Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
22.52. Und Wir sandten vor dir keinen Gesandten oder Propheten, ohne daß ihm, wenn er etwas wünschte, der Satan in seinen Wunsch etwas dazwischen geworfen hätte. Aber Allah hebt auf, was der Satan dazwischenwirft. Hierauf legt Allah Seine Zeichen eindeutig fest. Und Allah ist Allwissend und Allweise.
88.16. Und ausgelegte Teppiche. (Ahmad v. Denffer)
88.16. und ausgebreitete Teppiche. (Bubenheim)
88.16. und ausgebreitete, schön verteilte Teppiche. (Azhar)
88.16. und verteilte Teppiche. (Zaidan)
88.16. und Teppiche, die da und dort (auf dem Boden) ausgelegt sind (zaraabieyu mabthuuthatun). (Paret)
88.16. und ausgebreitete Teppiche. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 16
Has the news of the over-shadowing calamity (of Resurrection) reached you? ( 1 ) Some faces ( 2 ) on that Day shall be downcast, labouring, hard, feeling weary, scorching in the blazing fire. They will be given to drink from a boiling fountain, and their only food will be thorny, dry grass, ( 3 ) which will neither fatten nor satisfy hunger. Some faces on that Day shall be joyful, well-pleased with their endeavours, ( 4 ) in a lofty Garden; there they shall hear no idle talk. ( 5 ) In it there will be running springs; in it there will be raised couches; goblets set forth; ( 6 ) cushions ranged in rows and fine carpets spread out.
Desc No: 1 "The over-shadowing calamity": the Resurrection which will overshadow the whole world. One should know that here the Hereafter as a whole is being depicted, which comprehends all the stages from the upsetting of the present system to the resurrection of all human beings and the dispensation of rewards and punishments from the Divine Court.
Desc No: 2 Some faces : some persons, so said for the face is the most conspicuous part of the human body by which man s personality is judged and which reflects the good or bad states through which man passes.
Desc No: 3 At some places in the Qur'an it has been stated that the dwellers of Hell will be given zaqqum to eat; at another place it has been said that they will have no other food but glhislin (washing from wounds), and here that "their only food will he thorny, dry grass." There is, in fact, no contradiction between these statements. This may as welt mean that Hell will have many different compartment in which different categories of the criminals will be lodged according to their crimes, and subjected to different punishments. This may also mean that if they try to avoid zaqqum they will be given ghislin, and if they try to avoid even that, they will only get thorny grass. In short, they would get nothing to suit their taste.
Desc No: 4 That is. they will be overjoyed to see the best results in the Hereafter of their endeavours and deeds in the world; they will be satisfied to see that they had, in fact, made a profitable bargain in that they had adopted a life of faith, virtue and piety, by sacrificing the desires of the flesh, undergone hardships in carrying out their obligations, endured afflictions in obeying the Divine Commands, incurred losses and suffered deprivation of benefits and pleasures while trying to avoid sins and acts of disobedience.
Desc No: 5 This thing has been mentioned at several places in the Qur'an as a major blessing of Paradise. (For explanation, see E.N. 38 of Maryam, E.N. 18 of At-Tur, E.N. 13 of Al-Wiiqi`ah, E.N. 21 of An-Naba).
Desc No: 6 That is, filled goblets already supplied so that they do not have to ask for them.
88.20. And the earth, how it is spread? (Pickthall)
88.20. Und auf die Erde, wie sie hingebreitet ist? (Ahmad v. Denffer)
88.20. und zur Erde, wie sie flach gemacht worden ist? (Bubenheim)
88.20. Und die Erde, wie sie geebnet ist? (Azhar)
88.20. und zu der Erde, wie sie ausgebreitet wurde?! (Zaidan)
88.20. und die Erde, wie sie ausgebreitet worden ist? (Paret)
88.20. und zu der Erde, wie sie ausgebreitet worden ist? (Rasul)
Tafsir von Maududi für die Ayaat 17 bis 20
(They do not believe:) but, do they not look at the camels, how they were created? And at the heaven, how it was raised high? And at the mountains, how they were firmly set? And at the earth, how it was spread out? ( 7 )
Desc No: 7 That is, "If they deny the possibility of the Hereafter, have they never looked around themselves and considered how the camels were created, how the heaven was raised high, how the mountains were firmly set and how the earth was spread out? When all these things could be created, and exist before them in their finished form, why can the Resurrection not take place? Why cannot a new world come about, and why cannot .Hell and Heaven be possible'? Only a foolish and thoughtless person would think that the coming into existing of only those things which he has found existing on opening his eyes in the world, is possible. bacause they already exist. As for the things, which he has not yet observed and experienced, he should thoughtlessly pass the judgement that their coming into being is impossible. If he has any common sense, he should think as to how he things which already exist, carne into being? How did the camel possessing precisely the same Characteristics as needed for the beast required by the desert dwellers of Arabia come into being'' How did the sky whose atmosphere is filled with air to breathe in, whose clouds bring rain, whose sun provides light and warmth in the day, whose moon and stars shine at night, come into being'' How did the earth spread out on which man lives and passes his life, whose products fulfil all his needs and requirements on whose springs and wells his life depends? How did the mountains rise up from the surface of the earth, which stand fixed with earth and stones of different colours and a variety of minerals in them '? Has all this happened without the artistic skill of an AlI-Powerful, AI-Wise Designer No thinking and intellingent mind can answer this question in the negative. Unless it is stubborn and obstinate, it will have to acknowledge that each one of these things was impossible, had an Omnipotent; Wise Being not made it possible. And when an All-Powerful, Wise Being created these things, there is no reason why the Hereafter should be regarded as remote from reason and impossible." "