18.8. And lo! We shall make all that is therein a barren mound. (Pickthall)
18.8. Und bestimmt machen Wir ja alles, was auf ihr ist, zu verdorrtem Boden. (Ahmad v. Denffer)
18.8. Und Wir werden das, was auf ihr ist, wahrlich zu unfruchtbarem Erdboden machen. (Bubenheim)
18.8. Am Ende werden Wir die Erde in eine kahle Fläche verwandeln. (Azhar)
18.8. Auch zweifelsohne werden WIR alles, was auf ihr ist, doch in staubigen, dürren Boden verwandeln. (Zaidan)
18.8. Und wir werden das, was es auf ihr (an Vegetation) gibt, (versengen und das Fruchtland) zu einer ausgedörrten Stelle machen. (Paret)
18.8. Und gewiß, Wir werden alles, was auf ihr ist, in dürren Wüstenstaub verwandeln. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 8
Well, O Muhammad, it may be that you will consume your life for their sake out of sorrow, if they do not believe in this message. ( 4 ) The fact is that whatsoever is on the earth, We have made it as its adornment so that we may test the people as to which of them does best deeds. In the end, We will turn all that is in it into a bare plain. ( 5 )
Desc No: 4 This refers to the real cause of the anxiety of the Holy Prophet at the time of the revelation of this Surah . It clearly shows that the Holy Prophet did not grieve at the persecution from which he and his Companions were suffering but at the deviation and moral degeneration of his people. What was consuming him was that, though he was trying to bring them out from their disgraceful state, they persisted in it. He was grieved because he was convinced that their deviation would inevitably lead them to destruction and scourge of Allah. Therefore he was working day and night to save them but it appeared that they were bent upon incurring the chastisement of Allah. The Holy Prophet himself has described this state of his mind in a Tradition to this effect: "I may describe this thing in a parable. A person kindled a fire to spread light but the moths persist in falling over it to burn themselves alive. He vies to save them from the fire but the moths reduce his efforts to failure. The same is true of me and you. I hold you by your skirts to keep you away from the fire, but you are bent upon falling into it." (Bukhari, Muslim). Though apparently it is merely stated "...... it may be that you will consume your life for their sake out of sorrow...." it also contains a sort of consolation for the Holy Prophet, as if to say, "As you are not responsible for forcing them to believe, why should you consume yourself for their sake? Your only duty is to give good news and warning and not to turn people into Believers. Therefore you may go on carrying out your mission of giving good news to the Believers and warning of the bad consequences to the disbelievers."
Desc No: 5 V. 6 was addressed to the Holy Prophet, but vv. 7-8 have been directed to the disbelievers indirectly, as if to say, "You must understand it clearly that all the things that you see in the world and which allure you, are a transitory adornment which has been arranged merely to test you, but it is a pity that you have been involved in the misunderstanding that all these things have been created to cater for your pleasure and enjoyment. That is why the only aim and object of life you have set before you is: "Eat, drink and be merry.." As a result of this you do not pay any attention to your true and real well-wisher. You must understand it well that these things have not been provided for pleasure but are actually a means of testing you. You have been placed among them to see which of you is allured by these from the real aim of life and which of you keeps steadfast in the worship of Allah, for which you have been sent to the world. All these things and means of pleasure shall come to an end on the Day your examination is over and nothing will remain on the earth because it will be turned into a bare plain." "
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