44.7. Rabbi alssamawati waal-ardiwama baynahuma in kuntum muuqiniina
44.7. Lord of the heavens and the earth and all that is between them, if ye would be sure. (Pickthall)
44.7. Der Herr der Himmel und der Erde und was zwischen beiden ist, wenn ihr überzeugt wäret. (Ahmad v. Denffer)
44.7. dem Herrn der Himmel und der Erde und dessen, was dazwischen ist, wenn ihr überzeugt seid. (Bubenheim)
44.7. Er ist der Herr über die Himmel und die Erde und was dazwischen ist, wenn ihr an die Wahrheit glauben wollt. (Azhar)
44.7. Der HERR der Himmel, der Erde und dessen, was dazwischen ist. Solltet ihr von den Gewißheit-Anstrebenden sein. (Zaidan)
44.7. dem Herrn von Himmel und Erde, und (allem) was dazwischen ist. (Daß er über all das Herr ist, müßt ihr doch einsehen) wenn (anders) ihr (von der Wahrheit) überzeugt seid. (Paret)
44.7. der Herr der Himmel und der Erde und all dessen, was zwischen beiden ist, wenn ihr nur Gewißheit (im Glauben) hättet. (Rasul)
44.9. Vielmehr sie sind in Zwiespalt, sie spielen. (Ahmad v. Denffer)
44.9. Aber nein! Sie sind im Zweifel und treiben ihr Spiel. (Bubenheim)
44.9. Sie sind aber trotzdem im Zweifel darüber und treiben damit ein Spiel. (Azhar)
44.9. Nein, sondern sie sind im Zweifel, sie treiben Unfug. (Zaidan)
44.9. Aber nein! Sie sind im Zweifel und treiben (mit der Wahrheit) ihr Spiel. (Paret)
44.9. Doch sie sind im Zweifel und betreiben ein Spiel. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 9
Ha-Mim. By this lucid Book, We have sent it down in a highly blessed night, for We intended to warn the people. ( 1 ) This was a night in which every matter is decided wisely ( 2 ) by Our Command. ( 3 ) We had to send a Messenger, as a mercy from your Lord. ( 4 ) Indeed, He is the All-Hearing, the All-Knowing, ( 5 ) Lord of the heavens and the earth, and Lord of all that lies between them, if you would really believe. ( 6 ) There is no god but He. ( 7 ) It is He Who gives life and death. ( 8 ) He is your Lord and Lord of your ancestors who have gone before. ( 9 ) (But, in fact, they have no faith:) nay, they play about in doubt. ( 10 )
Desc No: 1 The meaning of taking an oath by "the lucid Book" has been explained in E.N. 1 of Surah Zukhruf. Here also what has been sworn by is that Muhammad (upon whom be Allah's peace) is not the author of this Book but "We", and this Book by itself is enough to provide a proof of this. Furthermore, it has been said chat the night in which it was sent down was full of blessings. That is, the foolish and ignorant people, who have no idea of their own well-being or otherwise, regard the revelation of this Book as a disaster for themselves and are deeply anxious as how to get rid of it. But, as a matter of fact, the Hour when "We" decided to send down this Book to arouse the heedless, was highly blessed for them and _for all mankind Some commentators have expressed the opinion that the meaning of sending down the Qur'an in that night is that its revelation began during that night, and some others think that the whole of the Qur'an was transferred from Umm alKitab and entrusted to the bearers of Revelation (angels), and then revealed to the Holy Prophet as and when required and demanded by the occasion and circumstances during 23 years. As to what actully happened Allah alone has the best knowledge. The night implies the same night which has been called lailat-ul-qadr in Surah Al-Qadr (97), There it has been said: `We sent it down in a Night of Glory," and here: `We sent it down in a blessed Night." Then the Qur'an itself has told that it was a night of the month of Ramadan (Al-Baqarah).
Desc No: 2 The word amr-in-,hakim as used in the Text has two meanings: (1) That the Command is wholly based on wisdom: there is no likelihood of any error or weakness in it; and (2) that it is a firm and stable decision: it lies in no one's power to change it.
Desc No: 3 In Surah AI-Qadr, this same thing has been expressed thus: `The angels and the Spirit (Angel Gabriel) descend in it with every decree, by the leave of their Lord." This shows that it is such a Night in the Divine administration of Allah in which He decides the destinies of the individuals and nations and countries and entrusts His decisions to His angels, who then implement them accordingly. Some commentators among whom Hadrat `Ikrimah is most prominent, have been involved in the misunderstanding that this is the 15th night of Sha'ban, for in some traditions it has been said that the destinies of people are decided during that night. But Ibn 'Abbas, Ibn `Umar, Mujahid, Qatadah, Hasan Basri, Sa' id bin Jubair, Ibn Zaid, Abu Malik, Dahhak and many other commentators are agreed that this is the same night of Ramadan, which has been called lailat-ul-qadr, for the Qur'an itself has stated this, and where any Qur'anic statement exists, no other view can be formed on the basis of random reports. Ibn Kathir says, "The traditions that Imam Zuhri has related from 'Uthman bin Muhammad that destinies are decided from one Sha`ban to the next Sha`ban is an indirect tradition and such traditions cannot be cited as against the clear texts of the Qur'an. " Qadi Abu Bakr Ibn al-`Arabi says: "No Hadith in respect of the 15th of Sha'ban is reliable, either in respect of its merit, or about this that decisions with regard to the destinies are taken in it; therefore, they do not merit attention, (Ahkam ul-Qur'an).
Desc No: 4 That is, "It was not only a demand of wisdom to send a Messenger with. this Book but also of Allah's mercy, for He is the Providence, and Providence requires that not only should arrangements be made for nourishing the servants' bodies but they should also be afforded right guidance by knowledge, that they should be made aware of the distinction between right and wrong and that they should not be left wandering in darkness."
Desc No: 5 The object of mentioning these two attributes of Allah in this context is to warn the people of the truth that He alone can give correct knowledge for He alone knows all the realities. Not to speak of one ntan, even if all men join to determine a way of lift for themselves, there can be no guaranty of its being the right way, for even the whole of mankind together cannot become all-hearing and all-knowing. It does not lie in its power to comprehend all those realities whose knowledge is essential for determining a correct way of life. This knowledge is only with Allah: He alone is All-Hearing and AII-Knowing. Therefore, He alone can tell what is guidance for Tnan and what is falsehood, what is the Truth and what is wrong, what is good and what is evil.
Desc No: 6 The Arabs themselves admitted that Allah alone is the Lord (Master and Providencc) of the Universe and of everything in it. Therefore, it has been said to them: "If you arc not admitting only verbally but are really conscious of His being the Providence and are convinced of His being the Master, you should admit that: (I) It is the very demand of His Mercifulness and Providence that He should send a Hook and a Messenger for the guidance of man; and (2) it is His right as the Master and your duty as His servants that you should obey every Guidance and submit to every Command that comes from Him. "
Desc No: 7 The real God Who alone has the right that He should be worshipped and served.
Desc No: 8 That is, "There is no god other than Allah, nor can there be. Therefore, it is against reason that you should disdain the worship of Him Who breathed life into dead matter and made you a living man, and Who possesses full powers to keep you alive as long as He likes and bring your life to an end whenever He likes, or you serve any other than Him, or start worshipping others besides Hint."
Desc No: 9 There is a subtle allusion in it to this: "He was also Lord of those of your ancestors who took other gods besides Allah; they had not done the right thing by giving up their real Lord and serving others that you should be justified in imitating them and regard their conduct as an argument for the soundness of your creed. They ought to have served only Him, because He alone was their Lord.
Desc No: 10 In this brief sentence an allusion has been made to an important truth. Even atheists or polytheists do come across occasions when their bean from within says; There is somewhere some weakness in the creed that you have adopted. The atheist may apparently be very firm in his denial of God, his heart at one or the other time does bear the testimony that this wonderful and wise system which extends from the particle of dust to the galaxies and from a blade of grass to the creation of man, could not come into existence without an All-Wise Designer. Likewise, a polytheist may be deeply submerged in his polytheism, his heart also sometimes cries out: Those whom you have adopted as deities cannot be God. But this testimony of the heart neither leads the atheist and the polytheist to the conviction about, the existence and Oneness of God, nor to conviction and satisfaction about their creed of atheism and polytheism itself. Instead, their religion, in fact, is based on doubt, no matter how convinced they might appear to be of its truth. As for the question: Why doesn't this doubt make them restless, and why don't, they seek the truth seriously so as to obtain a satisfactory ground for their convictions? the answer is: they lack seriousness in religious matters. W hat they really regard as important are the worldly earnings and acquisitions and their enjoyment, in search of which they expend all their powers and abilities of the heart and mind and body. As for the religious matters, they are in fact no more than fun, a mere pastime, amusement, or a mental diversion for them, for which they cannot spare even a few moments of serious study. Religious rites are being performed as an entertainment; discussions about denial and atheism are being engaged in as an amusement; no one can spare a few moments from his worldly pursuits to consider whether he has turned away from the Truth, and if so, what would be its consequences.
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