26.2. These are revelations of the Scripture that maketh plain. (Pickthall)
26.2. Dies sind die Zeichen der klaren Schrift. (Ahmad v. Denffer)
26.2. Dies sind die Zeichen des deutlichen Buches. (Bubenheim)
26.2. Dies sind die Verse des eindeutigen Buches (des Korans). (Azhar)
26.2. Diese sind die Ayat der deutlichen Schrift. (Zaidan)
26.2. Dies sind die Verse der deutlichen Schrift. (Paret)
26.2. Das sind die Verse des deutlichen Buches. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 2
Ta Sin Mim. These are the verses of the lucid Book ( 1 )
Desc No: 1 That is, the verses being presented in this Surah are of that Book, which presents and explains its subject-matter clearly and plainly so that every reader and listener may easily understand what it invites to, what it enjoins and what it forbids, and what it regards as true and what as false. To believe or not to believe is a differen! matter; but no one can have the excuse that he could not understand the teachings of the Book and its injunctions and prohibitions. "Al-Kitab-ul-Mubin" also has the meaning that the Qur'an is, beyond any doubt, a Divine Book. Its language, its diction and themes, the facts presented by it and the background of its revelations, all testify !o the fact that this is indeed the Book of the Master of all Creation. In this sense, its every sentence is a Sign and a miracle. As such, any person who has common sense has no need of any other Sign than the verses of this Book for believing in the Prophethood of Muhammad (upon whom be Allah's peace and blessings). Thisbrief introductory sentence, which covers both these meanings, has a close connection with the subject-matter of this Surah. The disbelievers of Makkah demanded a miracle from the Holy Prophet so as to be convinced that the message he gave was really from Allah. In answer to that, it has been said that if some one really wanted a Sign for believing in the Prophet, he should study the verses of this Book. Then, the disbelievers accused the Holy Prophet of being a sorcerer. This charge has been refuted by saying that the Qur'an has nothing ambiguous or mysterious in it; butit plainly puts forward all its teachings which cannot be the creation of a poet or a sorcerer's imagination. "
26.3. It may be that thou tormentest thyself (O Muhammad) because they believe not. (Pickthall)
26.3. Vielleicht bringst du dich verzweifelnd um, daß sie keine Gläubigen sind. (Ahmad v. Denffer)
26.3. Vielleicht magst du dich noch selbst umbringen aus Gram (darüber), daß sie nicht gläubig sind. (Bubenheim)
26.3. Du grämst dich, weil sie nicht glauben wollen. (Azhar)
26.3. Nicht etwa zugrunde richtest du dich selbst in Verdrießlichkeit, dass sie keine Mumin werden. (Zaidan)
26.3. Vielleicht willst du (gar) dich selber umbringen (aus Gram darüber), daß sie nicht gläubig sind. (Du kannst dich damit trösten, daß wir es so bestimmt haben.) (Paret)
26.3. Vielleicht grämst du dich noch zu Tode darüber, daß sie nicht glauben. (Rasul)
26.4. In nascha/ nunazzil AAalayhim mina alssama-iayatan fadhallat aAAnaquhum lahakhadiAAiina
26.4. If We will, We can send down on them from the sky a portent so that their necks would remain bowed before it. (Pickthall)
26.4. Wenn Wir wollen, lassen Wir auf sie vom Himmel ein Zeichen herabkommen, und es beugt ihnen ihre Nacken aus Entgegenkommen davor. (Ahmad v. Denffer)
26.4. Wenn Wir woll(t)en, könn(t)en Wir vom Himmel ein Zeichen auf sie hinabsenden, so daß sich ihre Nacken dauernd davor unterwerfen (würden). (Bubenheim)
26.4. Wenn Wir wollten, hätten Wir ein zwingendes Zeichen vom Himmel auf sie hinabgesandt, dem sie sich ergeben hätten. (Azhar)
26.4. Wenn WIR wollten, würden WIR über ihnen vom Himmel eine Aya nach und nach hinabsenden, vor der ihre Nacken stets gebeugt bleiben. (Zaidan)
26.4. Wenn wir wollten, könnten wir vom Himmel ein Zeichen auf sie hinabsenden, vor dem sie dann (in ehrfurchtsvoller Überzeugung) den Nacken demütig beugen würden. (Paret)
26.4. Wenn Wir wollen können Wir ihnen ein Zeichen vom Himmel niedersenden, so daß ihre Nacken sich demütig davor beugen. (Rasul)
26.6. Now they have denied (the Truth); but there will come unto them tidings of that whereat they used to scoff. (Pickthall)
26.6. Und sie haben schon geleugnet, also werden zu ihnen Nachrichten kommen von dem, was sie verspottet haben. (Ahmad v. Denffer)
26.6. Sie haben (sie) ja für Lüge erklärt. So werden zu ihnen die Nachrichten kommen von dem, worüber sie sich lustig zu machen pflegten. (Bubenheim)
26.6. Sie haben die offenbarte Wahrheit für eine Lüge gehalten, und nun müssen sie die schweren Folgen ihres Spottes abwarten. (Azhar)
26.6. Also bereits leugneten sie ab, so wird ihnen noch dieMitteilung dessen zuteil, das sie zu verspotten pflegten. (Zaidan)
26.6. Und nun haben sie (unsere Botschaft) als Lüge erklärt. Aber ihnen wird (dereinst beim Gericht) Kunde zukommen von dem, worüber sie sich (zeitlebens) lustig gemacht haben. (Paret)
26.6. Sie haben tatsächlich (die Ermahnung) verworfen; bald aber wird von dem Kunde zu ihnen kommen, was sie verspotteten. (Rasul)
Tafsir von Maududi für die Ayaat 3 bis 6
O Muhammad, you will perhaps consume yourself with grief because these people do not believe. ( 2 ) If We will, We can send down from the sky a Sign before which they will bend down their necks in submission. ( 3 ) Whatever new admonition comes to them from the Merciful, .they turn away from it. Now that they have rejected it, they will soon come to know (in various forms) the reality of what they have been mocking ( 4 ) .
Desc No: 2 The words bakhi'un-nafsaka literally mean: "You would kill yourself." The verse in fact describes the extreme anguish, anxiety and grief of the Holy Prophet over the Makkan disbelievers' ways of deviation, moral degradation, and obduracy and opposition to his message of reform. Sometimes it seemed as if his grief and mental suffering for their sake would cause his death. This state of the Holy Prophet has been referred to at other places in the Qur'an as well, for instance in AI-Kahf: 6, thus: "Well, O Muhammad, it may be that you will consume your life for their sake out of sorrow if they do not believe in this message. And in Al-Fatir: 8, thus:" ....Iet not your life be consumed in grief for their sake."
Desc No: 3 That is, "It is not at all difficult for Allah to send down a Sign which would make all the disbelievers yield and submit. If, however, He does not send one, it does not mean that such a thing is beyond His powers, but the reason is that . belief under compulsion is not acceptable to Him. Allah wants that people should use their common-sense and recognize the Truth through the verses of the Divine Book and the Signs which are scattered all over the universe and are found even in their ownselves. Then, when their hearts are satisfied that the message of the Prophets contains the Truth, and the beliefs and the creeds which are opposed to it, are false, they should willingly give up falsehood and adopt the Truth. This voluntary belief, acceptance of the Truth and rejection of falsehood, is what Allah demands from man. It is for this reason that Allah has bestowd upon man choice and free will, and freedom to follow any way, right or wrong, that he pleases. For the same reason He has placed in his nature both the tendencies, towards good and towards evil, and opened up before him both the ways, to piety and to sin. For the same purpose He has given Satan the freedom and respite to mislead him and has made arrangements of Prophethood, Revelation and invitation to goodness to guide him to the right way, and has placed man on trial to see whether he adopts the way of belief and obedience or of disbelief and sin. On the other hand, if Allah had adopted a method of coercing people to believe and obey, it would have defeated the very purpose of the trial and test. Then there was no need to send down the Signs for the purpose, but He would have created man with a pure nature, without any inclination for evil, disbelief and sin, and made him obedient by birth like the angels. This has been referred at several places in the Qur'an, for instance in Yunus: 99: ` Had your Lord willed all the dwellers of the earth would have believed in Him;" and in Hud: 118: '"Your Lord could have made mankind one community had He so willed, but now they will continue to follow different ways, but only those on whom Allah has His mercy (escape wrong ways). It will be so because He has created them for this (very freedom of choice and action)." For further explanation, see E.N.'s 101,102 of Yunus and E.N. 116 of Hud.
Desc No: 4 That is, the people who show lack of feeling and interest for every rational attempt made to bring them to the right way, cannot be made to believe forcibly by sending down Signs from heaven. They only deserve to be shown their evil end after they have been duly warned and shown guidance, which they not Only treated with indifference but rejected scornfully. This evil end can be shown to them in several ways: (1) The Truth which they have bitterly opposed and scoffed at should prevail in the world in front of their very eyes in spite of their antagonism. (2) They should be visited by a painful torment and eliminated from the world. (3) Alter a few years of misguided life they should meet death and see for themselves that what they had been following wholeheartedly throughout their lives was nothing but falsehood and what the Prophets had been presenting was the very Truth, which they had been scoffing at. Thus the evil end can take place differently for different people as it happened in the past. "
26.9. And lo! thy Lord! He is indeed the Mighty, the Merciful. (Pickthall)
26.9. Und dein Herr, bestimmt ist Er ja der Mächtige, der Barmherzige. (Ahmad v. Denffer)
26.9. Und dein Herr ist fürwahr der Allmächtige und Barmherzige. (Bubenheim)
26.9. Dein Herr ist wahrhaftig der Gewaltige, der Gnädige. (Azhar)
26.9. Und gewiß, dein HERR ist doch Der Allwürdige, Der Allgnädige. (Zaidan)
26.9. Dein Herr aber ist der Mächtige und Barmherzige. (Paret)
26.9. Und dein Herr: Er ist wahrlich der Allmächtige, der Barmherzige. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 9
And have they never looked at the earth (and seen) how We have created in it a variety of fine vegetation in abundance ? This surely has a Signs ( 5 ) but most of them would not believe. The fact is that your Lord is Mighty as well as Merciful. ( 6 )
Desc No: 5 That is, the seeker after truth does not have to look far for a Sign. If only he sees with open eyes the phenomena of vegetation around him, he will be able to judge for himself whether the reality about the system of the world (i.e., Tauhid) which was being presented by the Prophets is true, or the speculations of the polytheists and atheists. From the variety and abundance of creation found on the earth, the various elements and factors supporting it, the laws of nature causing it to grow and flourish, and the accord and harmony existing between its characteristics and the countless needs and demands of innumerable creatures, only a fool will conclude that all this is happening automatically without the wisdom, knowledge, power and design of an All-Mighty, All-Powerful Creator. Obviously, many masters and gods could not have by any device arranged and produced the perfect harmony and accord between the soil, the sun and the moon, and the animal and plant life produced with their help and the needs of a great variety of creatures living on the earth. A sensible person, unless he is prejudiced and biased, cannot help feeling convinced that these are the clear signs and proofs of the existence of One God, and there is no further need of a miracle to convince him of the reality of Tauhid.
Desc No: 6 That is, "He has the power and ability to annihilate completely anyone whom He wills to punish, but it is His mercy that He dces not hasten to punish the wrung-doer, but gives him respite for years and centuries to allow him time to think, understand and mend his ways, and is ever ready to forgive the sins of a lifetime if the sinner offers repentance but once."
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