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Quran
11.46. Er sagte: "O Nuh, er gehört nicht zu deinen Angehörigen. Er ist eine Tat, die nicht rechtschaffen ist. So bitte Mich nicht um etwas, wovon du kein Wissen hast! Ich ermahne dich, nicht zu den Toren zu gehören."
31.11. Hatha khalqu Allahi faaruuniimatha khalaqa alladhiina min duunihi bali aldhdhalimuunafiidalalin mubiinin
31.11. This is the Creation of Allah. Now show me that which those (ye worship) beside Him have created. Nay, but the wrong doers are in error manifest! (Pickthall)
31.11. Dies ist die Schöpfung Allahs, also zeigt mir, was diejenigen anstelle Seiner geschaffen haben. Vielmehr sind die Unrechthandelnden in klarem Fehlgehen. (Ahmad v. Denffer)
31.11. Das ist Allahs Schöpfung. Zeigt mir nun, was diejenigen außer Ihm erschaffen haben. Aber nein! Die Ungerechten befinden sich in deutlichem Irrtum. (Bubenheim)
31.11. Das ist Gottes Schöpfung. Zeigt mir, was die Götzen, die ihr anstatt Seiner anbetet, geschaffen haben! Die Ungerechten sind in offenkundigem Irrtum. (Azhar)
31.11. Das ist die Schöpfung ALLAHs. Also zeigt Mir, was diejenigen erschufen die anstelle von Ihm sind. Nein, sondern die Unrecht- Begehenden sind im eindeutigen Abirren. (Zaidan)
31.11. Das (alles) hat Allah geschaffen. Zeigt mir nun, was diejenigen (Götter) geschaffen haben, die es (angeblich) außer ihm gibt! Nein! Die Frevler befinden sich offensichtlich im Irrtum. (Paret)
31.11. Dies ist Allahs Schöpfung. Zeigt mir nun, was andere außer Ihm geschaffen haben. Nein, die Ungerechten befinden sich in einem offenkundigen Irrtum. (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 11
He ( 12 ) created the heavens without pillars that you could see; ( 13 ) He set mountains in the earth lest it should tilt away along with you ( 14 ) ; He scattered all kinds of animals in the earth, and sent down rainwater froth the sky and caused a variety of bounteous vegetation to grow in it. This is Allah's creation: now, show Me what have these others created? ( 15 ) The fact is that these wicked people are involved in manifest error. ( 16 )
Desc No: 12 After the above introductory sentence, the discourse now turns to the real theme, i.e.., the refutation of shirk and the invitation to Tauhid.
Desc No: 13 The actual words bi -ghair i amad-in tarauna-ha in the Text may havc two meanings: (1) "You can see for yourself that they stand without pillar"; and (2) 'they stand on the pillars which you cannot see" Ibn 'Abbas and Mujahid havc favoured the second meaning, and many other commentators take the first meaning. If the meaning is expressed in terms of the natural sciences of the present day, it can be said that the countless stars and planets in the heaven have been established in their positions and orbits without any visible support and prop: there are no strings and wires which might have tied them together; there are no iron bars which might be withholding them from falling on one another. It is the law of gravitation which is supporting the system. This interpretation is according to the present-day knowledge. It may be that tomorrow some new addition to our knowledge enables us to interpret the reality better.
Desc No: 14 For explanation, see E. N . 12 of Surah An-Nahl .
Desc No: 15 "These others" 'the beings whom you havc set up as your deities, whom you regard as makers and un-makers of your destinies, whom you have been worshipping as such persistently"
Desc No: 16 That is, "When they do not point out in this universe any creation of anyone else than Allah, and obviously they cannot, their setting up the noncreators as associates in Godhead and bowing before them in worship and invoking them for help, is nothing but mere stupidity, because their foolish conduct cannot be explained in any other way. Unless a person has taken leave of his senses he cannot commit the folly that he should himself admit before you that his deities are non-creators and that Allah alone is the Creator, and yet insist on their being the deities. If somebody has a little of the common sense, he will inevitably think how the one who has no power to create anything, and who has no share whatever in the creation of anything in the earth and heavens, can be our deity. Why should man bow before it and adore it as a deity? Does it possess any power that it could fulfil one's needs and requirements? Even if it hears one's prayers, whet could it do to answer them when it did not havc any power to create anything? For, evidently, afflictions can be removed only by him who can create something and not by him who can create nothing." "
31.12. Walaqad atayna luqmanaalhikmata ani oschkur lillahi waman yaschkur fa-innamayaschkuru linafsihi waman kafara fa-inna Allaha ghaniyyun hamiidun
31.12. And verily We gave Luqman wisdom, saying: Give thanks unto Allah; and whosoever giveth thanks, he giveth thanks for (the good of) his soul. And whosoever refuseth Lo! Allah is Absolute, Owner of Praise. (Pickthall)
31.12. Und bestimmt haben Wir schon Luqman die Weisheit gegeben: Sei dankbar zu Allah, und wer dankbar ist, so ist er für sich selber dankbar, und wer undankbar ist, so ist ja Allah reich, gelobt. (Ahmad v. Denffer)
31.12. Und Wir gaben ja Luqman Weisheit: "Sei Allah dankbar." Und wer dankbar ist, der ist nur zu seinem eigenen Vorteil dankbar. Und wer undankbar ist, - so ist Allah Unbedürftig und Lobenswürdig. (Bubenheim)
31.12. Wir haben Luqmân Weisheit gegeben, auf dass er Gott dankbar sein möge. Wer Gott dankt, der tut es für sich selbst. Wer Gottes Gaben verkennt, muss wissen, dass Gott der Reiche, der Lobenswerte, ist. (Azhar)
31.12. Und gewiß, bereits ließen WIR Luqman die Weisheit zuteil werden: ‚Erweise dich ALLAH gegenüber dankbar!‘ Und wer sich dankbar erweist, dieser erweist sich doch nur für sich selbst dankbar. Und wer Kufr betrieb, so ist ALLAH zweifelsohne absolut autark, alllobenswürdig. (Zaidan)
31.12. Und wir haben doch (seinerzeit) dem Luqmaan die Weisheit gegeben (indem wir ihn aufforderten): Sei Allah dankbar! Wenn einer Allah dankbar ist, ist er es zu seinem eigenen Vorteil. Und wenn einer (ihm) undankbar ist (tut das Allah keinen Abbruch). Allah ist auf keinen angewiesen und des Lobes würdig. (Paret)
31.12. Und wahrlich, Wir verliehen Luqman Weisheit, auf daß er Allah dankbar sein möge: denn wer da dankbar ist, der ist dankbar zum Besten seiner eigenen Seele. Ist aber einer undankbar, dann ist Allah wahrlich auf keinen angewiesen, Preiswürdig. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 12
We ( 17 ) had bestowed wisdom on Luqman that he may be grateful to Allah. ( 18 ) Whoever is grateful, his gratefulness is for his own good, and whoever is ungrateful, then Allah is indeed Self-Sufficient and Self-Praiseworthy. ( 19 )
Desc No: 17 After presenting a rational argument to refute shirk the Arabs arc being told that this rational point of view is not being presented before them for the first time, but the wise and learned people before them also have been saying the same thing, including their own famous sage, Luqman. Therefore, they cannot refute the Holy Prophet's message, saying, "If shirk was an irrational creed, why didn't it strike so to somebody else before?" Luqman was well known as a wise and Iearned man in Arabia. He has been mentioned in the poetry of the pre-Islamic poets like Imra'ul-Qais, Labid, A'asha, Tarafa and others. Some educated Arabs also possessed a collection of the wise sayings of Luqman. According to traditions, three years before the Hijrah the very first person of Madinah to be influenced by the Holy Prophet was Suwaid bin Samit. He went to Makkah for Hajj. There the Holy Prophet was as usual preaching Islam to the pilgrims coming from different places, at their residences. When Suwaid heard his speech, he submitted, "I have also got a thing similar to what you preach," When the Holy Prophet asked what it was, he said, "The roll of Luqman." Then on the Holy Prophet's instance, he read out a portion of it, whereupon the Holy Prophet said, "This discourse is fine, but that which I have is better still.' Then he recited the Qur'an to him, and Suwaid admitted that that was certainly better than the wisdom of Luqman. (Ibn Hisham, vol. II, p. 3781. According to the historians, this person (Suwaid bin Samit) was known by the title of Kamil (Perfect) in Madinah on account of his ability, bravery, nobility and poetry. Bet when after his meeting with the Holy Prophet he returned to Madinah. He was killed in the battle of Bu'ath, which was fought some time afterwards. His tribesmen were of the opinion that he had become a Muslim after his meeting with the Holy Prophet Historically. Luqman is a disputed personage. In the dark centuries of ignorance there was no compiled history. The only source of information were the traditions that were being handed down since centuries. According to these, some people thought that Luqman belonged to the people of 'Ad and was a king of Yaman. Relying on these traditions, Maulana Sayyid Suleman Nadvi has expressed the opinion in the Ard al-Qar'an that Luqman was a descendent of the believers who remained safe with the Prophet Hud after the destruction of the people of 'Ad by a Divine torment, and he was one of the kings of Yaman when it was ruled by the 'Ad. But other traditions which have been reported from sane Iearned Companions and their immediate followers do not support this view. Ibn 'Abbas says Luqman was a negro slave, and the same is the opinion of Hadrat Abu Hurairah, Mujahid, 'Ikrimah and Khalid ar-Rabi. According to Hadrat Jabir bin'Abdullah Ansari, he belonged to Nirbah. S'id bin al-Musayyib says that Ire was an Egyptian negro. These three sayings closely resemble one another. The Arabs generally called the black people negroes (Habashis) in those days, and Nirbah is the country south of Egypt and north of Sudan. Therefore, calling the same person an Egyptian and a Nubian and a negro, in spite of the difference in words. is one and the same thing. Then the elucidations made by Suhayli in Raud al-Unuf nd Mas'udi in Muruj adh-Dhahab also throw some light on the question as to how the wisdom of this Sudanese slave spread in Arabia. They both agree that this person though originally a Nubian was an inhabitant of Madyan and Aylah (modern, 'Aqabah). That is why he spoke Arabic and his wisdom spread in Arabia. Besides, Suhayli also elucidates that Luqman the Sage and Luqman bin 'Ad were two different persons, and it is not correct to regard them as one and the same man. (Raud al-Unuf, vol. I, p. 266; Mas'udi, vol. I, p. 57). Another thing may also be made clear here. The Arabic manuscript from the Library of Paris, which the orintalist Derenbourg has published under the title Amthal Luqman Hakim (Fables De Luqman Le Sage) is a fabricated thing which has nothing to do with the Roll of Luqman. These Fables were compiled by somebody in the 13th century A.D. Its Arabic is poor, and a perusal shows that it is, in fact, a translation of some other book in a different language, which the author or translator has himself ascribed to Luqman the Sage. The orientalists make such researches with a special object in view. They bang out such forged and fake things in order to prove that the narratives of the Quran are unhistorical legends and therefore unreliable. Anyone who reads B. Helle's article on 'Luqman" in the Encyclopeadia of Islam will not fail to understand the real motive of these people.
Desc No: 18 That is, "The very first demand of the wisdom and knowledge, insight and sagacity, granted by Allah was that man should have adopted the attitude of gratefulness and obedience before his Lord, and not of ingratitude and thanklessness. And this gratefulness should not have merely been lip-service but expressed and translated in thought and word and deed. One should have the conviction in the depths of one's heart and mind that whatever one has got, has been given by God. One's tongue should always be acknowledging the favours of God; and practically also one should be trying to prove by carrying out His Commands, by avoiding sins, by striving to achieve His good-will, by conveying His blessings and favours to His servants and by fighting those who have rebelled against Him that one is really a grateful servant of one's God."
Desc No: 19 That is,"The one who is ungrateful and unbelieving, his unbelief is harmful to his own self. Allah does not lose anything. He is Independent and does not stand in need of anyone's gratitude. The gratitude of someone dces not add anything to His Godhead, nor does anyone's ingratitude and disbelief change the factual reality that whatever the servants have got, has been granted by Him. He is Self-Praiseworthy whether someone praises Him or not. Every particle in the universe bears testimony to His Perfection and Beauty, His Creativity and Providence, and every creature is paying homage to His glory perpetually."
31.13. Wa-idh qala luqmanu liibnihiwahuwa yaAAidhuhu ya bunayya latuschrik biAllahi inna alschschirka ladhulmunAAadhiimun
31.13. And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong (Pickthall)
31.13. Und als Luqman zu seinem Sohn sagte, und er belehrte ihn: "Mein lieber Sohn, gib Allah keine Mitgötter, die Mitgötterei ist ja bestimmt ein gewaltiges Unrecht." (Ahmad v. Denffer)
31.13. Und (gedenke,) als Luqman zu seinem Sohn sagte, indem er ihn ermahnte: "O mein lieber Sohn, geselle Allah nicht(s) bei, denn Götzendienst ist fürwahr ein gewal tiges Unrecht." (Bubenheim)
31.13. Einst sagte Luqmân zu seinem Sohn, indem er ihn ermahnte: "Mein Sohn! Geselle Gott nichts bei! Denn das wäre ein gewaltiges Unrecht." (Azhar)
31.13. Und (erinnere daran), als Luqman zu seinem Sohn sagte, während er ihn ermahnte: „Mein Söhnchen! Betreibe ALLAH gegenüber keinen Schirk! Gewiß, Schirk ist doch ein ungeheuerliches Unrecht.“ (Zaidan)
31.13. Und (damals) als Luqmaan mahnend zu seinem Sohn sagte "Mein Sohn! Geselle (dem einen) Allah nicht (andere Götter) bei! (ihm andere Götter) beigesellen ist ein gewaltiger Frevel." (Paret)
31.13. Und da sagte Luqman zu seinem Sohn, indem er ihn ermahnte: "O mein Sohn, setze Allah keine Götter zur Seite; denn Götzendienst ist wahrlich ein gewaltiges Unrecht." (Rasul)
Tafsir von Maududi für die Ayaat 13 bis 13
Remember the time when Luqman was admonishing his son, saying, "My son, join not another as an associate with God: ( 20 ) the truth is that joining associates (with God) is a grave iniquity" . ( 21 )
Desc No: 20 This particular admonition from the wisdom of Luqman has been cited here for two reasons: (1) He gave this admonition to his son, and obviously, no one can be insincere to one's own children. A person may deceive others, may behave hypocritically towards them, but no one, not even a most depraved person, will try to deceive and defraud his own children. Therefore, Luqman's admonishing his son thus is a clear proof of the fact that in his sight shirk was indeed the most heinous sin, and for that very reason he first admonished his dear son to refrain from this iniquity. (2) The second reason for this narration is that many parents from among the disbelievers of Makkah were compelling their children to turn away from the message of Tauhid being preached by the Holy Prophet Muhammad (upon whom be Allah's peace) and remain steadfast on the creed of shirk, as is being stated in the following verses. Therefore, those foolish people are being told, as if to say, The well-known sage of your own land had wished his children well by admonishing thetas to avoid shirk, now you should judge it for yourself whether you arc wishing your children well or ill when you compel them to follow the same creed of shirk."
Desc No: 21 Zulm means to deprive someone of his right and to act unjustly. Shirk is a grave iniquity because man sets up such beings as equals with his Creator and Providence and Benefactor as have no share whatever in creating him, nor in providing for him, nor in bestowing the blessings on him, which he is enjoying in the world. There could be no greater injustice than this. The Creator's right on man is that he should worship Him alone, but he worships others and so deprives Him of His right. Then, in whatever he does in connection with the worship of others than Allah, he exploits many things, from his own mind and body to the earth and heavens, whereas, all these things have been created by Allah, the One. and man has no right to use any of them in the worship of any other than Allah Then, the right of man's own self on him is that he should not debase and involve it in punishment. But when he worships others than his Creator. he debases his self as well as makes it deserving of the punishment. Thus, the entire life of a mushrik becomes Zulm in every aspect and at all times and his every breath becomes an expression of injustice and iniquity.
31.14. And We have enjoined upon man concerning his parents. His mother beareth him in weakness upon weakness, and his weaning is in two years. Give thanks unto Me and unto thy parents. Unto Me is the journeying. (Pickthall)
31.14. Und Wir haben den Menschen über seine beiden Eltern angewiesen, - es hat ihn seine Mutter getragen, in Schwäche über Schwäche, und seine Entwöhnung ist in zwei Jahren, - sei Mir dankbar und deinen beiden Eltern, bei Mir ist das endgültige Sein, (Ahmad v. Denffer)
31.14. Und Wir haben dem Menschen seine Eltern anbefohlen - seine Mutter hat ihn unter wiederholter Schwäche getragen, und seine Entwöhnung (erfolgt) innerhalb von zwei Jahren -: "Sei Mir und deinen Eltern dankbar. Zu Mir ist der Ausgang." (Bubenheim)
31.14. Wir haben dem Menschen empfohlen, sich seiner Eltern anzunehmen. Seine Mutter hat ihn unter dem Herzen getragen, erlitt dabei Schwäche über Schwäche, und seine Entwöhnung erforderte zwei Jahre. "Sei Mir und deinen Eltern dankbar! Zu Mir wirst du am Ende geführt werden. (Azhar)
31.14. Und WIR wiesen dem Menschen hinsichtlich seiner Eltern zu: „Seine Mutter war mit ihm schwanger in Schwäche über Schwäche, und seine Entwöhnung erfolgt in zwei Jahren. Erweise dich Mir und deinen Eltern gegenüber dankbar! Zu Mir ist das Werden. (Zaidan)
31.14. Und wir haben dem Menschen im Hinblick auf seine Eltern anbefohlen - seine Mutter hat ihn (doch vor seiner Geburt) überaus mühsam (unter dem Herzen) getragen, und bis zu seiner Entwöhnung waren es (weitere) zwei Jahre -: "Sei mir und deinen Eltern dankbar! Bei mir wird es (schließlich alles) enden. (Paret)
31.14. Und Wir haben dem Menschen im Hinblick auf seine Eltern anbefohlen - seine Mutter trug ihn in Schwäche über Schwäche, und seine Entwöhnung erfordert zwei Jahre -: "Sei Mir und deinen Eltern dankbar. Zu Mir ist die Heimkehr. (Rasul)
31.15. Wa-in dschahadaka AAala antuschrika bii ma laysa laka bihi AAilmun fala tutiAAhumawasahibhuma fii alddunya maAAruufanwaittabiAA sabiila man anaba ilayya thumma ilayyamardschiAAukum faonabbi-okum bima kuntum taAAmaluuna
31.15. But if they strive with thee to make thee ascribe unto Me as partner that of which thou hast no knowledge, then obey them not. Consort with them in the world kindly, and follow the path of him who repenteth unto Me. Then unto Me will be your return, and I shall tell you what ye used to do. (Pickthall)
31.15. Und wenn sie beide sich dir gegenüber ganz dafür einsetzen, daß du Mir Mitgötter gibst, worüber du kein Wissen hast, so gehorche ihnen beiden nicht, und begleite sie in dieser Welt auf rechte Weise, und folge dem Weg dessen, der sich zu Mir hinwendet, dann ist zu Mir eure Rückkehr, und Ich verkünde euch, was ihr getan habt. (Ahmad v. Denffer)
31.15. Wenn sie sich aber darum bemühen, daß du Mir das beigesellst, wovon du kein Wissen hast, dann gehorche ihnen nicht, doch geh mit ihnen im Diesseits in rechtli cher Weise um. Und folge dem Weg dessen, der sich Mir reuig zuwendet. Zu Mir wird hierauf eure Rückkehr sein, da werde Ich euch kundtun, was ihr zu tun pflegtet. (Bubenheim)
31.15. Sollten sie dich bedrängen, Mir etwas beizugesellen, worüber du kein Wissen hast, gehorche ihnen nicht, aber bleibe ihnen gegenüber gütig im weltlichen Leben! Folge dem Weg derer, die Mir aufrichtig zugetan sind! Ihr werdet alle zu Mir zurückgebracht werden. Dann werde Ich euch verkünden, was ihr getan habt." (Azhar)
31.15. Und sollten beide dich bedrängen, damit du Mir gegenüber das an Schirk betreibst, 2 worüber du kein Wissen hast, dann gehorche ihnen nicht, doch pflege mit ihnen im Dießeits Kontakte nach Gebilligtem! Und folge dem Weg desjenigen, der zu Mir reuig umkehrt! Dann ist zu Mir eure Rückkehr, dann werde ICH euch Mitteilung über das machen, was ihr zu tun pflegtet.“ (Zaidan)
31.15. Wenn sie dich aber bedrängen, du sollest mir (in meiner Göttlichkeit) etwas beigesellen, wovon du kein Wissen hast, dann gehorche ihnen nicht! Und verkehre im Diesseits auf freundliche Weise mit ihnen, aber folge dem Wege derer, die sich mir (bußfertig) zuwenden! Hierauf werdet ihr (sterben und) zu mir zurückkehren. Und dann werde ich euch Kunde geben über das, was ihr (in eurem Erdenleben) getan habt." (Paret)
31.15. Doch wenn sie dich auffordern, Mir das zur Seite zu setzen, wovon du keine Kenntnis hast, dann gehorche ihnen nicht. In weltlichen Dingen aber verkehre mit ihnen auf gütige Weise. Doch folge dem Weg dessen, der sich zu Mir wendet. Dann werdet ihr zu Mir zurückkehren, und Ich werde euch das verkünden, was ihr getan habt." (Rasul)
Tafsir von Maududi für die Ayaat 14 bis 15
And ( 22 ) the fact is that We have Ourself enjoined on man to recognize the rights of his parents: his mother bore him in her womb with weakness upon weakness and his weaning took two years. ( 23 ) (That is why We admonished him to the effect: ) "Give thanks to me and to your parents: to Me you have to return. But if they press you to join with Me another about whom you have no knowledge, ( 24 ) do not obey them at all. Treat them kindly in the world, but follow the way of him who has turned to Me. Then to Me will all of you return; ( 25 ) then I shall tell you what you had been doing. ( 26 )
Desc No: 22 The whole passage from lure to the end of the paragraph is a parenthesis, which Allah has inserted as a further explanation of the saying of Luqman.
Desc No: 23 From these words, Imam Shafe'i, Imam Ahmad, Imam Abu Yusuf. and Imam Muhammad have drawn the conclusion that the suckling period of the child is two years. If a child has been suckled by a woman within this period, they will be forbidden for each other, but if outside and beyond this period, they will not be so. A saying of Imam Malik also supports this. But Imam Abu Hanifah has proposed the period of two and a half years as a precaution, and has added that it' the child has been weaned after two years, or even earlier, and it is no longer dependent upon suckling for its food, no woman would be forbidden for him If she gave him suck after that period, However, if the real food of the child is still milk. suckling during the period will render him and her forbidden for each other in spite of his eating the other food in a more or less quantity. For, the verse does not mean that the child should be suckled necessarily for two years. In Surah AI Baqarah it has been said: 'The mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed." (v. 233). Ibn 'Abbas from these words has concluded, and other scholars have agreed with him in this, that the shortest period of pregnancy is six months, for the Qur'an at another place says: "His bearing (ita the womb) and his weaning took thirty months." (Ahqaf: 15) This is an important legal point which helps resolve many disputes concerning legitimate and illegitimate births.
Desc No: 24 That is, "About wham you have no knowledge that he is My associate."
Desc No: 25 "All of you": the children as well as the parents.
Desc No: 26 For explanation, see E. N.'s 11 and 12 of Surah Al-'Ankabut.
31.16. Ya bunayya innaha in takumithqala habbatin min khardalin fatakun fiisakhratinaw fii alssamawati aw fii al-ardiya/ti biha Allahu inna Allaha latiifunkhabiirun
31.16. O my dear son! Lo! though it be but the weight of a grain of mustard seed, and though it be in a rock, or in the heavens, or in the earth, Allah will bring it forth. Allah is Subtile, Aware. (Pickthall)
31.16. "Mein lieber Sohn, wenn es das Gewicht von einem Senfkorn wäre, und wenn es in einem Felsen wäre oder in den Himmeln oder in der Erde, Allah bringt es, Allah ist ja feingesinnt, kundig, (Ahmad v. Denffer)
31.16. O mein lieber Sohn, gewiß, wäre es auch das Gewicht eines Senfkorns und befände es sich in einem Felsen oder in den Himmeln oder in der Erde, bringt es Allah bei. Gewiß, Allah ist Feinfühlig und Allkundig. (Bubenheim)
31.16. "Mein Sohn! Wenn es sich um eine winzige Tat handelt, die so klein wie ein Senfkorn ist, wird Gott sie für die Abrechnung hervorholen, auch wenn sie in einem Felsen oder in den Himmeln verborgen wäre oder in der Erde. Gottes Genauigkeit und Kenntnisse sind unermesslich. (Azhar)
31.16. „Mein Söhnchen! Sollte es sich auch nur um das Gewicht eines Senfkorns handeln, das sich in einem Stein, in den Himmeln oder auf Erden befinden sollte, ALLAH bringt sie. Gewiß, ALLAH ist allgütig, allkundig. (Zaidan)
31.16. "Mein Sohn! (Beim jüngsten Gericht wird alles an den Tag kommen.) Wenn es (auch nur) das Gewicht eines Senfkorns ist und es sich auf einem (abgelegenen) Felsen befindet, oder im Himmel, oder auf der Erde, bringt Allah es bei. Er findet (immer) Mittel und Wege (inna llaaha latiefun) und ist (über alles) wohl unterrichtet. (Paret)
31.16. "O mein Sohn, hätte es auch nur das Gewicht eines Senfkorns und wäre es in einem Felsen oder in den Himmeln oder in der Erde, Allah würde es gewiß hervorbringen. Wahrlich, Allah ist Gnädig, Kundig. (Rasul)
31.17. Ya bunayya aqimi alssalatawa/mur bialmaAAruufi wainha AAani almunkari waisbirAAala ma asabaka inna dhalika minAAazmi al-omuuri
31.17. O my dear son! Establish worship and enjoin kindness and forbid iniquity, and persevere whatever may befall thee. Lo! that is of the steadfast heart of things. (Pickthall)
31.17. Mein lieber Sohn, richte das Gebet ein und trage das Rechte auf und untersage das Verwerfliche und harre geduldig aus bei dem, was dich trifft, dies ist ja etwas von der Festentschlossenheit in den Angelegenheiten, (Ahmad v. Denffer)
31.17. O mein lieber Sohn, verrichte das Gebet, gebiete das Rechte und verbiete das Verwerfliche und ertrage standhaft, was dich trifft. Gewiß, dies gehört zur Ent schlossenheit (in der Handhabung) der Angelegenheiten. (Bubenheim)
31.17. Mein Sohn! Verrichte das Gebet, gebiete das Würdige, verbiete das Unwürdige und ertrage geduldig, was dir zustößt! Das gehört zu den einzuhaltenden Grundsätzen. (Azhar)
31.17. Mein Söhnchen! Verrichte ordnungsgemäß das rituelle Gebet, fordere zum Gebilligten auf, rate vom Mißbilligten ab und übe dich in Geduld wegen dem, was dich traf. Gewiß, dies gehört zur Entschlossenheit den Angelegenheiten gegenüber. (Zaidan)
31.17. Mein Sohn! Verrichte das Gebet (salaat), gebiete, was recht ist, und verbiete, was verwerflich ist! Und ertrage geduldig, was du zu erleiden hast! Das ist eine (gute) Art, Entschlossenheit zu zeigen. (Paret)
31.17. O mein Sohn, verrichte das Gebet und gebiete Gutes und verbiete Böses und ertrage geduldig, was dich auch treffen mag. Das ist wahrlich eine Stärke in allen Dingen. (Rasul)
31.18. Turn not thy cheek in scorn toward folk, nor walk with pertness the land. Lo! Allah loveth not each braggart boaster. (Pickthall)
31.18. Und verziehe nicht verächtlich deine Wange vor den Menschen, und schreite nicht auf der Erde im Übermut umher, Allah liebt ja nicht jeden angeberischen Eingebildeten, (Ahmad v. Denffer)
31.18. Und zeige den Menschen nicht geringschätzig die Wange und gehe nicht übermütig auf der Erde einher, denn Allah liebt niemanden, der eingebildet und prahlerisch ist. (Bubenheim)
31.18. Zeige den Menschen nicht überheblich deine Wange, und gehe nicht selbstherrlich auf Erden umher! Gott liebt keinen, der selbstherrlich und prahlerisch ist. (Azhar)
31.18. Und wende dich nicht in Arroganz von den Leuten ab! Und gehe auf der Erde nicht freudenerregt! Gewiß, ALLAH liebt keinen stolzen Eingebildeten. (Zaidan)
31.18. Und zeig den Leuten nicht die kalte Schulter und schreite nicht ausgelassen (und überheblich) auf der Erde einher! Allah liebt keinen, der eingebildet und prahlerisch ist. (Paret)
31.18. Und weise den Menschen nicht verächtlich deine Wange und schreite nicht ausgelassen (in Übermut) auf Erden; denn Allah liebt keine eingebildeten Prahler. (Rasul)
31.19. Waiqsid fii maschyika waoghdudmin sawtika inna ankara al-aswati lasawtualhamiiri
31.19. Be modest in thy bearing and subdue thy voice. Lo! in harshest of all voices is the voice of the ass. (Pickthall)
31.19. Und sei gemäßigt in deinem Schreiten und senke deine Stimme, die abscheulichste Stimme ist ja bestimmt die Stimme der Esel." (Ahmad v. Denffer)
31.19. Halte das rechte Maß in deinem Gang und dämpfe deine Stimme, denn die widerwärtigste der Stimmen ist wahrlich die Stimme der Esel." (Bubenheim)
31.19. Gehe bescheidenen Schrittes, und dämpfe deine Stimme! Die häßlichste Stimme ist die des Esels." (Azhar)
31.19. Und mäßige dich beim Gehen, und dämpfe von deiner Stimme! Gewiß, die abscheulichste aller Stimmen ist die Stimme der Esel.“ (Zaidan)
31.19. Schreite gelassen einher und dämpfe deine Stimme! Die gräßlichste Stimme haben doch die Esel." (Paret)
31.19. Und schreite gemessenen Schrittes und dämpfe deine Stimme; denn wahrlich, die widerwärtigste der Stimmen ist die Stimme des Esels." (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 19
(And Luqman ( 27 ) had said:) "My son, even if a thing be equal to a grain of mustard seed and hidden in a rock, or in the heavens, or in the earth, Allah will bring it forth. ( 28 ) He is Knower of subtleties and is All-Aware. O my son. establish the Salat, enjoin good, forbid evil and bear with fortitude every affliction that befalls you. ( 29 ) These are the things which have been strictly enjoined. ( 30 ) And do not speak to the people with your face turned away, ( 31 ) nor walk proudly. on the earth, for Allah does not love any self-conceited, boastful person. ( 32 ) Be moderate in your gait, ( 33 ) and lower your voice, for the most disagreeable of all voices is the braying of the asses" . ( 34 )
Desc No: 27 The other admonitions of Luqman are being narrated here to imply that like the basic beliefs, the teachings pertaining to morals that the Holy Prophet is presenting, are not anything new in Arabia.
Desc No: 28 That is, "Nothing can escape Allah's knowledge and His grasp. A seed in the rock may be hidden for you, but it is known to Allah. A particle in the heavens may be very distant for you, but for Allah it is very near. A thing lying in the layers of the earth may be lying in darkness for you but for him it is in full light. Therefore, you cannot do anything good or bad, anywhere or any time, which may remain hidden from Allah. He is not only aware of it, but when the time for accountability coms, He will place before you a full record of each act of yours. "
Desc No: 29 In this there is a subtle allusion to this that whoever will enjoin good and forbid evil, will inevitably have to face and undergo afflictions and hardships in the world.
Desc No: 30 Another meaning can be: "These are things which require courage and resolution. To rise for the reformation of the people and to brave the hardships of the way cannot 1>e the job of a mean-spirited and cowardly person."
Desc No: 31 Tusa'ir in the original is from se 'ar. a disease in the camel's neck clue to which it keeps its face turned to one side. The idiom implies the attitude of a person who shows arrogance and vanity, turns his face away and treats others with scant respect.
Desc No: 32 Mukhtal in the original implies a person who has an over-high opinion of himself, and fakhur is the one who boasts of his superiority over others. A man becomes haughty and arrogant and vain in his gait only when he is puffed up with pride, and wants that others should feel his superiority.
Desc No: 33 According to some commentators it means this: 'Walk neither fast nor slow but at a moderate pace :" but the context shows that here the pace or the rate of walking is not the question. There is nothing morally wrong with a fast or a slow pace in itself, nor can there be a rule made for it. When a man is in a hurry. he has to walk fast, and there is nothing wrong if one walks slow when walking for pleasure. Even if there is a standard for the moderate pace, it cannot be made a law for every person at all times. What is actually meant by this is to reform the state of the self under which a person walks haughtily. The haughtiness and arrogance of a person inevitably manifests itself in his gait and style of walking, which shows the state of his mind and also the cause of his pride and haughtiness. Wealth, authority, beauty. knowledge, power and such other things cause a man to became proud and vain, and each of these gives him a special style of gait. Contrary to this, manifestation of humility in the gait is also the result of one or the other morbid mental state. Sometimes the hidden conceit of the self of a man takes on the form of ostentatious humility, piety and godliness and this is shown by his gait; and sometimes man really feels so embittered by the frustrations of the world that he adopts a sick man's gait. What Luqman means to say is this: "Avoid these states of the mind and self and walk the gait of a simple, honest and noble person, which neither shows any vanity and haughtiness nor weakness nor ostentatious piety and humility." The taste of the Holy Prophet's great Companions in this regard can be judged from a few instances. When Hadrat Umar once saw a man walking with his head hung down, he shouted out to him, saying, "walk with your head raised up. Islam is not sick. "He saw another person walking like a weak, sick man, and said, wretch! Do not sully our religion! " Both these incidents show that in the sight of Hadrat 'Umar religious piety did not at all require that one should walk cautiously. like the sick man and show undue humility by one's gait. Whenever he saw a Muslim walking such a gait, he would have the apprehension that it would misrepresent Islam and would depress the other Muslims. A similar incident was once met with by Hadrat 'A'ishah. She saw a person walking as if run down and exhausted. She asked what was the matter. It was said, 'He is one of the reciters of the Qur'an (i e a person who remains engaged in reciting and teaching the Qur'an and in worship)." At this she said, 'Umar was the chief of the reciters of the Qur'an, but as it was he would walk with a firm foot, and he would speak with force and strength, and he would give a good beating if he had to." (For further explanation. see E.N. 43 of Bani Isra'il and E.N. 79 of AI-Furqan).
Desc No: 34 This does not mean that one should always speak in a low voice and should never raise one's voice. By citing the braying of the asses, it has been clearly indicated what son of the tone and voice in speech is meant to be discouraged. One kind of lowness and loudness"roughness and softness, of the rove and voice is that which is needed under natural and genuine requirements. For example, when speaking to a man close at hand, or to a small group of the people, one would speak in a low voice, and when speaking to a man at a distance or to a large number of the people, one would inevitably have to speak loudly. Similar is inevitably the difference in tones depending on the occasion and situation. The tone of praise has to be different from the tone of condemnation. and of the expression of goodwill from that of indignation. This thing is in no way objectionable. Nor does the admonition of Luqman imply that one should always speak in a soft and low voice and tone regardless of the occasion and requirement. What is objectionable is that one should shout oneself hoarse and produce a voice like the ass's braying in order to bully and debase and browbeat the other person. "
31.20. Alam taraw anna Allaha sakhkharalakum ma fii alssamawati wamafii al-ardi waasbagha AAalaykum niAAamahu dhahiratanwabatinatan wamina alnnasi man yudschadilufii Allahi bighayri AAilmin wala hudan walakitabin muniirin
31.20. See ye not how Allah hath made serviceable unto you whatsoever is in the skies and whatsoever is in the earth and hath loaded you with His favors both without and within? Yet of mankind is he who disputeth concerning Allah, without knowledge or guidance or a Scripture giving light. (Pickthall)
31.20. Seht ihr nicht, daß Allah euch dienstbar gemacht hat, was in den Himmeln und was auf der Erde ist, und Er euch mit Seinen Wohltaten überhäuft, äußeren und inwendigen? Und unter den Menschen ist mancher, der über Allah streitet, ohne Wissen und ohne Rechtleitung und ohne erleuchtende Schrift. (Ahmad v. Denffer)
31.20. Seht ihr nicht, daß Allah euch das, was in den Himmeln und was auf der Erde ist, dienstbar gemacht hat, und euch mit Seinen Gunsterweisen überhäuft hat äußerlich und innerlich? Doch gibt es unter den Menschen manchen, der über Allah ohne (richtiges) Wissen, ohne Rechtleitung und ohne erleuchtendes Buch streitet. (Bubenheim)
31.20. Seht ihr nicht, dass Gott euch alles, was es in den Himmeln und auf Erden gibt, dienstbar gemacht und euch mit Seinen sichtbaren und verborgenen Gaben überhäuft hat? Manch einer debattiert ohne Wissen, Rechtleitung oder einleuchtendes offenbartes Buch über Gott. (Azhar)
31.20. Habt ihr etwa nicht gesehen, dass ALLAH für euch gratis fügbar machte, was in den Himmeln und was auf Erden ist, und für euch SeineWohltaten – Offenkundige und Verborgene, vollendete?! Und unter den Menschen gibt es manche, die über ALLAH weder mit Wissen, noch mit Rechtleitung, noch mit einer erleuchtenden Schrift disputieren. (Zaidan)
31.20. Habt ihr nicht gesehen, daß Allah (alles), was im Himmel, und was auf der Erde ist, in euren Dienst gestellt und euch mit seinen Gnadengaben (ni`am) - äußerlich sichtbar und im verborgenen - reichlich bedacht hat? Und unter den Menschen gibt es welche, die in (ihrem) Unverstand, ohne Rechtleitung und erleuchtende Offenbarungsschrift, über Allah streiten. (Paret)
31.20. Habt ihr denn nicht gesehen, daß Allah euch alles dienstbar gemacht hat, was in den Himmeln und was auf der Erde ist, und (daß Er) Seine Wohltaten reichlich über euch ergossen hat - in sichtbarer und unsichtbarer Weise? Und doch gibt es unter den Menschen so manchen, der ohne Kenntnis und ohne Führung und ohne ein erleuchtendes Buch (zu besitzen) über Allah streitet. (Rasul)
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