43.11. And who sendeth down water from the sky in (due) measure, and We revive a dead land therewith. Even so will ye be brought forth; (Pickthall)
43.11. Und der vom Himmel das Wasser herabkommen läßt, mit Maß, und Wir erwecken damit abgestorbenes Land. Genau so werdet ihr herausgebracht, (Ahmad v. Denffer)
43.11. und Der Wasser vom Himmel in (bestimmtem) Maß herabkommen läßt. Damit lassen Wir (manch) totes Land auferstehen. So werdet auch ihr hervorgebracht werden -, (Bubenheim)
43.11. und Der vom Himmel Wasser nach Maß herabregnen lässt, mit dem Wir eine tote Gegend ins Leben rufen. Ebenso werdet auch ihr zum Jüngsten Tag auferweckt werden. (Azhar)
43.11. Auch Derjenige, Der vom Himmel Wasser nach Bestimmung fallen ließ, dann ließen WIR damit eine tote Landschaft erstehen. Solcherart werdet ihr hervorgebracht. (Zaidan)
43.11. Und (er ist es) der Wasser in einem (begrenzten) Maße vom Himmel hat herabkommen lassen, womit wir ausgedorrtes Land (wieder zum Leben) erweckten. So werdet ihr (dereinst bei der Auferstehung wieder aus der Erde) hervorgebracht werden. (Paret)
43.11. Und (Er ist es,) Der Wasser vom Himmel nach Maß herniedersendet, durch das Wir ein totes Land zum Leben erwecken - ebenso sollt auch ihr auferweckt werden. (Rasul)
43.13. That ye may mount upon their backs, and may remember your Lord ' s favor when ye mount thereon, and may say: Glorified be He Who hath subdued these unto us, and we were not capable (of subduing them); (Pickthall)
43.13. Damit ihr euch auf ihrem Rücken niederlaßt, dann euch der Wohltat eures Herrn erinnert, wenn ihr euch niedergelassen habt, und sagt: "Preis Ihm, der dies dienstbar gemacht hat für uns, und wir waren nicht dazu fähig, (Ahmad v. Denffer)
43.13. damit ihr euch auf ihren Rücken zurechtsetzt und hierauf der Gunst eures Herrn gedenkt, wenn ihr euch darauf zurechtgesetzt habt, und sagt: "Preis sei demjenigen, Der uns dies dienstbar gemacht hat! Wir wären hierzu ja nicht imstande gewesen. (Bubenheim)
43.13. So werdet ihr sie leicht besteigen, und wenn ihr es euch bequem darauf gemacht habt, sollt ihr der Gnade eures Herrn gedenken und sagen: "Gepriesen sei Der, Der uns dieses alles dienstbar gemacht hat! Das hätten wir allein niemals bewirken können. (Azhar)
43.13. damit ihr euch auf ihren Rücken/Decks zurechtsetzt, dann euch an die Wohltat eures HERRN erinnert, wenn ihr euch darauf zurechtgesetzt habt, und sagt: ‚subhanal-ladhi sach-chara lana hadha wama kunna lahu muqrinin (Zaidan)
43.13. damit ihr auf ihrem Rücken Platz nehmt und dann, wenn ihr darauf Platz genommen habt, der Gnade eures Herrn gedenket und sagt: "Gepriesen sei der, der dies in unseren Dienst gestellt hat! Wir hätten uns (von uns aus) nicht darauf verstanden. (Paret)
43.13. so daß ihr fest auf ihrem Rücken sitzt (und) dann, wenn ihr euch fest auf sie gesetzt habt, der Gnade eures Herrn eingedenk sein möget und sprecht: "Preis (sei) Ihm, Der uns dies dienstbar gemacht hat, und wir wären hierzu nicht imstande gewesen. (Rasul)
43.14. And lo! unto our Lord we are returning. (Pickthall)
43.14. Und zu unserem Herrn kehren wir ja bestimmt zurück." (Ahmad v. Denffer)
43.14. Und wir werden ganz gewiß zu unserem Herrn zurückkehren." (Bubenheim)
43.14. Wir werden nach diesem Leben sicher zu unserem Herrn zurückkehren." (Azhar)
43.14. wa inna ila rab-bina lamun-qalibun .‘ (Zaidan)
43.14. Wir wenden uns zu unserem Herrn. " (Paret)
43.14. Und zu unserem Herrn werden wir sicher zurückkehren." (Rasul)
Tafsir von Maududi für die Ayaat 9 bis 14
If you ask them, "Who has created the heavens and the earth?" they will surely say, "The Almighty, the All-Knowing One has created them. " He it is Who made this earth a cradle for you ( 7 ) and made in it paths ( 8 ) for you so that you may be guided to your destinaions ( 9 ) ; Who sent down water from heaven in due measure ( 10 ) and revived thereby the dead earth-even so shall you be brought out from the earth ( 11 ) ; Who created all these pairs ( 12 ) and Who made ships and animals as conveyance for you to ride on their back, so that when you sit on them, you may remember your Lord's favour, and say, "Glorified is He Who has subjected them to us, otherwise we could not have brought them under control, ( 13 ) and one day we have to return to our Lord." ( 14 )
Desc No: 7 At other places the earth has been described as a bed, but here as a cradle. That is, just as a child lies resting in its cradle, so is this great globe meant to be a place of rest for you, which is suspended in space, which is spinning on its axis at a speed of 1,000 miles an hour, which is revolving around the sun at a speed of 66,000 miles an hour. Its interior is so intensely hot that it can melt the stones and it manifests its power sometimes in the form of volcano eruptions. But, in spite of that, the Creator has made it so tranquil that one sleeps on it. in fill peace and there is no jerk whatever. One lives on it and does not at all feel that this globe is suspended and one is hanging from it with one's head pointing downward. One moves about on it with satisfaction and never thinks that one is riding on a vehicle moving faster than a bullet. You dig it at will and turn it inside out and beat it as you like to obtain your sustenance, whereas a little shaking of it in an earthquake makes you feel what a terrible giant it is, which Allah has subdued for you. (For further explanation, sec AI-Naml: 61 and E.N. 74 on it).
Desc No: 8 The passes in the mountains and the rivers in the hill and plain regions are the natural paths, which Allah has provided on the surface of the earth. Man has spread on, the earth by means of these. If the mountainous ranges had been created erect, without a crevice, and there had been no rivers and streams, man would have been confined to the same areas where he was born. Then, Allah through another grace has not made the whole surface of the earth uniform in nature, but has created different marks of distinction by means of which man recognizes different lands and feels the difference between one land and another. This is the second important means by which man became able to move about on the earth. This blessing can be appreciated by the one who has had a chance of going on a vast desert, where for thousands of milts the earth is without any landmarks and one does not know where one has reached and where one has to go.
Desc No: 9 This sentence gives two meanings simultaneously: (1) "That by means of these natural paths and land-marks you may fmd your way and reach the place you want to reach: " and (2) "that you may obtain guidance from the observation of this craftsmanship of Allah Almighty: may reach the underlying reality and understand that this sysum of the earth is not functioning haphazardly, nor has been devised by many gods jointly, but there is one All-Wise Creator, Who has made these paths in the hills and on the plains in view of the needs and requirements of His creatures, and has given each region of the earth a different form in countless different ways by means of which man can distinguish one region from the other.
Desc No: 10 That is, "For each region He has ordained an average measure of the rain, which falls year after year for long ages regularly. It does not happen that an area may have two inches of the rainfall one year and 200 inches of it the next year. Then He spreads the rainfall over different places in different times in such a way that it becomes beneficial on the whole for the products of the earth. And this is also His wisdom that He has deprived some parts of the earth of the rainfall almost wholly and turned them into dry, barren deserts, and in some other parts, He sometimes causes famines w occur and sometimes sends torrential rains so that man may know what a great blessing the rain and its general regularity is for the populated areas, and he may also remember that this sysum is under the control of another power, whose decrees cannot be changed by anyone. No one has the power that he may change the general average of the rainfall of a country, or effect a variation in its distribution over vast areas of the earth, or avert an impending storm, or attract the displeased clouds towards one's own land and compel them to rain." (For further explanation, see AI Hijr: 21-22, Al-Mu'minun: 18-20).
Desc No: 11 Here, the birth of vegetation in the earth by means of water has been presented as an argument for two things simultaneously: (1) That these things are happening by the power and wisdom of One God; no one else is His associate in these works; and (2) that there can be life after death, and it will be. (For further explanation. see An-Nahl: 65-67, Al-Hajj: 5-7, An-Naml: 60, Ar-Rum: 19, 24; Fatir: E.N. 19 and Ya Sin: E.N. 29).
Desc No: 12 Pairs here does not imply only pairs of men and women among human beings and of males and females among animals and vegetation, but there are countless other things which the Creator has made as matching partners of each other and by whose coming together and combination new and ever new things come into being in the world. For example, among the elements, some can be combined with others and some cannot be. The combination of these which can combine is resulting into various compositions, e.g. the negative and positive charges in electricity are the matching partners of each other and their mutual attraction is causing wonderful things to happen in the world. If man considers the structure and the mutual relationships and the different forms of cooperation and the results of the combination of this and other countless pairs which Allah has created among countless of His creations. He cannot help testifying to the truth that this great workshop of the world is the creation of one and only one Almighty, AlI-Wise Designer, and is functioning only under His care and control, Only a man of mean intelligence could suppose that all this happened, and is happening, without a Wise Being, or there is the possibility in it of the agency and interference of more gods than one.
Desc No: 13 That is, "Only man from among all the creatures of the earth was not given this power by Allah to use boats and ships and animals as conveyance so that he may be loaded on them like bags of grain and should never think as to who it is who created possibilities for him to run boats in the mighty oceans, and who created some animals of the countless kinds of animals, with a nature that they become his servants in spite of being far stronger than him in power, and he rides on them and drives them wherever he likes. To benefit by these blessings and to forget the Benefactor is a sign of the heart's becoming dead and the conscience's being insensitive. For when a man endowed with a living heart and a sensitive conscience will sit on these conveyances, he will be filled with the feelings of the blessings and with the gratitude for it, and will cry out: "Glorified is the Being Who subjected these things to me: Glorified is He from that another should be His associate in His Being and attributes and powers: Glorified is He and free from the weakness that He should become helpless of performing the functions of His Godhead by Himself and should stand in need of other associate gods: Glorified is He that I should make another an associate with Him in rendering thanks for these blessings." The best practical commentary of the intention and meaning of this verse are the words that the Holy Prophet (upon whom be Allah's peace) used to pronounce at the time he sat on the conveyance. Hadrat 'Abdullah bin 'Umar says that whenever the Holy Prophet sat on a conveyance for a journey, he would pronounce Allah-u Akbar thrice, then would recite this verse, and then pray: "O God, I implore You to grant me in this journey the grace of goodness and piety and such acts as may please You. O God, make the journey easy and roll up the long distance for us; O God, You alone are the Companion during the journey and Guardian of the family in ow absence. O God, take care of us during, the journey and our household in ow absence. " (Musnad Ahmed, Muslim, Abu Da'ud, Nasa'i, Darimi, Tirmidhi). Hadrat 'Ali says: Once the Holy Prophet put his foot in the stirrup with bismillah, and then, after riding, said: Al-,hamd-u lillah, subhan-alladhi sakhkhara lana hadha . . . . , then pronounced al-,hamd-u-lillah thrice, and Allah-u Akbar thrice; then said: Subhana-ka, la-ilaha ills anta, qad zalamtu nafsi fagh fir-li. Then he laughed. I asked: What made you laugh. O Messenger of Allah? He replied: When a servant says: Rabb-ighfir-li, Allah Almighty is very pleased with this. He says: My servant knows that there is none beside Me who can forgive sins." (Ahmed, Abu Da'ud, Tirmidhi, Nasa'i, and others) Abu Mijlaz says: "Once I rode on my animal and recited this verse: Subhan-alladhi sakhkhara lane hadha . . . ; Hadrat Hasan (may Allah be pleased with him) said: Have you been commanded to say so ? I said: What should I say then? He replied: Say, thank God, Who guided us to Islam: Thanks to Him, Whodid us a favour by sending Muhammad (upon whom be Allah's peace): Thanks to Him, Who admitted us into the best community that has been raised for the people; then recite this verse." (Ibn Jarir, Ahkam al-Qur'an by Jassas)
Desc No: 14 That is, "While embarking on every journey one should remember that there is ahead a longer and final journey also. Besides there is the possibility in the use of every conveyance that an accident may turn that very journey into one's last journey; therefore, every time one should remember one's return to one's Lord so that if something untoward happens, one does not die unawares. Let us pause here for a while and consider the moral results of this teaching. Can one imagine that a person who while sitting on a conveyance starts his journey consciously with Rill remembrance of Allah and his return and accountability before Him, would commit sins and injustices and tyrannies on the way? Can a person think or utter these words from his mouth when he intends to go to meet a prostitute, or to visit a club for the purpose of drinking and gambling? Can a ruler, or a government official, or a merchant who has stepped out of his house with such thoughts and such words at his lips, usurp the rights of others when he reaches his destination? Can a soldier utter these words while boarding his aircraft or tank when he goes out to shed blood of the innocent and deprive the weak of their freedom? If not, then this one thing alone is enough to bar every movement undertaken for the commission of a sin.
43.15. WadschaAAaluu lahu min AAibadihi dschuz-aninna al-insana lakafuurun mubiinun
43.15. And they allot to Him a portion of His bondmen! Lo! man is verily a mere ingrate. (Pickthall)
43.15. Und sie haben für Ihn von Seinen Knechten einen Teil zu Mitgöttern gemacht, der Mensch ist ja bestimmt ein klarer Dankverweigernder. (Ahmad v. Denffer)
43.15. Und sie stellen Ihm einen Teil von Seinen Dienern (als Seinesgleichen zur Seite). Der Mensch ist ja offenkundig sehr undankbar. (Bubenheim)
43.15. Aus Seinen Dienern machen sie Ihm jedoch einen Sohn, den sie für einen Teil Seiner Selbst halten. Der Mensch ist offenkundig undankbar. (Azhar)
43.15. Und sie schrieben Ihm von Seinen Dienern ein Teil zu. Gewiß, der Mensch ist doch ein deutlicher äußerst Kufr-Betreibender. (Zaidan)
43.15. Aber sie stellen Diener von ihm auf die gleiche Stufe mit ihm (und erkennen ihnen göttliche Verehrung zu). Der Mensch ist (eben) ausgesprochen undankbar (kafuur). (Paret)
43.15. Und aus Seinen Dienern machen sie einen Teil Seiner Selbst. Wahrlich, der Mensch ist offenkundig undankbar. (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 15
(In spite of knowing and recognizing all this) these people have made some of His servants to be part of Him. ( 15 ) The fact is that man is manifestly ungrateful.
Desc No: 15 "To make part of Allah" implies declaring a servant of Allah His offspring, for an offspring inevitably is homogeneous with and a part of the father's body, and regarding somebody as Allah's son or daughter means that he or she is being made a partner in Allah's Being. Besides, another form of making a creature a part of Allah is that it should be regarded as possessor of the attributes and powers as are specifically Allah's own, and it should be invoked under the same concept, or rites of worship performed before it, or its sanctities observed and regarded as imperative and binding, for in that case man divides divinity and providence between Allah and His servants and hands over a part of it to the servants.
43.16. Ami ittakhadha mimma yakhluqubanatin waasfakum bialbaniina
43.16. Or chooseth He daughters of all that He hath created, and honoureth He you with sons? (Pickthall)
43.16. Ob Er sich von dem, was Er schafft, Töchter nimmt und euch ausgesucht hat für die Söhne? (Ahmad v. Denffer)
43.16. Oder hat Er sich etwa unter Seinen Geschöpfen Töchter genommen und für euch die Söhne erwählt? (Bubenheim)
43.16. Oder hat Er etwa von Seinen Geschöpfen die Töchter genommen und für euch die Söhne bestimmt? (Azhar)
43.16. Oder ER nahm sich von dem, was ER erschuf, Töchter und bevorzugt euch mit Söhnen?! (Zaidan)
43.16. Oder hat Allah sich (vielleicht) aus seinen (eigenen) Geschöpfen (mimmaa yakhluqu) Töchter zugelegt und für euch (Menschen) die Söhne ausersehen? (Paret)
43.16. Hat Er etwa Töchter von dem genommen, was Er erschaffen hat, und euch mit Söhnen ausgezeichnet? (Rasul)
43.17. And if one of them hath tidings of that which he likeneth to the Beneficent One, his countenance becometh black and he is full of inward rage. (Pickthall)
43.17. Und wenn einem von ihnen das Gute angekündigt wird, was er dem Allerbarmer als Gleichnis gegeben hat, wird sein Gesicht verfinsternd beschattet, und er ist bedrückt: (Ahmad v. Denffer)
43.17. Wenn einem von ihnen die frohe Botschaft (von der Geburt) dessen verkündet wird, was er dem Allerbarmer zum Gleichnis zuschreibt, bleibt sein Gesicht finster, und er hält (seinen Grimm) zurück. (Bubenheim)
43.17. Wenn einem von ihnen gemeldet wird, dass ihm eine Tochter geboren wurde, wird sein Gesicht finster und verbissen. (Azhar)
43.17. Und wenn einem von ihnen frohe Botschaft überbracht wird über das, was er Dem Allgnade Erweisenden als Gleichnis prägte, blieb sein Gesicht verfinstert, während er voller Groll ist. (Zaidan)
43.17. Wenn einem von ihnen die Geburt eines (weiblichen) Wesens angesagt wird, von dem er behauptet, daß es für den Barmherzigen typisch sei, macht er dauernd ein finsteres Gesicht und grollt (dem Schicksal) (wa-huwa kaziemun). (Wie reimt sich das zusammen) (Paret)
43.17. Und doch, wenn einem von ihnen Kunde von dem gegeben wird, was er dem Allerbarmer zuschreibt, dann wird sein Gesicht schwarz und er erstickt vor Gram. (Rasul)
43.18. (Liken they then to Allah) that which is bred up in outward show, and in dispute cannot make itself plain? (Pickthall)
43.18. - "Und jemand, der zum Schmücken großgezogen wird, und er ist in der Auseinandersetzung ganz anders als klar?" - (Ahmad v. Denffer)
43.18. (Wollen sie Allah) denn jemanden (zuschreiben), der im Schmuck aufgezogen wird und im Streit nicht deutlich wird? (Bubenheim)
43.18. Gott soll ein Kind haben, das in niedlicher Wiege heranwächst und in der Debatte nichts Klares zu sagen vermag? (Azhar)
43.18. Etwa diejenigen, die mit Schmuck aufwachsen, (schreiben sie Ihm zu), und die beim Disputieren nicht deutlich sind?! (Zaidan)
43.18. Jemand, der von Kindheit an herausgeputzt wird und sich beim Streiten unklar ausdrückt (? wa-huwa fie l-khisaami ghairu mubienin) (sollte für Allah als Teilhaber gut genug sein)? (Paret)
43.18. (Ist es) etwa einer, der im Glanz aufgezogen wird und nicht beredt im Wortstreit ist? (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 18
Did Allah choose from His creation daughters for Himself and blessed you with sons? whereas when the birth of the offspring whom they ascribe to the Merciful God, is announced to any of them, his face grows black and he is filled with grief. ( 16 ) Would they assign to Allah the offspring who is brought up among ornaments and is even unable to make itself clear in disputation? ( 17 )
Desc No: 16 Here, the folly of the polytheists of Arabia has been fully exposed. They said that the angels were the daughters of Allah. They had carved out their images as females, and these were their goddesses whom they worshipped. About this Allah says: In the first place, in spite of knowing and recognizing that the Creator of the earth and heavens is Allah and it is He Who has made this earth a cradle for you and it is He Who sends down the rain from the sky. and it is He Who has created these animals for your service, yet you have taken others as gods beside Him, whereas those whom you serve as deities are not God but creatures of God. Then, further more, you have made some of the servants associates of Allah not only in His attributes but in His Being as well, and invented the creed that they were Allah's offspring. Then, not resting content with this, you assigned to Allah that kind of the offspring which you regard as disgraceful for your own selves: When a daughter is born in your house, your face grows dark, you feel distressed, and sometimes you bury her alive. This offspring you assign to Allah and reserve for yourselves the sons, whom you regard as a source of joy and pride. Even then you claim that you believe in Allah.
Desc No: 17 In other words, ¦You have assigned to Allah the offspring that is by nature delicate, weak and frail, and adopted for yourselves the offspring that is bold, courageous and fearless. " This verse shows permissibility of the ornaments for the women, for Allah has mentioned the ornaments as a natural thing for them. The same is also confirmed by the Hadith. Imam Ahmad, Abu Da'ud and Nasa'i have related on the authority of Hadrat `Ali that the Holy Prophet took silk in one hand and gold in the other and said that both were forbidden to be used in dress by the men of his Ummah. Tirmidhi and Nasa'i have related from Hadrat Abu Musa Ash`ari a tradition, saying that the Holy Prophet said: "Silk and gold have been forbidden for the men but made lawful for the women of my Ummah." `Allama Abu Bakr al-Jassas has discussed this question in his Ahkam ai-Qur'an and related the following traditions: Hadrat 'A'ishah says: Once Usamah, son of Zaid bin Harithah, was hurt and started bleeding. The Holy Prophet loved him tike his own children. He sucked his blood and spat it out, and cheered him saying, "Had Usamah been a daughter we would have adorned him with ornaments! Had Usamah been a daughter, we would have dressed him in fine clothes !" Hadrat Abu Musa Ash'ari has related that the Holy Prophet said: 'Wearing of silken clothes and ornaments of gold is unlawful for the men of my Unmah but lawful for the women. " . Hadrat 'Amr bin `As has related: `Once two women came before the Holy Prophet, and they were wearing bracelets of gold. He said: Would you like that Allah should make you wear bracelets of the fire instead of these? They replied that they would not. Thereupon he said: Pay their dues, i.e. the zakat due on them. " Hadrat `A'isha has stated that there is no harm in wearing the ornaments if the zakat due on them is paid. Hadrat 'Umar wrote to Hadrat Abu Musa Ash'ari: Order the Muslim women who live in the areas under your administrative control that they should pay the zakat dues on their ornaments. Imam Abu Hanifah has related the following traditions on the authority of 'Amr bin Dinar: Hadrat 'A'ishah had arranged ornaments of gold for her sisters and Hadrat 'Abdullah bin 'Umar for his daughters. After citing all these traditions 'Allama Jassas writes: "The traditions that have been related from the Holy Prophet and the Companions about the permissibility and lawfulness of gold and silk for the women are better known and more common than those that are there about their unlawfulness, and the above . verse also points to their lawfulness. Then the practice of the Muslims also from the time of the Holy Prophet and his Companions till our time (i.e. till the latter part of the 4th century of hijrah) has been the same, and no one ever objected to it. In such matters, no objection can be admitted on the basis of the isolate reports (Akhbar ahab)."
43.19. And they make the angels, who are the slaves of the Beneficent, females. Did they witness their creation? Their testimony will be recorded and they will be questioned. (Pickthall)
43.19. Und sie machen die Engel, diejenigen, welche die Knechte des Allerbarmers sind, zu weiblichen Wesen. Waren sie anwesend bei ihrer Schöpfung? Es wird ihr Bezeugen niedergeschrieben werden, und sie werden gefragt. (Ahmad v. Denffer)
43.19. Und sie machen die Engel, die sie ja Diener des Allerbarmers sind, zu weiblichen Wesen. Waren sie denn Zeugen ihrer Erschaffung? Ihr Zeugnis wird aufgeschrieben, und sie werden befragt werden. (Bubenheim)
43.19. Die Engel, die die Diener des Barmherzigen sind, machen sie zu weiblichen Wesen. Haben sie etwa zugesehen, als sie erschaffen wurden? Ihre Aussagen werden aufgeschrieben, und sie werden sich dafür verantworten. (Azhar)
43.19. Und sie machten die Engel, welche die Diener Des Allgnade Erweisenden sind, zu Weiblichen. Waren sie etwa bei ihrer Erschaffung Zeugen?! Ihr Zeugnis wird niedergeschrieben, und sie werden zur Rechenschaft gezogen. (Zaidan)
43.19. Und sie machen die Engel, die doch Diener des Barmherzigen sind, zu weiblichen Wesen (und als solche zu Töchtern Allahs). Waren sie (etwa) bei ihrer Erschaffung Zeugen (so daß sie darüber wahrheitsgemäß aussagen könnten)? Ihr Zeugnis wird niedergeschrieben werden, und sie werden (dereinst darüber) zur Verantwortung gezogen. (Paret)
43.19. Und sie machen die Engel, die Diener des Allerbarmers sind, zu weiblichen Wesen. Waren sie etwa Zeugen ihrer Erschaffung? Ihr Zeugnis wird niedergeschrieben, und sie werden befragt werden. (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 19
They have regarded the angels, who are themselves servants of the Merciful God, ( 18 ) as females. Have they seen them in person? ( 19 ) Their evidence will be recorded and they will be called to account for it.
Desc No: 18 That is, who are fret from this that they should be males or females.
Desc No: 19 Another translation can be: "were they present at the time of their creation?"
43.20. Waqaluu law schaa alrrahmanuma AAabadnahum ma lahum bidhalika minAAilmin in hum illa yakhrusuuna
43.20. And they say: If the Beneficent One had (so) willed, we should not have worshipped them. They have no knowledge whatsoever of that. They do but guess. (Pickthall)
43.20. Und sie sagen: "Wenn der Allerbarmer gewollt hätte, hätten wir ihnen nicht gedient." Für sie gibt es über dies kein Wissen, sie mutmaßen nur. (Ahmad v. Denffer)
43.20. Und sie sagen: "Wenn der Allerbarmer gewollt hätte, hätten wir ihnen nicht gedient." Sie haben kein Wissen davon; sie stellen nur Schätzungen an. (Bubenheim)
43.20. Sie sagen: "Hätte der Barmherzige gewollt, würden wir diese nicht anbeten." Sie verfügen über kein Wissen und sprechen nur so dahin. (Azhar)
43.20. Und sie sagten: „Hätte Der Allgnade Erweisende es nicht gewollt, hätten wir ihnen nicht gedient!“ Darüber verfügen sie über keinerlei Wissen, gewiß, sie lügen nur. (Zaidan)
43.20. Und sie sagen: "Wenn der Barmherzige gewollt hätte, hätten wir sie nicht verehrt". (Aber) sie haben kein Wissen darüber. Sie raten nur. (Paret)
43.20. Und sie sagen: "Hätte der Allerbarmer es gewollt, hätten wir sie nicht verehrt." Sie haben keinerlei Kenntnis hiervon; sie mutmaßen nur. (Rasul)
){kind=link}