21.101. Lo! those unto whom kindness hath gone forth before from Us, they wilt be far removed from thence. (Pickthall)
21.101. Ja, diejenigen, für die von Uns das Schönste vorausgegangen ist, diese sind von ihr weit entfernt, (Ahmad v. Denffer)
21.101. Gewiß, diejenigen, an die von Uns (das Versprechen für) die beste Behandlung vorausgegangen ist, sie werden von ihr ferngehalten, (Bubenheim)
21.101. Diejenigen aber, denen Wir bereits Unsere Huld erwiesen haben, werden davon ferngehalten werden. (Azhar)
21.101. Gewiß, diejenigen, denen von Uns die schöne (Botschaft) im voraus ging, diese sind davon (vom Feuer) weit entfernt. (Zaidan)
21.101. Diejenigen (aber), für die von uns das Allerbeste vorgesehen ist (sabaqat), werden von ihr ferngehalten. (Paret)
21.101. Diejenigen aber, an welche (Unsere Verheißung) eines herrlichen Lohns schon vordem ergangen ist, werden von ihr (der Hölle) weit entfernt sein ; (Rasul)
21.103. La yahzunuhumu alfazaAAual-akbaru watatalaqqahumu almala-ikatu hathayawmukumu alladhii kuntum tuuAAaduuna
21.103. The Supreme Horror will not grieve them, and the angels will welcome them, (saying): This is your Day which ye were promised; (Pickthall)
21.103. Das größte Erschrecken macht sie nicht betrübt, und es begegnen ihnen die Engel: "Dies ist euer Tag, der euch versprochen wurde." (Ahmad v. Denffer)
21.103. Der größte Schrecken macht sie nicht traurig, und die Engel empfangen sie: "Das ist euer Tag, der euch versprochen wurde." (Bubenheim)
21.103. Die große Panik wird sie nicht traurig stimmen, und die Engel werden sie empfangen: "Das ist euer Tag, der euch versprochen worden ist." (Azhar)
21.103. Nicht betrübt sie der größte Schrecken, und die Engel empfangen sie: „Dies ist euer Tag, der euch versprochen wurde.“ (Zaidan)
21.103. Die große Angst (vor dem Gericht, der die anderen Menschen ausgesetzt sind) macht sie nicht traurig. Und die Engel kommen ihnen entgegen (mit den Worten): "Das ist euer Tag, der euch (in eurem Erdenleben) versprochen worden ist." (Paret)
21.103. Der größte Schrecken wird sie nicht betrüben, und die Engel werden ihnen entgegenkommen: "Das ist euer Tag, der euch verheißen wurde." (Rasul)
Tafsir von Maududi für die Ayaat 94 bis 103
Then whosoever does good deeds, and he is a believer as well, his work will not be treated slightingly: We are recording it all. And it is not possible that the habitation We have once destroyed gets another lease of life ( 92 ) until Gog and Magog are let loose: they will swoop down from every height, and the time of the fulfilment of the True Promise will draw near, ( 93 ) whereupon the eyes of those who had disbelieved will be struck with amazement: they will say, "Woe to us: we were heedless of this: nay, we were wrong-doers. " ( 94 ) As a matter of fact, you and your deities, whom you worship beside Allah, are fuel of Hell, wherein you have to enter; ( 95 ) had they really been God, they would not have gone there; now therein they will dwell for ever. There they will groan, ( 96 ) but they shall hear nothing (in response due to the roaring noise). As for those for whom We will already have ordained good (rewards), they will be kept far away from it ( 97 ) they will not hear even its faintest sound and they shall dwell for ever in the midst of those things which they will desire and cherish most; the time of the great fright will not trouble them at a11; ( 98 ) the angels will rush forth to receive them, saying: "This is the very Day which you were promised!"
Desc No: 92 The Arabic Text of v. 95 may be interpreted in three ways: (I) The community which is once destroyed by the scourge of Allah can never have a second or new life. (2) After its destruction, its people are not given a second chance for their test: then they shall be presented in the Court of Allah for final judgment. (3) When a community transgresses the last limits in its wickedness, injustices and disobedience, and Allah ordains to destroy it,no other chance of repentance is given to it because it becomes incapable of turning back to right guidance.
Desc No: 93 For the details about Gog and Magog, see E.N.'s 62 and 69 of Surah A1-Kahf (XVIII). They will be let loose in the sense that they will swoop down on the regions of the earth like a beast of prey which is set free from its cage suddenly. "The time of the fulfilment of the true promise" will come on the eve of Resurrection and the appearance of Gog and Magog will be a sign of it. In a Tradition related in Muslim, by Huzaifah bin Asid Ghifari, the Holy Prophet said, "Resurrection will not take place until ten signs appear: (1) The smoke. (2) Dajjal. (3) Daabat-ul-Ard. (4) rising of the sun from the west. (5) coming down of Jesus, son of Mary. (6) sudden attack of Gog and Magog. (7-9) three land slides-one in the east, the second in the west and the third in Arabia. (10) the flare up of a great fire from Yaman which will drive the people to the Plain of Resurrection. In another Tradition the Holy Prophet stated that after the swoop of Gog and Magog, Resurrection will. be so near that it may take place at any moment just as a pregnant woman might deliver the child at any moment, in the day or night, after her term has expired. But the reference to the appearance of Gog and Magog in the Qur'an and Hadith does not indicate that they will swoop on mankind jointly; it may be that they will clash against each other near the time of Resurrection and their mutual conflict might result in a universal catastrophe and destruction.
Desc No: 94 "We were heedless of this" contains a kind of excuse in it, as if to say, "The Prophets warned us of the Day of Resurrection but we were wrongdoers and paid no heed to their warning".
Desc No: 95 We learn from traditions that `Abdullah bin Azza'ara raised an objection in this connection, saying, "According to this not only our deities but Prophets Jesus and `Uzair and the Angels also will become fuel for Hell because they are also worshipped." The Holy Prophet replied, "Yes, everyone who would approve of his own worship instead of Allah's will go to Hell along with those who worshipped him." He meant to say, "There is no reason why Prophets Jesus and `Uzair and the Angels should go to Hell because they never approved that they should be worshipped instead of Allah, and were not responsible for this, on the other hand, they taught people to worship Allah alone". Of course, those who tried to become deities and became partners in the shirk of others will certainly go to Hell along with their worshippers. Likewise those, who induced others to take deities other than Allah, will go to Hell. Satan comes under this category for he induces others to make deities. Thus it is Satan who is made the real deity whom they obey and commit shirk Besides this, idols of stone and wood and other accessories of shirk will also be thrown into Hell along with the mushriks so that the latter should see that their deities were becoming a cause of the intensity of their torture of fire instead of becoming their intercessors.
Desc No: 96 The Arabic word ~i j (zafir) means `hard breathing' because of excessive heat, hard work and weariness.
Desc No: 97 These will be the people who practised virtue and righteousness in this world. Allah has already promised that they will be kept safe from the torture and will be granted salvation.
Desc No: 98 That is, "The time of mustering and going before Allah will be very dreadful for the common people but the righteous people will have full peace of mind because everything will be happening according to their expectations. Their faith and the righteous deeds they did in the world, will help console them by the grace of Allah and, instead of grief and sorrow, they will be filled with the hope that they are going to get their promised rewards." "
21.104. The Day when We shall roll up the heavens and a recorder rolleth up a written scroll. As We began the first creation, We shall repeat it. (It is) a promise (binding) upon Us. Lo! We are to perform it. (Pickthall)
21.104. An dem Tag rollen Wir den Himmel zusammen wie das Zusammenrollen des Verzeichnisses für die Schriften. Wie Wir die erste Schöpfung begonnen haben, wiederholen Wir sie, ein Versprechen auf Uns, ja, Wir tun es. (Ahmad v. Denffer)
21.104. An dem Tag, da Wir den Himmel zusammenfalten, wie der Urkundenschreiber die Schriftstücke zusammenfaltet. Wie Wir eine erste Schöpfung am Anfang gemacht haben, wiederholen Wir sie; (das ist) ein für Uns bindendes Versprechen. Wir wer den es bestimmt tun. (Bubenheim)
21.104. An diesem gewaltigen Tag, werden Wir den Himmel wie ein Blatt in den Büchern zusammenfalten. Wie Wir sie anfangs erschaffen haben, werden Wir sie zurückbringen. Das ist ein Versprechen, das Wir gaben und in Erfüllung gehen lassen. (Azhar)
21.104. Es ist an dem Tag, wenn WIR den Himmel falten wie das Falten des Registers mit dem Geschriebenen. Wie WIR die erste Schöpfung begannen, wiederholen wir sie. (Dies ist) ein Versprechen Uns gegenüber. WIR werden es gewiss tun! (Zaidan)
21.104. (Dieser Zustand tritt ein) am (jüngsten) Tag, da wir den Himmel zusammenrollen, wie die Schriftrollen zusammengerollt werden. Wie wir eine erste Schöpfung (zur Existenz im Diesseits) hervorgebracht haben, wiederholen wir sie (bei der Auferweckung zur Existenz im Jenseits). (Dies ist) ein Versprechen, das (einzulösen) uns obliegt. Wir tun (das wirklich). (Paret)
21.104. An dem Tage, da werden Wir den Himmel zusammenrollen, wie die Schriftrollen zusammengerollt werden. (So) wie Wir die erste Schöpfung begonnen haben, werden Wir sie wiederholen - bindend für Uns ist die Verheißung; wahrlich, Wir werden (sie) erfüllen. (Rasul)
21.105. And verity We have written in the Scripture, after the Reminder: My righteous slaves will inherit the earth: (Pickthall)
21.105. Und Wir haben schon in der heiligen Schrift geschrieben, nach der Ermahnung: Die Erde, es erben sie Meine rechtschaffenen Knechte! (Ahmad v. Denffer)
21.105. Und Wir haben bereits im Buch der Weisheit nach der Ermahnung geschrieben, daß Meine rechtschaffenen Diener das Land erben werden. (Bubenheim)
21.105. Wir haben im Zabûr-Buch nach der Ermahnung (durch die Thora) geschrieben, dass die Rechtschaffenen die Erde erben werden. (Azhar)
21.105. Und gewiß, bereits schrieben WIR in Az-zabur nach der Ermahnung, dass die Erde doch Meine gottgefällig guttuenden Diener beerben. (Zaidan)
21.105. Wir haben doch im Psalter im Anschluß an die Mahnung geschrieben, daß meine rechtschaffenen Diener (dereinst) die Erde erben werden. (Paret)
21.105. Und Wir haben bereits nach der Ermahnung in den Zabur geschrieben, daß das Land von Meinen rechtschaffenen Dienern beerbt wird. (Rasul)
21.106. Lo! there is a plain statement for folk who are devout. (Pickthall)
21.106. Hierin ist ja bestimmt eine Bekanntmachung für Leute, die Knechte sind. (Ahmad v. Denffer)
21.106. In diesem ist fürwahr eine Botschaft an Leute, die (Uns) dienen. (Bubenheim)
21.106. Darin ist eine Verkündigung für Menschen, die Gott allein dienen. (Azhar)
21.106. Gewiß, in diesem ist doch eine Erklärung für dienende Leute. (Zaidan)
21.106. In diesem (Koran) liegt ein Auftrag zur Übermittlung an Leute, die (uns zu) dienen (bereit sind) (inna fie haazaa la-balaaghan li-qaumin `aabidiena). (Paret)
21.106. Hierin liegt wahrlich eine Botschaft für ein Volk, das (Allah) dient. (Rasul)
Tafsir von Maududi für die Ayaat 104 bis 106
On that Day, We will roll up the sky as the leaves of paper are rolled up in a written scroll. We will bang forth the creation once again as We had originated it before. This is a promise We have made to Ourself, and We have to fulfil it. And We have written in the Psalms after the Admonition: "Our righteous servants shall inherit the land" . Surely in this is a great news for those people who worship Us. ( 99 )
Desc No: 99 The interpretation of this verse has given rise to a great misunderstanding. Some people have tried to interpret it in a way, which is entirely opposed to the ideology of the Qur'an. They interpret it to mean: "The inheritance of the kingdom and the resources of the earth are given to the righteous people alone in this worldly life, and upon them alone Allah showers His favours and blessings." Then they apply this formula conversely and conclude that the gift of this inheritance of the earth is the sole criterion between the "righteous" and the "unrighteous" men. The righteous is the one who inherits the sovereignty of the earth and the unrighteous the one who is deprived of this inheritance. But when they apply their formula in the historical perspective, they find that most of those nations which have inherited the earth in the past and are inheriting it today, have been and are mostly disbelieving, mushriks, atheists and immoral, and that these are not the characteristics of the righteous people when judged by the criterion put forward by the Qur'an. From Nimrod and Pharaoh to the present day communist despots, who have been inheriting the earth, were and are unbelievers and the enemies of God and therefore could not be considered righteous, according to the Quranic formula. Faced with this situation, they start arguing that there must be some error in the conception of the "righteous" which should be such as would fit all the inheritors of the earth whether they were Caliphs like Abu Bakr Siddiq and `Umar Faruq or Chingez and Halaku. This research leads them to the Darwinian theory of the survival of the fittest and they assume fitness to be a synonym of "righteousness". According to this new conception or definition of "righteousness", the proposition would plainly mean: "Any person, or a group of persons, who is capable of conquering and subduing countries by military force and has the ability to exploit the resources of the earth successfully is a `righteous servant of Allah' and his achievement is a criterion and message of righteousness and worship for other human beings to follow. Consequently, if they fail to achieve the inheritance of the earth, they will neither be regarded among the righteous nor among the servants of Allah". As a result of this interpretation of the verse, and this conception of "righteousness" and "service", they were confronted with the interpretation of some basic and fundamental articles of the Islamic Faith. For instance, according to the Qur'an, no deed, howsoever good, could be regarded as righteous without belief in Allah, the Hereafter, the Prophets and the Books. Moreover, the invitation of the Prophet to accept the moral and legal systems of Islam would become meaningless. Then these people could not reconcile their interpretation with the teachings of the Qur'an that obedience to the Holy Prophet and the Commandments of Allah was absolutely essential for a righteous tnan and that the lack of this would make a person a disbeliever and a transgressor who deserved the wrath of Allah. If they had faced this problem boldly and honestly, they would have realized that their interpretation was wrong, but instead of this, they very impudently changed the universally accepted conception of Faith, Islam, Tauhid, Prophethood and the Hereafter in order to make these basic articles of the Faith fit in with their interpretation of this verse. Thus, they turned all the teachings of the Qur'an upside down and tampered with its meaning without the least hesitation. Now let us consider their interpretation and point out its errors: (1) Their interpretation contradicts the teachings of the Qur'an as a whole, for according to these virtue, piety and goodness do not comprise material progress and ability to rule over the land. Moreover, if the Quranic word "Salih" (virtuous, good) is regarded as synonymous with "Sahib Salahiyyat" (i.e. possessor of fitness and competence), this one verse will clash with the whole of the Qur'an. (2) They isolate this verse from its context and ascribe to it whatever meaning they like; otherwise, they would have seen that the "inheritance" referred to in the context is the promise to the Believers which is to be fulfilled in the Hereafter, and thus has nothing to do with inheritance in this world. If this verse is interpreted in the context in which it occurs, it becomes very plain from the preceding verses that this promise to the righteous people holds good for the life in the Hereafter. This thing has been made more explicit in XXXIX: 73-74. According to this passage (which is definitely about life in the Hereafter), when the pious people will enter into Paradise, they will say: "God be praised, Who has fulfilled His promise and made us heirs to the land." Now let us consider this matter in the light of the Psalms (whether the Book of Psalms in the Bible is genuine or tampered with, because the real Psalms of Prophet David are nowhere available) to which this verse refers. According to 37:9-29: "....evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the ' earth; and shall delight themselves in the abundance of peace....and their inheritance shall be for ever....The righteous shall inherit the land, and dwell therein for ever." Thus the Psalms also confirm word for word verse 105. It is obvious that "(They shall) dwell therein for ever" refers to the life in the Hereafter. As regards the inheritance of the earth in this worldly life, Allah gives it as a heritage to those of His servants whom He pleases (VII:128), irrespective of whether they are believers or disbelievers, righteous or wicked, not as a reward but for their trial. "....Your Lord will make you rulers on the earth, and then He will see how you conduct yourselves." (VII:129). The heritage of the earth in this worldly life is neither permanent nor everlasting. It is merely bestowed as a trial for different communities. On the other hand, the heritage of the "land" referred to in v. 105 is permanent and for ever and, according to the Qur'an, it will be bestowed on the basis of this formula: "The land belongs to Allah and He will make only His righteous servants heirs to it not for their test but as a permanent reward for the righteous attitude they adopted in this worldly life." "
21.108. Say: It is only inspired in me that your God is One God. Will ye then surrender (unto Him) ! (Pickthall)
21.108. Sag: Mir wurde offenbart, daß euer Gott ein einziger Gott ist, also seid ihr friedenmachend Ergebene? (Ahmad v. Denffer)
21.108. Sag: Mir wird (als Offenbarung) nur eingegeben, daß euer Gott nur ein einziger Gott ist. Werdet ihr nun (Allah) ergeben sein? (Bubenheim)
21.108. Sage: "Mir wurde eingegeben, dass euer Herr ein einziger Gott ist. Wollt ihr euch Ihm also nicht ergeben?" (Azhar)
21.108. Sag: ‚Es wird mir nur alsWahy zuteil, dass euer Gott nur ein einziger Gott ist. Werdet ihr dann nicht Muslime sein?“ (Zaidan)
21.108. Sag: Mir ist nur eingegeben worden (zu verkünden), daß euer Gott ein einziger Gott ist. Wollt ihr denn nicht (ihm) ergeben (muslim) sein? (Paret)
21.108. Sprich: " Mir wird lediglich offenbart, daß euer Gott nur ein Einziger Gott ist! Wollt ihr euch denn nicht ergeben?" (Rasul)
21.109. But if they are averse, then say: I have warned you all alike, although I know not whether nigh or far is that which ye are promised. (Pickthall)
21.109. Und wenn sie sich abkehren, so sag: Ich habe euch ausgerufen, gleichermassen, auch wenn ich nicht weiß, ob nahe oder weit ist, was euch versprochen wurde! (Ahmad v. Denffer)
21.109. Wenn sie sich abkehren, dann sag: Ich habe es euch (allen) gleichermaßen angekündigt, und ich weiß nicht, ob das nahe ist oder fernliegt, was euch versprochen wird. (Bubenheim)
21.109. Wenn sie sich aber abwenden, sage ihnen: "Ich habe euch klar in Kenntnis gesetzt. Ich weiss nicht, ob sich in naher oder ferner Zukunft erfüllen wird, was euch verheißen wurde. (Azhar)
21.109. Und sollten sie sich abwenden, dann sag: ‚Euch habe ich es in Gleichmäßigkeit mitgeteilt. Und ich weiss nicht, ob es nah oder fern, was euch angedroht wurde. (Zaidan)
21.109. Wenn sie sich daraufhin abwenden, dann sag: Ich habe euch ganz einfach Bescheid gegeben. Und ich weiß nicht, ob das, was euch angedroht wird, nahe bevorsteht oder noch in (weiter) Ferne liegt. (Paret)
21.109. Doch wenn sie (dir) den Rücken kehren, so sprich: "Ich habe euch die Kunde in gerechter Weise entboten, und ich weiß nicht, ob nah oder ferne ist, was euch verheißen wird. (Rasul)
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