98.1. Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them, (Pickthall)
98.1. Es sind nicht diejenigen, die den Glauben verweigert haben von den Leuten der Schrift und den Mitgöttergebenden losgesetzt, bis der klare Beweis zu ihnen kommt, (Ahmad v. Denffer)
98.1. Diejenigen von den Leuten der Schrift und den Götzendienern, die ungläubig sind, werden sich nicht (eher von ihrem Unglauben) lösen, bis (daß) der klare Beweis zu ihnen kommt, (Bubenheim)
98.1. Die Ungläubigen unter den Schriftbesitzern und die Anhänger der Vielgötterei wollten ihren hergebrachten Glauben nicht eher aufgeben, bis das klare Beweiszeichen zu ihnen käme: (Azhar)
98.1. Diejenigen von den Schriftbesitzern, die Kufr betrieben haben, und die Muschrik werden nicht loslassen, bis zu ihnen die Deutlichkeit kommt, (Zaidan)
98.1. Diejenigen von den Leuten der Schrift und den Heiden, die ungläubig sind, konnten sich nicht eher (von ihren früheren Anschauungen und Bindungen) lösen (und den wahren Glauben annehmen), als bis der klare Beweis (baiyina) zu ihnen kommen würde: (Paret)
98.1. Diejenigen, die ungläubig sind unter dem Volk der Schrift und die Götzendiener können (von ihrem Irrtum) nicht befreit werden, bis der deutliche Beweis zu ihnen kommt : (Rasul)
98.3. In ihnen sind richtige Vorschriften, (Ahmad v. Denffer)
98.3. in denen rechte Schriften sind. (Bubenheim)
98.3. mit gerechten Vorschriften. (Azhar)
98.3. in denen wertvolle Kapitel sind. (Zaidan)
98.3. und (sachlich) richtige Texte (kutub qaiyima) enthalten. (Paret)
98.3. in denen geradlinige Vorschriften enthalten sind. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 3
The disbelievers ( 1 ) from among the people of the Book and the mushriks ( 2 ) would not desist (from their unbelief) until the clear evidence should come to them, ( 3 ) (that is,) a Messenger ( 4 ) from Allah, who should recite to them holy scriptures ( 5 ) containing sound and correct writings .
Desc No: 1 Here the word kufr (unbelief ) has been used in its widest sense, which includes different forms of the unbelieving attitude. For example, some were unbelievers in the sense that they did not acknowledge Allah at all: some did acknowledge Allah but did not regard Him as the One and only God, but worshipped others as well, thinking they were associates in Divine Being or Divine attributes and powers in one way or the other; some acknowledged oneness of God but committed some kind of shirk as well; some acknowledged God but did not acknowledge His Prophets and the guidance brought by them; some acknowledged one particular Prophet and did not acknowledge another; 'others rejected the Hereafter. In short, there were different kinds of kufr in which the people were involved. And the statement: "the disbelievers from among the people of the Book and the mushriks . . . ",dces not mean that some of them were not involved in kufr, but that those who were involved in kufr were of two kinds: the followers of the Book and the mushriks. Here, min has not been used for division but for explanation, as, . for example, in Surah Al-Hajj: 30, where it has been said Fajtanib-ur rijsa min al-authan. which means: "therefore, guard yourselves against the filth of idols'-, and not: "guard yourselves against the filth which is in the idols." Likewise, alladhina kafaru min ahl-il-Kitabi wal-mushrikin.means: "the, disbelievers from among the followers of the .Book and the mushriks ... ", and not: "those who have disbelieved from these two groups.
Desc No: 2 Despite the common factor of kufr between them the two groups have been mentioned by separate names. The followers of the Book imply the people who possessed any of the revealed Books, even if in corrupted form, sent to the former Prophets, and they believed in it. And the mushriks (idolaters) imply the people who did not follow any Prophet nor believed in any Book. Although in the Qur'an the shirk, (polytheism, idolatry) of the people of the Book has been mentioned at many places, e.g. about the Christians it has been said: "They say: God is one of the three" (Al-Ma'idah: 73); "The Messiah is son of God" (AtTaubah: 30); "The Messiah; son of Mary; is God" (Al-Ma'idah: 17); and about the Jews it has been said: "They say: Ezra is son of God" (At-Taubah: 30), yet nowhere in the Qur'an has the term "mushrlk"been used for them, but they have been mentioned as "alladhina ul-ul-Kitaba" (those who were given the Book), or by the words Jews and Christians. For they believed in the principle of Tauhid (Oneness of God) as the we religion, and then committed shirk. Contrary to this, for others than the followers of the Book, the word mushrik has been used as a. term, for they acknowledged shirk (idolatry) as true religion and disacknowledged Tauhid. This distinction between the two groups holds good not only in the use of the term but also in the Shari`ah injunctions. Animal flesh duly slaughtered by the followers of the Book has been declared lawful for the Muslims if they slaughter a lawful animal in the name of Allah in the prescribed way, and permission to marry their women also has been given. On the contrary, neither the animal slaughtered by the mushriks is lawful for the Muslims nor is marriage with their women.
Desc No: 3 That is, "There was no means of their being freed from this state of unbelief except that a clear evidence (of the truth) should come and make them understand the falsity of every form of kufr and its being untrue, and should present the right way before them in a clear and rational way." This dces not mean that after the coming of the char evidence they would give up kufr but that in the absence of the clear evidence it was not at all possible that they would be delivered from that state. However, if even after its coming some of them still persisted in their kufr, then they themselves would be responsible for it; they could not complain that Allah had made no arrangement for their guidance. This same thing bas been expressed in the Qur'an at different places in different ways, e.g. in Surah An-Nahl: 9, it is said: "Allah has taken upon Himself to show the Right Way"; in Surah Al-Laila 12, it is said: "It is for Us to show the Way"; in Surah An-Nisa: 163-165: "O! Prophet, We have sent Revelation to you just as We had sent it to Noah and other Prophets after him ... All these Messengers were sent as bearers of good news and warners so that, after their coming, the people should have no excuse left to plead before Allah"; and in Surah Al-Ma'idah: 19: "O people of the Book, this Messenger of Ours has come to you and is making clear to you the teachings of the Right Way after a long interval during which there had come no Messengers, lest you should say: `No bearer of good news nor warner came to us. Lo, now the bearer of good news and warner has come."
Desc No: 4 Here, the Holy Prophet (upon whom be peace) himself has been called "the clear evidence", for his life before and after Prophethood, his presenting a Book like the Qur'an in spite of being .un-lettered, his bringing about an extraordinary revolution in the lives of the converts to Islam through education and training, his educating the people in rational beliefs, clean and pure forms of worship, excellent morals and the best principles and ,injunctions for human life, perfect harmony and agreement between his word and deed, and his constancy of purpose in respect of his message in spite of every kind of resistance and opposition, all these were clear signs of the truth that he was Allah's Messenger.
Desc No: 5 Lexically, suhuf means "written pages", but in the Holy Qur'an this word has been used as a term for the Books revealed to the Prophets of Allah (peace be upon them); and by the holy scriptures are meant the scriptures which are free from every mixture of falsehood, every kind of error and moral filth. The full import of these worde becomes evident when one studies the Bible (and the books of other religions as well) vis-a-vis the Holy Qur'an, and finds written in them along with sound teachings such things as are not only opposed to truth and reason but are also morally contemptible. After reading them when one turns to the Qur'an, one realizes how pure and hallowed this Book is.
98.4. Wama tafarraqa alladhiina uutuualkitaba illa min baAAdi madschaat-humualbayyinatu
98.4. Nor were the People of the Scripture divided until after the clear proof came unto them. (Pickthall)
98.4. Und es haben sich diejenigen, denen die Schrift gegeben wurde, nicht gespalten, außer nachdem der klare Beweis zu ihnen gekommen ist, (Ahmad v. Denffer)
98.4. Und diejenigen, denen die Schrift gegeben wurde, haben sich nicht eher gespalten, als bis der klare Beweis zu ihnen gekommen ist. (Bubenheim)
98.4. Die Schriftbesitzer schlugen erst verschiedene Wege ein, nachdem das klare Beweiszeichen zu ihnen gekommen war. (Azhar)
98.4. Und diejenigen, denen die Schrift zuteil wurde, wurden nicht uneins außer, nachdem zu ihnen die Deutlichkeit gekommen war. (Zaidan)
98.4. Und diejenigen, die die Schrift erhalten haben, teilten sich erst (in verschiedene Gruppen), nachdem der klare Beweis (baiyina) zu ihnen gekommen war. (Paret)
98.4. Und die, denen die Schrift gegeben wurde, waren nicht eher gespalten, als bis der deutliche Beweis zu ihnen gekommen war. (Rasul)
98.5. And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor due. That is true religion. (Pickthall)
98.5. Und es wurde ihnen nichts aufgetragen, außer daß sie Allah dienen, ausschließlich für Ihn die Religion, als Rechtgläubige, und sie das Gebet einrichten und die Zakat-Steuer geben, und dies ist die richtige Religion. (Ahmad v. Denffer)
98.5. Und nichts anderes wurde ihnen befohlen, als nur Allah zu dienen und (dabei) Ihm gegenüber aufrichtig in der Religion (zu sein), als Anhänger des rechten Glaubens, und das Gebet zu verrichten und die Abgabe zu entrichten; das ist die Religion des rechten Verhaltens. (Bubenheim)
98.5. Ihnen wurde nur geboten, Gott allein aufrichtig zu dienen, die Irrlehren zu meiden, auf dem geraden Weg zu beharren, das Gebet zu verrichten und die Zakat-Abgaben zu entrichten. Das ist die Religion der rechtgeleiteten Gemeinschaft. (Azhar)
98.5. Und ihnen wurde nicht geboten außer, dass sie ALLAH dienen - aufrichtig im Din Ihm gegenüber als Hanif - das rituelle Gebet ordnungsgemäß verrichten und die Zakat entrichten. Und dies ist der Din der Geradlinigkeit . (Zaidan)
98.5. Dabei war ihnen (doch) nichts anderes befohlen worden, als Allah zu dienen, indem sie sich als Haniefen in ihrem Glauben ganz auf ihn einstellen, das Gebet (salaat) zu verrichten und die Almosensteuer (zakaat) zu geben. Das ist die richtige Religion (dienu l-qaiyimati). (Paret)
98.5. Und doch war ihnen nichts anderes befohlen worden, als Allah treu in lauterem Glauben zu dienen und das Gebet zu verrichten und die Zakah zu entrichten. Und das ist die Religion der Geradlinigkeit. (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 5
The people who were given the Book before this did not divide into sects until after the clear statement (of the Right Way) had come to them ( 6 ) and the only Command they were given was to worship Ailah, making their religion sincerely His, turning all their attention towards Him, and to establish the salat and to pay the zakat. for this alone is the most true and right religion. ( 7 )
Desc No: 6 That is, the reason why the people of the Book before this were divided into countless sects because of different kinds of errors and deviation, was not that Allah had failed to send "a clear evidence" from Himself for their guidance, but the fact that they adopted the wrong way after guidance had come from Allah; therefore, they themselves were responsible for their deviation, for Allah had fulfilled His obligation towards them. Likewise, since their scriptures are no longer pure and their books no longer consist of original and correct teachings, Allah by sending a Messenger of His, as a clear evidence, with a hallowed Book, containing sound and pure teachings, has again fulfilled His obligation towards them, so that if even after that they remained divided, they themselves should be responsible for it and should have no excuse left to plead before Allah. This thing has been stated at many places in the Qur'an, e.g. see AI-Baqarah: 213, 253; AI-`Imran: 19: Al-Ma'idah: 44-50; Yunus: 93; Ash-Shura: 13-I5; Al-Jathiyah: 16-18, along with the corresponding notes for fuller understanding.
Desc No: 7 That is, the message of the same religion, which now the Prophet Muhammad (upon whom be Allah's peace and blessings) is preaching, had been given to the people of the Book by the Prophets who came to them and by the Books which were sent among them; they had not ban enjoined any of the false belief aad wicked deeds which they adopted afterwards and created different sects. Right and correct religion has always been the same: that Allah alone should be served and worshipped exclusively, none else be joined with Him in worship, man should become worshipper of One Allah alone and obedient to His Command only, should establish the salat and pay the zakat. (For further explanation, see E. N. 19 of Al-A`raf; E.N.'s: 108,109 of Yunus, E.N.'s 43 to 47 of Ar-Rum; E.N.'s 3, 4 of Az-Zumar) . Some commentators have taken the words din al-qayyimah in this verse in the meaning of din al-millat al-qayyimah: "Religion of the righteous community". Some others have taken qayyimah 'in the superlative sense and understood it in the same meaning as we have adopted in our translation.
98.6. Inna alladhiina kafaruu min ahli alkitabiwaalmuschrikiina fii nari dschahannama khalidiinafiiha ola-ika hum scharru albariyyati
98.6. Lo! those who disbelieve, among the People of the Scripture and the idolaters, will abide in fire of hell. They are the worst of created beings. (Pickthall)
98.6. Ja, diejenigen, die den Glauben verweigert haben von den Leuten der Schrift und den Mitgöttergebenden, sind im Feuer der Hölle, ewig sind sie dort, diese, sie sind die schlechtesten Kreaturen, (Ahmad v. Denffer)
98.6. Gewiß, diejenigen unter den Leuten der Schrift und den Götzendienern, die ungläubig sind, werden im Feuer der Hölle sein, ewig darin zu bleiben. Das sind die schlechtesten Geschöpfe. (Bubenheim)
98.6. Die Ungläubigen unter den Schriftbesitzern und die Ahänger der Vielgötterei aber gehören in die Hölle, in der sie ewig bleiben. Sie sind die schlimmsten Geschöpfe. (Azhar)
98.6. Gewiß, diejenigen von den Schriftbesitzern, die Kufr betrieben haben, und die Muschrik sind im Feuer von Dschahannam, sie sind darin ewig. Diese sind die Schlimmsten der Geschöpfe. (Zaidan)
98.6. Diejenigen von den Leuten der Schrift und den Heiden, die ungläubig sind, werden (dereinst) im Feuer der Hölle sein und (ewig) darin weilen. Sie sind die schlechtesten Geschöpfe. (Paret)
98.6. Wahrlich, jene, die ungläubig sind unter dem Volk der Schrift und die Götzendiener werden im Feuer der Dschahannam sein; ewig werden sie darin bleiben; diese sind die schlechtesten der Geschöpfe. (Rasul)
98.8. Dschazaohum AAinda rabbihim dschannatuAAadnin tadschrii min tahtiha al-anharu khalidiinafiiha abadan radiya Allahu AAanhum waraduuAAanhu dhalika liman khaschiya rabbahu
98.8. Their reward is with their Lord: Gardens of Eden underneath which rivers flow, wherein they dwell for ever. Allah hath pleasure in them and they have pleasure in Him. This is (in store) for him who feareth his Lord. (Pickthall)
98.8. Ihr Vergelten bei ihrem Herrn sind die Gärten Edens, unter denen Gewässer fließen, ewig sind sie dort, für immer, Allah hat Wohlgefallen an ihnen, und sie haben Wohlgefallen an Ihm, - dies für den, der Seinen Herrn fürchtet. (Ahmad v. Denffer)
98.8. Ihr Lohn bei ihrem Herrn sind die Gärten Edens, durcheilt von Bächen, ewig und auf immer darin zu bleiben. Allah hat Wohlgefallen an ihnen, und sie haben Wohlgefallen an Ihm; das ist für jemanden, der seinen Herrn fürchtet. (Bubenheim)
98.8. Als Lohn stehen ihnen bei ihrem Herrn im Jenseits die Gärten von Eden zu, unterhalb derer Flüsse fließen. Darin bleiben sie ewig. Gott erweist ihnen Sein Wohlgefallen, und sie erweisen Ihm ihre Dankbarkeit. Das steht dem Gläubigen zu, der Gott fürchtet. (Azhar)
98.8. Ihre Belohnung bei ihrem HERRN ist 'Adn-Dschannat, die von Flüssen durchflossen sind, darin sind sie ewig, für immer. ALLAH fand Gefallen an ihnen und sie sind zufrieden mit Ihm. Dies ist für denjenigen, der seinen HERRN Ehrfurcht erweist. 4 (Zaidan)
98.8. Als Lohn haben sie bei ihrem Herrn die Gärten von Eden (`Adn) zu erwarten, in deren Niederungen Bäche fließen, und in denen sie ewig weilen werden. Allah hat (dann) Wohlgefallen an ihnen, und sie haben Wohlgefallen an ihm. Dies (gilt) für einen (jeden), der seinen Herrn fürchtet. (Paret)
98.8. Ihr Lohn bei ihrem Herrn sind die Gärten von Eden, durcheilt von Bächen; ewig und immerdar werden sie darin verweilen. Allah ist mit ihnen wohlzufrieden und sie sind wohlzufrieden mit Ihm. Dies ist für den, der seinen Herrn fürchtet. . (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 8
Those who have disbelieved ( 8 ) from among the people of the Book and the mushriks, shall certainly enter Hell, and remain therein for ever. They are the worst of all creatures. ( 9 ) As for those who believed and did righteous works, they are indeed the best of all creatures. ( 10 ) Their reward with their Lord shall be Gardens of Eternity beneath which rivers will be flowing; they shall live in them for ever and ever. Allah became well pleased with them and they with AIIah. All this is for him who feared his Lord. ( 11 )
Desc No: 8 "Disbelieved": refused to acknowledge the Prophet Muhammad (upon whom be Allah's peace) as Allah's Messenger. The meaning is that the end of those from among the mushriks and the followers of the Book, who have not acknowledged the Messenger whose emergence by itself is a clear evidence, and who is reciting to them hallowed pages containing sound and correct teachings, will be as is being described below.
Desc No: 9 That is, they are worse than all creatures of God, even than animals, for the animals do not possess reason and power, but these people reject the Truth in spite of having reason and authority.
Desc No: 10 That is, they are superior to all creatures of God, even to the angels, for the angels do not have the power to disobey, and these people adopt Allah's obedience in spite of having the power to disobey Him.
Desc No: 11 In other words, the person who did not live in the world fearless and independent of God, but feared Him at every step lest.he should do something which might entail His wrath and punishment, will have this reward resolved for him with Allah.
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