32.25. Inna rabbaka huwa yafsilu baynahumyawma alqiyamati fiima kanuu fiihiyakhtalifuuna
32.25. Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ. (Pickthall)
32.25. Ja, dein Herr, Er entscheidet zwischen ihnen am Tag der Auferstehung über das, worüber sie uneinig waren. (Ahmad v. Denffer)
32.25. Gewiß, dein Herr wird zwischen ihnen am Tag der Auferstehung über das entscheiden, worüber sie uneinig waren. (Bubenheim)
32.25. Gott allein ist es, Der am Jüngsten Tag zwischen ihnen über ihre Streitigkeiten entscheiden wird. (Azhar)
32.25. Gewiß, dein HERR ist Derjenige, Der zwischen ihnen am Tag der Auferstehung richten wird über das, worüber sie uneins zu sein pflegten. (Zaidan)
32.25. Dein Herr wird am Tag der Auferstehung zwischen ihnen entscheiden über das, worüber sie (in ihrem Erdenleben) uneins waren. (Paret)
32.25. Wahrlich, dein Herr ist es, Der zwischen ihnen am Tage der Auferstehung über das richten wird, worüber sie uneinig waren. (Rasul)
Tafsir von Maududi für die Ayaat 23 bis 25
Before this We gave Moses the Book. You should, therefore, have no doubt on receiving the same. ( 35 ) We had made that Book a Guidance for the children of Israel; ( 36 ) and when they showed patience and continued to have faith in Our Revelations, We raised among them such leaders as guided (the people) by Our Command. ( 37 ) Surely on the Day of Resurrection your Lord alone will decide those things about which (the Israelites) have been differing among themselves. ( 38 )
Desc No: 35 The address apparently is to the Holy Prophet, but the real addressees are the people who doubted his Prophethood and the revelation of the Divine Book to him. From here the discourse turns to the same theme that was mentioned in the beginning of the Surah (vv. 2-3). The disbelievers of Makkah were saying: "No book has come down to Muhammad (upon whom be Allah's peace) from Allah. He 'has himself forged it, but claims that it has been sent down by Allah." The first answer to this was given in the initial verses. This is the second answer. The first thing said in this regard is: "O Prophet, these ignorant people regard it as impossible that a Book should be sent down to you, and want that every other person also should at least be involved in suspicion about it even if he does not reject it altogether. But the revelation of a Book to a servant from Allah is not a novel and new event, which might have occurred for the first time today in human history. Before this Books have been sent down to several Prophets, the most welt-known among these being the Book which was sent down to the Prophet Moses (peace be upon him). A Book of the same nature has been sent down to you now. Therefore, there is nothing odd and strange in this, which may cause doubts in the minds of the people. "
Desc No: 36 That is, "That Book was made a means of guidance for the children of Israel, and this Book, likewise, has been sent down for your guidance. " As has already been elucidated in verse 3, the full meaning of this verse can be understood only if one keeps in view the historical background. History bears evidence, and the disbelievers of Makkah also were not unaware, that the children of Israel had been passing miserable lives for centuries in Egypt. At such a. Juncture, Allah. raised the Prophet Moses among them, and delivered them from bondage. Then He sent down the Book among them, because of which the same very suppressed and subdued nation got guidance and became a prominent nation in the world. Alluding to this historical background, the Arabs arc being told: 'Just as that Book was sent for the guidance of the Israelites, so has this Book been sent for your guidance. "
Desc No: 37 That is, "Whatever progress the children of Israel made and whatever heights they attained by that Book, was not simply due to the reason that a Book had been sent among them. It was not an amulet that they might have hung around their necks and they might have started ascending the steps of glory under its good and protective influence. But the glory was the direct result of their firm faith in the Revelations of Allah, and of the patience and perseverance that they showed in following the Divine Commandments. Among the Israelites themselves also leadership fell to the lot of only those who were true believers of the Book of Allah and were not tempted at all by the greed of worldly gains and enjoyments. When in their love of the truth they stood firm against every danger, endured every loss and affliction, and exerted their utmost against every hostile force, from the lusts of their own selves to the external enemies of the true Faith, then only did they become the leaders of the world. The object is to warn the disbelievers of Arabia that just as the coming of the Book of Allah had decided the destinies of the children of Israel, so will this Book decide the destinies among you. Now only those people will become the leaders, who will believe in it and follow the Truth presented by it patiently and resolutely. Those who turn away from it are destined to end up in failure and wretchedness."
Desc No: 38 The allusion is to the differences and schisms in which the children of Israel were involved after they became deprived of the faith and belief and gave up obedience of their righteous leaders and were given to the worship of the world. One result of this is obvious and before the whole world: they suffer from disgrace and infamy and misfortune; the other result is that which is not known, to the world: it will appear on the Day of Resurrection. "
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