51.51. Wala tadschAAaluu maAAa
Allahi ilahanakhara innii lakum minhu nadhiirun
51.51. And set not any other god along with Allah; lo! I am a plain warner
unto you from Him. (Pickthall)
51.51. Und setzt keinen anderen Gott neben Allah. Ich bin zu euch als
deutlicher Warner von Ihm (gesandt worden)." (Rasul)
51.51. Gesellt Gott keine andere Gottheit bei! Ich bin von Ihm als
offenkundiger Warner zu euch entsandt worden. (Azhar)
51.51. Und setzt neben ALLAH keinen anderen Gott ein! Gewiß, ich bin für
euch vor Ihm ein deutlicher Warner.“ (Zaidan, ein
51.51. Und setzt nicht Allah einen anderen Gott zur Seite! Von ihm (gesandt)
bin ich euch ein deutlicher Warner. (Paret, ein
|Tafsir von Maududi für die
Ayaat 47 bis 51
We ( 43 ) have built the heaven with
Our own might and We possess the power for it.
( 44 ) We have spread out the earth and (behold) how
excellent Spreaders We are !. ( 45 )
And We have created everything in pairs
( 46 ) maybe that you learn a lesson from it
( 47 ) So flee unto Allah: I am an
open warner from Him to you. And do not set up another god with God; I
am on open warner from Him to you ( 48 )
Desc No: 43
After presenting historical arguments 'for the Hereafter, now arguments
from the universe arc being presented in proof of the same.
Desc No: 44
The word must' (pl. musi'un) may mean the one who possesses power and
means, and also the one who can extend and expand something. According
to the first meaning, the verse would mean: "We have built this heaven
by Our own might and not with somebody else's help, and its erection was
in no way beyond Us. Then how can you ever conceive that We shall not be
able to recreate it ?" According to the second meaning, it would mean: "This
huge universe that We have created, is not a finished work, but We are
expanding it continuously, and new and ever new manifestations of Our
creation are appearing in it every moment. How do you then think that
such a marvelous Creator would not be able to repeat His creation.
Desc No: 45
. For explanation, sec E.N. 18 above. For further explanation, sec E.N.
74 of Surah An-Naml, E.N. 29 of Surah Ya Sin and E.N.'s 7 to 10 of
Desc No: 46
That is, "Everything in the world has been created on the principle of
the pairs. The whole system of the Universe is functioning on the
principle that certain things arc complementary and matching to certain
others, and their combination brings into being countless new forms and
combinations. Nothing here is so unique as may have no match, for the
fact is that a thing becomes productive only after it has combined with
its matching partner. " (For further explanation, sec E.N. 31 of Surah
Ya Sin, and' E.N. 12 of Az-Zukhruf).
Desc No: 47
That is, "The erection of the whole Universe on the principle of the
pairs and the existence of all things in the world in couples is a
reality that testifies . expressly to the necessity of the Hereafter. If
you consider it deeply you will yourself come to the conclusion that
when everything in the world has a partner and nothing becomes
productive without combining with its partner, how can the life of the
world be without a match and partner? Its match and partner necessarily
is the Hereafter. Without that partner it would be absolutely fruitless."
To understand what follows one should also understand that the
discussion heretofore centers around the Hereafter, but this very
discussion and. argument afford a proof of the Oneness of God. Just as
the argument of the rain, the structure of the earth, the creation of
the heavens, man's own existence, the wonderful working of the law of
pairs in the Universe, testify to the possibility and necessity of the
Hereafter, so they are also testifying that neither is this Godless nor
it has many gods, but One All-Wise and All-Powerful God alone is its
Creator and Master and Controller. That is why in the following verses
the invitation to the Oneness of God is being presented on the basis of
these very arguments. Furthermore, the inevitable result of believing in
the Hereafter is that man should give up his attitude of rebellion
against God and should adopt the way of obedience and servitude. He
remains turned away from God as long as he remains involved in the false
belief that he is not accountable before anyone and that he will not
have to render an account of his deeds of the worldly life to anyone.
Whenever this misunderstanding is removed, man immediately comes to the
realization that he was committing a grave error by regarding himself as
irresponsible, and this realization compels him to return to God. That
is why immediately after concluding the arguments for the Hereafter, it
has been said: "So flee unto Allah."
Desc No: 48
Though these sentences are the Word of Allah, the speaker here is not
Allah but the Holy Messenger of Allah. In fact, Allah has made his
Messenger say: "Flee unto Allah: I am warning you from Him." An instance
of this style is found in the very first Surah of the Qur'an, Surah
AI-Fatihah, where the Word is of Allah, but the speakers are the
servants, who say: Iyyaka na `budu wa lyyaka nasta 'in; ihdi-nas sirat
al-mustaqim: "Thee alone we worship and to Thee alone we pray for help.
Show us the Straight Way." Just as there it has not been said: "O
believers, pray to your Lord thus," but the context itself shows that it
is a supplication which Allah is teaching His servants, so here also it
has not been said; "O Prophet, say to these people,".but the context
itself indicates that it is an invitation to the Oneness of God, which
the Holy Prophet is presenting according to Allah's command. Besides
Surah Al-Fatihah, there are several other instances also of this style
in the Qur'an, where though the Word is of Allah, the speakers somewhere
are the angels and somewhere the Holy Prophet, and the context shows as
through whom Allah is speaking at that particular place. For instance,
see Surah Maryam: 64-65, As-Saaffat :159-167, Ash-Shu`ara': 10. "
51.52. Kadhalika ma ata alladhiinamin
qablihim min rasuulin illa qaluu sahirunaw
51.52. Even so there came no messenger unto those before them but they said:
A wizard or a madman! (Pickthall)
51.52. So kam auch zu denen vor ihnen kein Gesandter, ohne dass sie gesagt
hätten: "(Dies ist) ein Zauberer oder ein Besessener!"
51.52. So war es auch mit den Völkern vor ihnen. Es ist zu ihnen kein
Gesandter gekommen, über den sie nicht sagten: "Er ist ein Zauberer oder ein
51.52. Solcherart, zu denjenigen vor ihnen kam kein Gesandter, ohne dass sie
sagten: „(Er ist) ein Magier oder geistesgestört.“ (Zaidan,
51.52. So ist (auch schon) zu denen, die vor ihnen lebten, kein Gesandter
gekommen, ohne daß sie gesagt hätten: "(Er ist) ein Zauberer oder besessen".
(Paret, ein Nichtmuslim)
51.53. Atawasaw bihi bal hum qawmun taghuuna
51.53. Have they handed down (the saying) as an heirloom one unto another?
Nay, but they are froward folk. (Pickthall)
51.53. Haben sie es etwa einander ans Herz gelegt? Nein! Vielmehr sind sie
aufsässige Leute. (Rasul)
51.53. Haben sie diese Aussage einander empfohlen? Sie sind doch zügellose
51.53. Vermachten sie es einander etwa?! Nein, sondern sie sind übertretende
Leute. (Zaidan, ein AshAri)
51.53. Haben Sie das (von Generation zu Generation) einander (als
Vermächtnis) ans Herz gelegt? Nein! Sie sind (eben) aufsässige Leute.
(Paret, ein Nichtmuslim)
51.54. Fatawalla AAanhum fama anta bimaluumin
51.54. So withdraw from them (O Muhammad), for thou art in no wise
51.54. So kehre dich von ihnen ab; und dich soll kein Tadel treffen.
51.54. Wende dich von ihnen ab! Du bist wegen ihres Trotzes nicht zu tadeln.
51.54. So wende dich von ihnen ab, denn du bist nicht tadelnswert.
(Zaidan, ein AshAri)
51.54. Darum wende dich von ihnen ab! Dann bist du nicht zu tadeln.
(Paret, ein Nichtmuslim)
51.55. Wadhakkir fa-inna aldhdhikratanfaAAu
51.55. And warn, for warning profiteth believers. (Pickthall)
51.55. Doch fahre fort, (sie) zu ermahnen; denn die Ermahnung nützt den
51.55. Du sollst unablässig ermahnen, denn die Ermahnung nützt den
51.55. Und erinnere, denn die Erinnerung nutzt doch den Mumin.
(Zaidan, ein AshAri)
51.55. Und mahne (mit dem Koran)! Die Mahnung nützt den Gläubigen.
(Paret, ein Nichtmuslim)
|Tafsir von Maududi für die
Ayaat 52 bis 55
This has always been so. Whenever a Messenger came to the peoples before
them, they said, "He is a sorcerer or a madman. "
( 49 ) Have they reached a mutual understanding concerning
this? Nay, but they are all a rebellious people.
( 50 ) So, O Prophet, turn away from them: you are not at
all to blame. ( 51 ) But go on
admonishing them, for the admonition is beneficial for the believers.
( 52 )
Desc No: 49
That is, ¦This has not happened for the first time that the people are
calling the Messenger sent by Allah a sorcerer and a madman when they
heard the news of the Hereafter and the invitation to the Oneness of
Allah from him. The whole history of Apostleship bears evidence that
ever since the Messengers started coming for the guidance of mankind,
ignorant people have been repeating the same folly in the same manner.
Whichever Messenger came and gave them the warning that they were not
the servants of many gods but One God alone is their Creator and Deity
and Master of their destinies, ignorant people said that he was a
sorcerer, who wanted to beguile and misguide them by his sorcery.
Whichever Messenger came and warned them that they had not been created
and left irresponsible in the world, but that at the conclusion of their
life-work they would have to present themselves before their Creator and
Master and render an account of their deeds and in consequence thereof
they will be rewarded or punished accordingly, the foolish people cried
out that he was a madman and had lost his reason because no one could be
resurrected after death. "
Desc No: 50
That is, ¦The fact that the people of different countries and nations
adopted the same attitude as against the invitation of the Prophets and
opposed them in the same manner in different ages for thousands of years
could not be due to the reason that all the former and the latter
generations had settled in a conference that whenever a prophet came
with his message, he should be given such and such an answer. Then, what
could be the reason for the uniformity of their attitude and behavior?
There could be no other reason for this than that rebellion and
transgression was their common characteristic. As all the ignorant
people of every age have been desirous of living a life free of Allah's
service and fearless of His accountability, whoever called them to the
service of Allah and to lead a God-conscious life, they gave him one and
the same fixed answer. "
This also throws light on an important truth and it is this: The motives
that man has been naturally endowed with for adopting error and guidance,
goodness and evil, justice and injustice, and similar other conducts,
have been appearing in every age and in every corner of the world in the
like manner no matter how different might have been their forms due to
advancement of means and resources. Whether the man of today fights by
means of the tanks and aircraft and hydrogen bombs and the man of the
ancient time fought with stones and sticks, the basic motives for
fighting between men have always been the same. Likewise, the atheist of
today might heap up his arguments for atheism as he likes, his motives
for following that creed are precisely the same as had been of an
atheist six thousand years ago and in his reasoning also he is not
basically any different from his predecessor
Desc No: 51
In this verse a method of the preaching of religion has been taught,
which should be well understood. When a preacher of the truth has
presented his message clearly before a person with rational arguments,
and has also removed his doubts and objections and answered his
arguments, he becomes relieved of his duty of making the truth plain.
Even after this if the other person persists in his belief and creed,
the responsibility for it does not lie on the preacher of the truth. It
is no more necessary that he should pursue the same person, should go on
spending his time in discussing things with him, and should make it a
point that he has somehow to convince the same one man of the truth. The
preacher, in fact, has done his duty; if the other man is not convinced,
let hire alone. If the preacher does not any more attend to him, he
cannot be blamed for letting a person remain involved in error, because
now the other person himself is responsible for his deviation and error.
Desc No: 52
The Holy Prophet has not been addressed here to be taught this method
because, God forbid, in his preaching he unnecessarily pursued the
people and Allah wanted to stop him from this fact, the actual reason
for stating this method is that when a preacher of the truth has done
his best to make the people understand his message in a rational way and
then seeing the signs of stubbornness in them withdraws from them, the
people inveigh against him and start accusing him of indifference and
inattention whereas, they, as they say, want to discuss things in order
to understand his message. The fact, however, is that they do not intend
to understand anything but only to involve the preacher in disputation
and waste his time. Therefore, Allah Himself said in clear words: "Turn
away from them: you are not at all to blame for showing any indifference
towards them." After this nobody could blame the Holy Prophet that
according to the Book that he had brought he had been appointed to make
them understand his religion: then why he did not answer their
51.56. Wama khalaqtu aldschinna waal-insailla
51.56. I created the jinn and humankind only that they might worship Me.
51.56. Und Ich habe die Dschinn und die Menschen nur darum erschaffen, damit
sie Mir dienen (sollen). (Rasul)
51.56. Ich habe die Dschinn und die Menschen nur erschaffen, damit sie Mich
51.56. Und ICH erschuf die Dschinn und die Menschen nur, um Mir zu dienen.
(Zaidan, ein AshAri)
51.56. Und ich habe die Dschinn und Menschen nur dazu geschaffen, daß sie
mir dienen. (Paret, ein Nichtmuslim)
51.57. Ma oriidu minhum min rizqin wamaoriidu
51.57. I seek no livelihood from them, nor do I ask that they should feed
51.57. Ich will keine Versorgung von ihnen, noch will Ich, dass sie Mir
Speise geben. (Rasul)
51.57. Ich will von ihnen keine Versorgung und will nicht, dass sie Mich
51.57. ICH will von ihnen keinerlei Rizq, und ICH will nicht, dass sie Mich
speisen. (Zaidan, ein AshAri)
51.57. Ich will von ihnen keinen Unterhalt haben, und ich will nicht, daß
sie mir zu essen geben. (Paret, ein Nichtmuslim)
51.58. Inna Allaha huwa alrrazzaqudhuu
51.58. Lo! Allah! He it is that giveth livelihood, the Lord of unbreakable
51.58. Wahrlich, Allah allein ist der Versorger, der Stärke und Festigkeit
51.58. Gott allein ist der Versorger, der Mächtige, der Unvergängliche.
51.58. Gewiß, ALLAH ist Der wahre reichlich Rizq-Gewährende, Der mit der
Allkraft, Der absolut Solide. (Zaidan, ein AshAri)
51.58. Allah ist es, der (allen) Unterhalt beschert (ar-razzaaqu) und Macht
und Festigkeit zu eigen hat (zuu l-quuwati l-matienu).
(Paret, ein Nichtmuslim)
51.59. Fa-inna lilladhiina dhalamuudhanuuban
mithla dhanuubi as-habihimfala yastaAAdschiluuna
51.59. And lo! for those who (now) do wrong there is an evil day like unto
the evil day (which came for) their likes (of old); so let them not ask Me
to hasten on (that day). (Pickthall)
51.59. Und für jene, die Unrecht tun, ist ein Anteil an Sündhaftigkeit
(vorgesehen) wie der Anteil ihrer Gefährten; sie sollen Mich darum nicht
bitten, (die Strafe) zu beschleunigen. (Rasul)
51.59. Die Ungerechten tragen so viele Sünden, wie die ihnen ?hnlichen von
damals. So sollen sie lieber nicht darauf drängen, dass die vernichtende
Strafe schnell kommt. (Azhar)
51.59. Denn gewiß, für diejenigen, die Unrecht begingen, ist ein Anteil, wie
der Anteil ihrer Weggenossen, so sollen sie nicht zur Eile auffordern!
(Zaidan, ein AshAri)
51.59. Die Frevler (der gegenwärtigen Generation) haben dasselbe Los zu
erwarten, das ihresgleichen (in den früheren Generationen) zuteil geworden
ist. Deshalb sollen sie von mir keine Beschleunigung verlangen. (Sie werden
zeitig genug dem Strafgericht verfallen.) (Paret, ein
51.60. Fawaylun lilladhiina kafaruu
minyawmihimu alladhii yuuAAaduuna
51.60. And woe unto those who disbelieve, from (that) their day which they
are promised. (Pickthall)
51.60. Wehe also denen, die ungläubig sind, ihres Tages wegen, der ihnen
angedroht ist! . (Rasul)
51.60. Wehe den Ungläubigen vor dem Tag, der ihnen angedroht ist!
51.60. Also Niedergang sei denjenigen, die Kufr betrieben haben, an ihrem
Tag, der ihnen angedroht wird. 3 (Zaidan, ein AshAri)
51.60. Wehe denen, die ungläubig sind: Sie werden den Tag erleben, der ihnen
angedroht ist! (Paret, ein Nichtmuslim)
|Tafsir von Maududi für die
Ayaat 56 bis 60
I have not created the jinn and the men except for this that they should
worship Me. ( 53 ) I do not ask any
sustenance of them, nor do I ask them to feed Me.
( 54 ) Allah Himself is the Sustainer, Possessor of power
and might. ( 55 ) Therefore, those
who have done wrong, ( 56 ) have
also their portion of a similar torment ready as the people like them
have been meted out their portions before. So let them not ask Me to
hasten. ( 57 ) Ultimately, there
will be destruction for those who have disbelieved, on the Day with
which they are being threatened.
Desc No: 53
That is, "I have not created them for the service of others but for My
own service. They should serve Me, for I am their Creator. When no one
else has created them, no one else has the right that they should serve
him; and how can it be admissible for them that they should serve others
instead of Me, their Creator?" Here, the question arises that Allah
Almighty is not the Creator only of the jinn and men but of the entire
Universe and of every thing in it. Then, why has it been said only about
the jinn and men that He has not created them for the service of others
but of Himself ? whereas every single creature is there to serve Allah.
The answer is: On the earth only the jinn and men have been granted the
freedom that they may serve Allah within their sphere of choice if they
so like; otherwise they can turn away from Allah's service as well as
serve others beside Hun. The rest of the creatures in the world do not
have this kind of freedom. They do not havc any choice whatever that
they may not worship and serve Allah, or may serve any other. Therefore,
only about the jinn and men it has been said here that by turning away
from the obedience and servitude of their Creator within the bounds of
their option and choice and by serving others than the Creator, they are
fighting their own nature. They should know that they have not been
created for the service of any other but the Creator, and for them the
right way is that they should not abuse the freedom granted them, but
within the bounds of this freedom also they should serve God voluntarily
just as every particle of their body is serving Him involuntarily in the
sphere where they have not been granted any freedom,
The word `ibadat (service, worship) in this verse has not been used in
the sense of only prayer, fasting and other kinds of such worship so
that one may understand that the jinn and men have been created only for
performing the Prayer, observing the Fast and for praising and
glorifying Allah. Although this sense also is included in it, this is
not its complete sense. Its complete sense is that the jinn and men have
not been created for the worship, obedience and carrying out of the
orders of any other but Allah. They are not there to bow to any other,
to carry out the orders of any other, to live in fear of any other, to
follow the religion enjoined by any other, to look upon any other as the
maker and destroyer of ones destiny, and to supplicate any other than
Allah for help. (For further explanation, see E.N. 63 of Surah Saba, E.N.
2 of Az-Zumar, E.N. 30 of A1 Jathiyah).
Another thing that incidentally becomes quilt obvious from this verse is
that the jinn arc a separate and independent creation from men. This
brings out the error of the thinking of those people, who assert that
sonic people from among mankind have been called the jinn in the Qur'an.
This same thing is also confirmed and testified by the following verses
of the Qur'an: AI-An'am :100, 128, AI-A`raf, 38, 179, Hud: 119, AI-Hijr:
27 to 33, Bani Isra`il: 88, AI-Kahf: S0, As-Sajdah: 13, Saba: 41, Suad:
75, 76, Ha Mim As-Sajdah: 25, AI-Ahqaf: 18, Ar-Rahman: 15, 39, 56. (For
a complete discussion of this question, see E. N . 21 of AI-Anbiya',
E.N.'s 23, 45 of An-Naml, E.N. 24 of Saba).
Desc No: 54
That is, "I do not stand in need of any kind of help from the jinn and
men: that My Godhead would not function if they did not worship Me: that
I would be no more God if they turned away from My service. I indeed do
not stand in need of their service, but it is the demand of their own
nature that they should serve Me. They have been created for this very
object, and fighting nature would be to their own detriment."
And in saying: "I do not ask any sustenance of them nor do I ask them to
feed Me," there is a subtle hint to this Those whom the people who have
turned away from God worship in the world, worship, indeed, stand in
need of these their worshippers. If they do not help sustain their
godhead, it would not function even for a day. The gods do not provide
for the worshippers but the worshippers provide for the gods instead.
The gods do not feed them but they feed the gods instead. The gods do
not protect them but the worshippers protect the gods instead. The
worshippers, in fact, are their army through whom their godhead
functions. Wherever the worshippers of the, false gods have ceased to
exist, or the worshippers have given up their worship, the gods have
lost all their pomp and glory and the world has seen how helpless they
have become. Of all the deities Allah Almighty is the only real Deity
Whose Godhead is functioning by His own power and might, Who does not
take anything from His servants, but He alone gives His servants
Desc No: 55
The word matin as used in the original means strong and stable whom
nobody can shake and move.
Desc No: 56
"Those, . . . . . . wrong" Those who have violated the reality and the
truth and their own nature The context itself shows that `those who have
done wrong", here implies the people who are serving others than the
Lord of the Universe, who disbelieve in the Hereafter, who regard
themselves as irresponsible in the world, and have denied those Prophets
who have tried to make them understand the reality.
Desc No: 57
This is the answer to the disbelievers' demand: "Why doesn't the Day of
Retribution Overtake us? Why is it being delayed?" "