70.35. These will dwell in Gardens, honored. (Pickthall)
70.35. Diese sind in Gärten, geehrt. (Ahmad v. Denffer)
70.35. Jene werden sich in Gärten befinden und (darin) geehrt. (Bubenheim)
70.35. Sie alle werden in Paradiesgärten geehrt. (Azhar)
70.35. diese sind in Dschannat gewürdigt. (Zaidan)
70.35. Sie (die sich durch diese Eigenschaften auszeichnen) werden (dereinst) in (paradiesische) Gärten ehrenvoll aufgenommen. (Paret)
70.35. diese sind es, die in den Gärten hochgeehrt sein werden. (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 35
Indeed, man has been created impatient ( 13 ) When affliction befalls him, he becomes fretful, and when good fortune falls to his lot he becomes stingy. But those people (are an exception) who are the performers of salat; ( 14 ) who are steadfast and ever constant in regard to their salat: ( 15 ) in whose wealth there is a due share of the beggar and the needy; ( 16 ) who believe in the reality of the Day of Recompense; ( 17 ) who dread the torment of their Lord ( 18 ) for from the torment of their Lord none can feel secure; who guard their private parts ( 19 ) except with regard to their wives and those women who are legally in their possession, for in their case they are not blameworthy, but those who go beyond this are indeed transgressors; ( 20 ) who keep their trusts and honour their promises:- ( 21 ) who bear true witnesses: ( 22 ) and who strictly guard their salat. ( 23 ) These are they who shall live with honour in the Gardens of Paradise.
Desc No: 13 "Man has been created impatient": It is man's nature, or his natural weakness, to be impatient. Here, one should keep in view that at many places in the Qur'an, after making mention of mankind's common moral weaknesses, those who believe and adopted righteousness have been made an exception; the same theme is being expressed in the following verses. This by itself explains the truth that these hereditary weaknesses are not unalterable; if man accepts the guidance sent down by God and tries to reform himself practically, he can remove them, and if he gives a free rope to his self these become ingrained in him deeply. (For further explanation, see E.N. 41 of Al-Anbiya', E.N.'s 23-28 of Az-Zumar, E.N. 75 of Ash-Shura).
Desc No: 14 A person's performing the salat necessarily implies that he believes in Allah, His Messenger, His Book and the Hereafter as well as tries to act according to his belief.
Desc No: 15 That is, no laziness, or love of ease and comfort, no occupation, or interest, hinders them from being punctual and regular at the prayer. When the Prayer time comes, they abandon every occupation and activity and stand up to perform worship of their God. Another meaning which Hadrat 'Uqbah bin 'Amir has given of ala salat-i-him daa imun is that they perform the Prayer with full peace of mind, tranquillity and humility; they do not try to offer the Prayer in a hurry in order to get rid of it somehow, nor think irrelevant things during the Prayer.
Desc No: 16 In Surah Adh-Dhariyat: 19, it has been said: "In their wealth there is a right of the beggar and the needy", and here: "In their wealth there is a due share of the beggar and the needy. " Some people have understood this to mean that the "due share" implies the obligatory zakat, for in the zakat both the exemption limit and the rate have been fixed. But this commentary cannot be accepted on the ground that the Surah AI-Ma`arij is unanimously a Makkan Revelation, and the zakat with its specific exemption limit and rate was enjoined at Madinah. Therefore, the correct meaning of the "due share¦ is that they have of their own accord set aside a share in their possessions of the beggar and needy, which they discharge regularly and honestly. This same meaning of this verse has been given by Hadrat 'Abdullah bin `Abbas, Hadrat `Abdullah bin `Umar, Mujahid, Sha`bi and Ibrahim Nakha`i.
Here, sail dces not imply a beggar but a needy person, who asks someone for help, and mahrum implies a person who is jobless, or the one who tries to earn a living but does not earn enough to meet his needs, or the one who has become disabled because of an accident or calamity, and is unable to make a living. About such people when it becomes known that they are destitute, a God - worshipper dces not wait that they should ask for help, but helps them of his own accord as soon as he comes to know that they are needy and stand in need of help. (For further explanation, see E.N. 17 of Surah Adh-Dhariyat).
Desc No: 17 "Who believe ... Day of Recompense": who do not think they are irresponsible but believe that one Day they will have to appear before their God and render to Him an account of their deeds.
Desc No: 18 In other words, they are not like the disbelievers, who do not fear God even after they have committed every heinous sin and crime and perpetrated every cruelty in the world, but they, in spite of having adopted a righteous attitude in morals and deeds as best as they could, fear God and continue to remain in constant awe lest their shortcomings should exceed their good works before Him and they should be declared as worthy of punishment. (For further explanation, see E N. 54 of Al-Mu'minun, E.N. 19 of Adh-Dhariyat).
Desc No: 19 "Who guard their private parts": who abstain from adultery as well as from nudity and exposing their private parts before others. (For explanation, see E.N 6 of Al-Mu'minun, E.N.'s 30, 32 of An-Nur E.N. 62 of Al-Ahzab).
Desc No: 20 For explanation, see E.N. 7 of Al-Mu'minun.
Desc No: 21 "Trusts" imply those trusts which Allah has entrusted to men as well as those which one man entrusts to another because of faith and confidence. Likewise, "promises" imply those promises which man makes with his God as well as those which one man makes with another. Keeping and fulfilling both these kinds of trusts and promises is a necessary characteristic of a believer. In a Hadith Hadrat Anas (may Allah bless him) has reported that when ever the Holy Prophet (upon whom be peace) addressed his Companions, he would always give them the instruction: "Beware, the one who does not keep his trust has no faith, and one who does not fulfil his pledges, has no religion." (Baihaqi. Ash-Shu ab al-Imam).
Desc No: 22 That is, they neither conceal evidence nor change it in any way for selfish motives.
Desc No: 23 This gives an idea of the importance of the Prayer (salat). The description of the merits of the high and sublime character of those who have been declared as worthy of Paradise, began with the Prayer and has been concluded with it. To be a performer of the Prayer is their first characteristic, to be steadfast and ever constant with regard to the Prayer is their second characteristic, and to guard their Prayer is their last characteristic. "Guarding the Prayer" implies many things: to perform the Prayer at its right time, to make sure before the Prayer that one's body and clothes are clean and pure, to have performed the ablutions and to have washed the limbs well, to perform the basic elements of the Prayer with its obligatory and desirable parts with due care and attention, to observe the requisite rites of the Prayer carefully, to avoid disobedience of God, which is destructive of the Prayer; all these are included in the guarding of the Prayer.