50.32. Hatha ma tuuAAaduuna likulliawwabin hafiidhin
50.32. (And it is said): That is that which ye were promised. (It is) for every penitent and heedful one, (Pickthall)
50.32. Dies ist, was euch versprochen wurde, für jeden stets Umkehrenden, Bewahrenden, (Ahmad v. Denffer)
50.32. "Das ist, was euch versprochen worden ist, (versprochen) für jeden immer wieder Umkehrbereiten und (Allahs Gebote) Hütenden, (Bubenheim)
50.32. "Das ist, was jedem von euch, der zu Gott findet und die Gebote und Verbote genau einhält, versprochen wurde, (Azhar)
50.32. Dies ist, was euch versprochen wurde, für jeden bewahrenden Umkehrenden, (Zaidan)
50.32. (Und zu ihnen wird gesagt:) "Das ist es, was euch (immer wieder) versprochen worden ist. (Es ist) für jeden (bestimmt), der reumütig ist und sich in acht nimmt, (Paret)
50.32. "Das ist es, was jedem von euch verheißen wurde, der reumütig war und sich in acht nahm ; (Rasul)
50.35. Lahum ma yaschauuna fiihawaladayna maziidun
50.35. There they have all that they desire, and there is more with Us. (Pickthall)
50.35. Für sie gibt es dort, was sie wollen, und bei Uns ist mehr. (Ahmad v. Denffer)
50.35. Sie werden, was sie wollen, darin haben. Und bei Uns ist noch mehr. (Bubenheim)
50.35. Im Paradies haben sie alles, was sie wünschen, und Wir haben für sie noch mehr. (Azhar)
50.35. Für sie ist darin bestimmt, was sie wollen. Und bei Uns ist noch mehr. (Zaidan)
50.35. Sie haben darin (alles), was sie wollen. Und wir haben noch mehr (für sie). (Paret)
50.35. Sie haben darin, was immer sie begehren, und bei Uns ist noch weit mehr. (Rasul)
Tafsir von Maududi für die Ayaat 30 bis 35
The Day when We shall ask Hell, "Are you full?" it will say, "Is there any more?" ( 38 ) And Paradise shall be brought close to the righteous, no longer distant. ( 39 ) It will be said, "This is that which was promised to you, to every such person who turned (to God) again and again, ( 40 ) who Was watchful, ( 41 ) who feared the Merciful, unseen, ( 42 ) Who has come with a devoted heart. ( 43 ) Enter Paradise in peace. " ( 44 ) That Day will be the Day of eternal life. There they shall have all that they will desire, and We have with us yet more for them. ( 45 )
Desc No: 38 This can have two meanings:(1) "There is no room in me for more men; " and (2) "bring all other culprits who may be there. " According to the first meaning the scene depicted would be that Hell has been so stuffed up with culprits that it cannot hold any more; so much so that when it was asked: "Are you full ?" it cried out, alarmed: "Are there still more culprits to come ?" According to the second meaning, the scene depicted before the mind is that the wrath of Hell is so flared up against the culprits that it is constantly demanding more and more of them to be cast into it so that no culprit escapes un-punished. "Here, the question arises: What is the nature of Allah Almighty's addressing Hell and its reply? Is it only something metaphoric, or is Hell actually a living and intelligent being which may be spoken to and it may respond and give replies? In this regard nothing can, in fact, be said with certainty. Maybe the meaning is metaphoric and only for the purpose of depicting the actual scene of the state of Hell it may have been described in the form of the question and answer, just as one may ask a motor-car: "Why don't you move forward?" and it may say: "There is no petrol in me." But this also is quite possible that this conversation is based on reality. Therefore, it is not correct to assume about the Respective crimes, there is no use quarreling now. Both the one who beguiled and the one who was beguiled have to be punished for the crimes committed by them. "
Desc No: 39 That is, "It is not My way to change the decisions once taken. The decision that I have taken to east you into Hell cannot be withdrawn, nor can the law that I had announced in the world be changed that the punishment for misleading and for being misled will be awarded in the Hereafter."
Desc No: 40 The word awwab is very extensive in meaning. It implies the person who might have adopted the way of obedience and Allah's goodwill instead of the way of disobedience and the flesh, who gives up everything that is disapproved by Allah and adopts everything that is approved by him, who gets alarmed as soon as he swerves a little from the path of worship and obedience and repents and returns to the path of worship and obedience, who remembers Allah much and turns to Him in all matters of life.
Desc No: 41 The word hafiz means the "one who guards. " This implies the person who takes care of the bounds and duties enjoined by Allah, who guards the trusts imposed by Allah and avoids the things forbidden by him, who keeps watch over his time, energies and activities to see that none of these is being misemployed or misused, who offers repentance, remains steadfast and keeps it. strong and intact, who examines himself over and over again to see that he is not disobeying his Lord anywhere in word or deed.
Desc No: 42 That is, Although he could not see the Merciful God and could not perceive Him by his senses in any way, yet he feared His disobedience. His heart was more dominated by the fear of the unseen Merciful God than the fear of other perceptible powers and visible and mighty beings, and in spite of knowing that He is All-Merciful, he did not become a sinner, trusting His Mercy, but feared His displeasure in whatever he said and did. Thus, this verse points to two of the believer's important and basic characteristics: first, that he fears God although he cannot see and perceive Him; second, that he does not persist in sin in spite of his full awareness of God's quality of mercy. These very two characteristics make him worthy of honor in the sight of Allah. Besides, there is another subtle point also in it, which Imam Razi has pointed out. In Arabic, there are two words for fear, khauf and khashiyyat, which have a difference in their shade of meaning. The word khauf is generally used for the fear that a man feels in his heart on account of his sense of weakness as against someone's superior power and strength, and the word khashiyyat is used for the dread and awe with which a man is filled and inspired because of somebody's glory and grandeur and greatness. Here, the word khashiyyat has been used instead of khauf, which is meant to point out that a believer does not fear Allah only on account of the fear of His punishment, but it is the sense of Allah's glory and greatness that keeps him aweinspired at all times.
Desc No: 43 The word munib in the original is derived from inabat, which means to turn to one direction and to turn to the same again and again, just like the needle of the compass that points to the magnetic north persistently, however one may try to turn it away from that direction. Therefore, qalb-i-munib would mean such a heart as has turned away from every other direction and turned towards One Allah alone and then kept on turning towards Him again and again throughout life. The. same sense has been conveyed by the "devoted heart." This shows that in the sight of Allah the man of real worth is he who remains attached and devoted to Allah alone not merely verbally but also truly and sincerely.
Desc No: 44 If the word salam in udkhulu-ha bi-salam-in is taken in the meaning of peace and security, it would mean: "Enter this Paradise safe and secure from every kind of grief, sorrow, anxiety and affiliation"; and if it is taken in the meaning of salam itself, it would mean: "Enter this Paradise you are welcomed here with the greeting of peace by Allah and his angels." In these verses Allah has mentioned the qualities because of which a person makes himself worthy of Paradise, and they are: (1) Tagva (piety), (2) Turning towards Allah, (3) watching over and guarding one's relationship with Allah, (4) fearing Allah although one has not seen Him, and has full faith in His quality of mercy, and (5) coming into His Presence with a devoted and captivated heart, i.e. remaining constant on the way of devotion and dedication till death.
Desc No: 45 That is, "They will certainly get whatever they desire, but in addition We will also give them that which they have never conceived and, therefore, could not desire." "
50.36. And how many a generation We destroyed before them, who were mightier than these in prowess so that they overran the lands! Had they any place of refuge (when the judgment came) ? (Pickthall)
50.36. Wie manche Generation haben Wir vor ihnen vernichtet, sie waren stärker als sie an Angriffsgeist, und sie drangen ein in die Länder - gab es ein Entfliehen? (Ahmad v. Denffer)
50.36. Wie viele Geschlechter vernichteten Wir vor ihnen, die eine stärkere Gewalt hatten als sie und in den Landstrichen umherzogen! Gibt es denn ein Entrinnen? (Bubenheim)
50.36. Wieviele Generationen haben Wir vor ihnen untergehen lassen, die viel mächtiger waren als sie. Geht hin und forscht im ganzen Lande genau nach! Haben sie etwa einen Ausweg vor der Strafe gefunden? (Azhar)
50.36. Und wie viele WIR vor ihnen an Generationen zugrunde richteten, die noch heftiger in der Gewalttätigkeit als sie waren, dann suchten sie in den Ländern, ob es ein Entrinnen gibt. (Zaidan)
50.36. Wieviele Generationen haben wir vor ihnen zugrunde gehen lassen, (Generationen) die größere Draufgänger (aschaddu batschan) waren als sie und (überall) im Land umherzogen (? fa-naqqabuu fi l-bilaadi) (Ohne auf Widerstand zu stoßen)! Gibt es denn ein Entrinnen? (Paret)
50.36. Und wieviele Geschlechter haben Wir schon vor ihnen vertilgt, die schlagkräftiger waren als sie und im Lande umherzogen! Gab es da ein Entrinnen? (Rasul)
50.37. Inna fiidhalika ladhikraliman kana lahu qalbun aw alqa alssamAAawahuwa schahiidun
50.37. Lo! therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence.. (Pickthall)
50.37. Hierin ist ja bestimmt eine Ermahnung für den, der ein Herz hat oder Gehör gibt, und er ist anwesend. (Ahmad v. Denffer)
50.37. Darin ist wahrlich eine Ermahnung für jemanden, der Herz hat oder hinhört, während er (geistig) anwesend ist. (Bubenheim)
50.37. Darin ist eine Ermahnung für jeden, der Verstand besitzt oder mit Bedacht der Rechtleitung zuhört. (Azhar)
50.37. Gewiß, darin ist doch eine Ermahnung für denjenigen, für den es einen Verstand gab oder der zuhörte, während er Zeuge war. (Zaidan)
50.37. Darin liegt eine Mahnung für jemanden, der Verstand hat, oder der (aufmerksam) zuhört und bei der Sache ist (? wa-huwa schahiedun). (Paret)
50.37. Hierin liegt wahrlich eine Ermahnung für den, der ein Herz hat oder zuhört und bei der Sache ist. (Rasul)
Tafsir von Maududi für die Ayaat 36 bis 37
We have destroyed many nations before them, who were much stronger than they in power, and they ransacked all the lands; ( 46 ) then, could they find a place of refuge? ( 47 ) Indeed, in this there is a lesson for every such person who has a heart, or who gives ear and listens with attention. ( 48 )
Desc No: 46 That is, "They were not only powerful and strong in their own land but had also made incursions into other lands and brought under their sway far off lands as well. "
Desc No: 47 That is, "Could their power and might save them when the time appointed by Allah came for their seizure? And could they fmd shelter and refuge anywhere? Now, on what trust do you hope that you will get refuge somewhere in the world when you have rebelled against Allah ?"
Desc No: 48 In ocher words, either one should have so much of native intelligence that one may think right of one's own accord, or if not so, one should be so free from prejudice and neglect that one may listen with attention when another person tries to make one understand the truth. "
50.38. And verily We created the heavens and the earth, and all that is between them, in six days, and naught of weariness touched Us. (Pickthall)
50.38. Und Wir haben bestimmt schon die Himmel geschaffen und die Erde und was zwischen beiden ist, in sechs Tagen, und es hat Uns nichts von Ermüdung angerührt. (Ahmad v. Denffer)
50.38. Und Wir haben ja die Himmel und die Erde und das, was dazwischen ist, in sechs Tagen erschaffen, wobei Uns keine Ermüdung überkommen hat. (Bubenheim)
50.38. Wir erschufen die Himmel und die Erde und was dazwischen ist, in sechs Tagen, ohne dass Uns Müdigkeit erfasste. (Azhar)
50.38. Und gewiß, bereits erschufen WIR die Himmel, die Erde und das, was zwischen ihnen ist, in sechs Ay-yam, und Uns überkam keinerlei Müdigkeit. (Zaidan)
50.38. Und wir haben doch Himmel und Erde, und (alles) was dazwischen ist, in sechs Tagen geschaffen, ohne daß uns Ermüdung überkommen hätte. (Paret)
50.38. Und wahrlich, Wir erschufen die Himmel und die Erde und das, was zwischen beiden ist, in sechs Tagen, und keine Ermüdung berührte Uns. (Rasul)
50.39. Therefor (O Muhammad) bear with what they say: and hymn the praise of thy Lord before the rising and before the setting of the sun; (Pickthall)
50.39. Also harre geduldig aus bei dem, was-sie sagen, und preise mit dem Lob deines Herrn vor dem Aufgehen der Sonne und vor dem Niedergehen, (Ahmad v. Denffer)
50.39. So ertrage standhaft, was sie sagen, und lobpreise deinen Herrn vor dem Aufgang der Sonne und vor dem Untergang, (Bubenheim)
50.39. Halte dann geduldig ihr Gerede aus und lobpreise deinen Herrn vor Sonnenaufgang und vor Sonnenuntergang! (Azhar)
50.39. So übe dich in Geduld dem gegenüber, was sie sagen, und lobpreise mit dem Lob deines HERRN vor dem Sonnenaufgang und vor dem Sonnenuntergang! (Zaidan)
50.39. Ertrage nun geduldig, was sie sagen! Und lobpreise deinen Herrn vor dem Aufgang der Sonne und vor dem Untergang! (Paret)
50.39. So ertrage geduldig, was sie sagen, und lobpreise deinen Herrn vor dem Aufgang der Sonne und vor dem (Sonnen-) untergang ; (Rasul)
50.40. And in the night time hymn His praise: And after the (prescribed) prostrations. (Pickthall)
50.40. Und etwas von der Nacht, so preise Ihn, und an den Enden der Niederwerfung, (Ahmad v. Denffer)
50.40. und (in einem Teil) von der Nacht, da preise Ihn, und am Ende der Niederwerfung. (Bubenheim)
50.40. Und lobpreise Ihn in der Nacht und nach den Gebeten! (Azhar)
50.40. Und in einem Teil der Nacht lobpreise Ihn und im Anschluss an Sudschud! (Zaidan)
50.40. Und preise ihn des Nachts (wa-mina l-laili fa-sabbihhu), und (jeweils) nach dem Gebet (? wa-adbaara s-sudschuudi)! (Paret)
50.40. und lobpreise Ihn in einem Teil der Nacht und (jeweils) im Anschluß an die Niederwerfung. (Rasul)
Tafsir von Maududi für die Ayaat 38 bis 40
We created the heavens and the earth and all that lies between them in six days, ( 49 ) and no fatigue overcame Us. Therefore, O Prophet, bear with patience whatever they say, ( 50 ) and keep up glorifying your Lord with His praise, before sunrise and before sunset. And glorify Him again in the night and also when you are free from prostrations. ( 51 )
Desc No: 49 For explanation, see E.N.'s 11 to 15 of the commentary of Surah Ha Mim As-Sajdah.
Desc No: 50 That is, "The fact of the matter is that We have made this entire Universe in six days and We did not become weary at the end so that We might be powerless to reconstruct it Now, if these ignorant people mock you when they hear the news of the life-after-death from you and call you a madman, have patience at it, listen to whatever nonsense they utter with a cool mind, and continue to preach the truth that you have been appointed to spread. " In this verse, there is a subtle taunt on the Jews and the Christians as well, in whose Bible the story has been fabricated chat God made the earth and the heavens in six days and rested on the seventh day (Gen., 2: 2). Although the Christian priests are now feeling shy of it and have changed "rested" into ¦farigh hua " (ceased from working) in their Urdu translation of the Holy Bible, yet in King James Authorised Version of the Bible, the words"...and he rested on the seventh day" are still there, and the same words are also found in the translation that the Jews have published from Philadelphia in 1954. In the Arabic translation also the words are: fastraha ft! yaum as-sebi'.
Desc No: 51 This is the means by which man gets the power and energy to continue his struggle to raise the Word of the Truth and to call the people towards righteousness throughout life with full determination even though he may have to pass through heart-breaking and soul-destroying conditions and his efforts may seem to be bearing no fruit. Praising and glorifying the Lord implies the Prayer here, and wherever in the Qur'an the praise and glorification has been associated with specific times, it implies the Prayer. The Prayer "before sunrise" is the Fajr Prayer, and the Prayers "before sunset" are the 'Asr and the Zuhr Prayers. The Prayers in the night are the Maghrib and the `Isha` Prayers, and the third, the Tahajjud Prayer, is also included in the glorification of the night. (For explanation, see E.N. 111 of Ta Ha; E.N.'s 23, 24 of Ar-Rum). As for the glorification that has been commanded after "being free from prostrations", it may imply the after-Prayer devotions as well as the offering of the voluntary prayers at the end of the prescribed obligatory Prayers. Hadrat Umar, Hadrat 'Ali, Hadrat Hasan bin 'Ali, hadrat Abu Hurairah, Ibn `Abbas, Sha`bi, Mujahid, 'Ikrimah, Hasan Basri, Qatadah, Ibrahim Nakha`i and Auza'i say that it implies the two rak ats after the Maghrib Prayer. Hadrat `Abdullah bin `Amr bin 'As, and according to a tradition, Hadrat `Abdullah bin 'Abbas also, held the opinion that it implies the after-Prayer devotions, and Ibn Zaid says -that the object of this Command is that voluntary Prayers also should be offered after the prescribed obligatory Prayers. According to a tradition reported in Bukhari and Muslim, on the authority of Hadrat Abu Hurairah, once the poor emigrants from Makkah came before the Ho]y Prophet, and said "O Messenger of Allah, the rich people have attained high ranks for themselves The Holy Prophet asked: What has happened ? They said: They offer the Prayers as we offer, and they observe the Fasts as we observe; but they practise charity, which we cannot, and they set the slaves free which we cannot. The Holy Prophet said: Should I tell you a thing which if you practised, you would surpass all others, except those who practised the same that you practised? It is this that you should pronounce Subhan-Allah, al-Hamdu-lillah and Allah-u-Akbar, 33 times each after every Prayer. " After some time, the same people came and said: `Our rich brothers also have heard this and they too have started practising, it." Thereupon the Holy Prophet said: "This is Allah's bounty and He bestows it on whomever He wills." According to a tradition these devotional words have to be repeated ten times each instead of 33 times each. Hadrat Zaid bin Thabit has reported that the Holy Prophet instructed his Companions that they should pronounce Subhan-Allah and al Hamdu-lillah 33 times each and Allah-u-Akbar 34 times after every Prayer. Afterwards an Ansar Companion submitted: "I have seen in a vision that somebody was telling me that it would be better if I pronounced these three devotional words 25 times each and then La ilaha ill-Allah 25 times. The Holy Prophet replied: Well, you may do likewise." (Ahmad, Nasa'i, Darimi). Hadrat Abu Said Khudri says: ¦I have heard the Holy Prophet pronounce the following words when he would return after the Praye rs were over: Subhana Rabbika Rabbil- `izzat-i `anima yasifun ' wa salam-un 'alal-mursalin, wal-hamdu lillah-i Rabb-il alamin. " (Jassas Ahkam al-Qur 'an). Besides these, several other forms of the after-Prayer devotional pronouncements also have been reported from the Holy Prophet. Those who wish to act on this instruction of the Qur'an may select the one they find suitable from Mishkat.' Bab adh-dhikr 6a `d as-Salat, commit it to memory and practise it. Nothing can be better than what the Holy Prophet himself has taught in this regard. But what one should bear in mind is that the real object of the devotional pronouncements is not to utter these words only as a matter of course but to refresh and fix their meaning in the mind. Therefore, the meaning of whatever devotions one pronounces should be understood well and then practiced with full consciousness of the meaning. "
){kind=link}
){kind=link}