40.59. Lo! the Hour is surely coming, there is no doubt thereof; yet most of mankind believe not. (Pickthall)
40.59. Die Stunde kommt ja bestimmt, kein Zweifel daran, aber die meisten Menschen glauben nicht. (Ahmad v. Denffer)
40.59. Gewiß, die Stunde kommt bestimmt, an ihr gibt es keinen Zweifel. Aber die meisten Menschen glauben nicht. (Bubenheim)
40.59. Die Stunde des Gerichts wird kommen, daran ist nicht zu zweifeln. Doch die meisten Menschen glauben nicht. (Azhar)
40.59. Gewiß, die Stunde wird bestimmt kommen, darüber gibt es keinerlei Zweifel. Doch die meisten Menschen verinnerlichen den Iman nicht. 3 (Zaidan)
40.59. Die Stunde (des Gerichts) wird bestimmt kommen. An ihr ist nicht zu zweifeln. Aber die meisten Menschen glauben nicht. (Paret)
40.59. Die Stunde kommt gewiß, darüber herscht kein Zweifel; doch die meisten Menschen glauben es nicht. (Rasul)
40.59. Die Stunde wird gewiss kommen, daran besteht kein Zweifel, aber die meisten Menschen glauben nicht. (Périsset)
Tafsir von Maududi für die Ayaat 57 bis 59
Surely ( 78 ) the creation of the heavens and the earth is a greater thing than the creation of man, but most people do not know. ( 79 ) And the blind and the seeing cannot be equal, nor are the believing and righteous men equal to the wicked, but you people understand only a little. ( 80 ) The Hour of Resurrection is sure to come; there is no doubt about it, but most people do not believe. ( 81 )
Desc No: 78 After reviewing the conspiracies and plots of the chiefs of the Quraish in vv. 21-56, the address is now being directed towards the common people, and they are being made to understand that the truths to which Muhammad (upon whom be Allah's peace) is inviting them, are absolutely rational, as if to say: "Your own good and well-being lies in accepting them and rejecting them is ruinous for your own selves." In this connection, first of all arguments have been given for the doctrine of the Hereafter, for the disbelievers regarded this very doctrine as most bewildering and incomprehensible.
Desc No: 79 This is an argument for the possibility of the Hereafter. The disbelievers thought it was impossible for man to be resurrected after death. In answer to this, it is being said: "Those who talk like this are, in fact, ignorant. If they use their common sense, they will easily understand that for that God Who has created this wonderful Universe it cannot at all be difficult to create men once again."
Desc No: 80 This is an argument for the necessity of 'the Hereafter. In the preceding sentence it was said that the Hereafter can take place, and its .occurrence is not impossible; in this it is being said that the Hereafter should take place; it is the demand of both reason and justice that it should occur, and its nonoccurrence is against reason and justice, not its occurrence. After all, how can a reasonable man believe it to be right that those who live like the blind in the world and fill God's earth with mischief by their immoral and wicked deeds, should not see the evil end of their misdeeds and wrong conduct; likewise, those people who pass their lives in the world with open eyes, and believe and do good works, should be deprived of seeing a good result of their righteousness? If this is expressly against reason and justice, then the belief of denying the Hereafter also should be against reason and justice, for the non-occurrence of the Hereafter means that the good and the bad should both become dust after death and meet with one and the same end. For in this case, not only are reason and justice destroyed but morality also is proved to be meaningless and absurd. For if good and evil have one and the same end and destiny, then the evildoer would be highly wise, because he gratified all his desires before his death, and the good tnan highly foolish because he kept himself subjected to every sort of moral restoration without any reason.
Desc No: 81 This is the absolute assertion about the occurrence of the Hereafter, which can be made only on the basis of knowledge and not on the basis of reasoning, and in no other discourse than of Revelation this assertion can be made with. such absoluteness. That which can be said without Revelation only on the basis of intellecual reasoning is that Resurrection can take place and it should take place. Beyond this, to assert that Resurrection will certainly take place, can be said only by that Being Who knows that Resurrection will occur, and that Being is none but Allah. It is here that it becomes explicit and evident that if Religion can be based on pure knowledge, instead of speculation and reasoning, it can only be on the knowledge obtained through Divine Revelation.
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