20.111. WaAAanati alwudschuuhu lilhayyialqayyuumi waqad khaba man hamala dhulman
20.111. And faces humble themselves before the Living, the Eternal. And he who beareth (a burden of) wrongdoing is indeed a failure (on that Day). (Pickthall)
20.111. Die Gesichter sind unterwürfig vor dem Lebendigen, dem Beständigen, und es ist schon gescheitert, wer Unrecht trägt, (Ahmad v. Denffer)
20.111. Demütig werden sich die Gesichter vor dem Lebendigen und Beständigen senken. Und wirklich enttäuscht wird, wer (als Last begangenes) Unrecht trägt. (Bubenheim)
20.111. Alle Gesichter werden sich vor dem Lebendigen, dem Beständigen, neigen. Verloren hat der, der sich Unrecht aufgebürdet hat. (Azhar)
20.111. Und die Gesichter sind geneigt vor Dem Lebendigen, Dem Allverantwortlichen. Und bereits versagte jeder, der Unrecht auf sich lud. (Zaidan)
20.111. Und die Gesichter sind (an jenem Tag in Unterwürfigkeit) vor dem Lebendigen und Beständigen gesenkt. Und enttäuscht wird (dann seinen Hoffnungen), wer mit Frevel (zulm) belastet ist. (Paret)
20.111. Und die Gesichter werden sich demütig vor dem Ewiglebenden, dem Einzigerhaltenden, neigen. Und hoffnungslos wahrlich ist jener, der (die Last des) Frevels trägt. (Rasul)
20.112. Waman yaAAmal mina alssalihatiwahuwa mu/minun fala yakhafu dhulmanwala hadman
20.112. And he who hath done some good works, being a believer, he feareth not injustice nor begrudging (of his wage). (Pickthall)
20.112. Und wer rechtschaffen handelt, und er ist ein Gläubiger, so fürchtet er kein Unrecht und keine Benachteiligung. (Ahmad v. Denffer)
20.112. Wer aber etwas an rechtschaffenen Werken tut und dabei gläubig ist, der wird kein Unrecht und keine (Lohn)minderung befürchten. (Bubenheim)
20.112. Wer gute Werke getan hat, indem er gläubig ist, hat weder Unrecht noch Lohnminderung zu befürchten. (Azhar)
20.112. Doch wer von gottgefällig Gutem tut, während er Mumin ist, der fürchtet weder Ungerechtigkeit noch Minderung. (Zaidan)
20.112. Wenn einer handelt, wie es recht ist, und dabei gläubig ist, hat er (bei der Abrechnung am jüngsten Tag) weder Unrecht (zulm) noch Unterdrückung zu befürchten. (Paret)
20.112. Und der aber, der gute Werke tut und dabei gläubig ist, wird weder Ungerechtigkeit noch Unterdrückung (zu) fürchten (haben). (Rasul)
Tafsir von Maududi für die Ayaat 99 bis 112
O Muhammad, ( 75 ) thus do We relate to you the history of the past events, and We have given you an "Admonition" from Our Own Self. ( 76 ) Whoso will turn away from it, he shall bear a heavy burden of sin on the Day of Resurrection; and all such people shall always remain under its heavy burden, and it will be a very heavy responsibility indeed that they shall have to bear on the Day of Resurrection. ( 77 ) On that Day, when the Trumpet will be blown ( 78 ) and We will muster the criminals while their eyes shall be dimmed (with terror), ( 79 ) they will whisper to one another, "You hardly stayed for ten days on the Earth. " ( 80 ) We know full well ( 81 ) what they will be talking; (We also know that) at that time the most careful estimator among them will say, "No, your life on the Earth was but for a day.” ( 82 ) They ask you, "Well, where will the mountains go on that Day?" Say to them, "My Lord will reduce them to fine dust and scatter it away. He will turn the Earth into an empty level plain, wherein you will neither see any curve nor crease. " ( 83 ) -On that Day the people will come straight to the call of the summoner; no one will dare show any haughtiness, and all the voices will be hushed before the Merciful and you will hear nothing but a whispering murmur. ( 84 ) On that Day no _ intercession shall avail save his whom the Merciful may allow to intercede and be pleased to give him a hearing. ( 85 ) ----He is fully aware of all that is before the people and of all that is behind them but others do not have full knowledge of it. ( 86 ) -The people will hang their heads with awe before the Living One, the Eternal. Loser shall be the one who will be carrying the burden of the sin of an iniquity, but whoso does righteous deeds and is a Believer as well, he shall have no fear of any injustice nor shall he be deprived of his rights. ( 87 )
Desc No: 75 Now that the story of Prophet Moses comes to an end, the same theme, that was interrupted by this story, has been resumed.
Desc No: 76 That is, the Qur'an about which it was said at the beginning of the Surah that it had not been sent down to put the Holy Prophet in distress, and that it was an Admonition for the God-fearing.
Desc No: 77 Here the people have been warned that whoso will turn away front the Qur'an and will reject its guidance, he shall do harm to himself only and not to Allah and His Messenger, and that the one, who rejects His Message, shall inevitably be punished in the Hereafter. And this warning holds good for every people, every country and every age. This is because there are only two alternatives for an individual or a community, whom the Message of the Qur'an reaches. They can either accept it or reject it; there is no third way.
Desc No: 78 As regards the nature of the blowing of the "Trumpet" on the Day of Resurrection, it may be likened to the blowing of the bugle in the army to muster or disperse the soldiers. It is obvious that these words and terms have been used because these are known to the people. Therefore it wilt be wrong to consider the "Trumpet" to be exactly like the bugles and trumpets of this world.
Desc No: 79 According to some Commentators, it means this: "The bodies of the criminals will turn white as if no drop of blood had been left in them."
Desc No: 80 The original text tray also be interpreted to mean: "After your death, you may have passed hardly ten days till now." As regards the interpretation adopted in the translation, it is supported by XXVI: 112-113: "When Allah will ask them, 'For how many years did you stay on the Earth?' They will say, 'We stayed there for a day - or a pan of a day: You may ask those who have kept the record!" The second interpretation is supported by XXX: 55-56: "And on the day when Resurrection will take place, the criminals will declare on oaths, 'We have not remained in the state of dealt for more than an hour.' And likewise they were deluded on the Earth. On the other hand, those who have been given Knowledge and Faith will say, 'According to the Book of Allah, you have remained in this state up to the Day of Resurrection, and this is the very Day of Resurrection, but you did not know of it'. " Both the interpretations are supported by other verses of the Qur'an. It is clear from these that they will consider both the life on the Earth and the life in the interval between death and Resurrection to be very short. They will consider the earthly life to be very short because, against all their expectations, they will have to face the eternal life in the Hereafter which they denied in their earthly life. As they had made no preparation for this life, they will wring their hands with regret that they had ruined their eternal life for the sake of a few transitory pleasures of the short life they had been given on the Earth. As regards the duration of the interval between death and Resurrection, they will consider it to be very short, for they will imagine that they had been suddenly awakened by the "Trumpet" from their last sleep or unconsciousness in their earthly life. Thus, they will not at first realize that the "Trumpet" was the signal for the Day of Resurrection because they had no expectation whatever that the Day of Resurrection would ever come. As a matter of fact, they used to make fun of this Day as a nonsensical thing.
Desc No: 81 This is a parenthisis that has been inserted to remove this doubt of the hearers: "How has it been known today what the people will be talking in whispers in the Plain of Resurrection?"
Desc No: 82 This is another parenthisis which has been inserted in answer to another objection raised by some hearer. It appears that when this Surah was being recited, some one might have raised this question as a ridicule: 'Where will these high mountains go on the Day of Resurrection, for it appears from your description of Resurrection that all the people of the world will be running about in a level plain?' In order to understand the background of the question, it should be kept in mind that Makkah, where this Surah was first recited on the occasion of its revelation, is surrounded on all sides by high mountains. The answer to this question follows immediately: "Allah will reduce them to fine dust and scatter it away. "
Desc No: 83 According to the Qur'an, the earth will take a new shape in the Hereafter: "The earth will be spread." (LXXXIV: 3). "The bottoms of the oceans will be split (and the whole water will sink down in the earth.)" (LXXXII: 3). "The oceans will be filled up". (LXXXI: 6). "The mountains will be reduced to fine dust and scattered away and there will be left no curve or crease in the earth". (XX: 105-107). "On that day the earth will be totally changed". (XIV: 48). "And it will be turned into a garden and given to the pious people to dwell therein for ever." (XXXIX: 74). This shows that ultimately this earth will be turned into Paradise which will be inherited by the pious and righteous servants of Allah. The whole earth will become one country, and there will be no mountains, oceans, rivers and deserts which today divide it into countless countries and homelands and divide mankind as well into as many tribes, races and classes. Hadrat Ibn 'Abbas and Qatadah have held this same view that Paradise will be established on this very earth.
Desc No: 84 The original Arabic word (hams) is used for the sound of footsteps, the sound of whispering and other low sounds. What it implies here is that the people will be so awe-stricken on that Day that there will be no sound other than that of footsteps and whispering.
Desc No: 85 This has another interpretation also: "On that Day intercession will not be effective except in the case of the one for whom the Merciful may allow it and be pleased to hear it for him." Both these interpretations are supported by the following: "Who is there that can intercede with Him except by His own permission?" (11: 255). "On that Day when the spirit and the angels will stand with folded hands, they will not be able to say anything except what the Merciful will permit, and they will say the right thing." (LXXVIII: 38). "They do not intercede for anyone except for whom the Merciful may be pleased to listen to, and they are always fearful of Him." (XXI: 28). "There are many angels in the heavens whose intercession avails nothing at all except when it is made after getting permission from Allah, and for the one for whom He wills to hear and approves of it." (LIII: 26).
Desc No: 86 Here the reasons for the restrictions on intercession have been stated. On the one hand, no angel, no prophet, no saint, nor anyone else knows, nor can know, the full details about the records of others. On the other hand, Allah has full knowledge of all the deeds and misdeeds of everyone and He knows who deserves pardon or punishment, and how much. If, therefore, there had been full freedom for intercession the whole purpose of the creation of man would have become meaningless. According to this verse, the door against intercession has not been entirely closed. The righteous people will be allowed to show their sympathy for other human beings as they did in the world, but they will have to get permission for this beforehand and even then make only a right sort of recommendation .
Desc No: 87 From this, it is clear that in the Hereafter the case of every individual will be decided on merits. If a man had been guilty of iniquity and injustice in regard to the rights of God or the rights of man or even his own rights, he shall be dealt with accordingly. On the other hand, those, who are both believers and workers of righteous deeds, shall have no fear that they would be deprived of their rights or punished even though they were innocent. "
20.113. Wakadhalika anzalnahu qur-ananAAarabiyyan wasarrafna fiihi mina alwaAAiidilaAAallahum yattaquuna aw yuhdithu lahum dhikran
20.113. Thus We have revealed it as a Lecture in Arabic, and have displayed therein certain threats, that peradventure they may keep from evil or that it may cause them to take heed. (Pickthall)
20.113. Und so haben Wir ihn als Koran auf Arabisch herabgesandt und haben darin welche von den Androhungen abgewechselt, damit sie vielleicht gottesfürchtig werden, oder es wird ihnen eine Erwähnung berichtet. (Ahmad v. Denffer)
20.113. Und so haben Wir ihn als einen arabischen Qur´an hinabgesandt. Und Wir haben darin verschiedene Androhungen dargelegt, auf daß sie gottesfürchtig werden mögen oder er bei ihnen Gedenken (Allahs) hervorrufe. (Bubenheim)
20.113. So haben Wir den Koran auf Arabisch herabgesandt und auf vielfältige Art die Warnung verkündet, auf dass sie gottesfürchtig werden oder sich ermahnen lassen. (Azhar)
20.113. Und solcherart sandten WIR ihn hinab als einen arabischen Quran und erläuterten in ihm von der Ermahnung, damit sie Taqwa gemäß handeln und damit er ihnen eine Besinnung bewirkt. (Zaidan)
20.113. Und so haben wir ihn als einen arabischen Koran hinabgesandt. Und wir haben darin eine (gewisse) Drohung abgewandelt. Vielleicht würden sie gottesfürchtig sein. Oder er bringt ihnen (statt ein bereits bekanntes Thema abzuwandeln, von sich aus) eine neuartige Mahnung. (Paret)
20.113. Und somit haben Wir (die Schrift) als arabischen Qur'an niedergesandt, und Wir haben darin gewisse Warnungen klar gemacht, auf daß sie gottesfürchtig sein mögen oder (wünschen mögen,) daß er ihnen eine Ermahnung bringe. (Rasul)
Tafsir von Maududi für die Ayaat 113 bis 113
And, O Muhammad, thus have We sent this down as an Arabic Qur'an ( 88 ) and have given therein warnings in various ways, perhaps these people may be saved from perverseness or that this may help arouse understanding in them. ( 89 )
Desc No: 88 ".... thus .. Qur'an": This means that the Qur'an is full of such high themes, wise teachings and admonitions as are contained in the preceding portion of this Surah as well as in the other Surahs of the Book.
Desc No: 89 That is, "The Arabic Qur'an might awaken them from their heedlessness and they might recollect the forgotten lessons and feel that they are going astray and might realize the consequences thereof."
20.114. Then exalted be Allah, the True King! And hasten not (O Muhammad) with the Quran ere its revelation hath been perfected unto thee, and say: My Lord! Increase me in knowledge. (Pickthall)
20.114. Und erhaben ist Allah, der wahre Herrscher. Und sei nicht eilig mit dem Koran, bevor seine Offenbarung dir vollendet ist, und sag: Mein Herr, gib mir mehr Wissen! (Ahmad v. Denffer)
20.114. Erhaben ist Allah, der König, der Wahre! Und übereile dich nicht mit dem Qur´an, bevor dir seine Offenbarung vollständig eingegeben worden ist. Und sag: Mein Herr, lasse mich an Wissen zunehmen. (Bubenheim)
20.114. Hoch erhaben ist Gott, Der wahre König. Beeile dich nicht, den Koran vorzutragen, bis die jeweilige Offenbarung abgeschlossen ist, sondern sage: "Gott, gewähre mir mehr Wissen!" (Azhar)
20.114. Und hocherhaben ist ALLAH, Der Allherrschende, Der Wahrhaftigste! Und übereile dich nicht mit der Rezitation des Quran, bevor dir dessen Wahy komplett verkündet wurde. Und sag: „Mein HERR! Lasse mir noch mehr Wissen zuteil werden!“ (Zaidan)
20.114. Und Allah ist erhaben. (Er ist) der wahre König. Übereile dich nicht mit dem Koran, bevor er dir endgültig eingegeben worden ist (min qabli an yuqdaa ilaika wahyuhuu)! Und sag: Herr! Laß mich an Wissen zunehmen! (Paret)
20.114. Hoch Erhaben ist Allah, der wahre König! Und überhaste dich nicht mit dem Qur'an, ehe seine Offenbarung dir nicht vollständig zuteil geworden ist, sondern sprich: "O mein Herr, mehre mein Wissen." (Rasul)
Tafsir von Maududi für die Ayaat 114 bis 114
So, high and exalted is Allah, the True King ( 90 ) . And see that you do not hasten to recite the Qur'an before its revelation is completed to you, and pray, "O my Lord, give me more of knowledge. " ( 91 )
Desc No: 90 Such sentences as this are usually found in the Qur'an at the end of a discourse so that it may end with the praise of Allah. It is plain from the context that the discourse ends with "the True King."
Desc No: 91 At the end of the discourse, the Angel cautions the Holy Prophet by Allah's Command to guard against a thing that had been noticed during the Revelation, for it was not considered appropriate to do so during its recital. It is obvious from the wording of the caution that the Holy Prophet was trying to learn the revealed discourse and was repeating it during its recital by the Angel. Naturally this might have diverted his attention over and over again from listening to and grasping the Revelation. Therefore it was felt necessary that he should be taught the right method of the receipt of the message of Revelation and be asked not to try to commit it to memory during the Revelation. This sentence shows that this portion of Surah Ta Ha is one of the earliest Revelations, for we learn from the other early Surahs that the Holy Prophet tried to commit to memory the Qur'anic Revelation and Allah cautioned him against it. For instance in LXXV: 16-19, he was told: "Do not move your tongue over and over again in order to learn the Revelation, for it is Our responsibility to cause you to remember it by heart and recite it. Therefore when it is being recited to you, listen to it carefully. Then it is also Our responsibility to make its meanings clear to you. Again in LXXXVII: 6, he was assured: "We will teach you how to recite it and you will not forget it." It appears that afterwards when the Holy Prophet had learnt how to receive the messages of Revelation, this did not occur. That is why there is no such caution in the Surahs of the later period. "
20.115. And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him. (Pickthall)
20.115. Und Wir hatten schon zuvor mit Adam eine Abmachung getroffen, und er vergaß, und Wir fanden bei ihm keine Entschlossenheit, (Ahmad v. Denffer)
20.115. Und Wir hatten bereits zuvor Adam eine Verpflichtung auferlegt. Aber er vergaß (sie), und Wir fanden bei ihm keine Entschlossenheit. (Bubenheim)
20.115. Wir haben einst Adam verpflichtet, Unsere Gebote und Verbote einzuhalten, doch er vergaß die Verpflichtung, und Wir fanden in ihm keine Entschlossenheit. (Azhar)
20.115. Und gewiß, bereits wiesen WIR Adam vorher an, doch er vergaß, und WIR stellten bei ihm keinen Vorsatz fest. (Zaidan)
20.115. Und wir hatten doch früher Adam verpflichtet (dem verbotenen Baum fernzubleiben und nicht auf den Satan zu hören). Aber er vergaß (wozu er verpflichtet war). Und wir fanden bei ihm keine Entschlossenheit (den rechten Weg einzuhalten) (wa-lam nadschid lahuu `azman). (Paret)
20.115. Und wahrlich, Wir schlossen zuvor einen Bund mit Adam, aber er vergaß (ihn); Wir fanden in ihm kein Ausharrungsvermögen. (Rasul)
20.116. Wa-idh qulna lilmala-ikatiosdschuduu li-adama fasadschaduu illa ibliisa aba
20.116. And when We said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save Iblis; he refused. (Pickthall)
20.116. Und als Wir zu den Engeln sprachen: Werft euch nieder vor Adam!, da warfen sie sich nieder, außer Iblis, er weigerte sich, (Ahmad v. Denffer)
20.116. Und als Wir zu den Engeln sagten: "Werft euch vor Adam nieder." Da warfen sie sich nieder, außer Iblis. Er weigerte sich. (Bubenheim)
20.116. Einst sagten Wir den Engeln: "Werft euch vor Adam ehrend nieder!" Sie warfen sich alle nieder, ausgenommen Iblîs, der sich weigerte. (Azhar)
20.116. (Und erinnere daran), als WIR den Engeln sagten: „Vollzieht Sudschud für Adam!“ Sie vollzogen Sudschud; außer Iblis hat es abgelehnt. (Zaidan)
20.116. Und (damals) als wir zu den Engeln sagten: "Werft euch vor Adam nieder!" Da warfen sie sich (alle) nieder, außer Iblies. Der weigerte sich. (Paret)
20.116. Und als Wir da zu den Engeln sprachen: "Werft euch vor Adam nieder", da warfen sie sich nieder, außer Iblis. Er weigerte sich. (Rasul)
20.117. Therefor We said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive you both out of the Garden so that thou come to toil. (Pickthall)
20.117. Und Wir sprachen: Adam, dies ist ja ein Feind für dich und für deine Gattin, also keinesfalls soll er euch beide aus dem Paradiesgarten herausbringen, und du bist unselig. (Ahmad v. Denffer)
20.117. Da sagten Wir: "O Adam, dieser (da) ist dir und deiner Gattin gewiß ein Feind. Daß er euch beide ja nicht aus dem (Paradies)garten vertreibt! Sonst wirst du unglücklich sein. (Bubenheim)
20.117. Wir sprachen: "Adam! Dieser ist dir und deiner Gattin ein Feind. Hütet euch davor, dass es ihm gelingt, euch aus dem Paradies zu vertreiben und euch ins Elend zu stürzen! (Azhar)
20.117. Dann sagten WIR: „Adam! Gewiß, dieser ist ein Feind für dich und für deine Gattin. Also lasst ihn nicht euch beide aus der Dschanna herausbringen, sonst musst du dich mühen. (Zaidan)
20.117. Da sagten wir: "Adam! Der da ist dir und deiner Gattin ein Feind. Daß er euch nur nicht aus dem Paradies vertreibt und dich unglücklich macht! (Paret)
20.117. Sodann sprachen Wir: "O Adam, dieser ist dir und deiner Frau ein Feind; (achtet darauf,) daß er euch nicht beide aus dem Garten treibt! Sonst würdest du unglücklich sein. (Rasul)
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