46.20. And on the day when those who disbelieve are exposed to the Fire (it will be said): Ye squandered your good things in the life of the world and sought comfort therein. Now this day ye are rewarded with the doom of ignominy because ye were disdainful in the land without a right and because ye used to transgress. (Pickthall)
46.20. Und an dem Tag, an dem diejenigen, die den Glauben verweigert haben, vor dem Feuer aufgestellt werden: Ihr habt eure guten Taten weggenommen in eurem Leben in dieser Welt, und ihr habt das Genießen damit gesucht, und heute wird euch vergolten mit der Strafe der Erniedrigung, weil ihr euch groß gewähnt habt auf der Erde, ohne das Recht dazu, und weil ihr immer gefrevelt habt! (Ahmad v. Denffer)
46.20. Und am Tag, da diejenigen, die ungläubig sind, dem (Höllen)feuer vorgeführt werden: "Ihr habt eure guten Dinge im diesseitigen Leben dahingehen lassen und sie genossen. Heute wird euch mit der schmählichen Strafe vergolten, daß ihr euch auf der Erde ohne Recht hochmütig zu verhalten und daß ihr zu freveln pflegtet." (Bubenheim)
46.20. An dem Tag, an dem die Ungläubigen vor die Hölle gestellt werden, wird ihnen gesagt: "Ihr habt euren Anteil an den Freuden bereits in eurem irdischen Leben erhalten, als ihr euch dem Genuss hingabt. Heute trifft euch die entehrende Strafe dafür, dass ihr auf Erden ohne Recht hochmütig wart und Frevel begangen habt." (Azhar)
46.20. Und an dem Tag, wenn diejenigen, die Kufr betrieben haben, dem Feuer ausgesetzt werden: „Ihr habt eure Tay-yibat in eurem dießeitigen Leben verbraucht und habt sie genossen, so wird euch heute die Peinigung der Erniedrigung vergolten wegen dem, wie ihr euch auf Erden zu Unrecht in Arroganz zu erheben pflegtet, und wegen dem, wie ihr Fisq zu betreiben pflegtet.“ (Zaidan)
46.20. Und am Tag, da diejenigen, die (in ihrem Erdenleben) ungläubig waren, dem Höllenfeuer vorgeführt werden! (Man wendet sich dann an sie mit den Worten:) "Ihr habt, was euch an guten Dingen Zustand (taiyibaatikum), (schon) in eurem diesseitigen Leben verbraucht (azhabtum) und ausgenützt. Heute wird euch mit der Strafe der Erniedrigung dafür vergolten, daß ihr euch auf der Erde unberechtigterweise hochmütig gebärdet, und daß ihr euch (fortwährend) versündigt habt." (Paret)
46.20. Und an dem Tage, wenn die Ungläubigen dem Feuer ausgesetzt werden (, wird gesprochen): "Ihr habt eure guten Dinge im diesseitigen Leben aufgezehrt, und ihr hattet Genuß daran. Heute nun sollt ihr mit der Strafe der Schmach belohnt werden, weil ihr ohne jegliches Recht auf Erden hochmütig wart und weil ihr (fortwährend) gefrevelt habt." (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 20
We have enjoined man to treat his parents with kindness. His mother bore him with hardship and she gave him birth with hardship, and his bearing and his weaning took thirty months, ( 19 ) until when he attained to his full strength and became forty years old, he said, "O my Lord, grant me the grace that I may thank You for the favours You have bestowed on me and on my parents, and that I should do such good works as may please You, ( 20 ) and make my children also good to comfort me. I turn to You in penitence and I am of those who have surrendered to You (as Muslims). " From such people We accept the best of their deeds and overlook their evils. ( 21 ) They will be among the dwellers of Paradise according to the true promise that has been made to them (here). But the one who said to his parents, "Fie upon you! what, do you frighten me with this that I shall be taken out of the grave after death? whereas many a generation has passed away before me (and none has risen from among them). The mother and father cry for Allah's help and say, "Believe, O wretch! Allah's promise is true." But he says, "These are nothing but tales of the ancient times." Such are the people against whom the decision of torment has already been decreed. They will also join those hosts of the jinns and men (of their own kind) who have passed away before them. Indeed, they are the losers. ( 22 ) Each one of the two groups will have their ranks according to their deeds so that Allah may reward them fully for what they have done, and they shall not be wronged at all. ( 23 ) When the disbelievers are mustered at the Fire, it will be said to them, "You have exhausted your share of the good things in your life of the world and you enjoyed them fully. Today you shall be punished with a torment of disgrace in consequence of the arrogance that you showed on the earth, without any right, and the transgressions that you committed. " ( 24 )
Desc No: 19 This verse tells that although the children should serve both the mother and the father, the mother's right is greater in importance, on the ground that she undergoes greater hardships for the sake of the children. The same is borne out by a Hadith, which has been related with a little variation in wording in Bukhari, Muslim, Abu Da'ud, Tirmidhi, Ibn Majah, Musnad Ahmad, and in Adab al-Mufrad of Imam Bukhari, to the effect that a person asked the Holy Prophet: "Who has got a greater right to my service? The Holy Prophet replied: Your mother. He asked: Who after her? He replied: Your mother. He asked: Who after her? He replied: Your mother. He asked: Who after her? He replied: Your father; " This Hadith precisely explains this verse, for in it also allusion has been made to the triple right of the mother: His mother bore him with hardship; (2) she gave him birth with hardship; and (3) his bearing and his weaning took thirty months. Another legal point also is derived from this verse and verse 14 of Surah Luqman and verse 233 of Al-Baqarah, which was pointed out by Hadrat `Ali and Hadrat Ibn 'Abbas in a law case and made Hadrat `Uthman change his decision. The story goes that during the caliphate of Hadrat `Uthman (may Allah be pleased with him) a person married a woman from the Juhainah tribe, and just six months after the marriage she gave birth to a healthy and sound child. The man took the case before Hadrat `Uthman, who declared the woman to be an adultress and ordered that she be stoned to death. On hearing this Hadrat `Ali immediately came to Hadrat `Uthman and asked: What sort of a decision have you given ? He replied: She has given birth to a sound child six months after marriage. Is it not a clear .proof of her being an adultress? Hadrat `Ali did not agree, and recited the three above mentioned verses in their sequence. In Surah Al-Baqarah Allah says: 'The mothers shall suckle their children for two whole inyears, if the fathers desire the suckling to be completed." In Surah Luqman it is said: "And his weaning took two years," and in Surah AI-Ahqaf: "And his bearing and his weaning took thirty months." Now, if two years of suckling are taken away from 30 months, six months of bearing remain. This shows that the minimum period of pregnancy in which a sound child can be born is six months. Therefore, the woman who has given birth to a child six months after the marriage cannot be declared an adultress . On hearing this reasoning of Hadrat 'Ali, Hadrat 'Uthman admitted that he had not considered that thing at all. Then he recalled the woman and changed his decision. According to another tradition, Ibn 'Abbas also supported the reasoning of Hadrat 'Ali and then Hadrat 'Uthman changed his decision. (Ibn Jarir, Ahkam al-Qur an by al-Jassas Ibn Kathir). The following legal injunctions are derived from the three verses when they are read together: The woman who gives birth to a sound and complete child in less than six months after marriage (i.e. in a proper delivery and not abortion) will be declared an adultress and her child's lineage from her husband will not be established. (2) The woman who delivers a sound and complete child six months or more after marriage, cannot be accused of adultery only on the basis of the child birth, nor can her husband have the right to slander her, nor can he refuse to acknowledge fatherhood of the child; the child will certainly be recognized as his, and the woman will not be punished. (3) The maximum period for fosterage is two years. If a woman has suckled a child after this age, she will not be regarded as his foster mother, nor will the injunctions pertaining to fosterage (An-Nisa: 23) be applicable to her. In this regard, Imam Abu Hanifah has out of caution proposed the period of two and a half years instead of two years so that there remains no chance of error in a delicate matter like the prohibition of the foster relations. (For explanation, see E N. 23 of Surah Luqman). Here, it would be useful to know that according to the latest medical research a child needs at least 28 weeks to remain in the mother's womb to be developed and delivered as a living baby. This period amounts to a little more than 6 months. The Islamic law has allowed a concession of about half a month, because a woman's being declared an adultress and a child's being deprived of lineage is a grave matter, and its gravity demands that maximum period be allowed to save both the mother and the child from its legal consequences. Furthermore, no physician and no judge, not even the pregnant woman herself and the man impregnating her, can know as to when exactly did the conception take place. This thing also demands that a few more days be allowed in determining the minimum Legal period of pregnancy.
Desc No: 20 That is, "O Lord, grant me the grace of such righteous deeds as may conform to Your Law in the apparent form as well as be acceptable to You in their actual worth." If an action, however good in the sight of the people, does not conform to obedience to Allah's Law, it cannot have any value in the sight of Allah, no matter how highly it is praised by the people. On the contrary, another action which conforms to the Shari 'ah exactly and has no flaw or deficiency in its apparent form, becomes hollow from within, on account of an evil intention, conceit, arrogance and greed of the world, and so worthless in the sight of Allah.
Desc No: 21 That is, "Their ranks in the Hereafter will be determined by the best deeds they would have done in the world, and their lapses and weaknesses and errors will be overlooked. It is just like a generous and appreciative master who determines the worth of his loyal and obedient servant not by the petty services that he renders but by some work of merit that he might accomplish or a feat of devotion and dedication that he might perform. He will not call his servant to account for his minor shortcomings and overlook his major services."
Desc No: 22 Here, two types of the character have been placed side by side and the listeners asked the silent question as to which of them is better. At that time both these types of character practically existed in the society, and it was not at all difficult for the people to know where they could find the first type of the character and where the second. This is the answer to this saying of the chiefs of the Quraish: "If it had been any good to believe in this Book, these few youngsters and slaves would not have believed in it before they did." In the light of this answer everyone could see for himself as to what was the character of the believers and what of the unbelievers.
Desc No: 23 That is, "Neither will the good deeds and sacrifices of the good people be lost, nor the evildoers awarded a greater punishment than what they will actually deserve. If a good man is deprived of his reward and receives a lesser reward than what is actually his due, it is injustice. Likewise, if an evildoer is not punished appropriately for his evil deeds, or receives a greater punishment than deserved, it is also injustice. "
Desc No: 24 "A torment of disgrace", because of the arrogance that they showed. They thought they were big people and it was below their dignity to believe in the Messenger and join the group of the poor and indigent believers. They were involved in the false pride that if the big people like them would believe in a thing which a few slaves and poor men had believed in, they would incur infamy. That is why Allah will disgrace them in the Hereafter and will destroy their pride. "
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