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Quran
29.51. Genügt es ihnen denn nicht, daß Wir das Buch auf dich hinabgesandt haben, das ihnen verlesen wird? Darin ist wahrlich eine Barmherzigkeit und eine Ermahnung für Leute, die glauben.
52.32. Am ta/muruhum ahlamuhum bihathaam hum qawmun taghuuna
52.32. Do their minds command them to do this, or are they an outrageous folk? (Pickthall)
52.32. Oder tragen ihnen ihre Träume dies auf, oder sind sie maßlose Leute, (Ahmad v. Denffer)
52.32. Oder befiehlt ihnen etwa ihr Verstand dies, oder sind sie (vielmehr) Leute, die das Maß (an Frevel) überschreiten? (Bubenheim)
52.32. Lassen ihre Träume sie so handeln, oder sind sie vermessene gewalttätige Frevler? (Azhar)
52.32. Oder gebietet ihnen ihre Nachsicht dieses?! Oder sind sie etwa übertretende Leute?! (Zaidan)
52.32. Oder befehlen ihnen ihre Träume dies (zu sagen)? Oder sind sie (nicht einfach) aufsässige Leute (die von vornherein Opposition treiben)? (Paret)
52.32. Ist es ihr Verstand, der ihnen solches anbefiehlt, oder sind sie ein widerspenstiges Volk? (Rasul)
Tafsir von Maududi für die Ayaat 30 bis 32
Do they say, "He is a peet for whom we are awaiting the adverse turn of fortune?" ( 23 ) them, "Yes, wait; I too shall wait with you. " ( 24 ) Do their minds command them to do so, or, are they a people who have transgressed all limits? ( 25 )
Desc No: 23 That is, "We arc waiting for him to be afflicted with calamity so that we be rid of him. " Probably they thought that since Muhammad (upon whom be Allah's peace and blessings) was opposing their deities and denying their supernatural powers, he would fall under the curse of some deity, or some bold devotee of a god would put an end to him.
Desc No: 24 This can have two meanings: (1) "I would also see whether this desire of yours is fulfilled or not ; " and (2) "I am also waiting to see who goes to his doom, you or I. "
Desc No: 25 In these two sentences, the opponents' entire propaganda has been nailed, and they have been completely exposed. The reasoning briefly is this: These Qaraish chiefs and elders pose as very wise people, but does their intellect tell them that they should call a person a poet when he is not a poet, and call him a madman when he is well-known for his wisdom among the people, and dub him a sorcerer when he has not the remotest association with sorcery ? Then, if you are passing these judgments only on the basis of intellect and reason, you should have passed one judgment, and not so many contradictory judgments simultaneously. After all, how can one and the same man be a poet and a madman and a sorcerer at one and the same time ? If he is mad, he can then neither be a sorcerer nor a poet. If he is a sorcerer, he cannot be a poet, and if he is a poet, he cannot be a sorcerer, for the language and diction and themes of poetry are quite different from the language and themes of sorcery. The one who knows the distinctions between poetry and sorcery cannot possibly call and regard the same discourse both as poetry and as sorcery at one and the same time. Therefore, it is evident that these contradictory things are being said against the Prophet Muhammad (upon whom be Allah's peace) not on the basis of intellect and reason but only due to obduracy and stubbornness, and the big chiefs of the nation blinded by their prejudice and enmity are levelling absurd charges which no serious person can regard as worthy of any attention. (For further explanation, see E.N. 104 of AlA'raf, E.N. 3 of Surah Yunus, E.N.'s 53, 54, of Bani Isra'il, E.N.'s 130, 131, 140, 14_2-144 of Ash-Shu'ara'.
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