16.124. The Sabbath was appointed only for those who differed concerning it, and lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ. (Pickthall)
16.124. Der Sabbat wurde für diejenigen gemacht, die über ihn uneinig waren und dein Herr entscheidet bestimmt zwischen ihnen am Tag der Auferstehung, worin sie uneinig waren. " (Ahmad v. Denffer)
16.124. Der Sabbat ist nur denjenigen auferlegt worden, die über ihn uneinig waren. Und dein Herr wird wahrlich am Tag der Auferstehung zwischen ihnen über das richten, worüber sie uneinig zu sein pflegten. (Bubenheim)
16.124. Den Sabbat einzuhalten, war nur den Juden geboten, die sich darüber zerstritten. Dein Herr wird sie am Jüngsten Tag wegen ihrer Streitigkeiten zur Rechenschaft ziehen. (Azhar)
16.124. Der Sabbat wurde nur denen auferlegt, die darüber uneins waren. Und gewiß, dein HERR wird doch am Tag der Auferstehung zwischen ihnen richten über das, worin sie uneins zu sein pflegten. (Zaidan)
16.124. Der Sabbat ist nur denen auferlegt worden, die darüber uneins (geworden) waren. Wahrlich, dein Herr wird am Tag der Auferstehung zwischen ihnen entscheiden über das, worüber sie (in ihrem Eredenleben) uneins waren. (Paret)
16.124. Der Sabbat wurde denen auferlegt, die über ihn uneins waren; und dein Herr wird gewiß am Tage der Auferstehung zwischen ihnen über das richten, worüber sie uneins waren. (Rasul)
Tafsir von Maududi für die Ayaat 118 bis 124
To the Jews We had especially forbidden the things ( 117 ) We have already related to you, ( 118 ) and it was not We who imposed this hardship on them, but they imposed the hardship themselves. Nevertheless, your Lord is Forgiving and Compassionate towards those who have repented and mended their ways after they had committed evil in ignorance. The fact is that Abraham was a community in himself : ( 119 ) he was obedient to Allah and had turned to Him exclusively. He was never a mushrik. he was always grateful for Allah's favours. Accordingly Allah chose him and showed him the Right Way. Allah blessed him with goodness in this world and most surely he will be among the righteous in the Hereafter. Then We sent down this Revelation to you: "Follow the way of Abraham exclusively" and he was not one of the mushriks. ( 120 ) As regards the Sabbath, We imposed this on those who differed about its observance. ( 121 ) Surely your Lord will decide between them on the Day of Resurrection about all those things in which they have been differing.
Desc No: 117 In this paragraph (vv. 118-124), answers to the objections raised by the disbelievers of Makkah concerning the Commandments contained in vv. 114-117 have been given. Their first objection was: "Besides the above-mentioned unlawful things, there arc other unlawful things in the Jewish Law which have been made lawful by you. If that law was from Allah and yours is also from Allah why do they then contradict each other?" Their second objection was: "You have abrogated the sanctity of the Sabbath of the Israelites. Have you done this of your own accord or by Allah's Command? In the latter case then will be an obvious contradiction in the two laws. Or has Allah Himself given two contradictory Commandments?"
Desc No: 118 This refers to: "And We prohibited all animals with claws to those people who had adopted Judaism...." (VI: 146). In this verse (117) Allah has stated that certain things were made unlawful because of the disobedience of the Jews. Here a question arises: Which of the two Surahs, Al-An`am or An-Nahl, was first revealed? This is because in verse 118, a reference has been made to verse 146 of Al-An`am and in verse 119 of Al-An`am, "And why should you not eat that thing over which Allah's name has been mentioned, when He has already given you a detail of those things that have been declared to be unlawful for you except m case of extremity....?", a reference has been made to verse 115 of AnNahl. This is because these are the only two Makki Surahs in which details of unlawful things have been given. As regards the question, we are of the opinion that An-NahI was revealed earlier than AI-An`am, for verse 119 of the latter contains a reference to verse 115 of the former. It appears that after the revelation of Surah AI-An`am, the disbelievers raised objections in regard to these verses of An-Nahl. So they were referred to verse 146 of AI-An`am in which a few things were made unlawful, especially for the Jews. As this answer concerned An-Nahl, so verse 118, though it was revealed after the revelation of AI-An`am, was inserted as a parenthetical clause in An-Nahl.
Desc No: 119 "Abraham was a community in himself" for at that time he was the only Muslim in the whole world who was upholding the banner of Islam, while the rest of the world was upholding the banner of unbelief. As that servant of Allah performed the Mission which is ordinarily carried out by a whole community, he was not one person but an institution in himself.
Desc No: 120 This is the complete answer to the first objection (E.N. 117) raised by the disbelievers. This has two parts: (1) There is no contradiction in the Divine Law as you seem to presume on the apparent variance in the Jewish and the Islamic Law. As a matter of fact a few things had been made unlawful especially for the Jews as punishment to them because of their disobedience; therefore, there was no reason why others should be deprived of those good things. (2) Prophet Muhammad (Allah's peace be upon him) was commanded to follow the way of Abraham and not the way of the Jews, and they themselves knew than these things were not unlawful in the law of Abraham. For instance, the Jews did not eat the flesh of camel but this was lawful according to Abraham. Likewise, ostrich, hare, duck, etc. , were unlawful in the Jewish law, but they were lawful according to Abraham. Incidentally the disbelievers of Makkah have been warned that neither they nor the Jews had any relationship with Prophet Abraham for he was not a mushrik while both of them were practising shirk. Prophet Muhammad and his followers were the only true followers of Prophet Abraham (Allah's peace be upon them) for there was no tinge of shirk in their creed or in their practice.
Desc No: 121 This is the answer to their second objection. Obviously, there was no need to state that the restrictions about the Sabbath applied only to the Jews and had nothing to do with the law of Prophet Abraham, because they themselves knew it. The restrictions were imposed upon the Jews because of their mischiefs and violations of the law. In order to understand fully the significance of this reference one is requested to read those passages of the Bible in which Commandments about the Sabbath have been stated, e.g., Exodus 20: 8-11, 23: 12-13,31: 1-17, 35: 23, and Numbers 15: 32-36. Besides this, one should also be acquainted with the impudent violations of the Sabbath. See Jeremiah: 17: 21-27 and Ezekiel. 10: 18-24. "
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