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Quran
67.14. Sollte denn Derjenige, Der erschaffen hat, nicht Bescheid wissen´? Und Er ist der Feinfühlige und Allkundige.

[ alMulk:14 ]


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Alle Suren anzeigen | Ansicht von Surah alMumtahana (60)  Ayah: 5

 


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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



60.5. Rabbana la tadschAAalnafitnatan lilladhiina kafaruu waighfir lanarabbana innaka anta alAAaziizu alhakiimu

60.5. Our Lord! Make us not a prey for those who disbelieve, and forgive us, our Lord! Lo! Thou, only Thou, art the Mighty, the Wise. (Pickthall)

60.5. Unser Herr, mache uns nicht zu einer Prüfung für diejenigen, die den Glauben verweigert haben, und verzeihe uns, unser Herr, Du bist ja, Du, der Mächtige, der Weise." (Ahmad v. Denffer)

60.5. Unser Herr, mache uns nicht zu einer Versuchung für diejenigen, die ungläubig sind. Und vergib uns, unser Herr. Du bist ja der Allmächtige und Allweise." (Bubenheim)

60.5. Unser Herr! Laß uns nicht zu einer Versuchung für die Ungläubigen werden und vergib uns, unser Herr! Du bist der Allmächtige, der Allweise." (Azhar)

60.5. Unser HERR! Lasse uns nicht eine Fitna sein, für diejenigen, die Kufr betrieben, und vergib uns - unser HERR! - gewiß, DU bist Der Allwürdige, Der Allweise!“ (Zaidan)

60.5. Herr! Mach uns nicht zu einer Versuchung (fitna) für die Ungläubigen, und vergib uns, Herr! Du bist der Mächtige und Weise." (Paret)

60.5. Unser Herr, mache uns nicht zu einer Versuchung für die Ungläubigen und vergib uns, unser Herr; denn Du, und Du allein, bist der Erhabene, der Allweise." (Rasul)

Tafsir von Maududi für die Ayaat 4 bis 5

There is indeed an excellent example for you in Abraham and his Companions when they said to their people plainly: "We have nothing to do will: you and your gods, whom ,you worship instead of Allah; 'we renounce you ( 6 ) and there has arisen between us and you emnity and hatred for ever, until you believe in Allah, the One." But Abraham's saying this to his father (is excepted); "I shall certainly pray for your forgiveness, though I have no power to get anything for you from Allah. " ( 7 ) (And the prayer of Abraham and his companions was: ) "O our Lord, in you alone have we put our trust and to Y ou alone have we turned and to You we shall return finally. O our Lord: make us not a test and trial for those who have disbelieved; ( 8 ) and O our Lord, pardon us our errors. You indeed are the All-Mighty, the All-Wise.

Desc No: 6
That is, "We reject you: we neither consider you to be in the right nor your religion. " The inevitable demand of the faith in Allah is denial of taghut (Satan): "Whoever rejects taghut and believes in Allah has taken a firm support that never gives way." (Al-Baqarah: 256). 

Desc No: 7
In other words, it means: "Though there is an excellent example for you in Abraham's conduct in that he expressed disapproval of his pagan people and broke off all connections with them, yet his promise to pray for the forgiveness of his pagan father and then carrying it out practically is not worth following, for the believers should not have even this much relationship of love and sympathy with the disbelievers. In At-Taubah: 113, Allah has clearly warned: "It does not behove the Prophet and those who have believed that they should pray for the forgiveness of the polytheists even though they be near kinsmen. " Thus, no Muslim is allowed to pray for the forgiveness of his unbelieving kinsmen on the basis of the argument that the Prophet Abraham had done so. As for the question, why did the Prophet Abraham pray thus, and did he carry out his promise practically? the answer has been provided by the Qur'an in full detail. When his father expelled him from the house, he had said on his departure: "I bid you farewell: I will pray to my Lord for your forgiveness." (maryam: 47). On the basis of this very promise he prayed for him twice. One prayer is contained in Surah IbrMhim: 41: "Lord, forgive me and my parents and the believers on the Day when reckoning will be hold. " And the second prayer is in Surah AshShua'ra 86: "Forgive my father, for indeed he is from among those who have strayed and do not disgrace the an the Day when the people will be raised back to life." But afterwards when he realized that the father for whose forgiveness he was praying, wan an enemy of Allah, he excused himself from it and broke off even this relationship of love and sympathy with him:

"As regards the prayer of Abraham for his father, it was only to fulfil a promise he bad made to him, but when he realized that he was an enemy of Allah, he disowned him. The fact is that Abraham was a tender-hearted, Godfearing and forbearing man (AT-Taubah: 114).

A study of these verses make: the principle manifest that only that act of the prophets u worthy of following, which they persistently practised till the end. As regards those atta which they themselves gave up, or which Allah restrained them from practising or which were forbidden in the Divine Shari ah, they are not worth following, and no one shoWd follow such acts of theirs on the basis of the argument that that was such and such a prophet's practice.

Here, another question also arises, which may create confusion in some minds. In the verse under discussion, the saying of the Prophet Abraham which Allah has declared as not worth following, has two parts. The first part is that he said to his father: "I will pray for your forgiveness," and the second: `I have no power to get anything for you from Allah. " Of these the first thing's not being a worthy examples to be. followed is understandable, but, what is wrong with the second thing that that too has been made an exception from being an example worthily of imitation, whereas it by itself is a truth? The answer is that the saying of the Prophet Abraham has been included in the exception for the reason that when a person after making a promise with another to do something, says that it is riot in his power to do anything beyond that for him, it automatically gives the meaning that if it were in his power to do anything further for him, he would have done that too for his sake. This makes his relationship of sympathy with the other person even more manifest. On that very basis this second part of the saying of the Prophet Abraham also deserved to be included in the exception, although its subject was true in so far as it does not lit even in the power of a Prophet to have a person forgiven by Allah. 'Allama Alusi also in his Ruh al-Ma ani has given this same answer to this question. 

Desc No: 8
There are several ways in which the believers can become a cause of trial for the disbelievers, for which every believer should seek Allah's refuge. For example, (1) the disbelievers may gain in upper hand over them and consider it a proof of their being in the right and the believers' being in the wrong; otherwise it could not be that in spite of Allah's good pleasure that they claim to enjoy, the disbelievers would have been able to gain an upper hand over them; (2) the persecution of the believers by the disbelievers may become unbearable with the result that they may yield to them and abandon their Faith and moral values this would subject the believers to public ridicule and would provide the disbelievers with an opportunity w humiliate and debase than and their religion: (3) in spite of being the standard-bearers of the true Faith the believers may lose their moral superiority that should accrue W than as believers. and the people ma! ste the same defects and deficiencies in their character as are commonly found in an unIslamic community: this would give the disbelievers an opportunity to say that the Faith of the believers was in no way superior W their disbelief. (For further details sec E.N. 8.3 of Surah Yunus). 



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