21.84. Faistadschabna lahu fakaschafnama bihi min durrin waataynahu ahlahuwamithlahum maAAahum rahmatan min AAindina wadhikralilAAabidiina
21.84. Then We heard his prayer and removed that adversity from which he suffered, and We gave him his household (that he had lost) and the like thereof along with them, a mercy from Our store, and a remembrance for the worshippers; (Pickthall)
21.84. Da erhörten Wir ihn, und Wir nahmen weg, was er an Schaden hatte, und Wir haben ihm seine Angehörigen gegeben und dergleichen mit ihnen, als Barmherzigkeit von Uns, und als Erinnerung für die Knechte. (Ahmad v. Denffer)
21.84. Da erhörten Wir ihn und nahmen das Unheil, das auf ihm war, von ihm hinweg, und gaben ihm seine Angehörigen und noch einmal die gleiche Zahl dazu, aus Barmherzigkeit von Uns und als Ermahnung für diejenigen, die (Uns) dienen. (Bubenheim)
21.84. Wir erhörten sein Bittgebet und befreiten ihn von dem Unheil. Wir schenkten ihm doppelt soviele Kinder wie er verloren hatte. Das war eine Barmherzigkeit von Uns und eine Ermahnung für die, die Uns dienen. (Azhar)
21.84. Dann erhörten WIR ihn, so entfernten WIR von ihm, was ihn an Schädigendem traf. Und WIR gaben ihm seine Familie und ihresgleichen noch dazu als Gnade von Uns und als Ermahnung für die Dienenden. (Zaidan)
21.84. Da erhörten wir ihn und behoben die Not, in der er sich befand (und das Unheil, das über ihn gekommen war). Und wir gaben ihm seine Familie (wieder) und noch einmal so viel dazu, aus Barmherzigkeit von uns und als eine Mahnung für diejenigen, die (uns) dienen. (Paret)
21.84. Da erhörten Wir ihn und nahmen sein Unheil hinweg, und Wir gaben ihm seine Familie (wieder) und noch einmal so viele dazu - aus Unserer Barmherzigkeit und als Ermahnung für die (Uns) Verehrenden. (Rasul)
Tafsir von Maududi für die Ayaat 83 bis 84
And We had given Job ( 76 ) the same (blessing of wisdom and knowledge). Remember when he invoked his Lord, saying, "I have been afflicted with the disease, and Thou art most Merciful. " ( 77 ) We heard his prayer and relieved him of his affliction ( 78 ) and gave him back not only those of his family but also as many more with them as a favour from Us so that it may serve as a reminder to Our worshippers. ( 79 )
Desc No: 76 There is a wide divergence of opinion concerning the personality, period and nationality of Prophet Job. Some commentators opine that he was an Israelite, while others think that he was an Egyptian or an Arab who lived before Prophet Moses, or during the time of Prophets David and Solomon. As all these conjectures are based on the Book of Job, which is self-contradictory and against the Qur'an, nothing can be said about him with certainty, but in the light of the Book of lsaiah (8th century BC) and the Book of Ezekiel (6th century BC), which are more trustworthy works, he lived in the 9th century BC or even earlier. As regards his nationality, the context in which his name occurs in IV: 163 and VI: 84, it may be assumed that he was an Israelite. According to a saying of Hadrat Wahb bin Munabbih, he might have been from the offspring of Esau, a son of Prophet lsaac.
Desc No: 77 The words of the prayer are note-worthy. Prophet Job mentions his distress but. does not say anything more to his Lord except: "Thou art most Merciful" This is a great proof of his fortitude, noble and contented nature.
Desc No: 78 How his disease was cured has been explained in XXXVIII: 42: "Stamp the ground with your foot: here is cool water for you to wash with and to drink." From this it appears that no sooner did he stamp the ground than a spring gushed forth. He took bath and drank the water and was cured of his disease. The nature of the treatment hints that he was suffering from a skin disease. This is confirmed by the Bible as well. "Satan smote Job with sore boils from the sole of his foot unto his crown. "- (Job, 2:7).
Desc No: 79 It will be worth-while to compare the high character of Prophet Job as given in the Qur'an with that in the Book of Job in the Bible. The Qur'an presents him as a veritable picture of patience and fortitude and an-excellent model for the worshippers of Allah, but his general picture presented in the Book of Job is that of a man who is full of grievance against God: "Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived .... Let them curse (the night) that curse the day, .....Because it shut not the doors of my mother's womb, nor did sorrow from mine eyes. Why died I not from the womb?^ (Chapter 3)..... "Oh that my grief were thoroughly weighed, and my calamity laid in the balance together.....the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me." (Chapter 6).... "I have sinned; what shall I do unto thee, O thou preserver of men? Why hast thou set me as a mark against thee, so that I am a burden to myself? And why dost thou not pardon my transgressions, and take away my iniquity? (Chapter 7: 20-21). His three friends try to console him and counsel patience, but in vain. He says, "My soul is weary of my life....l will speak in the bitterness of my soul" (10:1).... "I have heard many such things: miserable comforters are ye all." (16: .... "So these three men ceased to answer Job ..... Then was kindled the wrath of Elihu.... against Job.... because he justified himself rather than God." (32:1-3), but he also failed to console him....Then the Lord himself came down and condemned the three friends and Elihu and rebuked Job and then forgave him, accepted him and blessed him." (Chapters 41, 42). It should be noted that in the first two chapters of this Book, Prophet Job is presented as a perfect and upright man who feared God, but in the following chapters he becomes an embodiment of grievance against God, as though the estimate of Satan about him was correct and that of God incorrect. Thus this Book itself is a clear evidence that it is neither the Word of God nor of Prophet lob but had been written afterwards by some literary man and incorporated in the Bible as a scripture. "
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