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79.45. Du bist nur ein Überbringer von Warnungen für jemanden, der sie fürchtet.

[ anNazi'at:45 ]


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Tafsir auf arabisch:
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31.12. Walaqad atayna luqmanaalhikmata ani oschkur lillahi waman yaschkur fa-innamayaschkuru linafsihi waman kafara fa-inna Allaha ghaniyyun hamiidun

31.12. And verily We gave Luqman wisdom, saying: Give thanks unto Allah; and whosoever giveth thanks, he giveth thanks for (the good of) his soul. And whosoever refuseth Lo! Allah is Absolute, Owner of Praise. (Pickthall)

31.12. Und bestimmt haben Wir schon Luqman die Weisheit gegeben: Sei dankbar zu Allah, und wer dankbar ist, so ist er für sich selber dankbar, und wer undankbar ist, so ist ja Allah reich, gelobt. (Ahmad v. Denffer)

31.12. Und Wir gaben ja Luqman Weisheit: "Sei Allah dankbar." Und wer dankbar ist, der ist nur zu seinem eigenen Vorteil dankbar. Und wer undankbar ist, - so ist Allah Unbedürftig und Lobenswürdig. (Bubenheim)

31.12. Wir haben Luqmân Weisheit gegeben, auf dass er Gott dankbar sein möge. Wer Gott dankt, der tut es für sich selbst. Wer Gottes Gaben verkennt, muss wissen, dass Gott der Reiche, der Lobenswerte, ist. (Azhar)

31.12. Und gewiß, bereits ließen WIR Luqman die Weisheit zuteil werden: ‚Erweise dich ALLAH gegenüber dankbar!‘ Und wer sich dankbar erweist, dieser erweist sich doch nur für sich selbst dankbar. Und wer Kufr betrieb, so ist ALLAH zweifelsohne absolut autark, alllobenswürdig. (Zaidan)

31.12. Und wir haben doch (seinerzeit) dem Luqmaan die Weisheit gegeben (indem wir ihn aufforderten): Sei Allah dankbar! Wenn einer Allah dankbar ist, ist er es zu seinem eigenen Vorteil. Und wenn einer (ihm) undankbar ist (tut das Allah keinen Abbruch). Allah ist auf keinen angewiesen und des Lobes würdig. (Paret)

31.12. Und wahrlich, Wir verliehen Luqman Weisheit, auf daß er Allah dankbar sein möge: denn wer da dankbar ist, der ist dankbar zum Besten seiner eigenen Seele. Ist aber einer undankbar, dann ist Allah wahrlich auf keinen angewiesen, Preiswürdig. (Rasul)

Tafsir von Maududi für die Ayaat 12 bis 12

We ( 17 ) had bestowed wisdom on Luqman that he may be grateful to Allah. ( 18 ) Whoever is grateful, his gratefulness is for his own good, and whoever is ungrateful, then Allah is indeed Self-Sufficient and Self-Praiseworthy. ( 19 )

Desc No: 17
After presenting a rational argument to refute shirk the Arabs arc being told that this rational point of view is not being presented before them for the first time, but the wise and learned people before them also have been saying the same thing, including their own famous sage, Luqman. Therefore, they cannot refute the Holy Prophet's message, saying, "If shirk was an irrational creed, why didn't it strike so to somebody else before?"
Luqman was well known as a wise and Iearned man in Arabia. He has been mentioned in the poetry of the pre-Islamic poets like Imra'ul-Qais, Labid, A'asha, Tarafa and others. Some educated Arabs also possessed a collection of the wise sayings of Luqman. According to traditions, three years before the Hijrah the very first person of Madinah to be influenced by the Holy Prophet was Suwaid bin Samit. He went to Makkah for Hajj. There the Holy Prophet was as usual preaching Islam to the pilgrims coming from different places, at their residences. When Suwaid heard his speech, he submitted, "I have also got a thing similar to what you preach," When the Holy Prophet asked what it was, he said, "The roll of Luqman." Then on the Holy Prophet's instance, he read out a portion of it, whereupon the Holy Prophet said, "This discourse is fine, but that which I have is better still.' Then he recited the Qur'an to him, and Suwaid admitted that that was certainly better than the wisdom of Luqman. (Ibn Hisham, vol. II, p. 3781. According to the historians, this person (Suwaid bin Samit) was known by the title of Kamil (Perfect) in Madinah on account of his ability, bravery, nobility and poetry. Bet when after his meeting with the Holy Prophet he returned to Madinah. He was killed in the battle of Bu'ath, which was fought some time afterwards. His tribesmen were of the opinion that he had become a Muslim after his meeting with the Holy Prophet
Historically. Luqman is a disputed personage. In the dark centuries of ignorance there was no compiled history. The only source of information were the traditions that were being handed down since centuries. According to these, some people thought that Luqman belonged to the people of 'Ad and was a king of Yaman. Relying on these traditions, Maulana Sayyid Suleman Nadvi has expressed the opinion in the Ard al-Qar'an that Luqman was a descendent of the believers who remained safe with the Prophet Hud after the destruction of the people of 'Ad by a Divine torment, and he was one of the kings of Yaman when it was ruled by the 'Ad. But other traditions which have been reported from sane Iearned Companions and their immediate followers do not support this view. Ibn 'Abbas says Luqman was a negro slave, and the same is the opinion of Hadrat Abu Hurairah, Mujahid, 'Ikrimah and Khalid ar-Rabi. According to Hadrat Jabir bin'Abdullah Ansari, he belonged to Nirbah. S'id bin al-Musayyib says that Ire was an Egyptian negro. These three sayings closely resemble one another. The Arabs generally called the black people negroes (Habashis) in those days, and Nirbah is the country south of Egypt and north of Sudan. Therefore, calling the same person an Egyptian and a Nubian and a negro, in spite of the difference in words. is one and the same thing. Then the elucidations made by Suhayli in Raud al-Unuf nd Mas'udi in Muruj adh-Dhahab also throw some light on the question as to how the wisdom of this Sudanese slave spread in Arabia. They both agree that this person though originally a Nubian was an inhabitant of Madyan and Aylah (modern, 'Aqabah). That is why he spoke Arabic and his wisdom spread in Arabia. Besides, Suhayli also elucidates that Luqman the Sage and Luqman bin 'Ad were two different persons, and it is not correct to regard them as one and the same man. (Raud al-Unuf, vol. I, p. 266; Mas'udi, vol. I, p. 57).
Another thing may also be made clear here. The Arabic manuscript from the Library of Paris, which the orintalist Derenbourg has published under the title Amthal Luqman Hakim (Fables De Luqman Le Sage) is a fabricated thing which has nothing to do with the Roll of Luqman. These Fables were compiled by somebody in the 13th century A.D. Its Arabic is poor, and a perusal shows that it is, in fact, a translation of some other book in a different language, which the author or translator has himself ascribed to Luqman the Sage. The orientalists make such researches with a special object in view. They bang out such forged and fake things in order to prove that the narratives of the Quran are unhistorical legends and therefore unreliable. Anyone who reads B. Helle's article on 'Luqman" in the Encyclopeadia of Islam will not fail to understand the real motive of these people. 

Desc No: 18
That is, "The very first demand of the wisdom and knowledge, insight and sagacity, granted by Allah was that man should have adopted the attitude of gratefulness and obedience before his Lord, and not of ingratitude and thanklessness. And this gratefulness should not have merely been lip-service but expressed and translated in thought and word and deed. One should have the conviction in the depths of one's heart and mind that whatever one has got, has been given by God. One's tongue should always be acknowledging the favours of God; and practically also one should be trying to prove by carrying out His Commands, by avoiding sins, by striving to achieve His good-will, by conveying His blessings and favours to His servants and by fighting those who have rebelled against Him that one is really a grateful servant of one's God."  

Desc No: 19
That is,"The one who is ungrateful and unbelieving, his unbelief is harmful to his own self. Allah does not lose anything. He is Independent and does not stand in need of anyone's gratitude. The gratitude of someone dces not add anything to His Godhead, nor does anyone's ingratitude and disbelief change the factual reality that whatever the servants have got, has been granted by Him. He is Self-Praiseworthy whether someone praises Him or not. Every particle in the universe bears testimony to His Perfection and Beauty, His Creativity and Providence, and every creature is paying homage to His glory perpetually." 



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