Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
58.8. Siehst du nicht jene, denen verboten wurde, vertrauliche Gespräche zu führen, die aber hierauf zurückkehren zu dem, was ihnen verboten wurde und miteinander über Sünde, feindseliges Vorgehen und Ungehorsam gegen den Gesandten vertraulich sprechen? Und wenn sie zu dir kommen, grüßen sie dich, wie nicht einmal Allah dich grüßt, und sagen unter sich: "Würde Allah uns doch nur strafen für das, was wir sagen!" Ihre Genüge ist die Hölle, der sie ausgesetzt sein werden - ein schlimmer Ausgang!
89.14. Dein Herr, bestimmt paßt Er auf, (Ahmad v. Denffer)
89.14. Gewiß, dein Herr wartet ja (auf sie). (Bubenheim)
89.14. Dein Herr beobachtete alles genau. (Azhar)
89.14. Gewiß, dein HERR ist doch wachend. (Zaidan)
89.14. Er liegt auf der Lauer (und ist jederzeit bereit einzugreifen). (Paret)
89.14. Wahrlich, dein Herr ist ständig auf der Wacht. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 14
Have you ( 2 ) not seen how your Lord dealt with `Ad Iram of lofty pillars, ( 3 ) the like of whom no nation was created in the lands of the world? ( 4 ) And with Thamud who had hewed out the rocks in the valley? ( 5 ) And with Pharaoh of the stakes. ( 6 ) These were those who had committed great excesses in the lands of the world and spread great mischief in them. Consequently, your Lord let loose on them a scourge of the torment. Indeed, yow Lord is ever lying in ambush. ( 7 )
Desc No: 2 After reasoning out the judgement from the system of day and night, now an argument is berg given from man's own history for its being a certainty The mention of the conduct of a few well known tribes of history and their ultimate end is meant to point out that the universe is not working under some deaf and blind law of nature, but a Wise God is ruling over it, and in the Kingdom of that God only one law, which man describes as the law of nature is not working, but a moral law also is operative, which necessarily calls for retribution and rewards and punishments. The results of the working of the law have been appearing over and over again even in this world, which poinnt out to the people of understanding as to what is the nature of the Kingdom of the Universe. Any nation which carved out a system of life for itself heedless of the Hereafter and of the rewards and punishments of God, was ultimately corrupted and depraved, and whichever nation followed this way, was eventually visited with the scourge of punishment by the Lord of the universe. This continuous experience of man's own history testifies to two things clearly: (1) That denial of the Hereafter has been instrumental in corrupting every nation and sending it ultimately to its doom; therefore, the Hereafter indeed is a reality clashing with which leads, as it has always led, to the same inevitable results; and (2) that retribution for deeds will at some time in the future take place in its full and complete form also, for the people who touched the extreme limits of corruption and depravity and were visited with punishment had been preceded be many others who had sown seeds of corruption for centuries and left the world without being visited by any scourge. The justice of God demands that all those people also should be called to account at some time and they too should suffer for their misdeeds. (Argument from history and morals for the Hereafter has been given at many places in the Qur'an and we have explained it everywhere accordingly. For example, see E.N.'s 5, 6 of AI-A'raf, E.N. 12 of Yunus,, E.N.'s 57, 105, 115 of Hud, E.N. 9 of Ibrahim, E.N.'s 66, 86 of An-Naml, E.N. 8 of Ar-Rum E.N. 25 of Saba, E.N.'s 29. 30 of Suad, E.N. 80 of Al-Mu'min, E.N.'s 33, 34 of Ad-Dukhan, E.N.'s 27, 28 of Al-Jathiah, E.N. 17 of Qaf, E.N. 21 of Adh-Dhariyat).
Desc No: 3 `Ad Iram implies the ancient tribe of `Ad, who have been called 'Ad Ula in the Qur'an and Arabian history. In Surah An-Najm, it has been said: "And that We destroyed the ancient people of `Ad" (v. 50), i.e. the `Ad to whom the Prophet Hud had been sent, and who were punished with a scourge. As against thetas the people of `Ad who retrained safe and flourished afterwards are remembered as Ad Ukhra in Arabian history. The ancient `Ad are called Ad lram for the reason that they belonged to that branch of the Semetic race which descended from Iram son of Shem son of Noah (peace be upon him). Several other sub-branches of this main branch are well known in history one of which were the Thamud, who have been mentioned in the Qur'an; another are the Aramaeans, who in the beginning inhabited the northern parts of Syria and whose language Aramaic occupies an important place among the Semetic languages.
The words dhat-ul-`imad (of lofty pillars) have been. used for the 'Ad because they built high buildings and the pattern of architecture of erecting edifices on lofty pillars was introduced by them in the world. At another place in the Qur'an this characteristic has been mentioned in connection with the Prophet Hud, who said to them: "What, you erect for mere pleasure a monument on every high spot, and build huge castles as if you were immortal!" (Ash-Shu`ara': 128-129).
Desc No: 4 That is, they were a matchless people of their time; no other nation in the world compare with them in strength, glory and grandeur. At other places in the Qur'an, it has been said about them: "Your Lord made you very robust." (Al-A`raf: 69) "As for the `Ad, they became arrogant with pride in the land, without any right, and said: `Who is stronger than us in might"? (Ha MIm As-Sajdah: 15). "When you seized somebody, you seized him like a tyrant." (Ash-Shu`ara' 130)
Desc No: 5 "The valley": Wad-il-Qura, where the Thamud carved out dwellings in the mountains, and probably in history they were the first people who started cutting out such buildings into the rocks. (For details, see E.N.'s 57, 59 of AlA'raf, E.N. 45 of Al-Hijr, E.N.'s 95, 99 of Ash-Shu`ara' along with the photographs) .
Desc No: 6 The words dhul-autad (of the stakes) for Pharaoh have also been used in Surah Suad: 12 above. This can have several meanings. Possibly his forces have been compared to the stakes, and "of the stakes" means "of great forces", for it was by their power and might that he ruled a firmly established kingdom; it might also imply multiplicity of forces and the meaning be that wherever his large armies camped, pegs of the tents were seen driven into the ground on every side; it may also imply the stakes at which he punished the people, and it is also possible that the pyramids of Egypt have been compared to the stakes, for they are the remnants of the grandeur and glory of the Pharaohs, and seem to have been driven into the ground like stakes for centuries.
Desc No: 7 The words "ever lying in ambush" have been used metaphorically for keeping watch on the movements and activities of the wicked and mischievous people. An ambush is a place where a person lies hiding in wait to attack somebody by surprise. The victim, thoughtless of his fate, comes and falls a prey. The same is the case against Allah of those wicked people who spread mischief in the world and have no sense and tear that there is God above them, Who is watching all their misdeeds. Therefore, they go on committing everyday more and more evils fearlessly until they reach the limit which Allah dces not permit them to transgress. At that very moment His scourge descends upon them suddenly.
89.15. As for man, whenever his Lord trieth him by honoring him, and is gracious unto him, he saith: My Lord honoureth me. (Pickthall)
89.15. Und was den Menschen angeht, wenn immer sein Herr ihn prüft und ihn ehrt und ihm Wohltat gewährt, so sagt er: "Mein Herr hat mich geehrt", (Ahmad v. Denffer)
89.15. Was nun den Menschen angeht, wenn sein Herr ihn prüft und ihn da(bei) freigebig behandelt und ihm ein wonnevolles Leben verschafft, so sagt er: "Mein Herr behandelt mich freigebig." (Bubenheim)
89.15. Wenn der Mensch von seinem Herrn durch Ehre und Ansehen, Gaben und Wohlleben geprüft wird, sagt er: "Mein Herr hat mich bevorzugt, weil es mir zusteht." (Azhar)
89.15. Also hinsichtlich des Menschen, wenn ER ihn prüft und ihm Würde und Wohltat erweist, so sagt er: „Mein HERR erwies mir Würde.“ (Zaidan)
89.15. Wenn der Mensch von seinem Herrn in der Weise auf die Probe gestellt wird, daß dieser freigebig gegen ihn ist (akramahuu) und ihm Wohltaten erweist, sagt er: "Mein Herr war freigebig gegen mich". (Paret)
89.15. Wenn aber der Mensch von seinem Herrn geprüft wird, indem Er ihm Wohltaten erweist und Gnaden auf ihn häuft, dann sagt er: "Mein Herr hat mich gewürdigt." (Rasul)