42.41. Walamani intasara baAAda dhulmihifaola-ika ma AAalayhim min sabiilin
42.41. And whoso defendeth himself after he hath suffered wrong for such, there is no way (of blame) against them. (Pickthall)
42.41. Und bestimmt, wer sich selber hilft nach Unrecht an ihm, also diese, es gibt keinen Weg gegen sie, (Ahmad v. Denffer)
42.41. Und wer immer sich selbst hilft, nachdem ihm Unrecht zugefügt wurde, gegen jene gibt es keine Möglichkeit (, sie zu belangen). (Bubenheim)
42.41. Wer sich nach erlittener Ungerechtigkeit zur Wehr setzt und den Feind gleichermaßen bestraft, der ist nicht zu tadeln. (Azhar)
42.41. Und wer zurückschlägt, nachdem ihm Unrecht angetan wurde, gegen diese gibt es keinen Weg (zur Bestrafung). (Zaidan)
42.41. Diejenigen, die sich (selber) helfen, nachdem ihnen Unrecht geschehen ist (wa-la-mani ntasara ba'da zulmihie), machen sich (mit einem solchen Verhalten) nicht schuldig. (Paret)
42.41. Jedoch trifft kein Tadel jene, die sich wehren, nachdem ihnen Unrecht widerfahren ist. (Rasul)
42.42. The way (of blame) is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom. (Pickthall)
42.42. Den Weg gibt es ja gegen diejenigen, die den Menschen Unrecht antun und auf der Erde Gewalt antun, ohne das Recht dazu, diese, für sie gibt es schmerzende Strafe. (Ahmad v. Denffer)
42.42. Eine Möglichkeit (zu belangen) gibt es nur gegen diejenigen, die den Menschen Unrecht zufügen und auf der Erde ohne Recht Gewalttätigkeiten begehen. Für sie wird es schmerzhafte Strafe geben. (Bubenheim)
42.42. Zu tadeln sind die Ungerechten, die den Menschen Unrecht zufügen und ohne Recht Gewalttaten auf Erden begehen. Ihnen gebührt qualvolle Strafe. (Azhar)
42.42. Den Weg (zur Bestrafung) gibt es nur gegen diejenigen, die den Menschen Unrecht antun und Verderben auf Erden zu 3 Unrecht anrichten, für diese ist eine qualvolle Peinigung bestimmt. (Zaidan)
42.42. Schuldig machen sich nur diejenigen, die (überall) im Land unberechtigterweise Gewalttaten verüben (yabghuuna). Sie haben (dereinst) eine schmerzhafte Strafe zu erwarten. (Paret)
42.42. Tadel trifft nur solche, die den Menschen Unrecht zufügen und auf Erden ohne Rechtfertigung freveln. Ihnen wird eine schmerzliche Strafe zuteil sein. (Rasul)
42.43. And verily whoso is patient and forgiveth, lo! that, verily, is (of) the steadfast heart of things. (Pickthall)
42.43. Und bestimmt, wer geduldig ausharrt und verzeiht, dies ist bestimmt etwas von der Festentschlossenheit in den Angelegenheiten. (Ahmad v. Denffer)
42.43. Wahrlich, wenn einer standhaft erträgt und vergibt, so gehört dies zur Entschlossenheit (in der Handhabe) der Angelegenheiten. (Bubenheim)
42.43. Geduld zu fassen und dem Täter zu verzeihen, darum soll sich der Rechtschaffene bemühen. (Azhar)
42.43. Und wer sich in Geduld übt und verzeiht, gewiß, dies gehört bestimmt zur Entschiedenheit in den Angelegenheiten. (Zaidan)
42.43. Wenn aber einer geduldig ist und (erlittenes Unrecht) vergibt, ist das eine (gute) Art, Entschlossenheit zu zeigen. (Paret)
42.43. Und wahrlich, wer geduldig ist und vergibt - das ist gewiß eine Tugend der Entschlossenheit in allen Dingen. (Rasul)
Tafsir von Maududi für die Ayaat 36 bis 43
Whatever you have been given, is merely a provision for the transitory life of this world, ( 55 ) and that which is with Allah is better as well as more lasting. ( 56 ) That is for those who have believed and put their trust in their Lord; ( 57 ) who refrain from gross sins and indecencies; ( 58 ) who, when they are angry, forgive; ( 59 ) who obey their Lord, ( 60 ) establish the Salat, and conduct their affairs by mutual consultation: ( 61 ) who spend out of what We have given them as sustenance; ( 62 ) who, when they are oppressed, help and defend themselves. ( 63 ) -The recompense ( 64 ) of evil is a like evil; ( 65 ) then whoever pardons and seeks reconcilement, his reward is with Allah. ( 66 ) Allah does not like the wrongdoers. ( 67 ) And those who avenge themselves after they have been wronged, cannot be held blameworthy, for blameworthy indeed are those who oppress others and commit excesses in the land without any right. For such people there is a painful torment. However, the one who practices patience and is forgiving. these indeed are works of great courage and resolution. ( 68 )
Desc No: 55 That is, "It is not a thing at which tnan should exult Whatever worldly wealth a person has in his possession, he has it only for a short time. He uses it for a few years and then leaves the world empty-handed. Then, although the amount of the wealth may be very high in the ledgers, practically only a fraction of it is used by the man himself. To exult at such wealth does not behove a man who understands the truth about himself, about his wealth and this world itself."
Desc No: 56 That is, that wealth is far more superior as regards its nature and quality; and is also eternal and everlasting.
Desc No: 57 Here, trust (tawakkul) in Allah has been regarded as an inevitable demand of the faith and a necessary characteristic for success in the Hereafter. Tawakkul means: (I) That man should have full confidence in the guidance of Allah, and should understand that the knowledge of the truth, the principles of morality, the bounds of the lawful and the unlawful, and the rules and regulations of passing lift in the world, that Allah had enjoined, are based on the truth and in following them alone lies man's good and well being; and (2) that man should not place reliance on his own powers and abilities, means and resources, plans and schemes and the help of others than Allah, but he should keep deeply impressed in his mind the fact that his success in every thing, here and in the Hereafter, actually depends on the help and succour of Allah, and that he can become worthy of Allah's help and succour only if he works with the object of winning His approval, within the bounds prescribed by Him; (3) that man should have complete faith in the promises that Allah has made with those who would adopt the way of faith andrighteousness and work in the cause of the truth instead of falsehood, and having faith in the same promises would discard all those benefits, gains and pleasures that may seem to accrue from following the way of falsehood, and endure all those losses, hardships and deprivations that may become his lot on account of following the truth steadfastly. From this explanation of the meaning of tawakkul it becomes obvious how deeply it is related with the faith, and why those wonderful results that have been promised to the believers who practice tawakkul. cannot be obtained from the mere empty affirmation of the faith.
Desc No: 58 For explanation, sec An-Nisa: 31. AI-An'am: 151, An-Naml: 90, AnNajm: 32 and the E.N.'s.
Desc No: 59 That is, they are not wrathful and crazy but arc temperate and coolminded: they are not revengeful but forbearing and forgiving by nature. If ever they feel angry at something they control their rage. This characteristic is the best of man's qualities. which has been highly commended in the Qur'an (AI-'Imran: 134) and regarded as a major factor of the Holy Prophet's success (AI-'Imran: 159) According to Hadrat 'A'ishah, 'The Holy Messenger of Allah never avenged himself on anybody, however, when a thing enjoined to be held sacred by Allah was desecrated, he would award the punishment." (Bukhari, Muslim)
Desc No: 60 Literally: "Who answer the call of their Lord'' That is they hasten to do whatever Allah enjoins them to do, and accept whatever Allah invites them to accept.
Desc No: 61 This thing has been counted here as the best quality of the believers. and has been enjoined in Surah AI-'Imran: 159 On this basis. consultation. is an important pillar of the Islamic way of life. and to conduct the affairs of collective life without consultation is not only the way of ignorance but also an express violation of the law prescribed by Allah. When we consider why consultation has been given such importance in Islam, three things become obvious: First, that it is injustice that a person should decide a matter by his personal opinion and ignore others when it involves the interests of two or more persons No one has a right to do , as he likes in matters of common interest Justice demands that all those whose interests arc involved in a matter be consulted, and if it concerns a large number of the people, their reliable representatives should be made a party in consultation. Second, that a man tries to do what he likes in matters of common interest richer because he wants to usurp the rights of others for selfish ends, or because he looks down upon others and regards himself as a superior person. Morally both These qualities are equally detestable, and a believer cannot have even a tinge of either of these in himself. A believer is neither selfish so that he should get undue benefitsby usurping the rights of others, nor he is arrogant and self-conceited that he should regard himself as all-wist and all-knowing. Third, that it is a grave responsibility to give decisions in matters chat involve the tights and interests of others. No one who fears God and knows what severe accountability for it he will be subjected to by his Lord, can dare take the heavy burden of it solely on himself. Such a boldness is shown only by those who arc fearless of God and heedless of the Hereafter. The one who fears God and has the feeling of the accountability of the Hereafter, will certainly try that in a matter of common interest he should consult all the concerned people or their authorised representatives so as to reach, as far as possible, an objective and right and equitable decision, and if there occurs a mistake one man alone should not be held responsible for it. A deep consideration of these three things can enable one to fully understand that consultation is a necessary demand of the morality that Islam has taught to man, and departure from it is a grave immorality which Islam does not permit The Islamic way of life requires that the principle of consultation should be used in every collective affair, big or small. If it is a domestic affair, the husband and the wife should act by mutual consultation, and when the children have grown up, they also should be consulted. If it is a matter concerning the whole family, the opinion of every adult member be solicited. If it concerns a tribe or a fraternity or the population of a city, and it is not possible to consult all the people, the decision should be taken by a local council or committee, which should comprise the tnrstworthy representatives of the concerned people according to an agreed method. If the matter concerns a whole nation, the head of government should be appointed by the common consent of the people, and he should conduct the national affairs in consultation with the leaders of opinion. whom the people regard as reliable, and he should remain at the helm of affair only as long as the people themselves want him to remain in that position. No honest man can try to assume the headship of a nation by force, or desire to continue in that position indefinitely, nor can think of corning into power by deception and then seek the people's consent by coercion, nor can he devise schemes so that the people may elect representatives to act as his advisers not by their own free choice but according to his will. Such a thing can be desired only by the one who cherishes evil intentions, and such a fraud against the Islamic principle of consultation can be practiced only by him who dces not feel any hesitation in deceiving both God and the people whereas the fact is that neither can God be deceived nor the people be so blind as to regard the robber, who is committing robbery in the bright day light openly, as their well. wisher and servant. The principle of consultation as enshrined in amru-hum shura baina-hum by itself demands five things: (1) The people whose rights and interests relate to collective matters, should have full freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted; they should also have the full right that if in the conduct of the affairs they see an error, a weakness or a deficiency, they can check it and voice a protest, and if they do not see any change for the better, they can change their rulers. To conduct the people's affairs by keeping them silent and un-informed is sheer dishonesty which no one can regard as adherence to the principle of consultation in Islam. (2) The person who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by the people's consent, and this consent should be their free consent, which is not obtained through coercion, temptation, deception, and fraud, because in that case it would be no consent at all. A nation's true head is not he who becomes its head by trying every possible method, but he whom the people make their head by their own free choice and approval. (3) The people who are appointed as advisers to the head of the state should be such as enjoy the confidence of the nation, and obviously the people who win representative positions by suppression or by expending wealth, or by practising falsehood and fraud, or by misleading the people cannot be regarded as enjoying the confidence in the real sense. (4) The advisers should give opinion according to their knowledge and faith and conscience and they should have full freedom of such expression of opinion. Wherever this is not the case, wherever the advisers give advice against their own knowledge and conscience, under duress or temptation, or under party discipline. it will be treachery and dishonesty and not adherence to the Islamic principle of consultation. (5) The advice that is given by a consensus of the advisers, or which has the support of the majority of the people, should be accepted, for if a person (or a group of persons) behaves independently and acts on his own whims, even after hearing the advice of others, consultation becomes meaningless. Allah does not say: "They arc consulted in their affairs", but says: "They conduct their affairs by mutual consultations" . This instruction is not implemented by mere consultation, but for its sake it is necessary that the affairs be conducted according to what is settled by consensus or by majority opinion in consultation. Along with this explanation of the Islamic principle of consultation, this basic thing also should be kept in view that this consultation is not independent and autocratic in conducting the affairs of the Muslims, but necessarily subject to the bounds that Allah Himself has set by His legislation, and is subject to the fundamental principle: "It is for Allah to give a decision in whatever you may differ," and "if there arises any dispute among you about anything, refer it to Allah and the Messenger. " According to this general principle, the Muslims can hold consultations in Shari 'ah matters with a view to determining the correct meaning of a text or verse and w find out the ways of implementing it so as to fulfil its requirements rightly but they cannot hold consultations in order to give an independent judgement in a matter which has already been decided and settled by Allah and His Messenger.
Desc No: 62 It has three meanings: (1) "They spend only out of what lawful provisions We have given them: they do not touch unlawful things for supplementing their expenditure. " (2) "They do not set aside the provisions granted by us, but spend them. " (3) "They spend out of what they have been given in the cause of Allah also: they do not reserve everything for personal use only." The first meaning is based on this that Allah calls the lawful and pure provisions only as "the provisions granted by Him"; He dces not call the provisions earned in impure and unlawful ways His provisions. The second meaning is based on that whatever Allah provides for man is provided so that he may spend it and not that he may set it aside and hoard it up like a miser. The third meaning is based on that according to the Qur'an, spending does not mean spending merely on one's own self and for one's personal needs, but it also contains the meaning of spending for the sake of Allah in His way. On account of these three reasons Allah here is counting spending of wealth among the best qualities of the believers because of which the blessings of the Hereafter have been reserved only for them.
Desc No: 63 This also is one of the best characteristics of the believers: they do not fall a prey to the tyrants. Their tender heartedness and forgiving nature is not the result of any weakness. They have not been taught to live humbly and meekly like the hermits and ascetics. Their nobility demands that when they are victors they should forgive the errors of the vanquished; when they possess the power, they should avoid vengefulness and when a weak or subdued person happens to commit a mistake they should overlook it; but when a powerful person, drunk with anthorinty, commits violence against them, they should resist and fight him with all their might. A believer is never cowed by a wicked person nor bows to an arrogant man. For such people he proves to be a hard nut which breaks the teeth of those who try to break it.
Desc No: 64 The passage from here to the end of verse 43 is an explanation of verse 39.
Desc No: 65 This is the first fundamental principle which must be borne in mind in retaliation. The right limit of retaliation is that one should return the same sort of ill treatment that one has received; one has no right to return a greater ill treatment.
Desc No: 66 This is the second principle. It means: Although it is permissible to retaliate against the one who has committed a violence, wherever pardoning can be conducive to reconcilement, pardoning is better for the sake of reconcilement than retaliation. And since man pardons the other by suppressing his own feelings, Allah says that the reward of such a one is with Him, for he has suppressed his own self for the sake of reforming the evil-doers.
Desc No: 67 In this warning allusion has been made to a third principle about retaliation, and it is this: One should not become a wrongdoer oneself in the process of avenging a wrong done by the other. It is not permissible to do a greater wrong in retaliation for the wrong done. For example, if a person gives another a slap, the other can return only one slap; he cannot shower blows and kicks. Likewise, it is not right to commit a sin in retaliation for a sin. For example, if a wicked man has killed the son of someone, it is not right to go and kill the son of the former. Or, if a mean person has violated the chastity of a person's sister or daughter, it is not lawful for him to commit rape on the former's sister or daughter.
Desc No: 68 One should note that the qualities of the believers that have been mentioned in these verses, practically existed in the lives of the Holy Prophet and his Companions, and the disbelievers of Makkah were their eye-witnesses. Thus, Allah has, in fact, told the disbelievers: "The real wealth is not the provisions that you have received for passing the transitory life of the world, and are bursting with pride of it, but the real wealth are the morals and characteristics which the believers from your own society have developed by accepting the guidance given by the Qur'an." "
42.44. Waman yudlili Allahu famalahu min waliyyin min baAAdihi watara aldhdhalimiinalamma raawuu alAAadhaba yaquuluuna hal ilamaraddin min sabiilin
42.44. He whom Allah sendeth astray, for him there is no protecting friend after Him. And thou (Muhammad) wilt see the evil doers when they see the doom, (how) they say: Is there any way of return? (Pickthall)
42.44. Und wen Allah fehlgehen läßt, so gibt es für ihn danach keinen Schutzfreund, und du siehst die Unrechthandelnden, wenn sie die Strafe sehen, sagen: "Gibt es zur Umkehr einen Weg?" (Ahmad v. Denffer)
42.44. Wen Allah in die Irre gehen läßt, der hat keinen Schutzherrn nach Ihm. Und du siehst, wie die Ungerechten, wenn sie die Strafe sehen, sagen: "Gibt es denn einen Weg zur Rückkehr?" (Bubenheim)
42.44. Wen Gott irregehen lässt, der hat nach Ihm keinen Beschützer (weiss Gott doch, dass er auf dem Irrtum beharrt). Du siehst und hörst die Ungerechten, wenn sie die qualvolle Strafe im Jenseits erblicken, sagen: "Gibt es denn keinen Weg, dass wir auf die Erde zurückgebracht werden?" (Azhar)
42.44. Und wen ALLAH abirren lässt, für den gibt es keinen Wali nach Ihm. Und du siehst die Unrecht-Begehenden, als sie die Peinigung sahen, sagen: „Gibt es zu einer Rückkehr einen Weg?“ (Zaidan)
42.44. Einer, den Allah irreführt, hat, nachdem dieser (als Freund) ausgefallen ist, (dereinst) keinen Freund. Du siehst dann, daß die Frevler, nachdem sie die Strafe (unmittelbar vor sich) sehen, sagen: "Gibt es vielleicht eine Möglichkeit, (sie) abzuwenden?" (Paret)
42.44. Und wen Allah irreführt - für ihn gibt es außer Ihm keinen Beschützer. Und du wirst die Frevler sehen, wie sie, wenn sie die Strafe sehen, sagen: "Gibt es denn keinen Weg zur Rückkehr?" (Rasul)
42.45. And thou wilt see them exposed to (the Fire), made humble by disgrace, and looking with veiled eyes. And those who believe will say: Lo! the (eternal) losers are they who lose themselves and their housefolk on the Day of Resurrection. Lo! are not the wrong doers in perpetual torment? (Pickthall)
42.45. Und du siehst sie, sie werden in Aufstellung vor ihm gebracht, als Gedemütigte von der Herabsetzung schauen sie mit verhohlenem Blick, und es sagen diejenigen, die glauben: "Die Verlierer sind diejenigen, die sich selbst und ihre Angehörigen verloren haben am Tag der Auferstehung." Sind nicht die Unrechthandelnden in beständiger Strafe? (Ahmad v. Denffer)
42.45. Und du siehst, wie sie ihm vorgeführt werden, demütig vor Unterwürfigkeit und mit verborgenen Blicken schauend. Und diejenigen, die glauben, sagen: "Die (wahren) Verlierer sind diejenigen, die sich selbst und ihre Angehörigen am Tag der Auferstehung verlieren." Ja gewiß, die Ungerechten befinden sich in beständiger Strafe. (Bubenheim)
42.45. Du wirst sehen, wie sie vor die Hölle geführt werden. Vor lauter Schmach entwürdigt, werfen sie verstohlene Blicke um sich. Die Gläubigen werden sagen: "Die Verlierer sind die, die sich selbst und ihre Angehörigen am Tag der Auferstehung verloren haben." Die Ungerechten befinden sich in ewiger Strafe. (Azhar)
42.45. Und du siehst sie ihm (dem Feuer) ausgesetzt sein als Gedemütigte von der Erniedrigung, sie schauen mit verstecktem Blick. Und diejenigen, die den Iman verinnerlichten, sagten: „Gewiß, die wirklichen Verlierer sind diejenigen, die sich selbst und ihre Familie am Tag der Auferstehung verloren.“ Jedenfalls, die Unrecht-Begehenden sind in einer andauernden Peinigung. (Zaidan)
42.45. Und du siehst, daß sie in unterwürfiger Demut (khaaschi 'iena mina z-zulli) und verstohlen dreinschauend (yanzuruuna min tarfin khafieyin) dem Höllenfeuer vorgeführt werden. Diejenigen, die glauben, sagen (dann): "Die, die (letzten Endes) den Schaden haben, sind diejenigen, die am Tag des Gerichts ihrer selbst und ihrer Angehörigen verlustig gegangen sind (und nun im Bewußtsein ihrer Nichtigkeit vor dem Richter stehen). "Die Frevler befinden sich ja in einer beständigen Strafe. (Paret)
42.45. Und du wirst sie ihr ausgesetzt sehen, gedemütigt, voller Schmach (und) mit verstohlenem Blick schauend. Diejenigen aber, die gläubig sind, werden sagen: "Wahrlich, die Verlierenden sind diejenigen, die am Tage der Auferstehung ihrer selbst und ihrer Angehörigen verlustig gegangen sind." Wahrlich, die Frevler sind langdauernder Pein (ausgesetzt). (Rasul)
42.46. Wama kana lahum min awliyaayansuruunahum min duuni Allahi waman yudliliAllahu fama lahu min sabiilin
42.46. And they will have no protecting friends to help them instead of Allah. He whom Allah sendeth astray, for him there is no road. (Pickthall)
42.46. Und es gibt für sie keine Schutzfreunde, die ihnen helfen anstelle Allahs, und wen Allah fehlgehen läßt, so gibt es für ihn keinen Weg. (Ahmad v. Denffer)
42.46. Und sie werden keine Schutzherren haben, die ihnen anstatt Allahs helfen (könnten). Wen Allah in die Irre gehen läßt, für den gibt es keinen (Aus)weg. (Bubenheim)
42.46. Sie haben keine Beschützer, die ihnen gegen Gott helfen können. Wen Gott irregehen lässt, für den gibt es keinen Ausweg, um Gottes Strafe zu entweichen. (Azhar)
42.46. Und es gibt für sie keinerlei Wali, die ihnen anstelle von ALLAH beistehen. Und wen ALLAH abirren lässt, für den gibt es keinen Weg (zur Rechtleitung). (Zaidan)
42.46. Und sie haben keine Freunde, die ihnen außer Allah helfen könnten. Wen Allah irreführt, für den gibt es keinen Weg. (Paret)
42.46. Und sie haben keine Helfer, die ihnen gegen Allah helfen (könnten). Und für einen, den Allah zum Irrtum führt, gibt es keinen Ausweg. (Rasul)
Tafsir von Maududi für die Ayaat 44 bis 46
The one whom Allah lets go astray, has no protector after Him. ( 69 ) You will see that when the wrongdoers see the torment, they will say. "Is there any way back?" ( 70 ) And you will see that when they are brought before Hell, they shall be downcast with disgrace and shall look at it with stealthy glances. ( 71 ) At that time those who had believed, will say, "The real losers indeed are those who have lost themselves and their followers on this Resurrection Day." Beware! The wrongdoers shall suffer an everlasting torment, and they will have no protectors and guardians, who could come to their help against Allah. The one whom Allah lets go astray has no way of escape.
Desc No: 69 That is, "Allah sent the best Book like the Qur'an for the guidance of the people, which is giving them the knowledge of the reality in a rational and effective way and guiding them to the right way of life. He sent a Prophet like Mu hammad (upon whom be Allah's peace and blessings) for their guidance, a man of better character than whom they had never seen before. And then Allah also showed them the results of the teaching and training of this Book and this .Messenger in the lives of the Believers. Now, if after witnessing all this, a person turns away from the guidance, Allah casts him into the same deviation from which he has no desire to come out. And when Allah Himself has driven him away, who else can take the responsibility of bringing him to the Right Way."
Desc No: 70 That is, "Today when there is a chance of coming back, they are refusing to come back. Tomorrow when the judgement will have been passed and the sentence enforced, then seeing their fate they will wish to come back. "
Desc No: 71 By nature man is such that when a dreadful scene comes before him and he knows that soon he is going to fall a prey to it, he closes his eyes forthwith in fear. Then, when he cannot hold himself any longer, he tries to see what kind of the calamity it is and how far away it is from him. But he does not find the courage to lift up his head and have a full view of it. Therefore, he opens his eyes a little again and again and sees it from the corner of the eye, and then again closes his eyes from fear. The same state of those who will be driven to Hell has been depicted here.
42.47. Istadschiibuu lirabbikum min qabli an ya/tiyayawmun la maradda lahu mina Allahi ma lakummin maldscha-in yawma-idhin wama lakum min nakiirin
42.47. Answer the call of your Lord before there cometh unto you from Allah a Day which there is no averting. Ye have no refuge on that Day, nor have ye any (power of) refusal. (Pickthall)
42.47. Antwortet eurem Herrn, bevor ein Tag kommt, für den es von Allah keine Abwendung gibt. Es gibt für euch keine Zufluchtsstätte an diesem Tag, und es gibt für euch kein Ableugnen. (Ahmad v. Denffer)
42.47. Hört auf euren Herrn, bevor von Allah ein Tag kommt, der nicht zurückgewiesen wird. Keinen Zufluchtsort werdet ihr an jenem Tag haben und keine Möglichkeit, (etwas) zu mißbilligen´. (Bubenheim)
42.47. Ergebt euch Gott, bevor ein Tag kommt, den Gott nicht hinauszögern wird! Ihr habt an dem Tag keinen Zufluchtsort, und ihr werdet niemanden finden, der eure Schuld bestreiten wird. (Azhar)
42.47. Hört auf euren HERRN, bevor ein Tag kommt, für den es kein Abwenden von ALLAH gibt. Für euch gibt es an diesem Tag keinen Zufluchtsort, und für euch gibt es kein Leugnen. (Zaidan)
42.47. Hört auf euren Herrn, bevor ein Tag kommt, den Allah nicht (mehr) abwenden wird (wenn er einmal angebrochen ist)! An jenem Tag habt ihr keinen Zufluchtsort (an den ihr euch zurückziehen könntet) und könnt nichts (von dem, was ihr getan habt) abstreiten (wa-maa lakum min nakierin). (Paret)
42.47. Hört auf euren Herrn, bevor ein Tag kommt, den niemand gegen Allah verwehren kann. An jenem Tag wird es für euch keine Zuflucht geben, noch gibt es für euch irgendeine Möglichkeit, (eure Sünden) zu leugnen. (Rasul)
42.48. Fa-in aAAraduu fama arsalnakaAAalayhim hafiidhan in AAalayka illaalbalaghu wa-inna idha adhaqnaal-insana minna rahmatan fariha bihawa-in tusibhum sayyi-atun bima qaddamat aydiihimfa-inna al-insana kafuurun
42.48. But if they are averse, We have not sent thee as a warder over them. Thine is only to convey (the message). And lo! when We cause man to taste of mercy from Us he exulteth therefor. And if some evil striketh them because of that which their own hands have sent before, then lo! man is an ingrate. (Pickthall)
42.48. Und wenn sie sich abwenden, so haben Wir dich nicht über sie als Hüter gesandt, nichts obliegt dir außer dem Bekanntmachen, und wenn Wir den Menschen von Uns Barmherzigkeit schmecken lassen, ist er froh darüber, und wenn ihnen Schlechtes zustößt von dem, was ihre Hände vorausgeschickt haben, so ist ja der Mensch ein Dank verweigernder. (Ahmad v. Denffer)
42.48. Wenn sie sich nun abwenden, so haben Wir dich nicht als Hüter über sie gesandt. Dir obliegt nur die Übermittelung (der Botschaft). Und siehe, wenn Wir den Menschen von Uns Barmherzigkeit kosten lassen, ist er froh darüber. Wenn sie aber etwas Böses trifft für das, was ihre Hände vorausgeschickt haben, gewiß, dann ist der Mensch sehr undankbar. (Bubenheim)
42.48. Wenn sie sich abwenden, so haben Wir dich nicht zum Wächter über sie gemacht. Dir obliegt nur, die dir offenbarte Botschaft zu verkünden. Wenn Wir den Menschen Barmherzigkeit von Uns spüren lassen, freut er sich so darüber, dass er Gott nicht gebührend dankt. Werden die Menschen aber wegen ihrer begangenen Untaten heimgesucht, sind sie verzweifelt. (Azhar)
42.48. Und sollten sie sich abwenden, so entsandten WIR dich zu ihnen nicht als Bewahrenden. Dir obliegt nichts außer dem Verkünden. Und gewiß, wenn WIR den Menschen von Uns Gnade erfahren ließen, freute er sich darüber. Und wenn sie Schlechtigkeit trifft wegen dem, was sie eigenhändig machten, also gewiß, der Mensch ist äußerst kufr-betreibend. (Zaidan)
42.48. Wenn sie sich nun abwenden (und deiner Aufforderung keine Folge leisten, ist das ihre Sache). Wir haben dich nicht als Hüter über sie gesandt. Du hast nur die Botschaft auszurichten. Wenn wir den Menschen eine Probe unserer Barmherzigkeit erleben lassen, freut er sich darüber. Aber wenn sie wegen der früheren Werke ihrer Hände etwas Schlimmes trifft, ist der Mensch undankbar (kafuur) (und vergißt, was wir ihm vorher Gutes getan haben). (Paret)
42.48. Kehren sie sich (vom Glauben) ab, so haben Wir dich nicht als deren Wächter entsandt. Deine Pflicht ist nur die Verkündigung. Wenn Wir dem Menschen von Unserer Barmherzigkeit zu kosten geben, so freut er sich über sie. Doch wenn ein Unheil sie um dessentwillen trifft, was ihre Hände vorausgeschickt haben - siehe, dann ist der Mensch undankbar. (Rasul)
Tafsir von Maududi für die Ayaat 47 bis 48
Answer your Lord before there comes the Day of which there is no chance of being averted by Allah. ( 72 ) On that Day you will have no place of refuge, nor will there be any who could change your condition. ( 73 ) Now if they turn away. We have not sent you, O Prophet, to be a keeper over them: ( 74 ) your only responsibility is to convey the Message. Man is such that when We let him taste Our mercy, he exults at it, and if an evil befalls him in consequence of what his own hands have done before, he turns utterly ungrateful. ( 75 )
Desc No: 72 That is, neither will Allah Himself avert it, nor has anyone else the power to avert it.
Desc No: 73 This sentence has several other meanings also: (1) "You will not be able to deny any of your misdeeds"; (2) "you will not be able to hide yourself even in disguise ; " (3) "you will not be able to protest or show any displeasure against any treatment that is meted out to you; " (4) "it will not be in your power to change the condition in which you are placed. "
Desc No: 74 That is, "You have not been made responsible that you must bring them to the right path anyhow, nor will you be held accountable as to why these people did not come to the right path."
Desc No: 75 "Man" here implies the mean and shallow people who are the subject of the discourse here, who have got a measure of the worldly provisions and are exulting in this, and who do not pay any attention when they are admonished to come to the right path. But when they are visited by a disaster in consequence of their own misdeeds, they stmt cursing their fate, and forget all those blessings which Allah has blessed them with, and do not try to understand how far they themselves are to be blamed for the condition in which they are placed. Thus, neither does prosperity become conducive to their reformation nor can adversity teach them a lesson and bring them to the right path. A study of the context shows that this is, in fact, a satire on the attitude of the people who were the addressees of the above discourse, but they have not been addressed to tell them of their weakness directly, but the weakness of man has been mentioned in a general way and pointed out that what is the real cause of his sad plight. This gives an important point of the wisdom of preaching: the weaknesses of the addressee should not be made the target directly, but they should be mentioned in a general way so that he is not provoked, and if his conscience has still some life in it, he may try to understand his shortcoming with a cool mind.
42.49. Lillahi mulku alssamawatiwaal-ardi yakhluqu ma yaschao yahabuliman yaschao inathan wayahabu liman yaschao aldhdhukuura
42.49. Unto Allah belongeth the sovereignty of the heavens and the earth. He createth what He will. He bestoweth female (offspring) upon whom He will, and bestoweth male (offspring) upon whom He will; (Pickthall)
42.49. Allahs ist die Herrschaft der Himmel und der Erde, Er schafft, was Er will, Er schenkt, wem Er will, weibliche, und Er schenkt, wem Er will, die männlichen Nachkommen, (Ahmad v. Denffer)
42.49. Allah gehört die Herrschaft der Himmel und der Erde. Er erschafft, was Er will. Er schenkt, wem Er will, (nur) weibliche, und Er schenkt, wem Er will, (nur) männliche (Nachkommen). (Bubenheim)
42.49. Gott gehört die Herrschaft über die Himmel und die Erde. Er erschafft, was Er will. Er schenkt, wem Er will, Töchter und wem Er will, Söhne, (Azhar)
42.49. ALLAH gehört die Herrschaft der Himmel und der Erde. ER erschafft, was ER will. ER schenkt, wem ER will, Weibliche, und ER schenkt, wem ER will, Männliche, (Zaidan)
42.49. Allah hat die Herrschaft über Himmel und Erde. Er schafft, was er will, indem er nach Belieben dem einen weibliche und dem andern männliche (Nachkommen) schenkt (Paret)
42.49. Allahs ist das Königreich der Himmel und der Erde. Er schafft, was Er will. Er beschert Mädchen, wem Er will, und Er beschert die Knaben, wem Er will. (Rasul)
42.50. Aw yuzawwidschuhum dhukrananwa-inathan wayadschAAalu man yaschao AAaqiiman innahuAAaliimun qadiirun
42.50. Or He mingleth them, males and females, and He maketh barren whom He will. Lo! He is Knower, Powerful. (Pickthall)
42.50. Oder Er macht sie ihnen paarweise, männliche und weibliche, und Er macht, wen Er will, unfruchtbar, Er ist ja wissend, imstande. (Ahmad v. Denffer)
42.50. Oder (Er schenkt) beides zusammen, männliche und weibliche (Nachkommen). Und Er macht, wen Er will, unfruchtbar. Gewiß, Er ist Allwissend und Allmächtig. (Bubenheim)
42.50. oder Er schenkt dem einen beides, Töchter und Söhne und lässt unfruchtbar sein, wen Er will. Gottes Wissen und Allmacht sind unermesslich. (Azhar)
42.50. oder ER macht sie zu Zweitheiten - Männliche und Weibliche. Und ER macht, wen ER will, unfruchtbar. Gewiß, ER ist allwissend, allmächtig. (Zaidan)
42.50. oder sie zu Paaren macht (yuzauwidschuhum) (so daß ein und derselbe) männliche und weibliche (Kinder bekommt), oder nach Belieben jemand unfruchtbar macht (so daß er überhaupt keine Kinder bekommt). Er weiß und kann (alles). (Paret)
42.50. Oder Er gibt beide, Knaben und Mädchen, und Er macht unfruchtbar, wen Er will; Er ist Allwissend, Allmächtig. (Rasul)
Tafsir von Maududi für die Ayaat 49 bis 50
To Allan belongs the Kingdom of the heavens and the earth; ( 76 ) He creates whatever He wills: He gives daughters to whom He wills, and sons to whom He wills; or He gives both sons and daughters to whom He wills and makes barren whom He wills. Indeed. He knows everything and has power over everything. ( 77 )
Desc No: 76 That is, 'If the people who are involved in disbelief and polytheism do not believe even after the admonition, they may not, for the truth is the truth. The kingdom of the earth and heavens has not been entrusted to the so-called kings and despots and chiefs of the world nor has any prophet, saint, god or goddess any share in it, but its Master is One Allah alone. His rebel can neither succeed by his own power, nor can any of the beings whom the people look upon as owners of divine powers by their own folly, come to their rescue and aid."
Desc No: 77 This is a manifest proof of Allah's Sovereignty being absolute. No man, whether he be posing as owner of the highest worldly authority, or regarded as owner of great spiritual powers, has ever been able to produce children for himself according to his own choice and desire, not to speak of providing children for others. The one whom Allah made barren could not have children through any medicine, any treatment, any amulet or charm. The one whom Allah gave only daughters could not get a single son by any device, and the one whom Allah gave only sons could not have a single daughter by any means. In this matter everyone is absolutely helpless. So much so that before the birth of a child no one could know whether a son was taking shape in the mother's womb or a daughter. Even after seeing all this if some one posed to be all-powerful in God's Kingdom, or regarded another as a possessor of the powers, it would be his own shortsightedness for which he himself will suffer, the truth will not change at all.
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