43.18. (Liken they then to Allah) that which is bred up in outward show, and in dispute cannot make itself plain? (Pickthall)
43.18. - "Und jemand, der zum Schmücken großgezogen wird, und er ist in der Auseinandersetzung ganz anders als klar?" - (Ahmad v. Denffer)
43.18. (Wollen sie Allah) denn jemanden (zuschreiben), der im Schmuck aufgezogen wird und im Streit nicht deutlich wird? (Bubenheim)
43.18. Gott soll ein Kind haben, das in niedlicher Wiege heranwächst und in der Debatte nichts Klares zu sagen vermag? (Azhar)
43.18. Etwa diejenigen, die mit Schmuck aufwachsen, (schreiben sie Ihm zu), und die beim Disputieren nicht deutlich sind?! (Zaidan)
43.18. Jemand, der von Kindheit an herausgeputzt wird und sich beim Streiten unklar ausdrückt (? wa-huwa fie l-khisaami ghairu mubienin) (sollte für Allah als Teilhaber gut genug sein)? (Paret)
43.18. (Ist es) etwa einer, der im Glanz aufgezogen wird und nicht beredt im Wortstreit ist? (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 18
Did Allah choose from His creation daughters for Himself and blessed you with sons? whereas when the birth of the offspring whom they ascribe to the Merciful God, is announced to any of them, his face grows black and he is filled with grief. ( 16 ) Would they assign to Allah the offspring who is brought up among ornaments and is even unable to make itself clear in disputation? ( 17 )
Desc No: 16 Here, the folly of the polytheists of Arabia has been fully exposed. They said that the angels were the daughters of Allah. They had carved out their images as females, and these were their goddesses whom they worshipped. About this Allah says: In the first place, in spite of knowing and recognizing that the Creator of the earth and heavens is Allah and it is He Who has made this earth a cradle for you and it is He Who sends down the rain from the sky. and it is He Who has created these animals for your service, yet you have taken others as gods beside Him, whereas those whom you serve as deities are not God but creatures of God. Then, further more, you have made some of the servants associates of Allah not only in His attributes but in His Being as well, and invented the creed that they were Allah's offspring. Then, not resting content with this, you assigned to Allah that kind of the offspring which you regard as disgraceful for your own selves: When a daughter is born in your house, your face grows dark, you feel distressed, and sometimes you bury her alive. This offspring you assign to Allah and reserve for yourselves the sons, whom you regard as a source of joy and pride. Even then you claim that you believe in Allah.
Desc No: 17 In other words, ¦You have assigned to Allah the offspring that is by nature delicate, weak and frail, and adopted for yourselves the offspring that is bold, courageous and fearless. " This verse shows permissibility of the ornaments for the women, for Allah has mentioned the ornaments as a natural thing for them. The same is also confirmed by the Hadith. Imam Ahmad, Abu Da'ud and Nasa'i have related on the authority of Hadrat `Ali that the Holy Prophet took silk in one hand and gold in the other and said that both were forbidden to be used in dress by the men of his Ummah. Tirmidhi and Nasa'i have related from Hadrat Abu Musa Ash`ari a tradition, saying that the Holy Prophet said: "Silk and gold have been forbidden for the men but made lawful for the women of my Ummah." `Allama Abu Bakr al-Jassas has discussed this question in his Ahkam ai-Qur'an and related the following traditions: Hadrat 'A'ishah says: Once Usamah, son of Zaid bin Harithah, was hurt and started bleeding. The Holy Prophet loved him tike his own children. He sucked his blood and spat it out, and cheered him saying, "Had Usamah been a daughter we would have adorned him with ornaments! Had Usamah been a daughter, we would have dressed him in fine clothes !" Hadrat Abu Musa Ash'ari has related that the Holy Prophet said: 'Wearing of silken clothes and ornaments of gold is unlawful for the men of my Unmah but lawful for the women. " . Hadrat 'Amr bin `As has related: `Once two women came before the Holy Prophet, and they were wearing bracelets of gold. He said: Would you like that Allah should make you wear bracelets of the fire instead of these? They replied that they would not. Thereupon he said: Pay their dues, i.e. the zakat due on them. " Hadrat `A'isha has stated that there is no harm in wearing the ornaments if the zakat due on them is paid. Hadrat 'Umar wrote to Hadrat Abu Musa Ash'ari: Order the Muslim women who live in the areas under your administrative control that they should pay the zakat dues on their ornaments. Imam Abu Hanifah has related the following traditions on the authority of 'Amr bin Dinar: Hadrat 'A'ishah had arranged ornaments of gold for her sisters and Hadrat 'Abdullah bin 'Umar for his daughters. After citing all these traditions 'Allama Jassas writes: "The traditions that have been related from the Holy Prophet and the Companions about the permissibility and lawfulness of gold and silk for the women are better known and more common than those that are there about their unlawfulness, and the above . verse also points to their lawfulness. Then the practice of the Muslims also from the time of the Holy Prophet and his Companions till our time (i.e. till the latter part of the 4th century of hijrah) has been the same, and no one ever objected to it. In such matters, no objection can be admitted on the basis of the isolate reports (Akhbar ahab)."
){kind=link}