96.19. Nay! Obey not thou him. But prostrate thyself, and draw near (unto Allah). (Pickthall)
96.19. Keineswegs! Gehorche ihm nicht, und wirf dich nieder und nahe dich! (Ahmad v. Denffer)
96.19. Keineswegs! Gehorche ihm nicht, sondern wirf dich nieder und sei (Allah) nah! (Bubenheim)
96.19. Höre nicht auf ihn, sondern wirf dich betend nieder und suche die Nähe deines Herrn! (Azhar)
96.19. Gewiß, nein! Höre nicht auf ihn, vollziehe Sudschud und nähere dich! (Zaidan)
96.19. Nein! Gehorche ihm nicht! Wirf dich (vielmehr in Anbetung) nieder und nahe dich (in Demut deinem Herrn)! (Paret)
96.19. Doch nein! Gehorche ihm nicht und wirf dich in Anbetung nieder und nahe dich (Allah). (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 19
Indeed not! ( 7 ) Man behaves rebelliously for he deems himself to be self-sufficient, ( 8 ) (although) towards your Lord indeed is the return. ( 9 ) Have you seen the one who forbids a servant when he prays ( 10 ) ? What do you think: if (the Servant) be on the right path, or be exorting to piety? What do you think; if the one forbidding be belying (the Truth) and turning away? Does he not know that Allah sees? ( 11 ) By no means! ( 12 ) If he dces not desist, We shall drag him by his forelock, the forelock that is lying and utterly sinful. ( 13 ) So let him call his band of supporters; ( 14 ) We, too, shall call the angels of torment. ( 15 ) Nay, never! Do not obey him, and prostrate yourself and draw closer (to your Lord). ( 16 )
Desc No: 7 That is, man should never adopt an attitude of ignorance and rebellion against the Bountiful God Who has been so generous to him
Desc No: 8 That is, when the man has attained wealth, honour and rank and whatever else he desired to attain in the world, he becomes rebellious instead of being grateful and transgresses the boundaries of servitude to Allah.
Desc No: 9 That is, "Whatever he might have attained in the world, which makes ,him behave arrogantly and rebelliously, in the end he has to return to your Lord. Then he will realize what fate awaits him in consequence of his such attitude and behaviour."
Desc No: 10 "A Servant" : the Holy Messenger of Allah himself. The Holy Prophet has been mentioned by this epithet at several places in the Qur'an. For example, "Glory be to Him Who transported His servant one night from the Masjid alHaram to the distant Temple." (Bani Isra'il: 1); "All praise is for Allah Who has sent down this Book to His servant." (AI-Kahf: 1); "And that when the servant of Allah stood up to pray, the people got ready to assault him." (Al-Jinn: 19). This shows that it is a special style of love by which Allah makes mention of His Messenger Muhammad (upon whom be His peace and blessings) in His Book. Besides, it also shows that AIiah after appointing His Messenger to Prophethood had taught him the method of performing the Prayer. There is no mention of this method anywhere in the Qur'an, saying: "O Prophet, perform the Prayer in this and this way." Hence, this is another proof that the Revelation sent down to the Holy Prophet did not only consist of what has been recorded in the Qur'an, but besides this, other things also were taught to him by revelation, which are not recorded in the Qur'an.
Desc No: 11 The audience here apparently is every just man, who is being asked: Have you watched the act of the person who prevents a Servant from God's worship? What do you think: if the Servant be rightly guided, or warning the people to fear God and refrain from evil, and this forbidden be denying the Truth and turning away from it, what will his act be like? Could this man adopt such an attitude had he known that Allah is watching the man who is exhorting others to piety as well as him who is denying the truth and turning away from it? Allah's watching the oppressor and his wrongdoing and the oppressed and his misery by itself implies that He will punish the oppressor and redress the grievances of the wronged and down-trodden person.
Desc No: 12 That is, the person who threatens that he would trample the neck of Muhammad (upon whom be Allah's peace and blessings) down when he performed the Prayer, would never be able to do so.
Desc No: 13 "The forelock" here implies the person with the forelock.
Desc No: 14 As we have explained in the Introduction, when the Holy Prophet (upon whom be peace) rebuked Abu Jahl on his foolish behaviour, he had retorted: "O Muhammad, on what strength do you threaten me? By God, my supporters in this valley far exceed yours in number." At this it is being said: "Let him call his band of supporters."
Desc No: 15 According to the explanation given by Qatadah, the word zabaniyah in the original, is used for the police in Arabic idiom, and zaban actually means to push away. The kings too kept armed attendants who would push out the one with whom the king was annoyed and angry. Therefore, what Allah means is: "Let him call his supporters; We too shall summon Our Police, i.e. the angels of torment, to deal with him and his supporters."
Desc No: 16 "Sajdah" (prostration) here implies the Prayer, so as to say: "O Prophet, continue to perform your Prayer fearlessly as you have been in the past, and seek your Lord's presence through it." In the Sahih of Muslim and other books of Hadith there is a tradition from Hadrat Abu Huraira to the effect: "The servant is nearest to his Lord when he is in the state of prostration", and in Muslim there is also a tradition from Hadrat Abu Hurairah that when the Holy Prophet recited this verse, he performed a sajdah of recital. "