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13.6. Sie wünschen von dir, ihnen das Schlechte vor dem Guten zu beschleunigen, obwohl doch vor ihnen beispielgebende Strafen ergangen sind. Dein Herr ist gegen die Menschen wahrlich voll der Vergebung, trotz ihres Unrechts. Aber dein Herr ist wahrlich (auch) streng im Bestrafen.
75.35. Again nearer unto thee and nearer (is the doom). (Pickthall)
75.35. Dann wehe dir und wehe! (Ahmad v. Denffer)
75.35. Abermals: Wehe dir, ja wehe!" (Bubenheim)
75.35. Nochmals: wehe dir, ja wehe! (Azhar)
75.35. ja! Es kam dir näher, es kam näher, (so nimm dich in Acht!). (Zaidan)
75.35. Noch einmal: Wehe dir, wehe! (Paret)
75.35. Und abermals wehe dir! Und nochmals wehe!" (Rasul)
Tafsir von Maududi für die Ayaat 31 bis 35
But he neither affirmed (the Truth) nor prayed, but he belied turned away. Then he went to his kinsfolk, arrogantly. ( 21 ) This sort of conduct behoves you and you alone. Yes, this sort of conduct behoves you and you alone! ( 22 )
Desc No: 21 It means that the one who was not prepared to believe in the Hereafter, heard all that has been described in the above verses; yet he persisted in his denial, and hearing these verses went back to his household, arrogantly. Mujahid, Qatadah and Ibn Zaid say that this person was Abu Jahl. The words of the verse also indicate that it was some particular person, who adopted such a conduct after having heard the above-mentioned verse of Surah Al-Qiyamah.
The words, "He neither affirmed the Truth nor offered the Prayer", are particularly noteworthy. They clearly show that the first and necessary demand of acknowledging the truth about Allah and His Messenger and Book is that one should perform the Prayer, The occasion and time to carry out the other injunctions of the Divine Shari 'ah come later but the Prayer time approaches soon after one has affirmed the faith, and then it becomes known whether what one has affirmed with the tongue was really the voice of one's heart, or it was only a puff of the wind which one sent out from one's mouth in the form of words.
Desc No: 22 The commentators have given several meanings of the word aufa laka: shame on you, may you perish, woe fo you, may you hasten to your doom. But in our opinion, in view of the context, the most appropriate meaning is that which Hafiz Ibn Kathir has given in his commentary: "When you have had the boldness to disown your Creators then it only behoves a person like you to persist in the sort of conduct you display." This is the same sort of sarcastic remark as occurred in Surah Ad-Dukhan: 49 above. While meting out punishment to the culprit in Hell, it will be said: "Taste this: a mighty and honourable man that you are!"
75.40. Is not He (who doeth so) able to bring the dead to life? (Pickthall)
75.40. Ist nicht dieser imstande dazu, daß Er den Verstorbenen Leben gibt? (Ahmad v. Denffer)
75.40. Hat dieser (Gott) nicht die Macht, die Toten wieder lebendig zu machen? (Bubenheim)
75.40. Kann Er, der Allmächtige, Der alles kann, denn nicht die Toten wieder ins Leben rufen? (Azhar)
75.40. Ist Dieser etwa nicht fähig, dass ER die Toten belebt?! (Zaidan)
75.40. Kann der nicht (auch) die Toten (wieder) lebendig machen? (Paret)
75.40. Ist Er denn nicht imstande, die Toten ins Leben zu rufen? (Rasul)
Tafsir von Maududi für die Ayaat 36 bis 40
Does man ( 23 ) think that he will be left to himself to wander at will? ( 24 ) Was he not a mere sperm-drop, which is emitted (in the mother's womb)? Then he became a blood-clot then Allah formed him and fashioned his limbs in proportion; then from it He made two kinds, male and female. Has He not then the power to give life to the dead? ( 25 )
Desc No: 23 Now, in conclusion, the same theme is being repeated with which the discourse began Life-after-death is necessary as well as possible.
Desc No: 24 The word suda when used with regard to a camel implies a camel who is wandering aimlessly, grazing at will, without there being anybody to look after him. Thus, the verse means: "Dces tnan think that he has been left to himself to wander at will as if his Creator had laid no responsibility on him, had imposed no duty on him, had forbidden nothing to him, that at no time in future he would be required to account for his deeds'?" This same theme has been expressed in AlMu'minun: 115 thus: "On the Day of Resurrection, Allah will ask the disbelievers: 'Did you think that We had created you without any purpose, and that you would never be brought back to Us?" At both these places the argument for the necessity of the life hereafter has been presented as a question. The question means: Do you really think that you are no more than mere animals? Don't you see the manifest difference between yourself and the animal? The animal has been created without the power of choice and authority, but you have been blessed with the power of choice and authority; there is no question of morality about what the animal dces, but your acts are necessarily characterised by good and evil. Then, how did you take it into your head that you had been created irresponsible and unanswerable as the animal has been? Why the animal will not be resurrected, is quite understandable The animal only fulfilled the fixed demands of its instinct it did not use its intellect to propound a philosophy; it did not invent a religion; it did not snake anyone its god nor became a god for others; it did nothing that could be called good or bad; it did not enforce a good or bad way of life, which would influence others, generation after generation, so that it should deserve a reward or punishment for it. Hence, if it perished to annihilation, it would be understandable, for it could not be held responsible for any of its acts to account for which it might treed to be resurrected. But how could you be excused from life after-death when right till the time of your death you continued to perform moral acts, which your own intellect judged as good or bad and worthy of reward or punishment? Should a man who killed an innocent person and then fell a victim to a sudden accident immediately after it, get off Scot-free and should never be punished for the crime of murder he committed? Do you really feel satisfied that a man, who sowed corruption and iniquity in the world, which entailed evil consequences for mankind for centuries after him, should himself perish like an insect; or a grasshopper, and should never be resurrected to account for his misdeeds, which corrupted the lives of hundreds of thousands of human beings after him? Do you think that the man, who struggled throughout his life for the cause of truth and justice, goodness and peace, and suffered hardships for their sake, was a creation of the kind of an insect, and had no right to be rewarded for his good acts?
Desc No: 25 This is an argument for the possibility of life-after-death. As for the people who believe that the whole act of creation, starting from the emission of a sperm-drop till its development into a perfect tnan, is only a manifestation of the power and wisdom of Allah, they cannot in fact refute this argument in any way, for their intellect however shamelessly and stubbornly they might behave, cannot Refuse to admit that the God Who thus brings about man in the world, also has the power to bring the same man into being once again. As for those who regard this expressly wise act only as a result of accident, do not in fact have any explanation to offer, unless they are bent upon stubbornness, how in every part and in every nation of the world, from the beginning of creation till today, the birth of boys and girls has continuously been taking place in such proportion that at no time it has so happened that in some human population only males or only females might have been born and there might be no possibility of the continuation of the human race. Has this also been happening just accidentally? To make such an absurd claim one Should at least be so shameless as to come out one day with the claim that London and New York, Moscow and Peking, have come into existence just accidentally. (For further explanation, see E.N.'s 27 to 30 of Surah Ar-Rum, E.N. 77 of AshShura).
There are several traditions to show that whenever the Holy Prophet recited this verse, he would sometimes respond with bala (why not!), sometimes with Subhanaka Allahumma fa-bala (Glorified are You, O Allah, why not!) and sometimes with Subhanaka fa-bala or Subhanaka wa-bala. (Ibn Jarir, Ibn Abi Hatim, Abu Da'ud). Abu Da'ud contains a tradition from Hadrat Abu Hurairah, saying that the Holy Prophet said: "When in Surah At-Tin, you read the verse; Alais-Allahu bi-ahkam-il-Hakimin ("Is not Allah the greatest Ruler of all?"), you should respond to it, saying: Bala wa ana `ala dhalika min-ash-shahidin (Why not? I am of those who bear witness to this"). And when you read this verse of Surah AI-Qiyamah, say: Bald; and when you read verse: Fa-bi ayyi ,hadith-in ba `da hu yu minun ("Now, what message is there after this (Qur'an) in which they will believe?" of Surah Al-Mursalat, say: Amanna billah (We believed in Allah), Traditions on this subject have been related also by Imam Ahmad Tirmidhi, lbn al-Mundhir, lbn Marduyah, Baihaqi and Hakim.