52.41. Or possess they the Unseen so that they can write (it) down? (Pickthall)
52.41. Oder ist bei ihnen das Verborgene, und sie schreiben es nieder? (Ahmad v. Denffer)
52.41. Oder besitzen sie (das Wissen über) das Verborgene, so daß sie (es) aufschreiben (können)? (Bubenheim)
52.41. Oder wissen sie um das Verborgene und schreiben es auf? (Azhar)
52.41. Oder ist bei ihnen etwa das Verborgene, so sie es niederschreiben?! (Zaidan)
52.41. Oder haben sie (Einsicht in) das Verborgene, so daß sie (wie die Hüterengel) (alles) aufschreiben? (Paret)
52.41. Oder haben sie Kenntnis von dem Verborgenen, so daß sie (es) niederschreiben? (Rasul)
Tafsir von Maududi für die Ayaat 41 bis 41
Do they have the knowledge of the unseen realities whereby they may be writing down? ( 32 )
Desc No: 32 That is, "What particular knowledge do you have to refute the truths that the Messenger is presenting before you, which you may present with the claim that you directly know the realities hidden behind the phenomenal world? Do you really have the knowledge that God is not One, but all those whom you have set up as deities also possess godly attributes and powers ? Have you really seen the angels and found that they are girls, and, God forbid, are begotten of God? Do you really know that the Revelation has neither come to Muhammad (upon whom be Allah's peace and blessings), nor it can come to any man, from God ? Do you really have the knowledge that no Resurrection will take place, that there is going to be no life after death, that there will be no Hereafter when man will be subjected to accountability and rewarded or punished according to his deeds? If you claim to possess any such knowledge, can you give in writing that you are belying what the Prophet says about the unseen realities on the ground that you have peeped into the hidden realities and seen that the truth is not that which the Prophet presents. " Here, one may express the misgiving that if in response to this, those people had given this in writing, in their stubbornness, will not this reasoning have become meaningless? But this misgiving is misplaced because even if they had given this in writing on account of their stubbornness, the common people of society in which this challenge had been given openly were not blind: everyone of them would have understood that the writing had been given out of sheer stubbornness, and no one, in fact, was refining what the Prophet said on the basis that he had the knowledge that it was false.
52.42. Am yuriiduuna kaydan faalladhiinakafaruu humu almakiiduuna
52.42. Or seek they to ensnare (the messenger) ? But those who disbelieve, they are the ensnared! (Pickthall)
52.42. Oder möchten sie nachstellen? Und diejenigen, die den Glauben verweigert haben, sie sind es, denen nachgestellt wird! (Ahmad v. Denffer)
52.42. Oder wollen sie eine List anwenden? Aber diejenigen, die ungläubig sind, sind es, die der List erliegen. (Bubenheim)
52.42. Oder wollen sie zur List greifen? Die Ungläubigen sind es vielmehr, die die List heimsucht. (Azhar)
52.42. Oder wollen sie etwa List planen?! So sind diejenigen, die Kufr betrieben haben, diejenigen, gegen die List geplant wird. (Zaidan)
52.42. Oder wollen sie eine List anwenden? (Das wird ihnen nicht gelingen:) Die Ungläubigen sind es, die überlistet werden. (Paret)
52.42. Oder beabsichtigen sie, eine List anzuwenden? Die Ungläubigen sind es, die überlistet werden. (Rasul)
Tafsir von Maududi für die Ayaat 42 bis 42
Do they intend to devise a plot? ( 33 ) (If so,) the plot shall recoil upon the disbelieves themselves. ( 34 )
Desc No: 33 The allusion is to the secret plots that the disbelievers of Makkah used to devise in their meetings in order to defeat the mission of the Holy Prophet (on whom be Allah's peace) and to kill him.
Desc No: 34 This is one of the clear prophecies of the Qur'an. In the initial stage at Makkah when the Holy Prophet (on wham be Allah's peace) had no apparent power and support with him except a handful of the ill-equipped Muslims and the whole nation was opposing and resisting him relentlessly, the confrontation between Islam and disbelief appeared to be utterly unequal. No one at that time could imagine that after a few years the tables would be turned on disbelief. Rather, the superficial observer could safely predict that the strong opposition of the Quraish and entire. Arabia would at last put an end to the message of Islam. But even under those conditions, a challenge was thrown to the disbelievers and they were told in clear terms: "You may devise whatever plots you wish in order to frustrate this message, they will all recoil upon you, and you will never succeed in defeating and putting an end to it. "
52.43. Am lahum ilahun ghayru Allahisubhana Allahi AAamma yuschrikuuna
52.43. Or have they any god beside Allah? Glorified be Allah from all that they ascribe as partner (unto Him) ! (Pickthall)
52.43. Oder gibt es für sie einen Gott außer Allah? Preis Ihm über das, was sie Ihm als Mitgötter geben! (Ahmad v. Denffer)
52.43. Oder haben sie einen anderen Gott als Allah? Preis sei Allah! (und Erhaben ist Er) über das, was sie (Ihm) beigesellen. (Bubenheim)
52.43. Oder haben sie einen anderen Herrn als Gott? Erhaben ist Gott über allem, was sie Ihm beigesellen. (Azhar)
52.43. Oder gibt es für sie etwa eine Gottheit außer ALLAH?! Subhanallah über das, was sie an Schirk betreiben. (Zaidan)
52.43. Oder haben sie einen (andern) Gott als Allah? Gepriesen sei er! (Er ist erhaben) über das, was sie (ihm an anderen Göttern) beigesellen. (Paret)
52.43. Oder haben sie einen (anderen) Gott statt Allah? Hoch Erhaben ist Allah über all das, was sie (Ihm) beigesellen. (Rasul)
Tafsir von Maududi für die Ayaat 43 bis 43
Do they have a god other than Allah? Exalted is Allah above what they associate with Him. ( 35 )
Desc No: 35 That is, "The fact of the matter is that chose wham they have set up as deities, are not in fact the deities, and shirk is wholly an unreal thing. Therefore, the person who has risen with the message of Tauhid has the power of the truth with him; and those who are supporting shirk are indeed fighting for the imaginary. How will then shirk win in this conflict?"
52.47. And verily, for those who do wrong, there is a punishment beyond that. But most of them know not. (Pickthall)
52.47. Und für diejenigen, die unrecht handeln, gibt es ja Strafe über dies hinaus, aber die meisten von ihnen wissen es nicht. (Ahmad v. Denffer)
52.47. Gewiß, für diejenigen, die Unrecht tun, wird es eine Strafe außer dieser geben, aber die meisten von ihnen wissen nicht. (Bubenheim)
52.47. Die Ungerechten erwartet über die dießeitige Strafe hinaus eine ganz andere Strafe. Die meisten aber wissen es nicht. (Azhar)
52.47. Und gewiß, für diejenigen, die Unrecht begingen, gibt es eine Peinigung nach diesem. Doch die Meisten wissen es nicht. (Zaidan)
52.47. Diejenigen, die freveln, haben außerdem (auch schon im Diesseits) eine Strafe zu erwarten. Aber die meisten von ihnen wissen (es) nicht. (Paret)
52.47. Und für jene, die freveln, ist wahrlich (noch) eine Strafe außer dieser (bestimmt). Jedoch die meisten von ihnen wissen es nicht. (Rasul)
Tafsir von Maududi für die Ayaat 44 bis 47
Even if they saw fragments of the sky falling down, they would say, "this is a mass of clouds advancing. " ( 36 ) Therefore, O Prophet, leave them to themselves till they meet that Day of theirs wherein they shall be struck down, the Day when neither shall their own plotting avail them anything nor shall anyone else come to their rescue. And even before that there awaits the wrongdoers another torment, but most of them do not know. ( 37 )
Desc No: 36 This is meant to expose the stubbornness of the Quraish chiefs, on the one hand, and to console the Holy Prophet (upon whom be peace) and his Companions, on the other. The Holy Prophet and his Companions wished that those people should be shown such a miracle by Allah as should convince them of the truth of his Prophet hood. At this, it has been said: Whatever miracle they might see with their eyes, they will in any case misinterpret it and invent an excuse for persisting in disbelief, for their hearts are not at all inclined to believe. At several other places also in the Qur'an their this stubbornness has been mentioned, e.g. in Surah Al-An`am: 111, it has been said: "Even if we had sent down the angels to them and made the dead speak with them and ranged all the things of the world before them (as a proof thereof), they would still have disbelieved," and in Surah AI-Hijr: 15: "Even if We had opened a gate for them in heaven, and they had begun w ascend through it during day time, they would have said: "Our eyes have been dazzled; nay, we have been bewitched."
Desc No: 37 This is a repetition of the same theme that has already occurred in As-Sajdah: 21 above: "Even in this world We shall make them taste (one or the other) lesser torment before that greater torment; maybe they desist (from their rebellious attitude)." That is, "We shall send down personal and national disasters from time to time in the world to remind that there is above them a superior power which is deciding their destinies and none has the power to change its decisions. But the people who are involved in ignorance have neither learnt any lesson from these events before not will learn any lesson in the future. They do not understand the meaning of the disasters and calamities occurring in the world. Therefore, they explain them away in every such way as takes than further and further away from the reality, and thou mind never turns to any' explanation, which might make the error of their atheism or polytheism manifest to them. This same thing has been explained by the Holy Prophet (upon whom be peace) in a Hadith, thus: "The example of a hypocrite who falls ill and then gets well, is of the camel whom the masters tied, but it did not understand why they had tied it, and when they untied it, it did not understand why they had untied it." (Abu Da'ud: Kitab al-.Jana'iz). For further explanation, see E.N. 45 of Al-Anbiya', E.N.,66 of An-Naml, E.N.'s 72. 73 of AI-'Ankabut).
52.48. Waisbir lihukmi rabbikafa-innaka bi-aAAyunina wasabbih bihamdirabbika hiina taquumu
52.48. So wait patiently (O Muhammad) for thy Lord ' s decree, for surely thou art in Our sight; and hymn the praise of thy Lord when thou uprisest. (Pickthall)
52.48. Und harre geduldig auf das Urteil deines Herrn, denn du bist ja unter Unseren Augen, und preise mit dem Lob deines Herrn, wenn du aufstehst, (Ahmad v. Denffer)
52.48. Sei standhaft gegenüber dem Urteil deines Herrn. Gewiß, du bist ja vor Unseren Augen. Und lobpreise deinen Herrn, wenn du aufstehst, (Bubenheim)
52.48. Sei geduldig, weil es die Verfügung deines Herrn ist, dass ihnen Aufschub gewährt wird! Wir halten dich im Auge. Lobpreise deinen Herrn, wenn du aufstehst! (Azhar)
52.48. Und übe Geduld, der Anweisung deines HERRN gegenüber! Denn du bist sicherlich unter Unserer Aufsicht. Und lobpreise mit dem Lob deines HERRN, wenn du aufstehst, (Zaidan)
52.48. Sei nun geduldig in Erwartung der Entscheidung deines Herrn! Du stehst unter unserer Obhut. Und lobpreise deinen Herrn, wenn du (im Gebet) stehst! (Paret)
52.48. So sei denn geduldig mit dem Befehl deines Herrn; denn du stehst unter Unserer Aufsicht; und lobpreise deinen Herrn, wenn du aufstehst. (Rasul)
52.49. And in the night time also hymn His praise, and at the setting of the stars. (Pickthall)
52.49. Und etwas von der Nacht, so preise Ihn, und beim Entrücken der Sterne. (Ahmad v. Denffer)
52.49. und (in einem Teil) von der Nacht, da preise Ihn, und beim Schwinden der Sterne. (Bubenheim)
52.49. Und lobpreise Ihn in einem Teil der Nacht, den du wählst, und wenn die Sterne verschwinden! (Azhar)
52.49. und an einem Teil der Nacht lobpreise Ihn, und nach dem Erblassen der Sterne. 3 (Zaidan)
52.49. Und preise ihn des Nachts (wa-mina l-laili fa-sabbihhu), und beim Weichen der Sterne (? wa-idbaara n-nudschuumi)! (Paret)
52.49. Und preise Ihn auch während eines Teils der Nacht und beim Weichen der Sterne. . (Rasul)
Tafsir von Maududi für die Ayaat 48 bis 49
Endure patiently, O Prophet, until your Lord's judgment' comes to pass ( 38 ) sight. ( 39 ) Glorify your Lord with His praise when you rise up, ( 40 ) and glorify Him in the night too, ( 41 ) and also at the retreat of the stars. ( 42 )
Desc No: 38 Another meaning can be: Remain firm and steadfast in carrying out the Command of your Lord."
Desc No: 39 That is, "We are watching over you and have not left you alone." implied:
Desc No: 40 There can be several meanings of this and possibly all may be First, "Whenever you rise from a meeting, you should rise glorifying and praising Allah. " The Holy Prophet himself acted upon this as well as instructed the Muslims that they should glorify and praise Allah when they rose from a meeting. Abu Da'ud, Tirmidhi, Nasa`i and Hakim have related, on the authority of Hadrat Abu Hurairah, that the Holy Prophet said: "If a person sat in a meeting in which much controversy took place, and he pronounced the following words before rising, Allah would forgive whatever passed in the meeting: subhanaka Allahumma wa bi-hamdika, ashhadu-al la-ilaha illa Anta, astaghfiruka wa utubu ilaika: ''O Allah, I glorify You with Your praises: I bear witness that there is no deity but You: I seek Your forgiveness and offer repentance before You. " The second meaning is: "When you get up from bed, glorify your Lord with His praise. " The Holy Prophet acted upon this himself and had also taught his Companions that they should pronounce the following words when they got up after sleep: l a ilaha ill-Allah wahda-hu la sharika lahu, lahul mulku wa lahul-hamdu wa haws ala kulli shai In Qadir. Subhan-Allah-i wal-hamdu-lillahi wa la ilaha ill-Allah, wallahu Akbar, wa la hauls wa la quwwata-illa-billah. " (Musnad Ahmad, Bukhari, on the authority of `Ubadah bin as-Samit). Its third meaning is: "When you stand up for the Prayer, begin it with the praise and glorification of Allah. " Accordingly, the Holy Prophet (upon whom be peace) taught that the Prayer should be begun, after the first takbir, with the following words: Subhanak-Allahumma wa bi-hamdi-ka wa tabarak asmuka wa ta'aIa jadduka wa la ilaha ghairuka: "Glory be to You, O Allah, and I praise You. Blessed is Your name, and You are exalted. There is no god other than You." Its fourth meaning is: "When you rise to invite others to Allah, begin your invitation with the praise and glorification of Allah." That also was the Holy Prophet's constant practice, and he always began his addresses with the praise and glorification of Allah Almighty. Commentator Ibn Jarir has given still another meaning of it, and it is this: When you get up after the midday nap, offer the Prayer and this implies the Zuhr Prayer."
Desc No: 41 This implies the Maghrib, the 'Isha' and the Tahajjud Prayers as well as the recital of the Qur'an and the remembrance of Allah.
Desc No: 42 "Retreat of the stars" implies the early hours of the morning when the stars set and they lose their lustre on the appearance of dawn. This is the time of the Fajr Prayer. "
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