67.4. Then look again and yet again, thy sight will return unto thee weakened and made dim. (Pickthall)
67.4. Dann wende den Blick zurück, zweimal, es kehrt der Blick erschöpft zurück zu dir, und er ist ermattet. (Ahmad v. Denffer)
67.4. Hierauf wende den Blick wiederholt zurück. Der Blick wird zu dir erfolglos und ermüdet zurückkehren. (Bubenheim)
67.4. Schau immer wieder hin! Dein Blick findet keinen Mangel und kehrt ermüdet und erfolglos zu dir zurück. (Azhar)
67.4. Dann siehe zweimal wiederholt hin, so kehrt zur dir der Blick abgewiesen zurück, während er übermüdet ist. (Zaidan)
67.4. Auch wenn du dich daraufhin (noch) zweimal umwendest, kehrt dein Blick scheu (? khaasi') und müde (hasier) zu dir zurück (da sich in der Schöpfung keine Fehlerhaftigkeit ausfindig machen läßt). (Paret)
67.4. Dann wende den Blick abermals zum zweiten Mal zurück: so wird dein Blick nur ermüdet und geschwächt zu dir zurückkehren. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 4
Full of blessings is He ( 1 ) in Whose hand is the Kingdom of the Universe ( 2 ) , and He has power over everything ( 3 ) ; Who created death and life that He may try you to see which of you is best in deeds ( 4 ) , and He is All-Mighty as well as All-Forgiving ( 5 ) ; Who created seven heavens, one above the other. ( 6 ) You will not see any fault in the creation of the Merciful. ( 7 ) Turn up your eyes: do you see any flaw ( 8 ) anywhere? Look up again and yet again: your look will return to you, disappointed, wearied.
Desc No: 1 Tabaraka is a superlative from barkat. Barkat comprehends the meanings of exaltation and greatness, abundance and plentifulness, permanence and multiplicity of virtues and excellences. When the superlative tabaraka is formed from it, it gives the meaning that Allah is infinitely noble and great; He is superior to everything beside Himself in His essence and attributes and works; His beneficence is infinite, and His excellences are permanent and everlasting. (For further explanation, see E.N. 43 of AI-A`raf, E.N. 1.4 of Al-Mu'minun E.N.'s 1 and 19 of Al-Furgan).
Desc No: 2 As the word al-Mulk has been used definitely, it cannot be taken in any limited meaning. Inevitably it would imply sovereignty over everything that exists in the Universe. "In Whose hand is the Kingdom' does not mean that He has physical hands, but that He is possessor of all power and authority and no one else has any share in it.
Desc No: 3 That is, He can do whatever He wills: nothing can frustrate or hinder Him from doing what He pleases.
Desc No: 4 That is, the object of giving life to men in the world and causing their death is to test them to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths: (1) That life and death are given by Allah; no one else can grant life nor cause death; (2) that neither the life nor the death of a creation like man, which has been given the power to do both good and evil, is purposeless; the Creator has created him in the world for the test: life is for. him the period of the test and death means that the time allotted for the test has come to an end; (3) that for the sake of this very test the Creator has given every man an opportunity for action, so that he may do good or evil in the world and practically show what kind of a man he is; (4) that the Creator alone will decide who has done good or evil; it is not for us to propose a criterion for the good and the evil deeds but for Almighty Allah; therefore, whoever desires to get through the test, will have to find out what is the criterion of a good deed in His sight; the fifth point is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless.
Desc No: 5 This has two meanings and both are implied here: (1),'That He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and (2) that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness.
Desc No: 6 For explanation, see E.N. 34 of AI-Baqarah, E.N 2 of Ar-Ra`d, E.N. 8 of Al-Hijr, E.N. 113 of Al-Hajj, E.N. 15 of Al-Mu'minun, E.N. 5 of As-Saaffat, E.N. 90 of Al-Mu'min.
Desc No: 7 Literally, tafawut is disproportion: two things being out of accord and agreement with each other. So, the Divine words mean: "You will not see any indiscipline, any disorder and discordance anywhere in the universe, there is nothing disjointed and out of proportion in this world created by Allah: all its parts are well connected and in perfect harmony and coordination.
Desc No: 8 The word futur means a crack, rift, fissure, or a thing's being split and broken. The verse means to say that the whole universe is so closely well-knit and everything in it, from a particle on the earth to the huge galaxies, so well connected and coherent that the continuity of the system of the universe seems to break nowhere, however hard one may try to probe and investigate. (For further explanation, see E.N. 8 of Surah Qaf).
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