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Quran
5.55. Euer Schutzherr ist (allein) Allah und (auch) Sein Gesandter und diejenigen, die glauben, die das Gebet verrichten, die Abgabe entrichten und zu den sich Verbeugenden gehören.
5.50. Afahukma aldschahiliyyatiyabghuuna waman ahsanu mina Allahu hukmanliqawmin yuuqinuuna
5.50. Is it a judgment of the time of (pagan) ignorance that they are seeking? Who is better than Allah for judgment to a people who have certainty (in their belief) ? (Pickthall)
5.50. Nach der Entscheidung der Zeit der Unwissenheit streben sie? Und wer ist besser als Allah zur Entscheidung für überzeugte Leute? (Ahmad v. Denffer)
5.50. Begehren sie etwa das Urteil der Unwissenheit? Wer kann denn besser walten als Allah für Leute, die (in ihrem Glauben) überzeugt sind? (Bubenheim)
5.50. Wollen sie etwa die heidnischen ungerechten Rechtsbestimmungen? Gottes Urteil ist fürwahr das beste; das erkennen nur die Menschen, die von Gottes Gerechtigkeit (innerlich) überzeugt sind. (Azhar)
5.50. Erstreben sie etwa das Richten nach der Dschahiliya ?! Und wer ist besser im Richten als ALLAH für Menschen, die über Gewißheit verfügen?! (Zaidan)
5.50. Wünschen sie sich (etwa) die Entscheidungsweise des Heidentums (hukma l-dschaahilieyati)? Wer könnte für Leute, die (von der Wahrheit) überzeugt sind, besser entscheiden als Allah? (Paret)
5.50. Wünschen sie etwa die Richtlinien der Dschahiliya? Und wer ist ein besserer Richter als Allah für ein Volk, das fest im Glauben ist? (Rasul)
Tafsir von Maududi für die Ayaat 48 bis 50
Then, O Muhammad, We sent this Book to you which has brought the Truth: it confirms whatever has remained intact from the Book ( 78 ) at the time of its revelation and safeguards ( 79 ) and protects it. Therefore you should judge between the people by the Law sent down by Allah and do not follow their desires by turning aside from the Truth that has come to you. ( 80 ) We prescribed a law and a way of life for each of you, though your Lord could have made all of you a single community, if He had so willed. But (He willed otherwise) in order to test you in what He has bestowed upon each of you: therefore try to excel one another in good deeds. Ultimately, you shall all return to Him; then He will let you know the truth about that in which you have been differing ( 81 ) So, ( 82 ) O Muhammad, judge between these people by the Law that has been sent down to you and do not follow their wishes: be on your guard lest these people should tempt you away, even in the least, from the Guidance that has been sent down to you by Allah. If they turn away from it, then know that Allah wills to involve them in trouble in consequence of some of their sins. And the fact is that the majority of these people are transgressors. (If they turn away from the Divine Law, then) do they desire to be judged by the laws of ignorance? ( 83 ) Yet there is no better judge than Allah for those who believe in Him.
Desc No: 78 The use of the word Al-Kitab (the Book) here is very significant. Instead of saying, "The Qur'an confirms whatever has remained intact from the former Books," it says, "from the Book." This is to show that the Qur'an and all the Books that were sent down by Allah in different languages and in different ages are in reality one and the same Book which has one and the same Author and one and the same object and aim: they impart one and the same knowledge and teaching to mankind with the only difference that they are couched in different languages and employ different methods to suit the various addresses. Therefore the fact that these Books support and do not refute, confirm and do not contradict, one another, shows that they are all different versions of one and the same Book (AI-Kitab) .
Desc No: 79 The Arabic word Muhaimin is very comprehensive in meaning. It means one who safeguards, watches over, stands witness,.preserves, and upholds. The Qur'an safeguards "the Book," for it has preserved within it the teachings of all the former Books. It watches over them in the sense that it will not let go waste then true teachings. It supports and upholds these Books in the sense that it corroborates the Word of God which has remained intact in them. It stands a witness because it bears testimony to the Word of God contained in those Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it; what is confirmed by the Qur'an is the Word of God and what is against it is that of the people.
Desc No: 80 "We prescribed.......... to differ" is a parenthesis, which answer a perplexing question that might arise from the preceding passage. The question is: Why are there differences in the details of their Laws, if all the Prophets and all the Books taught the same way of life and all of them confirmed and supported one another ? For instance , how is it that there are some differences in the details of the form of worship, in the limits of the lawful and the unlawful and in cultural and social regulations taught by different Prophets and Books?
Desc No: 81 Here is the answer to the above-mentioned question: (1) It is wrong to infer from the above-mentioned differences in the details of the different Laws that they have been derived from different sources and have different origins. As a matter of fact, they all have come from Allah, Who prescribed different regulations to suit different communities and different ages. (2) No doubt Allah could have prescribed one and the same Law for all human beings from the very beginning and made them a single community but He did not do so for many good reasons. One of these reasons is to test people whether they obey or not what is given to them by Allah. Those people, who understand the real nature and spirit of the Divine Way and the position of the regulations in it and are not prejudiced, will recognize and accept the Truth in whatever form it comes. Such people will never hesitate to submit to the new regulations sent by Allah to replace the former ones. On the contrary, those, who do not understand the true spirit of the Way, but consider the regulations and their details alone to be the Way and who have become static and prejudiced because of their own additions to it, will reject every new thing that comes from Allah to replace what they already possess. And such a test was essential to distinguish the two above-mentioned kinds of people; therefore different laws and regulations were prescribed. (3) As the real object of all the laws is the cultivation of virtues, Allah has commanded the people to excel one another in virtues, without paying heed to the apparent differences in different Laws. This is why those people, who keep in view the real aim of the Law, should advance towards it on the lines indicated by the Divine Laws and regulations. (4) As regards the differences, which have been produced by the prejudices, obduracies and wrong mental attitudes, these can neither be resolved in polemical symposiums nor on the battlefield, but will be decided by Allah Himself in His Final Judgement. Then the Reality will be revealed and the people will come to know the amount of truth or falsehood that lay hidden in the arguments in which they were engaged throughout their lives.
Desc No: 82 From here the same subject has been resumed that was interrupted by the parenthesis.
Desc No: 83 The word Jahiliyyat (ignorance) is the antonym of Islam. The way of Islam is entirely based on the knowledge imparted by Allah Who possesses the knowledge of all realities. On the contrary, every way different from and opposed to the way of Islam is the way of ignorance. The pre-Islamic period of Arabia is called the period of ignorance in the sense that the people had invented their own ways of life that were based on mere guess-work or lusts. Therefore whenever any of these ways will be adopted, that period will be called the period of "ignorance". Likewise the knowledge which is imparted in Schools and Universities today is only a partial knowledge end cannot in any way suffice for the right guidance of mankind. That is why all the systems of life that are based on fancies and and lusts with the help of such partial knowledge, in utter disregard of knowledge, shall likewise be the ways of "ignorance" like the ways of the pre-Islamic period. conjectures the Divine. "
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