16.2. Yunazzilu almala-ikata bialrruuhimin amrihi AAala man yaschao min AAibadihi anandhiruu annahu la ilaha illa anafaittaquuni
16.2. He sendeth down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no god save Me, so keep your duty unto Me. (Pickthall)
16.2. Er läßt die Engel herabkommen mit dem Geist von Seinem Befehl auf wen Er will von Seinen Knechten: "Warnt, daß es keinen Gott gibt außer Mir, also fürchtet Mich!" (Ahmad v. Denffer)
16.2. Er sendet die Engel mit dem Geist von Seinem Befehl herab, auf wen von Seinen Dienern Er will: "Warnt (und verkündet), daß es keinen Gott gibt außer Mir; darum fürchtet Mich (allein)." (Bubenheim)
16.2. Er sendet die Engel gemäß Seinem Willen mit der Offenbarung denjenigen unter Seinen Dienern herab, die Er mit der Aufgabe betrauen will, die Menschen zu warnen und ihnen zu verkünden: "Es gibt keinen Herrn außer Mir; so fürchtet Mich allein!" (Azhar)
16.2. ER sendet die Engel nach und nach hinab mit dem Ruhh nach seiner Bestimmung zu demjenigen von Seinen Dienern, den ER will: ‚Warnt, dass es zweifelsohne keine Gottheit gibt außer Mir, so handelt Taqwa gemäß Mir gegenüber! (Zaidan)
16.2. Er läßt die Engel mit dem Geist von seinem Logos (amr) herabkommen, auf wen von seinen Dienern er will (mit dem Auftrag): "Warnt (die Menschen und verkündet), daß es keinen Gott gibt außer mir! Mich (allein) sollt ihr fürchten." (Paret)
16.2. Er sendet die Engel auf Seinen Befehl mit der Offenbarung zu dem von Seinen Dienern hernieder, zu dem Er will: "Warnt (die Menschen,) daß kein Gott da ist außer Mir. Mich allein sollt ihr fürchten." (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 2
Allah's "Judgment" has come: ( 1 ) so do not clamour for hastening it; He is free from every defect, and exalted high above the shirk that they are practising. ( 2 ) He sends down by His command through His angels the Spirit ( 3 ) on that one of His servants whom He chooses, ( 4 ) (bidding), "warn the people that there is no other deity than I therefore, fear Me. " ( 5 )
Desc No: 1 That is, "The time for final `Judgment' has come near." As regards the use of the past tense in the original, this may be to show certainty of its occurrence in the near future or to emphasize the fact that the rebellion and the wrong deeds of the Quraish had become so unbearable that they warranted that the time for decisive action had come. Here question arises as to what that "Judgment" was and how it came. We are of the opinion (and true knowledge is with Allah alone) that that "Judgment" was Hijrat (the Migration) of the Holy Prophet from Makkah. For a short time after this Revelation he was bidden to emigrate from there. And according to the Qur'an, a Prophet is bidden to leave his place only at that time when the rebellion and antagonism of his people reaches the extreme limit. Then their doom is sealed, for after this Allah's punishment comes on them either as a direct scourge from Him, or they are destroyed by the Prophet and his followers. And this did take place actually. At the occasion of the Migration, the people of Makkah regarded it as a victory for themselves, but in fact it turned out to be a defeat for shirk and disbelief which were totally uprooted within a decade or so after the Migration not only from Makkah but from the rest of Arabia as well.
Desc No: 2 In order to understand the interconnection between the first and the second sentences, one should keep in view the background. The challenge of the disbelievers to the Prophet, `to hasten Divine Judgment',was really based on their assumption that their own religion of shirk was true and the religion of Tauhid presented by Muhammad (Allah's peace be on him) was false; otherwise, they argued, the Divine scourge with which he threatened them would have come upon them long before because of their disbelief and rebellion, if there had been the authority of Allah behind it. That is why after the declaration of the "Judgment," their misunderstanding about the cause of delay in the punishment was removed, as if to say, "You arc absolutely wrong to assume that punishment has not been inflicted on you because your creed of shirk is true, for Allah is fret from and far above shirk and has no partner" .
Desc No: 3 This means "the Spirit of Prophethood with which a Prophet is imbued in order to fulfil his Mission by word and decd. The Qur'an has called this the Spirit' in several places, for this has the same relation to the Mission of a Prophet and his moral life, which the soul has to the physical human life. "
Desc No: 4 As one of the things, which prompted the disbelievers to challenge the Holy Prophet for scourge, was their presumption that he was not a true Prophet, Allah told them categorically that he was a true Prophet, who had been imbued with the "Spirit" which We Ourself had sent down on him. "Allah sends down the Spirit on..... He chooses." This is the answer to the objections which the chiefs of the Quraish used to raise against the Holy Prophet: Had Allah wanted to send a Messenger to them, was there no one better than Muhammad (Allah's peace be on him), son of `Abdullah, for this mission ? Why did He not choose one of the big chiefs of Makkah or Taif for the purpose? Such absurd objections needed no other answer than this that is why such an answer has been given in several places of the Qur'an as if to say "Allah knows best how to do His work, and dces not stand in need of any advice from you. He chooses for His mission anyone whom He considers fit for it.
Desc No: 5 This verse declares the essence of the "Spirit" of Prophethood, which is this: Godhead belongs to one Allah alone: so only He is worthy of fear. Therefore, there is no other anchor that might make fast and hold together human moral system than His fear. For it is the fear of His displeasure and His punishment, and the fear of the consequences of His disobedience which alone can act as a strong deterrent to restrain one from deviation. That is why mankind has been admonished: "Fear Me. "
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