37.5. Lord of the heavens and of the earth and all that is between them, and Lord of the sun ' s risings. (Pickthall)
37.5. Der Herr der Himmel und der Erde und was zwischen beiden ist, und der Herr der Sonnenaufgänge, (Ahmad v. Denffer)
37.5. der Herr der Himmel und der Erde und dessen, was dazwischen ist, und der Herr der Osten. (Bubenheim)
37.5. Der Herr über Himmel, Erde und was es dazwischen gibt und der Herr über alles, was zum Osten gehört. (Azhar)
37.5. ER ist der HERR der Himmel, der Erde und das, was zwischen ihnen ist, sowie der HERR der Orte der Sonnenaufgänge. (Zaidan)
37.5. der Herr von Himmel und Erde und (alle) dem, was dazwischen ist, der Herr des Ostens (und des Westens). (Paret)
37.5. Herr der Himmel und der Erde und all dessen, was zwischen beiden ist, und der Herr aller Orte der Aufgänge (von Sonne, Mond und Sternen). (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 5
By those who range themselves in ranks; then by those scold and curse; then by those who recite admonition: ( 1 ) your real Deity is but One. ( 2 ) ----He Who is Lord of the earth and the heavens and of all that is between them, and Lord ( 3 ) of all Easts. ( 4 )
Desc No: 1 The majority of the commentators are agreed that All these three groups imply the groups of the angels, and the same explanation of it has been reported from 'Abdullah bin Mas'ud, Ibn `Abbas, Qatadah, Masruq Said bin Jubair, 'Ikrimah, Mujahid, Suddi, Ibn Zaid and Rabi' bin Anas. Some commentators have given other commentaries also, but this commentary is more in keeping with the context. The words "range themselves in ranks" refer to the fact that all the angels who arc administering the affairs of the universe, are the humble servants of Allah, and are ever ready w carry out any scrvice and implement any command of His. This theme -has been further repeated in verse 165 below, where the angels say with regard to themselves: "We are the ranged servants (of Allah).' As for "scolding and cursing", some commentators think that it refers to those angels who drive the clouds and arrange the rainfall. Although this meaning is not incorrect either, the meaning which is more relevant to the following context is that among these angels there is also a group of those, who scold and curse the disobedient people and the culprits, and this scolding and cursing is not merely verbal but it rains on human beings in the form of natural disasters and calamities. "To recite admonition" implies that among these angels there are also those, who perform the service of admonition in order to draw the people's attention .to the Truth. This they do by bringing about natural calamities from which the needful take heed, and by bringing down the teachings to the Prophets, and in the form of revelations with which the pious men are blessed through them.
Desc No: 2 This is the Truth to impress which an oath has been taken by the angels bearing the above-mentioned qualities. In other words, what is meant to be said is: "The whole system of the universe which is functioning in the scrvice of Allah, and all those manifestations of this universe which bring the evil consequences of deviation from the service of Allah before men, testify that the "Deity" of men is One and only One." The word "Ilah" applies to two meanings: (1) The deity who is actually being served and worshipped; and (2) the Deity Who, in reality, is worthy of being served and worshipped. Here, the word "Ilah"has been used in the second meaning, for, as far as the first meaning is concerned, men have adopted many other deities. That is why we have translated "Ilah"as the "real Deity".
Desc No: 3 The Truth that has been conveyed in these verses is: "The Master and Ruler of the Universe is the real Deity of men: He alone can be, and should be, the .Deity. It would be utterly irrational that the Rabb (i.e.. Master, Ruler, Guardian and Sustainer) of the man should be one but his Ilah (deity) another. The basic reason for worship is that man should naturally bow down before and acknowledge the superiority of him who can bring him harm and good, who can fulfil his needs and requirements, who can make or mar his destiny and has power over his life and survival itself. If man understands this he will automatically understand that to worship the one who has no power and not to worship Him Who has All the powers arc both against reason and nature. The One Who alone is worthy of worship is He Who possesses the powers. As far as the powerless beings are concerned, they are neither worthy of worship, nor is it in any way profitable to worship and pray to them, for it is not in their power to take any action whatever on man's petitions and prayers. To bow before them humbly and to petition them would be as foolish and meaningless an act as to bow before and petition another one who has himself gone before a ruler to make obeisance and submit his petitions.
Desc No: 4 The sun dces not always rise at the same point but at a different point every day. Moreover, it dces not rise at one and the same time for the whole world but rises at different times for the different parts of the earth. That is why the plural "Mashariq" (Easts) has been used to indicate the different points at which the sun rises according to the season of the year. The corresponding word ¦Magharib" (Wests) has not been used because Mashariq itself points to Magharib However, in Surah Al-Ma'arij, the word magharib also has been used along with tnashariq: Rabb-al-mashariqi wal-magharib. "
37.10. Illa man khatifa alkhatfatafaatbaAAahu schihabun thaqibun
37.10. Save him who snatcheth a fragment, and there pursueth him a piercing flame. (Pickthall)
37.10. Außer dem, der etwas aufschnappt, so folgt ihm eine gleißende Flamme. (Ahmad v. Denffer)
37.10. außer jemandem, der rasch etwas aufschnappt und den dann ein durchbohrend heller Leuchtkörper verfolgt. (Bubenheim)
37.10. Mit Ausnahme dessen, der etwas aufgeschnappt hat. Er wird von einem Feuerschweif verfolgt, der blendend hell vorbeischießt. (Azhar)
37.10. außer demjenigen, der etwas Aufzuschnappendes aufschnappt, dann ihm eine durchdringende Flamme folgte. (Zaidan)
37.10. (Sie haben keinen Zugang zu dem Wissen, an dem die Engel teilhaben) es sei denn, einer schnappt (zufällig) etwas auf, worauf ihm ein blendend heller Feuerbrand hinterherfolgt. (Paret)
37.10. - mit Ausnahme dessen, der etwas aufschnappt, doch ihn verfolgt ein durchbohrender Schweifstern. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 10
We have adorned the lower heaven with the adornment of the stars ( 5 ) and have secured it against every rebel satan. ( 6 ) These satans cannot hear the words of the exalted ones; they are darted at and driven off from every side, and for them there is a perpetual torment. However, if some one snatches away something, a flashing flame follows him. ( 7 )
Desc No: 5 "Lower heaven" : The nearer heaven which can be seen with the naked eye, without the help of a telescope. The worlds beyond which can be seen through the telescopes of different powers, and the worlds which have not so far been observed through any moans, are the distant heavens. In this connection, one should also note that "sama " is not something definite and determined, but man generally has been using this word and its other synonyms for the heavens since the earliest times.
Desc No: 6 That is, "Heaven is not merely empty space so that anyone who likes may enter it, but it has been fortified strongly, and its different regions have been bounded by such strong barriers that it is impossible for any rebel satan to exceed them. Every star and planet in the universe has its own circle and sphere escaping from which is as difficult as entering it. With the naked eye one can only see empty space, but, in reality, there are countless regions in space which have been even more strongly fortified and protected than they could be by steel walls. One can imagine and estimate the strength of these barriers by the difficulties man is experiencing in the way of reaching the moon, which is our nearest neighbour in space. Similar difficulties prevent the other creation of the earth, the jinns, from ascending towards the heavens.
Desc No: 7 To understand this one should keep in view the fact that in the time of the Holy Prophet, soothsa ving was in great vogue in Arabia. The soothsayers used to make predictions, give news of the unseen, tell the whereabouts of the lost properties and articles, and the people used to visit them to know the events of their past and future lives. These soothsayers claimed that they had some jinns and satans under their control, who brought them all sorts of news. In this environment when the Holy Prophet was appointed to Prophethood, and he began to recite the verses of the Qur'an, which described the past history and contained news of the future, and also stated that an angel brought him these verses, his opponents immediately branded him a soothsayer and started telling others that, like the other soothsayers, he too was associated with a satan, who brought him news from the heavens, which he presented as revelations from Allah. To refute this accusation, Allah says: "The satans have no access to heaven. They have no power to hear the conversations of the angels and bring its news for others; if by chance a little of it enters the ear of a satan, and he tries to bring it down, he is followed by a flashing flame." In other words, it means: "The grand system of the universe, which is functioning under the agency of the angels has been firmly guarded and secured against every interference of the satans. Not to speak of interfering in it, they do not even have the power to obtain any kind of information about it. " (For further explanation, see AI-Hijr: 17-18 and the E.N's thereof).