Assalamu Alaikum und willkommen auf Eurer Webseite für Tafaasir und Übersetzungen von Quran und Sunnah.
Quran
30.39. Und was ihr an Ausgaben aufwendet, damit sie sich aus dem Besitz der Menschen vermehren, sie vermehren sich nicht bei Allah. Was ihr aber an Abgaben entrichtet im Begehren nach Allahs Angesicht ... - das sind diejenigen, die das Vielfache erzielen.
35.24. Inna arsalnaka bialhaqqibaschiiran wanadhiiran wa-in min ommatin illa khalafiiha nadhiirun
35.24. Lo! We have sent thee with the Truth, a bearer of glad tidings and a warner; and there is not a nation but a warner hath passed among them. (Pickthall)
35.24. Wir haben dich ja mit der Wahrheit gesandt als Ankünder des Guten und als Warner, und es gibt keine Gemeinschaft, außer dort wäre ein Warner gewesen, (Ahmad v. Denffer)
35.24. Wir haben dich ja mit der Wahrheit gesandt als Frohboten und als Warner. Und es gibt keine Gemeinschaft, in der nicht ein Warner vorangegangen wäre. (Bubenheim)
35.24. Wir haben dich mit der Wahrheit als Verkünder froher Botschaft und als Warner entsandt. Es gibt kein Volk, das nicht seinen Warner gehabt hätte. (Azhar)
35.24. Gewiß, WIR entsandten dich mit der Wahrheit als Überbringer froher Botschaft und als Warner. Und es gibt keine Umma, außer dass bei ihr ein Warner war. (Zaidan)
35.24. Wir haben dich mit der Wahrheit (zu deinem Volk) gesandt, als Verkünder froher Botschaft und als Warner. In jeder Gemeinschaft hat es einmal einen Warner gegeben. (Paret)
35.24. Wahrlich, Wir haben dich mit der Wahrheit als Bringer froher Botschaft und als Warner entsandt; und es gibt kein Volk, in dem es nicht einmal schon Warner gegeben hätte. (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 24
O people it is you who stand in need ( 36 ) of Allah: Allah is Self-Sufficient and Self-Praiseworthy. ( 37 ) If He wills He can remove you and bring a new creation in your place: this is not at all difficult for Allah. ( 38 ) No bearer of a burden will bear another's burden ( 39 ) , and if a laden soul cries out for help, none will come forward to share the least of its burden, even though it be the nearest kinsman. ( 40 ) (O Prophet,) you can only warn those who fear their Lord though they cannot see Him, and establish the salat. ( 41 ) Whoever adopts purity does so for his own good, and to Allah shall all return. The blind and the seeing are not alike, nor are the darknesses and light alike, nor are the cool shade and the heat of the sun, nor the living and the dead alike. ( 42 ) Allah causes whomever He wills, to hear, but (O Prophet,) you cannot make those who are buried in the graves to hear you. ( 43 ) You are only a warner. ( 44 ) We have sent you with the Truth, as a bearer of good news and a warner. And there has been no nation which was not visited by a warner. ( 45 )
Desc No: 36 That is, "You should not remain under the delusion that Allah stands in need of your help. If you do not accept Him as God, His Godhead will fail, and if you do not serve and worship Him, He will incur some loss. Nay, but the fact is that you stand in need of Him. You cannot remain alive for a moment if He dces not keep you alive, and does not provide you with the means by which you remain alive in the world and function. Therefore, when you are told to adopt His service and obedience, it is not because Allah stands in need of it, but because upon it depends your own success here as well as in the Hereafter. If you do not do so, you will be harming your own selves only, and not Allah in any way."
Desc No: 37 The word Ghani unplies that He is the Owner of everything: He is Self-Sufficient and Independent of All: He does not stand in need of anyone's help. The word Hamid implies that He is Self-Praiseworthy: someone may praise Him, or may not, but He alone is worthy of hamd (praise and gratitude). These two attributes have been used together because one would be ghani even if one did not do any good to anyone by one's wealth. In such a case one would be ghani but not hamid One will be hamid only in case one dces not draw any benefit for oneself but benefits others in every way from the treasures of one's wealth and resources. Since Allah is perfect in these two attributes, it has been said: "He is not just Ghani (self-sufficient) but such Ghani as is worthy of every kind of praise and gratitude, for He is fulfilling your needs as well as the needs of all other creatures. "
Desc No: 38 That is, ¦You are not enjoying life on Allah's earth solely by dim of your own power and might. He has the power to remove you from here in no time and raise another people to take your place. Therefore, you should understand your true worth, and should desist from adopting the conduct which has been causing the downfall of the nations. When Allah wills to send someone to his doom. there is no one in the universe, who can stop Him and withhold His decree from being enforced."
Desc No: 39 "Burden": the burden of the responsibilities of actions. It means: In the sight of Allah every one is responsible for his own actions and for no one else's. There is no possibility that Allah will place the burden of one man's responsibility upon the other, nor is there the possibility that a person will take the burden of another's responsibility upon himself and get himself seized for the crime committed by the other. This thing has been said here because the polytheist kinsmen and relatives of the people who were embracing Islam in Makkah, used to urge them, saying, ¦Give up Islam and return to your ancestral faith. We take the responsibility of any punishment etc. on ourselves."
Desc No: 40 In the preceding sentence, Allah's law of justice has been enunciated, according to which He will not seize any person for the sin committed by another, but will hold everyone responsible for his own sin. In this sentence the Muslims have been told: `Those who urge you to give up faith and commit evil on the assurance that they will take on themselves the burden of your sins on the Day of Resurrection, are in fact giving you a false hope. When Resurrection comes and the people see what fate they are going to meet in consequence of their misdeed, everyone will be concerned only about himself. Brother will turn away from brother and father from son, and no one will be prepared to take even an atom's weight of another's burden on himself."
Desc No: 41 In other words, "Your warnings cannot have any effect on obstinate and stubborn people. Your admonitions can bring only such people to the right path, who have fear of God in their hearts, and who are inclined to bow before their real Master."
Desc No: 42 In these comparisons the present and the future of a believer and a disbeliever have been contrasted. There is a person who has closed his eyes to the realities and does not care to see as to what truth the whole system of the universe and his own existence itself are pointing. There is the other person, whose eyes are open and who clearly sees that everything outside and inside himself bears evidence to the Unity of God and to man's answerability before him. There is a person, who is wandering blindly in the superstitions of ignorance and the darknesses of presumptions and speculations, and is not inclined to benefit by the light of the candle lit by the Prophet. There is the other person, whose eyes are open and who, as soon as the light spread by the Prophet appears before him, comes to realize that All the ways being followed by the polytheists and the disbelievers and the atheists lead to destruction, and the way to success is only that which has been shown by the Messenger of God. Now how can it be possible that the attitude of the two persons be the same in the world and the two may follow one and the same path together ? And how can this also be possible either that the two should meet the same end and should both end up in the dust after death ? Neither should one be punished for his wrongdoings, nor the other be rewarded for his righteous conduct. The sentence, "the cool shade and the heat of the sun are not alike", points to the same fate. The one will be provided shelter tinder the shade of Allah's mercy and the other will bum in the fire of Hell. Thus, the notions that the two will ultimately meet the same end is utterly false. In the end, the believer has been likened to the living and the stubborn disbeliever to the dead. That is, the believer is he whose feeling, understanding and perception are alive and whose conscience is making him aware of the distinction between the good and the evil every moment. Contrary to this, the person who has been, wholly lost in the prejudices of disbelief is even worse than the blind person who is wandering about in darkness. Nay, he is like a dead person who has no sense or feeling left in him.
Desc No: 43 That is, "As for the powers of Allah, they are unlimited. He can even make the stones to hear. But it is not within the power of the Messenger to make those people to listen to him whose consciences have become dead and whose ears deaf to every call to the truth. He can only make those people to hear him, who are inclined to listen to every reasonable thing. "
Desc No: 44 That is, "Your only duty is to warn the people and nothing else. If even after this a person dces not come to his senses, and remains lost in his deviations, you are not to blame for that, for you have not been entrusted with the duty of making the blind to see and the deaf to hear. "
Desc No: 45 That there has been no community in the world for whose guidance Allah did not appoint the Prophets, has been stated at several places in the Qur'an. In Surah Ar-Ra'd: 7, it was said: "Every people has its guide ;" in Surah Al-Hijr: 10: "O Prophet, We have already sent Messengers before you among many of the ancient peoples;" in Surah An-Nahl: 36: "We sent to every community a Messenger;" and in Surah Ash-Shu'ara: 208: "We have never destroyed a habitation unless it had its warners to administer admonition. " But, in this connection, one should note two things so that there remains no misunderstanding. First, one and the same Prophet is enough for the lands to which his message may reach. It is not necessary that Prophets be sent to every separate habitation and to every separate community. Second, no new Prophet needs to be sent as long as the message and teaching and guidance given by a previous Prophet remains safe and intact. It is not necessary that a separate Prophet be sent for every race and every generation.
){kind=link}