36.11. Thou warnest only him who followeth the Reminder and feareth the Beneficent in secret. To him bear tidings of forgiveness and a rich reward. (Pickthall)
36.11. Vielmehr warnst du den, welcher der Ermahnung folgt und den Erbarmer im Verborgenen fürchtet, also künde ihnen Verzeihung an und edelmütige Belohnung. (Ahmad v. Denffer)
36.11. Du kannst nur jemanden warnen, der der Ermahnung folgt und den Allerbarmer im Verborgenen fürchtet. So verkünde ihm Vergebung und trefflichen Lohn. (Bubenheim)
36.11. Du vermagst nur den zu warnen, der dem ermahnenden Buch (dem Koran) folgt und den Barmherzigen, ohne Ihn zu sehen, fürchtet. Verkünde ihm die frohe Botschaft, dass ihm Vergebung und vortrefflicher Lohn gewährt werden! (Azhar)
36.11. Eigentlich warnst du nur denjenigen, welcher der Ermahnung folgt und Ehrfurcht vor Dem Allgnade Erweisenden im Verborgenen hat. So überbringe ihm die frohe Botschaft über Vergebung und edle Belohnung. (Zaidan)
36.11. Du kannst (mit deiner Botschaft) nur jemand warnen, der der Mahnung folgt und den Barmherzigen im verborgenen fürchtet. Dem aber verkünde (daß er dereinst) Vergebung und vortrefflichen Lohn (zu erwarten hat)! (Paret)
36.11. Du vermagst nur den zu warnen, der die Ermahnung befolgt und den Allerbarmer im Verborgenen fürchtet. Gib ihm darum die frohe Botschaft von Vergebung und einem ehrenvollen Lohn. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 11
Most of these people have already deserved the decree of torment; therefore, they do not believes ( 5 ) We have put on their necks fetters which reach to their chins, so they stand with heads upright. ( 6 ) We have set a barrier before them and a barrier behind them: We have covered them, so they cannot see anything. ( 7 ) It is all the same for them whether you warn them or warn them not, they would not believe. ( 8 ) You can only warn him who follows the admonition and fears the Merciful God, though he cannot see Him. Give him the good news of forgiveness and of a generous reward.
Desc No: 5 This is about those people who were being obstinate and stubborn with regard to the message of the Holy Prophet and had made up their minds not to listen to him at all. This is because: They have already deserved the torment; therefore, they do not believe." It means: "The people who do not heed the admonition, and persist in their denial and hostile attitude to the truth in spite of the final warning from Allah conveyed through the Prophets, are themselves overwhelmed by the evil consequences of their misdeeds and deprived of every opportunity to believe. " The same thing has been expressed more clearly in verse 11 below: "You can only warn him who follows the admonition. and fears the Merciful God though he cannot see Him. "
Desc No: 6 "Fetters" in this verse implies their own stubbornness which was preventing them from accepting the truth. "Which reach to their chins" and "their standing with heads upright" implies the stiffness of the neck which is caused by pride and haughtiness. Allah means to impress this: "We have made their obstinacy and stubbornness the fetters of their neck, and their pride and haughtiness has made them so stiff-necked that they will not pay heed to any reality, however clear and evident it may be."
Desc No: 7 Set a barrier before them and a barrier behind them" means that the natural result of their stubbornness and pride is that they neither learn any lesson from their past history nor ever consider the consequences of the fixture. Their prejudices have so covered them from every side and their misconceptions have so blinded them that they cannot see even those glaring realities which are visible to every right-thinking and unbiased person.
Desc No: 8 This dces not mean that it is fertile to preach, but it means: "Your preaching reaches every kind of people. Some of them are the ones mentioned above, and some others those who are being mentioned in the next verse. When you come across the people of the first kind and you see that they continue to persist in their denial, pride and antagonism, you should leave them alone, but at the same time you should not feel disheartened so as to give up your mission, for you do not know exactly where among the multitudes of the people are those sincere servants of God, who would heed your admonition and fear God and turn to the right path. The real object of your preaching, therefore, should be to search out and collect this second kind of the people. You should ignore the stubborn people and gather this precious element of the society about you. "
36.12. Lo! We it is Who bring the dead to life. We record that which they send before (them), and their footprints. And all things We have kept in a clear register. (Pickthall)
36.12. Wir geben ja den Verstorbenen Leben, und Wir schreiben auf, was sie vorausgeschickt haben und ihre Spuren, und alles haben Wir in einem klaren Vorbild vermerkt. (Ahmad v. Denffer)
36.12. Gewiß, Wir sind es, Die Wir die Toten wieder lebendig machen. Und Wir schreiben auf, was sie vorausgeschickt haben und (auch) ihre Spuren. Alles haben Wir in einem deutlichen Verzeichnis erfaßt. (Bubenheim)
36.12. Wir sind es, die die Toten auferwecken, und Wir schreiben ihre Werke und die von ihnen hinterlassenen Spuren auf. Alles haben Wir genau erfasst in einem deutlichen Buch. (Azhar)
36.12. Gewiß, WIR sind Derjenige, Der die Toten belebt und Der registrieren lässt das, was sie vollbrachten, und ihre Hinterlassenschaften. Und alles erfassten WIR umfassend im einem eindeutigen Register. (Zaidan)
36.12. Wir (allein) machen die Toten (wieder) lebendig. Und wir schreiben auf, was sie früher getan, und die Spuren, die sie (mit ihrem Lebenswandel) hinterlassen haben (athaarahum). Alles haben wir in einem deutlichen Hauptbuch (? imaam) aufgezählt. (Paret)
36.12. Wahrlich, Wir sind es, Die die Toten beleben, und Wir schreiben das auf, was sie begehen, zugleich mit dem, was sie zurücklassen; und alle Dinge haben Wir in einem deutlichen Buch verzeichnet. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 12
We shall certainly one day raise the dead to life. We are recording all the deeds they have done and also that which they have left behind: ( 9 ) We have preserved everything in an open Book.
Desc No: 9 This shows that three kinds of the entries are made in the conduct-book of men. First, whatever a person does, good or bad is entered in the Divine Register. Second, whatever impressions a man makes on the objects of his environment and on the limbs of his own body itself, become recorded, and all these impressions will at one time become so conspicuous that man's own voice will become audible and the whole history of his ideas and intentions and aims and objects and the pictures of all of his good and bad acts and deeds will appear before him. Third, whatever influences he has left behind of his good and bad actions on his future generation, on his society and on mankind as a whole, will go on being recorded in his account as far as they reach and as long as they remain active and operative. The full record of the good and bad training given by him to his children, the Bard or evil that he has spread in the society, and its impact on mankind as a whole, will go on being maintained till the time that it goes on producing good or evil results in the world. "
36.14. When We sent unto them twain, and they denied them both, so We reinforced them with a third, and they said; Lo! we have been sent unto you. (Pickthall)
36.14. Als Wir zu ihnen zwei gesandt hatten, da leugneten sie beide, und Wir verstärkten sie durch einen dritten, und sie sagten: "Wir sind ja Entsandte zu euch." (Ahmad v. Denffer)
36.14. Als Wir zwei zu ihnen sandten, da bezichtigten sie beide der Lüge, und so brachten Wir durch einen dritten Verstärkung. Sie sagten: "Gewiß, wir sind zu euch ge sandt." (Bubenheim)
36.14. Wir haben diesen Leuten zwei Gesandte geschickt, die sie der Lüge ziehen, dann unterstützten Wir die Gesandten durch einen dritten. Sie sprachen: "Wir sind zu euch entsandt worden." (Azhar)
36.14. Als WIR zu ihnen zwei entsandten, dann bezichtigten sie sie der Lüge, dann verstärkten WIR sie mit einem Dritten, dann sagten sie: „Gewiß, wir wurden zu euch entsandt.“ (Zaidan)
36.14. (Damals) als wir zwei zu ihnen sandten, und sie von ihnen der Lüge geziehen wurden, worauf wir (den beiden) einen Dritten zur Unterstützung beigaben. Sie sagten: "Wir sind (als Boten Allahs) zu euch gesandt." (Paret)
36.14. Als Wir zwei zu ihnen schickten und sie von ihnen für Lügner gehalten wurden, da stärkten Wir (sie) durch einen dritten, und sie sagten: "Wir sind zu euch entsandt worden." (Rasul)
36.15. Qaluu ma antum illabascharun mithluna wama anzala alrrahmanumin schay-in in antum illa takdhibuuna
36.15. They said: Ye are but mortals like unto us. The Beneficent hath naught revealed. Ye do but lie! (Pickthall)
36.15. Sie sagten: "lhr seid nichts außer Menschenwesen wie wir, und der Allerbarmer hat nichts herabgesandt, ihr, - ihr lügt nur!" (Ahmad v. Denffer)
36.15. Sie sagten: "Ihr seid nur menschliche Wesen wie wir. Nichts (als Offenbarung) hat der Allerbarmer herabgesandt. Ihr lügt nur." (Bubenheim)
36.15. Sie sagten ihnen: "Ihr seid lediglich Menschen wie wir. Der Barmherzige hat nichts herabgesandt. Ihr lügt ganz bestimmt." (Azhar)
36.15. Sie sagten: „Ihr seid doch nichts anderes als Menschen wie wir, und Der Allgnade Erweisende hat nichts hinabgesandt. Ihr lügt ja nur!“ (Zaidan)
36.15. Die Leute der Stadt sagten: "Ihr seid ja nur Menschen (baschar) wie wir. Der Barmherzige hat nichts (als Offenbarung auf euresgleichen) herabgesandt. Ihr lügt (uns) ja nur (an)." (Paret)
36.15. Jene sagten: "Ihr seid nur Menschen wie wir; und der Allerbarmer hat nichts herabgesandt. Ihr sprecht nichts als Lügen." (Rasul)
Tafsir von Maududi für die Ayaat 13 bis 15
Tell them, for instance, the story of the people of the habitation when the Messengers came to it. ( 10 ) We sent to them two Messengers and they denied both. Then. We sent a third one to strengthen them, and they all said, "We have been sent to you as Messengers. " The people said, "You are no more than men like us, ( 11 ) and the Merciful God has sent down nothing: ( 12 ) you are only telling a lie."
Desc No: 10 The early commentators, generally, have expressed the opinion that the "habitation" implies the Syrian city of Antioch, and the messengers mentioned here were the ones sent by the Prophet Jesus for the preaching of his message there. Another thing that has been mentioned in this connection is that Antiochus was the king of this land at that time. But historically this story which Ibn 'Abbas, Qatadah, 'Ikrimah, Ka'b Ahbar and Wahb bin Munabbih, and others have related on the basis of unauthentic Christian traditions is baseless. There have been 13 kings of the Seleucid dynasty named Antiochus who reigned in Antioch, and the rule of the last king of this name, rather the rule of this dynasty itself, carne to an end in 65 B.C. At the time of the Prophet Jesus, the whole land of Syria and Palestine, including Antioch, was under the Romans. Then, no proof is forthcoming from any authentic tradition of the Christians that the Prophet Jesus might himself have sent any of his disciples to Antioch for preaching his message. On the contrary, the Acts of the Apostles (N.T.) shows that the Christian preachers had reached Antioch for the first time a few years after the event of the crucifixion. Now, evidently, the people who were neither appointed messengers by Allah nor sent by His Messenger cannot be regarded as messengers of Allah by any interpretation even if they might have travelled for the purpose of preaching of their own accord. Moreover, according to the Bible; Antioch was the first city where the non-Israelites embraced Christianity in large numbers and where the Christian faith met with great success; whereas the habitation mentioned by the Qur'an was some such habitation which rejected the invitation of the messengers, and was consequently punished with a Divine torment. History also dces not bear any evidence that Antioch was ever afflicted with a destruction, which might be regarded, as the result of denying the Prophethood. On account of these reasons it cannot be accepted that the `habitation" implies Antioch. The habitation has neither been clearly determined in the Qur'an nor in any authentic Hadith; the identity of the messengers also is not known through any authentic means nor the time when they were appointed. To understand the purpose for which the Qur'an is narrating this story here, it is not necessary to know the names of the habitation and the messengers. The object is to warn the Quraish, as if to say: `You arc following the same path of stubbornness, prejudice and denial of the truth as had been followed by the people of that habitation, and are preparing yourselves to meet the same doom as was met by them. "
Desc No: 11 In other words, what they wanted to say was: `Since you are human beings, you cannot be the messengers of God. " The same was the view of the disbelievers of Makkah. They also said; "Muhammad (upon whom be Allah's peace) cannot be a messenger because he is a man" "They say: what sort of a Messenger is he that he eats food and moves about in the streets." (AI-Furqan: 7). "And the unjust people whisper to one another, saying, 'This man is no more than a human being like yourselves. What! will you then be enticed by this sorcery while you perceive it ?" (Al-Anbiya': 3). The Qur'an refutes this erroneous notion of the people of Makkah and says that it is not any new kind of ignorance which these people are displaying, but all the ignorant people since the earliest times have been involved in the misunderstanding that a human being cannot be a messenger and a Messenger cannot be a human being. When the chiefs of the people of the Prophet Noah had rejected his Prophethood, they had said the same thing: "This person is no more than a human being like yourselves. By this he purely intends to obtain superiority over you. Had Allah willed, He would have sent down angels. Since the time of our forefathers we have never heard (that a human being should come as a Messenger)." (AI-Mu'minun: 24). The people of `Ad had said the same about the Prophet Hud: "This person is no more than a human being like yourselves, for he eats of what you eat and drinks of what you drink. Now if you submit to a human being like yourselves, you will indeed be the losers. " (AI-Mu'minun: 33-34). The people of Thamud also said the same about the 'Prophet Salih: `Shall we follow a man from among ourselves?" (AI-Qamar: 24). And the same thing happened with almost every Prophet that the disbelievers said: "You are no more than a human being like ourselves," and the Prophets always replied: ¦lt is true that we are no more than human beings like you, but Allah shows His favour to anyone of His servants He pleases." (Ibrahim: 10-11). Then the Qur'an says that this very notion of ignorance has been preventing the people from accepting guidance in every age, and the same has been the cause of every nation's downfall: "Has not the news reached you of those who had disbelieved before this, and then tasted the evil results of their deeds ? And in the Hereafter there awaits them a painful torment. They deserved this fate because their Messengers came to them with clear Signs, but they said, `Shall human beings show us guidance ? `So they refused and turned away." (At-Taghabun: 5-6). "Whenever guidance came before the people, nothing prevented them from believing in it except this (excuse): they said: `Has Allah sent a human being as His messenger?' " (Bani Isra'il: 94). Then the Qur'an says explicitly that Allah has always sent human beings as the Messengers and a human being alone can be a Messenger for the guidance for mankind. and not an angel, or a supernatural being: "And We sent before your also human beings as Messengers to whom We revealed (Our Message). If you (O objectors) have no knowledge of this, you may ask those who have the knowledge. We did not give them such bodies as could survive without food nor were they immortal." (AI-Anbiya`; 7-8). "All the Messengers whom We sent before you also ate food and moved about in the streets. " (AI-Furqan: 20). "O Prophet, say to them: Had angels settled on the earth and moved about in peace, We would certainly have sent an angel as a messenger to them." (Bani Isra'il: 95).
Desc No: 12 This is another notion of ignorance in which the disbelievers of Makkah were involved. In it are also involved the so-called rationalists of today and in it have been involved the deniers of Revelation and Prophethood of every age since the earliest times. These people have held the view that Allah does not send down any Revelation at All for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself. "
36.18. (The people of the city) said: We augur ill of you. If ye desist not, we shall surely stone you, and grievous torture will befall you at our hands. (Pickthall)
36.18. Sie sagten: "Wir sehen ein böses Omen in euch, wenn ihr nicht aufhört, ganz bestimmt steinigen wir euch, und ganz bestimmt rührt euch von uns schmerzende Strafe an." (Ahmad v. Denffer)
36.18. Sie sagten: "Wir sehen in euch ein böses Vorzeichen. Wenn ihr nicht aufhört, werden wir euch ganz gewiß steinigen, und euch wird ganz gewiß schmerzhafte Strafe von uns widerfahren." (Bubenheim)
36.18. Sie sagten: "Wir sehen in euch ein böses Omen. Wenn ihr nicht aufhört mit eurem Gerede, werden wir euch mit Steinen bewerfen, und ihr werdet von uns eine peinvolle Strafe erleiden." (Azhar)
36.18. Sie sagten: „Gewiß, wir prophezeien etwas Unheilvolles mit euch. Wenn ihr nicht aufhören würdet, würden wir euch doch steinigen und euch wird gewiss von uns eine qualvolle Peinigung treffen.“ (Zaidan)
36.18. Die Leute der Stadt sagten: "Wir haben das (böse) Omen in euch gesehen. Wenn ihr (mit eurem Gerede) nicht aufhört, werden wir euch bestimmt steinigen, und eine schmerzhafte Strafe wird euch von uns treffen. (Paret)
36.18. Sie sagten: "Wir ahnen Böses von euch. Wenn ihr (davon) nicht ablaßt, so werden wir euch gewiß steinigen, und euch wird sicher unsere schmerzliche Strafe treffen." (Rasul)
36.19. They said: Your evil augury be with you! Is it because ye are reminded (of the truth) ? Nay, but ye are froward folk? (Pickthall)
36.19. Sie sagten: "Euer böses Omen ist mit euch. Wenn ihr ermahnt werdet? -Vielmehr seid ihr ein maßloses Volk." (Ahmad v. Denffer)
36.19. Sie sagten: "Euer Vorzeichen ist bei euch (selbst). (Ist es ein böses Vorzeichen,) wenn ihr ermahnt werdet? Aber nein! Ihr seid maßlose Leute." (Bubenheim)
36.19. Sie sprachen: "Euer böses Omen ist bei euch selbst. Ist es so, weil wir euch ermahnen? Ihr überschreitet jegliches Maß." (Azhar)
36.19. Sie sagten: „Das von euch (prophezeite) Unheilvolle liegt bei euch. Nur weil ihr ermahnt wurdet?! Nein, sondern ihr seid Leute, die übertreibend sind.“ (Zaidan)
36.19. Die Gesandten sagten: "Euer Omen liegt an euch (selber). Wenn ihr (nun) gemahnt werdet? (Wollt ihr euch nicht belehren lassen?) Aber nein, ihr seid ein Volk, das nicht maßhält." (Paret)
36.19. Sie sagten: "Euer Unheil liegt bei euch selbst. Liegt es daran, daß ihr ermahnt werdet? Nein, ihr seid Leute, die das Maß überschreiten." (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 19
The Messengers said, "Our Lord knows that we have indeed heen sent as Messengers to you and our only responsibility is to convey the message plainly" ( 13 ) The people said, "We regard you as an evil omen for ourselves. If you do not desist (froth this), we shall stone you, and you will receive a painful punishment from us. " ( 14 ) The Messengers replied, "Your evil omen is with your own selves. ( 15 ) Do you say this because you have been admonished? The fact is that you are a people who have transgressed all limits." ( 16 )
Desc No: 13 That is, "Our only duty is to convey to you the Message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly; and if your do not accept it, we shall not be seized in consequence of your disbelief: you will yourselves be answerable for your crimes.
Desc No: 14 What they meant was: "You are an evil omen for us. Our gods have become angry with us on account of what you have been saying against them. Now whatever calamity is befalling us is only because of you." Precisely the same thing used to be said by the disbelievers and the hypocrites of Arabia concerning the Holy Prophet: ¦If they suffer a loss, they say: this is because of you." (AnNisa': 77). That is why at several places in the Qur'an these people have been told that in the ancient times also people used to say such things of ignorance in regard to their Prophets. The people of Thamud said to their Prophet: "We regard you and your companions as a sign of bad omen." (An-Naml: 47). And the same was the attitude of the people of Pharaoh: "Whenever a good time came, they would say: This is but our due, and when there was a hard time, they would ascribe their calamities to Moses and his companions. " (Al-A'raf: 130).
Desc No: 15 That is, "No one is an evil omen for another. Everyman's augury is hanging around his own neck.If a person sees an evil, it is because of his own self; and if he sees a good, it is also because of his own self. 'We have fastened the augury of every man to his own neck'." (Bani Isra'il: 13).
Desc No: 16 That is, "You in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you arc making these false pretences on account of your superstitious whims."
36.20. Wadschaa min aqsa almadiinatiradschulun yasAAa qala ya qawmi ittabiAAuualmursaliina
36.20. And there came from the uttermost part of the city a man running. He cried: O my people! Follow those who have been sent! (Pickthall)
36.20. Und es kam vom fernen Ende der Stadt ein Mann, er lief, er sagte: "Mein Volk, folgt den Entsandten, (Ahmad v. Denffer)
36.20. Und es kam vom äußersten Ende der Stadt ein Mann gelaufen. Er sagte: "O mein Volk, folgt den Gesandten. (Bubenheim)
36.20. Da kam ein Mann in Eile vom fernsten Ende der Stadt daher und sagte: "Ihr Leute! Folgt den Gesandten Gottes! (Azhar)
36.20. Und aus dem entferntesten Teil der Stadt kam ein Mann im Laufschritt, er sagte: „Meine Leute! Folgt den Gesandten, (Zaidan)
36.20. Und von einem weit entfernt gelegenen Bezirk der Stadt (min aqsaa l-madienati) kam ein Mann dahergelaufen und sagte: "Leute! Folgt den Gesandten! (Paret)
36.20. Und es kam vom entferntsten Teil der Stadt ein Mann angelaufen. Er sagte: "O meine Leute, folgt den Gesandten! (Rasul)
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