53.23. In hiya illa asmaonsammaytumuuha antum waabaokum maanzala Allahu biha min sultanin inyattabiAAuuna illa aldhdhanna wamatahwa al-anfusu walaqad dschaahum min rabbihimu alhuda
53.23. They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them. (Pickthall)
53.23. Sie sind nur Namen, mit denen ihr sie benannt habt, ihr und eure Väter, Allah hat dazu keine Ermächtigung herabgesandt, sie folgen nur der Vermutung und was ihre Seelen an eigenen Launen haben, und es ist bestimmt schon von ihrem Herrn die Rechtleitung gekommen. (Ahmad v. Denffer)
53.23. Das sind nur Namen, die ihr genannt habt, ihr und eure Väter, für die Allah (aber) keine Ermächtigung herabgesandt hat. Sie folgen nur Vermutungen und dem, wozu sie selbst neigen, wo doch bereits von ihrem Herrn die Rechtleitung zu ihnen gekommen ist. (Bubenheim)
53.23. Das sind keine Götter, sondern Namen, die ihr und eure Väter erfunden habt. Dafür hat Gott keinem eine Ermächtigung gegeben." Die Ungläubigen folgen daher nur ihren Vermutungen, ihrer Lust und Laune. Zu ihnen ist nun aber Rechtleitung von ihrem Herrn gekommen. (Azhar)
53.23. Es sind nur Namen, die ihr und eure Ahnen gegeben habt, für die ALLAH keinen Beweis hinabsandte. Sie folgen doch nur dem Spekulieren und dem, was die Seelen begehren! Und gewiß, bereits kam zu ihnen von ihrem HERRN die Rechtleitung. (Zaidan)
53.23. Das sind bloße Namen, die ihr und eure Väter aufgebracht habt, und wozu Allah keine Vollmacht herabgesandt hat. Sie gehen nur Vermutungen nach und dem, wonach (ihnen) der Sinn steht, wo doch die Rechtleitung von ihrem Herrn zu ihnen gekommen ist. (Paret)
53.23. Wahrlich, es sind nur die Namen, die ihr euch ausgedacht habt - ihr und eure Väter -, für die Allah keinerlei Ermächtigung herabgesandt hat. Sie folgen einem bloßen Wahn und ihren persönlichen Neigungen, obwohl doch die Weisung ihres Herrn zu ihnen kam. (Rasul)
53.25. But unto Allah belongeth the after (life), and the former. (Pickthall)
53.25. Und Allahs ist das Ende und der Anfang. (Ahmad v. Denffer)
53.25. So gehört Allah das Jenseits und das Diesseits. (Bubenheim)
53.25. Gott gehört das Jenseits und das Dießeits. (Azhar)
53.25. So gehört ALLAH das Letzte und das Erste. (Zaidan)
53.25. (Nein!) Allah gehört das Jenseits und das Diesseits (al-aakhiratu wal-uulaa). (Paret)
53.25. Aber Allahs ist das Diesseits und das Jenseits. (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 25
Now tell: Have you ever pondered over the reality of this Lat, and this `Uzza, and another, the third goddess, Manat? ( 15 ) Are the sons for you and the daughters for Allah? ( 16 ) This would indeed be an unfair division! These are nothing but mere names which you and your forefathers have invented. Allah has sent down no authority for them. ( 17 ) The fact is that the people are following mere conjecture and the lusts of their souls, ( 18 ) even though right guidance has come to them from their Lord. ( 19 ) Is it that whatever man desires should become the truth for him? ( 20 ) To Allah belongs the present and the Hereafter.
Desc No: 15 That is, "You regard the teachings being givcn to you by Muhammad (upon whom be Allah's peace and blessings) as erroneous and falsehood, whereas he is being given this knowledge by Allah, and Allah has made him see with his own eyes the verities to which he is testifying before you. Now consider it for yourself as to how irrational are the beliefs that you are following persistently and'' as to whom you arc causing loss by opposing and resisting the person who is guiding you to the Right Way. In this connection, especially the three goddesses that were worshipped generally by the people of Makkah, Ta'if and other parts of Hejaz have been taken as an example. About them, they have been asked: Have you ever considered rationally whether they could have even the slightest role in the affairs of the Godhead of the earth and heavens? Or could they bear any relationship whatever with the Lord of the Universe? The shrine of Lat was in Ta'if and the Bani Thaqif were so devoted to it that when Abraha was advancing to Makkah with his army of elephants to destroy the Ka'bah, the people only in order to save the temple of their deity had provided the wicked man with guides to lead him w Makkah so that he should spare Lat, whereas like all the Arabs the people of Thaqif also believed that the Ka'bah is Allah's House. Scholars have disputed the meaning of Lat. According to Ibn Jarir Tabari, it is the feminine gender of Allah, i.e. originally this word was allahatun which became al-Lat. According to Zamakhshari, it is derived from hva yalvi, . which means to turn to or bow to somebody. As the polytheists turned to it for worship and bowed to it and circumambulated it, it began to be called Lat. Ibn 'Abbas _reads it as left (with a stress on t) and holds it is derived from latt yalittu, which means to churn and mix together. He and Mujahid state that this, in fact, was a man, who lived on a rock near Ta'if, and used to entertain the pilgrims to Makkah with barley drinks and food. When he died the people built a shrine to him on the same rock and began to worship him. But this explanation of Lat, in spite of having been reported on the authority of scholars like Ibn 'Abbas and Mujahid, is not acceptable for two reasons. First, that in the Qur'an it has been called Lat and not Latt; second, that the Qur'an describes all the three as goddesses, and according to this tradition Lat was a man, not a woman. 'Uzza is derived from 'izzat, and it means the one (female) enjoying veneration and respect. This was the special goddess of the Quraish and her shrine was situated at Hurad in the valley of Nakhlah, between Makkah and Ta'if. (For the location of Nakhlah, see E.N. 33 of Surah AL-Ahqaf). The people of Bani Shaiban, who were the allies of the Bani Hashim, were its attendants. The Quraish and the people of other tribes paid visits to it and presented offerings and made sacrifices to it. As for the Ka`bah sacrificial animals were driven to it also and it was held in the highest esteem. Ibn Hisham relates that when Abu Uhaihah was on the point of death, Abu Lahab paid him a visit and found him weeping. Abu Lahab asked, ¦Why do you weep, Abu Uhaihah ? Are you afraid of death ?-and death is the destiny of everybody !" He said, `By God, I do not weep because of the fear of death, but I am grieved to think as to how 'Uzza will be worshipped after me. " Abu Lahab said, "It was neither worshipped for your sake in your lifetime, nor will it be given up after you have left the world." Abu Uhaihah said, 'Now I am satisfied that there are people who will take my place after me." The shrine of Manat was situated at Qudaid by. the Red Sea between Makkah and Madinah, and the people of Khuza`ah and Aus and Khazraj were in particular its great devotees. People visited it as pilgrims, circumambulated it and made offerings and sacrifices before it. In the Hajj months as soon as the pilgrims became free from their visit to the Ka`bah and the religious services at Mina and 'Arafat, they would start raising cries of ¦Labbaik, labbaik"even there for the purpose of visiting Manat, and the people who intended to go on this second "hajj" did not run between the Safa and the Marwah.
Desc No: 16 That is, "You held these goddesses as daughters of Allah, Lord of the worlds, and did not consider while inventing this absurd creed that as for yourselves you regarded the birth of a daughter as disgraceful, and desired to have only male children, but as for Allah you assign w Him only daughters!"
Desc No: 17 That is, "Those whom you call gods and goddesses are neither gods nor goddesses, nor do they possess any attribute of divinity, nor any share whatever in the powers of Godhead. You have of your own whim made them children of God and deities and associates in Godhead. Allah has sent down no authority which you may, produce as a proof in support of your presumptions. "
Desc No: 18 In other words, the basic causes of their deviation are two: First, that they do not feel any need for the knowledge of reality for the purpose of adopting a creed and religion, but make a supposition on the basis of a mere conjecture and then put belief in it as though it were the reality, Second, that they have, in fact, adopted this attitude in order to follow the lusts of their souls: they desire that they should have such a deity as should help them attain their aims and objects in the world, and if at all there is to be a Hereafter, it should take the responsibility to have them granted forgiveness there too, But it should not impose any restriction of the lawful and the unlawfirl on them nor should bind them in any discipline of morality. That is why they do not feel inclined to worship One God as taught by the Prophets, and only like to worship these invented gods and goddesses.
Desc No: 19 That is, in every age the Prophets appointed by Allah have been guiding these wicked people to the Truth, and now Muhammad (upon whom be Allah's peace and blessings) has come to tell them as to whom belongs Godhead in reality in the Universe.
Desc No: 20 Another meaning of this verse can be: "Is man entitled to take anyone he pleases as his god ?" Still another meaning can be: "Can the desire of man to have his prayers answered by these gods ever be fulfilled?" "
53.26. Wakam min malakin fii alssamawatila tughnii schafaAAatuhum schay-an illa minbaAAdi an ya/dhana Allahu liman yaschao wayarda
53.26. And how many angels are in the heavens whose intercession availeth naught save after Allah giveth leave to whom He chooseth and accepteth! (Pickthall)
53.26. Und w:e viele Engel sind in den Himmeln, - ihre Fürsprache nützt nichts, außer nacndem Allah es erlaubt hat, wem Er will, und Er ist zufrieden mit ihm. (Ahmad v. Denffer)
53.26. Und wie viele Engel gibt es in den Himmeln, deren Fürsprache nichts nützt, außer nachdem Allah es erlaubt hat, wem Er will und wer Sein Wohlgefallen findet. (Bubenheim)
53.26. Wieviele Engel gibt es in den Himmeln, deren Fürsprache nichts nützt, es sei denn, Gott erteilt, wem Er will, das Fürspracherecht zugunsten dessen, der Sein Wohlgefallen hat. (Azhar)
53.26. Und wie viele Engel gibt es in den Himmeln, deren Fürbitte nichts nützt, es sei denn, nachdem ALLAH zustimmt, wem ER will und an dem ER Wohlgefallen hat. (Zaidan)
53.26. Und wie manche Engel gibt es im Himmel, deren Fürsprache nichts nützt, außer wenn Allah vorher für einen, den er will und der ihm genehm ist, Erlaubnis (dazu) gibt. (Paret)
53.26. Und so mancher Engel ist in den Himmeln, dessen Fürsprache nichts nützen wird, es sei denn, nachdem Allah dem die Erlaubnis (dazu) gegeben hat, dem Er will und der Ihm beliebt. (Rasul)
53.28. Wama lahum bihi min AAilmin inyattabiAAuuna illa aldhdhanna wa-innaaldhdhanna la yughnii mina alhaqqischay-an
53.28. And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth. (Pickthall)
53.28. Und es gibt für sie davon kein Wissen, sie folgen nur der Vermutung, und die Vermutung nützt ja nichts gegen die Wahrheit. (Ahmad v. Denffer)
53.28. Sie haben jedoch kein Wissen hierüber. Sie folgen nur Vermutungen; die Vermutungen nützen aber nichts gegenüber der Wahrheit. (Bubenheim)
53.28. Sie haben jedoch kein Wissen darüber, sondern sie folgen Mutmaßungen. Mutmaßungen taugen der Wahrheit gegenüber nichts. (Azhar)
53.28. Und sie verfügen darüber über keinerlei Wissen. Sie folgen doch nur dem Spekulieren. Und das Spekulieren ersetzt die Wahrheit in Nichts. (Zaidan)
53.28. Aber sie haben kein Wissen darüber. Sie gehen nur Vermutungen nach. Und Vermutungen helfen hinsichtlich der Wahrheit nichts. (Paret)
53.28. Jedoch sie besitzen kein Wissen hiervon. Sie gehen nur Vermutungen nach; und Vermutungen ersetzen nicht im geringsten die Wahrheit. (Rasul)
Tafsir von Maududi für die Ayaat 26 bis 28
How many an angel is there in the heavens! Their intercession can avail nothing until Allah permits it in favor of whomever He wills and is pleased with. ( 21 ) But those who do not believe in the Hereafter. name the angels with the names of goddesses, ( 22 ) although they have no knowledge of this. They follow mere conjecture, ( 23 ) and conjecture can avail nothing against the Truth.
Desc No: 21 That is, "Even if all the angels together intercede for a person, it cannot be beneficial for him not to speak of the intercession by these invented deities of yours, which can do no one any good. AlI the powers of Godhead rest with Allah. Even the angels cannot dare intercede for somebody before Him unless He permits it and is pleased to hear their intercession in his behalf."
Desc No: 22 That is, "Their first folly is that they have taken these powerless angels who cannot even intercede for anyone before Allah as their deities; their second folly is that they regard them as female and daughters of Allah. The basic reason for these errors is that they do not believe in the Hereafter. For had they been believers in the Hereafter, they would never have behaved so irrationally and irresponsibly. Their denial of the Hereafter has made them heedless of their end, and they think that believing or disbelieving in God, or believing in a thousand gods, dces not make any difference, for none of these creeds seems to entail any good or bad result in the present life of the world. Whether the people are deniers of God, or believers in many gods, or in One God, their crops ripen as well as fail, they fall iII as well as recover from illness, and they pass through all kinds of circumstances, good as well as bad. Therefore it is not at all an important and serious matter for them that man should or should not take some one as a deity, or should take as many deities or of any kind as he likes of his choice. When according to them the decision as to what is truth and what is falsehood is to take place in this very world, depending on the results thereof appearing here, obviously the results here do not decide absolutely that one creed is true and another false. Therefore, the adoption of one creed and rejection of another is a matter of men whim with these people."
Desc No: 23 That is, "They have not adopted this creed about the angels on the ground that they had found through some means of knowledge that they were females and daughters of God, but they have presumed this on mere conjecture and have set up these shrines at which they pray for fulfillment of desires, make offerings and pay tributes."
53.29. FaaAArid AAan man tawalla AAandhikrina walam yurid illa alhayataalddunya
53.29. Then withdraw (O Muhammad) from him who fleeth from Our remembrance and desireth but the life of the world. (Pickthall)
53.29. Also wende dich ab von dem, der sich von Unserer Ermahnung wegkehrt und nichts möchte als das Leben dieser Welt. (Ahmad v. Denffer)
53.29. Laß nun ab von jemandem, der sich von Unserer Ermahnung abkehrt und nur das diesseitige Leben will. (Bubenheim)
53.29. Wende dich von jedem ab, der Unserer Ermahnung den Rücken kehrt und nur das irdische Leben anstrebt! (Azhar)
53.29. So wende dich ab von dem, der sich von Unserer Ermahnung abwendet und außchließlich das dießeitige Leben will. (Zaidan)
53.29. Wende dich nun von denen ab, die sich (ihrerseits) von unserer Mahnung abkehren, und denen der Sinn nur nach dem diesseitigen Leben steht! (Paret)
53.29. Darum wende dich von dem ab, der Unserer Ermahnung den Rücken kehrt und nichts als das Leben in dieser Welt begehrt. (Rasul)
53.30. Dhalika mablaghuhum mina alAAilmiinna rabbaka huwa aAAlamu biman dalla AAan sabiilihiwahuwa aAAlamu bimani ihtada
53.30. Such is their sum of knowledge. Lo! thy Lord is best aware of him who strayeth, and He is best aware of him who goeth right. (Pickthall)
53.30. Dies ist, was sie vom Wissen erreichen, - dein Herr, Er weiß ja am besten, wer fehlgeht von Seinem Weg, und Er weiß am besten, wer rechtgeleitet ist, (Ahmad v. Denffer)
53.30. Das ist ihr erreichter Wissensstand. Gewiß, dein Herr kennt sehr wohl wer von Seinem Weg abirrt, und Er kennt sehr wohl die Rechtgeleiteten. (Bubenheim)
53.30. Das ist das Höchste, was sie an Wissen besitzen. Dein Herr weiss genau, wer von Seinem Weg abirrt und wer sich rechtleiten lässt. (Azhar)
53.30. Dies ist ihr Erreichtes an Wissen. Gewiß, dein HERR weiss besser Bescheid über denjenigen, der von Seinem Weg abirrte, und ER weiss besser Bescheid über denjenigen, der Rechtleitung fand. 3 (Zaidan)
53.30. Das ist (nun einmal) der Stand des Wissens, den sie erreicht haben. Dein Herr weiß sehr wohl, wer von seinem Weg abirrt, und wer rechtgeleitet ist. (Paret)
53.30. Das ist die Summe ihres Wissens. Wahrlich, dein Herr kennt denjenigen recht wohl, der von Seinem Wege abirrt, und Er kennt auch jenen wohl, der den Weg befolgt. (Rasul)
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