Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
7.155. Und Musa wählte aus seinem Volk siebzig Männer zu Unserer festgesetzten Zeit. Als sie nun das Zittern ergriff, sagte er: "Mein Herr, wenn Du gewollt hättest, hättest Du sie schon zuvor vernichtet, und auch mich. Willst Du uns vernichten für das, was die Toren von uns getan haben? Es ist doch nur Deine Versuchung, mit der Du in die Irre gehen läßt, wen Du willst, und rechtleitest, wen Du willst. Du bist unser Schutzherr, so vergib uns und erbarme Dich unser! Du bist der Beste derer, die vergeben.
37.32. Thus we misled you. Lo! we were (ourselves) astray. (Pickthall)
37.32. Und wir ließen euch abweichen, wir waren ja Abweichende." (Ahmad v. Denffer)
37.32. Und so haben wir euch in Verirrung fallen lassen, denn wir waren ja selbst in Verirrung gefallen." (Bubenheim)
37.32. Wir haben euch verführt, sind wir doch listige Verführer." (Azhar)
37.32. So verleiteten wir euch. Gewiß, wir waren auch Verleitete.“ (Zaidan)
37.32. Und da haben wir euch (vom rechten Weg) abirren lassen. Wir sind (ja selber) abgeirrt." (Paret)
37.32. Und wir verführten euch, weil wir selbst Irrende waren." (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 32
There will only be a single shout and suddenly they will be seeing (all of which they are being warned) with their own eyes. ( 12 ) Then they will say, "Woe to us! This is the Day of Requital. "-"The same Day of Judgement which you used to deny. ( 13 ) (It will be commanded): "Gather all the unjust people ( 14 ) and their associates ( 15 ) together, and those gods whom they used to worship instead of Allah ( 16 ) then show them the way to Hell. And stop them for a while: they have to be questioned: What is the matter? Why don't you help one another? Today, they are surrendering themselves (and others to God) ( 17 ) !" Then they will turn to each other for mutual reproaches. (The followers) will say (to their guides): "You used to come to us from the right side. " ( 18 ) They will reply, "Nay but it was yourselves who did not believe: we had no power over you: you yourselves were a rebellious people. Consequently, we have deserved the verdict of our Lord that we should taste the torment. So we led you astray for we ourselves had gone astray. " ( 19 )
Desc No: 12 That is, "When the time comes for this, it will not be difficult to reestablish the whole world. Just a single shout will be enough to make the people to wake up. Here, the word "shout" or "cry" is very meaningful. It depicts the Resurrection as though the people who had died since the beginning of the creation till the last Day, were lying asleep, and a sudden command to them to "wake up" will cause them to rise up all at once."
Desc No: 13 It may be that this is said by the believers, or by the angels; or it may be, as it were, the common expression of the conditions prevailing in the plain of Resurrection or it may as well be another reaction of the people themselves. That is, they may be saying in their hearts. "In the world, you lived in a way as if no Day of Judgement would ever come. Now you have come to your doom! This is the same Day that you used to deny ! "
Desc No: 14 "The unjust people" dces not only imply those who committed injustices in the world, but as a Qur'anic term Zalim implies every such person, who might have adopted the way of rebellion and disobedience against Allah. "
Desc No: 15 The word "azwaj"in the original might also imply their wives, who were their associates in this rebellion, and also all those people who were rebellious and disobedient like them. Moreover it may also mean that the culprits of different categories will be gathered together in separate groups.
Desc No: 16 "Gods" here implies two kinds of the gods: (1) Those men and satans who themselves desired that the people should worship them instead of Allah; and (21 those idols and trees and stones, etc., which have actually been worshipped in the world. The first kind of the gods will be included among the culprits themselves and will be led to Hell for punishment; the other kind of them will be thrown into Hell along with their worshippers so that they constantly feel ashamed of and continue to regret their follies. Besides, there is also a third kind of the gods, who have been worshipped in the world, but without their own consent and knowledge; they rather forbade the people to worship anyone but Allah, e.g. the angels, prophets and saints. Obviously, this kind of the gods will not be included among the gods who will be driven to Hell along with their worshippers.
Desc No: 17 The first sentence will be addressed to the culprits, and the second to the common spectators, who will be watching the scene of the culprits' departure for Hell. This sentence itself tells of the general conditions at the time. It tells how the haughty and stubborn culprits of the world will be moving towards Hell meekly and without showing any resistance. Somewhere some kind will be seen being pushed about, and no one from among his courtiers will come forward to rescue "his majesty"; somewhere some conqueror of the world and some dictator will be moving away in humiliation and disgrace, and his brave army itself will deliver him for the punishment; somewhere some saint or some holy father will be seen being thrown into Hell, and no one of his disciples will bother to save him froth disgrace; somewhere some leader will be trudging helplessly towards Hell, and those who used to glorify and applaud him in the world, will turn away their eyes from him. So much so that the (over who was ever prepared to sacrifice everything for the beloved in the world, will feel least concerned to save him from his plight. By depicting this scene Allah wants to impress how the relationships of man with man, which are based on rebellion against Allah in the world, will break in the Hereafter, and how the pride of those who are involved in arrogance and conceit here, will be rined.
Desc No: 18 The word yamin in Arabic is used for several meanings. It may mean use of the force, or well-wishing, or swearing of an oath. Accordingly, the verse would mean: (1) "You compelled us into following error and deviation"; or (2) "you deceived us by posing as our well-wishers"; or (3) "you swore oaths to satisfy us that what you were presenting was the very trnth."
Desc No: 19 For explanation, see E.N's 51, 52, 53 of Surah Saba.
37.39. Ye are requited naught save what ye did (Pickthall)
37.39. Und es wird euch nichts vergolten, außer was ihr getan habt, (Ahmad v. Denffer)
37.39. und euch wird nur das vergolten, was ihr zu tun pflegtet, (Bubenheim)
37.39. Euch wird nur vergolten, was ihr getan habt. (Azhar)
37.39. Und euch wird nur vergolten, was ihr zu tun pflegtet. (Zaidan)
37.39. und euch wird nur (für) das vergolten, was ihr (in eurem Erdenleben) getan habt, (Paret)
37.39. Und ihr werdet nur für das, was ihr selbst gewirkt habt, belohnt werden. (Rasul)
Tafsir von Maududi für die Ayaat 33 bis 39
So, on that Day they shall all share the torment. ( 20 ) Thus do We deal with the criminals. These were the people that when it was said to them, "There is no god but Allah," they were puffed up with pride and would say, "Should we give up our gods for the sake of a mad poet?" Whereas he had come with the Truth and had confirmed the Messengers. ( 21 ) (Then it will be said to them :) "You shall have to taste the painful scourge, and your retribution will be strictly according to the deeds that you have been performing."
Desc No: 20 That is, the followers as well as the guides, misleaders as well as the misled, All shall suffer the same torment. Neither will the followers' excuse be heeded that they did not go astray but had been led astray, nor the guides' excuse accepted that the people themselves were not desirous of following the right way.
Desc No: 21 Confirmation of the Messengers has three meanings and all the three are implied here: (1) That he had not opposed any former Messenger so that the believers of that Messenger could have a rational ground of prejudice against him; he had rather confirmed all the former Messengers sent by God; (2) that he had not brought any new or novel thing, but he had presented the same that the former Messengers of God had been presenting from the very beginning; and (3) that he truly fulfilled and corresponded to the predictions that the former Messengers had made concerning him.