3.9. Rabbana innaka dschamiAAu alnnasiliyawmin la rayba fiihi inna Allaha layukhlifu almiiAAada
3.9. Our Lord! it is Thou Who gatherest mankind together to a Day of which there is no doubt. Lo! Allah faileth not to keep the tryst. (Pickthall)
3.9. Unser Herr, Du bist ja der Versammler der Menschen zu einem Tag, an dem kein Zweifel ist, Allah geht ja nicht ab vom Versprochenen. (Ahmad v. Denffer)
3.9. Unser Herr, Du wirst die Menschen gewiß zu einem Tag versammeln, an dem es keinen Zweifel gibt. Allah bricht nicht, was Er versprochen hat. (Bubenheim)
3.9. Unser Herr, Du wirst die Menschen eines Tages, am Jüngsten Tag, an dem nicht zu zweifeln ist, versammeln. Das hast Du gesagt. Gott bricht Sein Versprechen nicht.
(Azhar)
3.9. Unser HERR! DU wirst zweifellos die Menschen zu einem Tag versammeln, über den es keinerlei Zweifel gibt. Gewiß, ALLAH mißachtet niemals Sein Versprechen. (Zaidan)
3.9. Herr! Du wirst (dereinst) die Menschen (alle) zu einem Tag versammeln, an dem nicht zu zweifeln ist. Allah bricht nicht, was er versprochen hat. (Paret)
3.9. Unser Herr, Du wirst die Menschen zusammenführen an einem Tag, über den es keinen Zweifel gibt. Wahrlich, Allah verfehlt niemals Seinen Termin. (Rasul)
Tafsir von Maududi für die Ayaat 5 bis 9
Nothing in the Earth or in the heavens is hidden from Allah. ( 3 ) It is He Who shapes you in the wombs of your mothers as He wills. ( 4 ) There is no deity but He, the Al-Mighty, the All-Wise. It is He Who has sent down this Book to you. There are two kinds of verses in this Book: muhkamat (which are precise in meaning: ) they are the essence of the Books ( 5 ) and the other kind is mutashabihat (which are ambiguous. ) Those, who are perverse of heart, always go after the mutashabihat in pursuit of mischief and try to interpret them arbitrarily, whereas in fact, none save Allah knows their real meanings ( 6 ) ! In contrast to them, those, who possess sound knowledge, say, "We believe in them because all of them are from our Lord." ( 7 ) And the fact is that only the people of insight can learn lessons from such things. They pray to Allah, "Our Lord, let not our hearts become perverse after 'Thou hast once guided us aright, bestow upon us mercy from Thyself for Thou art the real Benefactor! Lord! Thou wilt surely gather all mankind together on a Day which is inevitable, for Thou never failest to fulfil Thy promise."
Desc No: 3 That is, "He has full, perfect and exact knowledge of the whole universe. Hence the Book revealed by Him will contain nothing but the Truth. As a matter of fact, one can learn pure Truth from that Book alone which has been sent down by the All-Knowing and All-Wise."
Desc No: 4 This implies two important things here: (1) Allah knows your nature better than yourself or anybody else: therefore, there is no other alternative for you but to trust in the Guidance sent down by Him. (2) The Benevolent Allah Who has been providing for all your needs, great and small, throughout all the stages of your life, ever since your mothers conceived you, could not possibly have neglected to provide for your guidance, which is after all the greatest need of your life.
Desc No: 5 "Muhkam" is that which is precise, exact, clear and decisive. Muhkamat are those verses of the Qur'an which have been so couched as to make their meaning quite plain without any shade of ambiguity. They have been purposely so worded as to make their meaning definite and precise leaving little room for misinterpretation. These verses constitute the fundamental principles of the Book, i. e.. they and they alone determine the aim and object for which the Qur'an has been sent down. They invite the world to Islam, teach morals and give warnings. They refute wrong beliefs and practices, and lay down the way of right living. They expound the fundamentals of religion and state beliefs and practices, morals and duties, commandments and prohibitions. Therefore a seeker after Truth should turn to these verses as these alone can satisfy his needs. Naturally such a person will concentrate on these verses and endeavour to derive the greatest benefit from them.
Desc No: 6 Mutashabihat are those verses in which there is a possibility of more than one meaning. Their object is to give a certain minimum knowledge about the universe, its beginning and end, the position of man therein, and such other basic things, for these things are essential for the formulation of any system of life. It is obvious that no human language possesses words, expressions, idioms etc., to depict clearly those supernatural things, which have never yet been grasped by human senses, nor seen nor heard nor smelt nor touched nor tasted by human beings. That is why such supernatural things have to be described in terms of human life. That is why the Qur'an uses ambiguous verses in human language which are liable to give rise to more than one meaning. Thus it is clear that the main benefit of such verses is that they help one approach the Reality and form a conception of it. Hence the more one tries to determine their precise meanings, the more one gets involved in doubts and ambiguities. As a result of this, one will not be able to find the Reality but will be led further away from it and cause mischief. Therefore those, who seek after the Truth and do not hanker after superfluities, rest content with the simple idea of Reality they get from the ambiguous verses, which suffices thetas for an understanding of the Qur'an; they concentrate their whole attention on a fuller comprehension of the verses which are precise in meaning. On the other hand, those who love superfluities or seek after mischief, spend their tune and energies in giving arbitrary interpretations to the ambiguous verses.
Desc No: 7 This might give rise to a question: how can one believe in the truth of the ambiguous verses, if one does not know their precise meaning? The answer is that a study of the precise verses, and not of the different interpretations of the ambiguous verses, confirms a sensible man in his belief that the Qur'an is the Word of Allah. When the study of the precise verses once convinces him that the Book is really from Allah, then the ambiguous verses do not create any doubt in his mind and he accepts the simple meanings which are within his comprehension and leaves alone any complicacies if and when they appear. Instead of hair splitting and probing into them, he believes in the Word of Allah as a whole and turns his attention to more useful things. "
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