62.1. All that is in the heavens and all that is in the earth glorifieth Allah, the Sovereign Lord, the Holy One, the Mighty, the Wise. (Pickthall)
62.1. Es preist Allah, was in den Himmeln und was auf der Erde ist, den Herrscher, den Allheiligen, den Mächtigen, den Weisen. (Ahmad v. Denffer)
62.1. Allah preist (alles), was in den Himmeln und was auf der Erde ist, (Ihn), den König, den Heiligen, den Allmächtigen und Allweisen. (Bubenheim)
62.1. Alles, was in den Himmeln und auf der Erde ist, lobpreist Gott, den Herrscher, den höchsten Heiligen, den Allmächtigen, den Allweisen. (Azhar)
62.1. ALLAH lobpreisen alle, die in den Himmeln und auf Erden sind, Den Herrscher, Den absolut Reinen, Den Allwürdigen, Den Allweisen. (Zaidan)
62.1. Es preist Allah (alles), was im Himmel und auf Erden ist, (ihn) den hochheiligen König, den Mächtigen und Weisen. (Paret)
62.1. Was in den Himmeln und was auf der Erde ist, preist Allah, Den Herrscher, Den Einzig Heiligen, den Erhabenen, den Allweisen. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 1
Whatever is in the heavens and whatever is in the earth glorifies Allah-the Sovereign, the Holy, the All-Mighty and the All-Wise! ( 1 )
Desc No: 1 For explanation, sec E.N.'s 1, 2 of Surah AI-Hadid, and E.N.'s 36, 37, 41 of Surah AI-Hashr above. This introduction bears a deep relevance to the theme that follows. In spite of the fact that the Jews of Arabia were witnessing clear signs of Apostleship in the person of the Holy Prophet (upon whom be Allah's peace) and his high character and works and in spite of the clear good news given by the Prophet Moses (peace be upon him) in the Torah, which only applied to him, they were denying him only because they did not want to acknowledge the prophet hood of a person who did not belong to their own community and race. They openly proclaimed that they would believe only in that which had come to them, and would not accept any teaching, which came through a non-Israelite prophet, even if it was from God. For this acttitude in the following verses they have been reproved. Hence the reason for beginning the discourse with the introductory sentence. First, it says that everything in the universe is glorifying Allah; that is, the entire universe testifies that Allah is free from all those faults and weaknesses because of which the lews have formed the concept of their racial superiority. He is not related to anyone: He has nothing to do with favouritism: He treats all His creatures with equal justice, mercy and care. No particular race and nation is His favourite so that He may be bound to bless it whatever it may do; and He is not prejudiced against any race or nation so that He may deprive it of His bounties even if it possesses all the good qualities. Then, it says that He is the Sovereign; that is, no worldly power can restrict His authority and powers, as if to say: "You, O Jews, are His servants and subjects. 'It is not for you to decide whom He should appoint His Messenger, and whom He should not, for your guidance. " Then it says that He is Holy; that is, HE is far exalted and glorified that His judgements may be mistaken. Human judgements may have mistakes but His decrees are perfect. In the end, two more attributes of Allah have been mentioned: that He is All-Mighty, i.e. none can fight Him and win and that He is All-Wist, i.e. whatever He does, it is always the very demand of wisdom, and His plans and designs are so well-planned that none in the world can hinder and frustrate them.
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