34.6. Wayara alladhiina uutuualAAilma alladhii onzila ilayka min rabbika huwa alhaqqawayahdii ilasirati alAAaziizi alhamiidi
34.6. Those who have been given knowledge see that what is revealed unto thee from thy Lord is the truth and leadeth unto the path of the Mighty, the Owner of Praise. (Pickthall)
34.6. Und es sehen diejenigen, denen das Wissen gegeben wurde: Das, was auf dich herabgesandt wurde von deinem Herrn, es ist die Wahrheit, und leitet recht zum Weg des Mächtigen, des Gelobten. (Ahmad v. Denffer)
34.6. Und diejenigen, denen das Wissen gegeben worden ist, sehen, (daß) das, was zu dir von deinem Herrn (als Offenbarung) herabgesandt worden ist, die Wahrheit ist und zum Weg des Allmächtigen und Lobenswürdigen führt. (Bubenheim)
34.6. Diejenigen, denen Wissen zuteil geworden ist, erkennen, dass die dir herabgesandte Offenbarung die Wahrheit ist und dass sie zum Weg des Allmächtigen, Lobenswerten rechtleitet. (Azhar)
34.6. Und diejenigen, denen das Wissen zuteil wurde, sehen das, was dir von deinem HERRN hinabgesandt wurde, als das Wahre und dass es zum Wege Des Allwürdigen, Des Alllobenswürdigen rechtleitet. (Zaidan)
34.6. Und diejenigen, die das Wissen erhalten haben, sehen, daß das, was (als Offenbarung) von deinem Herrn zu dir herabgesandt worden ist, die Wahrheit ist und auf den Weg dessen führt, der mächtig und des Lobes würdig ist. (Paret)
34.6. Und die, denen das Wissen gegeben wurde, sehen, daß das, was dir von deinem Herrn offenbart worden ist, die Wahrheit ist und zu dem Weg des Allmächtigen, des Preiswürdigen leitet. (Rasul)
Tafsir von Maududi für die Ayaat 3 bis 6
The disbelievers say, "How is it that the Resurrection is not coming upon us?" ( 5 ) Say, "By my Lord, Knower of the Unseen, it shall certainly come upon you. ( 6 ) Not an atom's weight of anything is hidden from Him, neither in the heavens nor in the earth, nor anything smaller than an atom nor greater than it: everything is recorded in a clear register. " ( 7 ) Resurrection shall take place so that Allah may reward those who have believed and done good works. For them there is forgiveness and a generous provision. As for those who have striven hard to discredit Our Revelations, for them there is a painful torment of the worst kind. ( 8 ) O Prophet, those who possess the knowledge fully well know that whatever has been revealed to you from your Lord, is the very Truth, and it guides to the Way of the All-Mighty, All-Praiseworthy God. ( 9 )
Desc No: 5 This they said satirically and mockingly. What they meant was: "This Prophet has been giving us the news of his coming of Resurrection for along tune now, but Resurrection has not overtaken us so far although we have openly denied and rejected him as a Prophet, have been insolent to him and have ridiculed him in every way."
Desc No: 6 The use of the attribute "Knower of the unseen" for Allah while swearing by him by itself points to the fact that the coming of Resurrection is certain, but no one knows except Allah, Knower of the unseen, when exactly it will come. This same theme has been explained at different places in the Qur'an in various ways. For details, see AI-A'raf: 187, Ta Ha: 15. Luqman: 34, Al-Ahzab: 63, Al-hulk: 25-26, An-Naziyat: 42-44.
Desc No: 7 This is one of the arguments for the possibility of the Hereafter as is being stated in verse 7 below. One of the reasons why the deniers of the Hereafter regarded the life-after-death as irrational was ;' They said that when all human beings will have become dust after death, and scattered away in particles, how it will be possible to bring all the countless particles together and combine them to be re-created as the same human bodies once again. This doubt has been dispelled, saying, "Every particle wherever it is, is recorded in God's Register, and God knows where a particle is. Therefore, when He wills to recreate, He will not face any difficulty in gathering together all the particles of the body of each and every man. "
Desc No: 8 The above was an argument for the possibility of the Hereafter: this is an argument for its need ard necessity. It means: A time must come when the wicked should be requited for their wickedness and the righteous rewarded for their righteousness. Reason wants and justice demands that a worker of goodness should be rewarded and a worker of evil punished. Now when you see that in the present worldly life neither is an evildoer fully requited for his evil nor a worker of goodness for his goodness, rather there are opposite results of evil and goodness in most cases, you should admit that this necessary demand of both reason and justice must be fulfilled at some time in the future. Resurrection and the Hereafter will be the same time. It is not its coming but its not coming which is contrary to reason and against justice. In this connection, another point becomes evident from the preceding verses. They tell that the result of faith and righteous acts is forgiveness and a bounteous provision, and for those who strive and act antagonistically in order to discredit and defeat Allah's Religion, there will be a torment of the worst kind. This makes it manifest that he who believes sincerely will not be deprived of forgiveness even though he may not get a bounteous provision owing to some flaw or weakness in his deeds. And the one who is a disbeliever but who dces not adopt an attitude of enmity and antagonism towards the true Faith, will not be able to avoid the torment but he will be saved from the worst torment.
Desc No: 9 That is, "These antagonists cannot succeed in their object to prove the truth presented by you false, however hard they may try, for they can only delude and misguide the ignorant people by their designs. Those possessed of knowledge cannot be deceived by them. " "
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