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Quran
39.50. Das haben bereits diejenigen, die vor ihnen waren, gesagt. Aber nicht nützte ihnen, was sie zu. erwerben pflegten.

[ azZumar:50 ]


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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



21.6. Ma amanat qablahum min qaryatinahlaknaha afahum yu/minuuna

21.6. Not a township believed of those which We destroyed before them (though We sent them portents): would they then believe? (Pickthall)

21.6. Keine hat geglaubt, vor ihnen, von den Ansiedlungen, die Wir vernichtet haben, und sie glauben? (Ahmad v. Denffer)

21.6. Vor ihnen hat keine Stadt geglaubt, die Wir vernichteten. Sollten gerade sie nun glauben? (Bubenheim)

21.6. Keine Stadtgemeinschaft vor ihnen, die Wir vernichteten, zu der ein solches Zeichen kam, glaubte dem Gesandten. Würden sie etwa glauben? (Azhar)

21.6. Keinen Iman verinnerlichten vor ihnen (die Bewohner) einer Ortschaft, die WIR zugrunde richteten, werden diese etwa den Iman verinnerlichen?! (Zaidan)

21.6. Vor ihnen ist keine Stadt, die wir (nachträglich ihres Unglaubens wegen) haben zugrunde gehen lassen, gläubig geworden. Sollten denn sie nun gläubig werden? (Paret)

21.6. Nie hatte vor ihnen irgendeine Stadt je geglaubt, die Wir vernichteten. Würden sie denn glauben? (Rasul)

Tafsir von Maududi für die Ayaat 5 bis 6

Then, they say, "It is a bundle of incoherent dreams: nay, he himself has invented it: nay, he is a poet; ( 7 ) if not, let him bring a sign like the signs with which the former Prophets were sent." The fact, however, is that no habitation, which We destroyed before them, believed (in spite of signs); now, will they, then, believe ? ( 8 )

Desc No: 7
The background of this verse is this: "When the message of the Holy Prophet started gaining adherents, the chiefs of Makkah decided among themselves to start a propaganda campaign to counteract it. For this purpose they decided that every visitor to Makkah for pilgrimage should be approached and his mind so poisoned against the Holy Prophet that he dces not even go near and listen to him. Though this campaign continued throughout the year, in the pilgrimage season specially a large number of men were deputed to go to the tents of the pilgrims to warn them to beware of the Holy Prophet. Different sorts of things were said against the Holy Prophet during these talks. Sometimes it was said that he was a sorcerer, or that he had fabricated the Qur'an himself but attributed it to Allah. Some would say that his `Revelations' were the words of an insane person and a bundle of incoherent ideas. Others would say that these were ordinary poetic ideas which were being dubbed as the words of Allah. All they wanted to do was to poison the minds of the visitors irrespective of the correctness of their own versions. They had no considered and definite opinion in the matter.
This false propaganda, however, had just the opposite effect. The name of the Holy Prophet became known throughout the length and breadth of the country through the nefarious activities of the chiefs of Makkah. A positive kind of approach from the Muslims would not have achieved the same publicity in years as was achieved so rapidly through this negative campaign of the Quraish. It set everybody thinking: "After all, who is this man against whom such a campaign of vilification has been started?" The serious type among them rather came to the conclusion that they must hear the Holy Prophet himself and said to themselves: "After all we are not children who can be easily enticed away".
For instance, Ibn Ishaq has related in detail the story of Tufail-bin-'Amr Dausi in his own words: "I was a poet of the clan of Daus. Once I went to Makkah and was, on my arrival there, surrounded by some people of the Quraish who told me all sorts of things against the Holy Prophet. So I grew suspicious and tried to avoid him as far as possible. The very next day, when I went to visit the Sanctuary, I saw him saying his prayer. By chance, I heard a few sentences and felt that what he was reciting were excellent words. I said to myself, `I am a poet and a sensible young man and no child who cannot discriminate between the right and the wrong. Why should I not therefore meet him and inquire what he is reciting?' Accordingly, 1 followed him to his house and said, `The people had so mch poisoned me against you that I had actually put cotton into my ears lest I should hear. your voice, but what I have heard today from you by chance was so appealing that I feel urged to inquire into your Message rather in detail. At this the Holy Prophet recited a passage of the Qur'an, as a result of which I embraced Islam there and then. On my return home I induced my father and wife to become Muslims, which they did, and then invited the people of my clan to embrace Islam with the result that till the Battle of the Trench as many as eighty families from my clan had entered the fold of Islam." (Ibn Hisham, Vol. II, pp. 22-24).
According to another tradition cited by Ibn Ishaq, the chiefs of the Quraish confessed in their private meetings that all their charges against the Holy Prophet were false. According to him, addressing a meeting, Nadr bin Harith once said, "You cannot overcome Muhammad by the methods you are adopting against him. When he was a young man you regarded him as your best-mannered person and looked upon him as your most truthful and honest man. Now that he has attained advanced age, you say, He is a sorcerer: he is a sooth-sayer: he is a poet: he is insane.' By God, he is not a sorcerer, for we very well know what kind of people the sorcerers are and what kind of tricks they resort to. By God, he is not a soothsayer, for we are fully aware of the guess-works of the sooth-sayers. By God, he is not a poet for we know what poetry is and can judge that his words cannot be classified under poetry in any sense. By God, he is not insane, for we all know what nonsensical things the insane people utter. Therefore, O chiefs of the Quraish, let us think of some other plan to defeat him". After this, he himself proposed that stories from Persia like dose of Rustam and Asfandyar should be given publicity to divert the people's attention from the Qur'an. Accordingly, they put this scheme into practice and Nadr himself began to relate such stories before the people. (Ibn Hisham, Vol. l, pp. 320-321). 

Desc No: 8
This contains a concise answer to the demand for a sign to the effect
(1) You ask for Signs like the ones which were shown by the former Messengers but you forget that those obdurate people did not believe in spite of the Signs shown to them.
(2) While demanding a Sign, you fail to realize that the people, who disbelieved even after seeing a Sign, were inevitably destroyed.
(3) It is indeed a favour of Allah that He is not showing the Sign as demanded by you. Therefore, the best course for you would be to believe without seeing a Sign. Otherwise, you will meet the same doom that the former communities met, when they did not believe even after seeing the Signs.   "



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