10.70. This world ' s portion (will be theirs), then unto Us is their return. Then We make them taste a dreadful doom because they used to disbelieve. (Pickthall)
10.70. Eine Nutznießung in dieser Welt - dann ist zu Uns ihre Rückkehr, dann lassen Wir sie die harte Strafe schmecken, weil sie immer den Glauben verweigert haben. (Ahmad v. Denffer)
10.70. (Für sie ist) im Diesseits Nießbrauch, hierauf wird ihre Rückkehr zu Uns sein. Hierauf lassen Wir sie die strenge Strafe kosten dafür, daß sie ungläubig waren. (Bubenheim)
10.70. Sie haben Genuss im Dießeits, dann werden sie zu Uns zurückgeführt. Wir lassen sie qualvolle Strafe dafür kosten, dass sie geleugnet und Lügen ersonnen haben. (Azhar)
10.70. Sie haben (vergängliche) Freuden und Gebrauchsgüter im dießeitigen Leben, dann wird ihre Rückkehr zu Uns sein, dann werden WIR sie die qualvolle Peinigung erfahren lassen für das, was sie an Kufr zu betreiben pflegten. (Zaidan)
10.70. (Es ist nur) eine Nutznießung im Diesseits (die ihnen gewährt). Hierauf werden sie (sterben und) zu uns zurückkehren. Und dann werden wir sie (zur Vergeltung) dafür, daß sie ungläubig waren, die schwere Strafe (des Höllenfeuers) fühlen lassen. (Paret)
10.70. Eine Weile Genuß in dieser Welt - dann werden sie zu Uns heimkehren. Dann werden Wir sie die strenge Strafe dafür kosten lassen, daß sie ungläubig waren. (Rasul)
Tafsir von Maududi für die Ayaat 68 bis 70
They remarked," Allah has taken a son to Himself. ( 66 ) Allah is All-Pure! ( 67 ) He is Self-Sufficient: He is the Owner of everything that is in the heavens and the earth. ( 68 ) Have you any authority for what you say? What! do you ascribe to Allah that of which you have no knowledge? O Prophet, say to them, "Those, who ascribe false things to Allah, can never prosper." Well, they may enjoy the transitory pleasures of this life, but after this they have to return to Us and then we will make them taste a severe torment because of this blasphemy they are committing.
Desc No: 66 In the preceding passage people were taken to task for founding false religions on mere surmise and guess-work. In this passage the Christians and others, who believe that God has begotten a son, have been taken to task for this blasphemy which has no authority other than mere presumption.
Desc No: 67 The Arabic phrase (subhan-Allah) is used to express astonishment at something apparently inexplicable. But its literal meaning is, "Allah is All-Pure, and is absolutely free from any defect, blemish and flaw". Here it implies both these things. It expresses astonishment at their blasphemy that Allah has taken a son to Himself, and also refutes it, saying, "Allah, being perfect in every way, does not stand in need of a son. "
Desc No: 68 Three things have been put forward to refute their blasphemy: (1) Allah is pure and without any defect, (2) Allah is Self-sufficient in every way, and (3) Allah is the Owner of everything in the heavens and the earth. Let us now briefly explain how these three things refute that blasphemy. It is obvious that a son is either sprung from the loins or is adopted. In the first case, such a conception of Allah amounts to this: He is mortal like every other being: therefore He stands in need of a spouse in order to propagate His offspring like other beings. In the second case, it shall have. to be presumed that Allah stands in need of a son to inherit His Kingdom in order to make up, to some extent, for the deficiency that is caused by His childlessness. Or that Allah also cherished paternal love like human beings, and therefore, adopted as son one of the millions of His slaves. Whatever be the case, it is obvious that the blasphemy shall have to be based on such a creed which presumes that Allah suffers from many defects, many weaknesses, many shortcomings and many wants. The Qur'an refutes all such blasphemous creeds, saying, "He is All-Pure" and therefore, is free from all such defects; and by "He is Self-sufficient", the Qur'an asserts that He does not suffer from any of those weaknesses and wants which impel the mortals to have children. Lastly, it says clearly that all the beings in the heavens and the earth belong to Him and that He has no particular relation with anyone of them so as to make such a one His "son" or "only son" or heir apparent. Though it is true that Allah loves some of His slaves more than the others because of their excellences, it does not in any way mean that He raises such a one from the rank of a slave to that of a partner in His Godhead. For, the highest rank He bestows on them is that they are Allah's friends, "....who believe and fear Allah, (and therefore they) shall have no occasion for fear and sorrow. There is nothing but good news for them in this world and in the Hereafter. " ( vv. 62-63). "
){kind=link}