22.22. Kullama araduu an yakhrudschuuminha min ghammin oAAiiduu fiiha wadhuuquuAAadhaba alhariiqi
22.22. Whenever, in their anguish, they would go forth from thence they are driven back therein and (it is said unto them): Taste the doom of burning. (Pickthall)
22.22. Jedesmal, wenn sie wollen, daß sie von dort herausgehen, vor Kummer, werden sie dorthin zurückgebracht: Schmeckt die Strafe des Brandes! (Ahmad v. Denffer)
22.22. Jedesmal, wenn sie vor Kummer aus ihm herauskommen wollen, werden sie dahin zurückgebracht, und (es wird zu ihnen gesagt): "Kostet die Strafe des Brennens!" (Bubenheim)
22.22. Und immer, wenn sie vor Schmerz aus dem Feuer herauszukommen versuchen, werden sie wieder hineingebracht, und sie werden hören: "Kostet die qualvolle Brandstrafe aus!" (Azhar)
22.22. Immer wieder wenn sie aus ihr (Dschahannam) aus einer Drangsal herausgehen wollten, werden sie wieder zu ihr zurückgeschickt. Und erfahrt die Peinigung des Brandes! (Zaidan)
22.22. Sooft sie in ihrer Bedrängnis aus ihm herauskommen wollen, werden sie (mit Schlägen) wieder hineingebracht. Und (zu ihnen wird gesagt:) Ihr bekommt (jetzt) die Strafe des Höllenbrandes zu fühlen. (Paret)
22.22. Sooft sie aus Bedrängnis daraus zu entrinnen streben, sollen sie wieder dahin zurückgetrieben werden; und (es heißt): "Kostet die Strafe des Verbrennens." (Rasul)
22.23. Inna Allaha yudkhilu alladhiinaamanuu waAAamiluu alssalihati dschannatintadschrii min tahtiha al-anharu yuhallawnafiiha min asawira min dhahabin walu/lu-anwalibasuhum fiihahariirun
22.23. Lo! Allah will cause those who believe and do good works to enter Gardens underneath which rivers flow, wherein they will be allowed armlets of gold, and pearls, and their raiment therein will be silk. (Pickthall)
22.23. Allah läßt ja diejenigen, die glauben und rechtschaffen handeln, in Gärten eintreten, unter denen Gewässer fließen, sie werden dort geschmückt mit mit Armbändern von Gold und Peilen, und ihre Kleidung dort ist Seide, (Ahmad v. Denffer)
22.23. Gewiß, Allah läßt diejenigen, die glauben und rechtschaffene Werke tun, in Gärten eingehen, durcheilt von Bächen, worin sie mit Armreifen aus Gold und mit Perlen geschmückt sein werden und worin ihre Kleidung aus Seide sein wird. (Bubenheim)
22.23. Gott führt die Gläubigen, die gute Werke vollbringen, in Gärten, unterhalb derer Flüsse fließen. Sie werden dort mit Armbändern aus Gold und mit Perlen geschmückt, und ihre Kleidung wird aus Seide sein. (Azhar)
22.23. Gewiß, ALLAH wird diejenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben, in Dschannat eintreten lassen, die von Flüssen durchflossen sind. Darin werden sie mit Armbändern aus Gold und Perlen geschmückt. Und 2 ihre Kleidung ist darin aus Seide. (Zaidan)
22.23. Diejenigen (aber), die glauben und tun, was recht ist, läßt Allah in Gärten eingehen, in deren Niederungen Bäche fließen. Sie sind (dann) darin mit Armringen aus Gold und mit Perlen geschmückt und haben seidene Kleider. (Paret)
22.23. Doch Allah wird jene, die gläubig sind und gute Werke tun, in Gärten führen, durch welche Bäche fließen. Sie sollen darin mit Armspangen von Gold und Perlen geschmückt sein, und ihre Gewänder darin sollen aus Seide sein. (Rasul)
22.24. Wahuduu ila alttayyibimina alqawli wahuduu ilasirati alhamiidi
22.24. They are guided unto gentle speech; they are guided unto the path of the Glorious One. (Pickthall)
22.24. Und sie werden zum Guten des Wortes geleitet, und sie werden zum Weg des Lobreichen geleitet. (Ahmad v. Denffer)
22.24. Rechtgeleitet sind sie zu dem Wort, das gut ist; und rechtgeleitet sind sie zum Weg des Lobenswürdigen. (Bubenheim)
22.24. Sie werden dazu rechtgeleitet, nur Gutes zu sprechen und den Weg des Lobenswerten zu gehen. (Azhar)
22.24. Und sie wurden zum Guten des Gesagten rechtgeleitet. Und sie werden zum Weg Des Alllobenswürdigen rechtgeleitet. (Zaidan)
22.24. Und sie sind rechtgeleitet zu dem, was auszusagen gut ist (ilaa t-taiyibi mina l-qauli), und auf den Weg dessen, der des Lobes würdig ist. (Paret)
22.24. Und sie werden zu lauterster Rede rechtgeleitet werden, und sie werden zu dem Weg des Preiswürdigen rechtgeführt werden. (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 24
These are the two parties who have disputed about their Lord. ( 36 ) As regards those who have disbelieved, garments of fire have already been cut out for them ; ( 37 ) over their heads shall be poured boiling water, which will melt not only their skins but also the inner parts of their bellies and there shall be maces of iron to lash them. Whenever in their anguish they will try to come out of Hell, they shall be driven back into it (with the rebuke): "Taste now the torment of burning." As regards those, who believed and did righteous works, Allah will admit them into Gardens underneath which canals will be flowing: there they will be decorated with golden bracelets and pearls, ( 38 ) and their garments will be of silk'. (This is because) they were guided to accept the pure Word, ( 39 ) and shown the Way of the All Praiseworthy ( 40 ) .
Desc No: 36 Here all the disputants about Allah have been divided into two main categories in spite of their large numbers: (1) Those who believe in the Message of the Prophets and adopt the righteous way of life. (2) Those who reject their Message and follow different ways of disbelief, though they may have countless differences and disputes among themselves.
Desc No: 37 See v. 50 and E.N. 58 of Chapter XIV (Ibrahim) for explanation.
Desc No: 38 This is to show that they will be honoured like the kings and chiefs who used to wear ornaments of gold and jewelry in the period the Qur'an was revealed.
Desc No: 39 "Pure Word": though it may imply every pure thing, here it refers to the basic articles of the Faith.
Desc No: 40 As already stated in the Introduction, the portion of the Surah, which was sent down at Makkah, comes to an end here. Though its style is clearly that of the Makki Surahs and there is nothing to indicate that any part (or the whole) of it was revealed at al-Madinah, yet the words, "these are the two parties", have given rise to the misunderstanding that this verse was revealed at al-Madinah. Some commentators are of the opinion that the two parties referred to were the parties who met in the Battle of Badr, but there is nothing in the context to support this opinion. On the other hand, from the context in which these words occur, it becomes obvious that the two parties referred to were the "Believers and the disbelievers." For the conflict between Belief and disbelief has always been going on ever since the creation of man and will go on upto the Day of Resurrection. Incidentally, this latter view helps prove that the Qur'an is a continuous whole and every part of it is closely connected with the other: whereas the comments mentioned earlier would imply that there is no continuous theme in the Qur'an but different parts of it have been put together without rhyme or reason. "
22.25. Lo! those who disbelieve and bar (men) from the way of Allah and from the Inviolable Place of Worship, which We have appointed for mankind together, the dweller therein and the nomad; whosoever seeketh wrongful partiality therein, him We shall cause to taste a painful doom. (Pickthall)
22.25. Ja, diejenigen, die den Glauben verweigern und abhalten vom Weg Allahs und der Heiligen Moschee, - die Wir für die Menschen gleichermaßen gemacht haben, der sich dort Auf haltende und der Beduine, - und wer dort Abtrünnigkeit in Unrecht möchte, - Wir lassen ihn schmecken von schmerzender Strafe. (Ahmad v. Denffer)
22.25. Gewiß, diejenigen, die ungläubig sind und von Allahs Weg abhalten und (auch) von der geschützten Gebetsstätte, die Wir für die Menschen bestimmt haben, gleich ob sie dort ansässig oder nur vorübergehend anwesend sind (, werden ihre Strafe bekommen). Wer aber beabsichtigt, dort etwas Abwegiges zu Unrecht (zu begehen), den werden Wir von einer schmerzhaften Strafe kosten lassen. (Bubenheim)
22.25. Die Ungläubigen aber, die die Menschen vom Weg Gottes abhalten und von der Heiligen Moschee, die Wir für alle Menschen bestimmt haben (die Ansässigen wie die Durchreisenden), die Ungläubigen, die darin die Menschen vom rechten Weg abbringen und Unrecht begehen, lassen Wir qualvolle Strafe erleiden. (Azhar)
22.25. Gewiß, diejenigen, die Kufr betrieben und abhalten vom Wege ALLAHs und von Almasdschidil-haram , den WIR für die Menschen errichteten, gleich ob sie inländisch oder ausländisch sind, (diese verloren). Und wer darin etwas Abweichendes, Unrechtmäßiges anstrebt, den lassen WIR von qualvoller Peinigung erfahren. (Zaidan)
22.25. Diejenigen, die ungläubig sind und (ihre Mitmenschen) vom Wege Allahs abhalten, desgleichen von der heiligen Kultstätte, die wir für jedermann gemacht haben, gleichviel ob er seinen Wohnsitz an ihr hat oder Beduine ist (und sich nur vorübergehend in Mekka aufhält, werden ihrer Strafe nicht entgehen). Wer (immer) darauf aus ist, ihr in frevelhafter Weise Abbruch zu tun (wa-man yurid fiehi bi-ilhaadin bi-zulmin), bekommt von uns eine schmerzhafte Strafe zu fühlen. (Paret)
22.25. Diejenigen aber, die ungläubig sind und vom Weg Allahs abhalten und von der heiligen Moschee - die Wir zum Wohl aller Menschen bestimmt haben, gleichviel ob sie dort angesiedelt oder Wüstenbewohner sind -, und diejenigen, die hier durch Ruchlosigkeit irgendeinen krummen Weg suchen: Wir werden sie schmerzliche Strafe kosten lassen. (Rasul)
Tafsir von Maududi für die Ayaat 25 bis 25
Those who disbelieved, ( 41 ) and are (now) debarring others from the Way of Allah and from visiting that Sacred Mosque, ( 42 ) which We have assigned to all mankind with equal rights for its dwellers and the out-sideis, ( 43 ) (surely deserve punishment); whosoever shall deviate from righteousness, and adopt in this (Sacred Mosque) the way of iniquity ( 44 ) , We will make him taste a painful chastisement.
Desc No: 41 "Those who disbelieved" were the people who rejected the Message of the Holy Prophet. The subsequent theme clearly shows that they were the disbelievers of Makkah.
Desc No: 42 That is, "They debarred the Holy Prophet and his followers from performing Hajj and 'Umrah".
Desc No: 43 That is, "This is not exclusively the property of any person or family or clan but is meant for all mankind alike. Therefore bone has any right to debar others from it." In this connection, two questions have arisen among the Jurists of Islam: (1) What is meant by the "Sacred Mosque" ? Dces it mean the mosque itself or includes the whole "Inviolable Place" of Makkah?. (2) What is meant by "equal rights" of its dwellers and the outsiders ? According to some jurists it means the "Sacred Mosque" itself and not the whole of Inviolable Makkah. They base this opinion on the apparent wording of the Qur'an, and say that by "equal rights" is meant equal rights only in regard to worship in it. They cite a Tradition of the Holy Prophet to support their opinion. He said: "O children of 'Abd Manaf, those of you who will have authority over the affairs of the people, should not stop anybody from moving round the Ka'bah or froth offering prayers in it at any time of the day or night." Imam Shafi'i and others who support this view are of the opinion that it is wrong to conclude from this verse that the rights of the dwellers and the outsiders are equal in every respect, but they are equal only in regard to the right of worship and in nothing else, for the people of Makkah owned the lands and the houses of Makkah before Islam and also after it. So much so that during the time of Caliph 'Umar, the house of Safwan bin Umayyah was actually purchased from him for the purpose of making a prison in Makkah. The others who hold that the "Sacred Mosque" refers to the whole of the "Inviolable Place" of Makkah derive their authority from verses 196 and 217 of Chapter lI (Al-Baqarah). They argue that Hajj is not performed only in the Ka'bah (the Sacred Mosque), but the pilgrim has to visit Mina, Muzdalifah, `Arafat, etc. for the performance of Hajj rites. Thus, they hold that equality is not merely in regard to worship in the "Sacred Mosque", but in regard to all other rights in Makkah. As this place has been appointed for Hajj by Allah for all alike, none has any right of ownership in it. Anyone can stay anywhere he likes and node can prohibit him from doing so. They cite many Traditions in support of their opinion: (1) Abdullah bin `Umar reports that the Holy Prophet said: "Makkah is the place where travellers have to stay: therefore its lands cannot be sold nor can anyone charge rent for its houses." (2) According to Ibrahim Nakha`i, the Holy Prophet said: "Makkah has been made an "Inviolable Place" by Allah: therefore selling its land and charging of rent for its houses is unlawful". Mujahid has also reported a tradition almost in similar words. (3) Alqamah says, "During the time of the Holy Prophet, and of the first three Caliphs, the lands of Makkah were regarded as common property and one could live there or allow others to live therein." (4) `Abdullah bin `Umar says, "Caliph `Umar had ordered that no resident of Makkah should close the door of his house during the Hajj season." According to Mujahid; Caliph `Umar had ordered that the people of Makkah should not put doors to enclose their courtyards but keep them open so that anyone who liked might come in and stay there. The same has been related by `Ata' with the addition that Suhail bin `Amr was the only exception to this rule, who was allowed to put a door in his courtyard in order to safeguard his camels in connection with his trade. (5) `Abdullah bin `Umar also says that the one who receives rent for his house in Makkah fills his belly with fire. (6) `Abdullah bin `Abbas says that Allah has made the whole of Makkah the "Sacred Mosque" where all have equal rights, Therefore the people of Makkah have no right to charge rent. (7) `Umar bin `Abdul `Aziz sent an order to the governor of Makkah to this effect: "No rent should be charged for the houses of Makkah because it is unlawful". On the basis of the above traditions, quite a few of the followers of the Companions and also, Imams Malik, Abu Hanifah, Sufyan Thauri, Ahmad bin Hanbal and Ishaq bin Rahawayah from among the Jurists, are of the opinion that it is unlawful to sell a piece of land and to charge rent, at least during the Hajj season, in Makkah. However, the majority of the Jurists are of the opinion that people can own houses in Makkah and can sell them as buildings but not as land. In my opinion, this last view seems to be the right one because it conforms with the Qur'an and the Sunnah and the practice of the rightly-guided Caliphs. It is obvious that Allah has not made Hajj obligatory for the Muslims of the whole world in order to provide a means of income for the people of Makkah. As Allah Has set apart the "Inviolable Place" for the benefit of all the Believers,. that land is not the property of anyone and every pilgrim has the right to stay anywhere he can find room for himself.
Desc No: 44 It dces not imply any specific act, but means every act that deviates from righteousness and falls under the definition of iniquity. Though all such acts are sins at all times and places; their commission in the "Inviolable Place" makes them all the more heinous; so much so that the commentators are of the opinion that even taking of an unnecessary oath brings it under the same category. Besides common sins, there are certain other things whose commission in the " Inviolable Place" brings them under the same category. For instance: (l) It is prohibited to take legal action even against a murderer, etc. who takes shelter within the "Inviolable Place": so much so that he cannot be arrested as long as he retrains therein. This sanctity of the "Inviolable Place" is being observed since the time of Prophet Abraham. The Qur'an says, "Whoso even enters it, he becomes safe and secure . . ." (III: 97). (2) The consensus of opinion is that there can be no retribution within the "Inviolable Place" for the crimes committed outside it. Hadrat `Umar, `Abdullah bin `Umar and `Abdullah bin `Abbas declared, "We will not take any action in it even against the murderer of our fathers." (3) It is unlawful to wage war or shed blood within it. On the second day of the conquest of Makkah, the Holy Prophet declared, "O people, Allah has trade Makkah a Sanctuary since the very creation of this world, and it will remain so by Allah's ordinance up to the Day of Resurrection; therefore, it is not lawful for any man, who believes in Allah and the Day of Resurrection, to shed blood here". Then he added, "Suppose a man legalizes bloodshed here on the basis of the precedent that I waged war here, tell him, 'Allah made it lawful for His Messenger and not for you'. It was made lawful for me for a short interval of the day. Then it was again made "Inviolable" as before". (4) It is unlawful to cut naturally growing trees or uproot the grass which has grown there. It is also prohibited to hunt birds and animals within the boundary or to drive them out from the "Inviolable Place" for hunting. It is, however, lawful to kill a serpent, a scorpion and other harmful animals and to uproot dry grass and "Izkhir" which is a kind of grass. (5) It is prohibited to pick up anything that has fallen to the ground. In a Tradition, reported by Abu Dawud, the Holy Prophet prohibited people to pick up, anything belonging to a pilgrim that had fallen to the ground. (6) It is unlawful for a pilgrim who comes with the intention of performing Hajj or 'Umrah" to enter therein without Ihram. However, there is a divergence of opinion in regard to the entry of others than the pilgrims without Ihram. According to 'Abdullah bin `Abbas no one is allowed to enter therein without Ihram in any case, and this has been supported by a saying each of Imam Ahmad and Imam Shafi`i. According to other sayings of Imams Ahmad and Shafi`i, those people who have to visit the' "Inviolable Place" frequently in connection with trade and business, are excepted. Imam Abu Hanifah, however, holds the view that the person who lives within the limits of the appointed "Miqats" can visit Makkah without Ihram but the outsiders cannot enter it without Ihram. "
22.26. Wa-idh bawwa/na li-ibrahiimamakana albayti an la tuschrik bii schay-an watahhirbaytiya liltta-ifiina waalqa-imiinawaalrrukkaAAi alssudschuudi
22.26. And (remember) when We prepared for Abraham the place of the (holy) House, saying: Ascribe thou no thing as partner unto Me, and purify My House for those who make the round (thereof) and those who stand and those who bow and make prostration. (Pickthall)
22.26. Und als Wir für Ibrahim den Ort des Hauses zugewiesen haben: Gib Mir nichts als Mitgötter und reinige Mein Haus für die es Umschreitenden und die Stehenden und die sich Verbeugenden, die sich Niederwerfenden, (Ahmad v. Denffer)
22.26. Und als Wir Ibrahim die Stelle des Hauses zuwiesen: "Geselle Mir nichts bei und reinige Mein Haus für die den Umlauf Vollziehenden, die aufrecht Stehenden, sich Verbeugenden und die sich Niederwerfenden. (Bubenheim)
22.26. Einst wiesen Wir Abraham den Platz für das Heilige Haus zu und sprachen: "Geselle Mir keine Gefährten bei! Halte mein Haus rein für die, die es umschreiten, die sich in der Nähe aufhalten und die, die im Gebet niederknien und sich niederwerfen! (Azhar)
22.26. Und (erinnere daran), als WIR Ibrahim den Ort des Hauses zuwiesen: „Betreibe Mir gegenüber keinerlei Schirk und reinige das Meinige Haus für die Tawaf- , Qiyam- , und Ruku'-Sudschud-Vollziehenden .“ (Zaidan)
22.26. Und (damals) als wir dem Abraham die Stätte des Hauses (der Ka`ba) anwiesen (und ihm die Verpflichtung auferlegten): "Geselle mir nichts (als Teilhaber an meiner Göttlichkeit) bei und reinige mein Haus für diejenigen, die die Umgangsprozession machen und (andächtig im Gebet) stehen, und die sich verneigen und niederwerfen! (Paret)
22.26. Und als Wir für Abraham die Stätte des Hauses bestimmten (,sprachen Wir): "Setze Mir nichts zur Seite und halte Mein Haus rein für die (es) Umkreisenden, Betenden und Sich-Niederwerfenden. (Rasul)
22.27. And proclaim unto mankind the Pilgrimage. They will come unto thee on foot and on every lean camel; they will come from every deep ravine. (Pickthall)
22.27. Und rufe unter den Menschen die Wallfahrt aus, - sie kommen zur dir zu Fuß oder auf jedwedem abgemagerten Reittier, sie kommen aus jedwedem tiefgegründeten Bergtal, (Ahmad v. Denffer)
22.27. Und rufe unter den Menschen die Pilgerfahrt aus, so werden sie zu dir kommen zu Fuß und auf vielen hageren (Reittieren), die aus jedem tiefen Paßweg da herkommen, (Bubenheim)
22.27. Rufe die Menschen zur Pilgerfahrt auf! Sie werden zu Fuss und auf dem Rücken von durch die Reise abgemagerten Kamelen von weither zu dir kommen. Sie kommen von den fernsten Bergpässen. (Azhar)
22.27. Und rufe die Menschen zur Hadsch auf, so werden sie zu dir zu Fuss und (als Getragene) auf jedem schlanken (Transporttier) kommen, sie werden aus jeder fernen Gegend kommen, (Zaidan)
22.27. Und ruf unter den Menschen zur Wallfahrt auf, damit sie (entweder) zu Fuß zu dir kommen, oder auf allerlei hageren (Kamelen reitend), die aus jedem tief eingeschnittenen Paßweg daherkommen! (Paret)
22.27. Und rufe die Menschen zur Pilgerfahrt auf. Sie werden zu Fuß und auf jedem mageren Kamel aus allen fernen Gegenden zu dir kommen , (Rasul)
22.28. That they may witness things that are of benefit to them, and mention the name of Allah on appointed days over the beast of cattle that He hath bestowed upon them. Then eat thereof and feed therewith the poor unfortunate. (Pickthall)
22.28. Damit sie die Vorteile für sich bezeugen und den Namen Allahs aussprechen an festgelegten Tagen, Uber dem, womit Wir sie versorgt haben vom Tier des Weideviehs, so eßt davon und speist den bedürftigen Unglücklichen. (Ahmad v. Denffer)
22.28. damit sie (allerlei) Nutzen für sich erfahren und den Namen Allahs an wohlbekannten Tagen über den aussprechen, womit Er sie an den Vierfüßlern unter dem Vieh versorgt hat. - Eßt (selbst) davon und gebt dem Elenden, dem Armen zu essen. (Bubenheim)
22.28. Sie werden erleben, wie sie allerlei Nutzen erzielen, und sie werden Gottes Namen an bestimmten Tagen über den ihnen von Ihm bescherten zu schlachtenden Tieren außprechen. Eßt davon und gebt den Elenden und den Armen! (Azhar)
22.28. damit sie für sich Nützlichem beiwohnen und ALLAHs Namens an bestimmten Tagen gedenken für das, was ER ihnen an Rizq von den unverständigen An'am gewährte. So esst davon und speist den armen Notleidenden. (Zaidan)
22.28. Und sie sollen dabei bezeugen, daß sie allerlei Nutzen (manaafi`) (davon) haben, und in einer bestimmten Anzahl von Tagen (beim Schlachten) den Namen Allahs über jedem Stück Vieh aussprechen, das er ihnen beschert hat. - Eßt (selber) davon, und gebt (auch) dem Notleidenden und Armen (davon) zu essen! - (Paret)
22.28. auf daß sie allerlei Vorteile wahrnehmen und während einer bestimmten Anzahl von Tagen des Namens Allahs für das gedenken mögen, was Er ihnen an Vieh gegeben hat. Darum esset davon und speist den Notleidenden, den Bedürftigen. (Rasul)
22.29. Then let them make an end of their unkemptness and pay their vows and go around the ancient House. (Pickthall)
22.29. Dann sollen sie ihre Unreinlichkeit beseitigen und sollen ihre Gelübde erfüllen und sollen das altehrwürdige Haus umschreiten. (Ahmad v. Denffer)
22.29. Hierauf sollen sie ihre Ungepflegtheit beenden, ihre Gelübde erfüllen und den Umlauf um das alt(ehrwürdig)e Haus vollziehen." (Bubenheim)
22.29. Dann müssen sie den Zustand der eingestellten Körperpflege beenden, ihre Gelübde einlösen und das ehrwürdige Heilige Haus umschreiten. (Azhar)
22.29. Dann sollen sie ihren Schmutz entfernen, ihre Gelübde erfüllen und öfters Tawaf um das Ehrwürdige Haus vollziehen. (Zaidan)
22.29. Hierauf sollen sie die (durch den Weihezustand bedingte) körperliche Reinigung (tafath) abstellen (und Haare und Nägel schneiden), ihre Gelübde erfüllen und den Umgang um das altehrwürdige Haus machen." (Paret)
22.29. Dann sollen sie ihre persönliche Reinigung vollziehen und ihre Gelübde erfüllen und um das Altehrwürdige Haus wandeln." (Rasul)
Tafsir von Maududi für die Ayaat 26 bis 29
Recall to mind the time when We assigned the site of this House (the Ka`bah) to Abraham, saying, "Do not associate anything as a partner with Me; keep My House clean and pure ( 45 ) for those who go round it and for those who stand and bow down and prostrate (in worship), and make a proclamation to the people to come to you for Hajj from far and near, on foot and on lean ( 46 ) camels ( 47 ) so that they may witness the benefits that have been made available here for them: ( 48 ) and during the known appointed days, they should mention the name of Allah over the cattle He has provided them : ( 49 ) then they may eat their flesh and also give of it to the indigent and needy. ( 50 ) Then they should clean off their "dirt' ( 51 ) fulfil their vows ( 52 ) and go round the "Ancient House" . ( 53 )
Desc No: 45 Some commentators opine that the address to Prophet Abraham ends with v. 26 and say that the Command contained in v. 27 was addressed to the Holy Prophet; but this opinion does not fit in with the context. For it is obvious that this Command also was addressed to Prophet Abraham when he had built the Ka`bah. Moreover, the command implies that the House of Allah had been built for the worship of One Allah and there was general permission from the very first day for all worshippers to visit it for performing Hajj.
Desc No: 46 The expression "lean camels" has been deliberately used to depict the picture of the camels of pilgrims coming from far-off places to perform Hajj.
Desc No: 47 In my opinion the address to Prophet Abraham comes to an end with v. 27 and vv. 28-29 have been added to emphasize and give further instructions for the performance of Hajj. We have based this opinion on the use of the epithet "Ancient House of the Ka`bah". It could not have been used at the time when Prophet Abraham built it. (For further details about the construction of the Ka`bah see II: 125-129, III: 96, 97 and XIV: 35-41).
Desc No: 48 "The benefits" include both religious and worldly benefits. It was due mainly to the Ka`bah that during the period of 2500 years between the times of Prophet Abraham and the Holy Prophet, the Arabs, in spite of their tribal life, remained attached to one central place and continued to visit it from all parts of Arabia for performing Hajj year after year. This in turn preserved their language, their culture and their Arab identity. Then during the course of the year they were afforded at least four months of perfect peace when anybody and everybody could safely travel alone or in trade caravans; thus the ritual of Hajj was directly beneficial to economic life of the country as well. For details see III: 97 and E.N's 80, 81 thereof, and V: 97 and E.N. 113 thereof.
Desc No: 49 "The cattle" here imply the camel, cow, sheep and goat as has been clearly mentioned in VI:142-144.". . . they should mention the name of Allah over the cattle" implies that they should slaughter the cattle for Allah's. sake and in His name, as is clear from the subsequent sentences. Allah's name should be recited at the time the cattle are slaughtered to show that the Muslims are to slaughter and sacrifice animals in Allah's name alone so as to distinguish them from the disbelievers who slaughtered animals without mentioning Allah's name or by mentioning other names than that of Allah. As regards "the known appointed days", there is a difference of opinion as to their exact identity. Some of the opinions as to what the "appointed days" mean are: (1) The first ten days of Zil-Hajj. This view is supported by Ibn `Abbas, Hasan Basri, Ibrahim Nakha`i, Qatadah and several other Companions and their followers. Imams Abu Hanifah, Shafi`i and Ahmad bin Hanbal have also favoured this view. (2) The tenth of Zil-Hajj and the three days following it. This view is supported by Ibn 'Abbas, Ibn `Umar, Ibrahim Nakha`i, Hasan and `Ata'. Imams Shafi`i and Ahmad are also reported to have favoured this in a saying each. (3) The tenth day of Zil-Hajj and the two following days. This view has been supported by Hadrat `Umar, `Ali, Ibn `Umar, Ibn `Abbas, Anas bin Malik, Abu Hurairah, Said bin Musayyab and Said bin Jubair. Sufyan Thauri, Imam Malik, Imam Abu Yusuf and Imam Muhammad from among the Jurists have also adopted it, and the Hanafites and the Malikites are also generally agreed on this.
Desc No: 50 The imperative mood of the verb has given rise to the misunderstanding that it is obligatory to eat their flesh and also to give of it to the needy people, Imams Shafi`i and Malik opine that it is good to eat of it and it is obligatory to give of it to others. According to Imam Abu Hanifah, both these things are permitted but are not obligatory. It is good to eat of it, for the people in the days of ignorance considered it unlawful to eat sacrificial meat of their own animals, and it is good to give of it to the poor by way of help. Ibn Jarir has cited instances from Hasan Basri, `Ata', Mujahid and Ibrahim Nakha`i to prove that the imperative mood dces not always imply a command, as for example in V: 2 and LXII: 10. Thus, ".... give of it to the indigent" does not mean that the flesh cannot be given to a rich person for the Companions of the Holy Prophet used to give of it to their friends, neighbours, relatives whether they were rich or poor. According to Ibn `Umar, one-third of the flesh may be consumed at home, one-third may be given to the neighbours and the remaining one-third distributed among the needy.
Desc No: 51 It means that after performing the essential Hajj rites, one should put off Ihram, have a shave, bath, etc. for one is free from the restrictions of Ihram after Hajj. However, one is not allowed to have sexual relations with his wife till one has performed the Tawaf of Ziyarah or Ifadah.
Desc No: 52 That is, the vow one has made for that occasion.
Desc No: 53 The Arabic word `Atiq, which has been used for the Ka`bah, is very meaningful for it implies: (1) ancient, (2) free from the sovereignty and ownership of anyone, (3) honoured and revered. I am of the opinion that here the word Tawaf refers to the circumambulation performed on the tenth day of Zil-Hajj after setting aside Ihram, as the last ritual of Hajj, and is called Tawaf of Ifadah or Ziyarah (Visit). "
22.30. That (is the command). And whoso magnifieth the sacred things of Allah, it will be well for him in the sight of his Lord. The cattle are lawful unto you save that which hath been told you. So shun the filth of idols, and shun lying speech. (Pickthall)
22.30. So ist dies, und wer die Heiligtümer Allahs hochachtet, für den ist es gut bei seinem Herrn. Und gestattet ist euch das Weidevieh, außer dem, was euch verlesen wurde, also haltet euch fern von der Gräßlichkeit von den Götzenbildern, und haltet euch fern vom Wort der Falschheit, (Ahmad v. Denffer)
22.30. So (ist es). Und wenn einer die unantastbaren Dinge Allahs hoch ehrt, so ist es besser für ihn bei seinem Herrn. Erlaubt ist euch das Vieh, außer dem, was euch verlesen wird. So meidet den Greuel der Götzenbilder, und meidet die falsche Aussage, (Bubenheim)
22.30. Das ist so. Wer die heiligen Riten Gottes einhält und hoch ehrt, der tut, was für ihn das beste ist vor seinem Herrn. Es ist euch erlaubt, von den Herdentieren aller Art zu essen, ausgenommen, was euch im Koran untersagt wurde. Ihr sollt die Götzen meiden, weil sie Unreinheit bedeuten. Und meidet das falsche Zeugnis! (Azhar)
22.30. Also und wer ALLAHs Hurumat hochachtet, dies ist gut für ihn bei seinem HERRN. Und für halal wurden euch die An'am erklärt außer dem, was euch vorgetragen wurde. So meidet das rituell Unreine von den Götzen, und meidet das Falschzeugnis! (Zaidan)
22.30. Dies (ist der Wortlaut der Offenbarung). Wenn nun einer die Gebote Allahs ehrt, ist das, so dünkt es seinen Herrn, gut für ihn. Und (zum Schlachten) erlaubt ist euch alles Vieh mit Ausnahme dessen, was euch (in der Schrift als verboten) verlesen wird. Darum meidet die Verunreinigung durch die Götzen (ar-ridschsa mina l-authaani)! Und meidet falsche Aussagen! (Paret)
22.30. Somit wird es für den, der die Gebote Allahs ehrt, gut vor seinem Herrn sein. Erlaubt ist euch alles Vieh mit Ausnahme dessen, was euch angesagt worden ist. Meidet darum den Greuel der Götzen und meidet das Wort der Lüge. (Rasul)
Tafsir von Maududi für die Ayaat 30 bis 30
This was (the object for which the Ka`bah was built,) and whoso 30 observes the sanctity of the things ordained by Allah, it will be best for him in the sight of his Lord. ( 54 )
Desc No: 54 Though the "command" is of a general nature, here it refers particularly to the prohibitions which are connected with the "Sacred Mosque", Hajj, 'Umrah and Makkah. Incidentally, there is a subtle hint in it to the Quraish; who had driven out the Muslims from Makkah and debarred them from Hajj and violated the sanctity of the "Ancient House" by associating indecent, filthy, and ungodly rites with Hajj and the House in contradiction to the ways of Abraham.
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