76.31. Yudkhilu man yaschao fii rahmatihiwaaldhdhalimiina aAAadda lahum AAadhabanaliiman
76.31. He maketh whom He will to enter His mercy, and for evil doers hath prepared a painful doom. (Pickthall)
76.31. Er läßt, wen Er will, hineingehen in Seine Barmherzigkeit, und den Unrechthandelnden, für sie hat Er schmerzende Strafe vorbereitet. (Ahmad v. Denffer)
76.31. Er läßt, wen Er will, in Seine Barmherzigkeit eingehen. Und die Ungerechten, für sie hat Er schmerzhafte Strafe bereitet. (Bubenheim)
76.31. Er nimmt in Seine Barmherzigkeit auf (und führt in Seinen Paradiesgarten), wen Er will. Für die Ungerechten hat Er qualvolle Strafe bereitet. (Azhar)
76.31. ER lässt, wen ER will, in Seine Gnade eintreten, und für die Unrecht-Begehenden bereitete ER qualvolle Peinigung vor. (Zaidan)
76.31. Er läßt in seine Barmherzigkeit eingehen, wen er will. Für die Frevler aber hat er eine schmerzhafte Strafe bereit. (Paret)
76.31. Er läßt, wen Er will, in Seine Barmherzigkeit eingehen, und für die Ungerechten hat Er eine qualvolle Strafe bereitet. . (Rasul)
Tafsir von Maududi für die Ayaat 23 bis 31
O Prophet, it is We Ourself Who have sent down this Qur'an piecemeal to you. ( 27 ) So be patient with regard to the command of your Lord, ( 28 ) and do not obey any wicked or disbelieving person from among them. ( 29 ) Remember the name of your Lord morning and evening, prostrate yourself before Him in the night, and glorify Him during the long hours of night. ( 30 ) These people only love the quickly attainable (world), and neglect a heavy Day that is coming ahead. ( 31 ) It is We Who have created them and strengthened their joints, and whenever it be Our will We can change their forms. ( 32 ) This is indeed an admonition. Now whoever wills, let him adopt the way to his Lord, but you cannot will it unless Allah wills. ( 33 ) Indeed Allah is All-knowing, All-Wise. He admits into His mercy whomever He wills, and for the wrongdoers He has prepared a painful torment. ( 34 )
Desc No: 27 Though the addressee here apparently is the Holy Prophet (upon whom be peace), the discourse is directed to the disbelievers, who said "Muhammad (upon whom be Allah's peace and blessings) himself composes the Qur'an deliberately piece by piece; had it been from Allah, it would be revealed all at once. At some places on the Qur'an this objection bas been cited and answered (e.g. see E.N.'s 102, 104, 105, 106 of An-Nahl and E.N. 119 of Bani Isra'il), but here Allah has answered it without citing it, saying emphatically: "It is We Ourself Who are sending it down: it is not the composition of Muhammad: and it is We Ourself Who are sending it gradually. That is, it is the requirement of Our wisdom that We should not send down Our message all together in book form, but should send it piece by piece."
Desc No: 28 "Be patient": "Face patiently the hardships and difficulties of the great Mission your Lord has entrusted to you: endure firmly and steadfastly whatever comes to pass, without showing any weakness in this regard."
Desc No: 29 "Do not obey ...": "Do not yield to any one of them so as to give up preaching of the true faith: do not be inclined to make even the least change in the religious beliefs for the sake of any denier of the Truth, or in the moral teachings for the sake of a wicked person. Proclaim whatever is unlawful and forbidden to be so openly even if an immoral person might press you hard to show some lenience in this condemnation, and proclaim whatever is false as false and whatever is we as true publicly even if the disbelievers might use all their influence to silence you, or to make you adopt a little lenience in this regard."
Desc No: 30 The rule followed in the Qur'an is that wherever the Muslims have been exhorted to show patience against the disbelievers, immediately after it they have been commanded to remember Allah much and to observe the Prayer, which automatically implies that the power needed to meet the resistance of the enemies of the Truth in the way of truth faith can be obtained only by this means. To remember Allah morning and evening may also imply remembering Allah always but when the command to remember Allah at specific times is given, it implies the salat (Prayer). In this verse, bukrah means the morning and asil the time from the sun's decline till sunset, which obviously covers the Zuhr and the Asr times. Night starts after sunset;. therefore, the command "to prostrate yourself in the night" would apply to both the Maghrib and the `Isha' Prayers. Then, the command "to glorify Allah in the long hours of night", clearly points to the time of the Tahajjud Prayer. (For further explanation, see E.N.'s 92 to 97 of Bani Isra'il, E N. 2 of AI-Muzzammil). This also shows that these very have been the Prayer times in Islam from the beginning. However, the command making the Prayer obligatory five times a day with fixed tunes and number of rak ahs was given on the occasion of mi`raj (ascension).
Desc No: 31 That is, "The reason why the disbelieving Quraish still persist in the errors and deviations of belief and morality and why they turn a deaf ear to your invitation to the Truth is, in fact, their worship of the world and their heedlessness of the Hereafter. Therefore, the way being followed by a true God-worshipper is so different from and opposed to their way that there can be no question of any compromise between them. "
Desc No: 32 The sentence, "Whenever it be Our will We can change their forms¦, can have several meanings: (1) That whenever We please We can destroy them and replace them by other people of their own kind, who will be different from them in conduct; (2) that whenever We please We can change their forms; that is, just as We can make someone healthy and sound in body, so also We have the power to make somebody a paralytic, cause someone to be struck with facial paralysis and other to fall a victim to some disease or accident and become a cripple permanently; and (3) that whenever We will We can recreate them in some other form after death.
Desc No: 33 Three things have been said in these verses: (1) That whoever wills may adopt the way to his Lord; (2) that one's willing to do a thing is not enough unless Allah so wills; and (3) that Allah is All-Wise, All-Knowing. If one considers these three things deeply one can fully well understand the relationship between man's freedom of choice and Allah's Will, and it helps to remove all the confusions from the people's minds about the question of destiny.
The first verse shows that in this world the authority granted to man is only to the extent that he may decide to adopt any one of the different courses available for passing life here. This is the freedom of choice that Allah has given him. For example, when a man confronts the question of earning a living for himself, he finds many ways before him of which some are lawful, as for example lawful kinds of labour, service, trade and business, industry, or agriculture, and some are unlawful as thievery, robbery, picking pockets, prostitution, trading in money (on interest), gambling, bribery and unlawful kinds of services and business, etc. The decision to adopt any one of these ways has been left to man's own free choice as to how he would like to earn his living. Likewise, there are different modes of morality. On the one side, there are the good qualities, like honesty, nobility, decency, justice, pity, sympathy and chastity, and on the other, the evil traits like wickedness, meanness, tyranny, dishonesty, and frivolity. Man has full freedom to adopt any mode of morality he likes. The same is the case with religion; man has many ways open before him in this regard also-atheism and denial of God, polytheism and idol-worship, different combinations of monotheism and polytheism, and the un-alloyed creed of God-worship which is taught by the Qur'an. In these also the decision to choose has been left to man as to which of these he wants to adopt. Allah does not impose on him any decision of His own so that man may like to choose a lawful means of earning his living for himself but Allah may force him to adopt an unlawful means for it. or that he may like to follow the Qur'an, but Allah may force him to become an atheist, polytheist or disbeliever, or that he may like to become a good man, but Allah may force him to become an evil man.
But after man has exercised this freedom of choice whether he can practically also do the same which he wants to do, depends on Allah's Will, His leave and His grace. If the Will of Allah be to let the man do what he has willed or decided to do, then alone can he do it; otherwise he cannot do anything without Allah's Will and His leave, however hard and seriously he may try to do it. This same thing has been said in the second verse. This can be explained by an example. If man had been delegated all the powers in the world and permitted to do whatever he pleased, the system of the world would have been disrupted. One murderer was enough to murder all the, people in the world if he were given the freedom to kill anybody he liked. One pickpocket could pick the pocket of everyone if he were given the option to pick anyone's pocket he pleased. One thief was enough to steal whatever he liked; one adulterer to commit rape on every woman, one robber to plunder every house, if each one of these had full powers to act at he desired. Therefore, Allah has kept this in His own power whether He may allow or disallow the man to follow the right or the wrong path that he chooses to follow or not. The person who, giving up error, wants to adopt the right way is also granted righteousness only by Allah's leave and will. However, the condition is that the decision to give up error and choose guidance should have been taken by the man himself; otherwise just as Allah does not make anybody a thief or murderer or atheist or polytheist forcibly, so also He does not make anybody a believer forcibly.
After this, the third verse removes the misunderstanding whether Allah's willing may not be arbitrary. That is why it has been said that "Allah is All-Knowing, Al-Wise." That is whatever He does, He dces it on the basis of knowledge and wisdom; therefore, there can be no possibility of any error in His decisions. He decided with full knowledge and wisdom as to who should be given a particular kind of help and who should not be given it, who should be allowed to do a particular work and who should not be allowed to do it. To the extent that Allah provides opportunities to man and makes the conditions favourable for him, he can work according to his desire, whether it be good or evil, The question of guidance also is no exception to it. Allah alone knows on the basis of His knowledge and He alone determines on the basis of His wisdom as to who deserves to be guided and who dces not. (Also see E.N. 41 of Al-Muddaththir
Desc No: 34 In this verse "wrong doers" imply the people whom the Revelations of Allah and the teachings of His Prophet may reach, yet they deliberately and consciously decide that they would not obey and follow them. This also includes those unjust people who may plainly say that they do not accept the Revelation as God's Revelation and the Prophet as God's Prophet, or that they do not believe in God at all, and also those wicked people who may not refuse to believe in God and the Prophet and the Qur'an, but they are resolved not to obey and follow them. As a matter of fact, both these groups are unjust and wicked. As regards the first group, their case is clear and obvious; but the second group is no less wicked: it is also hypocritical and treacherous. Verbally they say that they believe in God and the Messenger and the Qur'an, but in their hearts and minds they are resolved not to follow them, and their practical conduct of life is also opposed to it. About both Allah has declared that He has prepared for them a painful torment. They might strut about in the world, enjoy life as they like, boast and brag of their superiority, but ultimately they will be subjected to a disgraceful punishment; they cannot enter and enjoy Allah's mercy in any way.