41.38. But if they are too proud still those who are with thy Lord glorify Him night and day, and tire not. (Pickthall)
41.38. Und wenn sie sich groß wähnen, so preisen diejenigen, die bei deinem Herrn sind, Ihn in der Nacht und zur Tageszeit, und sie werden nicht müde. (Ahmad v. Denffer)
41.38. Wenn sie sich jedoch hochmütig weigern ... (, dann lasse sie,) - diejenigen, die bei deinem Herrn sind, preisen Ihn doch bei Nacht und Tag, ohne Überdruß zu empfinden. (Bubenheim)
41.38. Auch wenn sie sich hochmütig verhalten, so lobpreisen doch deinen Herrn unablässig Tag und Nacht diejenigen, die bei Ihm sind. (Azhar)
41.38. Und sollten sie sich in Arroganz erheben, so sind diejenigen bei deinem HERRN, sie lobpreisen Ihn während der Nacht und am Tage, und ihnen wird es nicht langweilig. (Zaidan)
41.38. Wenn sie aber (zu) hochmütig (dazu) sind (ihm zu dienen, stehen sie mit dieser ihrer Haltung allein). Selbst die (Engel), die bei deinem Herrn sind, preisen ihn unermüdlich Tag und Nacht. (Paret)
41.38. Wenn sie sich aber in Hochmut (von Ihm) abwenden, so preisen Ihn bei Nacht und Tag diejenigen, die bei deinem Herrn sind, und sie sind darin unermüdlich. (Rasul)
Tafsir von Maududi für die Ayaat 37 bis 38
Among ( 42 ) the signs of Allah are the night and the day and the sun and the moon. ( 43 ) Do not prostrate yourselves before the sun and the moon, but prostrate yourselves before that God, Who created them, if You really are His worshippers. ( 44 ) But it does not matter if these people show arrogance and still persist in their way, ( 45 ) for the angels who are nearest to your Lord, glorify Him day and night and never feel wearied. ( 46 )
Desc No: 42 Now the discourse turns to the common people and they are made to understand the truth in a few sentences.
Desc No: 43 That is, "They are not the objects of Divine power that you may start worshipping them, thinking that Allah is manifesting Himself in their form, but they are the Signs of Allah by pondering over which you can understand the reality of the universe and its system, and can know that the doctrine of the Oneness of God which the Prophets arc teaching is the actual Reality. The mention of the night and day before the sun and moon has been made to give the warning that the hiding of the sun and appearing of the moon at night, and the hiding of the moon and appearing of the sun in the day clearly point to the fact that neither of them is God or object of Divine power, but both are helpless and powerless objects, and are moving subject to the law of God.
Desc No: 44 This is an answer to the philosophy that the intelligent among the polytheists generally used to propound to prove that polytheism was rational. They said that they did not bow to these objects but bowed to God through them. An answer to this has been given, so as to say: "If you really are Allah's worshippers, there is no need of these intermediaries: why don't you bow down to Him directly?'
Desc No: 45 "If they show arrogance": If they think it is beneath them to listen to you and persist still in the ignorance in which they are involved.
Desc No: 46 It means this: "The system of this whole universe, whose agents these' angels are, is running on the basis of Allah's Oneness and His servitude. The angels who are its agents are testifying every moment that their Lord is pure and exalted far above that another should be His associate in His Divinity and worship. Now, if a few foolish persons do not believe even after admonition, and turn away from the way that is being followed by the whole universe and persist in following the way of shirk only, Iet them remain involved in their folly." The consensus is that it is obligatory to perform sajdah (prostration) here, but the jurists differ as to which of the two preceding verses requires the performance of sajdah. Hadrat 'Ali and Hadrat 'Abdullah bin Mas'ud performed the sajdah at the end of v. 37, while Hadrat Ibn 'Abbas, Ibn 'Umar, Said bin Musayyab, Masruq, Qatadah, Hasan Basri, Abu 'Abdur Rahman as-Sulami, Ibn Sirin, Ibrahim Nakha'i and several other prominent jurists have expressed the opinion that it should be performed at the end of v. 38. The same also is the opinion of Imam Abu Hanifah, and the Shafe'ites also have held the same view as preferable.