29.51. Is it not enough for them that We have sent down unto thee the Scripture which is read unto them? Lo! herein verily is mercy, and a reminder for folk who believe. (Pickthall)
29.51. Und genügt es ihnen nicht, daß Wir auf dich die Schrift herabgesandt haben, sie ihnen zu verlesen? Hierin ist ja bestimmt Barmherzigkeit und Ermahnung für Leute, die glauben. (Ahmad v. Denffer)
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. (Bubenheim)
29.51. Genügt ihnen nicht, dass Wir dir das Buch herabsenden, das ihnen vorgetragen wird? Darin sind Barmherzigkeit und Ermahnung für Menschen, die zu glauben willens sind. (Azhar)
29.51. War es ihnen denn nicht genug, dassWIR dir die Schrift hinabsandten, die ihnen vorgetragen wird?! Gewiß, darin ist doch Gnade und Ermahnung für Leute, die den Iman verinnerlichen. (Zaidan)
29.51. Genügt es ihnen denn nicht, daß wir die Schrift auf dich herabgesandt haben, damit sie ihnen verlesen wird? Darin liegt (ein Erweis unserer) Barmherzigkeit und eine Mahnung für Leute, die glauben. (Paret)
29.51. Genügt es ihnen denn nicht, daß Wir dir das Buch herniedergesandt haben, das ihnen verlesen wird? Wahrlich, hierin ist eine Barmherzigkeit und Ermahnung für ein Volk, das glaubt. (Rasul)
29.52. Say (unto them, O Muhammad): Allah sufficeth for witness between me and you. He knoweth whatsoever is in the heavens and the earth. And those who believe in vanity and disbelieve in Allah, they it is who are the losers. (Pickthall)
29.52. Sag: Es genügt Allah zwischen mir und zwischen euch als Zeuge, Er weiß, was in den Himmeln und der Erde ist, und diejenigen, die an das Nichtige glauben und den Glauben an Allah verweigern, diese, sie sind die Verlierer! (Ahmad v. Denffer)
29.52. Sag: Allah genügt zwischen mir und euch als Zeuge. Er weiß, was in den Himmeln und auf der Erde ist. Und diejenigen, die an das Falsche glauben und Allah verleugnen, das sind die Verlierer. (Bubenheim)
29.52. Sprich: "Gott genügt mir als Zeuge zwischen mir und euch, weiss Er doch alles, was es in den Himmeln und auf der Erde gibt. Diejenigen, die der Irrlehre glauben und Gott verleugnen, sind die Verlierer. (Azhar)
29.52. Sag: ‚ALLAH genügt zwischen mir und euch als Zeuge. ER weiß, was in den Himmeln und auf Erden ist.“ Und diejenigen, die den Iman an das für nichtig Erklärte verinnerlichten und Kufr ALLAH gegenüber betrieben, diese sind die eigentlichen Verlierer. (Zaidan)
29.52. Sag: Allah genügt als Zeuge zwischen mir und euch. Er weiß (alles), was im Himmel und auf Erden ist. Diejenigen aber, die an das glauben, was nichtig ist, und an Allah nicht glauben, haben (letzten Endes) den Schaden. (Paret)
29.52. Sprich: "Allah genügt als Zeuge gegen mich und euch. Er weiß, was in den Himmeln und was auf Erden ist. Und diejenigen, die das Falsche annehmen und Allah ablehnen - das sind die Verlierenden." (Rasul)
Tafsir von Maududi für die Ayaat 48 bis 52
(O Prophet,) you did not read any book before this, nor did you write any with your hand. If it were so, the worshippers of falsehood could have been involved in doubt. ( 88 ) These are, in fact, clear Signs in the hearts of those who have been given knowledge; ( 89 ) and none deny Our Revelations except the wicked. They say, "Why have Signs ( 90 ) not been sent down upon this person from hi$ Lord ?" Say, "The Signs are with Allah: I am only a plain warner." Is this (Sign) not enough for these people that We have sent down to you the Book, which is recited to them? ( 91 ) Indeed, there is mercy in it and admonition for those who believe. ( 92 ) (O Prophet,) say, "Allah suffices as a witness between me and you. He knows all that is there in the heavens and the earth. Those who believe in falsehood and deny Allah, shall be the losers."
Desc No: 88 This is the same argument that has already been given in Surahs Yunus and Qasas as a proof of the Holy Prophet's Prophethood. (See E.N. 21 of Yunus and E.N.'s 64 and 109 of AI-Qasas. For further explanation, see E.N. 107 of An-Nahl, E.N. 105 of Bani Isra'il, E.N. 66 of AI-Mu'minun, E.N. 12 of Al-Furqan, and E.N. 84 of Ash-Shu`araa). The basis of the argument in this verse is that the Holy Prophet was unlettered. His compatriots and his kinsmen among whom he had spent his whole life, from birth to old age, knew fully well that he had never read a book nor ever handled a pen. Presenting this actual fact Allah says: "This is a proof of the fact that the vast and deep knowledge of the teachings of the Divine Books, of the stories of the former Prophets, of the beliefs of the various religions and creeds, of the histories of the ancient nations, and the questions of social and moral and economic life, which is being presented through this ulettered, illiterate man could not have been attained by him through any means but Revelation. If he had been able to read and write and the people had seen him reading books and undertaking serious studies, the worshippers of falsehood could have had some basis for their doubts, that he had acquired the knowledge not through Revelation but through study and reading. But the fact of his being absolutely illiterate has left no basis whatever for any such doubt. Therefore, there can be no ground, except sheer stubbornness, which can be regarded as rational in any degree for denying his Prophethood."
Desc No: 89 That is, "The presentation of a Book like the Qur'an by an unlettered person, and the manifestation by him, all of a sudden, of extraordinary qualities of character while nobody ever noticed him making any preparation for these previously, are in fact the clearest Signs which serve as pointers to his Prophethood for those who are possessed of knowledge and wisdom. " If one reviews the life-story of any great historical personage, one can always discover the factors in his environment, which moulded his personality and prepared him for the excellences and qualities that emanated from him in life. There always exists a clear relationship between his environment and the component aspects of his personality. But no source whatever can be discovered in his environment of the wonderful qualities and excellences that the Holy Prophet Muhammad (may Allah's peace be upon him) displayed. In his case, neither in the contemporary Arab society nor in the society of the neighbouring countries with which Arabia had any relations can one discover those factors which could have any remote relationship with the component aspects of the Holy Prophet's personality. This is the reality on whose basis it has been asserted here that the Holy Prophet Muhammad's personality is not one Sign but a collection of many clear Signs. An ignorant person may not see any of these Signs but those who are possessed of knowledge have become convinced in their hearts by seeing these Signs that he is most certainly a true Prophet of Allah.
Desc No: 90 That is, miracles by seeing which one may be convinced that Muhammad (upon whom be Allah's peace) is really a Prophet of Allah.
Desc No: 91 That is, "A Book like the Qur'an has been sent down to you in spite of your being unlettered. Is it not by itself a great miracle which should convince the people of your Prophethood? Do they yet need another miracle after this? The other miracles were the miracles for those who witnessed them. But this miracle is ever present in front of them. It is being recited before them almost daily; they can witness it as and when they like. Even after such an assertion and argument by the Qur'an the audacity of those who try to prove that the Holy Prophet was literate is astonishing. The fact, however, is that the Qur'an here has presented in clear terms the Holy Prophet's being illiterate as a strong proof of his Prophet hood. The traditions which lend support to the claim that the Holy Prophet could read and write, or had learnt reading and writing later in life, stand rejected at first glance, for no tradition opposed to the Qur'an can be acceptable. Then these traditions in themselves are too weak to become the basis for an argument. One of these is a tradition from Bukhari that when the peace treaty of Hudaibiya was being written down, the representative of the disbelievers of Makkah objected to the word Rasul Allah being added to the name of the Holy Prophet. At this the Holy Prophet ordered the writer (Hadrat `Ali) to cross out the word Rasul-Allah and write Muhammad bin 'Abdullah instead. Hadrat `Ali refused to cross out Rasul-Allah. Then the Holy Prophet took it in his own hand, struck out the word himself and wrote Muhammad bin `Abdullah. But this tradition from Bara' bin `Azib appears at four places in Bukhari and at two places in Muslim and everywhere in different words: (1)At one place in Bukhari (Kitab-us-S, ulh) the words of this tradition are to the effect: "The Holy Prophet told Hadrat `Ali to strike out the words. He submitted that he could not do that. At last, the Holy Prophet crossed them out with his own hand." (2) In the same book the second tradition is to the effect: "Then he (the Holy Prophet) said to `Ali: Cross out Rasul-Allah. He said: By God, I shall never cross out your name. At last, the Holy Prophet took the document and wrote: This is the treaty concluded by Muhammad bin `Abdullah." (3) The third tradition, again from Bara' bin `Azib is found in Kitab-ul-Jizia in Bukhari to the effect: "The Holy Prophet himself could not write. He said to `Ali: Cross out Rasul-Allah. He submitted: By God, I shall never cross out these words. At this, the Holy Prophet said: Show me the place where these words arc written. He showed him the place, and the Holy Prophet crossed out the words with his own hand." (4) The fourth tradition is in Bukhari's Kitab-ul-Maghazi to the effect: "So the Holy Prophet took the document although he did not know writing, and he wrote: This is the treaty concluded by Muhammad bin `Abdullah." (5) Again from Bara' bin `Azib there is a tradition in Muslim (Kitab-ul-Jihad) saying that on Hadrat `Alt's refusal the Holy Prophet himself wiped off the words Rasul-Allah. " (6) The second tradition from him in the same book says, "The Holy Prophet said to `Ali: Show me where the word Rasul Allah is written. Hadrat `Ali showed him the place, and he wiped it off and wrote Ibn `Abdullah. The disparity in the traditions clearly indicates that the intermediary reporters have not reported the words of Hadrat Bara' bin `Azib (may Allah be pleased with him) accurately. Therefore, none of these reports can be held as r perfectly reliable so that it could be said with certainty that the Holy Prophet had written the words "Muhammad bin `Abdullah¦ with his own hand. Probably when Hadrat 'Ali, refused to wipe off the word Rasul-Allah, the Holy Prophet might have himself wiped it off after finding, out the place where it was written, and then might have got the word Ibn `Abdullah substituted by him or by some other writer. Other traditions show that there were two writers who were writing down the peace treaty; Hadrat `Ali and Muhammad bin Maslamah (Fath al-Sari, Vol. V, p. 217). Therefore, it is not impossible that what one writer did not do was got done by the other writer. However, if the Holy Prophet actually wrote his name with his own hand, there are plenty instances of this in the world. The illiterate people learn to write their own name although they cannot read or write anything else. The other tradition on whose basis it has been claimed that the Holy Prophet was literate, has been reported by Ibn Abi Shaibah and `Umar bin Shabbah from Mujahid. It says: "The Holy Prophet had learnt reading and writing before his death." But in the first place, it is a weak tradition on account of its links as said by Hafiz Ibn Kathir: "It is weak: it has no basis." Secondly, it is weak otherwise also, for if the Holy Prophet had really learnt reading and writing later in life, it would have become a well known fact. Many of the Companions would have reported it, and it would also have been known from which person (or persons) he had learnt this. But no one except one man, 'Aun bin 'Abdullah, from whom Mujahid heard this, has reported it. And this 'Aun was not even a Companion,, but a follower of the Companions, who dces not at all tell from which Companion (or Companions) he got this information. Evidently, on the basis of such weak traditions nothing which contradicts well known facts can become acceptable.
Desc No: 92 That is, "The revelation of this Book is, without any doubt, a great bounty of Allah, and it contains great admonitions for the people. But only those people can benefit by it, who believe in it." "
29.53. They bid thee hasten on the doom (of Allah). And if a term had not been appointed, the doom would assuredly have come unto them (ere now). And verily it will come upon them suddenly when they perceive not. (Pickthall)
29.53. Und sie wollen, daß du die Strafe beschleunigst, und wenn es nicht eine festgesetzte Frist wäre, bestimmt käme die Strafe zu ihnen, und ganz bestimmt kommt sie unerwartet zu ihnen, und sie sind es nicht gewahr. (Ahmad v. Denffer)
29.53. Und sie wünschen von dir, die Strafe zu beschleunigen. Wenn es nicht eine festgesetzte Frist gäbe, wäre die Strafe wahrlich zu ihnen gekommen. Aber ganz gewiß wird sie plötzlich über sie kommen, ohne daß sie merken. (Bubenheim)
29.53. Sie drängen dich, die qualvolle Strafe Gottes schnell zu bringen. Wenn es dafür keine bestimmte Frist gäbe, hätte die Strafe sie schon ereilt. Sie wird plötzlich über sie hereinbrechen, wenn sie nicht damit rechnen. (Azhar)
29.53. Und sie fordern dich zur Eile mit der Peinigung auf. Und gäbe es keine festgelegte Frist, gewiss käme die Peinigung zu ihnen. Und sie wird doch zu ihnen unerwartet kommen, während sie es nicht merken. (Zaidan)
29.53. Und sie wollen die Strafe (die ihnen in Aussicht gesteht ist) eilends von dir haben. (Ja) wenn es nicht eine bestimmte Frist gäbe (die von vornherein festliegt), wäre die Strafe (schon) über sie gekommen. Sie wird sicher (einmal) ganz plötzlich über sie kommen, ohne daß sie es merken. (Paret)
29.53. Und sie verlangen von dir, daß du die Strafe beschleunigen sollst. Wäre nicht eine Frist festgesetzt worden, hätte die Strafe sie schon ereilt; und sie wird gewiß unerwartet über sie kommen, ohne daß sie es merken. (Rasul)
29.55. On the day when the doom will overwhelm them from above them and from underneath their feet, and He will say: Taste what ye used to do! (Pickthall)
29.55. An dem Tag hüllt sie die Strafe ein, von über ihnen und von unter ihren Füßen, und Er spricht: Schmeckt, was ihr getan habt! (Ahmad v. Denffer)
29.55. am Tag, da die Strafe sie von oben und von unterhalb ihrer Füße her überdeckt, und Er sagt´: "Kostet, was ihr zu tun pflegtet." (Bubenheim)
29.55. An dem Tag, an dem die qualvolle Strafe Gottes sie von oben und unter den Füßen ergreift, werden sie hören: "Kostet die Strafe für eure Untaten!" (Azhar)
29.55. an dem Tag, wenn die Peinigung sie von über ihnen und von unter ihren Füßen umhüllt, und ER sagt: „Kostet, was ihr zu tun pflegtet!“ (Zaidan)
29.55. Am Tag (des Gerichts), da die Strafe sie von oben und von unten her (ganz) eindeckt und Allah sagt: "Nun bekommt ihr zu fühlen, was ihr (in eurem Erdenleben) getan habt." (Paret)
29.55. An dem Tage, da die Strafe sie von oben und von ihren Füßen her überwältigen wird, wird Er sprechen: "Kostet nun die (Früchte) eurer Taten." (Rasul)
Tafsir von Maududi für die Ayaat 53 bis 55
These people wish that you hasten the torment on them. ( 93 ) Had a time not been fixed for it, the torment would already have overtaken them. And most certainly it shall come (at the appointed time) suddenly while they would least expect it. They challenge you to hasten the torment, whereas Hell has encircled the disbelievers, (and they will know of it) on the Day when the torment will cover them from above them as well as from beneath their feet, and will say, "Now taste your own misdeeds. "
Desc No: 93 That is,"They are challenging you again and again that If you are a true messenger and they are really denying the Truth, then you should not delay the torment with which you threaten them. "
29.58. Those who believe and do good works, them verily We shall house in lofty dwellings of the Garden underneath which rivers flow. There they will dwell secure. How sweet the guerdon of the toilers, (Pickthall)
29.58. Und diejenigen, die glauben und rechtschaffen handeln, ganz bestimmt weisen Wir ihnen vom Paradiesgarten einen oberen Raum zu, unter dem Gewässer fließen, ewig sind sie dort, wohltuend ist die Belohnung der Handelnden, (Ahmad v. Denffer)
29.58. Denjenigen, die glauben und rechtschaffene Werke tun, werden Wir im (Paradies)garten ganz gewiß Obergemächer zuweisen, durcheilt von Bächen; ewig darin zu bleiben. Wie trefflich ist der Lohn derjenigen, die (gut) handeln, (Bubenheim)
29.58. Die Gläubigen, die gute Werke verrichten, werden Wir in hohen Kammern im Paradies wohnen lassen, unterhalb derer Flüsse fließen. Darin werden sie ewig bleiben. Welch vortreffliche Vergeltung für die Diensteifrigen, (Azhar)
29.58. Und diejenigen, die den Iman verinnerlichten und gottgefällig Gutes taten, werden WIR doch in der Dschanna in Zimmern wohnen lassen, die von Flüssen durchflossen werden. Darin bleiben sie ewig. Und was für eine schöne Belohnung für die gottgefällig Guttuenden. (Zaidan)
29.58. Diejenigen nun, die glauben und tun, was recht ist, werden wir im Paradies bestimmt in Obergemächer (ghuraf) einweisen, unter denen (in den Niederungen des Paradieses) Bäche fließen, und in denen sie (ewig) weilen werden. Welch trefflicher Lohn für die, die (im Guten) tätig sind! (Paret)
29.58. Und jene, die glauben und gute Werke tun, beherbergen Wir in den oberen Gemächern des Paradieses, durch das Bäche fließen. Darin verweilen sie auf immerdar. Herrlich ist der Lohn derjenigen, die wohltätig sind , (Rasul)
29.60. Wakaayyin min dabbatin la tahmilurizqaha Allahu yarzuquha wa-iyyakumwahuwa alssamiiAAu alAAaliimu
29.60. And how many an animal there is that beareth not its own provision! Allah provideth for it and for you. He is the Hearer, the Knower. (Pickthall)
29.60. Und wie manches Tier trägt nicht seine Versorgung bei sich - Allah versorgt es und euch, und Er ist der Hörende, der Wissende. (Ahmad v. Denffer)
29.60. Und wie viele Tiere tragen ihre (eigene) Versorgung nicht herbei! Allah versorgt sie und euch. Und Er ist der Allhörende und Allwissende. (Bubenheim)
29.60. Wieviele Lebewesen gibt es, die ihre Versorgung nicht zu beschaffen vermögen? Sie werden wie ihr von Gott versorgt. Er hört und weiss alles. (Azhar)
29.60. Und wie viele der sich bewegenden Lebewesen gibt es, die ihr Rizq nicht halten können. ALLAH gewährt ihnen und euch Rizq. Und ER ist Der Allhörende, Der Allwissende. (Zaidan)
29.60. Und wie manches Tier (daabba) übernimmt (es) nicht (selber) seinen Unterhalt (zu beschaffen)! Allah beschert ihm und euch (den Unterhalt). Er ist der, der (alles) hört und weiß. (Paret)
29.60. Und wie viele Tiere gibt es, die nicht ihre eigene Versorgung tragen. Allah versorgt sie und euch. Und Er ist der Allhörende, der Allwissende. (Rasul)
Tafsir von Maududi für die Ayaat 56 bis 60
O My servants, who have believed, My earth is vast: so worship Me alone ( 94 ) . Every living being has to taste death: then, ultimately you shall all be returned to Us. ( 95 ) Those who have believed and done good works, We shall lodge them in the high palaces of Paradise, beneath which canals will be flowing: therein they shall live for ever. What an excellent reward for the doers (of good) ( 96 ) for those who have shown patience ( 97 ) and put full trust in their Lord! ( 98 ) How many creatures are there that do not carry their provisions with them: Allah provides for them and for you too: He hears everything and knows everything. ( 99 )
Desc No: 94 This is an allusion to the Hijrah, which implies this: if you feel that it is becoming difficult to worship God in Makkah, you may leave it and move to another place where you can live as the we servants of God, for God's earth is vast. You should serve Allah and not your nation and country." This shows that the real thing is not the nation and the home and the country but the worship of Allah If at some time the demands of the nation and country's love clash with the demands of Allah's worship, it is the time of trial for the believer's faith. The true believer will worship Allah and spurn the nation and the country and home. The false claimant to the Faith will abandon the Faith and remain clinging to his nation and his country and home. This verse is clearly indicative of the fact that a true worshipper of God can be a patriot but he cannot be a worshipper of the nation and the country. For him the worship of God is the dearest thing in life for the sake of which he will sacrifice everything else, but with never be prepared to sacrifice it for anything else.
Desc No: 95 That is, "Do not be anxious for your life: one has to die sooner or later. No one has come to live for ever in this world. Therefore, your real problem is not how to save life, but your real problem is how to save your Faith, and fulfil the requirements of God-worship. You have ultimately to return to Us. If you lost your faith for the sake of saving your life the result in the Hereafter will be different, but if you lost your life for the sake of saving your faith the result will be just the opposite. Therefore, you should be anxious only about what you will bring when you return to Us. Will you come with a faith sacrificed for the sake of life, or a life sacrificed for the sake of the faith?"
Desc No: 96 That is, "Even if you remained deprived of all the worldly blessings because of your faith and righteousness and ended up as a total failure from the worldly point of view, you should rest assured that you will be compensated for it; and not only compensated but rewarded excellently."
Desc No: 97 "Who . . patience": who remained steadfast in faith in the face of hardships and afflictions and losses and persecutions; who have endured the consequences of the faith and have not turned away; who have seen the advantages and benefits of abandoning the faith and have not been lured away by them; who have seen the disbelievers and the wrongdoers prosper in the world and have not cast even a stray glance at their wealth and splendour. "
Desc No: 98 "Put . . . Lord": Who did not put their trust in their possessions and their business and their clans and tribes but in their Lord; who were prepared to fight every power and endure every danger for the sake of their faith only on the basis of their trust in their Lord irrespective of the worldly means, and left their homes if their faith so demanded; who trusted their Lord that He would not let go waste the rewards of their faith and good works, and were sure that He would succour His believers and righteous servants even in this world and bless them with the best rewards in the Hereafter as well.
Desc No: 99 That is, "While migrating you should not be worried about your means of livelihood as you should not worry about your life's safety. For none of the birds and the animals of the land and the sea that you find around yourself carries its provision with it. Allah is providing for all of them; wherever they go they get their provision through Allah's bounty. Therefore, do not be disheartened by the thought that if you left your homes for the sake of your faith, you would have nothing to eat. Allah will provide for you as well from the sources from which He is providing for the countless of His other creatures:" Precisely the same thing was taught by the Prophet Jesus (may Allah's peace be upon him) to his disciples when he had said: "No tnan can serve two masters: for either he will hate the one, and love the other; or else he will hold :o the one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than treat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall .we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek ) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." (Mate. 6: 2434). The background of these discourses of the Qur'an and the Gospel is the same. There always comes a stage in the way of the propagation of the Truth when the follower of the Truth is left with no alternative but to stake his very life only with trust in Allah, regardless of the support and means of the material world. In these conditions, those who are too calculating about the possibilities of the future and seeking guarantees of the saftey of life and assurance of provisions cannot do anything. Indeed, such conditions are changed only by the efforts and power of those who rise fearlessly in face of every danger and are even prepared to risk their very lives. It is all due to their sacrifices that ultimately the Word of Allah is raised high and all other words and creeds stand humbled and subdued before it. "