31.31. Alam tara anna alfulka tadschrii fii albahribiniAAmati Allahi liyuriyakum min ayatihiinna fiidhalika laayatin likulli sabbarinschakuurin
31.31. Hast thou not seen how the ships glide on the sea by Allah ' s grace, that He may show you of His wonders? Lo! therein indeed are portents for every steadfast, grateful (heart). (Pickthall)
31.31. Siehst du nicht, daß die Schiffe auf dem Meer fahren mit Allahs Gunst, damit Er euch von Seinen Zeichen zeigt? Hierin sind ja bestimmt Zeichen für jeden geduldig Ausharrenden, Dankenden. (Ahmad v. Denffer)
31.31. Siehst du nicht, daß die Schiffe durch die Gunst Allahs auf dem Meer fahren, damit Er euch etwas von Seinen Zeichen zeigt? Darin sind wahrlich Zeichen für jeden sehr Standhaften und sehr Dankbaren. (Bubenheim)
31.31. Siehst du denn nicht, dass die Schiffe durch Gottes Gnade mit Seinen Gaben beladen auf dem Meer fahren, damit Er euch etwas von Seinen Zeichen zeige? Darin sind Zeichen für jeden Geduldigen, Dankbaren. (Azhar)
31.31. Hast etwa nicht gesehen, dass die Schiffe auf dem Meer mit ALLAHs Gabe fahren, damit ER euch von Seinen Ayat zeigt. Gewiß, darin sind doch Ayat für jeden dankbaren sich äußerst in Geduld Übenden. (Zaidan)
31.31. Hast du denn nicht gesehen, daß die Schiffe durch die Gnade Allahs auf dem Meer fahren, damit er euch etwas von seinen Zeichen sehen läßt? Darin liegen (doch) Zeichen für jeden, der Geduld übt und sich dankbar erweist. (Paret)
31.31. Hast du denn nicht gesehen, daß die Schiffe durch Allahs Gnade auf dem Meer fahren, auf daß Er euch Seine Zeichen zeige? Hierin sind wahrlich Zeichen für jeden Standhaften, Dankbaren. (Rasul)
31.32. Wa-idha ghaschiyahum mawdschun kaaldhdhulalidaAAawuu Allaha mukhlisiina lahu alddiinafalamma nadschdschahum ila albarri faminhum muqtasidunwama yadschhadu bi-ayatina illakullu khattarin kafuurin
31.32. And if a wave enshroudeth them like awnings, they cry unto Allah, making their faith pure for Him only. But when He bringeth them safe to land, come of them compromise. None denieth Our signs save every traitor ingrate. (Pickthall)
31.32. Und wenn sie Wogen einhüllen wie die Schatten, rufen sie Allah, ausschließlich für Ihn die Religion, und wenn Er sie ans Land gerettet hat, so ist mancher von ihnen auf dem Mittelweg, und keiner bestreitet Unsere " Zeichen, außer jedem dankverweigernden Verräter. (Ahmad v. Denffer)
31.32. Und wenn Wogen wie Schattendächer sie überdecken, rufen sie Allah an, (wobei sie) Ihm gegenüber aufrichtig in der Religion (sind). Wenn Er sie nun ans Land errettet, zeigen einige von ihnen ein gemäßigtes Verhalten. Und Unsere Zeichen verleugnet nur jeder sehr Treulose und sehr Undankbare. (Bubenheim)
31.32. Wenn Wogen sie umhüllen wie Schatten, beten sie Gott innig an, jedoch nachdem Gott sie errettet hat, sind es nur wenige, die sich in Maßen daran halten. Es leugnet Unsere Zeichen nur, wer vollkommen treulos und höchst ungläubig ist. (Azhar)
31.32. Und wenn Wogen wie Schattenwerfende sie umhüllen, richten sie Bittgebete an ALLAH als Aufrichtige im Din Ihm gegenüber, und nachdem ER sie ans Land errettet hatte, waren manche von ihnen gemäßigt. Und ALLAHs Ayat leugnet niemand außer jedem äußerst kufr-betreibenden Hinterhältigen. (Zaidan)
31.32. Und wenn eine Woge (so groß) wie (ganze) Hütten (? zulal) sie zudeckt, beten sie zu Allah, indem sie sich in ihrem Glauben ganz auf ihn einstellen. Aber nachdem er sie an Land gerettet hat, vertreten welche von ihnen einen gemäßigten Standpunkt (und stellen sich in ihrem Glauben nicht mehr bedingungslos auf Allah ein). Doch unsere Zeichen kann nur einer leugnen, der ganz treulos und undankbar (kafuur) ist. (Paret)
31.32. Und wenn Wogen sie gleich Hüllen bedecken, dann rufen sie Allah in lauterem Glauben an; doch rettet Er sie dann ans Land, so sind es (nur) einige von ihnen, die einen gemäßigten Standpunkt vertreten. Und niemand leugnet Unsere Zeichen, außer allen Treulosen, Undankbaren. (Rasul)
Tafsir von Maududi für die Ayaat 31 bis 32
Do you not see that the ship sails in the sea by Allah's grace so that he may show you some of His Signs ? ( 55 ) Indeed, there are many signs in this for every patient and, grateful person. ( 56 ) And when a wave ( in the sea) covers them like the mountains, they invoke Allah making their faith pure for Him alone. Then, when He brings theta safe to the land, some one among them follows the middle ways ( 57 ) and does not deny Our Signs except the one who is treacherous and ungrateful. ( 58 )
Desc No: 55 That is, "Such Signs as show that all powers rest only with Allah. Man may make as strong and suitable ships for his sea journeys as he likes, and may achieve whatever perfection in marine science and in the related knowledge and experience, these by themselves cannot avail him anything to perform safe voyages especially when confronted by the terrible forces at the sea, unless he is succoured by the grace of Allah. As soon as Allah's grace is withdrawn, man immediately realizes how meagre and insufficient are the means and resources and knowledge of the sciences. Similarly, man in the state of peace and security may be a hardened atheist or polytheist, but when his boat loses balance in the storm at sea, even the atheist comes to realize that there is God and the polytheist that there is only One God. "
Desc No: 56 That is When the people who possess these two qualities, recognize the reality by these signs, they come to understand Tauhid clearly and stick to it firmly. The first qualitiy is that they should be patient: they should not be fickle but fine and persistent: they should remain steadfast on the righteous belief under all circumstances, pleasant or unpleasant, difficult or easy, favourable or unfavourable. They should not have the weakness that when the hard times come they Stan imploring God humbly, and when they change into good times, they forget God altogether. Or that, to the contrary, they should worship God in good times and start cursing Him when touched by afflictions and misfortunes. The other quality is that they should be grateful: they should not prove ungrateful and thankless: but appreciative of favour and should remain perpetually disposed from within to render thanks to the one who conferred the favour."
Desc No: 57 "Iqtisad" in the original may mean uprightness or moderateness. In the first case, the verse would mean: "A few of them only remain steadfast on Tauhid, which they had promised to follow when overwhelmed by the stone, and this makes them adhere to uprightness ever afterwards." If it is taken to mean moderateness, it would mean: Some of them become moderate and less rigid in their creed of atheism and polytheism, or they lose some of their fervour and enthusiasm that had been caused by the incident of calamity." Most probably Allah has used this0 meaningful sentence here in order to allude to all the three states simultaneously. The object probably is to point out the fact that during the storm at sea the mind of everybody is automatically set right, and everybody gives up atheism and polytheism and starts invoking One Allah for help. But as soon as they safely land on the shore, only a few of them seem to have learnt any enduring lesson from their experience. Then, this small number also is divided into three groups: those who adopt uprightness ever afterwards, and those who become moderate in their disbelief, and Those who retain some of the spirit of enthusiasm caused temporarily by the calamity.
Desc No: 58 These two qualities are the antithesis of the two qualities mentioned in the preceding verse. A treacherous person is he who is utterly disloyal and who has no regard for his promise and pledge, and the ungrateful he who does not acknowledge the good and the gains and the benefits received by him, and even behaves rebelliously towards his benefactor. The people having these qualities return to their disbelief, their atheism and their polytheism without any hesitation as soon as the danger has been averted. They do not admit that they had perceived some signs in their own selves as well as outside themselves of Allah's existence and of His being only One when overwhelmed by the stone, and their invoking allah was in fact the result of their recognition of the same reality. The atheists among them explain away their act, saying, "It was a weakness which we manifested in the state of confusion and bewilderment, whereas there exists no God, Who might have saved us from the storm: we in fact succeeded in escaping by virtue of such and such a device and means and resources. " As for the mushriks, they generally say, "We had the succour and protection of such and such a saint or god and goddess available to us by virtue of which we escaped. " Therefore, as soon as they land on the shore, they start giving thanks to these false gods and presenting offerings at their shrines. They do not bother to think that when they had lost hope, there was none beside Allah, the One, whom they might have implored and invoked for help. "
31.33. Ya ayyuha alnnasuittaquu rabbakum waikhschaw yawman la yadschzii walidunAAan waladihi wala mawluudun huwa dschazin AAan walidihischay-an inna waAAda Allahi haqqun falataghurrannakumu alhayatu alddunya walayaghurrannakum biAllahi algharuuru
31.33. O mankind! Keep your duty to your Lord and fear a Day when the parent will not be able to avail the child in aught, nor the child to avail the parent. Lo! Allah ' s promise is the very truth. Let not the life of the world beguile you, nor let the deceiver beguile you, in regard to Allah. (Pickthall)
31.33. Ihr, die Menschen, fürchtet euren Herrn und habt Furcht vor einem Tag, an dem kein Vater für sein Kind etwas vergilt und kein Kind ein Vergeltender für seinen Vater ist, das Versprechen Allahs ist ja wahr, also darf keinesfalls das Leben dieser Welt euch verblenden, und es darf keinesfalls der Verblender euch über Allah verblenden. (Ahmad v. Denffer)
31.33. O ihr Menschen, fürchtet euren Herrn und habt Angst vor einem Tag, an dem weder ein Vater etwas für sein Kind begleichen kann, noch ein Kind für seinen Vater etwas wird begleichen können. Gewiß, Allahs Versprechen ist wahr. So soll euch das diesseitige Leben nicht täuschen, und nicht täuschen soll euch hinsichtlich Allahs der Täuscher. (Bubenheim)
31.33. O ihr Menschen! Seid fromm Gott gegenüber und fürchtet den Tag, an dem ein Vater von seinem Kind und ein Kind von seinem Vater nichts übernehmen kann! Gottes Verheißung ist wahr. Das irdische Leben soll euch nicht verleiten, und der Verführer soll euch von Gott nicht abbringen. (Azhar)
31.33. Ihr Menschen! Handelt Taqwa gemäß eurem HERRN gegenüber, und habt Ehrfurcht vor einem Tag, an dem weder ein Gebärendes seinem Geborenen nützt, noch ein Geborenes seinem Gebärenden etwas nützen wird. Gewiß, ALLAHs Androhung ist wahr. So lasst das dießeitige Leben euch nicht täuschen, und lasst keineswegs das Täuschende euch in ALLAH täuschen! (Zaidan)
31.33. Ihr Menschen! Fürchtet euren Herrn und macht euch auf einen Tag gefaßt, an dem kein Vater etwas anstelle seines Sohnes und kein Sprößling etwas anstelle seines Vaters übernehmen kann! Das Versprechen Allahs ist wahr. Darum laßt euch ja nicht durch das diesseitige Leben betören, und laßt euch ja nicht durch den Betörer hinsichtlich Allahs betören! (Paret)
31.33. O ihr Menschen, fürchtet euren Herrn und fürchtet den Tag, an dem kein Vater etwas für seinen Sohn tun kann und kein Sprößling im geringsten etwas für seinen Vater tun kann. Wahrlich, Allahs Verheißung ist wahr. Darum soll das Leben dieser Welt euch nicht verführen, noch sollt ihr euch über Allah mit (eurem) Denken selbst täuschen. (Rasul)
Tafsir von Maududi für die Ayaat 33 bis 33
O people ! Avoid the wrath of your Lord and fear the Day when no father shall avail anything for his son, nor shall any son avail anything for his fathers ( 59 ) Allah' promise is surely true. ( 60 ) So let not this world' life deceive you, ( 61 ) nor let the deceiver deceive you concerning Allah. ( 62 )
Desc No: 59 That is, "The relationship of a person with his friend, or his leader, or his spiritual guide, etc. is not so close and intimate as the relationship that exists between the children and their parents. But on the Day of Resurrection even the son and the father will not be able to help each other. The father will not have the courage to come forward and say that he may be seized instead of the son for his sins, nor will the son have the nerve to say that he may be sent to Hell instead of the father. How can then a person expect that one will be able to avail something for the other there? Therefore, foolish is the person who spoils his Hereafter in the world for the sake of another, or adopts the way of sin and deviation by dependence on others. Here, one should keep in view the theme of verse 15, in which the children have been admonished not to accept deviation in the matter of the faith and religion on behest of the parents, though in affairs of mundane life they are duty bound to serve them as best as they can. "
Desc No: 60 "Allah's promise" : the promise of Resurrection, when the Court of Allah will be established and everyone will be called to render an account of his deeds.
Desc No: 61 The life of the world involves the people, who only see the superficial, in different kinds of misunderstandings. Someone thinks that life and death only belong to this world, and there is no life hereafter; therefore, whatever one has to do, one should do it here and now. Another one who is lost in his wealth and power and prosperity, forgets his death and gets involved in the foolish idea that his grandees and his power are everlasting. Another one overlooking the moral and spiritual objectives regards the material gains and pleasures in themselves as the only objectives and dces not give anything any importance but the "standard of living", no matter whether his standard of humanity gas on falling lower and lower as a result thereof. Someone thinks that worldly prosperity is the real criterion of truth and falsehood: every way of life that ensures this is the truth and everything contradictory to it is falsehood. Someone regards this very prosperity as a sign of being Allah's favourite, and assumes the law that whoever is leading a prosperous life here is Allah's beloved no matter by what means he might have achieved this prosperity, and whoever is leading a miserable life in the world, even if it be so due to his love of the truth and his uprightness, will live a miserable life in the Hereafter, too. These and other such misunderstandings have been called "deceptions of the worldly life" by Allah.
Desc No: 62 Al-gharur (the deceiver) may be Satan or a man or a group of then, or even man's own self, or something else. The reason for using this comprehensive and meaningful word in its absolute form without identifying a particular person or thing, is that for different people there are different means that cause them deception. Any particular means or cause that deceived a person to be misled and misguided from the right way to the wrong way, will be al-gharur in his particular Case. "To deceive (someone) concerning Allah" are also comprehensive words, which include countless kinds of deceptions. "The deceiver" deceives one man with the idea that there is no God at all, and another man with the idea that God after making the world has handed over its control and administration to the men and is no more concerned with it; he misleads another one, saying, "There arc some favourite ones of God: if you attain nearness to them, you will surely win your forgiveness whatever you may do, or may have done, in the world; " he deceives another one, saying, "God is AII-Forgiving and All-Merciful: you may go on committing sins freely, and He will go on forgiving each sin of yours. " He gives another person the idea of determinism and misguides him, saying, "Everything that you do is pre-ordained: if you commit evil, it is God Who makes you commit it: if you avoid goodness, it is God Who makes you avoid it." Thus, there are countless kinds of such deceptions with which tnan is being deceived concerning God. When analyzed it comes to light that the basic cause of all errors and sins and crimes is that man has been deceived concerning God in one way or the other, and that is how he has been misled to some ideological deviation or moral error. "
31.34. Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn tomorrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware. (Pickthall)
31.34. Ja, Allah, bei Ihm ist das Wissen der Stunde, und Er läßt den reichlichen Regen herabkommen, und Er weiß, was in den Mütterleibern ist, und es weiß keine Seele, was sie morgen erwirbt, und es weiß keine Seele, in welcher Ende sie stirbt, Allah ist ja wissend, kundig. (Ahmad v. Denffer)
31.34. Gewiß, Allah (allein) besitzt das Wissen über die Stunde, läßt den Regen herabkommen und weiß, was im Mutterleib ist. Niemand weiß, was er morgen erwerben wird, und niemand weiß, in welchem Land er sterben wird. Gewiß, Allah ist Allwissend und Allkundig. (Bubenheim)
31.34. Bei Gott ist das Wissen um die Stunde des Jüngsten Gerichts. Er lässt den Regen herabfallen und Er weiß, was in den Schößen verborgen ist. Kein Mensch weiß, was er morgen erwerben wird, und kein Mensch weiß, an welchem Ort er sterben wird. Gottes Wissen und Kenntnis sind unermesslich. (Azhar)
31.34. Gewiss ALLAH verfügt bei Sich über das Wissen der Stunde, ER lässt den helfenden (Regen) nieder und ER weiß, was in den Mutterschößen ist. Und kein Lebewesen weiß, was es morgen erwirbt, und kein Lebewesen weiß, in welchem Lande es stirbt. Gewiß, ALLAH ist allwissend, allkundig. 2 (Zaidan)
31.34. Allah (allein) weiß über die Stunde (des Gerichts) Bescheid. Er läßt reichlichen Regen (al-ghaith) (vom Himmel) herabkommen. Und er weiß, was im Leib der (werdenden) Mütter (fie l-arhaami) ist, während (unter den Menschen) niemand weiß, was er am nächsten Tag erwerben wird, und niemand weiß, in welchem Land er sterben wird. Allah weiß Bescheid und ist (über alles) wohl unterrichtet. (Paret)
31.34. Wahrlich, bei Allah allein ist die Kenntnis der Stunde. Er sendet den Regen nieder, und Er weiß, was in den Mutterschössen ist. Und niemand weiß, was er sich morgen zufügen wird, und niemand weiß, in welchem Lande er sterben wird. Wahrlich, Allah ist Allwissend, Allkundig. . (Rasul)
Tafsir von Maududi für die Ayaat 34 bis 34
Allah alone has the knowledge of the Hour: He alone sends down the rain and He alone knows what is taking shape in the wombs of the mothers. No living being knows what he will earn the next day, nor does anybody know in what land he will die. Allah alone is All-knowing, All-Aware. ( 63 )
Desc No: 63 This verse is, in fact an answer to the disbelievers' question as to when the Hour of Resurrection will come, which they asked when they heard the Holy Prophet mention it and the promise of the Hereafter, again and again. The Qur'an has answered this sometimes by citing the question and sometimes without citing it, because the addressees knew what they were asking. This is one of those verses which answer the question without citing the question itself. The first sentence: 'Allah alone has the knowledge of the Hour", is the real answer to the question. The four sentences that follow constitute the argument to support it. The argument means this: "O man. you do not have the knowledge even about those things with which you are most closely and intimately concerned in life. How then can it be possible for you to know as to when will the whole world cane to an end? Your prosperity and adversity mainly depend on the rain. But its control and regulation is entirely in the hand of Allah. He sends down the rain whenever and wherever and in whatever measure He pleases and withholds it whenever he pleases. You do not at all know how much of the rain will fall at a particular place at a particular time and which land will remain without it, and which land will be adversely affected in spite of it. Your wives conceive by your own sperm-drop, which perpetuates your race in the future, but you do not know what is taking shape in their wombs, and in what form and with what good or evil it will emerge. You do not even know what you are going to meet with the next day A sudden accident can change your destiny; but you are unaware of it even a minute before its occurence. You do not know where your present life will eventually cane to an end. Allah has kept all this information with Himself alone; and has not given you any knowledge of any of these. You actually desire that you should have the knowledge of each of these things so that you may make necessary preparations beforehand, but you have no other course open to you than to depend only on Allah's decree and disposal in these matters. Likewise, about the end of the world also there is no alternative but to rely on Allah's decree and decision. The knowledge of this also has neither been given to anybody, nor can it be given." Here, another thing also should be understood well, and it is this: This verse dces not give a list of the unseen and hidden things, which are known to no one but Allah. Here only some of the most apparent things have been pointed out only to serve as an illustration. These are the things with which man is most deeply and intimately concerned, yet he is unaware of them. From this it would be wrong to conclude that these are the only five unseen and hidden things which are known to no one but Allah. As a matter of fact, ghaib applies to every such thing which is hidden from the creation but is in the knowledge of Allah, and such things are countless and limitless. (For a detailed discussion of this, see An-Naml: 65 and the E.N.'s thereof).
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