92.11. His riches will not save him when he perisheth. (Pickthall)
92.11. Und nichts nützt ihm sein Vermögensgut, wenn er hinuntergestürzt wird, (Ahmad v. Denffer)
92.11. und was soll sein Besitz ihm nützen, wenn er sich ins Verderben stürzt? (Bubenheim)
92.11. Wenn er in die Hölle abgeführt wird, wird ihm sein Hab und Gut nicht gegen die qualvolle Strafe helfen. (Azhar)
92.11. Und sein Vermögen nützt ihm nicht, wenn er zugrundegeht. (Zaidan)
92.11. Und sein Vermögen hilft ihm nichts (mehr), wenn er (erst einmal) zu Fall gekommen ist (taraddaa). (Paret)
92.11. Und sein Vermögen soll ihm nichts nützen, wenn er zugrunde geht. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 11
By the night when it spreads, and the day when it shines forth, and Him Who created the male and the female: In fact, your endeavours (O men,) are for different ends. ( 1 ) So he who gave wealth (in God's Way) and avoided (God's disobedience), and believed in goodness, ( 2 ) for him We shall facilitate the easy way. ( 3 ) As for him who was niggardly and lived as though he was independent (of God) and belied goodness, ( 4 ) for him We shall facilitate the hard way ( 5 ) And what will his. wealth avail him when he perishes? ( 6 )
Desc No: 1 This is that for which an oath has been sworn by the night and the day, and the creation of the male and the female. It means to say: Just as the night and the day, and the male and the female, are different from each other, and their effects and results are mutually contradictory, so are the aims and objects for which men are endeavouring and struggling; different in their nature and contradictory with regard to their results. In the following verses, it has been told that all these divided endeavours are divided into two main kinds.
Desc No: 2 This is the first kind of endeavours, which includes three things, and a little consideration shows that they comprehend all virtues: (1) That Tnan should refrain from wealth-worship, but should spend whatever Allah has given him generously in rendering Allah's and His servants' rights, for good works and for helping others; (2) that he should fear God and refrain from things which cause His displeasure in his moral, social, economic and other dealings with the people; (3) that he should believe in goodness. Goodness is a comprehensive word, which includes goodness of belief, morals and acts. Goodness of belief means that one should give up polytheism; atheism, and disbelief, and affirm faith in Tauhid, . the . Hereafter and Prophethood. Affirming belief in goodness of morals and acts is that one should not be doing good and right merely unconsciously, outside a definite system, but one should acknowledge as right and sound the system of goodness which God has sent, which combines every kind of goodness in all its forms and aspects into a system comprehensively called the Divine Shari'ah.
Desc No: 3 This is the result of the first kind of endeavouring and struggling. The easy way implies the way which is in accordance with human nature, which is in accordance with the will of the Creator, Who has created man and the whole _ universe. It is a way in which man has not to fight his conscience, in which he dces not have to force his faculties of mind and energies of body into doing works for which they are not given but to do things for which they have actually been given him. It is a way in which man has not to experience war, resistance and conflict on every side, which he has to experience in a life full of sin, but a human society in which at every step he experiences peace and concord, appreciation and honour. Obviously, the person who spends his wealth for public welfare, treats every other person kindly and well, whose life is free from crime, sin and immorality, who is righteous and fair in his dealings, who neither cheats others nor proves false in his promises, from whom no one apprehends dishonesty, injustice and excess, and with whose character no one finds any fault, will in any case be honoured and respected in any society, however, corrupt and depraved it may be. Hearts will be attracted towards him in esteem and regard; his own heart and consience will be satisfied, and he will attain to dignity in society which no immoral person can ever attain. This same thing has been expressed in Surah AnNahl, thus: "Whoever dces righteous deeds whether male or female, provided that he is a believer, We will surely grant him to live a pure life in this world (v. 97)", and in Surah Maryam, thus "The Merciful ,will fill with love the hearts of those who believe and do righteous deeds (v. 86). This then is the way in which there is nothing but joy and tranquillity for man, for the world till the Hereafter. Its resultsare not transient and temporary but eternal and everlasting.
Concerning this Allah says "We shall facilitate for him the easy way." It means to say "When after affirming goodness he decides that this way alone suits him, and the evil way does not suit him, and when by making sacrifices and adopting the life of -tagva practically he proves that he is true in his affirmation, Allah will make easy for him to walk this way. Then, to commit evil will become difficult for him, and to do good easy. When unlawful wealth comes before him, he will not regard it as a good bargain, but consider it a hot piece of burning coal, which he cannot hold in his hand. When opportunities for sin appear before him, he will not rush to seize them as opportunities for pleasure and enjoyment, but will look upon them as gates to Hell and will flee them. The Prayer will not be hard for him, and hem will have no internal peace until he has performed it at its appointed time. He will not feel hurt when paying the zakat, but will regard his wealth as impure until he has paid out the Zakat from it. In short, at every step, Allah will favour him with His grace and help him to follow this way; conditions will be made favourable for hisn and he will be helped out of every difficulty.
Now, the question arises that in Surah Al-Baled ahove this very way has been called an uphill road, and hire it has been described as an easy way How can the two things be reconciled? The answer is that before a man has adopted this way, it appears to be a steep, uphill road, for ascending which he has to fight his desires, his materialistic members of the family, his relatives, his friends and those with whom he has social and other dealings, and above all Satan, for each one of them obstructs his way, and makes it seem dreadful. But after tnan has affirmed goodness and resolved to follow this way, and giving away his wealth in the cause of God and adopting the way of taqva, has practically strengthened his resolve, ascending the steep road becomes easy and slipping into the abyss of moral depravities becomes difficult for him.
Desc No: 4 This is the second kind of human endeavouring, which in every part of it is different from the corresponding part of the first kind. Niggardliness (bukhl) is not merely the niggardliness because of which people generally regard a person as niggardly if he hoards money: neither spends it on himself nor on his children, but bukhl here implies to refrain from spending in the cause of Allah and public welfare. According to this, niggardly is every person who spends generously, rather squanders money, on his self, for his own ease and comfort, interests and enjoyments, but, as. for a good cause, spends nothing, or, if at all he spends anything, ii is for display, or to win a reputation and name, or to have access to officers, or to obtain some benefit and gain. Independence of God implies that one should make worldly, material benefits only the object of all one's endeavourings and strivings and being independent of God should least care to see what pleases Him and what displeases Him. As for belying goodness, it is in sharp contrast to believing in goodness in every detail, therefore, it need not be explained here as it has already been explained above.
Desc No: 5 This way has been called the hard way, for although the one who follows it, does so for the sake of material benefits, worldly anjoyments and superficial successes, yet while following it he is always at war with his nature his conscience, the laws made by the Creator of the universe and the society in Which he lives. When he transgresses all moral limits of truth, honesty, nobility, purity and chastity and endeavours to satisfy his interests and desires in every way, when the people feel harmed by him rather than benefiting from him, and when he encroaches upon the rights of others and violates people's honour, he feels disgraced in his own eyes and has to clash at every step with the society in which he lives. If he is weak, he has to suffer every kind of punishment on account of his conduct, and if he is wealthy, strong and influential, the world may lie low before him, but no one cherishes any good wishes, any feeling of honour and love for him; so much so that even his associates and companions regard him as a wicked man. And this thing is not only restricted to individuals, even when a strong and powerful nation transgresses the bounds of morality and adopts an immoral conduct, in arrogance of pride and wealth, it earns on the one hand, the enmity of the outside world: on the other, its own society falls a victim to all sorts of crime, prevalence of suicide, intoxication, venereal diseases, destruction of family life, waywardness of the new generation, class conflict and ever-increasing injustice and tyranny. So much so that when it falls from its position of prestige, it leaves nothing behind except curses and condemnation for itself in the history of the world.
As for saying that "We shall facilitate for him the hard ways", it means: He will be deprived of the grace to follow the way of good, gates of evil will be opened up for him, means and resources for the same will be provided for him, doing evil will become easy, and doing good will become toilsome and risky for him. This same theme has been expressed at another place in the Qur'an, thus: "So whomever Allah wills to guide aright, He makes his breast wide open to Islam, and whomever He wills to let go astray, he makes his breast narrow and squeezes it so tightly that ( at the very idea of Islam) he begins to feel as though his soul were climbing up towards the sky." (Al-An`am :125) . At another place it has been said: "No doubt, salat is a hard task but not for the obedient servants." (AlBaqarah: 46). And about the hypocrites it has been said: "When they come to offer the salat, they come reluctantly and they expend in the way of Allah with unwilling hearts." (At-Taubah: 54), and that: "There are such among them, who regard what they expend in the.way of Allah as a penalty." (At-Taubah: 98).
Desc No: 6 In other words it means that he has to die one day and leave behind in the world whatever he had amassed for his ease and enjoyment. If he did not earn and send forward something for the Hereafter, what would this wealth avail him? He will not take his palatial residence, his majestic conveyance, his property and wealth into the grave.