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88.25. Gewiß, zu Uns ist ihre Rückkehr

[ alGasiya:25 ]


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Medina-Musshaf Seite 536

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.61. AAala an nubaddila amthalakumwanunschi-akum fii ma la taAAlamuuna

56.61. That We may transfigure you and make you what ye know not. (Pickthall)

56.61. Dabei, daß Wir euresgleichen austauschen und Wir euch in etwas entstehen lassen, was ihr nicht kennt. (Ahmad v. Denffer)

56.61. daß Wir (nicht) euresgleichen (gegen euch) austauschen und euch (in einem Zustand wieder)entstehen lassen, den ihr nicht kennt. (Bubenheim)

56.61. euch durch euresgleichen auszutauschen oder auch in Gestalten zu schaffen, um die ihr nichts wißt. (Azhar)

56.61. dassWIR euresgleichen austauschen und euch in dem was ihr nicht kennt, erstehen lassen. (Zaidan)

56.61. daß wir (andere) euresgleichen (gegen euch) eintauschen und euch auf eine Weise (wieder) entstehen lassen, von der ihr nicht(s) wißt. (Paret)

56.61. an eurer Stelle andere wie euch hervorzubringen und euch in einen Zustand zu versetzen, den ihr nicht kennt. (Rasul)



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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.62. Walaqad AAalimtumu alnnasch-ata al-uulafalawla tadhakkaruuna

56.62. And verily ye know the first creation. Why, then, do ye not reflect? (Pickthall)

56.62. Und bestimmt kennt ihr schon die erstmalige Entstehung, also warum laßt ihr euch nicht mahnen? (Ahmad v. Denffer)

56.62. Und ihr kennt doch die erste Schöpfung. Wenn ihr doch bedenken würdet! (Bubenheim)

56.62. Ihr wißt nur um die erste Schöpfung. Wollt ihr denn nicht nachdenken? (Azhar)

56.62. Und gewiß, bereits wißt ihr Bescheid über die erste Erstehung, würdet ihr doch euch erinnern! (Zaidan)

56.62. Ihr wißt ja, wie (bei der Schöpfung dem Menschen) ein erstes Mal Existenz verliehen worden ist. (Warum sollten wir nicht auch ein zweites Mal Existenz verleihen können, indem wir von den Toten auferwecken) Warum wollt ihr euch denn nicht mahnen lassen? (Paret)

56.62. Und ihr kennt doch gewiß die erste Schöpfung. Warum also wollt ihr euch nicht besinnen? (Rasul)

Tafsir von Maududi für die Ayaat 57 bis 62

We have created you; ( 22 ) then why don't you confirm? ( 23 ) Have you ever considered the spermdrop that you emit ? Is it you who create the child from it, or are We the Creators? ( 24 ) We have distributed death among you, ( 25 ) and We are not helpless that We may change your forms and create you in another form that you do not know. ( 26 ) You already know well your first creation. Why then you do not take heed? ( 27 )

Desc No: 22
The arguments from here to verse 74 provide the reasoning to prove both the doctrines of `Tauhid and of Hereafter rationally. For it was there two basic doctrines of the Holy Prophet's teaching that the people of Makkah were debating and objecting to at that time. 

Desc No: 23
That is, "Why don't you confine that We alone arc your Lord and God and We have the power to create you once again?" 

Desc No: 24
In this brief sentence a very important question has been put before man. Apart from all other things in the world, if man only considers as to how he himself has come into being, he can then neither have any doubts left about the doctrine of Tauhid presented by the Qur'an nor about its doctrine of the Hereafter. The process of man's own creation starts when the male has conveyed his sperm to the womb of the female. But the question is: Has the sperm by itself become endowed with the capability of producing a child, and necessarily a human child ? Or, has it been created by man himself, or, by another than God? And, is it in the power of the man, or of the woman, or of another agency in the world, to cause conception by this sperm? Then, who is responsible for the gradual formation and development of the foetus in the mother's womb, its shaping and moulding into a unique child, the provision in a particular proportion of different mental and physical powers and qualities in each child, so that it develops into a unique person, except One God? Has another than God any role to play in this? Is it done by the parents themselves? Or, by a doctor? Or, by the prophets of saints, who were themselves created in this very way? Or, by the sun and the moon and the stars, which arc themselves subject to a law? Or, by nature, which is devoid of any knowledge, wisdom, will and authority? Then, is it also in the power of another than God to decide whether the child is to be a boy or a girl? Whether it is to be beautiful or ugly, strong or weak, blind and deaf and a cripple or soundbodied, intelligent or stupid? Then, is it another than God who decides as to people of what calibre, good or and are to be created in a particular nation at a particular time, who would cause its rise or fall? If a person is not obdurate and stubborn, he will himself realize that no rational answer can be given to these questions on the basis of polytheism and atheism. Their rational answer is only one and it is this Man is wholly and entirely the creation of God; and when the truth is this, what right has this man, the creation of God, to claim freedom and independence as against his Creator, or serve another beside Him?
As it is for Tauhid, so it is with regard to the Hereafter too. Man is created from a germ which cannot be seen without a powerful microscope. This gene combines in the darkness of the mother's body with the ovum (female germ) which is like itself an insignificant microscopic germ. Then by their combination a tiny living cell comes into being, which is the starting-point of human life. This cell also is too small to be seen without a microscope. Allah develops this insignificant cell in the mother's womb for nine months or so into a living human, and when its development and formation becomes complete, the mother's body itself pushes it out to raise a storm in the world. All human beings have been born into the world in this very way and are witnessing day and night this phenomenon of the birth of human beings like themselves. After this, only a foolish person could assert that the God Who is creating human beings in this way today would not be able to create the human beings created by Himself in some other way tomorrow.  

Desc No: 25
That is, "Like yow birth yow death too, is under Our control. We decide as to who is to die in the mother's womb itself, who is to dic soon after birth, and who is to die at a later stage. No power in the world can cause death to a person before the time appointed for his death by Us, nor can keep him alive after it even for a moment. The dying ones dic in big hospitals even before the eyes of eminent doctors; and the doctors themselves also die at their appointed time. Never bas anyone been able to know the time of death in advance, nor has anyone been able to avert the approaching death, nor to find out as to how and where and by what means will a certain person dic."  

Desc No: 26
That is, "Just as We were not powerless to create you in your present form and appearance, so also We are not powerless to change the method of your creation and bring you into being in another form and shape with another set of qualities and characteristics. Today the method We have adopted for your creation is that conception takes place by your sperm then you arc gradually form and developed in your mother's womb, and then you are brought out as a child. This method of creation also has been devised by Us. But this is not the only method apart from which We may not he knowing, or may not be able to adopt, any other method. On the Day of Resurrection We can create you in the form of the man of the same age at which you died. Today We have set one particular mesure for your sight and hearing and other faculties. But this is not the only measure that We have for man, which We may not have the power to change. On the Day of Resurrection We shall change it absolutely; so much so that you will be able to see and hear things which you cannot see and cannot hear here. Today your skin and your limbs and your eyes do not possess the power of speech. But, it is We Who have given the tongue the power of speech; so We are not powerless to cause your every limb and every part of the skin of yow body to speak by Our command on the Day of Resurrection. Today you live up to a certain age and then die. Your this living and dying also is controlled by a law ordained by Us. Tomorrow We can makr another law to control yow life under which you may never die. Today you can endure punishment only to a certain extent: you cannot survive if the punishment is increased beyond it. This rule also has been made by Us. Tomorrow We can make another rule for you Under which you will be able to suffer much severer punishments endlessly, and death would not come to you even if you were given the severest torment. Today you cannot imagine that an old man could return to youth, that he could never become ill, that a young man could never be old, and, that he could stay young for ever and ever. But youth here changes into old age according to the biological laws made by Us. Tomorrow We can make some other laws for your life under which every old man may become young as soon as he entered Paradise and stay young and healthy eternally.  

Desc No: 27
That is, "You already know how you were created in the first instance, how the sperm was transferred from the loins of the father by which you came into being, how you were nourished in the mother's womb, which was no less dark than the grave, and formed into a living human being, how an insignificant speak was developed and endowed with the heart and brain, eyes and ears, and hands and feet, and how it was blessed with the wonderful faculties of intellect and sense, knowledge and wisdom, workmanship and inventiveness, etc. Is this miracle in any way less wonderful than raising the dead back to life ? And when you are witnessing this wonderful miracle with your own eyes and are yourselves a living evidence of it in the world, why don't you then learn the lesson that the same God Who by His power is causing this miracle to take place day and night, can also cause the miracle of life after death, Resurrection and Hell and Heaven to take place by the same power?"  "




Medina-Musshaf Seite 536

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.63. Afaraaytum ma tahruthuuna

56.63. Have ye seen that which ye cultivate? (Pickthall)

56.63. Und habt ihr gesehen, was ihr beackert? (Ahmad v. Denffer)

56.63. Was meint ihr denn zu dem, was ihr an Saatfeldern bestellt? (Bubenheim)

56.63. Denkt ihr nicht über die Saat nach? (Azhar)

56.63. Wie seht ihr das, was ihr sät?! (Zaidan)

56.63. Was meint ihr denn (wie es sich) mit euren Saatfeldern (verhält) (maa tahruthuuna)? (Paret)

56.63. Habt ihr betrachtet, was ihr aussät? (Rasul)



Medina-Musshaf Seite 536

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.64. Aantum tazraAAuunahu am nahnu alzzariAAuuna

56.64. Is it ye who foster it, or are We the Fosterer? (Pickthall)

56.64. Ihr seid es, ihr besät, oder Wir sind die Besäenden? (Ahmad v. Denffer)

56.64. Seid ihr es etwa, die es wachsen lassen, oder sind nicht doch Wir es, die wachsen lassen? (Bubenheim)

56.64. Lasst ihr sie wachsen, oder sind Wir es, Die sie wachsen lassen? (Azhar)

56.64. Seid ihr diejenigen, die es wachsen lassen, oder sind WIR es, Der es wachsen lässt?! (Zaidan)

56.64. Sät ihr sie an (mit dem Ergebnis, daß die Samenkörner keimen und Früchte treiben), oder sind (nicht) wir es, die (auf diese Weise) säen? (Paret)

56.64. Seid ihr es, die es wachsen lassen, oder lassen Wir es wachsen? (Rasul)



Medina-Musshaf Seite 536

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.65. Law naschao ladschaAAalnahu hutamanfadhaltum tafakkahuuna

56.65. If We willed, We verily could make it chaff, then would ye cease not to exclaim: (Pickthall)

56.65. Wenn Wir wollten, bestimmt würden Wir es zu Zermalmtem machen, und ihr würdet dabei bleiben euch zu wundern: (Ahmad v. Denffer)

56.65. Wenn Wir wollten, könnten Wir es wahrlich zu zermalmtem Zeug machen, und ihr würdet dann dauernd verwundert darüber reden: (Bubenheim)

56.65. Wenn Wir wollten, könnten Wir sie verderben lassen, so dass ihr euch nur wundern würdet, (Azhar)

56.65. Wenn WIR es wollten, gewiss würden WIR es zu Zermalmtem machen, dann würdet ihr nicht aufhören, euch zu bedauern: (Zaidan)

56.65. Wenn wir wollten, würden wir es zu brüchigem Zeug (hutaam) machen (das zu nichts mehr zu gebrauchen ist). Dann würdet ihr Sprüche machen (? fa-zaltum tafakkahuuna) (und lamentieren): (Paret)

56.65. Wollten Wir, könnten Wir es in brüchiges Zeug verwandeln; dann würdet ihr nicht aufhören, euch zu beklagen : (Rasul)



Medina-Musshaf Seite 536

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.66. Inna lamughramuuna

56.66. Lo! we are laden with debt! (Pickthall)

56.66. "Wir erleiden wirklich Verlust, (Ahmad v. Denffer)

56.66. "Wir sind wahrlich mit Schulden belastet. (Bubenheim)

56.66. (und ihr würdet sagen): "Wir tragen den Verlust (Azhar)

56.66. „Gewiß, wir sind doch Verlust-Erleidende. (Zaidan)

56.66. "Wir sind verschuldet (und können die Schuld nicht zurückzahlen). (Paret)

56.66. " Wir sind zugrunde gerichtet! (Rasul)



Medina-Musshaf Seite 536

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.67. Bal nahnu mahruumuuna

56.67. Nay, but we are deprived! (Pickthall)

56.67. Vielmehr wir sind Beraubte!" (Ahmad v. Denffer)

56.67. Nein! Vielmehr ist uns alles verwehrt worden." (Bubenheim)

56.67. und haben keine Versorgung mehr." (Azhar)

56.67. Nein, sondern es wurde uns vorenthalten.“ (Zaidan)

56.67. Nein (mehr noch)! Wir sind (jeden Glückes und Erfolges) beraubt." (Paret)

56.67. Nein, wir sind beraubt." (Rasul)

Tafsir von Maududi für die Ayaat 63 bis 67

Have you ever considered the seeds that you sow ? Is it you who cause them to grow into crops, or do We? ( 28 ) If We so pleased We could turn these crops into chaff, and you would then be left lamenting, "We have incurred penalties! Ah, we are undone!"

Desc No: 28
The above question drew the people's attention to the truth that they have been developed and nourished by Allah Almighty and have come into being by His act of creation. Now this second question draws their attention to this important truth that the provisions which sustain them, are also created only by Allah for them, as if to say: "Just as in your own creation human effort has nothing more to do than that your father may cast the sperm in your mother, so in the supply of the provisions for you also human effort has nothing more to do than that the farmer should sow the seed in the soil. The land in which cultivation is done, was not made by you. The power of growth to the soil was not granted by you. The substances in it that become the means of your food are not provided by you. The seed that you sow is not made capable for growth by you. The capability in every seed that from it should sprout up the tree of the same species of whose seed it is, has not been created by you. The process for changing this cultivation into blooming crops that is working under the soil and of arranging the required kind of weather and air and water above it dces not owe anything in any way to your planning and skill. All this is the manifestation of Allah's power and providence. Then, when you have come into being only by His act of creation and are being sustained by His provision, how can you then have the right to pose yourself as independent of Him, or save another than Him as your deity?
Although apparently this verse reasons out TauhId, yet if one considers its theme a little more deeply, one finds in it the argument for the Hereafter, too. The seed that is sown in the soil is by itself dead, but when the farmer buries it under the soil, Allah infuses it with plant life, which puts out sprouts and blooms into spring. Thus, these countless bodies are rising from the dead in front of our eyes daily. Is this miracle in any way loss wonderful so that a person may regard the other wonderful miracle of the life hereafter, which is being foretold by the Qur'an, as impossible?   "




Medina-Musshaf Seite 536

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.68. Afaraaytumu almaa alladhiitaschrabuuna

56.68. Have ye observed the water which ye drink? (Pickthall)

56.68. Und habt ihr gesehen, das Wasser, das ihr trinkt? (Ahmad v. Denffer)

56.68. Was meint ihr denn zu dem Wasser, das ihr trinkt? (Bubenheim)

56.68. Denkt ihr nicht über das Wasser nach, das ihr trinkt? (Azhar)

56.68. Wie seht ihr das Wasser, das ihr trinkt?! (Zaidan)

56.68. Was meint ihr denn (wie es sich) mit dem Wasser (verhält), das ihr trinkt? (Paret)

56.68. Habt ihr das Wasser betrachtet, das ihr trinkt? (Rasul)



Medina-Musshaf Seite 536

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.69. Aantum anzaltumuuhu mina almuzni am nahnualmunziluuna

56.69. Is it ye who shed it from the rain cloud, or are We the shedder? (Pickthall)

56.69. Ihr seid es, ihr sendet es herab aus den Regenwolken, oder Wir »irwi die Herabsendenden? (Ahmad v. Denffer)

56.69. Seid ihr es etwa, die es von den Wolken herabkommen lassen, oder sind doch nicht Wir es, die herabkommen lassen? (Bubenheim)

56.69. Lasst ihr es aus den Wolken herabkommen, oder sind Wir es, Die es herabkommen lassen? (Azhar)

56.69. Seid ihr diejenigen, die es aus den Wolken fallen lassen, oder sind WIR Der Hinabsendende?! (Zaidan)

56.69. Habt ihr es (als Regen) von den Wolken (muzn) (auf die Erde) herabkommen lassen? Oder sind (nicht) wir es, die (es) haben herabkommen lassen? (Paret)

56.69. Seid ihr es, die es aus den Wolken niedersenden, oder sind Wir es, die es niedersenden? (Rasul)



Medina-Musshaf Seite 536

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas



56.70. Law naschao dschaAAalnahu odschadschanfalawla taschkuruuna

56.70. If We willed We verily could make it bitter. why, then, give ye not thanks? (Pickthall)

56.70. Wenn Wir wollten, machen Wir es brennend bitter, also warum dankt ihr nicht? (Ahmad v. Denffer)

56.70. Wenn Wir wollten, könnten Wir es (auf der Zunge) brennend machen. Wenn ihr doch dankbar sein würdet! (Bubenheim)

56.70. Wenn Wir wollten, könnten Wir es bitter machen. Wollt ihr Uns nicht dafür danken? (Azhar)

56.70. Wenn WIR wollten, würden WIR es sauer machen. Würdet ihr euch doch dankbar erweisen! (Zaidan)

56.70. Wenn wir wollten, würden wir es bitter (und ungenießbar) machen. Warum wollt ihr denn nicht dankbar sein? (Paret)

56.70. Wollten Wir, könnten Wir es bittersalzig machen. Warum also dankt ihr (Mir) nicht? (Rasul)

Tafsir von Maududi für die Ayaat 68 bis 70

Have you ever seen (with open eyes) the water that you drink? Is it you who cause it to rain from the clouds, or do We? ( 29 ) If We so pleased We could make it salt. ( 30 ) Then why don't you be grateful ( 31 ) ?

Desc No: 29
That is, "We have not only made arrangements of satisfying your hunger, but also of satisfying your thirst, This water that is even more essential for your life than bread has been arranged by Us, not by you The seas in the earth have boon created by Us. It is the heat of Our sun that causes their water to evaporate, and it is Our winds that cause the vapours to rise. Then it is by Our power and wisdom that the vapours collect and form into clouds. Then, by Our command the clouds divide in a particular proportion and spread over different regions of the earth so that the share of the water appointed for a particular region, should reach it. And in the upper atmosphere also We bring about the cool that causes the vapours to change back into water We have not only brought you into being but are also busy making all these arrangements for your sustenance without which you could not survive at all. Then, when the fact is that you have come into being by Our act of creation, arc eating Our provisions and drinking Our water, wherefrom have you got the right that you should pose to be independent of Us and serve another beside Us ? " 

Desc No: 30
In this sentence an important manifestation of Allah's power and wisdom has been pointed out. Among the wonderful properties that Allah has created in water one property also is that no matter what different substances are dissolved in water, when it changes into vapour under the effect of heat, it leaves behind all adulterations and evaporates only with its original and actual component elements. Had it not possessed this property the dissolved substances also would have evaporated along with the water vapours. In this case the vapours that arise from the oceans would have contained the sea salt, which would have made the soil saline and uncultivable wherever it rained. Then, neither could man have survived by drinking that water, nor could it help grow any vegetation. Now, can a man possessed of any common sense claim that this wise property in water has come about by itself under some blind and deaf law of nature? This characteristic by virtue of which sweet, pure water is distilled from saltish seas and falls as rain, and then serves as a source of water-supply and irrigation in the form of rivers, canals, springs and wells, provides a clear proof of the fact that the Providence has endowed water with this property thoughtfully and deliberately for the purpose that it may become a means of sustenance for His creatures. The creatures that could be sustained by salt water were created by Him in the sea and there they flourish and multiply. But the creatures that He created on the land and in the air, stood in need of sweet water for their sustenance and before making arrangement of the rainfall for its supply He created this property in water that at evaporation it should rise clear and free of everything dissolved in it.  

Desc No: 31
In other words, "Why do you commit this ingratitude in that some of you regard the rainfall as a favour of the gods, and some others think that the rising of the clouds from the sea and their raining as water is a natural cycle that is working by itself, and still others, while acknowledging it as a mercy and blessing of God, do not admit that God has any such right on them that they should bow to Him alone? How is it that while you derive so much benefit from this great blessing of Allah, in return you commit sins of disbelief and polytheism and disobedience of Him?" 




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