27.59. Say (O Muhammad): Praise be to Allah, and peace be on His slaves whom He hath chosen! Is Allah best, or (all) that ye ascribe as partners (unto Him) ? (Pickthall)
27.59. Sag: Das Lob ist Allahs und Frieden über Seinen Knechten, die Br sich erwählt hat. Ist Allah besser, oder was sie Ihm an Mitgöttem geben? (Ahmad v. Denffer)
27.59. Sag: (Alles) Lob gehört Allah, und Friede sei auf Seinen Dienern, die Er Sich auserwählt hat! Ist denn Allah besser oder das, was sie (Ihm) beigesellen? (Bubenheim)
27.59. Sage: "Gepriesen sei Gott, und Friede sei mit Seinen Dienern, die Er auserwählt hat!" Ist Gott besser oder die Ihm beigesellten Götzen? (Azhar)
27.59. Sag: ‚Alhamdulillah: Alles Lob gebührt ALLAH! Und Salam sei über Seine Diener, die ER auserwählte.‘ Ist ALLAH besser oder das, womit sie Schirk betreiben?! (Zaidan)
27.59. Sag: Lob sei Allah! Und Heil (salaam) sei über seinen Dienern, die er auserwählt hat! Was ist (als Gegenstand der Verehrung) vorzuziehen, Allah oder was sie ihm (an anderen Göttern) beigesellen? (Natürlich Allah.) (Paret)
27.59. Sprich: "Aller Preis gebührt Allah, und Frieden sei über jenen von Seinen Dienern, die Er auserwählt hat. Ist Allah besser oder das, was sie anbeten?" (Rasul)
Tafsir von Maududi für die Ayaat 59 bis 59
(O Prophet) ( 71 ) say, "Praise is for Allah and peace upon those servants of His whom He has chosen." (Ask them:) "Is Allah better or those deities whom they set up as His associates?" ( 72 )
Desc No: 71 From here starts the second discourse, and this is its introductory sentence. This introduction teaches how the Muslims should begin a speech. That is why the truly Islamic-minded people have always been starting their speeches and discourses with the praise of Allah and salutation on His righteous servants. But now this is looked upon as characteristic of bigotry, and the present-day Muslim speakers have no idea of starting their speech with these words, or feel shy of doing so.
Desc No: 72 Superficially the question whether Allah is better or the false deities appears to be odd. As a matter of fact, there can be no question of goodness in the false gods and, therefore, they cannot be compared to Allah. As for the polytheists, even they had no misconception that Allah could be compared to their gods. But they were asked this question in order to be warned against their error. For obviously none in the world would do anything unless he saw some good in it. Now if the polyltheists served their deities and implored them for their needs instead of Allah, and presented their offerings before them, this would be meaningless unless they perceived some good in them. That is why they have been explicitly asked to consider whether Allah is better or their deities, for they could not face and answer this forth-right question. Even the most hardened polytheist among them could not venture to say that their deities were better. But if they acknowledged that Allah is better it would demolish their whole creed, for then it would be unreasonable to adopt the inferior against the superior creed. The Meaning of the Qur'an Thus, the Qur'an at the very outset made the opponents helpless. After this, pointed questions have been asked, one after the other, about the manifestations of the power and creation of Allah to the effect: "Whose works are these? Is there besides Allah any other god also associated with these works'? If not, why have you then set up these others as your deities?" According to traditions, whenever the Holy Prophet recited this verse, he would immediately respond to it, saying: "Nay, but Allah is better, and He alone is the Everlasting and Exalted and High." "
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