72.23. Illa balaghan mina Allahiwarisalatihi waman yaAAsi Allahawarasuulahu fa-inna lahu nara dschahannama khalidiinafiiha abadan
72.23. (Mine is) but conveyance (of the truth) from Allah, and His messages; and whoso disobeyeth Allah and His messenger, lo! his is fire of hell, wherein such dwell for ever. (Pickthall)
72.23. Es ist nur ein Bekanntmachen von Allah und Seiner Botschaften, und wer sich Allah und Seinem Gesandten widersetzt, für den das Feuer der Hölle, ewig bleibt er dort, für immer. (Ahmad v. Denffer)
72.23. (Ich vermag) nur etwas zu übermitteln von Allah und Seinen Botschaften. Und wer sich Allah und Seinem Gesandten widersetzt, gewiß, für ihn wird es das Feuer der Hölle geben, ewig und auf immer darin zu bleiben. (Bubenheim)
72.23. Ich kann nur von Gott und Seinen Botschaften verkünden. Denjenigen, die sich Gott und Seinem Gesandten widersetzen, steht das Feuer der Hölle zu, in der sie ewig bleiben werden. (Azhar)
72.23. außer über Verkünden von ALLAH und Seiner Botschaften. Und wer sich ALLAH und Seinem Gesandten widersetzt, also gewiss ist Dschahannam für ihn bestimmt. Darin bleiben sie ewig, für immer. (Zaidan)
72.23. (Ich habe) nur (was mir) von Allah (aufgetragen ist) aus(zu)richten und seine Botschaften (an euch weiterzugeben). Diejenigen aber, die gegen Allah und seinen Gesandten widerspenstig sind, haben das Feuer der Hölle zu erwarten, um ewig darin zu weilen. (Paret)
72.23. (Ich habe) nur die Übermittlung (der Offenbarung) von Allah und Seine Botschaften (auszurichten)." Und für diejenigen, die sich Allah und Seinem Gesandten widersetzen, ist das Feuer der Hölle bestimmt; darin werden sie auf ewig bleiben. (Rasul)
72.23. Ich verkünde nur das, was mir von Allah (offenbart wird), und (damit) übermittle ich Seine Botschaft." Für diejenigen, die sich Allah und Seinem Gesandten widersetzen, ist das Feuer der Hölle bestimmt, in dem sie ewig verweilen werden. (Périsset)
Tafsir von Maududi für die Ayaat 16 bis 23
And ( 15 ) (O Prophet, say: it has been revealed to me:) "If the people had steadfastly pursued the right way, We would have given them abundant waters to drink ( 16 ) that We might try them by that blessing. ( 17 ) And he who turns away from his Lord's remembrance, ( 18 ) his Lord shall punish him with a severe torment. And that the mosques are for Allah; therefore, do not call upon anyone else in them along with Allah. ( 19 ) And that when the servant of Allah ( 20 ) " stood up to invoke Him, the people were ready to assault him." O Prophet, say; "I call upon my Lord alone, and I do not associate anyone with Him. " ( 21 ) Say, "I have no control over any harm or good for you. " Say, "None can protect me from Allah, nor can I find any refuge apart from Him. My mission is only to convey what I receive from Him and His messages. ( 22 ) Now whoever disobeys Allah and His Messenger for him awaits the fire of Hell: such people shall dwell in it for ever. ( 23 )
Desc No: 15 The conversation of the jinn having come to an end, with this begins the speech of Allah.
Desc No: 16 This is the same thing as has been said above in Surah Nuh: 10-11. "Seek forgiveness of Allah. .. He will send abundant rains for you from heaven. " (For explanation, see E.N. 12 of Surah Nuh). Abundance of water has been used for abundance of blessings metaphorically for human life and habitation depend on water. Without water there can be no human settlement, nor can man's basic needs be fulfilled, nor his industries work and prosper.
Desc No: 17 "We might try them by that blessing": "We might see whether they remain grateful after having received the blessing or not, and whether they put Our blessing to right use or not. "
Desc No: 18 "To turn away from Allah's remembrance" means that one may reject the advice and admonition sent down by Allah, or one may disdain giving ear to Allah's remembrance, or one may turn away from the worship of Allah.
Desc No: 19 The commentators generally have taken "mosques" to mean the places of worship. Accordingly, the verse means: "None should he associated in the worship of Allah in the places of worship. Hadrat Hasan Basri says: The entire earth is a place of worship, and the verse means to say: polytheism ought not to be committed anywhere on God's earth," He has reasoned out this meaning from the Holy Prophet's Hadith "For me the entire earth has been made a place of worship and a means of obtaining purity:" Hadrat Sa`id bin Jubair has interpreted masajid to imply the parts of the body on which one prostrates oneself, i.e. the hands, the knees, toes and forehead. According to this explanation, the verse means: These limbs have been made by Allah; no one should prostrate oneself on these before anyone other than Allah.
Desc No: 20 "Servant of Allah": the Holy Prophet (upon whom be peace).
Desc No: 21 That is, to call upon Allah is no objectionable thing, which may so provoke the people. The evil thing, however, is that one should associate another with Allah in His divinity, and this I never do; this is done by those who mob and surround me when they hear God mentioned by me.
Desc No: 22 That is, "I do not claim to have any share or role in the Godhead of Allah, nor that I possess any power in making or marring the people's destinies. I am only a Messenger and the mission that has been entrusted to me is no more than that I should convey the messages of Allah to you. As for the powers of Godhead, they wholly belong to Allah. Not to speak of benefiting or harming others, I do not have the power to cause good or harm even to myself. If I disobey Allah, I cannot seek and have refuge anywhere from His punishment, and 1 have no helper and protector beside Allah." (For further explanation, see E.N. 7 of Ash-Shura).
Desc No: 23 This does not mean that every sin and act of disobedience will cause one to live in Hell for ever, but in view of the context in which this thing bas been said, the verse means: the one who dces not accept the invitation to Tauhid given by Allah and His Messenger and does not refrain from polytheism will suffer in Hell for ever.
72.24. Hatta idha raaw mayuuAAaduuna fasayaAAlamuuna man adAAafu nasiranwaaqallu AAadadan
72.24. Till (the day) when they shall behold that which they are promised (they may doubt); but then they will know for certain) who is weaker in allies and less in multitude. (Pickthall)
72.24. Bis, wenn sie sehen, was ihnen versprochen ist, so weiden sie wissen, wer schwächer ist an Helfer und weniger an Zahl! (Ahmad v. Denffer)
72.24. Wenn sie dann sehen, was ihnen versprochen worden ist, da werden sie wissen, wer die schwächeren Helfer und die geringere Zahl hat. (Bubenheim)
72.24. Wenn sie der ihnen angedrohten Strafe ansichtig werden, bekommen sie zu wissen, wer den schwächeren Helfer hat und wer weniger an Zahl ist." (Azhar)
72.24. Dann wenn sie das sahen, was ihnen angedroht wurde, werden sie doch noch wissen, wer einen schwächeren Beistehenden hat und weniger an Anzahl ist. (Zaidan)
72.24. Schließlich sehen sie dann (unmittelbar vor sich), was ihnen angedroht ist. Dann werden sie (zu) wissen (bekommen), wer den schwächeren Helfer hat und an Zahl geringer ist. (Paret)
72.24. Wenn sie dann das sehen werden, das ihnen angedroht wird, so werden sie erfahren, wer schwächer an Helfern und geringer an Zahl ist. (Rasul)
72.24. (Die Ungläubigen werden im Unglauben verharren,) bis sie das sehen, was ihnen angedroht wurde. Dann werden sie erkennen, wer die schwächeren Helfer hat und geringer an Zahl ist. (Périsset)
72.25. Qul in adrii aqariibun ma tuuAAaduunaam yadschAAalu lahu rabbii amadan
72.25. Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it. (Pickthall)
72.25. Sag: Ich weiß nicht, ist es nahe, was euch versprochen ist, oder ob dafür mein Herr eine Zwischenzeit gegeben hat, (Ahmad v. Denffer)
72.25. Sag: Ich weiß nicht, ob das, was euch versprochen worden ist, nahe ist, oder ob mein Herr ihm eine (längere) Frist setzt, (Bubenheim)
72.25. Sprich: "Ich weiss nicht, ob die euch angedrohte qualvolle Strafe bald kommt, oder ob mein Herr dafür eine lange Frist gesetzt hat. (Azhar)
72.25. Sag: ‚Ich weiss nicht, ob es nahe liegt, was euch angedroht wird, oder ob mein HERR dafür Zeit lässt. (Zaidan)
72.25. Sag: Ich weiß nicht, ob das, was euch angedroht wird, nahe bevorsteht, oder ob mein Herr ihm noch eine Frist gesetzt hat. (Paret)
72.25. Sprich: "Ich weiß nicht, ob das euch Angedrohte nahe ist, oder ob mein Herr eine lange Frist dafür angesetzt hat." (Rasul)
72.25. Sprich: "Ich weiss nicht, ob das, was euch angedroht wurde, nahe ist, oder ob mein Herr dafür eine (längere) Frist angesetzt hat." (Périsset)
72.27. Illa mani irtada min rasuulinfa-innahu yasluku min bayni yadayhi wamin khalfihi rasadan
72.27. Save unto every messenger whom he hath chosen, and then He maketh a guard to go before him and a guard behind him (Pickthall)
72.27. Außer Er hat Wohlgefallen an einem Gesandten, und Er plaziert vor ihn und hinter ihn Aufpasser, (Ahmad v. Denffer)
72.27. außer dem Gesandten, den Er bewilligt; da läßt Er vor ihm und hinter ihm Wächter einhergehen, (Bubenheim)
72.27. Es sei denn, es handelt sich um einen Gesandten, dem Er Sein Wohlgefallen erweist. Dann aber setzt Er vor und hinter ihm einen Hüter ein. (Azhar)
72.27. außer demjenigen, an dem ER als Gesandten Wohlgefallen findet, also gewiss lässt ER vor ihm und hinter ihm Wachende sein, (Zaidan)
72.27. außer allein dem, den er unter seinen Gesandten erwählt hat. Er stellt dann Aufpasser (rasad) vor und hinter ihn. (Paret)
72.27. außer allein dem, den Er unter Seinen Gesandten erwählt hat. Und dann läßt Er vor ihm und hinter ihm eine Schutzwache , (Rasul)
72.27. ausser dem, an dem Er Wohlgefallen findet. Dann (aber) setzt Er vor und hinter ihm (Engels)wächter ein, (Périsset)
72.28. LiyaAAlama an qad ablaghuu risalatirabbihim waahata bima ladayhim waahsa kullaschay-in AAadadan
72.28. That He may know that they have indeed conveyed the messages of their Lord. He surroundeth all their doings, and He keepeth count of all things. (Pickthall)
72.28. Damit Er weiß, sie haben schon die Botschaften ihres Herrn erreichen lassen, und Er erfaßt, was bei ihnen ist, und Er berechnet alles an Zahl. (Ahmad v. Denffer)
72.28. damit er weiß, ob sie wohl die Botschaften ihres Herrn ausgerichtet haben, und daß Er das, was bei ihnen ist, umfaßt, und Er die Zahl von allem erfaßt´. (Bubenheim)
72.28. So weiss Gott, dass die Gesandten die Botschaften ihres Herrn überbracht haben. Er weiss genau, was sie haben und hat alles genau gezählt. (Azhar)
72.28. damit er (der Gesandte) weiß, dass sie die Botschaft ihres HERRN bereits überbrachten. Und ER umfasste, was sie haben, und zählte alles detailliert. 3 (Zaidan)
72.28. (So macht er es bei seinen Gesandten) um Gewißheit darüber zu bekommen, daß sie die Botschaften ihres Herrn (auch wirklich) ausgerichtet haben. Er umfaßt (mit seinem Wissen alles), was bei ihnen ist, und hat alles genau gezählt. (Paret)
72.28. damit Er gewährleistet sieht, daß sie (Seine Gesandten) die Botschaften ihres Herrn verkündet haben. Und Er umfaßt alles, was bei ihnen ist, und Er zeichnet alle Dinge ganz genau auf. . (Rasul)
72.28. damit (dieser) erkennt, ob er die Botschaft seines Herrn (vollständig) übermittelt hat. Und Er umfasst alles (mit Seinem Wissen), was bei ihnen ist, und berechnet alles an Zahl. (Périsset)
Tafsir von Maududi für die Ayaat 24 bis 28
(These people shall not change their ways) until when they see that what they are being promised, they shall come to know whose helpers are weaker and whose supporters are fewer in number. ( 24 ) Say, "I do not know whether that which you are being promised, is near at hand, or whether my Lord appoints a lengthy term for it ( 25 ) He alone is the Knower of the unseen: He does not reveal His secrets to anyone ( 26 ) except to the Messenger whom He may choose ( 27 ) (for the purpose)* Then He appoints before him and behind him guards ( 28 ) that He may know that they have truly delivered the messages of their Lord; ( 29 ) and He encompasses all their surroundings and keeps a count of each ana every thing. ( 30 )
Desc No: 24 The background of this verse is that those of the Quraish who used to mob and surround the, Holy Prophet (upon whom be peace) as soon as they heard his invitation calling to Allah, were under the delusion that they had a strong band at their back and that the Holy Prophet had only a handful of men with him, and therefore, they would easily overwhelm him. At this it is being said: Today these people find the Messenger helpless and friendless and themselves supported and strengthened by great hosts and, therefore, feel encouraged and emboldened to suppress the invitation to the Truth. But when the evil time with which they are being threatened comes, they will know who in actual fact is helpless and friendless.
Desc No: 25 The style itself shows that this is an answer which has been given without citing the question. Probably, hearing what has been said above, the opponents might have asked mockingly and tauntingly: "When will the time with which you are threatening us come?" In response, the Holy Prophet (upon whom be peace) was commanded to say: "The time will certainly come, but I have not been told the date of its coming. Allah alone knows whether is will come soon, or whether a distant term has been set for it. "
Desc No: 26 That is, the knowledge of the unseen wholly rests with Allah: He does not give the whole of this knowledge to anyone.
Desc No: 27 That is, the Messenger by himself is no knower of the unseen, but when Allah chooses him to perform the mission of Prophethood, He grants him the knowledge of those of the unseen truths which He is pleased to grant.
Desc No: 28 "Guards": Angels. That is, when Allah sends down the knowledge of the unseen realities to the Messenger by revelation, He appoints angels on every side to safeguard it so that the knowledge reaches the Messenger in a safe condition, free from every kind of adulteration. This is the same thing which has been expressed in vv. 8-9 above, saying: After the appointment of the Holy Messenger the jinn found that all the doors to the heavens had been closed, and they noticed that strict security measures had been adopted because of which no room had been left for them to eavesdrop.
Desc No: 29 This can have three meanings: (1) That the Messenger may know that the angels have delivered the messages of Allah to him precisely and accurately; (2) that Allah may know that the angels have conveyed the messages of their Lord to His Messenger precisely and accurately; and (3) that Allah may know that the Messenger has conveyed the messages of his Lord to His servants precisely and accurately. The words of the verse are comprehensive and may possibly imply all the three meanings. Besides, the verse also points out two other things: first, that the Messenger is given that knowledge of the unseen, which is necessary for him to perform his mission of Prophethood; second, that the angels keep watch that the Revelation reaches the Messenger safely and also that the Messenger conveys the messages of his Lord to His servants precisely and accurately.
Desc No: 30 That is, Allah's power so encompasses the Messenger as well as the angels that if they swerve even a little from His will, they can be detected immediately. Moreover, a complete record has been kept of each letter of the messages sent down by Allah. The Messengers and the angels cannot dare add or subtract even a letter from them.
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