Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
9.54. Und nichts (anderes) verhindert, daß ihre Ausgaben von ihnen angenommen werden, als daß sie Allah und Seinen Gesandten verleugnen, sich nur schwerfällig zum Gebet begeben und nur widerwillig ausgeben.
52.32. Am ta/muruhum ahlamuhum bihathaam hum qawmun taghuuna
52.32. Do their minds command them to do this, or are they an outrageous folk? (Pickthall)
52.32. Oder tragen ihnen ihre Träume dies auf, oder sind sie maßlose Leute, (Ahmad v. Denffer)
52.32. Oder befiehlt ihnen etwa ihr Verstand dies, oder sind sie (vielmehr) Leute, die das Maß (an Frevel) überschreiten? (Bubenheim)
52.32. Lassen ihre Träume sie so handeln, oder sind sie vermessene gewalttätige Frevler? (Azhar)
52.32. Oder gebietet ihnen ihre Nachsicht dieses?! Oder sind sie etwa übertretende Leute?! (Zaidan)
52.32. Oder befehlen ihnen ihre Träume dies (zu sagen)? Oder sind sie (nicht einfach) aufsässige Leute (die von vornherein Opposition treiben)? (Paret)
52.32. Ist es ihr Verstand, der ihnen solches anbefiehlt, oder sind sie ein widerspenstiges Volk? (Rasul)
Tafsir von Maududi für die Ayaat 30 bis 32
Do they say, "He is a peet for whom we are awaiting the adverse turn of fortune?" ( 23 ) them, "Yes, wait; I too shall wait with you. " ( 24 ) Do their minds command them to do so, or, are they a people who have transgressed all limits? ( 25 )
Desc No: 23 That is, "We arc waiting for him to be afflicted with calamity so that we be rid of him. " Probably they thought that since Muhammad (upon whom be Allah's peace and blessings) was opposing their deities and denying their supernatural powers, he would fall under the curse of some deity, or some bold devotee of a god would put an end to him.
Desc No: 24 This can have two meanings: (1) "I would also see whether this desire of yours is fulfilled or not ; " and (2) "I am also waiting to see who goes to his doom, you or I. "
Desc No: 25 In these two sentences, the opponents' entire propaganda has been nailed, and they have been completely exposed. The reasoning briefly is this: These Qaraish chiefs and elders pose as very wise people, but does their intellect tell them that they should call a person a poet when he is not a poet, and call him a madman when he is well-known for his wisdom among the people, and dub him a sorcerer when he has not the remotest association with sorcery ? Then, if you are passing these judgments only on the basis of intellect and reason, you should have passed one judgment, and not so many contradictory judgments simultaneously. After all, how can one and the same man be a poet and a madman and a sorcerer at one and the same time ? If he is mad, he can then neither be a sorcerer nor a poet. If he is a sorcerer, he cannot be a poet, and if he is a poet, he cannot be a sorcerer, for the language and diction and themes of poetry are quite different from the language and themes of sorcery. The one who knows the distinctions between poetry and sorcery cannot possibly call and regard the same discourse both as poetry and as sorcery at one and the same time. Therefore, it is evident that these contradictory things are being said against the Prophet Muhammad (upon whom be Allah's peace) not on the basis of intellect and reason but only due to obduracy and stubbornness, and the big chiefs of the nation blinded by their prejudice and enmity are levelling absurd charges which no serious person can regard as worthy of any attention. (For further explanation, see E.N. 104 of AlA'raf, E.N. 3 of Surah Yunus, E.N.'s 53, 54, of Bani Isra'il, E.N.'s 130, 131, 140, 14_2-144 of Ash-Shu'ara'.
52.34. Falya/tuu bihadiithin mithlihi in kanuusadiqiina
52.34. Then let them produce speech the like thereof, if they are truthful: (Pickthall)
52.34. Also sollen sie mit einem Bericht seinesgleichen kommen, wenn sie Wahrhafte sind. (Ahmad v. Denffer)
52.34. So sollen sie doch eine Aussage gleicher Art beibringen, wenn sie wahrhaftig sind. (Bubenheim)
52.34. Sie sollen doch gleiche Verse hervorbringen, wenn sie die Wahrheit sagen! (Azhar)
52.34. So sollen sie einen Bericht Seinesgleichen bringen, sollten sie wahrhaftig sein. (Zaidan)
52.34. Sie sollen doch eine Verkündigung (hadieth) gleicher Art beibringen, wenn (anders) sie die Wahrheit sagen. (Paret)
52.34. Laß sie denn eine Verkündigung gleicher Art herbeibringen, wenn sie die Wahrheit sagen! (Rasul)
Tafsir von Maududi für die Ayaat 33 bis 34
Do they say, "This man himself has forged this Qur'an" The fact is that they do not want to believe. ( 26 ) Let them then produce a discourse like it, if they are true in what they say. ( 27 )
Desc No: 26 In other words, it means this: The Quraish who think that Muhammad (upon whom be peace) himself is the author of the Qur'an know it in their innermost hearts that it cannot be his word, and those others also whose mother tongue is Arabic not only clearly feel that it is far more sublime and superior to human speech but any one of them who knows Muhammad (upon whom be Allah's peace and blessings) personally cannot ever suspect that this is actually his own word and speech. Therefore, the thing plainly is that those who ascribe the authorship of the Qur'an to the Holy Prophet do not, in fact, wish to affirm faith. That is why they are inventing false excuses one of which is this excuse. (For further explanation, see E.N. 21 of Yunus, E N. 12 of Al-Furqan, E N. 64 of AlQasas, E.N.'s 88,89 of Al-Ankabut, E.N.'s 1 to 4 of As-Sajdah, E.N. 54 of Ila Mim As- Sajdah, E.N.'s 8 to 10 of Al-Ahqaf).
Desc No: 27 That is, `Not only is the Qur'an not the word of Muhammad (upon whom be Allah's peace and bessings) but the truth' is that it is not human at all; it is beyond the power of man to compose and produce it. If you think it is human, you are challenged to produce the like of it, which should also be human. " This challenge had been given not only to the Quraish but to all the disbelievers of the world first of all in this verse. Then it was repeated thrice in Makkah and then finally in Madinah. (Please see Yunus: 38, Hud: 13, Bani Isra'il: 88, Al-Baqarah: 23). But no one could dare meet this challenge of the Qur'an at that time, nor has any one else had so far the ability to compose and produce a man-made work like the Qur'an. Some people because of lack of understanding the real nature of this challenge, say that not to speak of the Qur'an, no one has the power to write prose or compose poetry in the style of another person. Homer, Rumi, Shakespeare, Goethe, Ghalib, ' Tagore, Iqbal, all are unique in their styles: it lies in no one's power to produce poetry like theirs by imitation. Those who give this answer to the challenge of the Qur'an are, in fact, involved in the misunderstanding that the meaning of `Iet them then produce a discourse like it", is a challenge to man to compose and write a book like the Qur'an, in the style of the Qur'an; whereas it dces not imply any resemblance in literary style but it implies this: Bring a book of the same sublimity and quality and rank, not only in Arabic but in any language of the world, that may be regarded as a match for the Qur'an in respect of the characteristics for which the Our'an is a miracle. The following are in brief some of the main characteristics because of which the Qur'an has been a miracle before as it is a miracle today: (1) The Qur'an is the highest and most perfect model of the literature of the language in which it was revealed. No word and no sentence in the entire Book is sub-standard. Whatever theme has been presented in it, has been presented in the most appropriate words and in the most suitable style. One and the same theme has been presented over and over again but every time in a new style avoiding the defect of repetition everywhere. The entire Book, from the beginning to the end, is set in the choicest words, like chiseled and polished gems, that cannot be replaced. The discourses are so impressive that no one who knows the language, even if he is a disbeliever, can help being moved to ecstasies on hearing them. Even after 1,400 years this Book is still the model of Arabic literature and no other Arabic book can approach it in literary excellence not to speak of equaling it, Not only this: this Book has so controlled the Arabic language that even after the passage of 14 centuries the standard of this language's beauty and eloquence is the same that had been set by it; whereas in such long periods languages change out of recognition. No other language of the world has remained in the same state in so far as its spelling and diction, idiom, rules of language and usages are concerned. But it is only the power of the Qur'an that has held the Arabic language in place each idiom of it is still in use in Arabic literature; its literature is still the standard literature of Arabic; and in writing and speech still the same language is regarded as good Arabic that had been used in the Qur'an 1,400 years ago. Is there any man-made book in any language of the world that bears the same characteristics? (2) This is the one single Book in the world, which has so extensively and so universally influenced mankind's thoughts, morals, civilization and way of life as has no precedent in history. In the first instance, its impact changed one nation; then that nation rose and changed a major part of the world. No other Book has proved to be so revolutionary. This Book has not remained confined to writing on paper but in-the practical world its each word has formed and molded ideas and thoughts and built up a lasting civilization. Its influence has continued being operative for 1,400 years and its circle of influence and impact is still expanding every day. (3) The theme that this Book discusses is the most extensive theme which comprehends the whole Universe, from eternity to eternity. It deals with the reality of the Universe, its beginning and end, its system and law. It tells as to who is the Creator and Controller and Disposer of this Universe, what are His attributes, what are His powers, and what is that essence and basis on which He has established this entir e system of the world. It specifies man's position and his place which he cannot change. It tells what is the right and correct way of thought and action for man in view of this place and position, which corresponds to the reality, and what are the wrong ways which clash with the reality. Then to prove why the right way is right and the wrong ways wrong, it presents countless arguments from various phenomena of the earth and heavens, from different aspects of the system of the Universe, from man's own self and existence and from man's own history. Besides, it also tells how and for what reasons man adopts the wrong ways, by what means he can find out the right Way, which has always been one and shall remain one, and how he has been guided to it in every age. It does not merely point to the Right Way but presents a plan of the complete system of life for following that way, which contains a detailed and systematic code concerning beliefs, morals, purification of self, worship, social life, civilization, economy, politics, justice, law and every other espect of human life. Furthermore, it also tells in full detail what are the results of following this Right Way and of adopting the wrong ways in this world and what consequences of this will appear in the Next World after the present system of the world has come to an end. It depicts fully the coming to an end of the present world and of the establishment of the New World; it gives every detail of the process of change; it portrays the Next World and describes fully how man will find a totally new life there, how his deeds from worldly life will be subjected to accountability, what things he will be questioned about, how his complete record, which lie will not be able to deny or dispute, will be placed before him, what strong evidence will be produced in proof thereof, why the culprits will be punished and the righteous rewarded, what rewards will be bestowed on the righteous and in what forms will the culprits suffer the evil consequences of their misdeeds. The way this vast theme has been dealt with in this Book is not of the nature of some conclusions that its Author might have reached from some syllogistic premises but its nature is that its Author has the direct knowledge of the Reality. He sees everything happening from eternity to eternity. All the realities are manifest for Him and the entire Universe is like an open book before Him. He sees the entire life of mankind, from its origin to its end, even beyond the present life into the second life simultaneously, and He is guiding man not on the basis of conjecture and speculation but on the basis of knowledge. Not a single truth that He presents as knowledge has been proved to be wrong so far. The concept of the Universe and Man that He presents fully explains all the phenomena and events and can become the basis of research in every branch of knowledge. His Word contains the answers to all the ultimate problems of philosophy and natural and social sciences, and they are so coherent and consistent logically that a perfect, consistent and comprehensive system of thought can be built on their basis. Then from the practical aspect the guidance that He has given to man about various spheres of life is not only highly rational and pure but countless men have been living according to it in actual fact in different parts of the earth for 1,400 years and have found it by experience to be the only valid way. Is there any manmade book of this unique quality present in the world, or has ever been, which may be produced to match this Book ? (4) This Book was not composed and written all at once and presenud before the world, but a reformatory movement was started with some basic and initial instructions and then for 23 years as the movement passed through different stages of its development its parts were presenud by the tongue of the leader, sometimes as lengthy discourses and sometimes as brief sentences, as the conditions and requirements of the occasion demanded. Then, when the Mission was brought to completion, these parts that had been issued at different times were compiled in the form of a compleu Book which has been known by the name of the "Qur'an" . The leader of the movement states that these discourses and sentences are not his original work but were sent down to him by the Lob of all Creation. If a person asserts that they arc the original work of the leader himself, he should produce a precedent from history to prove his contention. He should show whether it is possible that the speeches made and the instructions given by a man at different times while leading a powerful collective movement for years continuously by himself in different capacities, sometimes as a preacher and teacher of morals, sometimes as a leader of an oppressed class, sometimes as the ruler of a state, sometimes as the commander of a fighting army, sometimes as a victor. sometime as a law-giver and legislator, could form a compleu and consistent and comprehensive system of thought and action, which should be free from every contradiction and inconsistency, which should appear to be dominated by the same central idea and pattern of thought, which should show that the leader has been building up a universal system of belief and action on the basis of the same foundation of his message with which he had started his work, and which should be a system each clement and part of which is in perfect harmony and consistency with the other parts, Then the one who reads this collection of the discourses with a discerning eye cannot help realizing that the founder of the movement at the outset had a full plan of the movement in view till the last stage, and it never happened that a new idea might have struck him at some later stage, which was unknown to him before, or which he had to change later. If ever there has been a man of this caliber, his name should be made known to the world. (5) The leader who had been made to give these discourses and speak these sentences did not suddenly emerge from a hidden place to present these before the people nor would disappear after he had done so. He had lived his life in full view of society before he started his movement as well as continued to live in the same society after that till his last breath. The people were well aware of the language and style of his conversation and speech. Hadith still presents a major part of it and by going through it the people who know Arabic can easily find out even today what was the leader's own style of speech and conversation. His contemporaries who spoke his language felt then and those who know Arabic feel today that the language and the style of this Book is very different from the language and style of that leader. So much so that whenever in the midst of a sermon delivered by the leader there occurs a sentence or two of this Book, the distinction between the two becomes all too obvious. The question is: Has a man in the world ever had the power, or can he have the capability, that he should go on conversing in two absolutely different styles consistently for years at a stretch and it should never become known that the two separate styles arc, in fact, of one and the same person? It is possible that one may succeed in such affectation temporarily but it is not " at all possible that for twenty-three years continuously a person should have a different diction and style when he recites the Revelations from Allah and a wholly different diction and style when he speaks in his personal capacity. (6) The leader while leading and guiding the movement met with different sorts of conditions. Sometimes he became the target of ridicule, humiliation and severe persecution of his fellow-countrymen and the people of his own tribe and clan; sometimes his companions were so harshly treated that they were compelled to emigrate from the country; sometimes the enemies plotted against his life; sometimes he himself had to leave his home and city; sometimes he had to pass through extreme poverty and starvation; sometimes he had to fight wars successively in which he suffered defeats as well as won victories; sometimes he overcame the enemies and the same enemies who had persecuted him, came before him humbled: sometimes he achieved such power which few people in the world have been able to achieve. Under all such conditions a person's feelings obviously cannot remain the same. When on these different occasions the leader spoke in his personal capacity, his words, and speeches carried the clear impression of his personal feelings. which naturally arise in the heart of a man on such occasions. But the discourses that were heard from him as Allah's Revelations in these different conditions, are wholly devoid of human feelings. At no place can even an acute observer and critic point out the play of human feelings in them. The vast and comprehensive knowledge that is contained in this Book, is not possessed even by any of the distinguished learned people of this 20th century, not to speak of the people of Arabia and Rome and Greece and Iran of those days. The condition today is that after a man has spent his whole life-time studying a branch of philosophy or a natural or social science, he comes to know what ultimate problems of his field of study are, but when he studies the Qur'an seriously he comes to know that this Book contains a clear answer to those problems. This thing is not confined to any one branch of knowledge but holds good in respect of all those sciences which have anything to do with the Universe and Man. How can one believe that 1,400. years ago an un-lettered man in the Arabian desert possessed such deep insight into every branch of knowledge, and he had thought over every basic problem and thought out an absolute and final answer to it? Although there are several other aspects also of the Qur'an's being a miracle, if a man ponders over these few aspects only he will realize that the Qur'an's being a miracle is far more evident today than it was at the time when it was revealed and if Allah so wills, it will go on becoming more and more evident and manifest as time passes till the Day of Resurrection. "
52.36. Am khalaquu alssamawatiwaal-arda bal la yuuqinuuna
52.36. Or did they create the heavens and the earth? Nay, but they are sure of nothing! (Pickthall)
52.36. Oder haben sie die Himmel und die Erde geschaffen? Vielmehr sind sie nicht überzeugt. (Ahmad v. Denffer)
52.36. Oder haben sie (etwa) die Himmel und die Erde erschaffen? Nein! Vielmehr sind sie nicht überzeugt. (Bubenheim)
52.36. Oder haben sie die Himmel und die Erde erschaffen? Nein, sie erkennen die Wahrheit nicht an. (Azhar)
52.36. Oder erschufen sie etwa die Himmel und die Erde?! Nein, sondern sie verfügen über keine Gewißheit. (Zaidan)
52.36. Oder haben sie Himmel und Erde geschaffen? Aber nein! Sie sind (von der Wahrheit) nicht überzeugt. (Paret)
52.36. Oder schufen sie die Himmel und die Erde? Nein, aber sie haben keine Gewißheit. (Rasul)
Tafsir von Maududi für die Ayaat 35 bis 36
Have they been created without a Creator? Or, are they their own creators? Or, have they created the heavens and the earth? The fact is that they lack faith. ( 28 )
Desc No: 28 The questions asked before this were meant to make the disbelievers of Makkah realize that whatever they were saying to belie the Prophet Muhammad's claim to prophet hood was highly irrational. Now in this verse the question put before them is: "What is that in the message of the Prophet Muhammad (upon whom be Allah's peace) which you find so embarrassing for yourselves? He just says that Allah is your Creator and you should only serve Him. Why are you annoyed at it? Are you your own creators? Or, has this vast Universe been created by you? If neither of these is true, and you admit that your Creator as well as the Creator of the Universe is Allah alone, why do you then feel angry with the person who tells you that Allah alone is worthy of your service and worship? What you should actually feel angry about is that you worship him who is not your Creator instead of Him Who is your real Creator. You admit with the tongue that Allah alone is your Creator as well as of the whole Universe, but if you really had faith in this, you would not have so maligned the person who was calling you to Allah's service . This was such a pungent and stinging question that it shook the polytheistic faith to the root. Bukhari and Muslim have related that after the Battle of Badr, Jubair bin Mut`im came to Madinah to negotiate release of the Quraish prisoners of war on behalf of the people of Makkah. The Holy Prophet at that time was leading the Maghrib Prayer, and he recited this Surah at-Tur in it. Mut`im himself has stated that when the Holy Prophet reached this place, his heart seemed to be leaving his breast. One main reason of his embracing Islam afterwards was that Islam had taken root in his heart on hearing these very verses on that day. "
52.37. Am AAindahum khaza-inu rabbika amhumu almusaytiruuna
52.37. Or do they own the treasures of thy Lord? Or have they been given charge (thereof) ? (Pickthall)
52.37. Oder sind bei ihnen die Schätze deines Herrn, oder haben sie die Kontrolle darüber? (Ahmad v. Denffer)
52.37. Oder besitzen sie (etwa) die Schatzkammern deines Herrn, oder sind sie es, die die Oberherrschaft ausüben? (Bubenheim)
52.37. Oder besitzen sie etwa die Schätze deines Herrn? Oder sind sie die Vorherrschenden, die alles bestimmen? (Azhar)
52.37. Oder sind bei ihnen etwa die Magazine deines HERRN?! Oder sind sie etwa die Kontrollierenden?! (Zaidan)
52.37. Oder verfügen sie über die Vorräte, die dein Herr (in seinem Reichtum allein) besitzt? Oder sind sie es, die die Herrschaft (über die Welt) ausüben? (Paret)
52.37. Oder gehören ihnen die Schätze deines Herrn, oder sind sie die Herrschenden? (Rasul)
Tafsir von Maududi für die Ayaat 37 bis 37
Do they possess the treasures of your Lord? Or, is it they who control them? ( 29 )
Desc No: 29 This is an answer to the objection of the disbelievers of Makkah who said: Why had Muhammad, son of `Abdullah (upon whom be peace), only been appointed a Messenger? The answer implies this: "Somebody in any case had to be appointed a Messenger in order to deliver the people from their error of serving others than Allah. Now the question is: Who should decide whom Allah should appoint His Messenger and whom He should not ? If these people refuse to accept the Messenger appointed by Allah, it means that either they regard themselves as the masters of the world or they presume that the world may belong to Allah, but it should be ruled by them. "
52.38. Am lahum sullamun yastamiAAuuna fiihifalya/ti mustamiAAuhum bisultanin mubiinin
52.38. Or have they any stairway (unto heaven) by means of which they overhear (decrees). Then let their listener produce warrant manifest! (Pickthall)
52.38. Oder gibt es für sie eine Leiter, mit der sie zuhören? So sollen ihre Zuhörenden eine klare Ermächtigung bringen! (Ahmad v. Denffer)
52.38. Oder haben sie eine Leiter, mit der sie (den Himmel) abhören (können)? Dann soll doch ihr Abhörer eine deutliche Ermächtigung beibringen. (Bubenheim)
52.38. Oder haben sie eine in den Himmel reichende Leiter, die sie besteigen, um zu lauschen, was dort entschieden wird? So soll ihr Lauscher einen unanfechtbaren Beweis vorbringen! (Azhar)
52.38. Oder gibt es für sie etwa eine Leiter, über die sie zuhören?! So soll ihr Zuhörer mit einem deutlichen Beweis kommen. (Zaidan)
52.38. Oder haben sie eine Leiter, auf der sie (in den Himmel aufsteigen und) zuhören können (was im Rat der Engel verhandelt wird)? Dann soll doch derjenige von ihnen, der (auf diese Weise) zuhört, eine offenkundige Vollmacht (über seine Zuständigkeit) beibringen. (Paret)
52.38. Oder haben sie eine Leiter, auf der sie lauschen können? Dann möge ihr Lauscher einen deutlichen Beweis beibringen. (Rasul)
52.39. Or hath He daughters whereas ye have sons? (Pickthall)
52.39. Oder sind für Ihn die Töchter und für euch die Söhne? (Ahmad v. Denffer)
52.39. Oder hat Er (für Sich selbst) die Töchter und habt ihr (für euch selbst) die Söhne (bestimmt)? (Bubenheim)
52.39. Oder gehören die Töchter Gott und euch die Söhne, wie ihr behauptet? (Azhar)
52.39. Oder gehören Ihm etwa die Töchter und euch die Söhne?! (Zaidan)
52.39. Oder sollen Allah die Töchter zukommen (die ihr Menschen für euch nicht haben wollt), und euch die Söhne? (Paret)
52.39. Oder hat Er wohl die Töchter, und habt ihr die Söhne? (Rasul)
Tafsir von Maududi für die Ayaat 38 bis 39
Do they have a ladder by climbing which they overhear what goes on in heavens? Then let any of them who has overheard bring a clear proof. Is Allah to have daughters and you sons? ( 30 )
Desc No: 30 A detailed reasoning has been compressed into these brief sentences. It means to say "If you deny what the Prophet says, then what means have you got to know the reality? Has any of you had access to the heavens where he found out directly from Allah or His angels that the beliefs on which you have based your religion are absolutely in accord with the reality ? If someone makes this claim he should come forward and tell as to when and how he had access to the heavens and what knowledge he has brought from there. If you do not make any such claim, then consider how ridiculous is your crced that you assign children to Allah, Lord of the worlds, and that too daughters, whore you regard as disgraceful for yourselves. Without knowledge you arc wandering in the darkness of such errors and turning hostile to the person who bring you the light of knowledge from God. "
52.40. Am tas-aluhum adschran fahum min maghraminmuthqaluuna
52.40. Or askest thou (Muhammad) a fee from them so that they are plunged in debt? (Pickthall)
52.40. Oder hast du Belohnung verlangt von ihnen, und sie sind von Verlust schwer belastet? (Ahmad v. Denffer)
52.40. Oder verlangst du (etwa) von ihnen einen Lohn, so daß sie mit Schulden belastet wären? (Bubenheim)
52.40. Oder forderst du von ihnen einen Lohn? So wäre die Entrichtung des Lohnes euch zur Last gefallen. (Azhar)
52.40. Oder verlangst du etwa von ihnen Lohn, so sie durch ihre Verpflichtung belastet sind?! (Zaidan)
52.40. Oder verlangst du (dafür, daß du ihnen die Offenbarung verkündest) Lohn von ihnen, so daß sie von einer Zahlungsverpflichtung (maghram) belastet wären? (Paret)
52.40. Oder verlangst du einen Lohn von ihnen, so daß sie mit einer Schuldenlast beladen sind? (Rasul)
Tafsir von Maududi für die Ayaat 40 bis 40
Do you ask them for any rewards that they are weighed down under a load of debt? ( 31 )
Desc No: 31 The question is actually directed to the disbelievers. It means: "If the Messenger had a selfish motive and had been exerting only for a personal gain from you, there would be a rational ground for you to avoid him. But you yourselves know that he is absolutely selfless in his invitation and is exerting himself only for your own benefit and well-being. Then, how is it that you are not even inclined to listen to him with a cool mind ?" There is also a subtle hint in this question. Like the self-styled guides and guardians of religious shrines of the world, the religious guides, priests and scholars of the polytheists of Arabia also were engaged in a religious business. In view of the same, this question was put before them: "On the one hand, these dealers in religion are openly receiving gifts and offerings and fees for every religious service from you; on the other, a person who has ruined his trading business, is trying to show you the right way with highly rational arguments, absolutely selflessly. Is it not sheer senselessness that you shun him but run after them?"