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Quran
46.18. Das sind diejenigen, gegen die das Wort unvermeidlich fällig geworden war, unter (anderen) Gemeinschaften von den Ginn und den Menschen, die bereits vor ihnen dahingegegangen sind. Gewiß, sie sind ja Verlierer.
55.23. Which is it, of the favors of your Lord, that ye deny? (Pickthall)
55.23. Also welche der Wohltaten eures Herrn leugnet ihr beiden? (Ahmad v. Denffer)
55.23. Welche der Wohltaten eures Herrn wollt ihr beide denn leugnen? (Bubenheim)
55.23. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Azhar)
55.23. Also welche von den Wohltaten eures HERRN leugnet ihr beide ab?! (Zaidan)
55.23. Welche von den Wohltaten eures Herrn wollt ihr denn leugnen? (Paret)
55.23. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 23
He let loose the two seas that they may meet together. Yet there stands between them a barrier which they do not transgress. ( 19 ) So, O jinn and men, which manifestations of your Lord's power will you deny? From these seas come out pearls ( 20 ) and corals. ( 21 ) So, O jinn and men, which excellences of your Lord's power will you deny? ( 22 ) '
Desc No: 19 For explanation, see E. N . 68 of Surah AI-Furqan.
Desc No: 20 According to Ibn 'Abbas, Qatadah, Ibn Zaid and Dahhak (may Allah bless them), marjan implies small pearls, but according to Hadrat 'Abdullah bin Mas'ud, this word is used for corals in Arabia.
Desc No: 21 Literally: "From both these seas come out..." The objectors say that pearls and corals come out only from salt waters. How is it then that they are stated to come out from both the sweet and salt waters ? The answer is that the seas contain both the sweet and the salt waters; therefore, whether it is said that these things come out from the combination of both, or from both kinds of waters, it would be one and the same thing. And it may well be that further investigations might reveal that both these things originate in the sea at the place where springs of sweet water gush outs from the sea bed; and in their birth and development combination of both kinds of the water plays its part. Near Bahrain which has been famous for its pearl-fisheries for centuries, there exist springs of sweet water at the bottom of the Gulf.
Desc No: 22 Here also though the aspect of power in alaa' is conspicuous, the aspect of the blessing and praiseworthy qualities also is not hidden. It is a blessings of God that these valuable things come out from the sea, and it is His Providence that for the satisfaction of the aesthetic taste of the creatures whom He had blessed with the taste for beauty and the lout and longing for adornment, He created ali sorts of these beautiful things in His world.
55.25. Which is it, of the favors of your Lord, that ye deny? (Pickthall)
55.25. Also welche der Wohltaten eures Herrn leugnet ihr beiden? (Ahmad v. Denffer)
55.25. Welche der Wohltaten eures Herrn wollt ihr beide denn leugnen? (Bubenheim)
55.25. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Azhar)
55.25. Also welche von den Wohltaten eures HERRN leugnet ihr beide ab?! (Zaidan)
55.25. Welche von den Wohltaten eures Herrn wollt ihr denn leugnen? (Paret)
55.25. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Rasul)
Tafsir von Maududi für die Ayaat 24 bis 25
And His are the ships ( 23 ) raised up high like mountains in the sea. So, O jinn and men, which of your Lord's bounties will you deny? ( 24 )
Desc No: 23 "His are the ships...": Ships became possible only by His power. It is He Who blessed man with the capability and skill that he may build ships for crossing the oceans; it is He Who created on the earth the material from which ships could be built; and it is He Who subjected water to the laws by which it became possible for the mountain-like ships to sail on the surface of the surging oceans.
Desc No: 24 Here, the aspect of the blessing; and bounty is conspicuous in alaa', but the explanation given above shows that the aspect of power and good qualities also is present in it.
55.30. Which is it, of the favors of your Lord, that ye deny? (Pickthall)
55.30. Und welche der Wohltaten eures Herrn leugnet ihr beiden? (Ahmad v. Denffer)
55.30. Welche der Wohltaten eures Herrn wollt ihr beide denn leugnen? (Bubenheim)
55.30. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Azhar)
55.30. Also welche von den Wohltaten eures HERRN leugnet ihr beide ab?! (Zaidan)
55.30. Welche von den Wohltaten eures Herrn wollt ihr denn leugnen? (Paret)
55.30. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Rasul)
Tafsir von Maududi für die Ayaat 26 bis 30
All ( 25 ) that exists on the earth shall perish. Only your Lord, possessed of majesty and honour, shall endure for ever. So, O jinn and men, which of your Lord's excellences will you deny ( 26 ) Whosoever is there in the earth and the heavens, implores Him for its needs. Every moment He is in a new (state of) glory. ( 27 ) So, O jinn and men, which of your Lord's glories will you deny? ( 28 )
Desc No: 25 From hero to vane 30, the jinn and the men have been informed of two realities; First, 'Neither you arc immortal nor the provisions that you arc enjoying in this world everlasting. Immortal and Everlasting is the Being of the High and Supreme God alone Whose greatness this Universe testifies, and by Whose grace and kindness you have been favoured with these bounties. Now, if some one among you behaves arrogantly, it would be due to his own meanness. If a foolish person assumes haughtiness in his tiny sphere of authority, or becomes god of a sew helpless men who fall into his hand, this farce would not last long. A godhead that lag: for a mere score or two score years in a corner of the earth whose size in this limitless Universe is not even equal to a pea seed, and then becomes a legend of the past, is not something of which one may feel proud and arrogant. " The other important truth of which both these creations have been warned is: 'None of those whom you have set up as deities and removers of hardships and fulfiller: of needs, apart from Allah, whether they are angels or prophets or the moon and the sun, or some other creation, can fulfil any of your needs. These lulpless creatures and things themselves stand in need of Allah's help for their needs and requirements. They themselves pray to Him for help; when they are not nble to remove their own hardships how wIll they remove your hardships? Whatever Is happening In this limitless Universe, from the earth to the heavens, Is happening under rite Command of One God alone, No one else has any sham In His Godhead; no one therefore can lunfluence anyone else's destiny In any way
Desc No: 26 Here, as the context itself shows, the word alaa' has been used in the sense of excellences and perfections. Whoever of the mortal creatures is involved in vanity and self-arrogance and struts about thinking that his false godhead is everlasting, disavows Lord of the world's glory and majesty by his conduct, if not by his tongue. His pride and arrogance by itself is a denial of Allah Almighty's greatness and glory. Whatever claim he may make to an excellence by his tongue, or arrogate to himself such an excellence, it is indeed a disavowal of the rank and station of the real Possessor of excellences and perfections.
Desc No: 27 That is, "He is continuously and endlessly fimctioning in this Universe and creating countless new things with new and yet new forms and designs and qualities, He is giving death to one and life to another, exalting one and debasing another, causing one to recover and another to remain ill, rescuing a drowning one and drowning a floating one. He is providing sustenance to countless creatures in a variety of ways, His world never stays In the same state: it is changing every moment and its Creator arranges it in a new state and fashion every time, which is different from every previous form and fashion and state, "
Desc No: 28 Here, alaa seems to have been treed in the sense of qualities and glories Every person who commits polytheism of any kind, in fact, disavows one or the other of Allah's attributes, A person's saying that such and such a saint has removed his disease, in fact, amounts to saying that Allah is not the Remover of disease and Restorer of health but the saint, Another one's saying that such and such a holy one has got him a job, in fact, amounts to saying that Allah is not the Sustainer and Lord but the particular holy person. Still another one's saying that his prayer has been answered at a particular shrine, in fact, amounts to saying that the command governing the world is not Allah's but the shrine's, In short, every polytheistic belief and utterance, in the final analysis, leads up to the disavowal of the Divine attributes. Polytheism is nothing but that one should ascribe the Divine attributes of being All-Hearing and AII-Seeing, Almighty and All-Powerful, etc.. to others than Allah, and should deny that Allah alone is the Possessor of all these attributes. "
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