42.53. Sirati Allahi alladhiilahu ma fii alssamawati wamafii al-ardi ala ila Allahi tasiirual-omuuru
42.53. The path of Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. Do not all things reach Allah at last? (Pickthall)
42.53. Den Weg Allahs, dessen ist, was in den Himmeln und was auf der Eide ist. Wahrhaftig, letztendlich gelangen die Angelegenheiten zu Allah. (Ahmad v. Denffer)
42.53. Allahs Weg, Dem gehört, was in den Himmeln und was auf der Erde ist. Sicherlich, zu Allah nehmen die Angelegenheiten ihren Ausgang. (Bubenheim)
42.53. dem Weg Gottes, Dem allein alles gehört, was es in den Himmeln und auf der Erde gibt. Zu Gott allein wird alles zur endgültigen Entscheidung zurückgeführt. (Azhar)
42.53. zum Weg ALLAHs, Dem gehört, was in den Himmeln und was auf Erden ist. Ja! Zu ALLAH werden die Angelegenheiten werden. 3 (Zaidan)
42.53. den Weg Allahs, dem (alles) gehört, was im Himmel und auf Erden ist. (Und) bei Allah werden ja (dereinst) die Angelegenheiten (alle) enden. (Paret)
42.53. den Weg Allahs, Dem alles gehört, was in den Himmeln und was auf Erden ist. Wahrlich, zu Allah kehren alle Dinge zurück. . (Rasul)
Tafsir von Maududi für die Ayaat 51 bis 53
It ( 78 ) is not given to any mortal that Allah should speak to him, face to face. He speaks either through revelation (secret instruction), ( 79 ) or from behind a veil, ( 80 ) or He sends a messenger (an angel), who by His Command, reveals whatever He wills: ( 81 ) He is the Exalted, the All-Wise. ( 82 ) Even so We have, (O Muhammad), revealed a Spirit to you by Our Command. ( 83 ) You did not know at all what was the Book and what Was the Faith, ( 84 ) but We made that Spirit a light by which We show the way to any of Our servants We will. You are indeed guiding to the Right Way, the Way of God, to Whom belongs everything in the heavens and the earth. Beware! All affairs tend to Allah alone! ( 85 )
Desc No: 78 In conclusion, the same theme with which the discourse began has been reiterated. To understand it fully, please see the first verse of this Surah and the E.N. on it.
Desc No: 79 Here, wahi means to inspire somebody with something, or to show something to somebody in a vision as were the Prophets Abraham and Joseph shown, (Yusuf: 4, 100; As-Saaffat: 102).
Desc No: 80 That is, "One may hear a voice without seeing the speaker, just as it happened in the case of the Prophet Moses when he suddenly began to hear a voice from a tree on Mount Tur, while the Speaker was hidden from him." (Ta Ha: 11-48, An-Naml: 8-12, Al-Qasas: 30 35).
Desc No: 81 This is the form of wahi by which all Divine Scriptures have actually reached the Prophets of Allah. Some people have misinterpreted this sentence and given it this meaning Allah sends a messenger who by His Command conveys His message to the common people." But the words of the Qur'an fa-yuhiya biidhni-hi ma yasha'u (then He reveals by His Command whatever He wills) show that this interpretation is absolutely wrong. The Prophets' preaching before the common people has neither been called wahi anywhere in the Qur'an, nor is there any room in Arabic for describing a man's speaking to another man openly by the word wahi'. Lexically, wahi means secret and swift instruction. Only an ignorant person will apply this word to the common preaching by the Prophets.
Desc No: 82 That is, He is far above that He should speak to a tnan face to face, and His wisdom is not helpless that He may adopt another method of conveying His instructions to a servant of His than of speaking to him face to face.
Desc No: 83 "Even so" does not refer only to the last method of wahi, but to all the three methods as mentioned in the preceding verses, and a "Spirit" implies wahi (Revelation), or the teaching given to the Holy Prophet by revelation. Both the Qur'an and the Hadih confirm that the Holy Prophet was given instruction by all these three methods: (1) Ina Hadith Hadrat 'A'ishah has stated that Revelation in the beginning came to the Holy Prophet in the form of true visions. (Bukhari, Muslim) This continued in later life also. Traditions mention many visions in which he was given some teaching or informed of something and in the Qur'an also a vision of his has been clearly mentioned (Al Fath: 27). Besides, several Traditions also mention that the Holy Prophet said, "I have been inspired with such and such a thing. or I have been informed of this and this or I have been enjoined this, or I have been forbidden this." All such things relate to the first kind of thewahi and the Divinely inspired Traditions (Ahadith Qudsi) mostly belong to this category of the Traditions. (2) On the occasion of the Mi'raj (Ascension) the Holy Prophet was honoured with the second kind of the wahi also. In several authentic Traditions the way mention has been made of the Commandment of the Salat five times a day and the Holy Prophet's making submissions in that regard again and again clearly shows that at that time a similar dialogue took place between Allah Almighty and His servant Muhammad (upon whom be His peace and blessings) as had taken place between Allah and the Prophet Moses at the foot of Mount Tur. As for the third kind, the Qur'an itself testifies that it was conveyed to the Holy Prophet through Angel Gabriel, the Trustworthy. (Al-Baqarah: 97, Ash-Shu'ara' :192-195).
Desc No: 84 That is, "Before his appointment to Prophet hood, the Holy Prophet had never had any idea that he was going to receive a Book, or that he should receive one, but he was wholly unaware of the heavenly Books and the subjects they treated. Likewise, although he believed in Allah, intellectually he was not. aware of the requirements of the Faith in Allah, nor did he know that along with that belief it was also necessary that he should believe in other things-the angels, the Prophet hood, the Divine Books and the Hereafter. Both these things---were such as were not hidden even from the disbelievers of Makkah. No one belonging to Makkah could bear witness that he had ever heard anything pertaining to a Divine Book from the Holy Prophet before his sudden proclamation of the Prophet hood, or any such thing that the people should believe in such and such things. Obviously if a, person had already been looking forward to becoming a prophet, it could not be that the people who remained socially associated with him day and night for 40 years should not have even so much as heard the word Book and the Faith from him, and after 40 years he should suddenly have started making fiery speeches on the same themes.
Desc No: 85 This is the final warning that has been given to the disbelievers. It means: "The Prophet said something and you heard and rejected it. The matter would not end there. Whatever is happening in the world, will be presented before Allah, and ultimately He Himself will decide what should be the end of each and every person. " "
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