50.11. Provision (made) for men; and therewith We quicken a dead land. Even so will be the resurrection of the dead. (Pickthall)
50.11. Als Versorgung für die Knechte, und Wir geben damit abgestorbenem Land Leben, genau so ist die Auferstehung. (Ahmad v. Denffer)
50.11. als Versorgung für die Diener. Und Wir machen damit (manch) totes Land wieder lebendig; so wird auch das Herauskommen (erfolgen). (Bubenheim)
50.11. zur Versorgung der Diener. Mit dem Wasser beleben Wir tote ?cker. ?hnlich wird die Auferweckung zum Jüngsten Tag erfolgen. (Azhar)
50.11. als Rizq für die Diener. Und damit belebten WIR eine tote Ortschaft. Solcherart ist das Hervorkommen (aus den Gräbern). (Zaidan)
50.11. den Menschen zum Unterhalt. Und wir haben damit ausgedorrtes Land (wieder) belebt. So vollzieht sich (dereinst auch) die Auferstehung (von den Toten). (Paret)
50.11. als Versorgung für die Diener; und Wir beleben damit ein totes Land. So wird die Auferstehung sein. (Rasul)
Tafsir von Maududi für die Ayaat 9 bis 11
And from the sky We sent down blessed water where-by We produced gardens and harvest grain and tall palm-trees laden with clusters of fruit, piled one over another. This is the arrangement to provide food for the servants. With this water We revive a dead land; ( 10 ) such also will be the resurrection (of the dead from the earth)." ( 11 )
Desc No: 10 For explanation, set E.N.'s 73, 74, 81 of An-Naml, E.N.'s 25, 33, 35 of Ar-Rum and E. N . 29 of Ya Sin.
Desc No: 11 . The reasoning is this: `Your conjecture about God Who made this sphere of the earth a suitable home for living creatures and Who by combining the lifeless clay of the earth with the lifeless water from the sky produced such a fine vegetable life that you witness flourishing in the form of your gardens and crops, and W ho made the vegetation a means of sustenance for both man and beast, that He has no power to resurrect you after death, is a foolish and absurd conjecture. You witness almost daily the phenomenon that a Iand is lying barren and lifeless; then as soon as it receives a shower of rain, it gives birth to an endless train of life all of a sudden, the roots lying dead for ages sprout up and a variety of insects emerge playfully from the layers of the earth. This is a manifest proof that life after death is not impossible. When you cannot deny this express observation of yours, how can you deny that when Allah wills, you too will sprout up from the earth as the vegetation sprouts up. In this connection, one may note that in many parts of Arabia it does not sometimes rain for as long as five years at a stretch and sometimes even for longer periods the land does not receive even a drop of rain. For such long intervals in the burning deserts it is not conceivable that the roots of grass and the insects of the earth would survive. In spite of this when a little of the rain falls at some place, grass sprouts up and the insects of the earth return to life. Therefore, the inhabitants of Arabia can understand this reasoning much better than those people who do not have to experience such long periods of drought.
50.14. And the dwellers in the wood, and the folk of Tubba: every one denied their messengers, therefor My threat took effect. (Pickthall)
50.14. Und die "Gefährten des Dickichts” und das Volk des Tubba, alle haben die Gesandten geleugnet, also ist Mein Versprechen wahr geworden. (Ahmad v. Denffer)
50.14. und die Bewohner des Dickichts und das Volk Tubba´s. Alle bezichtigten die Gesandten der Lüge, so ist Meine Androhung unvermeidlich fällig geworden. (Bubenheim)
50.14. die Dickicht-Bewohner und das Volk von Tubba§. Sie alle ziehen die Gesandten der Lüge. So ereilte sie die angedrohte vernichtende Strafe. (Azhar)
50.14. sowie die Bewohner von Al-aika und die Leute von Tubba'. Alle bezichtigten die Gesandten der Lüge, so war Meine Androhung Rechtens. (Zaidan)
50.14. die Leute des Dickichts (Ashaab al-Aika) und die Leute des Tubba`. Alle haben die Gesandten der Lüge geziehen. Und so ist meine Drohung (mit dem Strafgericht) in Erfüllung gegangen. (Paret)
50.14. und die Waldbewohner und das Volk von Tubba'. Alle diese haben die Gesandten der Lüge bezichtigt. Darum war Meine Drohung in Erfüllung gegangen. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 14
Before them the people of Noah and the people of the Rass ( 12 ) and Thamud also denied, and so did `Ad and Pharaoh ( 13 ) and the brethren of Lot and the dwellers of Aiykah and the people of Tubba`. ( 14 ) . ( 15 ) Every one denied the Messengers, ( 16 ) and consequently My scourge proved true against them. ( 17 )
Desc No: 12 Before this the people of Rass (Ashab ar-Rass) have been mentioned in Surah AI-Furqan: 38 above, and now here, but at both places they have been only referred to as of those nations who rejected the Prophets. No other detail about them has been given. In the traditions of Arabia two places are well known by the name of ar-Rass, one in the Najd and the other in northern Hejaz. Of these ar-Rass of the Najd is better known and has been referred to more often in the pre-Islamic poetry of Arabia. Now it is difficult to detetmine which of these was the home of the Ashab ar-Rass. No reliable detail of their story is found in any tradition either. The most that one can say with certainty is that it was a nation which had thrown its Prophet into a well. But from the mere allusion that has been made to them in the Qur'an one is led to think that in the time of the revelation of the Qur'an the Arabs were generally aware of this nation and its history, but the traditions about them could not be preserved in historic records.
Desc No: 13 Only the Pharaoh has been mentioned instead of the people of Pharaoh, for he had so dominated his people that they had been left with no independent opinion and will of their own, apart from him. They followed him willy-nilly wherever he led them. That is why he alone was held responsible for the deviation and degeneration of his people. Wherever there exists the freedom of will and action for a nation, it by itself bears the burden of its deeds, and wherever one man's dictatorship may have rendered a nation powerless the one man alone takes on his head the burden of the sins of entire nation. This doesn't mean that the nation becomes absolved from its duty and responsibility when the one man alone has burdened himself with the responsibility. This is not so. The nation in such a case becomes responsible for the moral weakness shown by it in that why it allowed a man to overpower and dominate it so completely. The same thing has been alluded to in Az-Zukhruf: 54, thus: "Pharaoh took his people to be light, and they obeyed him, for they were indeed a sinful people. " (For explanation, see E.N. 50 of Surah Az-Zukhruf).
Desc No: 14 For explanation, see E.N. 37 of Surah Saba; E.N, 32 of Surah Dukhan.
Desc No: 15 That is, they all denied the apostleship of their Messengers as well as the news given by them that they will be raised back to life after death.
Desc No: 16 Although every nation denied only the Messenger who was sent to it, as it denied the news which all the Messengers have been presenting unanimously, denying one Messenger, therefore, amounted to denying all of them. Moreover, these nations did not merely deny the apostleship of the Messenger who had come to them, but they were not at all inclined to believe that a mere human could be appointed by Allah for the guidance of other men. Therefore, they denied apostleship itself, and .the crime of no one was confined to belying and rejecting any one Messenger only.
Desc No: 17 This is a reasoning from history for the Hereafter. In the preceding six verses, arguments were given for the possibility of the Hereafter; in these the historical end of the nations of Arabia and the adjoining lands has been presented as an argument to prove that the doctrine of the Hereafter which all the Prophets have been presenting, is the very truth, for whichever nation denied it became involved in the moral degeneration of the worst kind with the result that the torment of God descended on it and eliminated it from the world. This necessary result of the denial of the Hereafter and moral perversion which one can witness throughout history, is an express proof of the fact that man has not been created to be irresponsible in this world, but he has necessarily to render an account of his deeds as soon as the time limit for action at his disposal comes to an end. That is why whenever he works in the world irresponsibly, his whole lift pattern is set on the path of ruin. If evil and wrong results go on following a course of action successively, it is a clear proof that that course of action is in conflict with the truth.
50.15. AfaAAayiina bialkhalqial-awwali bal hum fii labsin min khalqin dschadiidin
50.15. Were We then worn out by the first creation? Yet they are in doubt about a new creation. (Pickthall)
50.15. Und wurde Uns die erste Schöpfung zuviel? - Vielmehr sie sind in Unklarheit über eine neue Schöpfung. (Ahmad v. Denffer)
50.15. Ermüdeten Wir denn durch die erste Erschaffung? Nein! Vielmehr ist ihnen verdeckt (geblieben), was eine neue Erschaffung betrifft. (Bubenheim)
50.15. War uns etwa die erste Schöpfung zu schwer? Sie sind einfach in verwirrendem Zweifel über die neue Schöpfung nach dem Tod. (Azhar)
50.15. Waren WIR etwa überfordert mit der ersten Schöpfung?! Nein, sondern sie sind in Verwirrung vor einer neuen Schöpfung. (Zaidan)
50.15. Ist uns denn etwa die erste Schöpfung (zur Existenz im Diesseits) zuviel geworden (so daß es uns vielleicht schwerfallen würde, sie zu wiederholen)? Aber nein! Sie sind (von vornherein) im unklaren über eine neue Schöpfung (zur Existenz im Jenseits). (Paret)
50.15. Sind Wir denn durch die erste Schöpfung ermüdet? Nein, aber sie sind sich nicht im klaren über eine neue Schöpfung. (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 15
What! were We powerless in case of the fast creation? Yet these people are in doubt concerning a new creation. ( 18 )
Desc No: 18 This is a rational argument for the Hereafter. The person who is not a denier of God and is also not so foolish as to regard this excellently ordered Universe and the creation of man in it as a mere accident, cannot help but admit that God alone has created man and this whole Universe. Now this actual fact that we exist alive in this world and this great work-house of the earth and heavens is functioning before us, by itself is an obvious proof that God was in no way powerless in creating us and this Universe. Yet if a man says that after bringing about Resurrection the same God will not be able to bring about a new world order and will not be able to create us once again, he says an irrational thing. Had God been powerless He would not have been able to create all this in the first instance. When He has created the Universe in the first instance and we ourselves came into existence by virtue of that act of creation, what can then be the rational ground for assuming that He will become powerless to re-make the dismantled thing originally made by Himself?
50.16. Walaqad khalaqna al-insanawanaAAlamu ma tuwaswisu bihi nafsuhu wanahnu aqrabuilayhi min habli alwariidi
50.16. We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein. (Pickthall)
50.16. Und bestimmt haben Wir schon den Menschen geschaffen, und Wir wissen, was ihm seine Seele einflüstert, und Wir sind ihm näher als die Halsschlagader. (Ahmad v. Denffer)
50.16. Wir haben ja den Menschen erschaffen und wissen, was (alles ihm) seine Seele einflüstert, und Wir sind ihm doch näher als seine Halsschlagader, (Bubenheim)
50.16. Wir haben den Menschen erschaffen und wissen genau, was er sich in seinem Inneren sagt. Wir sind ihm näher als seine Halsschlagader. (Azhar)
50.16. Und gewiß, bereits erschufen WIR doch den Menschen und WIR wissen, was ihm seine Seele flüstert. Und WIR sind ihm näher als seine Halsschlagader. (Zaidan)
50.16. Wir haben doch (seinerzeit) den Menschen geschaffen. Und wir wissen, was er sich selber (an bösen Gedanken) einflüstert, und sind ihm näher als die Halsschlagader. (Paret)
50.16. Und wahrlich, Wir erschufen den Menschen, und Wir wissen, was er in seinem Innern hegt; und Wir sind ihm näher als (seine) Halsschlagader. (Rasul)
50.17. When the two Receivers receive (him), seated on the right hand and on the left, (Pickthall)
50.17. Wenn die beiden Empfangenden ihn empfangen, zur Rechten und zur Linken sitzend, (Ahmad v. Denffer)
50.17. wo die beiden Empfänger (der Taten) empfangen, zur Rechten und zur Linken sitzend. (Bubenheim)
50.17. Die beiden buchführenden Engel, der eine zur Rechten, der andere zur Linken sitzend, zeichnen auf, (Azhar)
50.17. Wenn (ihn) die beiden Empfänger vom Rechten und vom Linken sitzend empfangen. (Zaidan)
50.17. (Nichts bleibt unberücksichtigt) wenn jene beiden (Engel seine Worte und Handlungen) entgegennehmen, einer zur Rechten und einer zur Linken sitzend. (Paret)
50.17. Wenn die zwei aufnehmenden (Engel etwas) niederschreiben, zur Rechten und zur Linken sitzend , (Rasul)
50.19. Wadschaat sakratu almawti bialhaqqidhalika ma kunta minhu tahiidu
50.19. And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun. (Pickthall)
50.19. Und es kommt die Agonie des Sterbens mit der Wahrheit: "Dies ist, wovor du immer ausgewichen bist." (Ahmad v. Denffer)
50.19. Und es wird die Trunkenheit des Todes mit der Wahrheit kommen: "Das ist das, wovor du auszuweichen pflegtest." (Bubenheim)
50.19. Es kommt dann die Benommenheit des Todeskampfes mit der Wahrheit. "Das ist die Wahrheit, vor der du entkommen wolltest." (Azhar)
50.19. Und das Benommen-Machende des Sterbens kam wahrheitsgemäß. Dies ist es, wogegen du abgeneigt warst. (Zaidan)
50.19. Und der Todeskampf bringt (schließlich) die Wahrheit (so daß der Mensch sich ihr nicht länger entziehen kann). (Dann heißt es:) "Das ist es, vor dem du (zeitlebens) ausgewichen bist". (Paret)
50.19. - und es kam die Benommenheit des Todeskampfes in Gerechtigkeit: "Das ist es, dem du zu entrinnen suchtest." (Rasul)
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