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68.4. Und du bist wahrlich von großartiger Wesensart.

[ alQalam:4 ]

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Alle Suren anzeigen | Ansicht von Surah alMugadala (58)  Ayah: 6


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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

58.6. Yawma yabAAathuhumu Allahu dschamiiAAanfayunabbi-ohum bima AAamiluu ahsahu Allahuwanasuuhu waAllahu AAala kulli schay-inschahiidun

58.6. On the day when Allah will raise them all together and inform them of what they did. Allah hath kept account of it while they forgot it. And Allah is Witness over all things. (Pickthall)

58.6. An dem Tag, an dem Allah sie auferweckt, allesamt, und Er ihnen kundtut, was sie getan haben, - Allah hat es festgehalten, und sie haben es vergessen, und Allah ist über alles Zeuge. (Ahmad v. Denffer)

58.6. Am Tag, da Allah sie alle auferwecken und ihnen kundtun wird, was sie getan haben. Allah hat es erfaßt, sie aber haben es vergessen. Und Allah ist über alles Zeuge. (Bubenheim)

58.6. Am Jüngsten Tag wird Gott sie alle auferwecken und ihnen über alles berichten, was sie getan haben. Das hat Er alles festgehalten, während sie es vergessen haben. Gott ist Zeuge über alles. (Azhar)

58.6. An dem Tag, wenn sie allesamt erweckt werden, dann wird ER ihnen Mitteilung machen über das, was sie taten. ALLAH umfasste es detailliert, während sie es vergaßen. Und ALLAH ist über alles Zeuge. (Zaidan)

58.6. am Tag (des Gerichts), da Allah sie alle (vom Tod) erwecken und ihnen Kunde geben wird über das, was sie (in ihrem Erdenleben) getan haben. Allah hat es (alles) gezählt (und aufgezeichnet), während sie es vergessen haben. Er ist über alles Zeuge. (Paret)

58.6. Am Tage, an dem Allah sie alle zusammen auferweckt, da wird Er ihnen verkünden, was sie getan haben. Allah hat die Rechnung darüber geführt, während sie es vergaßen. Und Allah ist der Zeuge aller Dinge. (Rasul)

Tafsir von Maududi für die Ayaat 5 bis 6

This is being enjoined so that you may believe in Allah and His Messenger.' ( 12 ) These are the bounds set by Allah and for the disbelievers there is a painful punishment. ( 13 ) Those who oppose Allah and His Messeger,' ( 14 ) shall be abased as were those before them.' ( 15 ) We have sent down clear Revelations, and for the disbelievers there is a disgraceful torment.' ( 16 ) (This torment shall be meted out) on the Day when Allah will raise up all of them again, and will tell them what they had done. They have forgotten it but Allah has kept a' full record of all their deeds, ( 17 ) and Allah is witness over everything.

Desc No: 12
"So that you may believe": "So that you may adopt the attitude of a true and sincere believer. " Obviously, the addressees of this vase arc not the pagans and polytheists, but the Muslims who had already affirmed the Faith To tell them after reciting before them a Shari'ah injunction: "This is being enjoined so that you may believe in Allah and His Messenger," clearly signifies that the conduct of the person who continues to follow the traditional law of paganism even after hearing the, Divine command would be contradictory to his profession of the Faith. It is not the character of a believer that when Allah and His Messener have prescribed a law for him in some matter of life, he should set it aside and follow some other law of the world, or go on following his own whites and desires. 

Desc No: 13
Here "disbeliever" dces not imply the denier of Allah and His Messenger, but the person who adopts the attitude and conduct of a disbeliever even after affirming faith in Allah and His Messenger. In other words, it means: `This, in fact, is a characteristic of the disbelievers that even after hearing the Command of Allah and His Messenger, they should go on following their own whims, and continue to practice the customs of ignorance, for a true and sincere believer would never adopt such an attitude. The same thing has been said in Surah AI-`Imran after enjoining the imperative duty of Hajj: "And the one who disbelieves (i.e. does not obey this commandment), then Allah is Self-Sufficient and does not stand in need of anyone in the worlds." (v. 97) At neither place has the word "kufr" been used in the sense that whoever continues to have marital relations with the wife after zihar without making the expiation, or thinks that divorce has taken place by the mere pronouncement of zihar on the wife, or does not go to perform Hajj, in spite of the means, should be declared an apostate and disbeliever by the religious court and regarded as excommunicated by the Muslims. But it means that in the sight of Allah such people as may reject His Commandments by word or deed, or may Ieast bother to know as to what bounds their Lord has set for them, what He has forbidden and what He has enjoined, what He has made lawful and what unlawful, arc not counted among the believers. 

Desc No: 14
"Those who oppose . . . " : Those who do not recognize the bounds set by Allah and instead set some other bounds for themselves. Ibn Jarir Tabari has given this commentary of this verse: "That is, the people who resist Allah with regard to the bounds and duties enjoined by Him, and set for themselves some other bounds instead of the bounds set by Him." Baidawi; has given this commentary of it: "That is, they show hostility towards and dispute with Allah and His Messenger, or set other bounds for themselves than the bounds set by them, or adopt the bounds set by others. " Alusi in his Ruh Al-Ma `ani has concurred with Baidawi in this commentary and cited the statement of Shaikh-ul-Islam Sa`dullah Chalpi to the effect: "In this verse a threat has been held out to those kings and evil rulers who have framed many such rules as are opposed to the bounds set by the Shari ah, and called tjem law." Here, `Allama Alusi has dwelt upon the constitutional status (i.e, constitutional from the Islamic viewpoint) of the manmade laws as against the Shari ah laws and concluded thus:

"There can be no doubt in the disbelief of the person who regards this law as commendable and superior to the Shari ah and says that it is wiser and better suited to the genius of the people. And when the Shari ah injunction in a particular matter is pointed out to him, he is angry, as we have seen some of those who are under the curse of Allah. "  

Desc No: 15
The word used in the original is kabt, which means to disgrace, to destroy, to curse, to drive off, to push out, to debase. What is meant to be said is that the communities of the former Prophets who resisted Allah and His Messenger and rebelled against His Commandments have already gone to their doom. Now those from among the Muslims who adopt the same attitude in life will also meet with the same evil end. Whenever the people made their own laws contradictory to Divine Law, or adopted laws made by others, they were deprived of Allah's bounty and grace, with the result that their lives were filled with deviations, immoralities and moral and social evils, which caused them to be ultimately degraded and humiliated oven in this world. If the same error now is committed by the community of the Prophet Muhammad (upon whom be Allah's peace and blessings), there is no reason why it should continue to be regarded with favour by Allah and He may go on protecting it from a disgraceful destruction for ever and ever. Allah had neither any ill will against the communities of His former Messengers nor has He any special connection with the community of this Messenger. 

Desc No: 16
A little consideration of the context shows that here two punishments of this attitude have been mentioned: (I) Kabt, i.e. debasement and humiliation of this world; and (2) adhab muhin, i.e. a disgraceful torment that they will suffer in the Hereafter.  

Desc No: 17
That is, their having forgotten their own attitude and conduct does not mean that it is dead and forgotten altogether. For them the disobedience of God and resistance to His Commands may be an ordinary matter which they may forget easily once they have indulged in it and may not even regard it as anything objectionable, which they should have avoided, yet in the sight of God it is no ordinary matter at all. With Him every misdeed of theirs has been noted down, His Register contains a full record of every deed doneby a person, of when and where it was done, what was his own reaction to it, what were its consequences and how far and in what forms did they appear and spread in the world.  "

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