21.81. And unto Solomon (We subdued) the wind in its raging. It set by His command toward the land which We had blessed. And of everything We are aware. (Pickthall)
21.81. Und für Sulaiman den stürmischen Wind, er weht in seinem Auftrag nach dem Land, in das Wir Segen gegeben haben, und Wir wissen von allen Dingen, (Ahmad v. Denffer)
21.81. Und Sulaiman (machten Wir) den Sturmwind (dienstbar), daß er auf seinen Befehl zum Land wehe, das Wir gesegnet haben - und Wir wußten über alles Bescheid -, (Bubenheim)
21.81. Salomo machten Wir den stürmischen Wind gefügig, der nach seinem Befehl zum Land, das Wir gesegnet hatten, zog. Wir umfassen alles mit Unserem Wissen. (Azhar)
21.81. Und für Sulaiman (machten WIR gratis fügbar) den Wind als Sturm, der gemäß seiner Anweisung zum Land weht, das WIR mit Baraka erfüllten. Und WIR waren über alles allwissend. (Zaidan)
21.81. Und dem Salomo (machten wir) den Wind (dienstbar), daß er dahinbrause und auf seinen Befehl in das Land eile, das wir gesegnet haben. Wir wußten über alles Bescheid. (Paret)
21.81. Und Salomo (machten Wir) den Wind (dienstbar), der in seinem Auftrage in das Land blies, das Wir gesegnet hatten. Und Wir besitzen Kenntnis von allen Dingen (Rasul)
21.82. And of the evil ones (subdued We unto him) some who dived (for pearls) for him and did other work, and We were warders unto them. (Pickthall)
21.82. Und von den Teufeln, welche für ihn Perlen fischten und Arbeiten darüber hinaus verrichteten, und Wir waren ihre Wächter. (Ahmad v. Denffer)
21.82. und auch unter den Satanen manche, die für ihn tauchten und (auch noch andere) Arbeiten außer dieser verrichteten; und Wir bewachten sie. (Bubenheim)
21.82. Satane tauchten für ihn unter Wasser und führten noch andere Arbeiten aus. Wir beobachteten sie genau. (Azhar)
21.82. Und von den Satanen gab es welche, die für 2 ihn tauchten und andere Arbeit als diese verrichten. Und WIR waren über sie Wachende. (Zaidan)
21.82. Und Satane (machten wir ihm dienstbar, solche), die für ihn (ins Meer) tauchten und andere Arbeiten ausführten. Und selbst beaufsichtigten sie. (Paret)
21.82. und von den Satanen, die für ihn tauchten und dazu noch andere Werke verrichteten; und Wir Selbst beaufsichtigten sie. (Rasul)
Tafsir von Maududi für die Ayaat 80 bis 82
We had subdued to David the mountains and the birds which joined with him in Our praise: ( 71 ) It was We Who had done all this. And We taught him for your benefit the armourer's craft so that you might protect yourselves from each other's violence. ( 72 ) Are you, then, grateful? ( 73 ) And We had subdued to Solomon the strongly blowing wind which sped at his bidding to the land wherein We had placed Our blessings, ( 74 ) for We had the knowledge of everything. And We had subjected to him many of the satans who dived into the sea for him, and performed other works besides this: and We kept watch over all of them. ( 75 )
Desc No: 71 From the wording of the Text, it is clear that "the mountains and the birds" were not subjected to Prophet David but were joined with him in glorifying Allah. This is also supported by XXXVIII:I9: "We had subdued the mountains by Our Conmmand so that they praised Us with him (David) in the morning and evening, and the birds too, which gathered together and repeated Our praise with him". And, according to XXXIV: 10: "We commanded the mountains to repeat Our praise with him and also the birds to do the same. " We are of the opinion that it means this: "When Prophet David sang hymns of Allah's praise and glory, in his rich and sweet voice, the mountains echoed back his melodies and the birds gathered round him and the whole scene became charming." Our interpretation is supported by this Tradition: "Once when Hadrat Abu Musa Ash`ari, who had an extremely sweet voice, was reciting the Holy Qur'an, the Holy Prophet, who was passing by, stood and listened to him for a long time. When he finished the recital, the Holy Prophet remarked: 'This man has been granted a portion of the melody of David'."
Desc No: 72 According to XXXIV: 10-11, it was like this: "....And We made the iron soft for him (and commanded him): `Make coats of mail complete in every way, and arrange the plates properly...."'. This shows that Allah had made Prophet David an expert in the use of iron, and had especially taught him the art of an amourer for defence purposes. This fact is confirmed by archaeological and historical researches, for according to these the iron-age in the world started between 1200 and 1000 BC and this was precisely the period of Prophet David. At tirst the Hittites in Syria and Asia Minor, who flourished between 2000 and 1200 BC, discovered a method of melting and moulding iron, but they guarded it as a close secret from the world, and it could not be put to common use. Later on, the Philistines came to know of it, but they too guarded it as a secret. The incessant defeats suffered by the Israelites at the hands of the Hittites and the Philistines before King Saul, were due mainly to the use of chariots of iron in their wars by the latter. (Joshua, 17:16; Judges, 1: 19, 4: 2-3). In 1020 BC when Saul became ruler over the Israelites by Allah's Command, he subdued the Canaanites and recaptured most of Palestine. After him Prophet David (1004-965 BC) not only annexed the whole of Palestine and Jordan to the Israeli kingdom but a major portion of Syria as well. This was the time when the secret of armour making closely guarded by the Hittites and the Philistines, became well known and cheaper articles of daily use began to be made. The recent archaeological excavations conducted in Edom, to the south of Palestine, which is rich in iron ore, have brought to light furnaces for melting and moulding iron. The furnace excavated near Ezion-geber, a port on the Gulf of `Aqabah, in the time of Prophet Solomon, seems to have been built on the principles which are used in the modern blast furnaces. It is therefore natural that Prophet David must have first of all utilized this discovery for war purposes, because a little earlier the hostile Canaanites around his kingdom had made life really difficult for his people. The Bible also says that Prophet David was an expert in the art of melting and using iron for war purposes. (See Joshua, 17: 16; Judges, 1:19 and 4: 2-3).
Desc No: 73 For further details about Prophet David, please see II:251 and XVII: 55 and the E.N.'s thereof.
Desc No: 74 This is also explained in XXXIV: 12: "And for Solomon We had subjected the wind which covered a month's journey in the morning and a month's journey in the evening", and in XXXVIII: 36: "So We subjected the wind to him. It blew softly at his bidding whither-soever he wanted it to blow." Thus it is clear that the wind was so subjected to Prophet Solomon that the voyages to places at one month's sea journey could be performed conveniently, because a favourable wind was always blowing for his ships to and from those places. It is confirmed by the Bible that Prophet Solomon had developedsea trade on a large scale. ( I Kings, 10: 22). On the one side, his trade ships sailed from Ezion-geber, through the Red Sea, towards Yaman and other southern and eastern lands, and on the other, his naval fleet called Thar-shish, sailed on the Mediterranean to the western countries. The great furnace which he had built at Ezion-geber for melting and moulding ores extracted from the copper and iron mines in the `Arabah in Edom, has been confirmed by modem archaeological researches as well. This molten iron and copper was used in building ships besides being put to other uses. The Qur'an refers to this when it says: "....and We made a fountain of molten copper to flow for him (Solomon)...." (XXXIV:12). As ,regards the subjection of the wind, it may mean that Allah, by His special favour, had so arranged that the wind-and sea voyages in those days depended entirely on wind-was always favourable for Prophet Solomon's fleet. But if we take the literal meaning of v. 81: "it sped at his bidding", there will be no harm, for Allah is able to give such powers to any of His servants He pleases.
Desc No: 75 The subjection of "satans" has been explained in XXXIV:12-13. Incidentally, these verses of the Qur'an clearly show that the satans and jinns who worked for Prophet Solomon belonged to quite a different genus from human beings. Therefore, it is wrong to pervert the Qur'an to prove that "they were human beings" as some modernist commentators have tried to do. It is obvious from the wording of the Qur'an and the context in which the story of the jinns has been related, that they were not human beings. Had they been so this would have been no special favour to Solomon, because human beings had already built the gigantic monuments like the pyramids of Egypt. "
21.83. And Job, when he cried unto his Lord, (saying): Lo! adversity afflicteth me, and Thou art Most Merciful of all who show mercy. (Pickthall)
21.83. Und Ajjub, als er zu seinem Herrn rieft "Mich hat der Schaden angerührt, und Du bist der Barmherzigste der Barmherzigen." (Ahmad v. Denffer)
21.83. Und (auch) Ayyub, als er zu seinem Herrn rief: "Mir ist gewiß Unheil widerfahren, doch Du bist der Barmherzigste der Barmherzigen." (Bubenheim)
21.83. Gedenke Hiobs, der seinen Herrn anrief: "Mich hat schweres Unheil heimgesucht, und Du bist der Barmherzigste aller Barmherzigen." (Azhar)
21.83. Ebenfalls Ayyub, als er seinem HERRN rief: „Gewiß, mich traf das Schädigende und DU bist Derjenige, der mehr Gnade erweist als alle Gnade- Erweisenden.“ (Zaidan)
21.83. Und (weiter) Hiob. (Damals) als er seinen Herrn anrief (mit den Worten): "Not (und Unheil) ist über mich gekommen. (Erbarme dich meiner!) Niemand ist so barmherzig wie du." (Paret)
21.83. Und (gedenke) Hiobs als er zu seinem Herrn rief: "Unheil hat mich geschlagen, und Du bist der Barmherzigste aller Barmherzigen." (Rasul)
21.84. Faistadschabna lahu fakaschafnama bihi min durrin waataynahu ahlahuwamithlahum maAAahum rahmatan min AAindina wadhikralilAAabidiina
21.84. Then We heard his prayer and removed that adversity from which he suffered, and We gave him his household (that he had lost) and the like thereof along with them, a mercy from Our store, and a remembrance for the worshippers; (Pickthall)
21.84. Da erhörten Wir ihn, und Wir nahmen weg, was er an Schaden hatte, und Wir haben ihm seine Angehörigen gegeben und dergleichen mit ihnen, als Barmherzigkeit von Uns, und als Erinnerung für die Knechte. (Ahmad v. Denffer)
21.84. Da erhörten Wir ihn und nahmen das Unheil, das auf ihm war, von ihm hinweg, und gaben ihm seine Angehörigen und noch einmal die gleiche Zahl dazu, aus Barmherzigkeit von Uns und als Ermahnung für diejenigen, die (Uns) dienen. (Bubenheim)
21.84. Wir erhörten sein Bittgebet und befreiten ihn von dem Unheil. Wir schenkten ihm doppelt soviele Kinder wie er verloren hatte. Das war eine Barmherzigkeit von Uns und eine Ermahnung für die, die Uns dienen. (Azhar)
21.84. Dann erhörten WIR ihn, so entfernten WIR von ihm, was ihn an Schädigendem traf. Und WIR gaben ihm seine Familie und ihresgleichen noch dazu als Gnade von Uns und als Ermahnung für die Dienenden. (Zaidan)
21.84. Da erhörten wir ihn und behoben die Not, in der er sich befand (und das Unheil, das über ihn gekommen war). Und wir gaben ihm seine Familie (wieder) und noch einmal so viel dazu, aus Barmherzigkeit von uns und als eine Mahnung für diejenigen, die (uns) dienen. (Paret)
21.84. Da erhörten Wir ihn und nahmen sein Unheil hinweg, und Wir gaben ihm seine Familie (wieder) und noch einmal so viele dazu - aus Unserer Barmherzigkeit und als Ermahnung für die (Uns) Verehrenden. (Rasul)
Tafsir von Maududi für die Ayaat 83 bis 84
And We had given Job ( 76 ) the same (blessing of wisdom and knowledge). Remember when he invoked his Lord, saying, "I have been afflicted with the disease, and Thou art most Merciful. " ( 77 ) We heard his prayer and relieved him of his affliction ( 78 ) and gave him back not only those of his family but also as many more with them as a favour from Us so that it may serve as a reminder to Our worshippers. ( 79 )
Desc No: 76 There is a wide divergence of opinion concerning the personality, period and nationality of Prophet Job. Some commentators opine that he was an Israelite, while others think that he was an Egyptian or an Arab who lived before Prophet Moses, or during the time of Prophets David and Solomon. As all these conjectures are based on the Book of Job, which is self-contradictory and against the Qur'an, nothing can be said about him with certainty, but in the light of the Book of lsaiah (8th century BC) and the Book of Ezekiel (6th century BC), which are more trustworthy works, he lived in the 9th century BC or even earlier. As regards his nationality, the context in which his name occurs in IV: 163 and VI: 84, it may be assumed that he was an Israelite. According to a saying of Hadrat Wahb bin Munabbih, he might have been from the offspring of Esau, a son of Prophet lsaac.
Desc No: 77 The words of the prayer are note-worthy. Prophet Job mentions his distress but. does not say anything more to his Lord except: "Thou art most Merciful" This is a great proof of his fortitude, noble and contented nature.
Desc No: 78 How his disease was cured has been explained in XXXVIII: 42: "Stamp the ground with your foot: here is cool water for you to wash with and to drink." From this it appears that no sooner did he stamp the ground than a spring gushed forth. He took bath and drank the water and was cured of his disease. The nature of the treatment hints that he was suffering from a skin disease. This is confirmed by the Bible as well. "Satan smote Job with sore boils from the sole of his foot unto his crown. "- (Job, 2:7).
Desc No: 79 It will be worth-while to compare the high character of Prophet Job as given in the Qur'an with that in the Book of Job in the Bible. The Qur'an presents him as a veritable picture of patience and fortitude and an-excellent model for the worshippers of Allah, but his general picture presented in the Book of Job is that of a man who is full of grievance against God: "Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived .... Let them curse (the night) that curse the day, .....Because it shut not the doors of my mother's womb, nor did sorrow from mine eyes. Why died I not from the womb?^ (Chapter 3)..... "Oh that my grief were thoroughly weighed, and my calamity laid in the balance together.....the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me." (Chapter 6).... "I have sinned; what shall I do unto thee, O thou preserver of men? Why hast thou set me as a mark against thee, so that I am a burden to myself? And why dost thou not pardon my transgressions, and take away my iniquity? (Chapter 7: 20-21). His three friends try to console him and counsel patience, but in vain. He says, "My soul is weary of my life....l will speak in the bitterness of my soul" (10:1).... "I have heard many such things: miserable comforters are ye all." (16: .... "So these three men ceased to answer Job ..... Then was kindled the wrath of Elihu.... against Job.... because he justified himself rather than God." (32:1-3), but he also failed to console him....Then the Lord himself came down and condemned the three friends and Elihu and rebuked Job and then forgave him, accepted him and blessed him." (Chapters 41, 42). It should be noted that in the first two chapters of this Book, Prophet Job is presented as a perfect and upright man who feared God, but in the following chapters he becomes an embodiment of grievance against God, as though the estimate of Satan about him was correct and that of God incorrect. Thus this Book itself is a clear evidence that it is neither the Word of God nor of Prophet lob but had been written afterwards by some literary man and incorporated in the Bible as a scripture. "
21.86. Waadkhalnahum fii rahmatinainnahum mina alssalihiina
21.86. And We brought them in unto Our mercy. Lo! they are among the righteous. (Pickthall)
21.86. Und Wir Hessen sie in Unsere Barmherzigkeit eintreten, sie waren ja welche von den Rechtschaffenen. (Ahmad v. Denffer)
21.86. Und Wir ließen sie in Unsere Barmherzigkeit eingehen. Gewiß, sie gehören zu den Rechtschaffenen. (Bubenheim)
21.86. Wir nahmen sie in Unsere Barmherzigkeit auf, denn sie gehörten zu den Rechtschaffenen. (Azhar)
21.86. Und WIR ließen sie in Unsere Gnade eintreten. Gewiß, sie waren von den gottgefällig Guttuenden. (Zaidan)
21.86. Und wir ließen sie in unsere Barmherzigkeit eingehen. Und sie gehören zu den Rechtschaffenen (as-saalihiena). (Paret)
21.86. Und Wir ließen sie in Unsere Barmherzigkeit eingehen; denn sie gehörten zu den Rechtschaffenen. (Rasul)
Tafsir von Maududi für die Ayaat 85 bis 86
And the same blessing was bestowed upon Ismael and Idris ( 80 ) and Zul-Kifl, ( 81 ) because they all practised fortitude. We admitted them to Our mercy because they were of the righteous people.
Desc No: 80 For explanation, see Surah Maryam (XIX): E. N. 33.
Desc No: 81 Zul-Kifl is not the name but the title of a righteous man, which literally means 'a man of luck'. Here it dces not refer to worldly prosperity but to his high character and ranks in the Hereafter. He has also been mentioned by this title in XXXVIII: 48. There are different opinions about his identity and nationality: some have regarded him as Zacharias (but this is not correct because Zacharias has been mentioned separately in v. 89); others say he was Elias, or Joshua, son of Nun, or Elisha, but this again is incorrect, because in Surah Sad (XXXVIII: '49) Elisha and Zul-Kifl have been mentioned as separate personalities; some others say that he was Prophet Job's son, named Bishr, who succeeded him as Prophet. Allamah Alusi says, "The Jews claim that he was Ezekiel who was appointed to Prophethood during the captivity (597 BC) of the Israelites and he performed his mission in a habitation by the side of the Chebar canal." These conflicting opinions indeed confirm nothing. The modern commentators, however, are inclined to believe that he was Ezekiel, though there is no convincing argument about it. This opinion is sound because his description in this verse "that he was a patient and righteous tnan and was blessed by God" is fully confirmed by the Book of Ezekiel. He was one of those people who had been taken prisoner by Nebuchadnezzer at the downfall of Jerusalem, who settled the Israeli exiles at Tel-abib by the river Chebar in Iraq. Here, in 594 BC, Ezekiel was raised to Prophethood when he was hardly 30, and he continued preaching the message of God to the exiled Israelites as well as to the iniquitous people and rulers of Jerusalem for full 22 years. In the 9th year of his mission, his wife whom he called "the desire of his eyes" died, but when the people came to mourn her death, he warned them of the wrath of God and the impending disaster. (Chapter 24: I5-21). The Book of the Prophet Ezekiel in the Bible is one of those scriptures which appear to be genuine and divinely' inspired. "
21.87. Wadha alnnuuni idhdhahabamughadiban fadhanna an lan naqdira AAalayhifanada fii aldhdhulumatian la ilaha illa anta subhanaka inniikuntu mina aldhdhalimiina
21.87. And (mention) Dhun Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no God save Thee. Be Thou glorified! I have been a wrong doer. (Pickthall)
21.87. Und Dsu-Nun, als er im Zorn davonging und dachte, daß Wir sicher keine Macht über ihn hätten. Da rief er in der tiefen Finsternis: "Es gibt keinen Gott außer Dir, Preis Dir, ich war ja einer von den Unrechthandelnden." (Ahmad v. Denffer)
21.87. Und (auch) dem Mann mit dem Fisch´, als er erzürnt wegging. Da meinte er, Wir würden ihm nicht (den Lebensunterhalt) bemessen. Dann rief er in den Finsternissen: "Es gibt keinen Gott außer Dir! Preis sei Dir! Gewiß, ich gehöre zu den Ungerechten." (Bubenheim)
21.87. Gedenke des Zu n-Nûn (Jonas), der erzürnt über sein Volk aus eigener Entscheidung von ihm fortging. Er glaubte, Wir würden ihn nicht belangen. Da fand er sich in Finsternis (im Leib des Wals) und rief Uns an: "Es gibt keinen Gott außer Dir. Erhaben bist Du. Ich bin einer der Ungerechten." (Azhar)
21.87. Ebenfalls Dhan-nun, als er wütend fortging und dachte, dass WIR ihm dies nicht bestimmen werden, dann rief er in den Finsternissen: „Es gibt keine Gottheit außer Dir, gepriesen-erhaben bist DU, ich gehörte gewiss zu den Unrecht- Begehenden.“ (Zaidan)
21.87. Und (weiter) der mit dem Fisch. (Damals) als er zornig wegging und meinte, wir hätten keine Gewalt über ihn. (Schließlich verschlang ihn der Fisch.) Und er rief in der Finsternis: "Es gibt keinen Gott außer dir. Gepriesen seist du! (Wie konnte ich meinen, mich deinem Zugriff entziehen zu können!) Ich war einer von den Frevlern." (Paret)
21.87. Und (gedenke) Thu-n-Nuns als er im Zorn wegging und meinte, daß Wir keine Macht über ihn hätten. Doch dann rief er in der dichten Finsternis: "Es ist kein Gott außer Dir. Gepriesen seist Du! Ich bin wahrlich einer der Ungerechten gewesen." (Rasul)
21.88. Then We heard his prayer and saved him from the anguish. Thus We save believers. (Pickthall)
21.88. Also haben Wir ihn erhört, und Wir haben ihn aus dem Kummer errettet, und derart erretten Wir die Gläubigen. (Ahmad v. Denffer)
21.88. Da erhörten Wir ihn und erretteten ihn aus dem Kummer. So retten Wir die Gläubigen. (Bubenheim)
21.88. Wir erhörten sein Bittgebet und retteten ihn aus der Bedrängnis. Also retten Wir die Gläubigen. (Azhar)
21.88. Dann erhörten WIR ihn und erretteten ihn von der Not. Und solcherart erretten WIR die Mumin. (Zaidan)
21.88. Da erhörten wir ihn und erretteten ihn aus der Bedrängnis. So erretteten wir die Gläubigen. (Paret)
21.88. Da erhörten Wir ihn und retteten ihn aus seiner Bedrängnis; und genauso retten Wir die Gläubigen. (Rasul)
Tafsir von Maududi für die Ayaat 87 bis 88
And We showed a favour to Zun-nun ( 82 ) Remember when he went away in anger ( 83 ) for he thought that We would not take him to task for this. ( 84 ) But afterwards he invoked Us from the depths of darkness, ( 85 ) saying, "There is no God but Thou: glory be to Thee: I had indeed committed a wrong". So We heard his prayer, and delivered him from the affliction: Thus do We deliver the believers.
Desc No: 82 That is, Jonah. Literally Zun-Nun means `the man of the fish". He was called so because he was devoured by a fish by the Command of Allah. (Also See XXXV11:142 and X:98 and its E.N.'s 98-100).
Desc No: 83 Prophet Jonah left his people before he received Allah's Command for migration.
Desc No: 84 He presumed that he should leave, the place which was going to be visited by the scourge of Allah. This was not by itself an offence but it was an offence for a Prophet to leave the place of his Mission without the permission of Allah.
Desc No: 85 "....darkness": the darkness in the belly of the fish and the darkness of the sea over and above it. "
21.89. And Zachariah, when he cried unto his Lord: My Lord! Leave me not childless, though Thou art the best of inheritors. (Pickthall)
21.89. Und Zakarija, als er zu seinem Herrn rief: "Mein Herr, laß mich nicht allein, und Du bist der Beste der Erbenden." (Ahmad v. Denffer)
21.89. Und (auch) Zakariyya, als er zu seinem Herrn rief: "Mein Herr, lasse mich nicht kinderlos bleiben, und Du bist der beste Erbe." (Bubenheim)
21.89. Gedenke des Zacharias, der seinen Herrn anrief: "O mein Herr, laß mich nicht kinderlos sein! Du bist doch der beste Erbe!" (Azhar)
21.89. Ebenfalls Zakaria, als er seinen HERRN rief: „Mein HERR! Lasse mich nicht als Einzelnen und DU bist Der Beste der Nachbleibenden.“ (Zaidan)
21.89. Und (weiter) Zacharias. (Damals) als er seinen Herrn anrief (mit den Worten): "Herr! Laß mich nicht als Einzelgänger (ohne leibliche Nachkommen mein Leben zu Ende führen)! Doch du bist der beste Erbe (den es auf der Welt gibt)." (Paret)
21.89. Und Zacharias' als er zu seinem Herrn rief: "Mein Herr, laß mich nicht einsam bleiben; und Du bist der Beste der Erben." (Rasul)
21.90. Then We heard his prayer, and bestowed upon him John, and adjusted his wife (to bear a child) for him. Lo! they used to vie one with the other in good deeds, and they cried unto Us in longing and in fear, and were submissive unto Us. (Pickthall)
21.90. Also haben Wir ihn erhört, und Wir haben ihm Jahja geschenkt und haben ihm seine Gattin geheilt, sie beeilten sich mit den guten Werken, und sie riefen zu Uns trachtend und aus Ehrfurcht, und sie waren demütig vor Uns. (Ahmad v. Denffer)
21.90. Da erhörten Wir ihn und schenkten ihm Yahya und besserten ihm seine Gattin. Sie pflegten sich ja mit den guten Dingen zu beeilen und Uns in Begehren und Ehrfurcht anzurufen, und sie pflegten vor Uns demütig zu sein. (Bubenheim)
21.90. Wir erhörten sein Bittgebet, schenkten ihm Johannes und machten seine Frau fruchtbar. Sie pflegten sich bei der Verrichtung von guten Werken zu beeilen, beteten Uns mit Hoffnung und Frömmigkeit an und waren voll Demut Uns gegenüber. (Azhar)
21.90. Dann erhörten WIR ihn und schenkten ihm Yahya und machten ihm seine Frau fruchtbar. Gewiß, sie pflegten, zum Verrichten des gottgefällig Guten zu eilen und an Uns Bittgebete aus Liebe und aus Ehrfurcht zu richten. Und sie waren Uns gegenüber Demütige. (Zaidan)
21.90. Da erhörten wir ihn und schenkten ihm den Johannes (Yahyaa) und machten ihm (zu diesem Zweck) seine Gattin zurecht (so daß sie trotz ihres vorgerückten Alters noch ein Kind zur Welt bringen konnte). Sie wetteiferten (zeitlebens im Streben) nach den guten Dingen und beteten zu uns in (einer Mischung von) Begehren und Angst. Und sie waren uns demütig (ergeben). (Paret)
21.90. Da erhörten Wir ihn und schenkten ihm Jahya und heilten seine Frau. Sie pflegten miteinander in guten Taten zu wetteifern, und sie riefen Uns in Hoffnung und in Furcht an und waren demütig vor Uns. (Rasul)
Tafsir von Maududi für die Ayaat 89 bis 90
And (We showed a favour) to Zacharias, when he invoked his Lord, saying, "O Lord, do not leave me childless though Thou alone art the best Inheritor". So We heard his prayer, and bestowed on him Yahya (John) and made his wife fit. (to bear a child) for him. ( 86 ) These people exerted their utmost in righteous deeds and called upon Us with love and fear and they remained humble before Us. ( 87 )
Desc No: 86 "Made his wife fit": "We cured his wife of sterility." As "Thou alone art the best Inheritor", I shall have no grief even if Thou dost not give the any child. (For further details, please see III:37-41 and XIX: 2-14 and the E.N.'s thereof).
Desc No: 87 It will be worth while to reiterate the reasons why the stories of the Prophets have been cited in this surah. (1) The story of Prophet Zacharias has been cited to impress on the minds that all the Prophets were human beings and servants of Allah and had no tinge of Godhead in them. They had no power to bestow children upon others because they themselves had to pray to Allah for children for themselves. (2) The story of Prophet Jonah has been cited to show that even a great Prophet like him did not go unnoticed when he committed an error in regard to Allah's Message. But when he repented, Allah, by His grace, delivered him alive from the belly of the fish. (3) The mention of Prophet Job has been made to show that even Prophets were put to hard trials and afflictions and even they had to beg Allah to restore them to health, not to speak of curing others of diseases. Along with these, the other important thing which is meant to be impressed is that all the Prophets believed in the doctrine of Tauhid. That is why they begged and prayed to One Allah alone to fulfil their needs and requirements. Though they met with trials, Allah helped them and granted their prayers in supernatural and miraculous ways. "
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