja bestimmt Lügner, (Ahmad v. Denffer)
29.12. Und diejenigen, die ungläubig sind, sagen zu denjenigen, die glauben: "Folgt unserem Weg. Laßt uns eure Verfehlungen tragen." Tragen werden sie aber nichts von ihren Verfehlungen, denn sie sind fürwahr Lügner. (Bubenheim)
29.12. Die Ungläubigen sagen den Gläubigen: "Folgt unserem Weg! Wir werden eure Sünden tragen." Sie werden aber nichts von ihren Sünden tragen können. Sie sind Lügner. (Azhar)
29.12. Und diejenigen, die Kufr betrieben haben, sagten zu denjenigen, die den Iman verinnerlicht haben: „Folgt unserem Weg und wir werden euch doch eure Verfehlungen abnehmen.“ Doch sie werden ihnen von ihren Verfehlungen nichts abnehmen. Gewiß, sie sind doch Lügner. (Zaidan)
29.12. Und diejenigen, die ungläubig sind, sagen zu denen, die glauben: "Folgt unserem Weg! Dann werden wir (dereinst beim Gericht) eure Sünden auf uns nehmen." Sie werden aber nichts von ihren Sünden auf sich nehmen. Sie lügen. (Paret)
29.12. Und die Ungläubigen sagen zu denen, die glauben: "Wenn ihr unserem Weg folgt, so wollen wir eure Sünden tragen." Sie können doch nichts von ihren Sünden tragen. Sie sind gewiß Lügner. (Rasul)
29.13. But they verily will hear their own loads and other loads beside their own, and they verify will be questioned on the nay of Resurrection concerning that which they invented. (Pickthall)
29.13. Und ganz bestimmt tragen sie ihre Lasten und Lasten zusammen mit ihren Lasten, und ganz bestimmt werden sie am Tag der Auferstehung gefragt, was sie sich ausgedacht haben. (Ahmad v. Denffer)
29.13. Ganz gewiß werden sie ihre (eigenen) Lasten tragen, und auch (weitere) Lasten zu ihren (eigenen) Lasten hinzu. Und sie werden am Tag der Auferstehung ganz gewiß befragt werden nach dem, was sie zu ersinnen pflegten. (Bubenheim)
29.13. Sie werden ihre eigene Last tragen und Lasten zu ihrer Last hinzu. Am Jüngsten Tag werden sie nach allem gefragt werden, was sie zu erlügen pflegten. (Azhar)
29.13. Und sie werden zweifelsohne ihre Lasten und noch (weitere) Lasten zu ihren Lasten tragen. Und am Tag der Auferstehung werden sie gewiss für das zur Rechenschaft gezogen, was sie zu erdichten pflegten. 2 (Zaidan)
29.13. Sie werden jedoch sicher ihre (eigene) Last tragen und dazu noch weitere Last. Und sie werden sicher am Tag der Auferstehung über das, was sie (an lügnerischem Götzenglauben) ausgeheckt haben, zur Rechenschaft gezogen werden. (Paret)
29.13. Aber sie sollen wahrlich ihre eigenen Lasten tragen und (noch) Lasten zu ihren Lasten dazu. Und sie werden gewiß am Tage der Auferstehung über das befragt werden, was sie erdichtet haben. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 13
The disbelievers say to the believers, "Follow our way and we will bear (the burden of) your sins", ( 17 ) whereas they will not bear (the burden of) your sins: ( 18 ) they are utter liars. Of course, they shall bear their own burdens as well as many other burdens in addition to their own. ( 19 ) And on the Day of Resurrection, they will surely be questioned about their scandal mongering. ( 20 )
Desc No: 17 What they meant to say was: "In the first place, the talk about life hereafter and Resurrection and accountability is all meaningless. But supposing there is another life in which the people will be called to account for their deeds, we take the responsibility that we shall take the punishment, etc. on our own selves. You should, therefore,- listen to us and give up this new Faith and return to your ancestral religion." According to the traditions several chiefs of the Quraish used to counsel thus the people who embraced Islam in the beginning. So, when Hadrat `Umar accepted Islam, Abu Sufyan and Harab bin Umayyah bin Khalaf met him and said these very things."
Desc No: 18 That is, "It is not at all possible that a person should take the responsibility for another before Allah, and thus enable the actual sinner to escape the punishment of his sin, for every person will be responsible for his own deeds there. "No bearer of a burden shall bear the burden of another." (An-Najm: 38) But if at all it be so, none will have the nerve, in face of the blazing Hell got ready to punish the disbelievers, to say to Allah, only for the sake of honouring his pledge in the world, "Lord, forgive this person and send him to Paradise: he had turned apostate on my counselling: I offer myself to suffer the punishment for my own disbelief as well as for his in Hell."
Desc No: 19 That is "Though they will not bear the burdens of others, they will neither escape bearing a double burden: one burden of their own selves going astray, and the burden of leading the othere astray." This can be understood by an example. A person commits theft and also asks another person to join him. Now if the other person also commits theft, no judge will let him off only because he had committed the offence on someone else's prompting. He will in any case be punished for the theft and it will not be fair according to any law of justice to let him off and punish instead of him the first thief who had prompted him to commit the theft. However, the first thief will suffer punishment for two offences: the offence of committing theft himself and the offence of turning another person into a thief along with himself. This principle has been stated at another place in the Qur'an thus ".........so that they should bear the full brunt of their own burdens On the Day of Resurrection together with some of the burdens of those whom they are leading astray in their ignorance." (An-Nahl: 25) The same principle has been elucidated by the Holy Prophet in this Hadith: "whoever invited others to the right path will be granted a reward equal to the rewards of all those who listened to him and adopted the right path, without diminishing their rewards in any way. And whoever invited others to deviation will earn a sin equal to the sins of all those who followed him, without diminishing their sins in any way."
Desc No: 20 "Scandal-mongering" implies all those untruths which were hidden in this saying of the disbelievers: "Follow our way and we will bear the burden of your sins. " In fact, they said this on the basis of two presumptions: (1) The creed of shirk they are following is hased on the truth and the Holy Prophet Muhammad's doctrine of Tauh, id is false; therefore, there is nothing wrong if it is rejected; and (2) there is going to be no Resurrection, and the doctrine of the Hereafter which deters a Muslim from unbelief is baseless. With these presumptions they would counsel a Muslim, saying, "Well, if you think that disbelief is really a sin, and there is going to be Resurrection when you will be called to account for this sin, then we are ready to take this sin of yours on our Selves You leave it to us and give up the religion of Muhammad and return to your ancestral religion." In this two other false things were also included: (a) Their belief that a person who commits an offence on someone else's prompting can be exempted from its responsibility, and the whole responsibility can be assumed by the one who had prompted the commission of the offence; and (b) their false promise that on the Day of Resurrection they will certainly assume the responsibility for those who might have turned apostates on their counselling. For when Resurrection will actually be established, and they will see Hell against their expectations, they will never be prepared to receive the punishment of their own disbelief as well as bear the whole burden of the sins of those others whom they had deceived and misled in the world.
29.14. And verify We sent Noah (as Our messenger) unto his folk, and he continued with them for a thousand years save fifty years; and the flood engulfed them, for they were wrongdoers. (Pickthall)
29.14. Und Wir haben schon Nuh zu seinem Volk gesandt, und er verweilte unter ihnen ein Jahrtausend weniger fünfzig, und es ergriff sie die Flut, und sie waren Unrechthandelnde. (Ahmad v. Denffer)
29.14. Und Wir sandten bereits Nuh zu seinem Volk. Er verweilte unter ihnen tausend Jahre weniger fünfzig Jahre. Da ergriff sie die Überschwemmung, während sie Unrecht taten. (Bubenheim)
29.14. Wir haben Noah zu seinem Volk entsandt, und er blieb neunhundertfünfzig Jahre unter ihnen (um sein Volk zum Glauben einzuladen, doch sie lehnten ihn ab). Dann suchte die Sintflut sie heim, weil sie ungerecht waren. (Azhar)
29.14. Und gewiß, bereits entsandten WIR Nuh zu seinen Leuten, dann blieb er unter ihnen tausend Jahre weniger fünfzig Jahre. Dann richtete sie die Sintflut zugrunde, während sie Unrecht-Begehende waren. (Zaidan)
29.14. Und wir haben ja den Noah (als unseren Boten) zu seinem Volk gesandt. Und er verweilte tausend Jahre weniger fünfzig unter ihnen. Dann kam, indem sie frevelten, die Flut über sie. (Paret)
29.14. Und wahrlich, Wir sandten Noah zu seinem Volke, und er weilte unter ihnen eintausend Jahre weniger fünfzig Jahre. Da ereilte sie die Sintflut, weil sie Missetäter waren. (Rasul)
29.15. And We rescued him and those with him in the ship, and made of it a portent for the peoples. (Pickthall)
29.15. Also haben Wir ihn gerettet und die Gefährten des Bootes, und Wir haben es zu einem Zeichen gemacht für die Welten. (Ahmad v. Denffer)
29.15. Da retteten Wir ihn und die Insassen des Schiffes und machten es zu einem Zeichen für die Weltenbewohner. (Bubenheim)
29.15. Wir erretteten ihn, desgleichen die, die auf der Arche waren. Wir machten ihre Geschichte zum Zeichen für die ganze Welt. (Azhar)
29.15. Dann erretteten WIR ihn und diejenigen vom Schiff und machten es zur Aya für die ganze Schöpfung. (Zaidan)
29.15. Und wir erretteten ihn und die Leute auf dem Schiff und machten es zu einem Zeichen für die Menschen in aller Welt (al-`aalamuun). (Paret)
29.15. Aber Wir erretteten ihn und die Schiffsinsassen; und Wir machten sie zu einem Zeichen für alle Völker. (Rasul)
Tafsir von Maududi für die Ayaat 14 bis 15
We sent Noah to his people ( 21 ) and he lived among them for a thousand years save fifty. ( 22 ) Consequently, the Flood overtook them while they persisted in wickedness. ( 23 ) Then We rescued Noah and those in the Ark ( 24 ) and made it an object of warning for the people of the world. ( 25 )
Desc No: 21 For comparison, see AI-i-`Imran: 33-34, An-Nisa': 163, AI-An`am: 84, AI-A'raf: 59-64, Yuuns: 71-73, Hud: 25-48, AI-Anbiyaa: 76-77, AlMu'minun: 23-30, AI-Furqan: 37, Ash-Shu araa: 105-123, As-Saffat: 75-82, AIQamar: .9-15, AI-Haaqqah: 11-12, Nuh (the whole of it). One should keep the initial verses of the Surah in view in order to understand the relevancy of these stories in this context. There, on the one hand, it has been said to the believers, "We have put to the test all those believers who have passed before you", and, on the other, the wicked disbelievers have been warned to the effect: "You should not have the misunderstanding that you will outstrip Us and escape Our grasp." It is to impress these two things that these historical events are being related here .
Desc No: 22 This does not mean that the Prophet Noah lived for 950 years, but it means that after his appointment to Prophethood till the coming of the Flood, he went on making efforts for 950 years for the reformation of his wicked people, and he did not lose heart even though he suffered persecutions for such a long time. The same is the aim of the discourse here. The believers are being told: "You have been suffering persecutions and experiencing stubbornness of your wicked opponents hardly for six years or so. Just imagine the patience and resolution and firmness of Our servant who braved such afflictions and hardships continuously for nine and a half centuries." The Qur'an and the Bible differ about the age of the Prophet Noah. The Bible says that he lived for 950 years. He was 600 years old when the Flood came, and lived for another 350 years after the Flood. (Gen. 7: 6 and 9: 28-29). But according to the Qur'an, he must have lived for at least a thousand years, because 950 years is the time that he spent in preaching his mission after his appointment to Prophethood till the coming of the Flood. Evidently, he must have been appointed to Prophethood after he had attained his maturity, and must have lived some life after the Flood also. For some people such a long life is inconceivable. But in this world of God strange happenings are not rare. Wherever one may look one will see extraordinary manifestations of His power. The occurrence of certain events and things in a usual form and manner is no proof that the event or thing cannot happen in an unusual and extraordinary way. To break these assumptions there exists a long list of unusual events and things that have taken place in every kind of creation in every part of the universe. In particular, the person who has a clear concept of God's being AII-Powerful, cannot be involved in the misunderstanding that it is not possible for God, Who is the Creator of life and death, to grant a life of a thousand years or so to any man. The fact is that man of his own will and wish cannot live even for a moment, but if Allah wills, He can make him live for as long as He pleases.
Desc No: 23 That is, the Flood came when they still persisted in their wickedness. Had they desisted from it before the coming of the Flood Allah would not have sent this torment on them.
Desc No: 24 That is, the people who had believed in Noah, and who had been permitted by Allah to board the Ark. This has been elucidated in Surah Hud: 40, thus: "Until when Our Command game to pass and at-Tannur began to boil up, We said, `(O Noah), take into Ark a pair from every species, and embark your own people-save those who have already been specifically marked--and also those who have believed; and those who had believed with Noah were only a few."
Desc No: 25 It can also mean this: "We made this dreadful punishment or this great event a Sign of warning for the later generations." But from the way this has been mentioned here and in Surah Qamar, it appears that the object of warning was the Ark itself, which remained on the top of the mountain for centuries and continued to remind the later generations that a Flood of such magnitude had once come in that land because of which the Ark had risen up to rest on the mountain. In Surah Qamar: 13-15, it has been said: "And We bore Noah upon a thing (Ark) made of planks and nails, which floated under Our care. This was a vengeance for the sake of him who had been slighted. And We left that Ark as a Sign. Then, is there any who would take admonition ?" In his commentary on this verse of Surah Qamar, Ibn Jarir says on the authority of Qatadah that during the period of the Companions when the Muslims went to the land of al-Jazirah, they saw the Ark on mount Judi (according to another tradition, near the habitation of Baqirwa). In the modern times also news appear from time to time in the papers that expeditions are being sent to search out the boat, because something resembling a boat has been sighted many time from aeroplanes during flights over Mount Ararat. (For further details, see E.N. 47 of Al-A`raf and E.N. 46 of Hud).
29.16. Wa-ibrahiima idh qalaliqawmihi oAAbuduu Allaha waittaquuhu dhalikumkhayrun lakum in kuntum taAAlamuuna
29.16. And Abraham! (Remember) when he said unto his folk: serve Allah, and keep your duty unto Him; that is better for you if ye did but know. (Pickthall)
29.16. Und Ibrahim, als er zu seinem Volk sagte: "Dient Allah und fürchtet Ihn, dies ist besser für euch, wenn ihr es wüßtet. (Ahmad v. Denffer)
29.16. Und (Wir sandten) Ibrahim. Als er zu seinem Volk sagte: "Dient Allah und fürchtet Ihn. Das ist besser für euch, wenn ihr (es) nur wißt. (Bubenheim)
29.16. Gedenke Abrahams, der zu seinem Volk sprach: "Dient Gott und seid Ihm gegenüber fromm! Das ist das Beste für euch, wenn ihr es nur wüsstet! (Azhar)
29.16. Und Ibrahim als er seinen Leuten sagte: „Dient ALLAH und handelt Taqwa gemäß Ihm gegenüber! Dies ist besser für euch, solltet ihr es wissen. (Zaidan)
29.16. Und Abraham (haben wir als unseren Boten gesandt). (Damals) als er zu seinen Leuten sagte: "Dienet Allah und fürchtet ihn! Das ist besser für euch (als andere Wesen an seiner Statt zu verehren), wenn (anders) ihr (richtig zu urteilen) wißt. (Paret)
29.16. Und Abraham sagte zu seinem Volk: "Dient Allah und fürchtet Ihn. Das ist besser für euch, wenn ihr es wüßtet. (Rasul)
29.17. Innama taAAbuduuna min duuni Allahiawthanan watakhluquuna ifkan inna alladhiinataAAbuduuna min duuni Allahi la yamlikuuna lakumrizqan faibtaghuu AAinda Allahi alrrizqa waoAAbuduuhuwaoschkuruu lahu ilayhi turdschaAAuuna
29.17. Ye serve instead of Allah only idols, and ye only invent a lie. Lo! those whom ye serve instead of Allah own no provision for you. So seek your provision from Allah, and serve Him, and give thanks unto Him, (for) unto Him ye will be brought back. (Pickthall)
29.17. Ihr dient anstelle Allahs Götzenbildern, und ihr habt einen Lügentrug geschaffen. Ja, diejenigen, denen ihr außer Allah dient, sie vermögen nichts für euch an Versorgung, also erstrebt bei Allah die Versorgung und dient Ihm und seid Ihm dankbar, zu Ihm werdet ihr zurückgebracht, (Ahmad v. Denffer)
29.17. Ihr dient anstatt Allahs nur Götzen und schafft (dabei nur) ungeheuerliche Lüge. Gewiß, diejenigen, denen ihr anstatt Allahs dient, vermögen euch nicht zu versor gen. Sucht darum bei Allah die Versorgung und dient Ihm und dankt Ihm. Zu Ihm werdet ihr zurückgebracht. (Bubenheim)
29.17. Was ihr anstatt Gottes anbetet, das sind Götzen, und ihr erdichtet Lügengeschichten. Diejenigen, die ihr anstatt Gottes anbetet, können euch nicht versorgen. Sucht Versorgung bei Gott, dient Ihm, und seid Ihm dankbar! Zu Ihm werdet ihr zurückgebracht werden. (Azhar)
29.17. Ihr dient anstelle von ALLAH doch nur Götzen und ihr erfindet nur Ifk-Lüge . Gewiß, diejenigen, denen ihr anstelle von ALLAH dient, haben für euch kein Rizq, so strebt das Rizq bei ALLAH an, dient Ihm und erweist euch Ihm gegenüber dankbar! Zu Ihm werdet ihr zurückgebracht. (Zaidan)
29.17. Ihr dienet an Allahs Statt (bloßen) Götzen (authaan) und setzt (damit) eine Lüge in die Welt (takhluquuna ifkan). Diejenigen, denen ihr an Allahs Statt dienet, vermögen euch keinen Lebensunterhalt (zu bescheren). Allah (allein) müßt ihr um den Lebensunterhalt angehen. Ihm (allein) müßt ihr dienen und dankbar sein. Und zu ihm werdet ihr (dereinst) zurückgebracht. (Paret)
29.17. Ihr dient nur Götzen statt Allah, und ihr ersinnt eine Lüge. Jene, denen ihr statt Allah dient, vermögen euch nicht zu versorgen. Sucht darum bei Allah die Versorgung und dient Ihm und seid Ihm dankbar. Zu Ihm werdet ihr zurückgebracht werden. (Rasul)
29.18. But if ye deny, then nations have denied before you. The messenger is only to convey (the Message) plainly. (Pickthall)
29.18. Und wenn ihr ableugnet, so haben schon andere Gemeinschaften vor euch abgeleugnet, und es obliegt dem Gesandten nur das klare Bekanntmachen. (Ahmad v. Denffer)
29.18. Und wenn ihr (die Botschaft) für Lüge erklärt, so haben bereits vor euch (andere) Gemeinschaften (sie) für Lüge erklärt. Und dem Gesandten obliegt nur die deutliche Übermittlung (der Botschaft)." (Bubenheim)
29.18. Wenn ihr mich der Lüge zeiht, so haben schon Völker vor euch ihre Gesandten der Lüge geziehen. Der Gesandte hat nur deutlich zu verkünden." (Azhar)
29.18. Und solltet ihr ableugnen, so haben bereits viele Umam vor euch abgeleugnet.“ Und dem Gesandten obliegt nur das deutliche Verkünden. (Zaidan)
29.18. Und wenn ihr (meine Botschaft) für Lüge erklärt (braucht man sich nicht zu wundern). (Schon) vor euch haben Gemeinschaften (umam) (die göttliche Botschaft) für Lüge erklärt. Der Gesandte hat nur die Botschaft auszurichten." - (Paret)
29.18. Und wenn ihr es für Lüge erklärt, so haben Völker vor euch es für Lüge gehalten. Und dem Gesandten obliegt nur die deutliche Verkündigung." (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 18
And (We) sent Abraham, ( 26 ) when he said to his people `' Worship Allah and fear Him: ( 27 ) this is better for you only if you know it. Those whom you worship instead of Allah are mere idols, and you are forging a lie. ( 28 ) In fact, Those whom you worship, besides Allah, have no power to give you any sustenance. Ask Allah for sustenance, and worship Him alone and be grateful to Him, for to Him you will be returned. ( 29 ) And if you deny, many a nation before you also have denied (the Truth) ( 30 ) ; and the Messenger's only responsibility is to convey the message clearly.
Desc No: 27 That is, "Fear disobeying Him and associating others with Him."
Desc No: 28 That is, "You are not forging idols but a lie. These idols are in themselves a lie. Then your beliefs that they are gods and goddesses, or they are incarnation of God, or His offspring, or His favourites, or intercessors with Him, ur that someone of them is bestower of health, or giver of children or jobs, are all lies, which you have invented from your own whims and conjecture. The fact is that they are in no way more than idols-lifeless, powerless and impotent.
Desc No: 29 In these few sentences the Prophet Abraham has put together all rational arguments against idol-worship. There must necessarily be some reason for making somebody or something a deity. One such reason can be that somebody should be entitled to being a deity due to some personal excelle nce. Another, that he should be the creator of man, and man should be indebted to him for tiffs existence. Third, that he should be responsible for man's sustenance, his food and other means of life. Fourth, that man's future should be linked up with his support and bounty, and man may be afraid that annoying him would mean bringing about his own ruin. The Prophet Abraham said that none of these four things favoured idol-worship, but they all favoured and demanded pure God-worship. Saying that they are mere idols, he demolished the first argument, for a mere idol could have no excellence to entitle it to be a deity. Then, by saying that "You are their creator", be refuted the second argument, and "they have no power to give you any sustenance" destroyed the third reason. Lastly. he said, "You have to return to Allah ultimately" and not to the idols; therefore, it was not in their power to make or mar your destiny, but in the power of God alone. Thus, after a complete refutation of shirk, the Prophet Abraham made it clear to them that all the reasons for which man could regard somebody as a deity only applied to Allah, Who alone should be worshipped without associating anyone else with him.
Desc No: 30 That is, "If you reject my invitation to Tauhid and deny my message that you have to return to your Lord and render an account of your deeds, it will not be a new thing. In the history of mankind many Prophets-like Noah, Hud, Salih (on whom be Allah's peace) before also have brought the same teachings, and their peoples denied them likewise. Now you may judge for yourselves as to whether they harmed the Prophets or only themselves" .
29.19. See they not how Allah produceth creation, then reproduceth it? Lo! for Allah that is easy. (Pickthall)
29.19. Und sehen sie nicht, wie Allah die Schöpfung erstmals beginnt, dann bringt Er sie wieder? Ja dies ist für Allah leicht. (Ahmad v. Denffer)
29.19. Haben sie denn nicht gesehen, wie Allah die Schöpfung am Anfang macht und sie hierauf wiederholt? Gewiß, das ist für Allah ein leichtes. (Bubenheim)
29.19. Sehen sie denn nicht ein, dass Gott die Schöpfung hervorbrachte und dass Er sie durch die Auferweckung wieder erschaffen wird? Das ist für Gott ein leichtes. (Azhar)
29.19. Haben sie etwa nicht wahrgenommen, wie ALLAH die Schöpfung beginnen lässt, dann sie wiederholen lässt?! Gewiß, dies ist für ALLAH etwas Leichtes. (Zaidan)
29.19. Haben sie denn nicht gesehen, wie Allah die Schöpfung ein erstes Mal (zur Existenz im Diesseits) vollzieht? Hierauf wiederholt er sie (bei der Auferweckung zur Existenz im Jenseits). Dies (zu bewerkstelligen) ist Allah ein leichtes. (Paret)
29.19. Sehen sie denn nicht, wie Allah die Schöpfung hervorbringt und sie dann wiederholt? Das ist wahrlich ein leichtes für Allah. (Rasul)
29.20. Say (O Muhammad): Travel in the land and see how He originated creation, then Allah bringeth forth the later growth. Lo! Allah is Able to do all things. (Pickthall)
29.20. Sag: Reist umher auf der Erde und seht, wie Er die Schöpfung erstmals begonnen hat, dann bringt Allah die letzte Hervorbringung hervor, Allah ist ja zu allem imstande. (Ahmad v. Denffer)
29.20. Sag: Reist auf der Erde umher und schaut, wie Er die Schöpfung am Anfang gemacht hat. Hierauf läßt Allah die letzte Schöpfung entstehen. Gewiß, Allah hat zu allem die Macht. (Bubenheim)
29.20. Sprich: "Geht auf der Erde umher und seht, wie Er die Schöpfung entstehen ließ! Gott wird dann die letzte Schöpfung erwirken." Gottes Allmacht umfasst alles. (Azhar)
29.20. Sag: ‚Zieht auf der Erde umher, dann seht nach, wie die Schöpfung begann. Dann wird ALLAH das letzte Entstehen entstehen lassen. Gewiß, ALLAH ist über alles allmächtig. (Zaidan)
29.20. Sag: Zieht im Land umher und schaut, wie er die Schöpfung ein erstes Mal vollzogen hat! Hierauf (bei der Auferweckung) verleiht (derselbe) Allah ein letztes Mal Existenz. Er hat zu allem die Macht. (Paret)
29.20. Sprich: "Zieht auf Erden umher und schauet, wie Er das erste Mal die Schöpfung hervorbrachte. Sodann ruft Allah die zweite Schöpfung hervor." Wahrlich, Allah hat Macht über alle Dinge. (Rasul)
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