31.5. Such have guidance from their Lord. Such are the successful. (Pickthall)
31.5. Diese sind auf Rechtleitung von ihrem Herrn, und diese, ihnen ergeht es wohl. (Ahmad v. Denffer)
31.5. Jene verfahren nach einer Rechtleitung von ihrem Herrn, und das sind diejenigen, denen es wohl ergeht. (Bubenheim)
31.5. Sie halten an Gottes Rechtleitung fest und sind die Erfolgreichen. (Azhar)
31.5. Diese folgen der Rechtleitung von ihrem HERRN. Und diese sind die Erfolgreichen. (Zaidan)
31.5. Sie sind von ihrem Herrn rechtgeleitet, und ihnen wird es wohl ergehen. (Paret)
31.5. Sie sind es, die der Führung ihres Herrn folgen, und sie sind es, die erfolgreich sind. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 5
Alif. Lam. Mim. These are the verses of the wise Book, ( 1 ) a Guidance and Mercy for the righteous people ( 2 ) who establish the Salat. pay the Zakat and fully believe in the Hereafter. ( 3 ) They are the ones who are on the right path enjoined by their Lord, and they are the ones who will attain true success ( 4 ) .
Desc No: 1 That is, "verses of the Book which is full of wisdom and whose every teaching is based on wisdom."
Desc No: 2 That is, "These verses give guidance to the Right Way and have been sent down as a mercy from God. But the people who can profit by this mercy and guidance are only those who adopt a righteous attitude, who wish to become good, who crave for their own well-being, whose quality is that they avoid the evil when they are warned of it, and follow the good when they are shown the ways to it. As for the wicked and mischievous people, they will neither profit by this guidance nor receive any share from this mercy. "
Desc No: 3 It does not mean that "the righteous people" bear only these three qualities. By using the common epithet of "righteous" for them, it has been pointed out that they refrain from all those evils which this Book forbids and practise all those good things which this Book enjoins. Then, the three qualities of the "righteous" have been especially mentioned in order to show that all other good acts depend on these three things. They establish the Salat which engenders God-worship and piety as a permanent habit with them; they pay the Zakat which strengthens the spirit of sacrifice in them, subdues the love of the world and arouses a desire for the goodwill of Allah; and they believe in the Hereafter, which instils the sense of responsibility _and answerability, which does not allow them to live like an animal, which is free to graze at will in the pasture, but like a man who is fully conscious of the fact that he is not independent but the slave of a Master before Whom he is answerable for all his activities of life. Owing to these three qualities, these "righteous" people are not the kind of the righteous persons who happen to do good just by chance, who may commit evil as often and as freely as they would do good. Contrary to this, these qualities inculcate in them an enduring system of thought and morality owing to which goodness issues forth from them in a regulated and systematic manner, and the evil, if at all committed, is committed just by chance. They do not have any deep-rooted motives, which might be arising from their own system of thought and morality and leading them on to the evil way under their own nature impulse.
Desc No: 4 At the time when these verses were sent down, the disbelieves of Makkah thought, and said so openly, that Muhammad (upon whom be Allah's peace) and those who accepted his message were wasting and mining their lives. Therefore, it was rejoined with full force and emphasis: "..these are the ones who will attain true success." That is, 'They will not ruin themselves as you seem to dunk in your ignorance, but they in fact are the ones who alone will attain true success, and the utter failures will be those who have refused to adopt this way." Here the one who regards 'true success" as confined to the world, in the sense of material prosperity, will be wholly missing the Qur'anic concept of it. To understand the real concept of the true success one should study the following verses of the Qur'an along with the relevant E.N.'s: AI-Baqarah: 2-5, AI-'Imran: 102, 130, 200, AI-Ma'idah: 35, 90, AI-An'am: 21, AI-A'raf; 7, 8, 157, At-Taubah: 88, Yunus: 17, An-Nahl: 116, Al-Hajj: 77, Al-Mu'minun: 117, An-Nur: ,51, Ar-Rum: 38. "
31.6. And of mankind is he who payeth for mere pastime of discourse, that he may mislead from Allah ' s way without knowledge, and maketh it the butt of mockery. For such there is a shameful doom. (Pickthall)
31.6. Und unter den Menschen ist einer, der die ablenkenden Berichte kauft, damit er fehlgehen läßt vom Weg Allahs, ohne Wissen, und er nimmt sich ihn zum Spott, diese, für sie gibt es erniedrigende Strafe. (Ahmad v. Denffer)
31.6. Unter den Menschen gibt es manchen, der zerstreuende Unterhaltung erkauft, um (die Menschen) von Allahs Weg ohne (richtiges) Wissen in die Irre zu führen und sich über ihn lustig zu machen. Für solche wird es schmachvolle Strafe geben. (Bubenheim)
31.6. Mancher Ungläubige prägt sich unsinniges Gerede ein und verbreitet es, um die Menschen ohne Wissen von Gottes Weg abirren zu lassen und über Gottes Offenbarung zu spotten. Ihnen zollt entehrende qualvolle Strafe. (Azhar)
31.6. Und unter den Menschen gibt es manch einen, der sich das Sinnlose vom Gerede ohne Wissen aneignet, damit er vom Wege ALLAHs abirren lässt, auch macht er ihn zum Spott. Für diese ist eine qualvolle Peinigung bestimmt. (Zaidan)
31.6. Unter den Menschen gibt es auch welche, die (gegen ernste Gespräche über Glaubensfragen) leichte Unterhaltung (lahwa l-hadiethi) einhandeln, um in (ihrem) Unverstand (ihre Mitmenschen) vom Wege Allahs abirren zu lassen und ihren Spott damit zu treiben. Sie haben eine erniedrigende Strafe zu erwarten. (Paret)
31.6. Und unter den Menschen gibt es solche, die leeres Gerede vorziehen, um (Menschen) ohne Wissen von Allahs Weg hinweg in die Irre zu führen, und um damit Spott zu treiben. Solchen (Menschen) harrt eine schmähliche Strafe. (Rasul)
31.7. And when Our revelations are recited unto him he turneth away in his pride as if he heard them not, as if there were a deafness in his ears. So give him tidings of a painful doom. (Pickthall)
31.7. Und wenn ihm Unsere Zeichen verlesen werden, kehrt er sich ab, sich groß wähnend, als ob er sie nicht hörte, als ob in seinen beiden Ohren Schwerhörigkeit wäre, also künde ihm eine schmerzende Strafe an. (Ahmad v. Denffer)
31.7. Und wenn ihm Unsere Zeichen verlesen werden, kehrt er sich hochmütig ab, als ob er sie nicht gehört hätte, als ob in seinen Ohren Schwerhörigkeit wäre. So verkünde ihm schmerzhafte Strafe. (Bubenheim)
31.7. Wenn ihm Unsere Verse vorgetragen werden, wendet er sich überheblich ab, als hätte er sie nicht gehört und als wären seine beiden Ohren von Taubheit befallen. Dem verkünde eine qualvolle Strafe! (Azhar)
31.7. Und als ihm Unsere Ayat vorgetragen wurden, kehrte er den Rücken in Arroganz um, als ob er sie nicht hörte, als ob in seinen Ohren Schwerhörigkeit wäre. Also überbringe ihm die „Frohe Botschaft“ über eine qualvolle Peinigung! (Zaidan)
31.7. Wenn unsere Verse so jemandem verlesen werden, kehrt er hochmütig den Rücken, wie wenn er sie nicht gehört hätte. (Es ist) wie wenn er Schwerhörigkeit in seinen Ohren hätte. Verkünde ihm (daß er) eine schmerzhafte Strafe (zu erwarten hat)! (Paret)
31.7. Und wenn ihm Unsere Verse verlesen werden, so kehrt er sich überheblich (von ihnen) ab, als hätte er sie nicht gehört, als wären seine Ohren schwerhörig. So künde ihm eine schmerzliche Strafe an. (Rasul)
31.8. Lo! those who believe and do good works, for them are gardens of delight, (Pickthall)
31.8. Ja, diejenigen, die glauben und rechtschaffen handeln, für sie gibt es die Gärten der Wohltaten, (Ahmad v. Denffer)
31.8. Gewiß, diejenigen, die glauben und rechtschaffene Werke tun, für sie wird es die Gärten der Wonne geben; (Bubenheim)
31.8. Den Gläubigen aber, die gute Werke tun, stehen Wonnegärten zu. (Azhar)
31.8. Gewiß, diejenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben, für diese ist die Dschannat des Wohlergehens bestimmt, (Zaidan)
31.8. Denjenigen aber, die glauben und tun, was recht ist, werden die Gärten der Wonne zuteil, (Paret)
31.8. Wahrlich, denen, die da glauben und gute Werke tun, werden Gärten der Wonne zuteil sein. (Rasul)
31.9. Wherein they will abide. It is a promise of Allah in truth. He is the Mighty, the Wise. (Pickthall)
31.9. Ewig sind sie dort, das Versprechen Allahs in Wahrheit, und Er ist der Mächtige, der Weise. (Ahmad v. Denffer)
31.9. ewig darin zu bleiben. (Das ist) Allahs Versprechen in Wahrheit. Und Er ist der Allmächtige und Allweise. (Bubenheim)
31.9. Darin werden sie ewig bleiben. Das ist Gottes wahres Versprechen. Er ist der Allmächtige, der Allweise. (Azhar)
31.9. darin werden sie ewig bleiben. Es ist ALLAHs wahres Versprechen. Und ER ist Der Allwürdige, Der Allweise. (Zaidan)
31.9. in denen sie (ewig) weilen werden. (Das ist) das Versprechen Allahs und (als solches) die Wahrheit (wa`da llaahi haqqan). Und er ist der Mächtige und Weise. (Paret)
31.9. Darin werden sie auf ewig weilen. (Dies ist) eine Verheißung Allahs in Wahrheit! Und Er ist der Allmächtige, der Allweise. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 9
And there is among the men such a one also ( 5 ) , who buys alluring tales ( 6 ) so that he may lead the people astray from Allah's Way, without any knowledge, ( 7 ) and make a mockery of the invitation to it. ( 8 ) For such people there is a disgraceful torment. ( 9 ) When Our Revelations are recited to huh, he turns his face away disdainfully as though he did not hear theta, as though his ears were deaf. Well, give him the good news of a painful torment. However, for those who believe and do good works, there are blissful Gardens ( 10 ) wherein they shall live for ever. This is a true promise of Allah: He is the All-Mighty, the All-Wise. ( 11 )
Desc No: 5 That is, "On the one hand, there is this Mercy and Guidance sent down by Allah, of which some people arc taking full advantage, and on the other, there are also some unfortunate people living side by side with the fortunate ones, who are adopting this sort of attitude as against the Revelations of Allah. "
Desc No: 6 The words lahv al-hadith in the Text imply such a thing as may allure and absorb a listener completely and make him heedless of everything else around him. Lexically, there is nothing derogatory in these words, but in custom and usage they apply to evil and useless and vain things, such as gossip, nonsensical talk, joking and jesting, legends and tales, singing and merry-making, etc. "To buy" alluring tales may also mean that the person concerned adopts falsehood instead of the Truth, turns away from the guidance and turns to those things which can neither benefit him in the world nor in the Hereafter. But this is the metaphorical meaning. The real meaning of the sentence is that a person should purchase an absurd and useless thing for his money, and this is supported by many traditions. Ibn Hisham has related on the authority of Ibn Ishaq that when the disbelievers of Makkah could not stop the message of the Holy Prophet from spreading in spite of their best efforts, Nadr bin Harith said to the people of Quraish: "The way you are counteracting this man will avail you nothing. He has lived a lifetime among you. Until now he was the best of your men morally: he was the most truthful and the most trustworthy person among you. Now you say that he is a sorcerer and enchanter and a poet and a madman. Who will believe all this? Don't the people know the way the sorcerers talk? Don't they know the enchanters and the way they conduct their business? Are they unaware of poetry and of. the states of madness? Which of these accusations sticks to Muhammad (upon whom be Allah's peace) by exploiting which you would turn the people's attention away from him? Look! I will tell you how to deal with him." Then he left Makkah for Iraq and managed to get from there legends and tales about the kings of Iran and Rustam and Isfandyar and started to arrange tale-telling parties to distract the people from the Qur'an and to absorb them in the tales. (Ibn Hisham. vol. I, pp. 320-321). The same tradition has been cited by Vahidi in Asbab un Nazul on the authority of Kalbi and Muqatil. And according to Ibn 'Abbas, Nadr had bough singing girls also for the purpose. Whenever he heard that someone was coming under the Holy Prophet's influence, he would impose a singing girl an him with the instruction: "Feed him and entertain him with your songs so that he is absorbed in you and distracted from the other side." This was the same device which the arch-criminals of the nations have been employing in every age. They try to get the common people so absorbed in fun and sport and musical entertainment's in the name of culture that they are left with no time and sense to attend to the serious problems of life, and in their heedlessness they do not even feel what destruction they are being driven to. The same commentary of lahv al-hadith has been reported from a large number of the Companions and their immediate followers. 'Abdullah bin Mas'ud was asked, 'What does lahv al-hadith mean in this verse ?" He said thrice emphatically. 'By God! it means singing." (Ibn Jarir, Ibn Abi Shaibah. Hakim, Baihaqi). Similar traditions have been reported from scholars like 'Abdullah bin' Abbas, Jabir bin 'Abdullah, Mujahid, 'Ikrimah, Said bin Jubair, Hasan Basri: and Makhul. Ibn Jarir, Ibn Abi Hatim and Tirmidhi have related on the authority of Hadrat Abu Umamah Baheli that the Holy Prophet said, "It is not lawful to buy and sell and trade in singing girls nor is it lawful to take their price." In another tradition, the last sentence is to the effect: ... it is unlawful to eat their price" . Yet another tradition from Abu Umamah is to the effect: To teach music to slave-girls and to trade in them is not lawful and their price is forbidden." AII these Ahadith also elucidate that the verse containing lahv al-hadith was sent down in this very connection. Qadi Abu Bakr Ibn al-'Arabi has related in the Ahkam alQur'an a Hadith from Hadrat 'Abdullah bin Mubarak and Imam Malik on the authority of Hadrat Anas, saying, that the Holy Prophet said: 'He who hears the song of a singing-girl in a musical concert, will have molten lead poured into his ear on the Day of Judgement" (In this connection, one should also note that the culture" of music in those days flourished almost entirely through the slave-girls: Free women had not yet become "artists" . That is why the Holy Prophet spoke about trading in slave-girls, and described their wages and earnings as their price. and used the word qaynah for the singing-girl, which is specifically used for a slave-girl in Arabic).
Desc No: 7 "Without any knowledge" may be connected with "buys" and also "lead...astray". In the first case, it would mean: 'The ignorant foolish person buys this alluring thing and dces not know that he is buying a ruinous thing at the cost of a highly valuable thing. On the one hand, there are the Divine verses which are full of wisdom and guidance, which he can obtain without any cost, but he turns away from them. On the other, there are these absurd things, which are disastrous for his morals and he is expending his wealth to obtain them. " In the second case, it would mean: "He has come out to guide the people without any knowledge: he does not know what burden of sin he is taking on himself by trying to lead the people astray from Allah's Way."
Desc No: 8 That is, This person wants to make fun of the Divine Revelations by alluring and absorbing the people in legends and tales and music. He intends that the invitation of the Qur'an should be derided and ridiculed and laughed away. He plans to fight the Religion of God with the strategy that as soon as Muhammad (upon whom be Allah's peace) should come out to recite Revelations of God to the people, there should be a charming, sweet-voiced damsel giving her performance in a musical concert. on the one hand, and a glib-tongued story teller telling tales and legends of Iran, on the other, and the people should become so absorbed in these cultural activities" that they may not be in a mood to hear anything about God and the morals and the Hereafter. "
Desc No: 9 This punishment will be in accordance with their crime. They want to debase and disgrace Go's Religion, His Revelations and His Messenger; God will rake His vengeance on them by giving them a disgraceful torment.
Desc No: 10 Instead of saying 'There are blessings of Paradise (Gardens) for them," it has been said, there are blissful Gardens for them." In the first case, it would have meant this: "They will enjoy the blessings but the Gardens will not belong to them." In the second case, it automatically becomes evident that the whole Gardens will be handed over to them, and they will take advantage of their blessings as an owner does of his own possession, and not like the one who is allowed to use something without giving him ownership rights over it."
Desc No: 11 That is, "Nothing can withhold Him from fulfilling His promise, and whatever He does, He does strictly according to the demands of wisdom and justice. The object of mentioning these two attributes of Allaln after saying: This 'is a true promise of Allah", is to stress that Allah neither violates His promise wilfully nor is there in this universe any such power as can prevent Him from fulfilling His promise. Therefore, there can be no chance that one may not receive what Allah has promised to give as a reward for faith and righteous deeds. Moreover, Allah's open promise to bestow this reward is wholly based on His wisdom and His justice. He does not misjudge: it cannot be that He may deprive a deserving person of his reward, and reward a non-deserving one instead. The people characterised by taste faith and righteous deeds indeed deserve this reward and Allah will bestow this on them only."
31.10. Khalaqa alssamawatibighayri AAamadin tarawnaha waalqa fii al-ardirawasiya an tamiida bikum wabaththa fiiha min kullidabbatin waanzalna mina alssama-i maanfaanbatna fiiha min kulli zawdschin kariimin
31.10. He hath created the heavens without supports that ye can see, and hath cast into the earth firm hills, so that it quake not with you; and He hath dispersed therein all kinds of beasts. And We send down water from the sky and We cause (plants) of every goodly kind to grow therein. (Pickthall)
31.10. Er hat die Himmel geschaffen, ohne Säulen, die ihr seht, und Er hat in die Erde festverankerte Berge gegeben, daß sie nicht mit euch wackelt, und Er hat dort von allem Getier verbreitet, und Wir haben vom Himmel Wasser herabgesandt, und Wir haben dort von jeder edlen Gattung wachsen lassen. (Ahmad v. Denffer)
31.10. Er hat die Himmel ohne Stützen, die ihr sehen könnt, erschaffen und auf der Erde festgegründete Berge gesetzt, daß sie nicht mit euch wanke, und auf ihr allerlei Tiere sich ausbreiten lassen. Und Wir lassen Wasser vom Himmel herabkommen und dann viele edle Arten auf ihr wachsen. (Bubenheim)
31.10. Er hat die Himmel ohne sichtbare Stützen erschaffen, auf der Erde feste Berge aufgerichtet, damit sie nicht mit euch schwankt und Lebewesen aller Art sich darauf ausbreiten lassen. Wir lassen Wasser vom Himmel herabkommen, mit dem Wir schöne und nützliche Pflanzen aller Art wachsen lassen. (Azhar)
31.10. ER erschuf die Himmel ohne von euch zu sichtende Stützen. Und ER setzte auf Erden Felsenberge, damit sie mit euch nicht schwankt, ER ließ auf ihr von jeglichen sich bewegenden Lebewesen ausbreiten. Und WIR ließen vom Himmel Wasser fallen, dann ließen WIR damit auf ihr von jeder edlen Zweiheit hervorsprießen. (Zaidan)
31.10. Er hat (hoch oben) die Himmel geschaffen, ohne daß ihr (irgendwelche) Stützen sehen würdet. Und er hat auf der Erde feststehende (Berge) angebracht, damit sie mit euch nicht ins Schwanken komme, und auf ihr allerlei Getier sich ausbreiten lassen. Und wir haben vom Himmel Wasser herabkommen lassen und auf ihr allerlei herrliche Arten (von Pflanzen und Früchten) wachsen lassen. (Paret)
31.10. Er hat den Himmel ohne Stützen erschaffen, wie ihr seht, und Er hat in der Erde feste Berge gegründet, damit sie nicht ins Schwanken gerät, und hat allerlei Getier über sie verstreut. Und Wir senden Wasser aus dem Himmel nieder und lassen jede herrliche Gattung auf ihr sprießen. (Rasul)
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