45.2. Tanziilu alkitabi mina AllahialAAaziizi alhakiimi
45.2. The revelation of the Scripture is from Allah, the Mighty, the Wise. (Pickthall)
45.2. Die Herabsendung der Schrift von Allah, dem Mächtigen, dem Weisen. (Ahmad v. Denffer)
45.2. (Dies ist) die Offenbarung des Buches von Allah, dem Allmächtigen und Allweisen. (Bubenheim)
45.2. Das Buch (der Koran) ist von Gott, dem Allmächtigen, dem Allweisen herabgesandt. (Azhar)
45.2. Die sukzessive Hinabsendung der Schrift ist von ALLAH, Dem Allwürdigen, Dem Allweisen. (Zaidan)
45.2. (Als Offenbarung) herabgesandt ist die Schrift (und kommt) von Allah, dem Mächtigen und Weisen. (Paret)
45.2. Die Offenbarung des Buches stammt von Allah, dem Erhabenen, dem Allweisen. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 2
Ha-Mim. The revelation of this Book is from Allah, the All-Mighty, the All-Wise. ( 1 )
Desc No: 1 In this brief introduction to the Surah, the listeners have been warned of two things: (1) That this Book is not the composition of Muhammad (upon whom be Allah's peace) himself, but it is being sent down to him by Allah; and (2) that it is being sent down by that Allah Who is All-Mighty as well as All-Wise. His being the Almighty demands that man should not dare disobey His Commands, for if he disobeys Him, he cannot escape His punishment; and His being the All-Wise demands that man should obey and follow His Guidance and His Commands with full satisfaction and willingness of the heart, for there can be no possibility of His teachings being wrong or inadequate or harmful in any way.
45.4. Wafii khalqikum wama yabuththu min dabbatinayatun liqawmin yuuqinuuna
45.4. And in your creation, and all the beasts that He scattered in the earth, are portents for a folk whose faith is sure. (Pickthall)
45.4. Und in eurer Schöpfung, und dem, was Er an Getier verbreitet hat, sind Zeichen für Leute, die überzeugt sind, (Ahmad v. Denffer)
45.4. Und in eurer Erschaffung und in dem, was Er an Tieren sich ausbreiten läßt, sind Zeichen für Leute, die überzeugt sind. (Bubenheim)
45.4. Auch in eurer Erschaffung und in den zahlreichen Lebewesen aller Art, die überall anzutreffen sind, liegen Zeichen für die Menschen, die nachdenken und die gewiss die Wahrheit erkennen können. (Azhar)
45.4. Auch in eurer Schöpfung und in jedem sich bewegenden Lebewesen, was ER ausbreiten ließ, sind Ayat für Leute, die Gewißheit anstreben. (Zaidan)
45.4. Und in der Erschaffung von euch (Menschen), und (von dem) was er an Tieren (daabba) sich ausbreiten läßt, liegen Zeichen für Leute, die (von der Wahrheit) überzeugt sind. (Paret)
45.4. Und in eurer Erschaffung und all den Geschöpfen, die Er (über die Erde) verbreitet hat, sind Zeichen für Leute, die einen festen Glauben haben. (Rasul)
45.5. And the difference of night and day and the provision that Allah sendeth down from the sky and thereby quickeneth the earth after her death, and the ordering of the winds, are portents for a people who have sense. (Pickthall)
45.5. Und dem Wechsel der Nacht und der Tageszeit, und was Allah vom Himmel herabgesandt hat an Versorgung, und Er hat damit der Erde Leben gegeben nach ihrem Absterben, und dem Wechseln der Winde sind Zeichen für Leute, die Verstand haben. (Ahmad v. Denffer)
45.5. Und (auch in) dem Unterschied von Nacht und Tag und (in) dem, was Allah an Versorgung vom Himmel herabkommen läßt und dann damit die Erde nach ihrem Tod wieder lebendig macht, und im Wechsel der Winde sind Zeichen für Leute, die begreifen. (Bubenheim)
45.5. Desgleichen im Wechsel von Nacht und Tag, in der Wasserversorgung, die Gott vom Himmel herabschickt, mit der Er die Erde, nachdem sie tot war, wieder belebt, und in der Verteilung der Winde sind Zeichen für Menschen, die sich des Verstandes bedienen. (Azhar)
45.5. Auch die Aufeinanderfolge von Nacht und Tag und Rizq (Regen), das ALLAH vom Himmel fallen ließ, dann ER damit die Landschaft nach ihrem Tod wieder belebte, und die Strömung der Winde sind Ayat für Leute, die sich besinnen. (Zaidan)
45.5. Und in der Aufeinanderfolge von Tag und Nacht, in dem, was Allah (durch den Regen) an Unterhalt vom Himmel hat herabkommen lassen, um dadurch die Erde, nachdem sie abgestorben war, (wieder) zu beleben, und darin, daß die Winde wechseln, liegen Zeichen für Leute, die Verstand haben. (Paret)
45.5. Und in dem Wechsel von Nacht und Tag und in dem, was Allah vom Himmel an Versorgung niedersendet, wodurch Er die Erde nach ihrem Tod neu belebt, und in dem Wechsel der Winde sind Zeichen für Leute, die Verstand besitzen. (Rasul)
45.6. These are the portents of Allah which We recite unto thee (Muhammad) with truth. Then in what fact, after Allah and His portents, will they believe? (Pickthall)
45.6. Dies sind die Zeichen Allahs, Wir verlesen sie dir gemäß der Wahrheit, und an welche Mitteilung nach Allah und Seinen Zeichen glauben sie? (Ahmad v. Denffer)
45.6. Dies sind Allahs Zeichen, die Wir dir der Wahrheit entsprechend verlesen. An welche Aussage nach (derjenigen) Allah(s) und Seinen Zeichen wollen sie denn (sonst) glauben? (Bubenheim)
45.6. Das sind die Zeichen Gottes, die Wir dir mit der Wahrheit (im Koran) vortragen. An welche Zeichen wollen sie denn glauben, nachdem sie Gottes Zeichen ablehnten? (Azhar)
45.6. Diese sind ALLAHs Ayat, die WIR dir wahrheitsgemäß vortragen. An welche Botschaft nach ALLAH und Seinen Ayat werden sie denn den Iman verinnerlichen?! (Zaidan)
45.6. Dies sind die Verse Allahs. Wir verlesen sie dir der Wahrheit entsprechend. An was für eine (weitere) Verkündigung (hadieth) wollen sie denn glauben, nachdem Allah und seine Verse (unmittelbar zu ihnen) gesprochen haben (ba`da llaahi wa-aayaatihie)? (Paret)
45.6. Dies sind die Verse Allahs, die Wir dir in Wahrheit verlesen. An welche Verkündigung wollen sie denn nach Allah und Seinen Versen (sonst) glauben? (Rasul)
Tafsir von Maududi für die Ayaat 3 bis 6
The fact is that there are countless Signs in the heavens and the earth for those who believe. ( 2 ) And in your own creation and in the animals, whom Allah is scattering (all over the earth), there are signs for those who affirm faith. ( 3 ) And in the difference of the night and day, ( 4 ) and in the provisions ( 5 ) that Allah sends down from the heaven, whereby He revives the earth after its death, ( 6 ) and in the circulation of the winds, ( 7 ) there are many signs for those who use their common sense. These are the Revelations of Allah, which We are rehearsing to you accurately. Then, what is there after Allah and His Revelations in which they will believe. ( 8 )
Desc No: 2 To begin the discourse like this after the introduction, indicates that in the background there are the objections of the people of Makkah, which they were raising against the teachings of the Holy Prophet. They said: 'After all, how can we believe this one man when he says that all those great beings to whose shrines we have been dedicated and devoted so far, are nothing and that Godhead belongs to only One God ?" About this it is being said that the world is replete with the signs of the Reality to which they are being invited. If on]y they saw with open eves, they would find those signs in themselves and outside them everywhere, which testify that this whole universe is the creation of One and only One God, and He alone is its Master and Ruler and Controller. It didn't need to be pointed out what was the nature of the signs in the earth and heavens, for the dispute at that time centred around the point that the polytheists were insisting on believing in other gods and deities also besides Allah and the Qur'an gave the message that there was neither a god nor a deity beside One God. Therefore, it was apparent by itself from the content that the signs were of the truth of Tauhid and of the refutation of shirk. As for the sentence: "The signs are for those who believe," it means that although the signs arc meant for all human beings, only those people can reach the right conclusion from their observation, who are inclined to believe; as for the heedless people, who live like animals and the stubborn people who are resolved not to believe, the existence and the non-existence of the signs is equal. The splendour and beauty of the garden is for those who can sec; a blind man cannot perceive any splendour and beauty; for him even the existence of the garden is meaningless.
Desc No: 3 That is, "The case of those who have made up their minds not to believe, or of those who have chosen for themselves to remain lost in the blind alleys of doubt, is different, but when those who have not locked up their hearts against belief and conviction, will consider seriously their own creation, the structure of their own body, and the variety of animals found on the earth, they will see countless such signs as will leave no doubt in their minds that all this did not come into being without a God, or that it stood in need of more than one Cod for its creation. (For explanation, see A1 An`am: 37-38, An-Nahl: 5.8, AI-Hajj: 57, AI-Mu'minun: 12-14, AI-Furqan: 54, Ash-Shu'ara': 78-81, An-Naml: 64, Ar-Rum: 20-21, 54, E.N.'s 14 to 18 of As-Sajdah, Ya Sin: 71-73, Az-Zumar: 6, and E.N.'s 97, 98,110 of Al-Mu'min).
Desc No: 4 The difference of the night and day is a sign because one follows the other with full regularity, because one is bright and the other dark, because over a certain period the day goes on shortening and the night lengthening gradually till the two become equal in duration, then again the day goes on lengthening and the night shortening till the two again become equal in duration. These different kinds of variations found in the night and the day and the great aspects of wisdom that accrue from these, arc a clear pointer to the fact that the Creator of the sun and the earth and of every thing on the earth is one and that one AII-Powerful Being is keeping both these spheres under His control; that that Being is not deaf and blind and unwise but All-Wise, Who has established this unalterable system and made His earth a suitable place for the countless species of life, which He has created here in the form of vegetables, animals and men. (For explanation, see Yunus: 67, An Naml: 86, Al-Qasas: 71-73, Luqman: 29 and E.N. S0, Ya Sin: 37 and E.N. 32)
Desc No: 5 "Provisions": rainfall as becomes evident from the following sentence.
Desc No: 6 For explanation, see Al-Mu'minun: 18-20, Al-Furqan: 48-49, AshShu'ara': 7, An-Naml: 61, Ar-Ruth: 24, 48, Ya Sin: E.N.'s 26 to 31.
Desc No: 7 The circulation of the winds implies the circulation of the different kinds of winds at different times, on different parts of the earth and at different heights, which cause change of the seasons. What deserves attention is not only that above the surface of the earth there is a thick atmosphere, which contains all those elements needed by living beings for breathing, and this thick covering has kept the earth's population safe from many of the heavenly calamities. Besides, another noteworthy thing is that the air is not just filled inertly in the atmosphere, but it blows occasionally in different ways. Sometimes a cool wind blows and sometimes a hot wind; sometimes it stops blowing and sometimes it starts blowing; sometimes it blows soft and sometimes strong, and sometimes it assumes the proportions of a storm, sometimes a dry wind blows and sometimes a moist wind; sometimes it brings the rain and sometimes it drives away the clouds. These different kinds of the winds do not blow without a purpose, but under a law and a system, which testifies that this arrangement is based on perfect wisdom, and it is serving great objectives. Then it is deeply related with coolness and heat, which go on increasing and decreasing according to the changing conditions and relationships between the earth and the sun. Furthermore, it has a deep relation with the seasonal changes and the distribution of the rain. All these facts proclaim that these arrangements have not been made haphazardly by some blind nature, nor have the sun and the earth and the air and water and vegetation and animals separate controllers, but inevitably One God alone is the Creator of them all, and it is His Wisdom that has established this system for a great objective, and it is His power that it is functioning regularly according to a pre-ordained law.
Desc No: 8 That is, "When these people have not believed even after Allah's own arguments have been presented for His Existence and His Unity, what else can be there by which they will gain the faith ? For Allah's Word is the final thing by which a person can attain to this blessing, and the maximum of the rational arguments that could possibly be given to convince someone of an unseen reality have been presented in this Divine Word. In spite of this if a person is bent upon denial, he may persist in his denial, for his denial cannot change the reality."
45.8. Who heareth the revelations of Allah receive unto him, and then continueth in pride as though he heard them not. Give him tidings of a painful doom. (Pickthall)
45.8. Er hört die Zeichen Allahs, sie werden ihm verlesen, dann beharrt er, sich groß wähnend, als ob er sie nicht hört, also künde ihm schmerzende Strafe an, (Ahmad v. Denffer)
45.8. der hört, wie ihm Allahs Zeichen verlesen werden, und hierauf hochmütig (in seinem Unglauben) verharrt, als ob er sie nicht gehört hätte! So verkünde ihm schmerzhafte Strafe. (Bubenheim)
45.8. der Gottes Verse hört, wie sie ihm vorgetragen werden und doch hochmütig auf seiner Ablehnung beharrt, als habe er sie nicht gehört! Verkünde ihm anstatt der Freudenbotschaft eine qualvolle Strafe! (Azhar)
45.8. der ALLAHs Ayat hört, wie sie ihm vortragen wird, dann in Arroganz sich erhebend beharrt, als hätte er sie nicht gehört. So überbringe ihm die „frohe Botschaft“ über eine qualvolle Peinigung. (Zaidan)
45.8. der die Verse Allahs hört, wie sie ihm verlesen werden, und hierauf hochmütig (auf seinem Standpunkt) verharrt, wie wenn er sie nicht gehört hätte! Verkünde ihm (daß er) eine schmerzhafte Strafe (zu erwarten hat)! (Paret)
45.8. der Allahs Verse hört, wenn sie ihm verlesen werden, und dann in Hochmut verharrt, als hätte er sie nicht gehört - darum verkünde ihm eine qualvolle Strafe! (Rasul)
45.9. Wa-idha AAalima min ayatinaschay-an ittakhadhaha huzuwan ola-ika lahumAAadhabun muhiinun
45.9. And when he knoweth aught of Our revelations he maketh it a jest. For such there is a shameful doom. (Pickthall)
45.9. Und wenn er von Unseren Zeichen etwas weiß, nimmt er sie sich zum Spott, - diese, für sie gibt es erniedrigende Strafe, (Ahmad v. Denffer)
45.9. Und wenn er etwas von Unseren Zeichen kennenlernt, macht er sich darüber lustig. Für solche wird es schmachvolle Strafe geben. (Bubenheim)
45.9. Wenn er etwas von Unseren Versen erfährt, spottet er darüber. Diesen vermessenen Ungläubigen verkünde eine qualvolle Strafe! (Azhar)
45.9. Und wenn er von Unseren Ayat etwas kennt, nimmt er sie zum Spott. Für diese ist eine erniedrigende Peinigung bestimmt. (Zaidan)
45.9. Und wenn er auf Grund unserer Verse etwas weiß, treibt er seinen Spott mit ihnen. Leute dieser Art (ulaa'ika) haben eine erniedrigende Strafe zu erwarten. (Paret)
45.9. Und (wehe) dem, der, wenn er etwas von Unseren Zeichen kennenlernt, Spott damit treibt! Für solche (Sünder) ist eine schmähliche Strafe (vorgesehen). (Rasul)
45.10. Min wara-ihim dschahannamu walayughnii AAanhum ma kasabuu schay-an wala maittakhadhuu min duuni Allahi awliyaa walahumAAadhabun AAadhiimun
45.10. Beyond them there is hell, and that which they have earned will naught avail them, nor those whom they have chosen for protecting friends beside Allah. Theirs will be an awful doom. (Pickthall)
45.10. Hinter ihnen ist die Hölle, und ihnen nützt nichts, was sie erworben haben, und nicht, was sie sich anstelle Allahs zu Schutzfreunden genommen haben, und für sie gibt es gewaltige Strafe. (Ahmad v. Denffer)
45.10. Hinter ihnen (wartet) die Hölle. Und es nützt ihnen nicht, was sie erworben und (auch) nicht, was sie sich anstatt Allahs zu Schutzherren genommen haben; für sie wird es gewaltige Strafe geben. (Bubenheim)
45.10. Die Hölle wartet auf sie. Ihnen hilft dagegen nicht, was sie erworben haben, auch nicht die Beschützer, die sie anstatt Gottes genommen haben. Ihnen steht eine gewaltige Strafe zu. (Azhar)
45.10. Vor ihnen steht Dschahannam. Und weder das, was sie sich erwarben, wird ihnen nützen, noch das, was sie sich anstelle von ALLAH als Wali nahmen. Und für sie ist eine überharte Peinigung bestimmt. (Zaidan)
45.10. Hinterdrein droht ihnen die Hölle (min waraa'ihim dschahannamu). Es hilft ihnen (dann) nichts, was sie (im Erdenleben) erworben, oder was sie sich an Allahs Statt zu Freunden den genommen haben. Und sie haben eine gewaltige Strafe zu erwarten. (Paret)
45.10. Hinter ihnen ist Dschahannam; und das, was sie erworben haben, soll ihnen nichts nützen, auch nicht die Beschützer, die sie sich statt Allah genommen haben. Und ihnen wird eine gewaltige Strafe zuteil sein. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 10
Woe to every lying, sinful person before whom the Revelations of Allah are recited and he hears them, yet he persists in his disbelief arrogantly as if he never heard them. ( 9 ) Give such a one the good news of a painful torment. When something of Our Revelations comes to his knowledge, he takes it in jest. ( 10 ) For all such people there is an abasing torment. They have Hell in front of them. ( 11 ) Nothing of what they have earned in the world will avail them anything, nor those whom they have taken for guardians instead of Allah. ( 12 ) There is a great punishment for them.
Desc No: 9 In other words, there is a marked difference between the person who listens to Allah's Revelations sincerely with an open mind and ponders over them seriously and the person who listens to them resolved that he would deny them, and then persists in the resolve already made without any serious thought. If the first person dces not believe in the Revelations immediately, it does not mean that he wants to remain an unbeliever, but because he wants to have greater satisfaction. Therefore, even if he is taking time to believe, it is just possible that another Revelation might enter his heart and he might believe sincerely with full satisfaction. As for the other person, he would never believe in any Revelation whatever, for he has already locked his heart up to every Revelation of Allah. In this state such people generally arc involved as arc characterised by the following three qualities: (1) They arc liars; therefore, the truth does not appeal to them; (2) they are wrongdoers; therefore, it is very hard for them to believe in a teaching or guidance that may impose moral restrictions on them; and (3) they arc involved in the conceit that they know everything, and that none can teach them anything; therefore, they do not regard as worthy of attention and consideration Allah's Revelations that are recited to them, and it is all the same for them whether they listen to there or not.
Desc No: 10 That is, "He dons not rest content with mocking any one particular Revelation, but mocks all the Revelations. For example, when he hears that a particular thing has been mentioned in the Qur'an, he does not take it in its straight-forward meaning, but first puts a crooked meaning on it in order to make it a subject of ridicule and mockery, then after making fun of it, says: "These arc strange things: one daily hears one or the other funny thing from them. "
Desc No: 11 The word wara' is used for every such thing as is hidden from man, whether it is before. him or behind him. Therefore, another translation can be: "They have Hell behind them." In the first case, the meaning would be: "They are unconsciously running on this way and have no idea that there is Hell in front of them in which they would fall ; " in the second case, it would mean: "They are engaged in this mischief of theirs, thoughtless of the Hereafter, and they have no idea that Hell is in pursuit of them."
Desc No: 12 Here, the word wali (guardian) has been used in two meanings; (1) For those gods and goddesses and living and dead guides about whom the polytheists thought that anybody who was devoted to them, would escape Allah's punishment, whatever he might have done in the world, for their intercession will save them from Allah's wrath; and (2) for those chiefs and leaders and rulers whom the people took as their guides and patrons independent of God and followed them blindly and tried to please them even if they had to displease God. This verse warns all such people that when they will face Hell in consequence of this way of lift, neither of the two kinds of the guardians will come forward to save them from it. (For further explanation, see E. N . 6 of Surah Ash- Shura).
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