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Quran
34.32. Diejenigen, die sich hochmütig verhielten, sagen zu denjenigen, die unterdrückt wurden: "Sind wir es gewesen, die euch von der Rechtleitung abgehalten haben, nachdem sie zu euch gekommen war? Nein! Vielmehr wart ihr Übeltäter."
65.11. A messenger reciting unto you the revelations of Allah made plain, that He may bring forth those who believe and do good works from darkness unto light. And whosoever believeth in Allah and doeth right, He will bring him into Gardens underneath which rivers flow, therein to abide for ever. Allah hath made good provision for him. (Pickthall)
65.11. Einen Gesandten, er verliest euch die klargemachten Zeichen Allahs, daß Er diejenigen, die glauben und rechtschaffen handeln, herausbringt von den Finsternistiefen zum Licht, und wer an Allah glaubt und Rechtschaffenes tut, den läßt Er hineingehen in Gärten, unter denen Gewässer fließen, ewig sind sie dort, für immer, Allah hat schon für ihn seine Versorgung bestens gemacht. (Ahmad v. Denffer)
65.11. einen Gesandten, der euch Allahs Zeichen verliest, die alles klar machen, um diejenigen, die glauben und rechtschaffene Werke tun, aus den Finsternissen ins Licht hinauszubringen. Und wer an Allah glaubt und rechtschaffen handelt, den wird Er in Gärten eingehen lassen, durcheilt von Bächen, ewig und auf immer darin zu bleiben. Allah hat ihm (damit) ja eine schöne Versorgung gewährt. (Bubenheim)
65.11. einen Gesandten, der euch Gottes Verse eindeutig vorträgt, damit er die Gläubigen, die gute Werke verrichten, aus der Finsternis ans Licht führt! Wer an Gott glaubt und gute Werke verrichtet, den führt Gott in Paradiesgärten, unterhalb derer Flüsse fließen. Darin wird er ewig bleiben. Gott hat ihm schöne Belohnung gewährt. (Azhar)
65.11. einen Gesandten, der euch ALLAHs Ayat deutlich vorträgt, damit ER diejenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben, von den Finsternissen ins Licht herausbringt. Und wer den Iman an ALLAH verinnerlicht und gottgefällig Gutes tut, den lässt ER in Dschannat eintreten, die von Flüssen durchflossen sind, ewig darin sind sie. Bereits schön machte ALLAH ihm das Rizq. (Zaidan)
65.11. einen Gesandten, der euch die Verse Allahs verliest, die (alles) deutlich machen, um diejenigen, die glauben und tun, was recht ist, aus der Finsternis heraus ins Licht zu bringen. Wenn nun einer an Allah glaubt und tut, was recht ist, läßt er ihn (dereinst) in Gärten eingehen, in deren Niederungen Bäche fließen, und in denen die Seligen ewig weilen werden. Allah hat ihm (dann, wenn er ihn ins Paradies hat eingehen lassen) einen guten Unterhalt verschafft. (Paret)
65.11. einen Gesandten, der euch die deutlichen Verse Allahs verliest, auf daß er jene, die glauben und gute Werke tun, aus den Finsternissen ans Licht führe. Und den, der an Allah glaubt und recht handelt, wird Er in Gärten führen, durch die Bäche fließen, worin (er) auf ewig verweilen wird. Allah hat ihm wahrlich eine treffliche Versorgung gewährt. (Rasul)
Tafsir von Maududi für die Ayaat 8 bis 11
Many a settlement ( 20 ) has rebelled against the commandments of its Lord and His Messengers, and We called it to stern account and punished it severely. They tasted the evil results of their misdeeds and consequently they have nothing but ' loss in store for them. Allah has prepared from them a severe torment (in the Hereafter). So fear Allah. O you then of understanding, who have believed. Allah has sent down to you an Admonition, a Messenger ( 21 ) who recites to you Allah's Revelations containing clear guidance, so that he thay bring those who have believed and done good deeds out of darknesses into light ( 22 ) . Whoever believes in Allah and does good deeds, Allah shall admit him into Gardens underneath which conals will be flowing. They shall live therein for ever. Allah has prepared for such a one an excellent provision.
Desc No: 20 Now, the Muslims are being warned of the fate the would meet I this world and in the Hereafter is they disobeyed the Commands they have been given through the Messenger of Allah and His Book and the rewards they would receive if they adopted obedience.
Desc No: 21 Sane of the commentators opine that 'Admonition here implies the Quran and 'Messenger" the Holy Prophet Muhammad (upon whom be Allah's peace and blessings); some others say that "Admonition" implies the Holy Prophet (upon whom be Allah's peace( himself, because he was admonition for .the people through anti through. We are of the opinion that this second interpretation is more correct, for according to the first commentary the sentence would read 'We have sent down to you an Admonition and sent such a Messenger. " obviously, there is no need for such an interpolation in the Qur'anic passage when it is perfectly meaningful, even snore so, without it.
Desc No: 22 "Out of darknesses Into light" : out of the darknesses of ignorance into the light of knowledge The full significance of this Divine Saying becomes obvious onlv when one studies the other ancient and modern family laws of the world pertaining to divorce, waiting-period and provision of maintenance. This comparative study will show that in spite of the un-ending alterations, modifications and continual legislation no nation has been able so far to build for itself such a rational. natural and socially useful law as had been given by this Book and the Messenger who brought it 1500 wears ago. It has never stood in treed of revision nor it .ever will. I here is no occasion here for a detailed comparative study of it; we have, however, given a brief specimen of it in the concluding portion of our book Huquq az-Zaujain; the,scholars who are interested in the subject can for themselves compare the world's religious and secular laws with this law of the Qur'an and Sunnah. "
65.12. Allahu alladhii khalaqa sabAAasamawatin wamina al-ardi mithlahunnayatanazzalu al-amru baynahunna litaAAlamuu anna AllahaAAala kulli schay-in qadiirun waanna Allaha qad ahatabikulli schay-in AAilman
65.12. Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge. (Pickthall)
65.12. Allah ist derjenige, der sieben Himmel geschaffen hat und von der Erde ihresgleichen, es kommt der Befehl zwischen ihnen herab, damit ihr wißt, daß Allah zu allem imstande ist, und daß Allah schon alles mit Wissen erfaßt hat. (Ahmad v. Denffer)
65.12. Allah ist es, Der sieben Himmel erschaffen hat, und von der Erde gleich (viel). Der Befehl (Allahs) kommt wahrhaftig zwischen ihnen herab, damit ihr wißt, daß Allah zu allem die Macht hat und daß Allah ja alles mit Seinem Wissen umfaßt. (Bubenheim)
65.12. Gott ist es, Der sieben Himmel erschaffen hat und von der Erde eine gleiche Zahl. Seine Verfügung erfasst sie alle, damit ihr wißt, dass Gottes Allmacht alles umfasst und dass Sein Wissen alles umgibt. (Azhar)
65.12. ALLAH ist Derjenige, Der sieben Himmel erschuf und von der Erde ihresgleichen. Die Anweisung steigt zwischen ihnen nach und nach hinab, damit ihr wisst, dass ALLAH doch über alles allmächtig ist, und dass ALLAH doch bereits alles mit Wissen umfasste. (Zaidan)
65.12. Allah ist es, der sieben Himmel geschaffen hat, und von der Erde ebensoviel, wobei der Logos (amr) zwischen ihnen herabkam (um die Schöpfung im einzelnen durchzuführen). Ihr sollt ja doch wissen, daß Allah zu allem die Macht hat, und daß er mit (seinem) Wissen alles erfaßt hat (was es in der Welt gibt). (Paret)
65.12. Allah ist es, Der sieben Himmel erschuf und von der Erde die gleiche Anzahl. Der Befehl steigt zwischen ihnen herab, auf daß ihr erfahren möget, daß Allah über alle Dinge Macht hat und daß Allahs Wissen alle Dinge umfaßt. . (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 12
Allah is He Who created seven heavens and of the earth also their like. ( 23 ) His Command descends among them. (This you are being told) so that you may know that Allah has power over everything, and that Allah's knowledge encompasses all.
Desc No: 23 "Also their like-- does not mean that He created as many earths as the heavens, but it means that He has also created several earths as He has created several heavens. "Of the earth- mean that just as this earth which is inhabited by man is serving as bed and cradle for the creatures living on it, so has Allah made and set other earths also in the universe, which serve as beds and cradles for the creatures living on them. Moreover, there arc clear pointers in the Qur'an to the effect that living creatures are not found only on the earth but also in the heavens. (For instance, sec .Ash-Shura: 29 and E.N. SO on it). In other words! the countless stars and planets seen in the sky are not all lying desolate, but like the earth there are many among them which are inhabited.
From among the earliest commentators Ibn 'Abbas is the one, who had expressed this truth in the period when man was not even prepared to imagine that in the miverse there are other habitats also, apart from the earth, where rational creatures live. Even the scientists of today are yet in doubt about this being a reality, nothing to say of the people living 1500 years ago, That is why Ibn 'Abbas felt hesitant about whether he should say such a thing before the common people ar not, because he feared it might affect their 'faith. Mujahid says that when he was asked the meaning of this verse, he said: "If I give you the commentary of this verse, you will turn disbelievers, and your disbelief will be that you will deny it." Almost the same thing has been related from Sa'id bin Jubair, saying; 'Ibn 'Abbas said: what can be the guarantee that if I tell you its meaning, you would not turn disbelievers?" (lbn Jarir, 'Abd bin Humaid). However, Ibn Jarir, Ibn Abi Hatim, Hakim and Baihaqi in Shu'ab al-Iman and Kitab al-Asma' was Sifat have cited, on the authority of Abud-Doha, this 'commentary from Ibn 'Abbas in different words: "In each of those earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham, and a Jesus like your Jesus." This tradition has been related by Ibn Hajar in Fath al-Bat and by Ibn Kathir in his Commentary, and Imam Dhahbi says: "It has been reported authentically, but in my knowledge none apart from Abud-Doha has related it; therefore, it is an uncommon and rare tradition." Some other scholars regard it as a falsehood and Mulla 'AIi; Qari, in his Maudu at Kabir (p. 19), has described it as a fabrication, and written: `Even if it is a tradition from Ibn 'Abbas, it is based on Israelite traditions." But the truth is that the actual reason why the people have rejected it is their regarding it as remote from reason and beyond understanding; otherwise there is nothing in it which may by itself be opposed to reason. Thus, 'Allama Alusi in his discussion of it in his commentary writes: "There is neither any intellectual barrier to taking it as correct nor religious. It only means that in every earth there is a creation which turns to its origin just as mankind in our earth turns to Adam (peace be upon him). and in every earth there are individuals, who are distinguished among others just as the Prophets Noah and Abraham (peace be upon them) are distinguished among us. " A little below the 'Allama writes: "The earths may be more than seven, and likewise the heavens also may not be only seven. To rest content with the number seven, which is an indivisible integer, does not necessarily negate the higher numbers." Then, about the distances between one heaven and another, which have been stated as five hundred years or so in some Ahadith. the 'Allama says: "This is not meant to gIve the exact measurement of the distances, but to express the tnrth in a manner easily comprehensible to the people."
It would be interesting to note that lately the hand Corporation of America have estimated on the basis of their astronomical observations that only in the Galaxy to which our earth belongs there arc about 600,000,000 (six hundred million) planets physical conditions on which closely resemble those on the earth, and there is a possibility that they may also be inhabited just as is the earth by living creatures. (Economist, London 26July, 1969).
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