Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
4.94. O die ihr glaubt, wenn ihr auf Allahs Weg umherreist, dann unterscheidet klar und sagt nicht zu einem, der euch Frieden anbietet: "Du bist nicht gläubig", wobei ihr nach den Glücksgütern des diesseitigen Lebens trachtet. Doch bei Allah ist Gutes in Fülle. So wart ihr zuvor. Aber dann hat Allah euch eine Wohltat erwiesen. Unterscheidet also klar. Gewiß, Allah ist dessen, was ihr tut, Kundig.
87.13. Wherein he will neither die nor live. (Pickthall)
87.13. Dann stirbt er dort nicht, und er lobt nicht, (Ahmad v. Denffer)
87.13. darin wird er hierauf weder sterben noch leben. (Bubenheim)
87.13. Dort wird er weder sterben noch leben. (Azhar)
87.13. dann darin weder stirbt, noch lebt. (Zaidan)
87.13. und dann darin weder sterben noch (wirklich) leben wird. (Paret)
87.13. und in ihm wird er weder sterben noch leben. (Rasul)
Tafsir von Maududi für die Ayaat 8 bis 13
And We give you the facility of the easy way; therefore, admonish them if admonition be profitable. ( 10 ) He who fears will accept the admonition, ( 11 ) and it will be shunned by the most wretched one, who shall enter the Great Fire, wherein he shall neither die nor live. ( 12 )
Desc No: 10 Generally, the conunentators take these as two separate sentences. They interpret the first sentence to mean: "We are giving you a simple code of law, which is easy to practise and act upon", and the second sentence to mean: "Admonish the people if admonishing be useful. " but in our opinion, the word "fa-dhakkir" connects the two sentences in meaning, and the theme of the second sentence bears upon the theme of the first sentence. Therefore, we interpret these sentences to mean: "O Prophet! We do not want to put you to any hardship concerning the preaching of Islam by demanding that you should snake the deaf to hear and the blind to see the way, but We have appointed an easy way for you, which is this: Give admonition when you feel that the people are inclined to benefit by it. As to who is inclined to benefit by the admonition and who is not, this you can only know through general preaching. Therefore, you should continue your general preaching, but your object should be to search out those from among the people who will benefit by it and adopt the right way. Such people alone are worthy of your attention and you should pay full attention only to their instruction and training. You need not abandon them and pursue those about whom you find by experience that they are not inclined to accept any admonition." Almost this very theme has been expressed in Surah 'Abasa in another way, thus: "As for him who is indifferent, to him you attend, though you would not be responsible if he does not reform. And the one who comes to you running, of his own will and fears, from him you turn away. By no means: This is but an Admonition. Let him who wills, accept it." (vv. 5-12).
Desc No: 11 That is, only the one who has fear of God and of evil consequences, will consider whether or not he is following a wrong way, and he only will heed the admonition of the Servant of Allah who is distinguishing guidance from misguidance for him and guiding him to true successes and piety.
Desc No: 12 That is, "He will neither die so as to escape the punishment nor live as one truly lives so as to enjoy the pleasures of life." This punishment is for those who do not at all accept the admonition of Allah and His Messenger and persist in disbelief, polytheism and atheism till death. As for those who believe in their hearts but are cast into Hell because of their evil deeds, it has been said in the Hadid that when they will have undergone their punishment, Allah will give them death; then intercession on their behalf will be accepted, and their scorched bodies will be brought to the canals of Paradise, and the dwellers of Paradise will be asked to sprinkle water on them; then by that water they will come to life even as vegetation grows up when water is sprinkled on the earth. This theme has been reported from the Holy Prophet (upon whom be peace) in Muslim on the authority of Hadrat Abu Sa`id Khudri and in Bazzar on the authority of Hadrat Abu Hurairah. "
87.19. Den Schriftenblättern Ibrahims und Musas. (Ahmad v. Denffer)
87.19. den Blättern Ibrahims und Musas. (Bubenheim)
87.19. in den Schriften von Abraham und Moses. (Azhar)
87.19. den Schriftblättern von Ibrahim und Musa. (Zaidan)
87.19. den Blättern von Abraham und Moses. (Paret)
87.19. den Schriften Abrahams und Moses'. (Rasul)
Tafsir von Maududi für die Ayaat 14 bis 19
Truly successful was he who purified himself, ( 13 ) and remembered the name of his Lord, ( 14 ) then prayed ( 15 ) But you (O men,) prefer the life of this world, ( 16 ) although the Hereafter is better and more lasting. ( 17 ) The same had been said in the former Books, the Books of Abraham and Moses. ( 18 )
Desc No: 13 "Who purified himself": who affirmed the faith giving up disbelief and polytheism, adopted good morals giving up evil morals, and performed good deeds giving up evil deeds. Success dces not imply worldly prosperity, but true and real success whether worldly prosperity accompanies it or not. (For explanation, see E.N. 23 of Yunus, E.N.'s 1, I 1-50 of Al-Mu'minun, E.N. 4 of Luqman).
Desc No: 14 To remember Allah signifies His remembrance in the heart as well as with the tongue.
Desc No: 15 That is, he did not remain content only with remembering Allah but proved by performing the Prayer that he is practically also prepared to obey God in Whom he has affirmed the faith, and will remember His name as long as he lives. In this verse mention has been made of two things respectively: first, to remember Allah, then to perform the Prayer. Accordingly, the method enjoined is that the Prayer be begun with Allahu Akbar. This is an evidence to prove that all the elements of the procedure that the Holy Prophet (upon whom be peace) has taught of performing the Prayer, are based on the allusions in the Qur'an. But, no one else, apart from the Messenger of Allah, could by combining these injunctions and allusions give the Prayer the form that it has.
Desc No: 16 That is, "O man, all your thoughts and endeavors are only for the world, its ease and comforts, its benefits and enjoyments. You regard whatever you gain here as the real gain and whatever you lose here as your real loss"
Desc No: 17 That is, the Hereafter is preferable to the world for two reasons: first, that its comforts and pleasures are far superior to all the blessings of the world; second, that the world is transitory and the Hereafter everlasting.
Desc No: 18 This is the second place in the Qur'an where reference has been made to the teachings of the Books of the Prophets Abraham and Moses. The first reference was trade in section 3 of Surah An-Najm above.