50.2. Bal AAadschibuu an dschaahum mundhirunminhum faqala alkafiruuna hatha schay-onAAadschiibun
50.2. Nay, but they marvel that a warner of their own hath come unto them; and the disbelievers say: This is a strange thing: (Pickthall)
50.2. Vielmehr wundern sie sich, daß zu ihnen ein Warnender von ihnen gekommen ist, und es sagen die Glaubensverweigerer: "Das ist eine wunderliche Sache, - (Ahmad v. Denffer)
50.2. Aber nein! Sie wundern sich darüber, daß ein Überbringer von Warnungen von ihnen selbst zu ihnen gekommen ist. Da sagen die Ungläubigen: "Das ist eine verwunderliche Sache. (Bubenheim)
50.2. Sie wundern sich, dass ein Warner aus ihren Reihen zu ihnen kommt. Die Ungläubigen sagen: "Das ist seltsam! (Azhar)
50.2. Nein, sondern sie staunten, dass zu ihnen ein Warner von ihnen kam, so sagten die Kafir: „Dies ist etwas Erstaunliches! (Zaidan)
50.2. Aber nein! Sie wundern sich darüber, daß ein Warner aus ihren eigenen Reihen zu ihnen gekommen ist. Und die Ungläubigen sagen: "Das ist doch merkwürdig. (Paret)
50.2. Aber sie staunen, daß zu ihnen ein Warner aus ihrer Mitte gekommen ist. Und die Ungläubigen sagen: "Das ist eine merkwürdige Sache. (Rasul)
50.3. When we are dead and have become dust (shall we be brought back again) ? That would be a far return! (Pickthall)
50.3. Wenn wir gestorben sind und Erdreich sind? Das wäre eine weite Rückkehr!" (Ahmad v. Denffer)
50.3. Wenn wir gestorben und zu Erde geworden sind ... (, sollten wir dann wirklich wieder auferstehen)? Das ist doch eine weitentfernte Rückkehr." (Bubenheim)
50.3. Wenn wir schon gestorben und zu Staub geworden sind, sollen wir wieder ins Leben zurückgebracht werden? Das ist eine unwahrscheinliche Rückkehr." (Azhar)
50.3. Wenn wir etwa starben und zu Erde wurden, (werden wir wiederkehren)? Dies ist eine weit entfernte Wiederkehr.“ (Zaidan)
50.3. Wenn wir (erst einmal) gestorben und (zu) Erde (geworden) sind (sollen wir zu neuem Leben auferweckt werden)? Das ist eine (Möglichkeit der) Rückkehr, die weit abliegt." (Paret)
50.3. Wie? Wenn wir tot sind und zu Staub geworden sind (, dann sollen wir wieder auferweckt werden)? Das ist eine Wiederkehr, die weit abseits liegt." (Rasul)
50.4. Qad AAalimna ma tanqusual-ardu minhum waAAindana kitabun hafiidhun
50.4. We know that which the earth taketh of them, and with Us is a recording Book. (Pickthall)
50.4. Wir wissen schon, was die Erde von ihnen wegnimmt, und bei Uns ist eine bewahrende Schrift. (Ahmad v. Denffer)
50.4. Wir wissen bestimmt, was die Erde von ihnen verringert. Und bei Uns ist ein Buch, das alles bewahrt. (Bubenheim)
50.4. Wir wissen genau, was die Erde nach dem Tod von ihnen wegnimmt. Wir haben ein genau geführtes Buch. (Azhar)
50.4. Bereits wussten WIR, was die Erde von ihnen wegnimmt. Und bei Uns ist eine bewahrende Schrift. (Zaidan)
50.4. Wir wissen wohl, was die Erde (wenn sie sterben) von ihnen einbehält. Und bei uns ist eine Schrift, die nichts außer acht läßt. (Paret)
50.4. Wir wissen wohl, was die Erde von ihnen wegnimmt, und bei Uns ist ein Buch, das alles aufzeichnet. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 4
Qaf. By the glorious Qur'an! ( 1 ) -Nay, but they wondered that a Warner fro among themselves had come to them ( 2 ) .So the disbelievers said, "This is indeed a strange thing: when we are dead and have become dust, (shall we be raised up again)? Such a return is far removed from reason. ( 3 ) (Whereas) We know very well whatever the earth consumes of their bodies, and We have a Book which preserves every thing. ( 4 )
Desc No: 1 The word "majid" is used for expressing two meanings in Arabic: for expressing the high rank, status, honor and dignity of a person, and for saying that somebody is highly generous, charitable and beneficent. This word has been used for the Qur'an in both these meanings. The Qur'an is great and glorious in the sense that no book of the world can be brought up against it. It is a miracle both in its language and literary excellence and in its teaching and wisdom. Humans were helpless to produce the like of it at the time when it was sent down and are likewise helpless even today. Nothing of it could ever be proved wrong in any age, nor can anything of it be proved wrong in the present age. Falsehood can neither attack it from the front nor from the rear, and defeat it. And it is generous and beneficent in the sense that the more a man goes on trying to gain guidance from it, the more of guidance it goes on giving him, and the more he follows and obeys its commands and instructions the more he continues to be blessed with good, things of the world and the Hereafter. There is no limit to its benefits and advantages where a man may become independent of it, and where it may cease to be beneficial and useful for him.
Desc No: 2 This sentence is a unique example of eloquence. In it a vast subject has been compressed into a few brief words. The object for which an oath has been sworn by the Qur'an has not been mentioned. In stood, a subtle gap has been left and the sentence is resumed with "nay". If one thinks a little and also keeps in view the background in which this has been said, one comes to know what-is the subject of the gap that has been left between the oath and "nay". In fact, what has been sworn of is this: "The people of Makkah have not refused to acknowledge the Prophet hood of Muhammad (upon whom be Allah's peace and blessings) for any sound reason but for the highly unsound reason that a member of their own kind and an individual of their own nation has conic to them as a Warner from God and this is something highly surprising for them; whereas what would actually be surprising was if God had remained unconcerned about the well-being and adversity of His servants and made no arrangement whatever to warn them; or had sent a non-human to warn the human beings; or a Chinese to warn the Arabs. Therefore, this basis of the denial is absolutely unsound, and a reasonable person cannot but admit that there must exist some arrangement from God to warn the servants, and in the form that the Warner himself should be a person from among the people to whom he is sent." As for the question whether Muhammad (upon whom be Allah's peace and blessings) is the person whom God has sent on this mission, no other evidence is needed to settle it but this glorious and beneficent Qur'an, which he is presenting; this is by itself enough to provide a proof of it. This explanation shows that in this verse an oath has been sworn by the Qur'an to impress the point that Muhammad (upon whom be Allah's peace and blessings) is really the Messenger of Allah and the disbelievers' surprise and wonder about his apostleship is misplaced, and the fact of the Qur'an's being "majid" is a proof of this claim.
Desc No: 3 This was the second cause of their surprise, the first being that a member of their own kind and clan had arisen with the claim that he had come as a warner to them from God. They were further surprised that the person was warning them to the effect that all men will be raised back to life after death and they will be produced all together in the Court of Allah where their deeds will be subjected to accountability and they will be rewarded and punished accordingly.
Desc No: 4 That is, "If it cannot be comprehended by intellect, it is their own narrow mind to blame. It does not mean that Allah's knowledge and power also should be narrow. They think that it is in no way possible to collect the scattered particles of the bodies of the countless human beings who have died since the beginning of creation and will die till Resurrection. But the fact is that Allah directly knows each of those particles in whatever form and in whichever place they are. Furthermore, a full record of this is being maintained in the Register of Allah, which has not left out any particle un-recorded. Then, as soon as Allah commands, His angels will forthwith take out every particle from wherever it is with the help of this record, and will make up the same bodies once again in which human beings had lived and worked in the world." This verse also is one of those verses which point out that the lift hereafter will not only be a physical lift as it is in this world, but the body of every person also will be the same which he had in this world. If it were not so, it would be meaningless to tell the disbelievers: "We know very well whatever the earth consumes of their bodies and We have a Book which preserves everything. " (For further explanation, sec E.N. 25 of Surah Ha Mim As-Sajdah) "
50.5. Bal kadhdhabuu bialhaqqilammadschaahum fahum fii amrin mariidschin
50.5. Nay, but they have denied the truth when it came unto them, therefor they are now in troubled case. (Pickthall)
50.5. Vielmehr haben sie die Wahrheit geleugnet, als sie zu ihnen kam, also sind sie in einer wirren Lage. (Ahmad v. Denffer)
50.5. Aber nein! Sie haben die Wahrheit für Lüge erklärt, als sie zu ihnen gekommen ist, und so befinden sie sich (stets) in Unbeständigkeit. (Bubenheim)
50.5. Sie leugneten die Wahrheit, als sie zu ihnen kam und sind nun in verwirrendem Zweifel. (Azhar)
50.5. Nein, sondern sie verleugneten das Wahre, als es zu ihnen kam, so sind sie in einer verworrenen Situation. (Zaidan)
50.5. Aber nein! Sie haben die Wahrheit (der göttlichen Offenbarung), als sie zu ihnen kam, für Lüge erklärt und befinden sich nun in einem Durcheinander (? fa-hum fie amrin mariedschin). (Paret)
50.5. Nein, sie haben die Wahrheit, als sie zu ihnen kam, für eine Lüge erklärt, und nun befinden sie sich in einem Zustand der Verwirrung. (Rasul)
Tafsir von Maududi für die Ayaat 5 bis 5
Nay, but these people plainly denied the Truth when it came to them. That is why they are confused now ( 5 )
Desc No: 5 In this brief sentence also a vast subject has been compressed. It means: These people did not rest content only with expressing wonder and declaring the thing to be far removed from reason, but when the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) presented his message of the Truth they denied it as falsehood without any hesitation. Its inevitable result was, and the same only could follow from it, that they arc not agreed on any one position with regard to the invitation and the Messenger who has presented it. Sometimes they brand him a poet, sometimes g sorcerer, and sometimes a madman. Sometimes they say that he is a magician and sometimes that he is bewitched. Sometimes they say that he has fabricated this thing by himself in order to establish-. his superiority, and sometimes they bring the charge that there peace and blessings) himself was standing in Makkah and reciting the Qur'an to the people, who had known and seen him grow up from childhood to youth and mature manhood before their eyes, the full meaning of these allusions was by itself clear and evident to every person. Therefore, leaving it aside, detailed easoning is now being presented about the authenticity of the second thing which those people regarded as strange and far removed from reason and intellect.
50.6. Afalam yandhuruu ila alssama-ifawqahum kayfa banaynaha wazayyannahawama laha min furuudschin
50.6. Have they not then observed the sky above them, how We have constructed it and beautified it, and how there are no rifts therein? (Pickthall)
50.6. Sehen sie nicht zum Himmel über ihnen, wie Wir ihn gebaut haben und ihn schön gemacht haben, und daß er keine Klüfte hat? (Ahmad v. Denffer)
50.6. Schauen sie denn nicht zum Himmel über ihnen, wie Wir ihn aufgebaut und geschmückt haben, und daß er keine Spalten hat? (Bubenheim)
50.6. Haben sie nicht zum Himmel über sich emporgeschaut, wie Wir ihn erbaut und geschmückt haben, und dass er keine Risse hat? (Azhar)
50.6. Haben sie etwa nicht auf den Himmel über ihnen geschaut, wie WIR ihn errichteten und schmückten, und er keine Risse hat?! (Zaidan)
50.6. Haben sie denn nicht gesehen, wie wir den Himmel über ihnen aufgebaut und (mit leuchtenden Gestirnen) geschmückt haben, und daß er keine Spalten hat? (Paret)
50.6. Haben sie nicht zum Himmel über ihnen emporgeschaut, wie Wir ihn erbaut und geschmückt haben und daß er keine Risse aufweist? (Rasul)
50.7. Waal-arda madadnahawaalqayna fiiha rawasiya waanbatnafiiha min kulli zawdschin bahiidschin
50.7. And the earth have We spread out, and have flung firm hills therein, and have caused of every lovely kind to grow thereon, (Pickthall)
50.7. Und die Erde, Wir haben sie ausgebreitet, und Wir haben in sie festverankerte Berge geworfen, und Wir haben auf ihr von jeder prächtigen Gattung wachsen lassen, (Ahmad v. Denffer)
50.7. Und die Erde haben Wir gedehnt und darauf festgegründete Berge gesetzt, und Wir haben auf ihr von jeder entzückenden (Pflanzen)art wachsen lassen, (Bubenheim)
50.7. Die Erde haben Wir ausgebreitet, feste Berge darauf gesetzt und prächtige Pflanzen aller Art auf ihr wachsen lassen. (Azhar)
50.7. Und die Erde dehnten WIR aus, setzten in sie Festigende (Berge) und ließen auf ihr von jeder erfreulichen Zweiheit hervorsprießen (Zaidan)
50.7. Und die Erde haben wir (wie einen Teppich) ausgebreitet. Und wir haben auf ihr feststehende (Berge) angebracht und allerlei herrliche Arten (von Pflanzen und Früchten) wachsen lassen, (Paret)
50.7. Und die Erde - Wir haben sie ausgebreitet und feste Berge darauf gesetzt; und Wir ließen auf ihr all die herrlichen Paare hervorsprießen (Rasul)
50.8. A vision and a reminder for every penitent slave. (Pickthall)
50.8. Als Einblick und Erinnerung für jeden reuigen Knecht. (Ahmad v. Denffer)
50.8. zur Einsicht und Ermahnung für jeden reuigen Diener. (Bubenheim)
50.8. Das ist alles Aufklärung und Ermahnung für jeden Diener, der über Gott nachdenkt und zu Ihm findet. (Azhar)
50.8. als Einblick-Gewährendes und Ermahnung für jeden umkehrenden Diener. (Zaidan)
50.8. zur Unterweisung und Mahnung für jeden bußfertigen (munieb) Menschen. (Paret)
50.8. als Aufklärung und Ermahnung für jeden Diener, der sich bekehrt. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 8
What! ( 6 ) Have they never looked up to the sky above them, (and observed) how we made it and adorned it ( 7 ) and how there is no flaw in it? ( 8 ) And We spread out the earth and set mountains in it and caused to grow in it every kind of beautiful vegetable. ( 9 ) All these things are eye-openers and object lessons for every servant who turns (to the Truth).
Desc No: 6 question?
Desc No: 7 Here, by the sky is implied the whole firmament that man finds spread over him, day and night, in which the sun shines in the day and the moon and countless stars glitter at night, which amazes him even when he sees it with the bare eye, but which appears as a vast, limitless Universe when he looks at it through the telescope. It seems to be starting from nowhere and ending nowhere. Millions of times larger planets than our earth are moving in it like tiny balls; thousands of times brighter stars than ow sun are shining in it our this entire solar system is located in a comer of its only one galaxy; only in this one galaxy there exist at (east three thousand million other stars like our own sun, and man's observation has s0 far discovered one million such galaxies. Out of the lacs of galaxies our nearest, neighboring galaxy is 'so distant from us that its light reaches the earth in ten lac years traveling at the speed of 186,000 miles per second. This shows the vastness of that part of the Universe which has so far been observed and explored by man. As to how vast is the entire Universe of God we have no means to estimate and judge. Maybe that the known Universe of man does not bear with the entire Universe even that ratio which a drop of water beats with the ocean. If about the God Who has brought this huge and wonderful Universe into being, this tiny talking animal, called man, who creeps the earth, asserts that He cannot recreate him once again after death, it would be due to narrowness of his own mind. The power of the Creator of the Universe would not at all be affected by it !
Desc No: 8 That is, "In spite of its amazing vastness the wonderful order of the Universe is so coherent and firm and its composition so perfect that there is no crack or cleft in it, and its continuity breaks nowhere. This can be understood by an example. Radio astronomers of the present age have observed a galactic system which they have named Source 3c 295. They think that its rays which are now reaching us might have left it more than four thousand million years ago. The question is: How could it be possible for the rays to reach the earth from such a distant source had the continuity and coherence of the Universe between the earth and the galaxy been broken somewhere and its composition been split at some point. Allah, in fact, alludes to this reality and puts this question before man "When you cannot point out even a small breach in this system of My Universe, how did the concept of any weakness in My power enter your mind, that after the respite of your test is over, if I like to bring you back to life to subject you to accountability before Me, I would not be able to do so?" This is not only a proof of the possibility of the Hereafter but also a proof .of Tauhid. These rays' reaching the earth from a distance of four thousand million light years and being detected by the man-made instruments expressly points to the fact that from the galaxy to the earth the entire world has been made up of one and the same substance continuously, one and the same kind of the forces are working in it, and they are functioning according to the same laws without any difference and disparity. Were it not so the rays could neither have reached here, nor detected by the instruments which Tnan had made after understanding the laws working on the earth and its surroundings. This proves that One God alone is the Creator of this whole Universe and its Master and Ruler and Controller .
Desc No: 9 For explanation, sec E.N.'s 12, 13, 14 of An-Nahl, E.N.'s 73, 74 of An-Naml, and E.N. 7 of Az-Zukhruf. "
50.9. Wanazzalna mina alssama-imaan mubarakan faanbatna bihi dschannatinwahabba alhasiidi
50.9. And We send down from the sky blessed water whereby We give growth unto gardens and the grain of crops, (Pickthall)
50.9. Und Wir lassen vom Himmel gesegnetes Wasser herabkommen, und Wir lassen damit Gärten wachsen und das Korn zum Mähen, (Ahmad v. Denffer)
50.9. Und Wir lassen vom Himmel gesegnetes Wasser herabkommen, womit Wir dann Gärten und Korn, das man erntet, wachsen lassen, (Bubenheim)
50.9. Wir senden vom Himmel segensreiches Wasser herab, mit dem Wir Gärten und Getreide hervorbringen (Azhar)
50.9. Und WIR ließen vom Himmel Wasser voller Baraka nach und nach fallen, dann ließen WIR damit Dschannat und erntbare Körner hervorsprießen (Zaidan)
50.9. Und wir haben vom Himmel gesegnetes Wasser herabkommen und Gärten damit wachsen lassen, und Korn, das abgeerntet wird (wa-habba l-hasiedi), (Paret)
50.9. Und vom Himmel senden Wir Wasser hernieder, das voll des Segens ist, und bringen damit Gärten und Korn zum Ernten hervor (Rasul)
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