41.51. When We show favor unto man, he withdraweth and turneth aside, but when ill toucheth him then he aboundeth in prayer. (Pickthall)
41.51. Und wenn Wir dem Menschen eine Wohltat erweisen, wendet er sich ab und hält sich abseits, und wenn ihn das Böse an rührt, so ist er voller ausgedehnter Anrufung. (Ahmad v. Denffer)
41.51. Und wenn Wir dem Menschen Gunst erweisen, wendet er sich ab und entfernt sich beiseite. Wenn ihm aber Schlechtes widerfährt, dann verfällt er in ausgedehntes Bittgebet. (Bubenheim)
41.51. Wenn Wir dem Menschen Unsere Gunst erweisen, wendet er sich ab und entfernt sich. Wenn ihm Unheil geschieht, ist sein Bittgebet lang und ausführlich. (Azhar)
41.51. Und wenn WIR dem Menschen eineWohltat gewährt haben, wendet er sich ab und weicht zur Seite. Und wenn ihn das Unheil trifft, so macht er ein intensives Bittgebet. (Zaidan)
41.51. Wenn wir dem Menschen Gnade erweisen, wendet er sich weg und hält sich abseits (statt sich dankbar zu zeigen). Wenn aber Unheil über ihn kommt, betet er immerfort. (Paret)
41.51. Und wenn Wir dem Menschen Gnade erweisen, dann kehrt er sich (von Uns) ab und geht seitwärts; doch wenn ihn ein Übel berührt, siehe, dann beginnt er, Bittgebete in großzügiger Weise zu sprechen. (Rasul)
Tafsir von Maududi für die Ayaat 51 bis 51
When We bless man, he turns away and grows stiffnecked; ( 67 ) but when an evil touches him, he comes with lengthy supplications. ( 68 )
Desc No: 67 That is, "He turns away from Our obedience and worship, and thinks it is below his dignity to bow to Us. "
Desc No: 68 For other verses on this subject, see Yunus: 12, Bani Isra'il: 83, ArRum: 33-36, Az.Zumar: 8-9, 49 and the E.N.'s.
41.52. Qul araaytum in kana min AAindi Allahithumma kafartum bihi man adallu mimman huwa fii schiqaqinbaAAiidin
41.52. Bethink you: If it is from Allah and ye reject it Who is further astray than one who is at open feud (with Allah) ? (Pickthall)
41.52. Sag: Habt ihr nicht gesehen, wenn er von Allah ist, und dann habt ihr den Glauben an ihn verweigert - wer ist weiter fehlgegangen, als wer in weiter Abspaltung ist? (Ahmad v. Denffer)
41.52. Sag: Was meint ihr, wenn er doch von Allah stammt und ihr ihn hierauf verleugnet? Wer ist weiter abgeirrt als jemand, der sich in tiefem Widerstreit befindet? (Bubenheim)
41.52. Sprich: "Besinnt euch! Dieser (Koran) ist doch von Gott (herabgesandt worden). Ihr verleugnet ihn. Gibt es einen, der in noch schlimmerem Irrtum ist, als der, der sich (durch Streitigkeiten von der Wahrheit) weit entfernt? (Azhar)
41.52. Sag: ‚Wie seht ihr es? Sollte er (der Quran) von ALLAH sein, dann ihr daran Kufr betrieben habt, wer ist noch irrender als derjenige, der sich in einer unerbittlichen Feindseligkeit befindet?!‘ (Zaidan)
41.52. Sag: Was meint ihr wohl, wenn er (tatsächlich) von Allah stammt und ihr daraufhin an ihn nicht glaubt? Wer ist mehr im Irrtum, als wer (so) heftig Opposition macht (? mimman huwa fie schiqaaqin ba`iedin)? (Paret)
41.52. Sprich: "Besinnt euch: Wenn es von Allah ist und ihr nicht daran glaubt - wer ist irrender als einer, der mit seiner Zwietracht weit gegangen ist?" (Rasul)
Tafsir von Maududi für die Ayaat 52 bis 52
O Prophet, say to them, "Did you ever consider this: If this Qur'an were really from Allah, And you went on denying it, who could be more astray than the one who had gone far off in antagonism towards it?" ( 69 )
Desc No: 69 It dces not mean that they should believe in it only owing to the danger that if it were really from Allah they would be inviting their own doom by denying it, but it means this "It is not wisdom that you should be bent upon opposing it stubbornly without seriously trying to understand what it says. You cannot assert that you have come to know that this Qur'an is not from God, and you have known with certainty that God has not sent it. Obviously, your refusal to believe in it as Divine Word is not based on knowledge, but on conjecture, which may possibly be right as well as wrong. Now consider both the possibilities. If your conjecture were right, then, according to your own thinking, both the believers and the unbelievers would be equal, because both will became dust after death, and there is no life hereafter where belief and unbelief might be distinguished. But, if their Qur'an were really from God, and that of which it is forewarning did really take place, then think what doom you would invite for yourselves by denying it and opposing it like that. Therefore, your own interest demands that you should give up stubbornness and consider this Qur'an seriously; if even after due consideration, you decide not to believe in it, you may not, but you should not oppose it to the extent that you start employing falsehood and deception and persecution to bar the way of its message and prevent others from believing in it, not being content with your own unbelief.
41.53. We shall show them Our portents on the horizons and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things? (Pickthall)
41.53. Wir werden ihnen Unsere Zeichen zeigen an den Horizonten und in ihnen selber, bis es ihnen klargemacht ist, daß er die Wahrheit ist. Und ist dein Herr nicht genug? Er ist ja Zeuge über alles. (Ahmad v. Denffer)
41.53. Wir werden ihnen Unsere Zeichen am Gesichtskreis" und in ihnen selbst zeigen, bis es ihnen klar wird, daß es die Wahrheit ist. Genügt es denn nicht, daß dein Herr über alles Zeuge ist? (Bubenheim)
41.53. Wir werden ihnen Unsere Zeichen an allen Horizonten und in ihnen selbst zeigen, damit ihnen klar wird, dass (die dir herabgesandte Offenbarung) die Wahrheit ist. Genügt es nicht, dass dein Herr alles weiss und genauestens bezeugt? (Azhar)
41.53. WIR werden ihnen doch noch Unsere Ayat in allen Bereichen zeigen und an ihnen selber, damit ihnen deutlich wird, dass er (der Quran) gewiss dieWahrheit ist. Genügt es nicht mit deinem HERRN, dass ER doch über alles Zeuge ist?! (Zaidan)
41.53. Wir werden sie (draußen) in der weiten Welt (fi l-aafaaqi) und in ihnen selber unsere Zeichen sehen lassen, damit ihnen klar wird, daß es die Wahrheit ist (was ihnen verkündet wird). Genügt es denn nicht, daß dein Herr über alles Zeuge ist? (Paret)
41.53. Wir werden sie Unsere Zeichen überall auf Erden und an ihnen selbst sehen lassen, damit ihnen deutlich wird, daß es die Wahrheit ist. Genügt es denn nicht, daß dein Herr Zeuge aller Dinge ist? (Rasul)
41.54. Ala innahum fii miryatin min liqa-irabbihim ala innahu bikulli schay-in muhiitun
41.54. How! Are they still in doubt about the meeting with their Lord? Lo! Is not He surrounding all things? (Pickthall)
41.54. Wahrhaftig, sie sind ja im Zweifel über die Begegnung mit ihrem Herrn. Wahrhaftig, Er erfaßt ja alles. (Ahmad v. Denffer)
41.54. Sicherlich, sie sind im Zweifel über die Begegnung mit ihrem Herrn. Sicherlich, Er umfaßt doch alles. (Bubenheim)
41.54. Sie sind stark im Zweifel über die Begegnung mit ihrem Herrn. Er aber umfasst alles. (Azhar)
41.54. Ja! Sie sind doch im Zweifel über die Begegnung mit ihrem HERRN. Ja! ER ist alles zweifelsohne allumfassend. 3 (Zaidan)
41.54. (Aber) sie sind ja (überhaupt) im Zweifel darüber, (dereinst) ihrem Herrn zu begegnen. Und er hat doch alles in seiner Gewalt. (Paret)
41.54. Doch sie hegen Zweifel an der Begegnung mit ihrem Herrn. Wahrlich, Er umfaßt alle Dinge. . (Rasul)
Tafsir von Maududi für die Ayaat 53 bis 54
Soon shall We show them Our Signs in the World around them, as well as in themselves, till it becomes clear to them, that this Qur'an is indeed the Truth. ( 70 ) Is it not enough that your Lord watches everything? ( 71 ) Look! these people are in doubt about the meeting with their Lord: ( 72 ) Listen! He encompasses everything! ( 73 )
Desc No: 70 This verse has two meanings and both have been given by the major commentators: First, that they will soon see wit their own eyes that the message of the Qur'an has spread in all the adjoining lands, and they themselves have yielded to it. Then they will realize that what they arc being told today, which they are denying, was absolutely true. Some people have objected to this meaning, saying that a message's being dominant and overwhelming vast areas is no argument to prove that it is the truth. False messages also become dominant and their adherents also go on subduing one country after the other. But this is a superficial objection which has been raised without a thorough study of the matter. The wonderful conquests that Islam achieved in the period of the Holy Prophet and the rightlyguided Caliphs, were not the Signs of Allah only in the sense that the believers conquered one country after the other, but in the sense that this conquest of the countries was not like other conquests of the world, which make one man or one family or one nation master of the life and property of others and God's earth is filled with tyranny and injustice. Contrary to this, this conquest brought with it a great religious, . moral, intellectual, cultural, political, economic and social revolution; whose influence, wherever it reached, elicited what was best in man and suppressed what was worst in him. This revolution developed and nurtured the moral excellences which the world could hope to see only in the hermits and the meditating recluses and could never imagine that they could also be found among the people responsible for running the worldly affairs-in the politics of the rulers, in the chambers of justice, in the wars and conquests of the commanders of forces, in the work of the tax collectors and in the commerce of the big businessmen. This revolution so raised the common people in the society created by it in respect of the sense of morality, character, cleanliness and purity that even the select people of other societies seemed to be much inferior to them. It took man out of the labyrinths of superstition and whim and put him on the broad highway of scientific research and rational thought and action. It treated and cured these diseases of the collective life of whose treatment no idea existed in the other systems, or if at all they tried to treat them, they did not succeed in it. For example, separation between men on the basis of colour, race, country and language, classification of men in the same society and discrimination among them, non existence of legal rights and equality in practical life, degeneration of women and their deprivation of the basic rights, prevalence of crime, liqour drinking and use of all intoxicating drugs, the governments being above criticism and accountability, deprivation of the fundamental human rights the masses', disrespect of agreements in international relations, barbarism in wars, and such other diseases. In Arabia itself this revolution brought about order in place of chaos, peace in place of bloodshed and anarchy, piety in place of wickedness, justice in place of tyranny and injustice, purity and culture in place of filth and indecency, knowledge in place of ignorance, brotherhood and love in place of long-standing feuds, and it made a nation whose people could not dream of anything beyond chiefship of their tribe, leaders of the world. These were the Signs which the very generation before whom the Holy Prophet had recited this verse for the first time, saw with their own eyes, and after that till today Allah has been constantly showing those Signs. The Muslims, even during their downfall, displayed such high morals as could never be attained by those people who represent as the leaders of civilization and culture No precedent can be found from any period of the history of the Muslims of the tyrannical treatment that has been meted out by the European nations to the subdued nations of Africa, America, Asia and of Europe itself. This is the blessing of the Qur'an which has so humanised Muslims that they could not become so tyrannical even when they had attained domination as the non-Muslims have been in all periods of history and are even today. A person who has eyes can himself see how the Muslims treated the Christians in Spain when they ruled it for centuries, and how the Christians treated the Muslims when they gained power there; how the Muslims behaved towards Hindus during their eight hundred year long rule in India and how the Hindus are now treating them after they have attained power; how the Muslims treated the Jews during the past 1300 years and how the Jews are treating the Muslims in Palestine. The other meaning of this verse is that Allah will show the people in the external world around them as well as in their own selves such signs as will make manifest that the teaching the Qur'an is giving is the very truth. Some people have raised the objection that the people even at that time were observing the world around them and also their own selves; therefore, it would be meaningless to show them any such Signs in the future. But this objection also is as superficial as the objection against the first meaning. No doubt, the external world is the same as man has been seeing in the past and his own self also is of the same nature as has been seen in every age, yet in these the Signs of God are so numerous that man has never comprehended them fully nor will ever be able to do so. In every age man has met with many new Signs and this will go on happening till the Resurrection Day.
Desc No: 71 That is, "Is it not enough to warn the people of their evil end that Allah is watching whatever they are doing to belie and defeat the Message of the truth?"
Desc No: 72 That is, "The basic cause of their attitude and conduct is that they are not sure that they will ever have to appear before their Lord and be held accountable for their deeds and actions."
Desc No: 73 That is, "They cannot escape His grasp nor can anything of their deeds be prevented from being recorded by Him. "
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