28.81. Fakhasafna bihi wabidarihial-arda fama kana lahu min fi-atin yansuruunahumin duuni Allahi wama kana mina almuntasiriina
28.81. So We caused the earth to swallow him and his dwelling place. Then he had no host to help him against Allah, nor was he of those who can save themselves. (Pickthall)
28.81. Also haben Wir ihn mit seiner Heimstätte in der Erde versinken lassen, und es gab keine Truppe für ihn, die ihm geholfen hätten, anstelle Allahs, und er war keiner derer, denen geholfen wird. (Ahmad v. Denffer)
28.81. Da ließen Wir mit ihm und mit seiner Wohnstätte die Erde versinken. Und da hatte er weder eine Schar, die ihm vor Allah half, noch konnte er sich selbst helfen. (Bubenheim)
28.81. Wir ließen die Erde ihn und seine Wohnstätte verschlingen. Er hatte weder eine Anhängerschar, die ihm gegen Gottes vernichtende Strafe hätte helfen können, noch konnte er sich selbst helfen. (Azhar)
28.81. Da ließen WIR mit ihm und mit seinem Haus die Erde versinken, so gab es für ihn keine Gruppe, die ihm anstelle von ALLAH beistand, und er war nicht von den Unterstützten. (Zaidan)
28.81. Da ließen wir ihn und seine Behausung in die Erde versinken. Und er hatte nun keine Schar (von Anhängern), die ihm außer Allah hätte helfen können. Und er fand keine Hilfe. (Paret)
28.81. Dann ließen Wir ihn von der Erde verschlingen, und (auch) sein Haus; und er hatte keine Schar, die ihm gegen Allah helfen konnte, noch konnte er sich (selbst) retten. (Rasul)
28.82. Waasbaha alladhiinatamannaw makanahu bial-amsi yaquuluuna waykaannaAllaha yabsutu alrrizqa liman yaschaomin AAibadihi wayaqdiru lawla an manna AllahuAAalayna lakhasafa bina waykaannahu la yuflihualkafiruuna
28.82. And morning found those who had coveted his place but yesterday crying: Ah, welladay! Allah enlargeth the provision for whom He will of His slaves and straiteneth it (for whom He will). If Allah had not been gracious unto us He would have caused it to swallow us (also). Ah, welladay! the disbelievers never prosper. (Pickthall)
28.82. Und am Morgen sagten diejenigen, die sich gestern seinen Platz gewünscht hatten: "O weh! Allah weitet die Versorgung aus, für wen Er will von Seinen Knechten, und Er mißt sie ab. Wenn Allah uns nicht wohlgetan hätte, bestimmt hätte Er uns versinken lassen. O weh! Es ergeht den Glaubensverweigerern nicht wohl." (Ahmad v. Denffer)
28.82. Und diejenigen, die sich am Tag zuvor (an) seine(r) Stelle (zu sein) gewünscht hatten, begannen zu sagen: "Ah sieh! Allah gewährt die Versorgung großzügig, wem von Seinen Dienern Er will, und bemißt auch. Wenn Allah uns nicht eine Wohltat erwiesen hätte, hätte Er uns wahrlich (auch) versinken lassen. Ah sieh! Den Ungläubigen wird es nicht wohl ergehen." (Bubenheim)
28.82. Diejenigen, die sich tags zuvor an seine Stelle gewünscht hatten, sagten: "O ja. Es ist doch Gott, Der dem Seiner Diener, dem Er will, aus Seiner Gabenfülle viel oder wenig gibt. Hätte Gott uns nicht Seine Huld erwiesen, hätte Er auch uns von der Erde verschlingen lassen. Die Ungläubigen haben keinen Erfolg." (Azhar)
28.82. Und diejenigen, die sich wünschten, an seiner Stelle zu sein, begannen zu sagen: „Erstaunlich! ALLAH gewährt viel Rizq, wem ER will von Seinen Dienern, und ER gewährt auch nur wenig. Hätte ALLAH uns keine Gnade gewährt, hätte ER mit uns die Erde versinken lassen. Erstaunlich! Die Kafir werden nicht erfolgreich sein.“ (Zaidan)
28.82. Diejenigen aber, die am Tag zuvor seine Stelle (einzunehmen) gewünscht hatten sagten am (nächsten) Morgen (nachdem das Strafgericht über Korah hereingebrochen war): "Anscheinend (? waika`anna) teilt Allah den Unterhalt reichlich zu, wem von seinen Dienern er will, und begrenzt (ihn auch wieder). Wenn Allah uns nicht Gnade erwiesen hätte, hätte er uns (mit Korah in die Erde) versinken lassen. Anscheinend (? waika'annahuu) ergeht es den Ungläubigen nicht wohl." (Paret)
28.82. Und jene, die sich noch tags zuvor an seine Stelle gewünscht hatten, sagten: "Ah sieh! Es ist wahrlich Allah, Der denen von Seinen Dienern die Mittel zum Unterhalt erweitert und beschränkt, denen Er will. Wäre uns Allah nicht Gnädig gewesen, hätte Er uns (von der Erde) verschlingen lassen. Ah sieh! Die Ungläubigen haben nie Erfolg." (Rasul)
Tafsir von Maududi für die Ayaat 81 bis 82
Consequently, We sank him and his people in all his dwelling- 2 place underground; then he had no host of supporters, who could help him against Allah, nor was he able to help himself. Now the same people who yearned for his lot the day before, began to say, "Alas! We had forgotten that Allah extends the provisions for whom He wills of His servants and restricts it for whom He wills. ( 101 ) If Allah had not been gracious to us, He would have sunk us also underground. Alas! We did not remember that the disbelievers do never prosper. " ( 102 )
Desc No: 101 That is "The extension or the restriction of provisions is always according to the will of Allah, and Allah's will is determined by His own reasons and considerations. His favouring somebody with generous provisions does not necessarily mean that Allah is well pleased with him and is honouring him with gifts. Mostly it so happens that a person is under Allah's wrath, but He goes on favouring him with wore and more wealth till, at last, the same wealth causes A Ilah's torment to descend on him. Contrary to this, if somebody is being given restricted provisons it dces not necessarily mean that Allah is displeased with him and is punishing him. Mostly the righteous then live in hardship although they are Allah's favourites, and in many cases the same hardship becomes a cause of Allah's mercy for them. Consequently, a person who does not understand this reality looks with envious eyes at the prosperity of those who actually deserve Allah's wrath."
Desc No: 102 That is, "We had the misconception, that worldly prosperity and wealth by themselves constituted real success. Therefore, we thought that Korah was highly .successful, but now we have come to know that real success is an entirely different thing, and it is never attained by the disbelievers." This moral of the story of Korah has been mentioned only in the Qur'an. The Bible and the Talmud are without it. However, according to the details given in these Iooks, when the Israelites left Egypt, Korah also accompanied theta along with his men, and then conspired against the Prophets Moses and Aaron and was joined in this by 250 of his followers. At last, Allah's wrath descended on him, and the earthopened up and swallowed him and his followers together with their possessions." "
28.83. As for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption. The sequel is for those who ward off (evil). (Pickthall)
28.83. Diese Heimstätte des Jenseits, Wir haben sie für diejenigen gemacht, die nicht Überheblichkeit auf der Erde wollen und nicht Unheil, und das endgültige Ende ist für die Gottesfürchtigen. (Ahmad v. Denffer)
28.83. Das ist die jenseitige Wohnstätte. Wir bestimmen sie für diejenigen, die weder Überheblichkeit auf der Erde noch Unheil begehren. Und das (gute) Ende gehört den Gottesfürchtigen. (Bubenheim)
28.83. Diesen Paradiesgarten im Jenseits gewähren Wir den Gläubigen, die weder Macht auf Erden anstreben noch Unheil stiften. Das gute Ende gebührt den Frommen. (Azhar)
28.83. Diese ist die jenseitige Wohnstätte, WIR gewähren sie denjenigen, die auf Erden sich weder in Arroganz erheben, noch Verdeben anrichten. Und das Anschließende ist für die Muttaqi bestimmt! (Zaidan)
28.83. Das ist die jenseitige Behausung. Wir bestimmen sie für diejenigen, denen der Sinn nicht danach steht, im Land mächtig (und gewalttätig) zu sein und Unheil anzurichten. Das Ende fällt (dereinst) zugunsten derer aus, die gottesfürchtig sind. (Paret)
28.83. Jene Wohnstatt im Jenseits ! Wir geben sie denen, die weder Selbsterhöhung auf Erden noch irgendein (anderes) Verderbnis begehren. Und der Ausgang ist für die Gottesfürchtigen. (Rasul)
28.84. Man dschaa bialhasanatifalahu khayrun minha waman dschaa bialssayyi-atifala yudschza alladhiina AAamiluu alssayyi-atiilla ma kanuu yaAAmaluuna
28.84. Whoso bringeth a good deed, he will have better than the same; while as for him who bringeth an ill deed, those who do ill deeds will be requited only what they did. (Pickthall)
28.84. Wer mit einer guten Tat kommt, für den gibt es besseres als sie, und wer mit einer schlechten Tat kommt, so wird denjenigen, welche die Schlechtigkeiten getan haben, nichts vergolten außer was sie getan haben. (Ahmad v. Denffer)
28.84. Wer mit einer guten Tat kommt, für den wird es etwas Besseres als sie geben. Wer aber mit einer bösen Tat kommt, so wird denjenigen, die böse Taten begehen, nur das vergolten, was sie zu tun pflegten. (Bubenheim)
28.84. Wer Gutes tut, bekommt noch Besseres. Wer eine üble Tat begeht, bekommt die ihr angemessene Vergeltung. Die ?beltäter werden nur für die Taten belangt, die sie getan haben. (Azhar)
28.84. Wer mit der gottgefälligen guten Tat kommt, für den ist Besseres als diese bestimmt. Doch wer mit der gottmißfälligen Tat kommt, so wird denjenigen, welche die gottmißfälligen Taten begingen, nichts außer dem vergolten, was sie zu tun pflegten. (Zaidan)
28.84. Denen, die mit einer guten Tat (vor den Richter) kommen, wird etwas noch Besseres (als Lohn zuteil). Denjenigen aber, die mit einer schlechten Tat (vor den Richter) kommen, - denen, die schlechte Taten begangen haben, wird nur (für) das vergolten, was sie getan haben. (Paret)
28.84. Wer Gutes vollbringt, soll Besseres als das erhalten; wer jedoch eine böse Tat vollbringt - jene, die böse Werke tun, sollen nur gemäß dem belohnt werden, was sie getan haben. (Rasul)
Tafsir von Maududi für die Ayaat 83 bis 84
That abode of the Hereafter ( 103 ) We shall reserve for those who do not seek glory in the earth, ( 104 ) nor wish to make mischief; ( 105 ) and the ultimate good is only for the Godfearing. ( 106 ) Whoever brings a good deed shall have a better reward than that, and whoever brings an evil deed, the evil-doers will have their rewards according to their deeds.
Desc No: 103 That is, Paradise which is the abode of real success.
Desc No: 104 "Who do not seek glory": who are not desirous of establishing their own glory in God's earth: who do not live like rebels and tyrants and arrogant people but like humble servants: who do not seek to make God's servants their personal servants
Desc No: 105 "Mischief" implies the chaos that inevitably appears in human life in consequence of violating the truth. Whatever man does when he disobeys Allah and turns away from His service is nothing but mischief. Partly this mischief occurs when wealth is amassed through unlawful means and expended in unlawful ways.
Desc No: 106 . "The Godfearing": those who refrain from His disobedience.
28.85. Inna alladhii farada AAalaykaalqur-ana laradduka ila maAAadin qulrabbii aAAlamu man dschaa bialhuda waman huwafiidalalin mubiinin
28.85. Lo! He Who hath given thee the Quran for a law will surely bring thee borne again. Say: My Lord is best aware of he who bringeth guidance and him who is in error manifest. (Pickthall)
28.85. Ja. Er, der dir den Koran als Pflicht aufedegt hat, bestimmt bringt Er dich zurück zum Ort der Heimkehr. Sag: Mein Herr weiß am besten, wer mit der Rechtleitung kommt, und wer es ist, der in klarem Fehlgehen ist. (Ahmad v. Denffer)
28.85. Derjenige, Der dir den Qur´an verpflichtend gemacht hat, wird dich sicher zu einem Ort der Wiederkehr zurückkehren lassen. Sag: Mein Herr weiß besser, wer die Rechtleitung bringt und wer sich in deutlichem Irrtum befindet. (Bubenheim)
28.85. Gott, Der dir den Koran offenbart und dich verpflichtet hat, ihn zu verkünden, wird dich gewiss an einem bestimmten Termin (dem Jüngsten Tag) zurückbringen (um zwischen dir und den Ungläubigen zu urteilen). Sprich: "Mein Herr weiss genau, wer rechtgeleitet und wer in eindeutigem Irrtum ist." (Azhar)
28.85. Gewiß, Derjenige, Der dir den Quran auferlegte, wird dich doch zum Versprochenen zurückkehren lassen. Sag: ‚Mein HERR weiss besser Bescheid über denjenigen, der mit der Rechtleitung kam, und über denjenigen, der in einem klaren Fehlgehen ist. (Zaidan)
28.85. Der, der dir den Koran (zu verkünden) auferlegt hat, wird dich (dereinst) zu einer Wiederkehr (ins jenseitige Leben) zurückbringen (wo dann zwischen dir und deinen ungläubigen Landsleuten entschieden werden wird). Sag: Mein Herr weiß sehr wohl, wer den Menschen die rechte Leitung bringt, und wer sich offensichtlich im Irrtum befindet. (Paret)
28.85. Wahrlich, Er, Der den Qur'an bindend für dich gemacht hat - Er wird dich zur Stätte der Wiederkehr zurückbringen. Sprich: "Mein Herr weiß am besten, wer es ist, der auf dem rechten Weg ist, und wer sich in einem offenbaren Irrtum befindet." (Rasul)
28.86. Wama kunta tardschuu an yulqailayka alkitabu illa rahmatan min rabbikafala takuunanna dhahiiran lilkafiriina
28.86. Thou hadst no hope that the Scripture would be inspired in thee; but it is a mercy from thy Lord, so never be a helper to the disbelievers. (Pickthall)
28.86. Und du hast nie gehofft, daß die Schrift dir zuteil werden würde, es ist nur eine Barmherzigkeit von deinem Herrn, also sei keinesfalls ein Unterstützer für die Glaubensverweigerer. (Ahmad v. Denffer)
28.86. Und du hattest nicht erwartet, daß das Buch an dich gerichtet würde. Es ist nur aus Barmherzigkeit von deinem Herrn. Darum leiste den Ungläubigen ja keinen Beistand. (Bubenheim)
28.86. Du hast nie erwartet, dass dir das Buch (der Koran) herabgesandt werden würde. Das geschah nur als Barmherzigkeit deines Herrn. Stehe den Ungläubigen niemals bei! (Azhar)
28.86. Und du hast nie erwartet, dass die Schrift dir gegeben würde - außer dass es eine Gnade von deinem HERRN war. So sei kein Rückenverstärker für die Kafir. (Zaidan)
28.86. Und du hast (früher) nicht damit gerechnet, daß (gerade) dir die Schrift (zur Verkündigung) zugewiesen würde. (Es ist) nichts als Barmherzigkeit von deinem Herrn (wenn er dir Offenbarungen eingegeben hat). Nimm nun ja nicht für die Ungläubigen Partei! (Paret)
28.86. Und du hattest selbst keine Hoffnung, daß dir das Buch offenbart würde; allein es ist eine Barmherzigkeit deines Herrn; darum sei nicht ein Beistand für die Ungläubigen. (Rasul)
Tafsir von Maududi für die Ayaat 85 bis 86
O. Prophet, be assured that the One Who has ordained this Qur'an for you ( 107 ) will certainly bring you to the best end. ( 108 ) Tell these people, "My Lord best knows who has brought the guidance, and who is involved in obvious error." You never hoped that the Book would be sent down to you. Only through your Lord's mercy (has it been sent own to you); ( 109 ) therefore, do not be a helper of the unbelievers. ( 110 )
Desc No: 107 That is, "He has placed on you the responsibility of conveying the Qur'an and teaching it to the people, and reforming the world according to the guidance contained in it."
Desc No: 108 The word ma ad in the original means the place to which one has to return ultimately. Its use as a common noun implies that it is a place of eminence and glory. Some commentators think it refers to Paradise. But there is no reason why it should be restricted only to Paradise. Let it remain indefinite as Allah Himself has put it so that the promise become applicable both his world and to the Next World. The context also requires that it should be looked upon as a promise to bestow the highest glory and eminence on the Holy Prophet ultimately not only in the Hereafter but in this world too. In the saying of the disbelievers of Makkah, which has been the theme of the discourse from verse 57 until now, they had said, "O Muhammad (Allah's peace be upon him), do you want us also to be doomed with you ? If we join you and adopt this Faith, it will become hard for us to live in Arabia." In response to this, Allah tells His Prophet: "O Muhammad, that God Who has placed the burden of conveying the message of the Qur'an on you, will not destroy you: rather He will exalt you to the rank which these people cannot even imagine today." And, in actual fact, in a few years after this, even in this world, Allah granted the Holy Prophet complete authority over the whole of Arabia, and there was no power to resist him, and no religion to stand its ground. There had been no precedent in the history of Arabia that the whole peninsula might have come under the sway of one man so completely that no opponent might be there to challenge him and no soul to dare disobey his orders. Then it was not only a political domination but religious too, for the whole population had been won over to Islam. Some commentators opine that this verse of Surah Al-Qasas was sent down on the way during the Holy Prophet's migration from Makkah to Madinah, and in this Allah had promised His Prophet that He would again bring him back to Makkah. But, firstly, the words of the verse do not allow that "ma `ad" be taken to mean "Makkah". Secondly, this Surah, both according to the traditions and the internal evidence of its theme, was revealed some time during the time of the migration to Habash, and one cannot understand that if this verse was revealed after several years on the way during the migration to Madinah. why was it inserted in this context without any relevance? Thirdly, in this context, the mention of the Holy Prophet's return to Makkah seems quite irrelevant. For if the verse is taken to mean this, it will not be a reply to the disbelievers' excuse but would rather strengthen it. It would mean this: "No doubt, what you say, O people of Makkah, is correct. Muhammad will be expelled from this city, but he will not remain an exile for ever, but eventually We will bring him back to this very place." Though this tradition has been reported by Bukhari, Nasa'i, Ibn Jarir and other traditionists on the authority of Ibn `Abbas, it is, in fact, Ibn `Abbas's own opinion; it is not a tradition that might have been received direct from the Holy Prophet that one may have to accept it.
Desc No: 109 This thing is being presented as a proof of the Holy Prophet Muhammad's Prophethood. Just as the Prophet Moses was wholly unaware that he was going to be appointed a Prophet, and sent on a grand mission-when he had never even expected or wished for such a thing, but had been suddenly called upon while on a journey and made a Prophet and assigned a mission which had no relevance with his previous life-so was precisely the case with the Holy Prophet Muhammad (may Allah's peace be upon him). The people of Makkah knew full well what kind of life he was leading till a day before the day when he came down from the Cave of Hira' with the message of Prophethood. They were fully aware of his occupations, of the topics of his conversation, of the nature of his interests and activities. No doubt it was a life which was an embodiment of truth, honesty and righteousness, a model of nobility, peacefulness, fulfilment of obligations and rights of others and of the service to humanity, but there was nothing in it which could give somebody any idea that the righteous man was going to make a claim to Prophethood the next day. There was no one among his most intimate friends and relations and neighbours, who could say that he had already been preparing to become a Prophet. No one had ever heard a word on the themes and problems and topics from him, which became the subject of his daily conversation all of a sudden after the revolutionary moment in the Cave of Hira'. No one had heard him employing the kind of diction and words and terms, which the people started hearing from him in the shape of the Qur'an. He had never stood up for preaching, had never given a message or started a movement, and none of his activities had ever indicated that he was anxious to undertake a programme for the solution of the social problems or for religious or moral reformation. Till a day before this revolutionary moment he was leading the life of a trader, who earns his living by fair and lawful means. who lives a happy life with his family, receives his guests, helps the poor and treats his relatives well, and at times retires from society into seclusion for the sake of worship. For such a person it would be a great change if he started making, all of a sudden, world-moving orations, preaching a revolutionary message, producing a sublime literature and propounding an enduring philosophy of life and a profound system of thought and morality and social life. For psychologically too, such a change is not possible through any kind of preparation and conscious effort. Any such effort and preparation, in any case, has to pass through certain evolutionary stages, which cannot remain hidden from the people among whom a person is passing his life. Had the Holy Prophet's life passed through any such stages of gradual development, hundreds of the people in Makkah would have come out to say, "Did we not tell you beforehand that this man would one day make a tall claim?" But history bears evidence that no one in Makkah ever made such an objection although the disbelievers of Makkah raised all sorts of other objections against the Holy Prophet. Then another thing: the Holy Prophet himself never wished for or expected or awaited his appointment to prophethood, but he came across this experience all of a sudden quite unexpectedly. This is supported by the event that has been reported in the Traditions in connection with the beginning of Revelation. After his first meeting with the Angel Gabriel and the revelation of the initial verses of Surah Al-`Alaq he rushes back home from Hira' trembling with fear, and says to his wife, "Cover me with a cloak! Cover me with a cloak!" After a while when he recovers a little from the state of anxiety, he relates what he had experienced to his wife and says, "I feel there is danger to my life!" She responds, "No, never! Allah will never bring you to grief: you render the rights of your kindred, you support theindigent, help the poor, treat your guests well, and are ever ready to contribute to a good cause."Then she takes him to Waraqa bin Naufal, who was her cousin and a righteous and knowledgeable person from among the people of the Book. Hearing from him what had happened, Waraqa says without any hesitation, "The one who came to you is the same Namus (the specially appointed Divine Messenger), who used to come to Moses. I wish I were a young man and could live till the time when your people will expel you." The Holy Prophet asks, "Will my people expel me?" He replies, "Yes; no one has passed before, who brought same thing that you have brought, and his people did not turn hostile to him. " This whole event depicts the state which a simple man will naturally undergo when he is confronted unexpectedly by a most extraordinary experience all of a sudden. If the Holy Prophet had already been anxious to become a prophet and thinking that a man like him ought to be a prophet, and had been meditating and straining his mind and awaiting the arrival of an angel with a message, he would have been filled with delight at the experience in the Cave, and descending from the mountain would have gone straight before his people and proclaimed Prophethood. But, quite to the contrary, he is confounded at what he had seen, reaches home trembling and lies in bed fully covered up. When he is composed a little, he tells his wife quietly what had happened in the solitude of the Cave, and expresses feelings of anxiety and insecurity. How different is this state from the state of a candidate for prophethood ! Then , who can be better aware of the husband's life, his ambitions and thoughts, than the wife? If she had perceived before-hand that the husband was a candidate for prophethood and had been anxiously awaiting the arrival of the angel, her reply would have been different from what Hadrat Khadijah said. She would have answered, "Dear husband! Why are you so agitated? You have got what you have been longing since long. Now, flourish as a saint: I too shall get ready for collecting gifts and offerings." But on the basis of what she had seen of her husband during her 15-year-long companionship, she did not take more than a moment to understand that Satan could not have come to a righteous and selfless man likehim, nor could Allah have put him to a severe test. Therefore, whatever he had seen was the very truth and reality. The same is also true in the case of Waraqa bin Naufal. He was not an outsider, but a member of the Holy Prophet's own clan and a brother-in-law by a close relationship. Then being a knowledgeable Christian he could discriminate the prophethood and book and revelation from fabrication and fraud. Being the Holy Prophet's senior by many years his whole life since childhood had been spent before him. Therefore, when he heard what the Holy Prophet had to say about his experience in the Cave, he at once said that it was most surely the same Angel who used to bring Divine messages to the Prophet Moses. For in this case also precisely the same thing had happened as in the case of the Prophet Moses. He also was a pure and righteous person, simple in thought and without any preconceived notions about prophethood, he also had experienced the same thing unexpectedly in full consciousness similarly. Therefore, without the least hesitation, he was led to the firm conclusion that there was no self-deception or satanic insinuation involved but whatever the truthfulman had seen, without any will or desire on his own part, was in fact, an experience of the Reality. This is such a clear proof of the Holy Prophet Muhammad's Prophethood that a realistic person can hardly deny it. That is why it has been presented as a proof of Prophethood at several places in the Qur'an For example, in Surah Yunus it has been said: "O Prophet, say to them: Had Allah willed so, I would never have recited this Qur'an to you, nor would He have told you anything (about its existence). I have already lived a lifetime among you before its revelation. Do you not use common sense?" (v. 16) And in Surah Ash-Shura it has been said: "O Prophet, you did not know at all what was the Book and what was the Faith but We made that Revelation a light by which We show the way to any of Our servants We will." (v. 52) For further explanation, see E.N. 21 of Surah Yunus, E.N.'s 88 to 92 of Al-'Ankabut, and E.N. 84 of Ash-Shu'ara.
Desc No: 110 That is, "When Allah has granted you this blessing without your asking for it, you are under an obligation to exercise all your energies and spend all your efforts in upholding it conveying it to others and promoting its cause. Any slackness in this regard would mean that you helped the disbelievers. THis does not mean that, God forbid, there was any chance of such slackness on the part of the Holy Prophet. Allah, in fact, is exhorting the Holy Prophet, as if to say, "You should go on doing your mission in spite of the disbelievers' opposition and their uproar, and do not at all mind what fears the enemies of the Truth express regarding your message's being harmful to their national interests. " "
28.87. And let them not divert thee from the revelations of Allah after they have been sent down unto thee; but call (mankind) unto thy Lord, and be not of those who ascribe partners (unto turn). (Pickthall)
28.87. Und lasse dich keinesfalls abhalten von den Zeichen Allahs, nachdem sie zu dir herabgesandt wurden, und rufe zu deinem Herrn, und sei keinesfalls einer von den Mitgöttergebenden, (Ahmad v. Denffer)
28.87. Und lasse sie dich nur nicht von den Zeichen Allahs abhalten, nachdem sie nun zu dir herabgesandt worden sind. Und rufe zu deinem Herrn, und gehöre ja nicht zu den Götzendienern. (Bubenheim)
28.87. Sie sollen dich von Gottes Zeichen nicht abbringen, nachdem sie auf dich herabgesandt worden sind. Rufe zu deinem Herrn auf, und sei keiner der Götzendiener, die Gott Gefährten beigesellen! (Azhar)
28.87. Und lasse sie niemals dich von ALLAHs Ayat abhalten, nachdem sie dir zuteil geworden sind. Und mache Da'wa zu deinem HERRN! Und sei nicht von den Muschrik! (Zaidan)
28.87. Und laß dich ja nicht durch sie von den Zeichen Allahs abhalten, nachdem sie (nun einmal als Offenbarung) zu dir herabgesandt worden sind! Und ruf (die Menschen) zu deinem Herrn, und sei ja keiner von den Heiden! (Paret)
28.87. Und laß dich von niemandem von den Zeichen Allahs abwenden, nachdem sie zu dir niedergesandt worden sind; und rufe (die Menschen) zu deinem Herrn und sei nicht einer der Götzendiener. (Rasul)
28.88. Wala tadAAu maAAa Allahi ilahanakhara la ilaha illa huwa kulluschay-in halikun illa wadschhahu lahu alhukmuwa-ilayhi turdschaAAuuna
28.88. And cry not unto any other god along with Allah. There is no God save him. Everything will perish save His countenance. His is the command, and unto Him ye will be brought back. (Pickthall)
28.88. Und rufe nicht, zusammen mit Allah, zu einem anderen Gott. Es gibt keinen Gott außer Ihm! Jedes Ding vergeht, außer Seinem Antlitz, Sein ist das Urteil, und zu Ihm werdet ihr zurückgebracht. (Ahmad v. Denffer)
28.88. Und rufe neben Allah keinen anderen Gott an. Es gibt keinen Gott außer Ihm. Alles wird untergehen - außer Seinem Angesicht. Ihm gehört das Urteil, und zu Ihm werdet ihr zurückgebracht. (Bubenheim)
28.88. Bete neben Gott keinen anderen Herrn an! Es gibt keinen Gott außer Ihm. Alles vergeht, nur Er nicht. Sein ist die Entscheidung, und zu Ihm allein werdet ihr zurückgebracht werden. (Azhar)
28.88. Und richte keine Bittgebete an eine andere Gottheit neben ALLAH! Es gibt keine Gottheit außer Ihm! Es vergeht alles außer Ihm. Ihm gehört das Richten, und zu Ihm werdet ihr zurückgebracht. 2 (Zaidan)
28.88. Und ruf nicht neben Allah einen anderen Gott an! Es gibt keinen Gott außer ihm. Alles ist dem Untergang geweiht, nur er nicht. Ihm steht die Entscheidung (hukm) zu. Und zu ihm werdet ihr (dereinst) zurückgebracht. (Paret)
28.88. Und rufe neben Allah keinen anderen Gott an. Es ist kein Gott außer Ihm. Alle Dinge sind vergänglich, bis auf Sein Angesicht. Sein ist die Herrschaft und zu Ihm werdet ihr zurückgebracht werden. . (Rasul)
Tafsir von Maududi für die Ayaat 87 bis 88
And let it never happen that the unbelievers should divert you' ( 111 ) from Allah's Revelationswhen they are sent down to you. Invite (the people) towards your Lord and do not join the mushriks, nor invoke any deity other than Allah. There is no deity but He. Everything is perishable except Himself: Sovereignty is His, ( 112 ) and to Him will all of you be returned.
Desc No: 111 . ..divert you": divert you from conveying them to others and acting in accordance with them in practical life.
Desc No: 112 Another meaning can be: "Sovereignty is for Him, for He alone is entitled to it by right. "
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