Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
30.33. Und wenn den Menschen Unheil widerfahrt, rufen sie ihren Herrn an, indem sie sich Ihm reuig zuwenden. Wenn Er sie hierauf Barmherzigkeit von Sich kosten läßt, gesellt sogleich eine Gruppe von ihnen ihrem Herrn (andere) bei,
82.12. Sie wissen, was ihr tut. (Ahmad v. Denffer)
82.12. und die wissen, was ihr tut. (Bubenheim)
82.12. und die genau wissen, was ihr tut. (Azhar)
82.12. sie wissen, was ihr macht. (Zaidan)
82.12. und die wissen, was ihr tut. (Paret)
82.12. die wissen, was ihr tut. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 12
O man, what has beguiled you concerning your Lord, the gracious, Who created you, fashioned you, proportioned you, and put you together in whatever form He pleased? ( 4 ) Indeed not! ( 5 ) But (the fact is that) you (O men) deny (the meting out of ) rewards and punishments, ( 6 ) although watchers have been appointed over you, honourable scribes, who know whatever you do. ( 7 )
Desc No: 4 That is, "In the first place, the bounty and favour of your Beneficent Sustainer required that you should have acknowledged his bounties and become an obedient servant and should have felt shy of disobeying Him, but you were deluded into thinking that you have become whatever you are by your own effort, and you never thought that you should acknowledge that favour of Him Who gave you life. Secondly, it is your Lord's bounty and kindness that you can freely do whatever you like in the world and it never so happens that whenever you happen to commit an error, He should punish you with paralysis, or blind your eyes, or cause lightning to strike you. But you took His bountifulness for weakness and were beguiled into thinking that the Kingdom of your God was devoid of justice "
Desc No: 5 That is, "There is no reasonable ground for you to be deluded. Your own physical existence itself tells that you did not come into being by yourself; your parents also did not make you. Man also did not come about as a result of the elements combining together by themselves accidentally; but a Wise and Powerful God has composed you into this perfect human shape and form. There are other kinds of animals in the world compared with which your excellent form and structure and your superior powers and faculties stand out in sharp contrast. Reason demanded that in view of all this you should have submitted gratefully and should never have dared commit disobedience of your beneficent Sustainer. You also know that your Lord and Sustainer is not only Compassionate and Bountiful but Almighty and Omnipotent as well. When an earthquake, cyclone or flood occurs by His Command, all your devices and measures tail to be effective. You also know that your Lord and Sustainer is not ignorant and foolish but Wise and knowing, and the necessary demand of wisdom and knowledge is that whoever is given intellect should also be held responsible for his acts; whoever is given powers should also be held accountable as to how he used those powers; and whoever is given the choice to do good or evil on his own responsibility, should also be rewarded for his good act and punished for his evil act. All these truths are clearly and plainly known to you; therefore, you cannot say that there exists a reasonable ground for you to be deluded concerning your Lord. Your own nature is sufficient evidence that the beneficence of the Master should never cause the servant to be fearless of Him, and be involved in the misunderstanding that he may do whatever he pleases, no one can harm him in any way.
Desc No: 6 That is,"You have not been deluded and beguiled by any good reason but by your foolish concept that there is going to be no meting out of rewards and punishments after the life of this world. It is this wrong and baseless concept which has made you heedless of God, fearless of His justice and irresponsible in your moral attitude. "
Desc No: 7 That is, "whether you deny the meting out of rewards and punishments, belie it, or mock it, the reality cannot change. The reality is .that your Lord has not left you to your self in the world, but has appointed over each one of you honest and upright guardians, who are recording objectively and faithfully all your good and evil acts, and none of your acts is hidden from them, whether you commit it in darkness, or in private, or in far off jungles, or in secret when you are fully satisfied that whatever you have done bas remained hidden from human eye. For these guardian angels Allah has used the words kiram-an katibin, i.e. writers who are honorable and noble They are neither attached in personal love with somebody, nor are inimical to anybody, so that they would prepare a fictitious record on the basis of their favouring one man and disfavouring another unduly. They are neither dishonest that without being present on duty they would make wrong entries by themselves; nor are they bribable so that they would take bribes and make false reports in favour of or against somebody. They are far above these moral weaknesses. Therefore, both the good and the bad people should be fully satisfied that each man's good acts will be recorded without any omission, and no one will have an evil act recorded in his account which he has not done. Then the second quality that has been mentioned of these angels is: "They know whatever you do " That is, they are not like the secret, intelligence agencies of the world, from which, despite all their search and scrutiny, many things remain hidden. They are fully aware of everyone's deeds. They accompany every person, at all places, under all conditions, in such a way that he himself does not know that someone is watching him, and they also know with what intention has somebody done a certain thing. Therefore the record prepared by them is a complete record in which nothing has been left un-recorded. About this very thing it has been said in Surah Al-Kahf 49: "Woe to us! What sort of a book it is, it has left mothing unrecorded of our doings, small or great. They will see before them everything, whatever they had done." "
82.19. Yawma la tamliku nafsun linafsinschay-an waal-amru yawma-idhin lillahi
82.19. A day on which no soul hath power at all for any (other) soul. The (absolute) command on that day is Allah ' s. (Pickthall)
82.19. Am Tag, an dem keine Seele für eine andere Seele etwas vermag, - und die Angelegenheit an diesem Tag ist Allahs. (Ahmad v. Denffer)
82.19. Am Tag, da keine Seele für eine (andere) Seele etwas (auszurichten) vermag; und der Befehl wird an jenem Tag Allah (allein) zustehen. (Bubenheim)
82.19. An diesem Tag kann niemand für einen anderen etwas tun. Die Entscheidung obliegt an diesem Tag Gott allein. (Azhar)
82.19. An dem Tag, wenn keine Seele für eine Seele etwas vermag, und die Angelegenheit an diesem Tag ALLAH unterliegt. (Zaidan)
82.19. Am Tag, da niemand (mehr) etwas für einen anderen (auszurichten) vermag (ist es so weit)! Die Entscheidung steht an jenem Tag (einzig und allein) Allah zu. (Paret)
82.19. An jenem Tag wird keine Seele etwas für eine andere Seele zu tun vermögen; und der Befehl an jenem Tage steht (einzig) Allah zu. . (Rasul)
Tafsir von Maududi für die Ayaat 13 bis 19
Surely the righteous shall be in bliss, and the wicked shall indeed go to Hell: they shall enter it on the Day of Recompense, and shall never be able to be absent from it. And what do you know what the Day of Recompense is? Yes, what do you know what the Day of Recompense is? It is a Day when no one shall have the power to do anything for another ( 8 ) . Judgement on that Day shall wholly rest with Allah.
Desc No: 8 That is, no one there will have the power to save anyone from suffering the consequences of his deeds; no one there will be so influential, strong, or such a favourite with Allah that he should behave stubbornly in the Divine Court and say: "Such and such a one is a close relative or associate of mine; he will have to be forgiven, no matter what evils He might have committed in the world."