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4.56. Diejenigen, die Unsere Zeichen verleugnen, werden Wir gewiß einem Feuer aussetzen. Jedesmal, wenn ihre Haut verbrannt ist, tauschen Wir sie ihnen gegen eine andere Haut aus, damit sie die Strafe kosten. Allah ist Allmächtig und Allweise.
34.27. Qul aruuniya alladhiina alhaqtumbihi schurakaa kalla bal huwa AllahualAAaziizu alhakiimu
34.27. Say: Show me those whom ye have joined unto Him as partners. Nay (ye dare not) ! For He is Allah, the Mighty, the Wise. (Pickthall)
34.27. Sag: Zeigt mir diejenigen, die ihr Ihm als Mitgötter habt hinzukommen lassen. Keineswegs! Vielmehr Er ist Allah, der Mächtige, der Weise! (Ahmad v. Denffer)
34.27. Sag: Zeigt mir diejenigen, die ihr Ihm als Teilhaber beigegeben habt. Keineswegs! Vielmehr ist Er Allah, der Allmächtige und Allweise. (Bubenheim)
34.27. Sprich: "Zeigt mir die Gefährten, die ihr Ihm als Teilhaber beigesellt habt! Doch nein! Er ist der Allmächtige, der Allweise." (Azhar)
34.27. Sag: ‚Zeigt mir diejenigen, die ihr Ihm an Partner beigeselltet?‘ Nein, mit Sicherheit! Nein, sondern ER ist ALLAH, Der Allwürdige, Der Allweise. (Zaidan)
34.27. Sag: Zeigt mir (doch) die (angeblichen Götter), die ihr ihm als Teilhaber beigegeben habt! Nein! Er (allein) ist Allah, der Mächtige und Weise. (Paret)
34.27. Sprich: "Zeigt mir jene, die ihr Ihm als Götter zur Seite gesetzt habt! Nichts! Er aber ist Allah, der Allmächtige, der Allweise." (Rasul)
Tafsir von Maududi für die Ayaat 24 bis 27
(O Prophet), ask them, "Who gives you sustenance from the Heavens and the earth?" Say, "Allah ( 42 ) Only either we or you are on the Right Way or in manifest error. " ( 43 ) Say to them, "You will not be questioned for the errors we have committed, nor shall we be answerable for what you are doing. " ( 44 ) Say, "Our Lord will gather us together, then He will judge between us rightly. He is such a great Judge Who knows everything. " ( 45 ) Say to them, "Just show me those whom you have made associates-with Him. " ( 46 ) Nay, never! Allah alone is the All-Mighty, the All-Wise.
Desc No: 42 There is a subtle gap between the question and the answer. The addressees were the mushriks who not only did not disbelieve in the existence of Allah but also knew and believed that the keys of the provisions are in His hand. But in spite of this they held others also as Allah's associates in His work. Now when they were confronted with the question: `Who gives you sustenance from the heavens and the earth?" they were put in a tight comer. If they mentioned another beside Allah they would say a thing contrary to their own and their people's creed. If they showed stubbornness and said such a thing, they feared that their own people would immediately refute them. And if they acknowledged that Allah alone is their Sustainer, they would immediately be confronted with the next question:¦Then, why and what for have you made these others your gods?" When Allah is the Sustainer, why should these others be served and worshipped? Thus they stand confused and bewildered. Neither can they say that Allah alone is the Sustainer nor that another god is the sustainer. When the questioner sees that they do not make any answer, he himself answers his question and says, Allah."
Desc No: 43 This sentence contains an important point of the wisdom of preaching. The logical conclusion of the question and answer cited above would be that the one who serves and worships Allah should be on right guidance and the one who worships others beside Him should be misguided. Therefore, apparently, the conclusion should have been: `Then, we are rightly guided and you are misguided." But such a plain and straight reply, although correct and true, would not have been a wise thing from the point of view of preaching. For when a person is addressed and told plainly that he is misguided and the speaker claims to be rightly-guided himself, he will become obdurate and will never be inclined to accept and acknowledge the truth. As the Messengers of Allah are not sent only for the sake of speaking the plain truth, but are also entrusted with the duty of reforming the wrongdoers as tactfully as possible, Allah has not asked His Prophet to cell them plainly, after the question and answer, that they are all misguided and that he atone is rightly-guided. Instead of this, it was said: `Tell them: it has become clear that we regard as our Deity only Him Who is the Sustainer, and you have taken as deities those who are not sustainers. Now, it is not possible that both you and we should be on right guidance simultaneously. Only one of us can be rightly-guided, and the other inevitably will be misguided. Now it is for you to consider and judge who is being proved by reason to be in the right and who in the wrong. "
Desc No: 44 The about question had already made the listeners to think seriously, This additional sentence was meant to make them think even more seriously, as if to say, `It is in our own interest individually that we should consider and decide the question of guidance and misguidance rightly. For if we are misguided, we shall ourselves bear the consequences of our error; you will not be held answerable for it. Therefore, it is in our own interest that we should consider seriously, before adopting a creed, that we are not following a wrong way. Likewise, you also should think seriously for your own sake, not for our sake in any way, and make sure that you are not investing your life's capital in a false creed. For if you committed an error in this regard, you would be harming only your own selves and not us. "
Desc No: 45 This is the last and the strongest motive for the consideration of which the listeners' attention has been invited. It means to impress: "The thing is not only that there is the difference of the truth and the falsehood between you and us, but that both we and you have to be presented before our Lord, the Being Who knows the truth and is also fully aware of the affairs of each of us. There before Him not only will this thing be decided who, between you and us, was in the right and who in the wrong, but this issue also will be settled how we made every possible effort to make the truth plain to you, and how you opposed and resisted us in your antagonism to the truth. "
Desc No: 46 That is, "Before ever you take the great risk due to your reliance on these deities, just tell me here who among them is so powerful as to arise in the Court of Allah as your supporter and save you from His punishment. " "