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Quran
25.60. Und wenn zu ihnen gesagt wird: "Werft euch vor dem Allerbarmer nieder" sagen sie: "Was ist denn der Allerbarmer? Sollen wir uns (einfach) vor dem niederwerfen, was du uns befiehlst?" Und das mehrt ihnen (nur) die Abneigung.
10.14. Thumma dschaAAalnakum khala-ifafii al-ardi min baAAdihim linandhura kayfataAAmaluuna
10.14. Then We appointed you viceroys in the earth after them, that We might see how ye behave. (Pickthall)
10.14. Dann haben Wir euch Nachfolger auf der Erde gemacht, nach ihnen, damit Wir sehen, wie ihr handelt. (Ahmad v. Denffer)
10.14. Hierauf haben Wir euch nach ihnen zu Nachfolgern (auf) der Erde gemacht, um zu schauen, wie ihr handeln würdet. (Bubenheim)
10.14. Dann ließen Wir euch ihnen nachfolgen auf Erden, um zu sehen, wie ihr handeln würdet. (Azhar)
10.14. Dann setzten WIR euch als Nachfolger im Lande nach ihnen ein, um zu sehen, wie ihr handelt. (Zaidan)
10.14. Hierauf, nachdem sie nicht mehr da waren, setzten wir euch zu Nachfolgern auf der Erde ein, um zu sehen, wie ihr handeln würdet. (Paret)
10.14. Danach machten Wir euch zu ihren Nachfolgern auf der Erde, auf daß Wir schauten, wie ihr handeln würdet. (Rasul)
Tafsir von Maududi für die Ayaat 11 bis 14
Had Allah ( 15 ) hastened in dealing out evil to people as they hastened in asking good of the world, the term allowed to them for action would have been terminated long before this. (But this is not Our Way:) We let wander in their rebellion those people who do not expect to meet Us. Strange is the behaviour of man! When he is in affliction, he calls Us, standing or sitting or lying down, but when We remove his .affliction from him, he behaves as if he had never called Us at the time when affliction came upon him. Thus the evil deeds of such transgressors have been made seeming fair to them. O mankind, We destroyed before you those communities ( 16 ) (which were in power in their time,) when they adopted the attitude of transgression, ( 17 ) for their Messengers came to them with clear signs but they would not believe in them. This is how We recompense the criminals for their crimes. Now We have appointed you in their place on the earth so that We may test how you conduct yourselves. ( 18 )
Desc No: 15 After the introductory verses (1-10), the Qur'an takes up admonition which is the main subject of the Surah. In order to understand this fully we should keep two things in view as its background: First, a little before its revelation, the continuous horrible famine, which Had afflicted Makkah for seven long years and humbled the haughty Quraish, had come to an end. Naturally this had given a blow to idol-worship and acted as a stimulus to God-worship: for in their utter helplessness, they had to supplicate to Allah and cry meekly for help. So much so that Abu Sufyan had to approach the Holy Prophet with this request: "Please pray to Allah to rcmove this affliction from us. But when the famine was over, and rains began to fall, and prosperity returned, they began to show rebellion and do evil deeds and started their hostile activities against the believers. Thus the hearts that had fumed to Allah, again became neglectful of Him. (See XVI: 113, XXIII: 75-77, XLIV: 10-16). Secondly, the Qur'an answered the question with which they confronted the Holy Prophet whenever he warned them of the consequences of rejecting the Truth. They would say, "You are always threatening us with Allah's wrath; why doesn't the Divine torment visit us and why is it being delayed?" Keeping the above background in view, vv. 11-12 may be expanded like this: "Allah does not hasten in punishing and seizing the people for their sins as He hastens in showing kindness and compassion to them. Do they, then, want Him to hasten His torment for their rebellions, as He hastened to rcmove famine in answer to their supplications? As this is not Our Way, We give them time to mend their evil ways in spite of their transgressions and rebellions. We send warning after warning and give them respite until their term comcs to an end. Then the law of requital comes into force. In contrast to this, their way is the way of mean and narrow-minded people. When affliction comcs, they remember Allah, begin to cry and call Him meekly, but forget it all during the time of prosperity. Such bad ways as these arc leading them to Divine torment."
Desc No: 16 The Arabic word (qarn ) is commonly used for "the people living during the same period." But from the way the Qur'an has used this word on different occasions, it is evident that by "qarn " is, meant the community which had been invested with power and authority and appointed wholly or partially to the position of leadership of the world. One way in which such a community is destroyed is that it is totally exterminated but there arc other forms of its destruction also
Desc No: 17 Here the word (zulm) has not been used in its commonly known limited sense, but it covers all sorts of sins that are committed, when people transgress the boundaries of Allah's slavery. (Please refer to E.N. 49 of Al-Baqarah. )
Desc No: 18 vv. 13-14 have been pointedly addressed to the Arabs so as to say, "O Prophet of Arabia, learn a lesson from the communities that have passed before you. They were given an opportunity for doing good deeds in their time but instead of this they adopted the attitude of transgression and rebellion and rejected the teachings of the Messengers who had been sent for their guidance. As they failed in Ow test, We dismissed them from leadership. Now, O people of Arabia, yow turn has come and you have replaced them and have got the opportunity for doing the same work under the guidance of Our Prophet Muhammad. You must understand that you are undergoing the same test in which your predecessors have failed. If you do not want to meet with the end they met, you should make the right use of this opportunity by learning a lesson from their end and by avoiding the errors, which became the ultimate cause of their destruction. " "
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