43.83. So let them flounder (in their talk) and play until they meet the Day which they are promised. (Pickthall)
43.83. Also lasse sie schwätzen und spielen, bis sie ihrem Tag begegnen, der ihnen versprochen ist. (Ahmad v. Denffer)
43.83. So lasse sie schweifende Gespräche führen und ihr Spiel treiben, bis sie ihrem Tag begegnen, der ihnen angedroht ist. (Bubenheim)
43.83. Laß sie hadern und spielen, wie es ihnen gelüstet, bis der Tag, der ihnen angedroht ist, sie plötzlich ereilt. (Azhar)
43.83. Also laß sie sich unterhalten und Unfug treiben, bis sie ihren Tag treffen, der ihnen angedroht wird. (Zaidan)
43.83. Aber laß sie nur plaudern und (mit der Wahrheit) ihr Spiel treiben, bis sie (dereinst) den Tag erleben, der ihnen angedroht ist! (Paret)
43.83. So laß sie sich in eitler Rede ergehen und sich vergnügen, bis sie ihrem Tag begegnen, der ihnen angedroht wird. (Rasul)
Tafsir von Maududi für die Ayaat 81 bis 83
Say to them, "If the Merciful really had a son, I would be the first to worship him. " ( 64 ) Exalted is the Ruler of the heavens and the earth, Lord. of the Throne, above what they ascribe to Him! Well, let them remain absorbed in their falsehoods and sport, till they see that Day of theirs with which they are being threatened.
Desc No: 64 It means: "My rejection of somebody's being God's offspring and my refusal to worship those whom you regard as His offspring is not due to any stubbornness and obduracy. My reason for the refusal is only this that God has no son or daughter, and your such beliefs are against the reality; otherwise I am such a faithful servant of my Lord that if at all the reality had been the same as you state I would have submitted myself in worship before you. "
43.85. And blessed be He unto Whom belongeth the Sovereignty of the heavens and the earth and all that is between them, and with Whom is knowledge of the Hour, and unto Whom ye will be returned. (Pickthall)
43.85. Und segenreich ist Er, dessen die Herrschaft der Himmel und der Erde ist, und was zwischen beiden ist, und bei Ihm ist das Wissen der Stunde, und zu Ihm werdet ihr zurückgebracht. (Ahmad v. Denffer)
43.85. Und Segensreich ist Derjenige, Dem die Herrschaft der Himmel und der Erde und dessen, was dazwischen ist, gehört, Der das Wissen über die Stunde besitzt und zu Dem ihr zurückgebracht werdet! (Bubenheim)
43.85. Voller Segen ist Der, Dem die Herrschaft über Himmel und Erde und was dazwischen ist, gehört, und Der allein das Wissen über die Stunde des Jüngsten Gerichts besitzt. Zu Ihm werdet ihr zurückgebracht werden. (Azhar)
43.85. Und Baraka gewährt Derjenige, Dem die Herrschaft der Himmel, der Erde und dessen, was zwischen ihnen ist, gehört. Und bei Ihm ist das Wissen über die Stunde. Und zu Ihm werdet ihr zurückgebracht. (Zaidan)
43.85. Voller Segen ist er (tabaaraka), der die Herrschaft hat über Himmel und Erde und (alles) was dazwischen ist. Er (allein) weiß über die Stunde (des Gerichts) Bescheid. Und zu ihm werdet ihr (dereinst) zurückgebracht. (Paret)
43.85. Segensreich ist Er, Dessen das Königreich der Himmel und der Erde ist und all das, was zwischen beiden ist; und bei Ihm ruht die Kenntnis der Stunde, und zu Ihm sollt ihr zurückgebracht werden. (Rasul)
Tafsir von Maududi für die Ayaat 84 bis 85
He alone is God in heavens anal God on earth: He is the All- Wise, the All-Knowing. ( 65 ) Highly blessed is He to Whom belongs the Kingdom of the heavens and the earth and of all that lies between them. ( 66 ) He alone has the knowledge of the Hour of Resurrection, and to Him you shall all be returned. ( 67 )
Desc No: 65 That is, "The gods of the heavens and the earth are not separate, but there is only One God of the entire universe. It is His wisdom that is working in the whole system of the universe and only He has the knowledge of all realities."
Desc No: 66 That is, "He is far above it that another should be His associate in Godhead and may have any share whatever in ruling this great universe. Whatever is there in the earth and the heavens, whether the Prophets, the saints, the angels, jinn, spirits, stars or planets, they are His servants and slaves and subjects.. It is impossible for them to be characterized with a Divine attribute or be possessed with a Divine power."
Desc No: 67 That is, "You may have taken anyone as your helper and patron in the world, but after death you will have to face only One God and render an account of your deeds before Him alone."
43.86. And those unto whom they cry instead of Him possess no power of intercession, saving him who beareth witness unto the Truth knowingly. (Pickthall)
43.86. Und es vermögen nicht diejenigen, zu denen ihr anstelle Seiner ruft, die Fürsprache, außer dem, der die Wahrheit bezeugt, und sie wissen sie. (Ahmad v. Denffer)
43.86. Und diejenigen, die sie anstatt Seiner anrufen, verfügen nicht über die Fürsprache, außer wer der Wahrheit entsprechend bezeugt, und sie wissen (es). (Bubenheim)
43.86. Denjenigen, die sie anstatt Seiner anbeten, steht keine Fürsprache zu. Nur den Gläubigen, die sich nach bestem Wissen und Gewissen zur Wahrheit bekannt haben, gebührt sie. (Azhar)
43.86. Und nicht verfügen diejenigen, an die sie anstelle von Ihm Bittgebete richten, über die Fürbitte außer denjenigen, die wahrheitsgemäß Zeugnis ablegen, während sie wissen. (Zaidan)
43.86. Diejenigen, zu denen sie beten, statt zu Allah, vermögen keine Fürsprache (einzulegen), ausgenommen diejenigen, die die Wahrheit bezeugen und Bescheid wissen. (Paret)
43.86. Und diejenigen, die sie statt Seiner anbeten, haben kein Fürspracherecht, mit Ausnahme dessen, der die Wahrheit bezeugt, und sie wissen Bescheid. (Rasul)
Tafsir von Maududi für die Ayaat 86 bis 86
Those whom they call upon beside Him have no power of intercession except that one may testify to the Truth by virtue of knowledge. ( 68 )
Desc No: 68 This sentence has several meanings: (1) Those whom the people have made their deities in the world, will not at all be their intercessors before Allah. Those of them who were wicked, will themselves be presented as culprits there. However, those who had borne witness to the Truth by virtue of knowledge (and not unconsciously) will certainly be able to intercede for others. (2) Those who will be permitted to intercede, will be able to do so only for those who had testified to the Truth consciously (and not heedlessly). They will neither intercede of their own will, nor will have the permission to intercede for anyone who had gone and been led astray from the Truth in the world, or had been affirming the faith in Allah as the only Deity unconsciously as well as serving other deities at the same tithe (3) If a person says that those whom he has made gods necessarily possess the powers of intercession, and they wield such an influence with Allah that they can have anyone they like forgiven, irrespective of his beliefs and deeds, is totally wrong. No one enjoys such a position with Allah. If the one who claims that another has such powers of intercession, can testify to the truth of this matter by virtue of knowledge, one should have the courage to say so. But if one is not in a position to bear such a testimony, and one is certainly not, it would be sheer folly to invent such a creed on the basis of mere hearsay, or conjecture, and risk one's life hereafter relying only on an imaginary support. Incidentally, this verse also gives two important principles: First, it shows that bearing a testimony to the truth without knowledge may be reliable in the world, but it is not so before Allah. In the world, whoever affirms the Faith verbally will be regarded as a Muslim and treated as such unless he openly commits an act expressly contradictory to belief. But as before Allah only such a one will be counted as a Muslim, who has uttered L8 ilaha ill-Allah consciously, with full understanding of what he is denying and what he is affirming according to his best knowledge. Secondly, it gives this principle of the law of cvidence that knowledge is a pre-requisite of bearing the cvidence. If the bearer of an evidencc has no knowledge of the event to which he is bearing evidence, his evidencc is meaningless. The same is borne out by a decision given by the Holy Prophet. He said to a witness: "If you saw what happened with your own eyes as you are seeing the sun, then you may bear the witness, otherwise not." (Ahkam al-Qur an by al Jassas). "
43.88. Waqiilihi ya rabbi inna haola-iqawmun la yu/minuuna
43.88. And he saith: O my Lord! Lo! those are a folk who believe not. (Pickthall)
43.88. - Und bezüglich seines Sagens: Mein Herr, diese sind Leute, sie glauben nicht! (Ahmad v. Denffer)
43.88. Und bei seinem Ausspruch: "O mein Herr, gewiß, das sind Leute, die nicht glauben." (Bubenheim)
43.88. Bei seinen Worten, der klagte: "Mein Herr! Diese Leute sind ein Vok, das nicht glauben will." (Azhar)
43.88. Und bei seiner Rede: „Mein HERR! Gewiß, diese sind Leute, die den Iman nicht verinnerlichen“, (werde ICH sie strafen). (Zaidan)
43.88. Und seiner Aussage (wa-qielihie): "Herr! Das sind Leute, die nicht glauben." (Paret)
43.88. Und seine Aussage (lautet): "O mein Herr! Dies ist ein Volk, das nicht glauben will." (Rasul)
Tafsir von Maududi für die Ayaat 87 bis 88
And if you ask them who created them, they will surely say, "Allah" ( 69 ) Whence then are they being deluded? By this word of the Messenger: "O my Lord, these are a people who would not believe. " ( 70 )
Desc No: 69 This verse has two meanings: (1) "If you ask them who has created them, they will say: Allah"; and (2) "lf you ask them who is the Creator of their gods, they will say: Allah."
Desc No: 70 This is one of the most difficult verses of the Qur'an as it involves the complicated syntactic question of the kind of waw that has been used in wa qil-i-hi. From the translation of Shah 'Abdul Qadir it appears that the waw here is not conjunctive but for taking oath, and is related to fa-anna yu'fakun, and the pronoun in gili-hi turns to the Holy Prophet of Allah. Therefore, the verse means this: "By this saying of the Messenger: `O my Lord, these arc a people who would not believe'": they are so utterly deluded that although they themselves admit that Allah alone is their Creator and Creator of their gods, yet they abandon the Creator and persist in worshipping His creatures." The object of swearing by this saying of the Messenger is that the conduct of the people clearly shows that they are, in fact, stubborn, for the foolishness of their attitude is apparent from their own admission, and such an irrational attitude can be adopted only by such a person, who is resolved not to believe. In other words, the oath implies: `The Messenger has rightly said so: indeed these people world not believe,"
43.89. Then bear with them (O Muhammad) and say: Peace. But they will come to know. (Pickthall)
43.89. So übergehe es ihnen und sag: "Frieden!", und sie werden Bescheid wissen. (Ahmad v. Denffer)
43.89. Übe Nachsicht mit ihnen und sag: "Friede!" Sie werden (es noch) erfahren. (Bubenheim)
43.89. Wende dich von ihnen ab und sage: "Frieden!" Sie werden zu wissen bekommen, wohin ihr Unglaube führt. (Azhar)
43.89. So wende dich von ihnen ab und sag: „Salam (mit euch)“, denn sie werden noch wissen. 3 (Zaidan)
43.89. Sei nun nachsichtig gegen sie und sag: "Heil!" Sie werden (dereinst schon noch zu) wissen (bekommen, was mit ihnen geschieht). (Paret)
43.89. Darum wende dich von ihnen ab und sprich: "Frieden!" Und bald werden sie es wissen. (Rasul)
Tafsir von Maududi für die Ayaat 89 bis 89
Well, O Prophet, bear with them and say, "Peace to you!" ( 71 ) Soon they shall know.
Desc No: 71 That is, "You should neither curse them for their scornful words and attitude of mockery and derision, nor respond with harsh words: just wish them well and take your leave."
){kind=link}