39.6. Khalaqakum min nafsin wahidatin thummadschaAAala minha zawdschaha waanzala lakum mina al-anAAamithamaniyata azwadschin yakhluqukum fii butuuniommahatikum khalqan min baAAdi khalqin fiidhulumatinthalathin dhalikumu Allahu rabbukum lahualmulku la ilaha illa huwa faanna tusrafuuna
39.6. He created you from one being, then from that (being) He made its mate; and He hath provided for you of cattle eight kinds. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no God save Him. How then are ye turned away? (Pickthall)
39.6. Er hat euch aus einer einzigen Seele geschaffen, dann hat Er daraus seine Gattin gemacht, und Er hat für euch von dem Weidevieh acht Paarteile herabgesandt. Er schafft euch in den Bäuchen eurer Mütter, Schöpfung nach Schöpfung, in drei Finsternistiefen. Dies ist Allah, euer Herr, Sein ist die Herrschaft, es gibt keinen Gott außer Ihm, also wieso seid ihr weggewendet? (Ahmad v. Denffer)
39.6. Er schuf euch aus einem einzigen Wesen, hierauf machte Er aus ihm seine Gattin. Und Er hat für euch an Vieh acht (Tiere) in Paaren herabgesandt. Er erschafft euch in den Leibern eurer Mütter, eine Schöpfung nach der anderen in dreifacher Finsternis. Dies ist doch Allah, euer Herr. Ihm gehört die Herrschaft. Es gibt keinen Gott außer Ihm. Wie laßt ihr euch also abwenden? (Bubenheim)
39.6. Er hat euch aus einem einzigen Lebewesen erschaffen, aus dem Er dann seine Gattin erschuf. Er schenkte euch an Vieh vier Paare (Kamele, Kühe, Schafe und Ziegen). Er erschafft euch in den Schößen eurer Mütter, Schöpfungsphase auf Schöpfungsphase, in dreifacher Finsternis. Er ist euer Herr. Ihm allein gehört die Herrschaft über alles. Ausser Ihm gibt es keinen Herrn. Wie könnt ihr euch von Ihm abwenden? (Azhar)
39.6. ER erschuf euch aus einem einzigen Wesen, dann machte ER daraus sein Partnerwesen und ER sandte euch von den An'am acht Paare. ER erschafft euch in den Bäuchen eurer Mütter als eine Schöpfung nach einer Schöpfung in drei Finsternissen. Dieser ist ALLAH, euer HERR, Ihm gehört die Herrschaft. Es gibt keine Gottheit außer Ihm. Wie werdet ihr denn davon abgebracht?! (Zaidan)
39.6. Er hat euch aus einem einzigen Wesen geschaffen und hierauf aus ihm seine Gattin gemacht. Und er schuf für euch acht Haustiere in Paaren. Er erschafft euch im Leib eurer Mutter in einem Schöpfungsakt nach dem andern (khalqan ba`da khalqin), (wobei ihr euch, ehe ihr das Licht der Welt erblickt, nacheinander) in dreierlei Finsternis (befindet). So (zaalikum) ist Allah, euer Herr. Er hat die Herrschaft (über Himmel und Erde). Es gibt keinen Gott außer ihm. Wie könnt ihr euch (vom rechten Weg) so abbringen lassen? (Paret)
39.6. Er schuf euch aus einem einzigen Wesen, dann machte Er aus diesem seine Gattin, und Er erschuf für euch acht Haustiere in Paaren. Er erschafft euch in den Schößen eurer Mütter, Schöpfung nach Schöpfung, in drei Finsternissen. Das ist Allah, euer Herr. Sein ist das Reich. Es ist kein Gott außer Ihm. Wie lasset ihr euch da (von Ihm) abwenden? (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 6
Had Allah willed to take a son, He would have chosen anyone He pleased out of His creation. ( 8 ) Glorified is He (that He should have a son)! He is Allah, the One, the Omnipotent. ( 9 ) He has created the heavens and the earth with the truth. ( 10 ) He it is Who wraps the night about the day and the day about the night . He has so subjected the sun and the moon that each is moving till an appointed time. Note it well: He is the All-Mighty, the All-Forgiving. ( 11 ) It is He Who created you from a single being, then from that being He created its mate, ( 12 ) and it is He Who created for you eight heads of cattle, male and female. ( 13 ) He shapes you in your mothers' wombs, giving you one form after the other, under three dark veils. ( 14 ) This same Allah (Whose works are these) is your Lord: ( 15 ) sovereignty is His: ( 16 ) there is no god but He. ( 17 ) Whence are you, then, being turned away? ( 18 )
Desc No: 8 That is, "It is just impossible that Allah should havc begotten a son. The only possibility is that Allah should choose someone for Himself; and whomever He chooses will inevitably be from among the creatures, for everything in the world, apart from Allah, is His creation. Now, evidently, however exalted and chosen a creature might be, it cannot havc the position of the offspring. For between the Creator and the created there exists a great disparity of nature and essence and character, and parenthood necessarily demands that there should be the unity of nature and essence between a father and his offspring." Besides, one should also bear in mind the point that the words: "Had Allah willed to take a son, He would......" themselves give the meaning that Allah has never willed so. Here the object is to impress that not to speak of taking a son, Allah has never even willed so.
Desc No: 9 The following are the arguments by which the doctrine of parenthood has been refuted: First, that Allah is free from every defect and fault and weakness. Obviously, children are nee ded by the one who is defective and weak; the one who is mortal stands in need of them, so that his progeny should continue to live after him in the world. Likewise, he who adopts a son does so either because he feels the need of having an heir, being childless himself, or he adopts a son being overpowered by love of somebody. Attributing such human weaknesses to Allah and forming religious creeds on their basis is nothing but ignorance and shortsightedness. The second argument is that Allah in His essence and Being is unique: He is not a member of a species, whereas, evidently, offspring must necessarily belong to a species. Furthermore, there can be no concept of offspring without marriage, and marriage can take place only between homogeneous individuals. Therefore, the one who proposes offspring for the Unique and Matchless Being like Allah, is ignorant and foolish: The third argument is that Allah is Omnipotent, i.e. whatever is there in the world is subdued to Him and is held in His powerful grasp. No one in this Universe has any resemblance with Him in any way or degree on account of which it may be imagined that he has some relation with Allah.
Desc No: 10 For explanation, sec Ibrahim: 19, An-Nahl: 3, Al-'Ankabut: 44, and the E.N.'s thereof.
Desc No: 11 That is, "He is All-Mighty: if He wills to punish you, no power can resist Him. But it is His kindness that He dces not seize you forthwith in spilt of your arrogant and insolent behaviour, but He goes on giving you respite after respite." Here, Allah's making no haste in seizing people in punishment and His giving them respite has been called forgiveness.
Desc No: 12 This dces not mean that first He created the human beings from Adam and then created his wife, Eve. But here, instead of the chronological order, there is the order of presentation, examples of which arc found in every language. For instance, we say, "Whatever you did today is known to me, and whatever you did yesterday is also in my knowledge." This cannot mean that what happened yesterday has happened after today.
Desc No: 13 That is, the camel, cow, sheep and goat whose four males and four females together make eight heads of cattle.
Desc No: 14 The three dark veils are: the belly, the womb and the caul or membrane enclosing the foetus.
Desc No: 15 "Your Lord" : your Master, Ruler and Providence.
Desc No: 16 That is, "All powers and authority rest with Him and it is He Who is ruling over the whole Universe. "
Desc No: 17 In other words, the reasoning is this: "When Allah alone is your Lord and His is the sovereignty, then inevitably your Deity also is He. How can another be your deity when he has neither any share in providence nor any role in sovereignty? After all, how can it be reasonable for you to take others as your deities when Allah alone is the Creator of the heavens and the earth, when Allah alone has subjected the sun and the moon for you, when He alone brings the day after the night and the night after the day, and when He alone is your own Creator and Lord as well as of all animals and cattle?"
Desc No: 18 These words need deep consideration. It has not been said: "Where are you turning away?" but ¦where are you being turned away?" That is, "There is someone else who is misleading you, and being thus deceived you do not understand such a simple and reasonable thing. " The other thing which by itself becomes evident from the style is: The word "you" is not addressed to the agents but to those who were turning away under their influence. Their is a subtle point in this which can be understood easily after a little thought. Those who were working to turn away others (from the Right Way) were present in the same society and were doing whatever they could openly and publicly. Therefore, there was no need to mention them by name. It was also useless to address them, for they were trying to turn away the people from the service of Allah, the One, and entrapping them for the service of others, and keeping them entrapped for selfish motives. Obviously, such people could not be made to see reason by argument, for it lay in their own interest not' to understand and see reason, and even after understanding they could hardly be inclined to sacrifice their interests. However, the condition of the common people who were being deceived and cheated, was certainly pitiable. They had no interest involved in the business; therefore, they could be convinced by reasoning and argument, and after a little understanding they could also see what advantages were being gained by those who were showing them the way to other deities, after turning them away from Allah. That is why the address has been directed to the common people, who were being misguided rather than those few who were misguiding them.
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