Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
4.51. Siehst du nicht jene, denen ein Teil der Schrift gegeben wurde? Sie glauben an Zauberei und falsche Götter und sagen von denen, die ungläubig sind: "Diese da sind eher auf dem rechten Weg geleitet als die Gläubigen."
51.6. And lo! the judgment will indeed befall. (Pickthall)
51.6. Und das Gericht bricht ja bestimmt herein. (Ahmad v. Denffer)
51.6. und das Gericht wird gewiß hereinbrechen. (Bubenheim)
51.6. Die Abrechnung wird bestimmt erfolgen. (Azhar)
51.6. Und gewiß, der Din wird sicher geschehen. (Zaidan)
51.6. Und das Gericht wird (bestimmt über euch) kommen. (Paret)
51.6. Und das Gericht wird ganz sicher eintreffen. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 6
By the winds that raise up dust, then lift up clouds laden with water. ( 1 ) then glide with ease, then distribute a big affair (rain), ( 2 ) the truth is that that with which you are being threatened ( 3 ) is true, and the meting out of the rewards and punishments is inevitable. ( 4 )
Desc No: 1 All the commentators are agreed that adh-dhariyat implies the winds that disperse and mist up the dust, and al-hamilat-i wiqran implies the winds that Iift up millions of tons of water vapours from the oceans in the form of clouds. This same commentary has been reported from Hadrat `Umar, Hadrat `Ali, Hadrat 'Abdullah bin `Abbas, Hadrat `Abdullah bin `Umar, and also from Mujahid, Said bin Jubair, Hasan Basri, Qatadah, Suddi and other scholars.
Desc No: 2 The commentators have disputed the commentary of al-Jariyat-i yusran and al-muqassimat-i amran. One group has preferred the view, or held this meaning as admissible, that by these two also are meant the winds; that is, the same very winds then transport the clouds, and spreading over different parts of the earth, distribute the water as and where required according to Allah's command, The other group holds that al-ariyat-i yusran implies fast moving boats, and al-muqassimat-i amran implies the angels who distribute among the creatures their shares of the provisions according to Allah's command. According to a tradition, Hadrat `Umar explained this very meaning of these two sentences and said: "Had I not heard this from the Holy Prophet, I would not have mentioned it." On this very basis, `Allama Alusi has expressed the opinion that it is not permissible to take any other meaning of these sentences than this, and those who have taken any other meaning, have taken undue liberties. But Hafiz Ibn Kathir says that this tradition has weak links of the transmitters and on its basis it cannot be said with absolute certainty that the Holy Prophet might himself have given this commentary of these sentences. There is no doubt that from a good number of the Companions and their immediate followers only this second commentary has been reported, but a good number of the commentators have given the first commentary also, and it fits in better with the context. Shah Rafi`uddin, Shah 'Abdul Qadir and Maulana Mahmud-ul-Hasan also have preferred the first meaning in their translations of the Qur'an.
Desc No: 3 The word used in the original is to 'edun. If it is derived from we'd, the meaning would be: "That which you are being promised;" and if it is from wa'id, it would mean: "That which you are being threatened with." As regards the context, the second meaning is preferable, for the addressees are the people who were lost in disbelief, polytheism and sin, and were not prepared to believe that they would be held accountable some time in the future and would be rewarded or punished accordingly. That is why, we have taken to 'adun in the meaning of wa' id and not of wa'd (promise).
Desc No: 4 This is the thing for which the oath has been sworn. The oath implies this: The unique order and regularity with which the wonderful system of the rain is functioning before your eyes, and the wisdom and good reasons which clearly underlie it, testify to the reality that this world is not a meaningless and useless toy-house where the great drama of life is being presented at random since millions and millions of years. Hut, it is, in fact, a wise system of the highest order in which everything that happens has a purpose and reason behind it. In this system it is not possible that n creature like man should have been given intellect, sense and the powers to exploit _ things to advantage, should have been granted moral sense to distinguish the good and evil, right and wrong deeds and then might have ban left alone foolishly and meaninglessly in the world to behave as he pleased, and that he should never be questioned as to how he had used and employed the powers of the heart and mind and body, the vast means placed at his disposal w work in the world, and the power and authority granted to him to employ the countless creatures of God to advantage. In this system of the Universe where everything is purposeful, how can the creation of a unique being like man only be purposeless? In a system where everything is based on wisdom, how can the creation of man only be useless and futile? The purpose of the creation of those things which do not possess consciousness and intellect is fulfilled in this very physical world. Therefore, it would be right and reasonable if they were destroyed after they had reached the end of their life term, for they have not been granted any powers and authority for which they might have to be called to account. But a creature which possesses intellect and consciousness and authority, whose activities are not confined only to the physical world, but are also moral in nature, and whose actions entailing moral consequences do not take place only till the end of life, but continue to register their moral effects on it even after death, cannot be destroyed like plants and animals just after it has fulfilled the function of its physical existence. Whatever good or evil act he has committed by his own will and choice, he must get the reward 'or suffer the punishment for it justly and equitably, for this is the basic requirement of the factor under which, contrary to other creatures, he has been endowed with the freedom of choice and will. If he is not held accountable, if he is not rewarded or punished according to his moral acts, and if he also is destroyed at the conclusion of his physical life like the creatures which have been given no freedom of will and choice, his creation would inevitably be altogether futile, and a Wise Being cannot be expected to indulge in a futile exercise. Besides, there is also another reason for swearing an oath by these four phenomena of the Universe regarding the occurrence of the Hereafter and the meting out of rewards and punishments. The ground on which the deniers of the Hereafter regard the life after death as impossible is this: When we are mixed up with dust after death and our particles have scattered away in the earth, how can it be possible that all these scattered particles of the body are reassembled and we are made to rise up again? The error of this apprehension is by itself removed when we consider deeply the four phenomena of the Universe, which have been presented as an argument for the Hereafter. The rays of the sun have their effect on all the collections of water on the surface of the earth, where their heat reaches. In this process countless drops of water evaporate from the collection, but they do not become extinct, and every drop remains preserved in the air as vapors. When Allah commands the same wind gathers the same vapors of the drops together, combines them into thick clouds, spreads those clouds on different parts of the earth and precisely at the time appointed by Allah causes each single drop to fall back to the earth in the form as it was in the beginning. This phenomenon that is occurring before the eyes of man daily testifies that the particles of the bodies of the dead men can also gather together at one command by Allah and the men can be raised up in the shape in which they lived before. Whether these particles are in the dust, or in the water, or in the air, in any case they remain preserved in this very earth and its atmosphere. Why should it be difficult for the God Who gathers together the vapors of water after they had dispersed in the air, by means of the same air, and then causes them to rain as water, to gather together the scattered particles of the human bodies from the air, water and earth and then combine them in their original form and shape? "
51.9. He is made to turn away from it who is (himself) averse. (Pickthall)
51.9. Es wird von ihm abwendig gemacht, wer abwendig gemacht ist. (Ahmad v. Denffer)
51.9. Abwendig machen läßt sich davon, wer sich abwendig machen läßt. (Bubenheim)
51.9. Von der Wahrheit wird der allein abgebracht, der sich willentlich davon abbringen lässt. (Azhar)
51.9. abgebracht wird davon , wer abgebracht wurde. (Zaidan)
51.9. Manch einer hat sich (ganz) davon abbringen lassen. (Paret)
51.9. Der allein wird von der (Wahrheit) abgewendet, der sich davon abbringen läßt. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 9
By the sky of various appearances, ( 5 ) you are at variance with one another (concerning the Hereafter) ( 6 ) ; only such a one is perverted from it who has turned away from the Truth. ( 7 )
Desc No: 5 The word hubuk in the original is also used for the paths and for the waves which are produced on the sand of the desert and the surface of stagnant water by the wind; it is also spoken for the curls in wavy hair. Here, the sky has been characterized by "hubuk" either because the sky is often overcast with clouds of different shapes, which go on changing because of the wind, and no shape lasts nor resembles any other, or because at night one sees the stars scattered in the sky in many different combinations and no combination resembles any other combination.
Desc No: 6 The oath has been sworn by the sky of various appearances on this difference of views because of the similarity. That is, just as the clouds and the clusters of stars in the sky have different appearances and there is uniformity among them, so are also your views about the Hereafter, each different from the other. Some one says that this world is eternal and no Resurrection can take place. Another say s that this system is not eternal and can come to an end in the course of time, but whatever becomes extinct, including man, cannot possibly be resurrected. Another one regards resurrection as possible but, holds the belief that man in order to be requited for his good and evil deeds is born and reborn again and again in this very world. Some one believes in Hell and Heaven but combines the transmigration of the souls also with it. He thinks that the sinner goes to Hell to suffer the punishment as well as is born and reborn in this world for the sake of the punishment. Some one says that the life in the world is in itself an agony; as long as man's self remains attached to physical life, he goes on dying and taking birth again and again in this very world, and his real salvation is that he should attain annihilation. Some one believes in the Hereafter and Hell and Heaven, but says that God by giving death to His only son on the cross had atoned for the original sin of man, and man will escape the evil consequences of his evil acts by believing in the son. Some other people generally believe in the Hereafter and the meting out of the rewards and punishments but at the same time regard certain holy men as the intercessors, who are such favorites of Allah, or wield such influence with Him, that any one who attaches himself to them as a disciple, can escape the punishment whatever he may do in the world. About these holy men also there is no agreement among their devotees; every group of them has its own separate intercessor. This difference of the views itself is a proof that whenever man has formed an opinion about his own and the world's end, independent of Revelation and Prophet hood, he has formed it without knowledge; otherwise if man in this regard really had some direct means of knowledge there would not have arisen so many different and contradictory beliefs.
Desc No: 7 The pronoun of anhu in this sentence either turns to the meting out of the rewards and punishments, or to various views. In the first case, it means: "The meting out of the rewards has to take place, in spite of your holding different beliefs about it; but only such a person is perverted from it, who has turned away from the Truth." In the second case, the meaning is: ¦Only such a one is misled by these different views, who has turned away from the Truth."