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Quran
39.58. Oder daß sie nicht etwa, wenn sie die Strafe sieht, sage(n soll): "Wenn ich doch nur eine (Möglichkeit zur) Wiederholung hätte, dann würde ich zu den Gutes Tuenden gehören!"
6.136. WadschaAAaluu lillahi mimmadharaamina alharthi waal-anAAami nasiibanfaqaluu hatha lillahi bizaAAmihim wahathalischuraka-ina fama kana lischuraka-ihimfala yasilu ila Allahi wama kanalillahi fahuwa yasilu ila schuraka-ihimsaa ma yahkumuuna
6.136. They assign unto Allah, of the crops and cattle which He created, a portion, and they say: "This is Allah ' s" in their make believe "and this is for (His) partners in regard to us. " Thus that which (they assign) unto His partners in them reacheth not Allah and that which (they assign) unto Allah goeth to thee (so called) partners. Evil is their ordinance. (Pickthall)
6.136. Und sie haben für Allah von dem, was Er erzeugt hat, von der Ackerfrucht und dem Vieh, eine Zuteilung gemacht, und sie haben gesagt: "Dies ist für Allah!" - nach ihrem Vorgeben - "und dies ist für unsere Mitgötter"" - und was für ihre Mitgötter war, so gelangt es nicht zu Allah, und was für Allah war so gelangt es zu ihren Mitgöttern, schlecht ist, was sie entscheiden. (Ahmad v. Denffer)
6.136. Und sie haben Allah mit dem, was Er an (Früchten auf den) Saatfeldern und Vieh wachsen läßt, einen Anteil bestimmt. Und sie sagen: "Dies ist für Allah" - so behaupten sie -, "Und dies ist für unsere Teilhaber." Was nun für ihre Teilhaber (bestimmt) ist, gelangt nicht zu Allah, was aber für Allah (bestimmt) ist, gelangt zu ihren Teilhabern. Wie böse ist, was sie urteilen! (Bubenheim)
6.136. Die Ungläubigen bestimmen für Gott einen Anteil von der Ernte und vom Vieh, das Er erschaffen hat und behaupten: "Dieses ist für Gott und jenes für die Götzen, die wir Gott beigesellen." Der Anteil, der den Gott beigesellten Götzen zufällt, darf Gott nicht zugeleitet werden; der Anteil Gottes aber darf den Gott beigesellten Götzen zugeführt werden. Wie übel urteilen die Ungläubigen. (Azhar)
6.136. Und sie gesellten ALLAH einen Teil von dem bei, was ER an Äckern und An'am erschuf, und sagten: „Dies gehört ALLAH - ihrer Behauptung nach - und dies gehört den von uns beigesellten Partnern.“ Und was den von ihnen beigesellten Partnern gehört, erreicht ALLAH nicht, aber was ALLAH gehört, dies erreicht die von ihnen beigesellten Partner. Erbärmlich ist das, wie sie richten. 1 (Zaidan)
6.136. Und sie haben Allah einen Anteil bestimmt von dem, was er an Getreide und Vieh hat wachsen lassen (zara'a). Und sie sagen: "Dies steht Allah zu - (so) nach ihrer Behauptung - und dies unseren Teilhabern." Was (demnach) ihren Teilhabern zusteht, gelangt nicht zu Allah (da sie es ihm vorenthalten). Und was (in Wirklichkeit) Allah zusteht, gelangt zu ihren Teilhabern. Wie schlecht urteilen sie doch! (Paret)
6.136. Und sie haben für Allah einen Anteil an den Feldfrüchten und dem Vieh, das Er wachsen ließ, ausgesetzt, und sie sagen: "Das ist für Allah", wie sie meinen, "und das ist für unsere Teilhaber (Götzen)." Aber was für ihre Teilhaber ist, das erreicht Allah nicht, während das, was für Allah ist, ihre Teilhaber erreicht. Übel ist das, was sie beurteilen. (Rasul)
Tafsir von Maududi für die Ayaat 136 bis 136
These people ( 104 ) have assigned a portion to Allah out of the tillage and the cattle He Himslef has created, and say, "This is for Allah," so presume they "and this is for the partners ( 105 ) we have set up with Him." Then the portion assigned to the partners of their own making does not reach Allah, but that assigned to Allah reaches the partners set up by them. ( 106 ) What evil decisions they make!
Desc No: 104 The preceding discourse (v. 135) ended with these words: "If these people are not willing to accept your Admonition and insist on their ignorance, tell them to act in their own way and that you will act according to your own way. The Day of Judgement will surely come one day when they will know the consequences of their conduct. Anyhow, this is certain that the workers of iniquity will not be successful there." Now from here (vv. 136-146), instances of their ignorance are being cited to tell them what their "iniquity" was in which they persisted and from which they could not expect any success.
Desc No: 105 They assigned a portion of the agricultural produce to Allah as a mark of their gratitude because they believed that all land belonged to Allah Who caused the crops to grow; likewise they set apart for Allah a portion of the animals which were of great use to them because He was their Creator as well. But at the same time, they also assigned a portion as offerings to the patron gods of their family or clan, for they believed that Allah showed His kindness to them, because their gods, goddesses, angels, jinn, stars and the souls of their dead ancestors interceded with Him in their behalf. They also expected that in this way they would continue their kindness to them. That is why Allah is first of all taking them to task for the iniquity they were committing, so as to say, "It is sheer ingratitude that you are making offerings to others of the things that I have created and given you with My own mercy and grace. How is it, then, that you are making others partners in the offerings of your gratitude to Me? Do you think that I give these things to you because of the intercession of others?" Then, by implication, Allah has rebuked them for dividing the shares between Him and the partners set up by them with Him in accordance with their own presumptions .Thisis becausethey have become their own law-makers and assign to Allah and to others whatever share they deem proper , when in fact ,Allah is the real giver of everything. Therefore, the portion to be assigned to Him in gratitude should be determined by His Law, which should also decidethe shares of the other rightful claimants to it. It is thus clear that even that share, which they arbitrarily set apart for Allah and distribute in the poorand indigent, does not merit any worth and there is no reason why is should be accepted by Allah.
Desc No: 106 This implies a fine sarcasm. They have been rebuked for the evil practices to which they resorted in order to reduce even that portion which they themselves ear-marked for Allah, so as to increase the portion set apart for their gods. This showed that they were far more interested in their self-made gods than God. For instance, they would not mind if any fruit or grain out of the share assigned to Allah happened to go to the other side, but would return it, if anything happened to go to the share of Allah from the share of their gods. In case of drought, if they were forced to make use of the consecrated grain, they would use the share ear-marked for Allah but would not touch the share of their gods for fear lest any misfortune should befall them on account of its desecration. If there happened to be a deficiency in the share of their gods, they would make it up from that of Allah's share, but in the reverse case, they would not take even the smallest thing from the share of their gods to make up for the deficiency in Allah's share. Obviously they would invent very plausible excuses for this. For instance, they would say, "God is rich and can afford to forgo any decrease in His share, but the case of gods is different because they are not rich like Allah: therefore they inflict punishment even at the slightest decrease in their share." The root cause of these superstitious practices was the different uses to which the two consecrated shares were put. Allah's share was given to the beggars, the indigent, the way-farers, the orphans, etc., but the share consecrated to the gods went to the priests directly or indirectly when it was offered to the gods in their temples. That is why their selfish religious leaders had been, for centuries, impressing on their ignorant followers that there was no harm, if any decrease occurred in the share of Allah, but on no account should there be any decrease in the share of their gods, "the beloved of God." On the contrary, it was rather commendable that their share should continue to swell. "
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