36.21. IttabiAAuu man la yas-alukum adschranwahum muhtaduuna
36.21. Follow those who ask of you no fee, and who are rightly guided. (Pickthall)
36.21. Folgt dem, der euch nicht nach Belohnung fragt, und sie sind Rechtgeleitete, (Ahmad v. Denffer)
36.21. Folgt denjenigen, die von euch keinen Lohn verlangen und (selbst) rechtgeleitet sind. (Bubenheim)
36.21. Folgt denen, die keinen Lohn von euch verlangen und rechtgeleitet sind! (Azhar)
36.21. folgt denjenigen, die von euch keinen Lohn verlangen, und sie sind rechtgeleitet. (Zaidan)
36.21. Folgt denen, die von euch keinen Lohn verlangen und rechtgeleitet sind! (Paret)
36.21. Folgt denen, die keinen Lohn von euch fordern und die rechtgeleitet sind. (Rasul)
Tafsir von Maududi für die Ayaat 20 bis 21
In the meantime a man came running from the remote part of the city, and he said, "O my people, follow the Messengers: follow those who do not ask any reward of you and are on the Right Way. ( 17 )
Desc No: 17 That servant of God, in this one sentence, put together all the arguments required for determining the genuineness of Prophethood. The genuineness of a Prophet can be determined by two things. First, his word and deed; second, his being selfless. What the person meant to say was this: 'First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive. Therefore, there is no reason why they should not be listened to." By citing this reasoning of the person the Qur'an set a criterion before the people of how to judge and determine the genuineness of the Prophethood of a Prophet, as if to say; "The word and decd of the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) bear full evidence that he is on the right path. Then, no one can point out any selfish motive or interest behind his struggle of preaching his message. Therefore, there is no reason why a sensible person should reject what he presents."
36.25. Lo! I have believed in your Lord, so hear met (Pickthall)
36.25. Ich glaube ja an euren Herrn, also hört auf mich!" (Ahmad v. Denffer)
36.25. Gewiß, ich glaube an euren Herrn, so hört auf mich." (Bubenheim)
36.25. Ich glaube an euren Herrn, so hört auf mich!" (Azhar)
36.25. Gewiß, ich verinnerlichte den Iman an euren HERRN, so hört mir doch zu!“ (Zaidan)
36.25. (Nein!) Ich glaube an euren Herrn. Hört doch auf mich!" (Paret)
36.25. Ich glaube an euren Herrn; darum hört mich an." (Rasul)
Tafsir von Maududi für die Ayaat 22 bis 25
Well, why should I not worship the Being Who has created me, and to whom all of you have to return? ( 18 ) Should I take other gods than Him? Whereas if the Merciful God intends to harm me, their intercession cannot avail me anything, nor can they rescue me. ( 19 ) If I do so, ( 20 ) I would be involved in manifest error. I have believed in your Lord: ( 21 ) so, you also should listen to me."
Desc No: 18 This sentence has two parts. The first part is a masterpiece of reasoning, the second of the wisdom of preaching. In the first part he says: "To worship the Creator is the demand of both reason and nature; it would be highly unreasonable that one should worship those who have not created him and should deny to be the servant of Him Who has created him." In the second part he warns his people to the effect: "All of you ultimately have to die and return to that God adoption of Whose service you object to. Therefore, you should consider for yourselve's as to what goodness you could expect by turning away from Him."
Desc No: 19 That is, "They are neither such favourites of God that even if I commit grave crimes He will forgive me on their recommendation, nor are they so powerful that they should be able to rescue me if God may please to punish me."
Desc No: 20 "If I do so": "If I make them my gods in spite of knowing All this."
Desc No: 21 This sentence again contains a subtle point of the wisdom of preaching. Saying this the man made the people realize: "The Lord in Whom I have believed is not merely my Lord but your Lord, too. I have committed no error by believing in Him, but you, in fact, are certainly committing an error by not believing in Him. "
36.27. With what (munificence) my Lord hath pardoned me and made me of the honored ones! (Pickthall)
36.27. Wie mein Herr mir verziehen hat und mich einen von den Geehrten gemacht hat" (Ahmad v. Denffer)
36.27. daß mein Herr mir vergeben und mich zu den Geehrten hat gehören lassen!" (Bubenheim)
36.27. dass mein Herr mir verziehen und mich unter die Geehrten gereiht hat!" (Azhar)
36.27. was mir mein HERR vergab, und dass ER mich zu einem der Gewürdigten machte!“ (Zaidan)
36.27. daß mein Herr mir (meine Sünden) vergeben und mich unter diejenigen aufgenommen hat, denen (die) Ehre zuteilgeworden ist (in seiner Nähe sein zu dürfen)!" (Paret)
36.27. wie mein Herr mir vergeben und mich zu einem der Geehrten gemacht hat!" (Rasul)
Tafsir von Maududi für die Ayaat 26 bis 27
(Consequently, they killed the man and) it was said to him, "Enter Paradise. " ( 22 ) He said, "Would that my people knew how my Lord has forgiven me and included me among the honoured ones! " ( 23 )
Desc No: 22 That is, Inunediately following his martyrdom, the man was given the good news of Paradise. As soon as he entered the Next World through the gate of death, there were the angels to receive him, and they gave him the good news that Paradise was awaiting him." The commentators have disputed the meaning of this sentence. Qatadah says, "Allah admitted him into Paradise straightway and he is living in it and receiving his sustenance." And Mujahid says, "This was told him by the angels as a good news; he will enter Paradise on the day of Resurrection along with the other believers. "
Desc No: 23 This is a specimen of the high morality of the believer, He had no illwill or feeling of vengeance in his heart against the people who had just then killed him so that he should invoke Allah against them. Instead, he was still wishing them well. After death the only -wish that he cherished was: ¦Would that my people could know the good end that I have met, and could learn a lesson froth my death, if not from my life, and adopt the righteous way." The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise. The same thing has been commended in the Hadith: "He wished his people well when living as well as when dead." Allah has narrated this event in order to warn the disbelievers of Makkah to the effect: `Muhammad (upon whom be Allah's peace) and his believing Companions are also your well-wishers just as the believer was of his people. They do not cherish any ill-will or feeling of vengeance against you in spite of your persecutions of them. They are not your enemies but enemies of your deviation and error. The only object of their struggle against you is that you should adopt the right way." This verse also is one of those verses which clearly prove the existence of barzakh. This shows that the period of time between death and Resurrection is not a period of non-existence altogether, as some ignorant people think. But in this period the spirit lives without the body, speaks and hears speech, has feelings and desires, feels happy and unhappy, and also continues to be concerned about the people of the world. Had it not been so, the believer would not have been given the good news of Paradise after death, and he could not have wished that his people became aware of his good end.
36.28. Wama anzalna AAalaqawmihi min baAAdihi min dschundin mina alssama-i wamakunna munziliina
36.28. We sent not down against his people after him a host from heaven, nor do We ever send. (Pickthall)
36.28. Und Wir haben nicht etwa nach ihm auf sein Volk eine Heerschar vom Himmel herabgesandt, und Wir waren überhaupt nicht Herabsendende, (Ahmad v. Denffer)
36.28. Wir sandten gegen sein Volk nach ihm keine Heerschar vom Himmel herab; Wir brauchten auch sonst nichts (gegen sie) herabzusenden. (Bubenheim)
36.28. Wir haben nach ihm keine Heerscharen vom Himmel herabgesandt, um sein Volk vernichtend zu bestrafen. Es gehört nicht zu Unseren Verfügungen, Heerscharen vom Himmel herabzusenden. (Azhar)
36.28. Doch WIR sandten zu seinen Leuten nach ihm keinerlei Heerschar vom Himmel hinab, und WIR würden sicherlich Keine Hinabsendenden sein. (Zaidan)
36.28. Und nachdem er nicht mehr da war, ließen wir nicht (etwa) ein Heer (strafender Engel) vom Himmel über seine Volksgenossen herabkommen. Wir ließen (überhaupt) nicht(s) (vom Himmel über sie) herabkommen. (Paret)
36.28. Und nach ihm sandten Wir gegen seine Leute kein Heer vom Himmel herab, noch pflegten Wir (eins) zu senden. (Rasul)