10.107. Wa-in yamsaska Allahu bidurrinfala kaschifa lahu illa huwa wa-in yuridkabikhayrin fala radda lifadlihi yusiibubihi man yaschao min AAibadihi wahuwa alghafuuru alrrahiimu
10.107. If Allah aflicteth thee with some hurt, there is none who can remove it save Him; and if He desireth good for thee, (Pickthall)
10.107. Und wenn Allah dich anrührt mit Schaden, so gibt es keinen, der ihn wegnimmt außer Ihm, und wenn Er für dich Gutes möchte, so gibt es keinen, der Seine Gunst abwendet. Er trifft damit, wen Er will, von Seinen Knechten, und Er ist der Verzeihende, der Barmherzige. (Ahmad v. Denffer)
10.107. Wenn Allah dir Unheil widerfahren läßt, so kann es keiner hinwegnehmen außer Ihm. Und wenn Er für dich etwas Gutes will, so kann keiner Seine Huld zurückweisen. Er trifft damit, wen Er will von Seinen Dienern. Er ist der Allvergebende und Barmherzige. (Bubenheim)
10.107. Wenn dich Gott mit einem ?bel prüft, kann keiner es abwenden außer Ihm. Wenn Er dich mit Gutem bedenkt, ist seine Gunst nicht zurückzuweisen. Er bedenkt damit, wen Er will von Seinen Dienern. Gottes Vergebung und Barmherzigkeit sind unermesslich. (Azhar)
10.107. Und sollte ALLAH dir Unglück zustoßen lassen, so kann niemand es beseitigen außer Ihm. Und sollte ER dir Gutes bestimmen, so kann niemand Seine Gunst abwenden. ER trifft damit von Seinen Dienern, wen ER will. Und ER ist Der Allvergebende, Der Allgnädige. (Zaidan)
10.107. Wenn Allah Not über dich kommen läßt, gibt es niemand, der sie beheben könnte, außer ihm. Und wenn er dir etwas Gutes erweisen will, gibt es niemand, der seine Huld (von dir) abwenden könnte. Er trifft damit, wen von seinen Dienern er will. Und er ist es, der barmherzig ist und bereit zu vergeben. (Paret)
10.107. Und wenn dich Allah mit einem Übel treffen will, so gibt es keinen, der es hinwegnehmen kann, außer Ihm; und wenn Er dir etwas Gutes erweisen will, so gibt es keinen, der Seine Gnade verhindern kann. Er läßt sie unter Seinen Dienern zukommen, wem Er will, und Er ist der Allverzeihende, der Barmherzige. (Rasul)
Tafsir von Maududi für die Ayaat 104 bis 107
O Prophet say, ( 106 ) O mankind! if you are still in doubt concerning my Faith, know that I do not worship those whom you worship beside Allah, but I worship that Allah alone, Who has the power to cause your death.' ( 107 ) I have been commanded that I should be of the believers. I have also been bidden: Dedicate yourself sincerely, and exclusively and steadfastly to this Faith' ( 108 ) and be not at all of those who associate other gods with Allah. ( 109 ) And do not invoke beside Allah any being that can neither do you good nor harm: for if you will do so, you shall be one of the workers of iniquity. If Allah afflicts you with a calamity, there is none to remove it but He Himself. Likewise if He wills to bestow a favour on you, there is none to withhold His bounty. He bestows His bounty on anyone of His servants He wills. And He is Forgiving and Mereiful."
Desc No: 106 In this concluding portion, the same thing that was stated at the beginning of the discourse, has been reiterated. Therefore it will be worthwhile to keep in view the introductory passage (vv. 1-10).
Desc No: 107 The Arabic word literally means "gives you death", but it has been purposely translated into "who has power to cause your death" in order to convey its real spirit in the content it occurs. It implies this: "I worship only that One, who has full power over your life: He has complete authority and power to let you live as long as He wills and cause you to die at any moment He wills. That is why I am fully convinced that I should submit and surrender, worship, serve and obey Him alone." Now Iet us consider why of all His characteristics, this quality of Allah was specifically cited here. This was to bring home to the mushriks of Makkah that the doctrine of shirk was absolutely false. For they also believed (and all the mushriks have always believed) that death is entirely in the hands of Allah, the Lord of the universe, and none else has any power over it; so much so that they confessed that even those beings, whom they believed to be partners with God in other qualities and powers of, His, could not avert death even from themselves. Thus the mention of this quality of Allah along with the statement of the Doctrine of Tauhid has been made to serve as a proof of that creed. That is, "I serve Him only for He alone has the full power over life and death. Why should, then, I serve others who have no power at all over their own lives and deaths, not to mention the lives and deaths of others?" The eloquence and force of the statement has been enhanced manifold by saying, ".......Who gives you life and death" instead of ".....Who gives me life and death". For this contains the statement of the Doctrine, its proof and invitation to it, all the three combined in one concise sentence. Had it been said, "...I serve that one Who gives me death," then it would have implied, "I alone should serve Him". But by saying. "......Who gives you death" the implication is: "It is not only I, who should serve Him, but you also should serve Him. For it is absolutely wrong to serve any other than Allah, W ho alone has such powers. "
Desc No: 108 The force of the Arabic words of the text "Dedicate yourself sincerely, exclusively and steadfastly to this Faith", is worth deep consideration. The purpose might have been served by the use of such words as "Adopt this Faith" or "Follow this Faith". But Allah considered such expressions as weak and incapable of serving the real purpose, which is implied in the wording of the Text. For the literal meaning is "Set your face steadfastly", which implies, "You should steadfastly turn your face in one direction only, without turning it even slightly to right or left, or backward, and go on marching in the same direction." Though these words were in themselves quite sufficient, the addition of the word made it all the more forceful. For (Hanif) is one who turns away from all others and exclusively turns to one direction. Thus what Allah demands is this: "Adopt this Faith, this Way of the worship of Allah and this way of life in such a manner that your worship, subjection, submission, servitude and obedience should be dedicated exclusively to Allah, the Lord of the universe, so that you do not deviate in the least after adopting this Way, you should have nothing to do with those ways that you have discarded and that you should not even have a look at the crooked paths that erroneous people follow. "
Desc No: 109 This negative way of forbidding shirk has been purposely adopted. It implies this: "You should not at all be one of those, who set up in any way whatsoever other gods as partners with Allah in His essence, His attributes, His rights and His powers, whether that god be one's ownself or another man or a group of men or some spirit or Jinn or angel or some material or imaginary being." The demand of Tauhid has been made both in the positive form, "Dedicate.... Faith", and in the negative form, "and be not....other gods with Allah. " Thus it forbids shirk both in creed and in deed, in individual and in collective life, in places of worship and in education, in courts and in legislative assemblies in political and in economic activities. Therefore it demands from the worshipper of Tauhid to adopt a different way in every aspect of life from the way of those who adulterate God-worship with ungodly worships, for the former can never be a fellow traveller with those who practise shirk. As such things can never be expected from him, it can never be imagined that he would follow them. Thus it is clear that it cuts at the very root of shirk, both (Jali) open and (khafi) hidden. As a matter of fact, shirk in its latter form is even more dangerous and should therefore be avoided most scrupulously. This warning is necessary, as some foolish people consider it to be almost harmless just because it is hidden. The fact is that open shirk is like an avowed enemy who makes an attack in the open and hidden shirk is like an enemy in the guise of a friend. Or the former is like a disease of which the symptoms arc quite apparent and the latter like the hidden disease that gradually undermines one's health. Thus it is obvious that when the 'open' shirk comes into conflict with the Faith of Tauhid, it may be cured. But the one who suffers from the `hidden' shirk does not realize the threat posed by it and slowly and gradually succumbs to it, while the victim remains quite unaware that his Faith is being devoured by the deadly secret enemy. "
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