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Quran
3.4. zuvor, als Rechtleitung für die Menschen. Und Er hat die Unterscheidung herabgesandt. Gewiß, diejenigen, die Allahs Zeichen verleugnen, für sie wird es strenge Strafe geben. Allah ist Allmächtig und Besitzer von Vergeltungsgewalt.
28.61. Is he whom We have promised a fair promise which he will find (true) like him whom We suffer to enjoy awhile the comfort of the life of the world, then on the Day of Resurrection he will be of those arraigned? (Pickthall)
28.61. Also ist, wem Wir ein schönes Versprechen gegeben haben, und er erfährt es, wie der, den Wir das Genießen des Lebens dieser Welt genießen lassen? Dann ist er am Tag der Auferstehung einer von den Gegenwärtiggemachten. (Ahmad v. Denffer)
28.61. Ist denn einer, dem Wir ein schönes Versprechen gegeben haben und der es auch vorfinden wird, einem gleich, den Wir den Genuß des diesseitigen Lebens genießen lassen, der hierauf aber am Tag der Auferstehung zu den Vorgeführten gehören wird? (Bubenheim)
28.61. Ist derjenige, dem Wir ein schönes Belohnungs-Versprechen geben, das er im Jenseits wahrnehmen wird, wie derjenige, den Wir das irdische Leben genießen lassen und der am Jüngsten Tag zu denen gehört, die zur Abrechnung geführt werden? (Azhar)
28.61. Ist etwa derjenige, dem WIR ein schönes Versprechen machten, das er erfüllt bekommt, gleich dem, dem WIR Verbrauchsgüter des dießeitigen Lebens gewährten, und er dann am Tag der Auferstehung von den Ausgelieferten sein wird?! (Zaidan)
28.61. Ist denn einer, dem wir etwas Schönes versprochen haben, das er (dereinst persönlich) entgegennehmen wird, (gleich) wie einer, dem wir (nur) die Nutznießung des diesseitigen Lebens gegeben haben, und der dann am Tag der Auferstehung (zum Gericht) vorgeführt wird? (Paret)
28.61. Ist denn der, dem Wir eine schöne Verheißung gaben, die er erfüllt sehen wird, gleich jenem, den Wir mit den guten Dingen des irdischen Lebens versorgt haben? Doch dann, am Tage der Auferstehung, wird er unter den Vorgeführten sein. (Rasul)
Tafsir von Maududi für die Ayaat 60 bis 61
Whatever you have been given, is merely a provision for this worldly life and its adornment; and that which is with Allah is better and more lasting. Do you not use common sense? Can the person to whom We have made a good promise, which he would certainly meet, be ever like the one, whom We have only given the provisions of the worldly life, and who, on the Day of Resurrection, would be presented for punishment. ( 84 )
Desc No: 84 This is the fourth answer to their excuse. To understand it fully one should bear in mind two things: First, the present life which is no more than a few years for anyone, is only the temporary phase of a journey. The real life which will be everlasting is yet to come. In this life man may amass as much provision as he may please and live the few years at his disposal as comfortably as he can, it will in any case come to an end, and man will depart from the world empty-handed. No sensible person will like to make the bad bargain of suffering the everlasting distress and affliction in the Hereafter in exchange for the pleasures and comforts of his brief sojourn in the world. As against this, he would rather prefer to face a few years of hardships here and earn the goodness that may earn him everlasting bliss and comfort in the eternal life of the Next World. Secondly, Allah's religion does not demand that tnan should totally refrain from seeking and enjoying the good things of life and discard its adornments in any case. Its only demand is that he should prefer the Hereafter to the world, for the world is perishable and the Hereafter everlasting; and the pleasures of the world are inferior and of the Hereafter superior. Therefore, tnan must try to attain those provisions and adornments of the world that may enable him to fare well in the everlasting life of the Next World, or at least protect him from the eternal loss there. But in case there is a question of a comparison between the two, and thesuccess of the world and of the Hereafter oppose and contradict each other, the Faith demands, and this is the demand of man's good sense too, that he should sacrifice the world to the Hereafter, and should never adopt the way of only seeking the transitory provisions and adornments of this world, which inevitably lead to his ruin in the Hereafter forever. Keeping these two things in view Iet us see what Allah says to the disbelievers of Makkah in the foregoing sentences. He does not tell them to wind up their business, stop their trade and follow His Prophets and become mendicants. What He says is that the worldly wealth of which they are so enamoured, is very meager and they can utilize it only for a few days in this worldly life. Contrary to this, that which is with Allah is much better both in quality and in quantity and is also everlasting. Therefore, they would be foolish if for the sake of benefiting by the limited blessings of this transitory life, they adopted the way whose evil results they will have to suffer in the form of everlasting loss in the Next World. They should judge for themselves as to who is successful: He who exerts himself in the service of his Lord and then is blessed with His favours for ever, or he who will be produced as a culprit in His Court, only after having had an opportunity of enjoying unlawful wealth for a few days in the world.
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