11.62. Qaluu yasalihuqad kunta fiina mardschuwwan qabla hatha atanhanaan naAAbuda ma yaAAbudu abaonawa-innana lafii schakkin mimma tadAAuunailayhi muriibun
11.62. They said: O Salih! Thou hast been among us hitherto as that wherein our hope was placed. Dost thou ask us not to worship what our fathers worshipped? Lo! we verily are in grave doubt concerning that to which thou callest us. (Pickthall)
11.62. Sie sagten: "Salih, du warst zuvor schon unsere Hoffnung. Untersagst du uns, daß wir dem dienen, dem unsere Väter dienen? Und wir sind bestimmt in verdächtigem Zwiespalt über das, wozu du uns rufst." (Ahmad v. Denffer)
11.62. Sie sagten: "O Salih, du warst zuvor unter uns einer, auf den man Hoffnung setzte. Willst du uns denn verbieten, dem zu dienen, dem unsere Väter dienen? Wir sind fürwahr über das, wozu du uns aufrufst, in einem starken Zweifel." (Bubenheim)
11.62. Sie erwiderten: "O Sâlih! Wir haben dich früher geschätzt und Erwartungen in dich gesetzt. Verbietest du uns nun, den Göttern zu dienen, denen unsere Väter gedient haben? Wir sind voller Mißtrauen und Zweifel der Lehre gegenüber, zu der du uns aufrufst." (Azhar)
11.62. Sie sagten: „Salih! Bereits hast du unter uns Vertrauen vor dieser (Aufforderung) genossen. Verbietest du uns etwa, dem zu dienen, dem unsere Ahnen dienten? Gewiß, wir haben am dem, wozu du uns aufforderst, doch Verdacht schleichende Zweifel.“ (Zaidan)
11.62. Sie sagten: "Saalih! Man hatte ehedem unter uns (große) Hoffnung auf dich gesetzt. Willst du uns denn verbieten, den Göttern zu dienen, denen unsere Väter (von jeher) gedient haben? Wir hegen über das, wozu du uns aufforderst, bedenklichen Zweifel." (Paret)
11.62. Sie sagten: "O Salih, du warst zuvor unter uns der Mittelpunkt der Hoffnung. Willst du uns verwehren, das anzubeten, was unsere Väter anbeteten? Und wir befinden uns wahrhaftig in beunruhigendem Zweifel über das, wozu du uns aufforderst." (Rasul)
Tafsir von Maududi für die Ayaat 62 bis 62
They replied "O Salih, till now you were such a person among us of whom we had great expectations. ( 70 ) What! do you forbid us to worship gods whom our forefathers worshipped ? ( 71 ) Indeed we have a strong doubt about the way to which you are calling us and this has caused a feeling of distraction in us. " ( 72 )
Desc No: 70 That is, "We had expected that by your wisdom, intelligence, foresight, serious behaviour and dignified personality, you would become a great and prosperous man. So we had looked forward to the great success you would achieve and to the manifold advantages we would gain over other clans and tribes because of you. But you have brought to nought all of our hopes by adopting the Way based on Tauhid and the Hereafter which is bound to lead us to utter ruin." It may be noted here that the people of Muhammad (Allah's peace be upon him) have had the same great expectations of him. They, too, had a very high opinion of his abilities and capabilities before his appointment as a Prophet. For they expected that he would become a great leader, and his foresight would bring innumerable benefits to them also. But when, contrary to their expectations, he began to invite them to the doctrines of Tauhid and the Hereafter, and preach the principles of high morality, they lost not only all hope in him, but began to entertain and express quite the reverse views. They said, "What a pity! this man who was quite good till now has, under the influence of some charm, not only ruined his own career but has destroyed all of our hopes as well".
Desc No: 71 That was their argument for the worship of their gods. They said that they would worship them because their forefathers worshipped them. Prophet Salih, argued like this: "Worship Allah....Who has created you from the earth, and Who made it a living place for you." In answer to this they argued, as if to say, "These deities are also worthy of worship, and we will not give them up, because our forefathers have been worshipping them since a long time. " This is an apt example of the type of arguments employed by the supporters of Islam and "ignorance". The former base their arguments on sound reasoning, while the latter base them on blind imitation.
Desc No: 72 The Qur'an has not specified the nature of the doubts and "feelings of distraction" . This is because, though all of them had these feelings, these were different in different persons. For it is one of the characteristics of the Message that it takes away the peace of mind of all these people to whom it is addressed. 'Though the feelings of distraction are of various kinds, everyone gets a portion of them. This is because it becomes simply impossible for anyone to continue treading the paths of deviation with that peace of mind which one had before the coming of the Message. For it impels everyone to think whether one is following the Right Way or any of the wrong ways of "ignorance". No one can shut one's ears and eyes against the penetrating and merciless criticism of the weaknesses of the ways of "ignorance", and the strong and rational arguments for the Right Way. Then the high moral character of the Messenger, his perseverance, his nobility, his gentle conduct, his frank and righteous attitude and his dignity cannot fail to snake their impressions even on the most obdurate, and prejudiced opponents. The Message by itself attracts the best elements from that society and brings about the most revolutionary changes in the characters of its followers so as to make them models of excellence. Naturally all these things combine to produce the feelings of distraction in the minds of those who desire to uphold the ways of "ignorance" even after the coming of the Truth. "