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Quran
2.200. Wenn ihr dann eure Riten vollzogen habt, dann gedenkt Allahs, wie ihr eurer Väter gedenkt, oder mit noch innigerem Gedenken. Unter den Menschen gibt es manch einen, der sagt: "Unser Herr, gib uns im Diesseits!" Doch hat er am Jenseits keinen Anteil.
46.6. And when mankind are gathered (to the Judgment) will become enemies for them, and will become deniers of having been worshipped. (Pickthall)
46.6. Und wenn die Menschen zusammengebracht werden, sind sie Feinde für sie, und sie leugnen ihren Dienst an ihnen ab, (Ahmad v. Denffer)
46.6. Und wenn die Menschen versammelt werden, werden sie ihnen feind sein, und sie werden den von ihnen (empfangenen) Dienst verleugnen. (Bubenheim)
46.6. Wenn die Menschen am Jüngsten Tag versammelt werden, werden sie ihre Feinde sein und die an sie gerichteten Gebete bestreiten. (Azhar)
46.6. Und wenn die Menschen versammelt werden, werden sie für sie Feinde sein, auch werden sie ihrem Dienen gegenüber kufrbetreibend sein. (Zaidan)
46.6. und die (dereinst), wenn die Menschen (zum Gericht) versammelt werden, ihnen feind sind und die Tatsache, daß sie von ihnen verehrt worden sind, abstreiten (wa-kaanuu bi-`ibaadatihim kaafiriena)? (Paret)
46.6. Und wenn die Menschen (vor Mir) versammelt werden, werden sie ihre Feinde sein und ihre Anbetung verleugnen. (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 6
O Prophet, say to them, "Have you ever seen with open eyes those whom you invoke instead of Allah? Show me what they have created in the world, or, have they any share in the creation and control of the heavens? Bring me a Book revealed before this, or produce some remnant of knowledge (in support of your beliefs) if you are truthful. " ( 4 ) And who could be further astray than the one who invokes, instead of Allah, those who cannot answer him till the Day of Resurrection? ( 5 ) Nay, they are even unaware that they are being invoked. ( 6 ) And when all mankind shall be gathered together, they will become enemies of those who invoked them and will disown their worship. ( 7 )
Desc No: 4 As the addresses are a polytheistic people they are being told the reality of the irrational crced in which they persisted carelessly due to lack of the sense of responsibility. Along with acknowledging Allah as the Creator of the universe they had made many other beings their deities: they invoked them, regarded them as fulfillers of their needs and removers of hardships: prostrated themselves and made offerings before them, and thought they had the powers of making and unmaking of heir destinies. About the same beings, they are being asked: "On what basis have you made them your deities ?" Obviously, there can be only two bases for regarding someone as an associate in worship along with Allah: either man himself should know through some means of knowledge that his deity too has a share in making the earth and heavens, or Allah Himself may have stated that soand-so also is His associate in the functions of Godhead. Now, if a polytheist can neither make the claim that he possesses direct knowledge of his deity's being an associate of God, nor he can show in a Book sent by God that God Himself has appointed somebody as His associate, his creed would inevitably be baseless. In this verse, "a Book revealed before this" implies a Book sent by Allah before the Qur'an, and "some remnant" of knowledge implies some part of the teachings of the Prophets and righteous men of the ancient times, which may have reached the later generations reliably. There is no tinge of shirk in whatever man has received through these two means. All the heavenly Books unanimously present the same Tauhid to which the Qur'an invites the people, and no existing remnant of the ancient lore bears evidence to this that some Prophet or saint or righteous man might have taught the people to serve and worship any other than God. Even if we do not take a Book to mean a Divine Book and remnant of knowledge the knowledge bequeathed by the Prophets and righteous men, no authentic book or the research made by a scholar of religious or secular lore has pointed out that such and such a thing in the earth or the heavens has been created by such and such a saint or god, or a certain blessing of the-blessings of life which man 'is benefiting from in the universe has been created by such and such a deity instead of God.
Desc No: 5 "Cannot answer him": Cannot answer the supplications of any one. That is, these gods do not possess the powers by virtue of which they could give decisions on the prayers and petitions of their devotees. (For further explanation, see E.N. 33 of Az-Zumar). "Till the Day of Resurrection" means that as long as the world lasts they will get no answer to their supplications and prayers from their deities, but when Resurrection will have taken place, the deities will turn hostile to their worshippers themselves, as becomes explicit from the next verse.
Desc No: 6 That is, "they do not even hear the supplications of the supplicants, neither through their own ears nor through any other means. " This thing can be elaborated like this: The being whom the polytheists the world over have been invoking are divided into three categories: (1) Lifeless and inanimate creation; (2) the pious men who have passed away; and (3) the wicked men who had themselves gone astray, and who misled others and passed away. As for the first category of the deities they will naturally remain unaware of the supplications of their worshippers. As for the deities of the second kind, who were favourites with their God, there arc two reasons of their remaining unaware: (a) They are in the presence of Allah in a state where human voices cannot reach them directly; and (b) even Allah and His angels do not inform them that the people whom they had been teaching to invoke Allah alone in the world, were invoking them instead, for no information could cause them a greater shock than this, and Allah does not at all like to vex the souls of His righteous servants. Now if we consider the case of the third kind of the deities, we shall sec that there are two reasons also of their remaining unaware: (a) That they have been placed in confinement as the accused, and no voice from the world can reach them; and (b) that even Allah and His angels do not convey to them the news that their mission is flourishing in the world, and the people have set them up as deities, for this news would be a happy news for them, and Allah does not like to make the wicked people happy. In this connection, one should also understand that Allah conveys to His righteous servants the greetings of peace and prayers of mercy from the people of the world, for these things arc a source of joy and pleasure for them; likewise, He informs the culprits of the curses, censures and condemnations of the people of the world, as the disbelievers killed in the Battle of Badr were made to hear the curse of the Holy Prophet according to a Hadith, for it is a cause of anguish for them. But anything which might cause distress to the righteous people and joy to the culprits is not conveyed to them. This explanation makes the truth about the,. question of hearing by the dead plain and easy to understand.
Desc No: 7 That is, they will say: 'We had neither told the people to invoke us for help, nor arc we aware that they used to invoke us. They themselves had preumed that we could fulfil their needs and so had started invoking us."
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