7.206. Lo! those who are with thy Lord are not too proud to do Him service, but they praise Him and prostrate before Him. (Pickthall)
7.206. Diejenigen, die bei deinem Herrn sind, sie wähnen sich nicht zu groß zu Seinem Dienst, und sie preisen Ihn, und vor Ihm werfen sie sich nieder.und gehorcht Allah und Seinem Gesandten, wenn ihr Gläubige seid. (Ahmad v. Denffer)
7.206. Diejenigen, die bei deinem Herrn sind, sind nicht zu hochmütig dazu, Ihm zu dienen; sie preisen Ihn und werfen sich vor Ihm nieder. (Bubenheim)
7.206. Die ihrem Herrn Nahestehenden wähnen sich nicht zu erhaben, um Ihm zu dienen, sondern lobpreisen Ihn und werfen sich vor Ihm nieder. (Azhar)
7.206. Gewiß, diejenigen bei deinem HERRN erheben sich nicht in Arroganz Seinem Dienen gegenüber, lobpreisen Ihn und vollziehen Ihm Sudschud . 1 (Zaidan)
7.206. Die (Engel), die bei deinem Herrn sind, sind nicht zu hochmütig dazu, ihm zu dienen. Sie preisen ihn und werfen sich vor ihm (in Anbetung) nieder. (Paret)
7.206. Wahrlich, diejenigen, die bei deinem Herrn sind, sind nicht zu hochmütig dazu, Ihm zu dienen; sie lobpreisen Ihn und werfen sich vor Ihm nieder. (Rasul)
Tafsir von Maududi für die Ayaat 205 bis 206
O Prophet, remember your Lord morning and evening, deep in your heart with humility and with fear, and also in a low voice with your tongue: do not be of those who are heedless. ( 154 ) Indeed the angels, who are near to your Lord in rank, do not turn away in pride from His service : ( 155 ) they glorify Him. ( 156 ) and bow .down before Him. ( 157 )
Desc No: 154 "Remember your Lord" means "offer .Salat" as well as "keep Allah in mind whether by utterance or without it." And "morning and evening" means both the times as well as "always". Therefore "Remember your Lord morning and evening" means "Offer Salat in the morning and in the evening", and also "always keep Allah in mind." The Surah concludes with the above admonition, which is meant to warn du Muslims against their negligence in the remembrance of Allah, for this alone is responsible for all the chaos and the evils in the world. Whenever man forgets that Allah is his Lord, and that he is the servant of Allah Who has sent him to this world for a trial and that he shall have to render his account to Him inunediately after his death, he deviates from the Right Way and commits acts of wickedness and immorality. Therefore the man who intends to follow the Right Way and guides others to the same Way, should strictly guard against such a negligence. That is why the Qur'an has emphasized, over and over again, the importance of the observance of Salat and of the remembrance of Allah and of turning to Him on each and every occasion.
Desc No: 155 In contrast to the ways of pride and vanity of satans that mislead into disobedience to Allah, and consequently to the depths of degradation, the example of the angels has been cited to teach the lesson of humility. They bow down before Allah and are always engaged in His service. Therefore if one desires to achieve high ranks in the sight of Allah, one should follow the angels and refrain from the paths of satans.
Desc No: 156 The Arabic word(yusabb-i-huna-hu) means, "They acknowledge and declare that Allah is flawless, and is absolutely free from every sort of defect, error or weakness, and has neither any partners nor compeers nor the like of Him, and that they are always engaged in this".
Desc No: 157 Everyone, who recites this verse or heats its recital, is required to perform a (sajdah-prostration) so that ones physical state may be in agreement wish the angels near to Allah to give a practical proof of ones humility, servitude and obedience to Allah simultaneously with His angels. This is the first of the fourteen verses of the Qur'an, the recital of which requires the performance of a sajdah (prostration). Though all the Jurists agree that a prostration should be performed at these places, there is a difference in regard to its obligatory status. According to Imam Abu Hanifah, it is wajib (compulsory) but the other scholars are of the opinion that it is sunnat (optional). It may also be noted that a thing which is sunnat is not as binding as wajib but its intentional omission, though not sinful, is considered bad for a true Muslim and its permanent omission is sinful. As regards the manner of the performance of sajdah. we learn from Traditions that it was different in form on different occasions. Sometimes while the Holy Prophet was reciting a verse that required the performance of sajdah, he himself would prostrate then and there, and everyone in the gathering did the same so much so that if one did not find room fur it on the ground. he would perform it by laying his head on the back of the man in front of him. We also learn from Traditions that on the occasion of the Conquest of Makkah, when the Holy Prophet was reciting the Qur'an, a verse requiring the performance of sajdah occurred. Then those who were standing on the ground performed it on the ground, while those who were riding their horses or caramels performed it on the backs of animals they were riding. Sometimes when he recited a verse requiring sajdah during his address, he came down from the pulpit, and performed it on the ground and then climbed the pulpit and resumed his address. The majority of the Muslims arc of the opinion that the conditions for the performance of sajdah are the same as for the performance of Salat. But there is no proof for these conditions in the Traditions concerning sajdah. we find from them that when a person hears a verse requiring sajdah, he should bend down his head wherever and in whatever position he may be irrespective of these conditions. He should not mind whether he is in a state of ablutions or not; whether he can turn his face towards the qiblah or not; whether it is possible for hull to prostrate his head on the ground or not. We trod examples of the lcarncd and pious people in the past following the same practice. According to Imam Bukhari, Hadrat 'Abdullah bin 'Umar would perfom sajdah whether he was In a state of ablutions or not. It is cited in Fatehulbari that Abu 'Abdur-Rehman Sulami would recite the Qur'an while he was walking and would merely bend down his head when he read a verse requiring sajdah, whether he was in a state of ablutions or not and whether he was facing qiblah or not. From these we have come to the conclusion that, though the method followed by the majority is more prudent, if a person follows a practice different from that of the majority, he should not be reproved for this because there is no proof in Sunnah for the method followed by the majority, while there are examples of learned personages for this practice. "
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