Übersetzung der Bedeutungen Surah / Kapitel Al-Māʾidah - Die englische Übersetzung - Dr. Walid Balyash Al-Amri - Ausstehend. - Nummer der Seite 125 - Die Enzyklopädie von dem heiligen Quran

Vers: 104

وَإِذَا قِيلَ لَهُمۡ تَعَالَوۡاْ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ قَالُواْ حَسۡبُنَا مَا وَجَدۡنَا عَلَيۡهِ ءَابَآءَنَآۚ أَوَلَوۡ كَانَ ءَابَآؤُهُمۡ لَا يَعۡلَمُونَ شَيۡـٔٗا وَلَا يَهۡتَدُونَ

(104) When it is said to them: “Come to what Allah sent down and to the Messenger”. They say: “Good enough for us are the ways of our forefathers”. Would this ˹be the case˺ even if their forefathers had no knowledge nor were they able of finding the way^[1272].

[1272] “Should they be told: “Follow what Allah sent down”, they would say: “Nay, we would only follow that which we found our fathers doing”; ˹Would they˺ Even if their fathers were mindless of everything, nor were they guided” (2: 170). Their pretext is ever-ready whenever they are called on to follow God’s commands; they have their old habits to fall back on (cf. also 31: 20-21 and 37: 69-70).

Vers: 105

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعٗا فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ

(105) You who Believe, guard your own selves; those who lose the path will not harm you if you find the way^[1273]. To Allah you shall all return and then He will tell you ˹the Truth˺ of what you used to do^[1274].

[1273] This is the limit of the Believers’ duty of call and propagation of the laws of God. Once they have delivered the Message as it should duly be, they are not responsible for the actions of those who rebuff them. “You ˹Muhammad˺ surely cannot guide whoever you like, but it is Allah Who guides whoever He wills, and He Knows best who are ˹fit to be˺ guided” (28: 56). (Ibn ʿĀshūr)
[1274] God, Who Knows everything and has a minutely detailed record of it (cf. 18: 49), will be the final Judge. (al-Ṭabarī, al-Saʿdī)

Vers: 106

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ شَهَٰدَةُ بَيۡنِكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ حِينَ ٱلۡوَصِيَّةِ ٱثۡنَانِ ذَوَا عَدۡلٖ مِّنكُمۡ أَوۡ ءَاخَرَانِ مِنۡ غَيۡرِكُمۡ إِنۡ أَنتُمۡ ضَرَبۡتُمۡ فِي ٱلۡأَرۡضِ فَأَصَٰبَتۡكُم مُّصِيبَةُ ٱلۡمَوۡتِۚ تَحۡبِسُونَهُمَا مِنۢ بَعۡدِ ٱلصَّلَوٰةِ فَيُقۡسِمَانِ بِٱللَّهِ إِنِ ٱرۡتَبۡتُمۡ لَا نَشۡتَرِي بِهِۦ ثَمَنٗا وَلَوۡ كَانَ ذَا قُرۡبَىٰ وَلَا نَكۡتُمُ شَهَٰدَةَ ٱللَّهِ إِنَّآ إِذٗا لَّمِنَ ٱلۡأٓثِمِينَ

(106) ^[1275]You who Believe, the testimony of any of you who is attended by death should be witnessed by two ˹people˺ of sound judgement from within you – or two from without you^[1276] – ˹that is˺ at the time of making the will as you set about the land ˹travelling˺ and the calamity of death befalls ˹any of ˺ you. Should you have doubts ˹about their testimony˺^[1277] stand them^[1278] up from after the Prayer^[1279] and they ˹should˺ swear by Allah that: “We do not seek ˹by this oath˺ some monetary reward; ˹nor do we favour a beneficiary˺ even if he were a relative ˹of ours˺ and ˹that˺ we would not withhold ˹any part of ˺ Allah’s testimony^[1280]. If we do that, then we are but sinful.”

[1275] This aya and the two that follow are said to be the most complex in the whole Qur’an in terms of grammatical structure, interpretation and legal ruling (cf. Makkī Ibn Abū Ṭālib, Mushkil Iʿrāb al-Qur’ān, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn). The great attention to detail found here indicates the importance of inheritance laws in Islam and which merited much detailed accounts in the Qur’an, especially in Sura al-Nisā’. Needless to say, no single translation can capture the totality of the complexity of the issues implicated in these ayas and over which scholars of Islam have long pondered. The reason for the revelation, as narrated by Ibn ʿAbbās (رضي الله عنهما) does, however, shed light on the issue at hand: “A ˹Muslim˺ man from the clan of Banū Sahm set out on a journey along with Tamīm al-Dārī and ʿAdiyy Ibn Baddā’ ˹before they became Muslim˺. This man died in a land where there were no Muslims. When his two companions came back with his inheritance, ˹his folk˺ missed a ˹pricey˺ silver bowl embellished with gold leaves. The Messenger (ﷺ) made them swear an oath ˹when they were brought before him˺. The bowl had been found in Makkah and its new owners had said: “We bought it from Tamīm and ʿAdiyy”. Then two relatives of the deceased stood witness and swore: “In all solemnity, our testimony is more worthy than their testimony; the bowl belonged to our dead relative”. With this regard the aya was revealed” (al-Bukhārī: 2780).
[1276] If two Muslims cannot be found at the time of a person’s death, being significant as it is, two non-Muslims can be asked to bear witness to the will. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Saʿdī)
[1277] They are made to take such an oath because the judge has justifiable doubts about their truthfulness not because they are non-Muslim (cf. Riḍā, Ibn ʿUthaymīn).
[1278] The two non-Muslim witnesses (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). When doubted, it has to be made absolutely sure that their testimony is trustworthy and that if challenged, albeit by Muslims, the challengers will undergo equally scrupulous measures.
[1279] That they deliver such a weighty testimony after Prayer shows the great solemnity of the oath being undertaken. Prayers are usually attended by a congregation of people, and one realizes the significance of one’s oath should one be brought before the public (cf. Abū Ḥayyān). On the other hand, those witnesses who are humbled by Prayer, and remembrance of God, would find it hard to give false testimony (cf. al-Rāzī).
[1280] Shahādat Allāh, the testimony is ascribed to God to indicate its significance and because He, Glory be His, commanded preserving and not withholding it. (Ibn Kathīr, Ibn ʿĀdil)

Vers: 107

فَإِنۡ عُثِرَ عَلَىٰٓ أَنَّهُمَا ٱسۡتَحَقَّآ إِثۡمٗا فَـَٔاخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ ٱلَّذِينَ ٱسۡتَحَقَّ عَلَيۡهِمُ ٱلۡأَوۡلَيَٰنِ فَيُقۡسِمَانِ بِٱللَّهِ لَشَهَٰدَتُنَآ أَحَقُّ مِن شَهَٰدَتِهِمَا وَمَا ٱعۡتَدَيۡنَآ إِنَّآ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ

(107) ˹But˺ If they are found ˹indeed˺ sinful ˹perjurers˺ then two other ˹witnesses˺ of those entitled as immediate ˹inheritors˺, should stand in their place, swearing by Allah that: “In all solemnity, our testimony is more worthy than their testimony; we did no wrong ˹to them˺ or ˹else˺ we are among the unjust”.

Vers: 108

ذَٰلِكَ أَدۡنَىٰٓ أَن يَأۡتُواْ بِٱلشَّهَٰدَةِ عَلَىٰ وَجۡهِهَآ أَوۡ يَخَافُوٓاْ أَن تُرَدَّ أَيۡمَٰنُۢ بَعۡدَ أَيۡمَٰنِهِمۡۗ وَٱتَّقُواْ ٱللَّهَ وَٱسۡمَعُواْۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ

(108) That ˹conduct with the witnesses˺ is surer so that they^[1281] deliver the testimony truthfully, or fear that their oaths will be reverted ˹to the inheritors˺ after they swore theirs^[1282]. Be Mindful of Allah and listen^[1283]—Allah does not guide the transgressors.

[1281] The two original witnesses. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1282] Knowing that they can be challenged by the deceased’s relatives, they will not be inclined to lie fearing that their testimony is overruled and they are exposed and shamed as liars. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1283] Listen to what you are being told and obey it. (al-Ṭabarī, Ibn Kathīr)