Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
6.80. Sein Volk stritt mit ihm. Er sagte: "Wollt ihr mit mir über Allah streiten, wo Er mich doch schon rechtgeleitet hat? Ich fürchte nicht, was ihr Ihm beigesellt, außer daß mein Herr will (, daß ich) es (fürchte). Mein Herr umfaßt alles mit (Seinem) Wissen. Bedenkt ihr denn nicht?
81.29. Wama taschauuna illa anyaschaa Allahu rabbu alAAalamiina
81.29. And ye will not, unless (it be) that Allah willeth, the Lord of Creation. (Pickthall)
81.29. Und ihr wollt es nicht, außer daß Allah es will, der Herr der Welten. (Ahmad v. Denffer)
81.29. Und ihr könnt nicht wollen, außer daß Allah will, (Er), der Herr der Weltenbewohner. (Bubenheim)
81.29. Doch ihr könnt nur wollen, wenn Gott, der Herr der Welten, will. (Azhar)
81.29. Und ihr wollt nicht, außer dass ALLAH will, Der HERR aller Schöpfung. (Zaidan)
81.29. Aber ihr wollt nicht, es sei denn, Allah will es, der Herr der Menschen in aller Welt (al-`aalamuun). (Paret)
81.29. Und ihr werdet nicht wollen, es sei denn, daß Allah will, der Herr der Welten. . (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 29
But not so! ( 12 ) I swear by the retreating and hiding stars, and the night when it departed, and the dawn when it breathed up, ( 13 ) that this indeed is the Word of a noble Messenger, ( 14 ) who has great power, ( 15 ) and has high ranks with the Owner of the Throne: there he is obeyed ( 16 ) and held as trustworthy. ( 17 ) And (O people of Makkah), your Companion ( 18 ) is not mad. He has seen that Messenger on the clear horizon; ( 19 ) and he is not stingy in the matter of conveying the (knowledge of the) unseen (to the people). ( 20 ) And this is not the word of an accursed satan. ( 21 ) Whither then are you going? This is 'an Admonition to all the people of the world, to each one of you, who wishes to follow the Straight Path; ( 22 ) but your willing is of no avail unless Allah, Lord of the worlds, wills so ( 23 ) .
Desc No: 12 That is, "You are not correct that what is being presented in the Qur'an is the bragging of an insane person, or the evil suggestion of a devil."
Desc No: 13 That for which the oath has been sworn, has been stated in the following verses. The oath means: "Muhammad (upon whom be Allah's peace and blessings) has not seen a vision in darkness, but when the stars had disappeared, the night had departed and the bright morning had appeared, he had seen the Angel of God in the open sky. Therefore, what he tells you is based on his own personal observation and on the experience that he had in full senses in the full light of day."
Desc No: 14 "A noble messenger": the Angel who brought down Revelation, as becomes explicit from the following verses. "The word of a noble messenger" dces not mean that the Qur'an is the word of the Angel himself, but, as the context shows, of Him Who appointed him a messenger. In Al-Haaqqah: 40, likewise, the Qur'an has been called the word of Muhammad (upon whom be Allah's peace and blessings), and there too it dces not mean that it is the Holy Prophet's own composition, but describing it as "the word of an honorable messenger", it has been made clear that the Holy Prophet is presenting it in his capacity as the Messenger of God and not as Muhammad bin `Abdullah. At both places, the Word has been attributed to the Angel and to Muhammad (upon whom be Allah's peace) on the ground that the message of Allah was being delivered to Muhammad (upon whom be Allah's peace) by the Angel and to the people by Muhammad (upon whom be Allah's peace). (For further explanation, see E.N. 22 of Al-Haaqqah).
Desc No: 15 Surah An-Najm: 45, deals with the same theme, thus "It is but a Revelation which is sent down to him. One, mighty in power, has taught him. " As to what is implied by the mighty powers of the Angel Gabriel (peace be upon him) is ambiguous. In any case it at least shows that he is distinguished even among the angels because of his extraordinary powers. In Muslim (kitab- al-iman) Hadrat `A'ishah has reported the Holy Prophet's saying to the effect: "I have twice seen Gabriel in his real shape and form: his glorious being was encompassing the whole space between the earth and the heavens." According to the tradition reported from Hadrat `Abdullah bin Mas`ud in Bukhari. Muslim, Tirmidhi and Musnad Ahmad, the Holy Prophet (upon whom be peace) had seen Gabriel with his six hundred wings. From this one can have an idea of his mighty powers.
Desc No: 16 That is, he is the chief of the angels and all angels work under his command.
Desc No: 17 That is, he is not one who would tamper with Divine Revelation, but is so trustworthy that he conveys intact whatever he receives from God.
Desc No: 18 "Your Companion": the Holy Messenger of Allah (upon whom be peace). Here, making mention of the Holy Prophet as the companion of the people of Makkah, they have been made to realize that the Holy Prophet was no.stranger for them. He was not an outsider but a man of their own clan and tribe; he had lived his whole life among them; even their children knew that he was a very wise man. They should not be so shameless as to call such a man a mad man. (For further explanation, see E.N.'s 2, 3 of An-Najm).
Desc No: 19 In An-Najm: 7-9, this observation of the Holy Prophet (upon whom be peace) has been described in greater detail, (For explanation, see E.N.'s 7. 8 of An-Najm).
Desc No: 20 That is, "The Holy Messenger of Allah dces not conceal anything from you. Whatever of the unseen realities are trade known to him by Allah, whether they relate to the essence and attributes of Allah, the angels, life-afterdeath and Resurrection, or to the Hereafter, Heaven and Hell, he conveys everything to you without change.
Desc No: 21 That is, "You are wrong in thinking that some satan comes and whispers these words into the ear of Muhammad (upon whom be Allah's peace and blessings). It does not suit Satan that he should divert man from polytheism, idolworship, atheism and sin and turn him to God-worship and Tauhid, make tnan realize that he should live a life of responsibility and accountability to God instead of living an irresponsible, care-free life, should forbid man to adopt practices of ignorance, injustice, immorality and wickedness and lead him to a clean life of justice, piety and high morals." (For further explanation, see Ash-Shua`ra': 210-212 along with E.N.'s 130 to 133, and w. 221-223 along with E.N.'s 140,141).
Desc No: 22 In other words, although this is an Admonition for all mankind, only such a person can benefit by it, who is himself desirous of adopting piety and righteousness. Man's being a seeker after truth and a lover of right is the foremost condition of his gaining any benefit from it.
Desc No: 23 This theme has already occurred in Al-Muddaththir: 56 and Ad-Dahr: 20 above. For explanation, see E.N. 41 of Al-Muddaththir. "