5.92. Obey Allah and obey the messenger, and beware! But if ye turn away, then know that the duty of Our messenger is only plain conveyance (of the message). (Pickthall)
5.92. Und gehorcht Allah und gehorcht dem Gesandten und seid auf der Hut, und wenn ihr euch abkehrt, so wißt, daß ja Unserem Gesandten das klare Bekanntmachen obliegt. (Ahmad v. Denffer)
5.92. Und gehorcht Allah und gehorcht dem Gesandten und seht euch vor! Doch wenn ihr euch abkehrt, so wißt, daß Unserem Gesandten nur die deutliche Übermittelung (der Botschaft) obliegt. (Bubenheim)
5.92. Gehorcht Gott und gehorcht Seinem Gesandten, der euch Gottes Offenbarung verkündet, und nehmt euch in acht (vor den Strafen, die sich die Frevler zuziehen)! Wenn ihr euch abwendet, müsst ihr wissen, dass ihr nur euch selbst schadet, hat Unser Gesandter doch nur die Aufgabe, euch Unsere Rechtsbestimmungen klar zu verkünden. (Azhar)
5.92. Und gehorcht ALLAH, gehorcht dem Gesandten und nehmt euch in Acht! Doch solltet ihr euch abwenden, so wisst, dass Unserem Gesandten nur das deutliche Verkünden obliegt. (Zaidan)
5.92. Gehorchet Allah und dem Gesandten und nehmt euch in acht! Wenn ihr euch abwendet (und der Aufforderung nicht Folge leistet), müßt ihr wissen, daß unser Gesandter nur die Botschaft deutlich auszurichten hat. (Paret)
5.92. Und gehorcht Allah und gehorcht dem Gesandten und seid auf der Hut. Kehrt ihr euch jedoch von ihm ab, dann wisset, daß Unserem Gesandten nur die deutliche Verkündigung obliegt. (Rasul)
Tafsir von Maududi für die Ayaat 90 bis 92
O Believers, wine, gambling, (ungodly) shrines and divining devices are ai! abominable works of Satan: ( 108 ) therefore refrain from these so that you may attain to true success. ( 109 ) Indeed Satan intends to sow enmity and' hatred among you by means of wine and gambling, and to prevent you from the remembrance of Allah and from Salat. Will you not, , therefore, abstam from these things? Obey Allah and His Messenger and abstain from these things; but if you disobeyed, note it well that Our Messenger's only responsibility was to convey the Message clearly.
Desc No: 108 Please refer to E.N.'s 12 and 14 of this Surah for the meaning of ansab (ungodly shrines), azlam (methods of divination) and maisar (gambling). Though azlam, divination, is in its very nature a form of gambling, there is a slight difference between it and maisar. Azlam applies to those forms of divination and casting of lots, which are tinged with shirk and superstition and maisar applies to all those forms by which wealth is acquired or divided by devices of chance.
Desc No: 109 In this verse four things have been made absolutely unlawful. They are wine, gambling, ungodly shrines (which are dedicated, to the worship of others than Allah and in which sacrifices are made and offerings given in the name of others than Allah) and divining devices. The nature of the last three has already been explained. Here are the details of the Commandment about wine. Before making wine absolutely unlawful in this verse, two other Commandments concerning its prohibition had already been given in Al-Baqarah, II: ? 19 and An-Nisa, IV: 43. Before this last Commandment was given, the Holy Prophet addressed the people in order to prepare them for its absolute prohibition. He warned and said, 'Allah does not like at all that people should drink wine. Probably absolute prohibition will soon be prescribed: therefore those who possess wine are advised to sell it. " Some time after this, when verse 90 was sent down he declared. "Now those who possess wine, can neither drink it nor sell it; they should, therefore, throw it away." Accordingly it was spilt in the streets of Madinah to run wastefully. Some people, however, asked the Holy Prophet, "May we give it as a present to the Jews?" He replied, "The One Who has trade it unlawful has also forbidden to give it as a present." Others asked, "May we convert it into vinegar?" He replied, "No, you must spill it." Another asked again and again, "Is one permitted to use wine as medicine?" The Holy Prophet emphatically rejected this also and said, "No, it is not a medicine but a disease." Yet another asked, "Sir, we live in a place, which is very cold, and we have to do tiresome labour. So we drink wine to refresh ourselves from fatigue and to keep warm in the cold." He asked, "Is what you drink intoxicant?" The man replied, "Yes." The Holy Prophet replied, "Then refrain from it." At this the man said, "The people of our part of the country will not submit to this." He replied, "If they do not submit to this, then go to war with them." According to a Tradition related by Ibn 'Umar, the Holy Prophet declared, "Allah has cursed wine and the one who drinks it and the one who serves it and the one who sells it and the one who buys it and the one who extracts it and the one who has it extracted and the one who carried it and the one for whom it is carried. " According to another Tradition the Holy Prophet prohibited the Muslims from eating the food which is served alongwith wine. In the initial stage of the prohibition, he forbade even the use of those utensils which were employed for extracting wine or for drinking it. Afterwards when the prohibition had become thoroughly effective, the use of such utensils was permitted. Though originally the Arabic word khamr meant only wine made from grapes, and it was also applied to the liquors made from wheat, barley, dried grapes, dates and honey, the Holy Prophet applied the prohibition to all the intoxicants, and there are Traditions that clearly support this. For instance, "Every intoxicant is khamr and is unlawful." "Every drink that intoxicates is unlawful." "I prohibit every intoxicant." In one of his Friday sermons, the Caliph `Umar defined khamr as everything that dulls the faculty of thinking. In this connection, the Holy Prophet laid down the general principle : if a large dose of something is intoxicant, then its smallest dose also is unlawful, and if a cup of anything is intoxicant, then a drop of it also is unlawful. During the time of the Holy Prophet. ,there was no fixed punishment for a drunkard. The culprit, who was arrested and brought for trial, was beaten with shoes, kicked, given blows and thrashed with sticks and ropes. Forty stripes were the maximum punishment given for this crime. The same was the punishment during the time of Hadrat Abu Bakr and the early days of Caliph 'Umar. But when the latter saw that the crime was on the increase, he in consultation with the other Companions laid down eighty stripes for this. Imam Malik and Imam Abu Hanifah and, according to a Tradition, Imam Shafi`i also, were of the same opinion. But Imam Ahmad bin Hanbal and, according to another Tradition, lmam Shafi'i also, were of the opinion that forty stripes should be inflicted for the crime of drinking. Hadrat `Ali also considered forty stripes to be the punishment for it. According to the Shari `at, it is the duty of the Islamic State to enforce prohibition. That is why during the time of Hadrat 'Umar, the shop of a man, named Ruvaishid, who belonged to the clan of Bani- Thaqif, was burnt by his order, because wine was secretly sold there. On another occasion a whole village was burnt down on the orders of Hadrat `Umar, for the crime that wine was secretly extracted and sold there. "
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