2.46. Who know that they will have to meet their Lord, and that unto Him they are returning. (Pickthall)
2.46. Die meinen, daß sie ihrem Herrn begegnen, und daß sie zu Ihm zurückkehren. (Ahmad v. Denffer)
2.46. die daran glauben, daß sie ihrem Herrn begegnen werden, und daß sie zu Ihm zurückkehren. (Bubenheim)
2.46. die Frommen, die fest davon überzeugt sind, am Jüngsten Tag aufzuerstehen, um zu Gott zurückzukehren.
2.46. die sich sicher sind, dass sie ihrem HERRN begegnen und dass sie zu Ihm zurückkehren werden. (Zaidan)
2.46. die damit rechnen, daß sie (am jüngsten Tag) ihrem Herrn begegnen und zu ihm zurückkehren werden. (Paret)
2.46. welche es ahnen, daß sie ihrem Herrn begegnen und daß sie zu Ihm heimkehren werden. (Rasul)
Tafsir von Maududi für die Ayaat 41 bis 46
And believe in the Book I have now sent down; as it confirms the Scriptures you already possess, be not the first to reject it; barter not away My Revelations for paltry worldly gain, ( 57 ) and guard yourselves against My wrath Confound not the Truth with falsehood nor conceal it knowingly. ( 58 ) Establish the Salat, pay the Zakat ( 59 ) and bow down before Me along with those who bow down. How is it that you enjoin others to follow the Right Way, but forget it yourselves, though you read the Scriptures? Have you no sense at all? Seek help with the Salat and fortitude: ( 60 ) no doubt, Salat is a hard task but not for those obedient servants, who realize that ultimately they shall meet their Lord and shall return to Him. ( 61 )
Desc No: 57 "Paltry gains": worldly gains for the sake of which these people discarded the commandments and precepts of Allah. As a matter of fact, even the whole wealth of the world put together is worthless, if it is gained in exchange for Allah's Guidance.
Desc No: 58 In order to understand this verse, it should be kept in mind that the Arabs were generally illiterate and uneducated people. As against them, education was common among the Jews, who had among them great scholars renowned even beyond Arabia. That is why the Arabs were overawed by the scholarship of the Jews, more so because their scholars and rabbis made a great show of their learning and piety and reinforced it with the practice of charms and amulets. The people of Madinah in particular were overawed by the learning of the Jews, for they were surrounded by big Jewish tribes and came in contact with them day and night. As a result, they were immensely influenced by them just as illiterate people usually are influenced by the neighbours who are more educated, more civilized and more religious in character. Such were the conditions when the Holy Prophet upon whom be peace) presented himself as a Prophet and began to invite the people to Islam; naturally the illiterate Arabs turned to the Jews for guidance in this matter, and said: "You are the followers of a Prophet and possess a Book, so tell us what you think of this man and his teachings, who claims to be a Prophet." This question was repeatedly asked of the Jews by the people of Makkah, and when the Holy Prophet came to Madinah, here also many people visited the Jewish scholars again and again to ask them the same question. But their scholars never gave them the right answer. For they could not say that the doctrine of Tauhid that Muhammad (upon whom be Allah's peace and blessings) was preaching was wrong, nor that the knowledge which he imparted about the Prophets, scriptures, angels, and the Hereafter was wrong, nor that there was something wrong about the moral principles that he taught. They were neither ready to admit in plain words the righteousness of the teachings of the Holy Prophet; nor had they the courage to refute it openly; nor were they willing to profess the Truth candidly. Instead, they devised a subtle strategy to oppose it: they created one suspicion or the other about the Holy Prophet, his followers and his mission; they would concoct allegations against him and his followers and make false propaganda against them or raise frivolous objections so as to involve them in useless discussions. That is why they have been warned not to conceal the truth by covering it with falsehood, nor suppress it by spreading suspicions and by raising silly objections, nor mix it up with falsehood.
Desc No: 59 The Salat and the Zakat have always formed the essential elements of the revealed religion (Islam). Like all other Prophets, the Israelite Prophets also had strictly enjoined these, but by and by the Jews became wholly neglectful of them. They gave up the performance of Salat in congregation and the majority of the people did not even offer it individually. Instead of paying Zakat, they started charging interest on money.
Desc No: 60 That is, "If you face some difficulties in following the righteous way, sabr and Salat will help remove the difficulties and strengthen you to walk the way easily." Lexically, sabr means to check and tie, but in usage it stands for patience, perseverance, endurance and fortitude. The Qur'an uses this word to express that fortitude, that moral strength, that firmness of purpose and decision, that determination, moral discipline and self-control which enable a person to proceed with patience and courage in the face of afflictions, privations and temptations on the way he chooses in accordance with the dictates of his conscience. What the Qur'an means to stress is that the Muslims should develop this moral quality in themselves and should observe the Salat regularly to reinforce it from without.
Desc No: 61 Salat is a hard task" only for the one who is disobedient to Allah and does not believe in the Hereafter. But it is a joyful duty for the one who is willingly and happily obedient to Allah and who believes that one day he will have therein. It is expected that this will lead you on to the paths of virtue and piety." But even after that you forsook the Covenant: nevertheless Allah did not withhold His grace and mercy from you; otherwise you would have been utterly ruined long before this. "