28.73. Of His mercy hath He appointed for you night and day that therein ye may rest, and that ye may seek His bounty, and that haply ye may be thankful. (Pickthall)
28.73. Und von Seiner Barmherzigkeit hat Er für euch die Nacht und die Tageszeit gemacht, damit ihr in ihr ruht, und damit ihr Seiner Gunst nachgeht, und damit ihr vielleicht dankbar seid. (Ahmad v. Denffer)
28.73. In Seiner Barmherzigkeit hat Er euch die Nacht und den Tag gemacht, damit ihr darin ruht und damit ihr (auch) nach etwas von Seiner Huld trachtet, und auf daß ihr dankbar sein möget. (Bubenheim)
28.73. Aus Barmherzigkeit hat Er euch die Nacht und den Tag gemacht, die Nacht zum Ruhen und den Tag für die Arbeit, damit ihr nach Seiner Gabenfülle strebt, auf dass ihr Ihm danken möget. (Azhar)
28.73. Und wegen Seiner Gnade machte ER euch den Tag und die Nacht, damit ihr darin ruht und nach Seiner Gunst erstrebt. Und damit ihr euch dankbar erweist. (Zaidan)
28.73. In seiner Barmherzigkeit hat er euch (alle beide) die Nacht und den Tag gemacht, (die Nacht) damit ihr in ihr ruhet, und (den Tag) damit ihr danach strebet, daß er euch Gunst erweist, (indem ihr eurem Erweb nachgeht). Vielleicht würdet ihr dankbar sein. (Paret)
28.73. Und in Seiner Barmherzigkeit schuf Er für euch die Nacht und den Tag, auf daß ihr darin ruhen möget und auf daß ihr nach Seiner Huld trachtet und dankbar sein möget. (Rasul)
Tafsir von Maududi für die Ayaat 68 bis 73
Your Lord creates whatever He wills; and chooses (for His work whomever He pleases). To choose is not for them. ( 90 ) Allah is Pure and Exalted far above the shirk that these people commit. Your Lord knows what they hide in their hearts and what they reveal. ( 91 ) He is AIlah, the One: none but He is worthy of worship: to Him is all praise due, both in this world and in the Hereafter: Sovereignty is His, and to Him shall all of you be returned. O Prophet, say to them, "Have you ever considered that if Allah should make the night perpetual for you, till the Day of Resurrection, which deity, besides Allah, would bring you light? Don't you hear anything?" Ask them, "Have you ever considered that if AIlah should make the day perpetual for you, till the Day of Resurrection, which deity, besides Allah, would bring you the night so that you may have rest in it? Don't you see anything?" It is His Mercy that He has made the night and the day for you so that you may have rest (in the night) and seek your Lord's bounty (in the day); maybe that you are grateful.
Desc No: 90 This, in fact, is a refutation of shirk. Allah objects to the setting up of countless gods froth among His creatures by the mushriks and assigning to them from themselves of attributes and ranks and offices, and says: "We Ourselves bless with whatever attributes, capabilities and powers whomever We like from among the men, angels, jinns and other servants whom We have created, and employ whomever We will for whatever service We will. But, how and wherefrom have the mushriks got the authority that they should make whomever they like from among My servants remover of hardships, bestower of treasures and answerer of prayers? That they should make someone the lord of rain, another the giver of jobs and children, still another bestower of health and ill-health? That they should look upon whomever they please as the ruler of a part of My Kingdom and assign to him whichever of My powers they like? Whether it is an angel or a jinn, or a prophet, or saint, or anybody else, he has been created by Us Whatever excellences he has, have been granted by Us, and whatever service We willed to take from him, We have taken. Therefore, the selection. of someone for a particular service does not mean that he should be raised from the position of a servant to godhead and worshipped instead of God, invoked for help, prayed to for fulfilment of needs, taken as maker or destroyer of destinies and possessor of divine; attributes and powers.
Desc No: 91 The object for which this thing has been said in this context is: A person (or persons) can make a claim before the people in this world that he is fully satisfied on rational grounds that the deviation he has adopted is sound and right, and the arguments that are given against it are not convincing; that he has adopted the deviation not due to any evil motive but with the sincerest and purest intentions; that he has never been confronted by anything that might have proved him to be in the wrong. But he cannot advance such an argument before Allah, for Allah is not only aware of the open, but also of the hidden secrets of the mind and heart: He knows directly what kind of knowledge and feelings and sentiments and desires and intentions and conscience a certain person has: He is aware of the occasions and the means and the ways through which a person was warned, through which the Truth reached him, through which falsehood was proved to be Falsehood to him, and also the real motives for which he preferred his deviation to the Right Way.