52.21. Waalladhiina amanuu waittabaAAat-humdhurriyyatuhum bi-iimanin alhaqnabihim dhurriyyatahum wama alatnahum minAAamalihim min schay-in kullu imri-in bima kasaba rahiinun
52.21. And they who believe and whose seed follow them in faith, We cause their seed to join them (there), and We deprive them of naught of their (life ' s) work. Every man is a pledge for that which he hath earned. (Pickthall)
52.21. Und diejenigen, die glauben und denen ihre Nachkommenschaft im Glauben folgt, - Wir lassen ihnen ihre Nachkommenschaft hinzukommen, und Wir verringern ihnen von ihren Taten nichts, jeder Mann ist für das, was er erwirbt, verpfändet. (Ahmad v. Denffer)
52.21. Und denjenigen, die glauben und denen ihre Nachkommenschaft im Glauben nachfolgt, lassen Wir ihre Nachkommenschaft sich (ihnen) anschließen. Und Wir verringern ihnen gar nichts von ihren Werken. Jedermann ist an das, was er erworben hat, gebunden. (Bubenheim)
52.21. Die Gläubigen, deren Nachkommen ihnen im Glauben gefolgt waren, doch die ihren Rang nicht erreichten, vereinigen Wir mit diesen Nachkommen, ohne ihren Lohn für ihre Werke im geringsten zu schmälern. Jeder verantwortet nur seine eigenen Taten. (Azhar)
52.21. Und denjenigen, die den Iman verinnerlichten, und deren Nachkommenschaft ihnen mit Iman folgte, schickten WIR ihre Nachkommen nach, und WIR minderten ihnen von ihrem Tun nichts. Jeder Mensch ist dessen, was er erwarb, haftbar. (Zaidan)
52.21. Und mit denjenigen, die (im Diesseits) gläubig waren, und denen ihre Nachkommenschaft im Glauben gefolgt ist, vereinigen wir (im Paradies diese) ihre Nachkommenschaft (wieder). Und wir schmälern ihnen nichts von ihren Werken. Jedermann haftet für das, was er (in seinem Erdenleben) begangen hat. (Paret)
52.21. Und diejenigen, die glauben und (diejenigen, die ihnen) folgen im Glauben von ihren Nachkommen - mit denen wollen Wir ihre Nachkommen vereinen. Und Wir werden ihnen ihre Werke nicht im geringsten schmälern. Jedermann ist von dem abhängig, was er gewirkt hat. (Rasul)
52.23. There the pass from hand to hand a cup wherein is neither vanity nor cause of sin. (Pickthall)
52.23. Sie lassen dort einen Kelch hin und her gehen, in dem kein nichtiges Gerede ist und keine mutwillige Versündigung, (Ahmad v. Denffer)
52.23. Sie greifen darin miteinander nach einem Becher, in dem nichts darin ist, was zu unbedachter Rede verleitet und zu keiner Versündigung. (Bubenheim)
52.23. Sie werden im Paradies einander einen Becher reichen, der weder zu sinnlosem Gerede noch zur Sünde führt. (Azhar)
52.23. Sie reichen darin einander Becher, mit dem weder sinnloses Gerede noch Verfehlendes ist. (Zaidan)
52.23. Sie greifen in ihm (einer um den andern) nach einem Becher (mit Wein), bei dem man weder (betrunken wird und dummes Zeug) daherredet noch sich versündigt (laa laghwun fiehaa wa-laa ta'thiemun). (Paret)
52.23. Dort werden sie nach einem Becher greifen, durch den man weder zu sinnlosem Gerede noch zu Sündhaftigkeit verleitet wird ; (Rasul)
52.24. And there go round, waiting on them menservants of their own, as they were hidden pearls. (Pickthall)
52.24. Und es gehen um sie Jünglinge herum für sie, als ob sie verborgene Perlen wären, (Ahmad v. Denffer)
52.24. Und unter ihnen gehen Jünglinge umher, die zu ihnen gehören, als wären sie wohlverwahrte Perlen. (Bubenheim)
52.24. Jünglinge wie wohlbehütete Perlen, die sie bedienen, werden unter ihnen die Runde machen. (Azhar)
52.24. Und ihnen servieren ihre Dienstjungen, die wie in Muscheln aufbewahrte Perlen wären. (Zaidan)
52.24. Und Burschen, die sie bedienen (ghilmaanun lahum), (so vollkommen an Gestalt) als ob sie wohlverwahrte Perlen wären, machen unter ihnen die Runde. (Paret)
52.24. und sie werden von ihren Jünglingen bedient, als ob sie wohlverwahrte Perlen wären. (Rasul)
52.28. Inna kunna min qablu nadAAuuhuinnahu huwa albarru alrrahiimu
52.28. Lo! we used to pray unto Him of old. Lo! He is the Benign, the Merciful. (Pickthall)
52.28. Wir haben ja immer, vorher, zu Ihm gerufen, Er ist ja, Er, der Gütige, der Barmherzige." (Ahmad v. Denffer)
52.28. Gewiß, früher pflegten wir Ihn anzurufen. Gewiß, Er ist ja der Gütige und Barmherzige." (Bubenheim)
52.28. Wir haben Ihn vordem im irdischen Leben angebetet. Er ist der Gütige, der Barmherzige." (Azhar)
52.28. Gewiß, wir pflegten vorher an Ihn Bittgebete zu richten. Gewiß, ER ist Der Gütigste, Der Allgnädige. (Zaidan)
52.28. Früher haben wir (immer) zu ihm (allein) gebetet. Er ist es, der gütig (barr) und barmherzig ist." (Paret)
52.28. Wir pflegten vormals zu Ihm zu beten. Er ist der Gütige, der Barmherzige." (Rasul)
Tafsir von Maududi für die Ayaat 21 bis 28
Those who have believed and their offspring also have followed in their footsteps in degrees of faith, We shall join to them those of their offspring also (in Paradise) and shall not deprive them of anything of their deeds. ( 15 ) Every person is a pledge for what he has earned. ( 16 ) We shall go on providing them well with fruits and meat, ( 17 ) such as they may desire. They shall zealously be passing from hand to hand a cup of wine which shall neither contain idle talk nor immorality. ( 18 ) And there will go round to them young boys, exclusively appointed for their service, ( 19 ) who will be as lovely as- well-guarded pearls. They will turn to one another and ask (about their worldly lives). They will say, "Before this we lived among our kinsfolk, in fear and dread. ( 20 ) Consequently, Allah has been bounteous to us and has saved us from the torment of the scorching wind. ( 21 ) Indeed, we prayed only to Him in our previous life. Most surely He is the Beneficent, the Merciful. "
Desc No: 15 This theme has already been mentioned in Surah Ar-Ra`d: 23 and AIMu'min: 8 above, but here a greater good news has been given. In the verse of Surah Ar-Ra'd only this much was said: "They will enter into them (Gardens) along with the righteous from among their forefathers, wives and descendants," and in Surah AI-Mu'min: "The angels ask forgiveness for the believers; they say Our Lord...(admit therein also) of their parents and wives and children who are righteous." Here, what has been said in addition is: If the children had been following in the footsteps of their forefathers in faith, they will be joined with them in Paradise even though they might not deserve, on the basis of their deeds, the same high rank which the elders would attain on the basis of their superior faith and deeds, and this joining will not be of the nature of occasional visits and meetings but they will be lodged permanently with them in Paradise as is borne out by the words: alhaqna bi-him. For the sake of further satisfaction it has been stated: "In order to be joined with their offspring the parents will not be lowered and reduced in rank, but in order to be joined with their elders the rank of the children will be enhanced and exalted". Here, it should be borne in mind that this news has been given in respect of the children who on reaching maturity voluntarily decided to affirm faith and of their own free will followed in the footsteps of their righteous forefathers. As for those of the children of a believer, who might have died even before reaching maturity, there cannot be any question of belief or disbelief, obedience or disobedience, for they will be admitted to Paradise automatically and will be lodged along with their parents to be a comfort of the eyes for them.
Desc No: 16 Here, the metaphor of rahn (pledge) is very meaningful. If a person takes a loan from somebody, and the creditor keeps some article belonging to the debtor as a pledge with himself as a guarantee for the payment of his right, the debtor cannot redeem his pledge unless he pays off the debts; and if he does not redeem his pledge within the fixed time limit, the pledged article stands forfeited. The nature of the affair between man and God has been compared here to this very situation. The provisions, powers, capabilities and authority that God has granted man in the world are a debt that the Master has given to His servant, and as a guarantee for this debt the self of man is a pledge with Allah. If man by employing the provisions and the powers and authority in the right way earns the good by which the debt can be paid off, he will redeem the pledged thing, i.e. his own self, otherwise it will be forfeited. This thing has been said immediately after the preceding verse because even though the righteous believers may themselves be the people of a very high rank, their children cannot redeem their pledge unless they redeem their self by their own labor and effort. The earning of the forefathers cannot redeem the children. However, if the children are able to redeem themselves by virtue of their faith in some degree by following their righteous forefathers in their footsteps, it would then be Allah's grace and bounty that in Paradise He may exalt them from lower ranks to be joined with their parents in the higher ranks. The good done by the forefathers can benefit the children only so far, but if by their own deeds they deserve Hell, it is not possible that they may be admitted to Paradise for the sake of the forefathers. Another thing that can be deduced from this verse is that the less righteous children's being joined with their more righteous forefathers is not in reality the result of the lifework of the children but of their forefathers'. They by virtue of their deeds will deserve the grace that their children be joined with them in order to be a comfort of the eyes for them. That is why Allah will not lower their ranks to join them with their children but will exalt the children's ranks to be joined with them, so that the perfection of Allah's blessings on them is not marred by the distress that they may suffer on account of the remoteness of their children far away.
Desc No: 17 In this verse, there is the mention of providing the dwellers of Paradise with every kind of meat generally, and in Surah AI-Waqi'ah it has been said: "They will be served with the flesh of fowls." We do not know what exactly will be the nature of this flesh. But just as in some expressions of the Qur'an and in some Ahadith it has been said about the milk of Paradise that it will not have been drawn from the udders of animals, and about the honey of Paradise it has been said that it will not have been produced by the bees, and about the wine of Paradise it has been said that it will not have been distilled froth rotten fruit, but these things will flow out of the springs into the canals by the power of Allah, so it can be argued by analogy that this flesh too will not be obtained from slaughtered animals but this too will be a natural product. The God Who can produce milk and honey and wine directly from earthly substances can also produce tasty flesh of every kind from the same substances, which should even surpass the flesh of animals in taste and delight. (For further explanation, see E.N. 25 of Surah AsSaaffat, E.N.'s 21 to 23 of Surah Muhammad).
Desc No: 18 That is, the wine of Paradise will not intoxicate that they should get drunk and talk nonsense, or use abusive language, or conduct and behave indecently as drunkards. (For further explanation, see E.N. 27 of As-Saaffat).
Desc No: 19 Here, the word used is ghilman-ul lahum and not ghilman-u-hum. If ghilman-u-hum had been used, it would have meant that their servants in the world would be made their servants in Paradise too; whereas whoever from the world goes to Paradise, will go there on the basis of his own work and entitlement, and there is no reason that after his entry in Paradise he may be made a servant of the same master whom he had been serving in the world. But it can also be that a servant on account of his deeds may attain a higher rank than his master in Paradise. Therefore, by using ghilman-ul-lahum no room has been left for this suspicion This word provides the explanation that these will be the boys who will be exclusively appointed for their service in Paradise. (For further explanation, see E.N. 26 of Surah As-Saffat).
Desc No: 20 That is, "We were not heedless and living a care-free life of ease and comfort, but we were always on our guard lest we should commit an evil for which we may be held accountable before God." Here, the mention of "...living among our kinsfolk, in fear and dread," in particular, has been made for the reason that man commits evil mostly when he is deeply engrossed in arranging ease and comfort for his children and trying to make their future secure and happy. For the same purpose he earns forbidden things by forbidden means, usurps the rights of others and makes evil plans. That is why the dwellers of Paradise will say to one another: "That which particularly saved us from the evil of the Hereafter was that while living among our families we did not think so much of arranging the pleasures of life and a splendid future for them as for avoiding for their sake those methods and means that might ruin our life in the Hereafter and that we should not lead our children also on to the way that might make them worthy of the torment of Allah.
Desc No: 21 The word samum in the original means hot, scorching wind; here it implies the waves of hot wind that will be arising from Hell. "
52.29. Fadhakkir fama anta biniAAmatirabbika bikahin wala madschnuunin
52.29. Therefor warn (men, O Muhammad). By the grace of Allah thou art neither soothsayer nor madman. (Pickthall)
52.29. Also ermahne, und du bist nicht, durch die Wohltat deines Herrn, ein Weissager, und nicht ein Besessener. (Ahmad v. Denffer)
52.29. So ermahne (nur); du bist ja durch die Gunst deines Herrn weder ein Wahrsager noch ein Besessener. (Bubenheim)
52.29. Ermahne sie! Du bist dank der Gnade Gottes weder ein Wahrsager noch ein Wahnsinniger. (Azhar)
52.29. So erinnere! Denn du bist wegen der Wohltat deines HERRN weder ein Wahrsager noch ein Geistesgestörter. 3 (Zaidan)
52.29. Mahne nun (mit dem Koran)! Du bist ja dank der Gnade deines Herrn weder ein Wahrsager noch besessen (wie die Ungläubigen behaupten). (Paret)
52.29. So ermahne darum; du bist auf Grund der Gnade deines Herrn weder ein Wahrsager noch ein Besessener. (Rasul)
Tafsir von Maududi für die Ayaat 29 bis 29
So, O Prophet, go on admonishing (them). By the grace of your Lord, you are neither a soothsayer nor mad. ( 22 )
Desc No: 22 After depicting a scene of the Hereafter the address now turns to the obduracies of the disbelieves of Makkah with which they were resisting the message of the Ho]y Prophet (upon whom be peace): This verse though apparently addressed to the Holy Prophet is actually meant for the disbelievers through him. Whenever he spoke of Resurrection and the gathering together of mankind, and accountability, and meting out of rewards and punishments, and Heaven and Hell and recited the verses of the Qur'anin support thereof, with the claim that he received that information from Allah and that it was Allah's Word that had been revealed to him, their leaders and religious guides and depraved people neither listened to him seriously themselves nor wanted that the other people should pay " any attention to him. Therefore, they would sometimes taunt him saying that he was a sorcerer, or that he was a poet, or that he was a madman, or that he fabricated those strange things himself and presented them as Revelations from Allah only in order to impress the people. They thought that by passing such remarks against him they would be able to create suspicions among the people about him and would thus render his preaching ineffective and vain. About this it is being said: "O Prophet, the truth in fact is the same that has been presented from the beginning of the Surah to this point. If these people call you a sorcerer and a madman on account of these things, you should not take it to heart but should go on arousing the people from their heedlessness and warning them of the reality, for by the grace of God you are neither." The word kahin (sorcerer) in Arabic is used for an astrologer, fortune teller and a wise man. In the pre-Islamic days of ignorance it was a full-fledged profession. The sorcerers claimed, and the credulous people thought and believed, that they knew the destinies of the people, or they had a special link with the spirits, devils and jinn through whom they came to know of the unseen realities. If a thing was lost, they could tell where it lay; if a theft occurred somewhere, they could tell who the thief was; and they could foretell destinies. People came to there, and they would tell them unseen things in exchange for gifts and offerings. They would sometimes visit the towns and villages and would cry about their profession so that the people might approach them. They had a way and manner and appearance of their own by which they became easily recognizable. The language they used also differed from the common speech of the people. They would utter rhymed and rhythmical sentences with a peculiar accent and modulation and generally used vague and ambiguous sentences from which every person could draw his own meaning. The Quraish chiefs in order to deceive the common people accused the Holy Prophet (upon whom be peace) of sorcery only for the reason that he was giving the news of the realities that arc hidden and his claim was that an angel from God came to reveal that news to him, and the Word of God that he was presenting was also rhymed. But no one in Arabia could be deceived by this accusation because no one was unaware of the sorcerers' profession and their general way and appearance and their language and business. Everyone knew what they did, why the people visited them, what they told them, what sort of modulated sentences they uttered and what subject-matter they contained. Then, above all, it could not be that a sorcerer would rise with a creed that went against the prevalent beliefs of the nation and would exert himself preaching it continuously at his own risk. Therefore, this accusation of sorcery did not apply to the Holy Prophet (on whom be peace) at all and no one in Arabia who had any common sense could be deceived by it. Likewise, the disbelievers of Makkah also accused him of madness only for their own satisfaction, just as some shameless Western scholars of the present day in order to satisfy their malice and enmity against Islam, claim that, God forbid, the Holy Prophet (upon whom be peace) had epileptic fits and whatever he uttered during those fits was taken as Divine Revelation by the people. No sensible person in those days regarded such absurd accusations as worthy of any attention, nor can anyone today who reads the Qur'an and studies the wonderful feats of the Holy Prophet's leadership and guidance believe that these were the product of epileptic fits. "
52.30. Am yaquuluuna schaAAirun natarabbasubihi rayba almanuuni
52.30. Or say they: (he is) a poet, (one) for whom we may expect the accident of time? (Pickthall)
52.30. Oder sagen sie: "Ein Dichter, wir erwarten für ihn das zweifelhafte Schicksal!"? (Ahmad v. Denffer)
52.30. Oder sagen sie etwa: "Ein Dichter, gegen den wir die (Unglücks)fälle der Zeit abwarten"? (Bubenheim)
52.30. Oder sie sagen: "Er ist ein Dichter, und wir wollen abwarten, bis der Tod ihn ereilt." (Azhar)
52.30. Oder sagen sie etwa: „Er ist ein Dichter, bei dem wir ein zweifelhaftes Ende abwarten.“ (Zaidan)
52.30. Oder sie sagen: "(Er ist) ein Dichter. Wir wollen abwarten (und sehen), was das Schicksal an unvorhergesehenem (Unheil) für ihn bereit hat (natarabbasu bihie raiba l-manuuni)." (Paret)
52.30. Oder sagen sie etwa: "(Er ist) ein Dichter; wir wollen das Unheil abwarten, das die Zeit über ihn bringen wird"? (Rasul)
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