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Quran
2.203. Und gedenkt Allahs während einer bestimmten Anzahl von Tagen. Wer sich jedoch in zwei Tagen (mit dem Aufbruch) beeilt, den trifft keine Sünde, und wer länger bleibt, den trifft keine Sünde; (das gilt) für den, der gottesfürchtig ist. Fürchtet Allah und wißt, daß ihr zu Ihm versammelt werdet!
35.35. Alladhii ahallana daraalmuqamati min fadlihi la yamassunafiiha nasabun wala yamassuna fiihalughuubun
35.35. Who, of His grace, hath installed us in the mansion of eternity, where toil toucheth us not nor can weariness affect us. (Pickthall)
35.35. Der uns einkehren ließ in die Heimstätte des Verweilens aus Seiner Gunst, -es rührt uns dort keine Ermüdung an, und es rührt uns dort kein Mattwerden an." (Ahmad v. Denffer)
35.35. (Er), Der uns durch Seine Huld in die (ewig) bleibende Wohnstätte versetzt hat, in der uns keine Mühsal widerfährt und in der uns keine Ermüdung befällt." (Bubenheim)
35.35. Er, Der uns in Seiner Huld im Paradiesgarten die ewig bleibende Wohnstätte zuwies. Uns wird dort keine Müdigkeit und keine Erschöpfung befallen." (Azhar)
35.35. Derjenige, Der uns im Haus des eigentlichen Aufenthalts aus Seiner Gunst heraus wohnen ließ. Weder berührt uns darin Müdigkeit, noch berührt uns darin Abgespanntheit. (Zaidan)
35.35. (er) der uns durch seine Huld in die Behausung des (ewigen) Aufenthaltes versetzt hat, in der wir weder Mühsal noch Ermüdung auszustehen haben." (Paret)
35.35. Der uns in Seiner Huld in der Wohnstatt der Ewigkeit ansässig machte. Keine Mühsal berührt uns darin, noch berührt uns darin Müdigkeit." (Rasul)
Tafsir von Maududi für die Ayaat 29 bis 35
Those who recite the Book of Allah and establish the Salat, and spend out of what We have given them, secretly and openly, do hope for a bargain which involves no loss. (They have invested their all in this bargain) so that Allah may give them their full rewards and bless them with even more from His grace. ( 51 ) Surely, Allah is Forgiving and Bounteous. ( 52 ) (O Prophet,) the Book that We have sent to you by revelation is the very Truth, which confirms the previous Scriptures. ( 53 ) Allah is indeed well aware of His servants, and watchful over everything. ( 54 ) Then We made those people heirs of this Book, whom We chose (for this inheritance) from among Our servants ( 55 ) Now someone of them is being unjust to his own self, and someone following a middle course, and someone excelling in good deeds by Allah's leave. This is the supreme bounty. ( 56 ) There are everlasting Gardens which they shall enter ( 57 ) to be decorated with bracelets of gold and pearls, and their dress will be of silk. They will say, "Praise be unto Allah Who has removed sorrow from us ( 58 ) : surely, our Lord is Forgiving and Bounteous, ( 59 ) Who by His grace has lodged us in an eternal abode ( 60 ) : here we do neither experience any trial nor any weariness. " ( 61 )
Desc No: 51 This kind of conduct and practice of the believers has been likened to a trade bargain because in trade a man invests his money and labour and capabilities in the hope that he will not only get his capital back and his wages for the time and energy spent but in addition some profit as well. Likewise, a believer also invests his wealth and his time and his labour and capabilities in carrying out Allah's Commands and in His service and worship and in the struggle to promote the cause of His Religion in the hope that he will not only get his full rewards for it but Allah will bless him with much more from His bounty as well. But there is a great difference between the two kinds of bargains. In the worldly trade bargains there is the risk of loss also along with the hope of profits. Contrary to this, in the bargain that a sincere servant makes with his God there is : no risk of any loss whatever.
Desc No: 52 That is, "Allah's relation with the sincere believers is not that of a miserly master who checks his servant on trivialities and brings all his services and loyalties to nought on account of a minor error. But Allah is the Most Beneficent. and Generous Master. He overlooks the errors of His obedient servant and appreciates whatever service he might be able to render. "
Desc No: 53 It means: This Book is not presenting anything new which might be opposed to the teaching brought by the former Prophets, but it is presenting the same eternal Truth which all the Prophets have been presenting from the very beginning. "
Desc No: 54 The object of mentioning these attributes of Allah here is to arouse the people to the aims and ideals in which their true well being lies, to the principles which alone can afford the right guidance and to the rules and regulations which are precisely in accordance with them. None can know these except Allah, because He alone is aware of the nature of His servants and its demands, and He alone watches over their well-being and affairs. The people do not know their own selves as much as their Creator knows them. Therefore, the truth is that, and can only be that, which He has taught by Revelation.
Desc No: 55 This implies the Muslims, who have been sorted out from all mankind so that they may become heirs to the Book of Allah, and convey its message to others after the Holy Prophet Muhammad (upon whom be Allah's peace and blessings). Though this Book has been presented before all human beings, those who accepted it in the first instance, were chosen for the honour to become heirs to a great Book like the Qur'an and the trustees of the teaching and guidance imparted by a great Messenger like the Holy Prophet Muhammad (upon whom be Allah's peace and blessings).
Desc No: 56 That is, "All these Muslims are not alike but are divided into three classes: (1) Those unjust to themselves: They are those who believe sincerely and honestly that the Qur'an is the . Book of Allah and Muhammad (upon whom be Allah's peace) the Messenger of Allah, but in practical life do not fully follow the Book of Allah and the Sunnah of His Messenger. They are believers but sinful; culprits but not rebellious; weak of faith but not hypocritical and unbelieving at heart. Therefore, although they are ¦unjust to themselves," they have been included among the chosen servants of God and among the heirs to the Book; otherwise, obviously the rebels and the hypocrites and the unbelieving people could not be so treated and honoured. This class of the believers have been mentioned first of All because they are most numerous among the Muslims. (2) Those following the middle course: They are the people who fulfil the obligations of this inheritance to some extent but not fully. They are obedient as well as erring. They have not left their self altogether free but try as best as they can to turn it to God's obedience; however, at times they give it undue freedom and become involved in sin. Thus, their life becomes a combination of both the good and the evil actions. They are less numerous than the first group but more than the third; that is why they have been mentioned second. (3) Those excelling in good deeds: They are the people of the first rank among the heirs to the Book, and they are the ones who are doing full justice to the inheritance. They are in the forefront in following and adhering to the Book and the Sunnah; in conveying the message of God to His servants, in offering the sacrifices for the sake of the true Faith, and in every pious and good work. They arc not the ones who would commit a sin deliberately, but if they happened to commit a sin inadvertently, they would be filled with remorse as soon as they became conscious of it. They are less numerous than the people of the first two groups, and therefore, have been mentioned last, although they merit the first place in the matter of doing justice to the heritage of the Book of Allah As for the sentence, "this is the supreme bounty', if it is related with the last sentence, it would mean that to excel in good deeds is the supreme bounty, and the people who excel in good deeds are the best of the Muslim community. And if it is taken to be related with the first sentence, it would mean that to be a heir to the Book of Allah and to be chosen for this heritage is the supreme bounty, and the people who have been so chosen on account of their faith in the Qur'an and the Holy Prophet Muhammad arc the best among the human beings created by Allah.
Desc No: 57 One section of the commentators has held the view that this sentence is related with the two sentences immediately preceding it. That is, the ones who excel in good duds are the best of the people and they alone will enter the Gardens. As for the first two groups, nothing has been stated about them so that they became worried concerning their fate and try to improve their lot. This view has been presented by `Allama Zamakhshari forcefully and supported by Imam Razi. But the majority of the commentators opine that it is related with the whole preceding discourse, which means that all the three classes of the Ummah shall eventually enter Paradise, whether without accountability, or afar the accountability, whether remaining secure from every punishment, or after receiving some punishment. This commentary is supported by the Qur'anic context, for a little below about those who are contrasted with the heirs of the Book, it has been said: "And for those who have disbelieved, there is the fire of Hell. " This shows that there is Paradise for all those who have believed in the Hook, and Hell for all those who have refused to believe in it. The same has been supported by the Hadith of the Holy Prophet, which Imam Ahmad, Ibn Jarir, Ibn Abi Hatim, Tabarani, Baihaqi and some other traditionists have related on the authority of Hadrat Abu ad-Darda'. The Holy Prophet said: Those who have excelled in good works shall enter Paradise without; and those who arc following the middle course, shall be subjected to accountability; but their accountability shall be light. As for those who have been unjust to themselves, they shall be detained throughout the long period of Resurrection and accountability (mahshar). Then Allah shall cover them also with His mercy. And they are the ones who will say: 'Thanks to Allah Who has removed sorrow from us!'" In this Hadith the Holy Prophet has himself given a complete commentary of the verse under discussion, and stated separately the end to be met by each of the three groups of the believers. The "light accountability" for the ones following the middle course means this: The disbelievers will be punished for their disbelief as well as for each single crime and sin of theirs separately, but, contrary to this, the good and bad deeds of the believers who come with both the good and evil deeds will be judged on the whole: they will not be rewarded for each good deed and punished for each evildeed separately. As for those "who will be detained throughout the period of Resurrection and accountability because they had been unjust to themselves," it means: They will not be thrown into Hell, but will be sentenced to be detained "till the rising of the Court." In other words, they will be exposed to all the severities and rigours of the lengthy Day of Resurrection (and God alone knows how lengthy it will be !) till Allah Almighty will turn to them in His mercy and command at the rising of the Court that they too be admitted into Paradise. The traditionists have cited several sayings to the same effect from many Companions like Hadrat 'Umar, Hadrat `Uthman, Hadrat `Abdullah bin Mas'ud, Hadrat 'Abdullah bin `Abbas, Hadrat `A`ishah, Hadrat Abu Said Khudri and Hadrat Bara bin 'Azib. And obviously, the Companions could not have said any such thing in such matters unless they had heard it from the Holy Prophet himself. But from this one should not form the impression that `those who have been unjust to themselves" from among the Muslims will only be sentenced to be detained "till the rising of the Court", and none of them will go to Hell at all. Several crimes have been mentioned in the Qur'an and Hadith, whose perpetrator will go to Hell in spite of his faith. For instance, Allah Himself has declared that the believer who kills another believer wilfully shall go to Hell. Likewise, Hell has been mentioned as the punishment of those people also who violate the provisions of the Divine Law of Inheritance. Those who devour interest even after its prohibition have been declared to be "the dwellers of Hell." Besides these, some other major sins also have been mentioned in Hadith, whose perpetrator shall go to Hell.
Desc No: 58 "Sorrow": Sorrow of every kind: sorrows and Briefs and worries of the world and of the Hereafter with regard to the final end. It means : "Now we have nothing to worry about: now there can be no question of any sorrow and trouble afflicting us here. "
Desc No: 59 That is "He has forgiven us our errors, has appreciated whatever little provision of deeds we had brought and blessed us with His Paradise as a reward."
Desc No: 60 That is, "The world was a stage in our journey of life, which we have crossed, and the plain of Resurrection also is a stage of the same journey, which we have also crossed. Now we have reached a place which is our eternal abode: we have not to go elsewhere from here."
Desc No: 61 In other words, "All our toils and afflictions have come to an end. Now we do not have to perform any work here in carrying out which we might have to experience any rigour or hardship and after carrying out which we might be fatigued." "
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