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40.22. Dies, weil ihre Gesandten immer wieder mit den klaren Beweisen zu ihnen kamen, sie aber ungläubig blieben. So ergriff sie Allah, denn Er ist Stark und streng im Bestrafen.

[ Gafir:22 ]

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Alle Suren anzeigen | Ansicht von Surah Saba' (34)  Ayah: 50


Medina-Musshaf Seite 434

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

34.50. Qul in dalaltu fa-innama adilluAAala nafsii wa-ini ihtadaytu fabima yuuhiiilayya rabbii innahu samiiAAun qariibun

34.50. Say: If I err, I err only to my own loss, and if I am rightly guided it is because of that which my Lord hath revealed unto me. Lo! He is Hearer, Nigh. (Pickthall)

34.50. Sag: Wenn ich fehlgehe, so gehe ich für mich selbst fehl, und wenn id. rechtgeleitet bin, so wegen dem, was mir mein Herr offenbart hat, Er ist ja hörend, nahe. (Ahmad v. Denffer)

34.50. Sag: Wenn ich irregehe, gehe ich nur zu meinem eigenen Nachteil irre, und wenn ich rechtgeleitet bin, so ist es durch das, was mir mein Herr (als Offenbarung) eingibt. Gewiß, Er ist Allhörend und nahe. (Bubenheim)

34.50. Sprich: "Wenn ich irregehe, so schade ich nur mir selbst. Wenn ich rechtgeleitet bin, geschieht das durch die Offenbarung, die mir mein Herr herabsendet. Er hört alles und ist uns nahe." (Azhar)

34.50. Sag: ‚Sollte ich geirrt haben, so leite ich nur mich selbst irre. Und sollte ich Rechtleitung gefunden haben, so ist dies mit dem, was mir mein HERR an Wahy zuteil werden lässt. Gewiß, ER ist allhörend, nahe.‘ (Zaidan)

34.50. Sag: Wenn ich irregehe, tue ich das nur zu meinem eigenen Nachteil, und wenn ich mich rechtleiten lasse, auf Grund dessen, was mir mein Herr eingibt. Er hört (alles) und ist (den Menschen) nahe. (Paret)

34.50. Sprich: "Wenn ich irre, so irre nur ich selbst; und wenn ich rechtgeleitet bin, so geschieht es durch das, was mein Herr mir offenbart hat. Wahrlich, Er ist der Allhörende, der Nahe." (Rasul)

Tafsir von Maududi für die Ayaat 46 bis 50

O Prophet, say to them, "I shall advise you of one thing: Think hard singly or in twos for the sake of Allah and reflect as to what is there of madness in your companion. ( 66 ) He is only a warner to you before the coming of a dreadful torment. " ( 67 ) Say to them, "If I have asked you for a reward, keep it with yourselves, ( 68 ) for my reward is with Allah and He is a witness over everything. " ( 69 ) Say to them, "My Lord inspires (me) with the Truth, ( 70 ) and He is the Knower of all the hidden realities." Say, "The Truth has come; now falsehood cannot succeed whatever it may do." Say "If I have gone astray, the burden of my going astray is on myself alone, and if I am on right guidance, it is by virtue of what my Lord reveals to me. He hears everything and is - near at hand. " ( 71 )

Desc No: 66
That is, "Free yourselves of selfish interests and whims and prejudices and consider this sincerely for the sake of Allah: consider this singly as well as jointly in two's and three's and four's in an objective manner and consider it well and deeply: What after all can be the reason that the person whom you call a madman today was, until yesterday, being looked upon as a very wise man among you ? The incident that happened a little before his appointment to Prophethood is well known among you. When after the re-construction of the Ka'bah the different clans of the Quraish were going to clash among themselves on the question as to who should place the Black Stone in the wall, you yourselves had unanimously agreed to accept Muhammad (upon whom be Allah's peace) as the arbitrator, and he had settled the question amicably to the entire satisfaction of all concerned. Now, how is it that you have started calling the same person mad, whose wisdom and sagacity has been thus tested and experienced by your whole nation? What is it if not stubbornness? Do you really mean the same that you say with your tongues?" 

Desc No: 67
That is, "Do you call him mad only for this reason? Do you regard as wist him who finds you following the path of ruin, and applauds you, and mad him who warns you beforehand of the coming of a disaster and shows you the way to safety and well-being?" 

Desc No: 68
Another meaning of this can be: "I do not sock anything but your well-being: My only recompense is that you should be refomed." This thing has been expressed at another place thus; "O Prophet, say to them: I do not ask of you any recompense for this: I only ask of the one, who will, to adopt the way of his Lord." (Al-Furqan 57) 

Desc No: 69
That is, "The accusers may say whatever they like but Allah knows everything. He is a witness that I am a selfless person:, I am not perforating this mission for any selfish motive " 

Desc No: 70
The words yaqdhifu bil-haqq give two meanings: (1) "He inspires me with the knowledge of the truth by Revelation; " and (2) "He is making the truth to prevail: He is crushing falsehood by means of the truth. " 

Desc No: 71
From this verse some people of the modern age have argued thus: According to it the Holy Prophet also could go astray: rather used to go astray. That is why Allah has made the Holy Prophet himself say: `If I have gone astray, I am myself responsible for this. And I am on right guidance only when my Lord sends down Revelation (i.e., verses of the Qur'an) to me." By this wrong interpretation these unjust people in fact want to prove that the Holy Prophet's life was, God forbid, a combination of guidance and error, and Allah had made him confess this before the disbelievers Lest one should adopt his obedience completely, taking him to be wholly on right guidance. The fact however is that whoever considers the theme in its correct context will know that here the words, 'If I have gone astray', are not meant to give the meaning that the Holy Prophet actually used to go astray, but it means: `If I have gone astray, as you accuse I have, and my claim to Prophethood and my this invitation to Tauhid are the result of the same deviation, as you seem to imagine, then the burden of my going astray, will be on me alone; you will not be held responsible for it. But if I am on right guidance, as in fact I am, it is because I receive Revelation from my Lord, by virtue of which I have obtained the knowledge of the guidance. My Lord is near at hand and is hearing everything. He knows whether I have gone astray or am on right guidance from Him. " 

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