23.92. Knower of the invisible and the visible! and exalted be He over all that they ascribe as partners (unto Him) ! (Pickthall)
23.92. Der Wissende des Verborgenen und des Offenkundigen, und Er ist erhaben über was sie an Mitgöttern geben. (Ahmad v. Denffer)
23.92. Dem Kenner des Verborgenen und des Offenbaren! Erhaben ist Er über das, was sie (Ihm) beigesellen. (Bubenheim)
23.92. Sein unermessliches Wissen umfasst das Verborgene und das Sichtbare. Hoch erhaben ist Gott über alles, was sie Ihm beigesellen. (Azhar)
23.92. ER ist Der Allwissende über das Verborgene und das Sichtbare. Also erhaben ist ER über das, was sie an Schirk betreiben. (Zaidan)
23.92. (Er) der Bescheid weiß über das, was verborgen, und was allgemein bekannt ist (schahaada). Er ist erhaben über das, was sie (ihm an anderen Göttern) beigesellen. (Paret)
23.92. (Er ist) der Kenner des Verborgenen und des Offenbaren! Erhaben ist Er darum über das, was sie Ihm beigesellen. (Rasul)
Tafsir von Maududi für die Ayaat 86 bis 92
Say to them, "To whom do the seven heavens and the Glorious Throne belong?" They will say, "To Allah" ( 79 ) Say, "Then why do you not fear Him". ( 80 ) - Say to them, "Tell me, if you know, whose is the Sovereignty ( 81 ) over everything? And who is that Being who gives protection while none can give protection against Him?" They will surely reply, "This power belongs to Allah." Say, "How then are you so bcwitched?" ( 82 ) The fact is that We have brought the Truth before them and undoubtedly these people are liars. ( 83 ) Allah has no offspring, ( 84 ) and there is no other deity as a partner with Him. Had it been so, every deity would have become an independent ruler over its creation; moreover, in that case, they would have tried to override one another. ( 85 ) Exalted is Allah and free from the sort of things they attribute to Him. He has full knowledge of all that is open and hidden, ( 86 ) and He is far above the shirk these people invent.
Desc No: 79 That is, "If you acknowledge this, why do you not then understand chat none but Allah deserves to be worshipped and that when He has once created the earth and all the things in it, it is not difficult for Him to re-create them once again?"
Desc No: 80 That is, "Why are you not afraid of rebelling against Him and worshipping others besides Him? Why do you not dread that one day you shall have to give an account of all your deeds to the All-Powerful Sovereign of the universe?"
Desc No: 81 The word malakut in the Text is a strong word which combines both sovereignty and ownership. The verse therefore means: "Whose is the Sovereignty and Who possesses the real ownership rights over everything?"
Desc No: 82 In order to understand the significance of this question, we should know that the art of magic makes a thing appear different from what it really is. Thus the question will mean: "Who has bewitched you that, in spite of knowing and acknowledging all these things, you do not understand the Reality ? Who has bewitched you that even after acknowledging Allah to be the Owner and the AllPowerful Sovereign, you set up other owners and sovereigns along with Him or make them partners with Him and worship them ? Who has deluded you that you should dare to be treacherous and unfaithful to Allah knowing that none can protect you against Him, and forget that you will be called to account for these things?" In this connection, it should also be noted that this question has a subtle meaning also. The Quraish accused the Holy Prophet of practising magic and sorcery. This question turns the tables on them, as if to say, "O foolish people, the man who presents the Reality appears to you to be a sorcerer, while those leaders who say things against Reality, against common sense and against your own convictions and beliefs, do not appear to you to be sorcerers at all."
Desc No: 83 They are liars because they say that others besides Allah have a share in His Godhead and that there is no Life-after-death, because their first saying contradicts their own admission that Allah is the Owner and the Sovereign of the universe. Then their second assertion is based on the presumption that the All-Powerful Allah cannot recreate what He has created once. This is clearly a contradiction in terms.
Desc No: 84 It should be, noted that this is a general refutation of the belief that Allah has a child or children, and incidentally refutes the Christian belief that Christ is the son of God. Yet even some eminent commentators confine this to the refutation of the Christian belief. Obviously, there is no reason why it was necessary to refute the Christian belief specifically in this context, when the whole discourse has been directed towards the disbelievers of Makkah alone, who were, like the Christians, guilty of this sort of shirk.
Desc No: 85 Here the argument of Tauhid is based on this principle : Had there been more than one God or partners in Godhead, there would have been serious differences, conflicts and wars among the different sovereigns and rulers. See Bani Isra'il (XVII): 42 and E.N. 47 thereof, and Al-Anbiya' (XXI): 22 and E. N. 22 thereof.
Desc No: 86 This contains a subtle allusion to the refutation of the doctrine of "intercession". See E.N.'s 85, 86 of Ta Ha (XX) and E.N. 27 of AI-Anbiya' (XXI). "