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Quran
4.72. Unter euch gibt es sehr wohl manch einen, der ganz langsam tut. Wenn euch dann ein Unglück trifft, sagt er: "Allah hat mir fürwahr eine Gunst erwiesen, da ich nicht mit ihnen zugegen war."
89.23. And hell is brought near that day; on that day man will remember, but how will the remembrance (then avail him) ? (Pickthall)
89.23. Und es wird an diesem Tag die Hölle herangebracht, - an diesem Tag läßt sich der Mensch ermahnen, und von wo gibt es dann für ihn die Ermahnung? (Ahmad v. Denffer)
89.23. und herbeigebracht wird an jenem Tag die Hölle, an jenem Tag wird der Mensch bedenken. Wie soll ihm dann die Selbstbesinnung (nützen)? (Bubenheim)
89.23. an jenem Tag wird die Hölle hervorgerückt. An jenem Tag wird sich der Mensch an seine Untaten erinnern, doch was nützt dann die Erinnerung? (Azhar)
89.23. und an diesem Tag Dschahannam herangeholt wird, an diesem Tag erinnert sich der Mensch, und wie soll ihm die Erinnerung nützen?! (Zaidan)
89.23. und (wenn) an jenem Tag die Hölle herbeigebracht wird, dann (endlich) läßt sich der Mensch mahnen. Doch was soll ihm (dann) die Mahnung (zikraa) nutzen? (Paret)
89.23. und Dschahannam an jenem Tage nahegebracht wird. An jenem Tage wird der Mensch bereit sein, sich mahnen zu lassen; aber was wird ihm dann das Mahnen nutzen? (Rasul)
89.26. None bindeth as He then will bind. (Pickthall)
89.26. Und fesselt niemand wie mit Seinem Fesseln. (Ahmad v. Denffer)
89.26. und niemand wird fesseln, so wie Er fesselt. (Bubenheim)
89.26. und Er legt in Fesseln wie sonst keiner. (Azhar)
89.26. und fesselt wie Sein Fesseln niemand. (Zaidan)
89.26. und legt niemand so in Fesseln wie er. (Paret)
89.26. und niemand wird so festbinden wie Er. (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 26
As for man, ( 8 ) whenever his Lord tries him and honors and blesses him, he says, "My Lord has honoured me." But when He tests him and restricts his provisions for him,. he says, "My Lord has disgraced me. " ( 9 ) Indeed not! ( 10 ) But you do not treat the orphan with respect, ( 11 ) and you do not urge one another to feed the poor, ( 12 ) and you devour the whole inheritance greedily, ( 13 ) and you love the wealth with all yow hearts. ( 14 ) Indeed not! ( 15 ) When the earth is incessantly pounded to become a sand-desert. and your Lord comes ( 16 ) while the angels shall be standing in ranks, and Hell on that Day is brought within sight, on that Day shall man understand, but what will understanding avail him then? ( 17 ) He will say, "Would that I had provided in advance for this life of mine!" Then none can punish as Allah shall punish on that Day, and none can bind as Allah shall bind.
Desc No: 8 Now, criticizing the general moral state of the people, it is being said: "After all, why shouldn't the men who have adopted such an attitude in the life of the world, be ever called to account, and how can it be regarded as a demand of reason and justice that when man has left the world, after doing all he could, he should never receive any reward or suffer any punishment for his deeds?"
Desc No: 9 This then is man's materialistic view of life. He regards the wealth and position and power of this world alone as everything. When he has it, he is filled with pride and says God has honoured me; and when he fails to obtain it, he says: God has humiliated me. Thus, the criterion of honour and humiliation in his sight is the possession of wealth and position and power, or the absence of it, whereas the actual truth which he does not understand is that whatever Allah has given anybody in the world has been given for the sake of a trial. If he has given him wealth and power, it has been given for a trial to see whether he becomes grateful for it, or commits ingratitude. If he has made him poor, in this too there is a trial for him to see whether he remains content and patient in the will of God and faces his hardships bravely within permissible bounds, or becomes ready to transgress every limit of morality and honesty and starts cursing his God.
Desc No: 10 That is, this is not all the criterion of honour and disgrace, for the real criterion is the moral good and evil.
Desc No: 11 That is, "As long as his father is alive, your treatment of him is attentive and when his rather dies, even the paternal and maternal uncles and the elder brothers, to say nothing of the neighbours and distant relatives, neglect him."
Desc No: 12 That is, "Nobody in your society feels any urge to feed the poor. Neither a tnan himself feels inclined to feed a hungry person, nor is there among the people any urge to do something to satisfy the hunger of the hungry, nor do they exhort one another to do so" .
Desc No: 13 In Arabia, the women and children were as a rule deprived of inheritance and the people's idea in this regard was that the right to inheritance belonged only to those male members who were fit to fight and safeguard the family. Besides, the one who was more powerful and influential among the heirs of the deceased, would annex the whole inheritance without qualms, and usurp the shares of all those who did not have the power to secure their shares. They did not give any importance to the right and duty so that they should honestly render the right to whom it was due as a duty whether he had the power to secure it or not.
Desc No: 14 That is, "You have no regard for the permissible or the forbidden, the lawful or the unlawful. You feel no qualms about acquiring wealth in any way or by any means, fair or foul, and your greed is never satisfied however much you may have acquired and amassed. "
Desc No: 15 That is, "You are wrong in thinking that you may do whatever you like in your life of the world, but you will never be called to account for it. The meting out of rewards and punishment denying which you have adopted this mode of life, is not anything impossible and fictitious, but it has to come to pass and it will certainly come to pass at the time being mentioned below."
Desc No: 16 Although literally the words jaa Rabbuka mean "your Lord will come", obviously there cannot be any question of Allah Almighty's moving from one place to another; therefore, this will inevitably have to be understood as au allegoric expression, which is meant to give an idea that at that time the manifestations of Allah Almighty's power and His majesty and sovereignty will appear fully, as, for example, in the world the arrival of a king in person in the court is more awe-inspiring than the mere array of his forces and chiefs and nobles.
Desc No: 17 The words in the original can have two meanings: (1) That on that Day man will remember whatever he had done in the world and will regret, but what will remembrance and regretting avail him then? (2) That on that Day man will take heed and accept admonition: he will realize that whatever he had been told by the Prophets was true and he committed a folly when he did not listen to them; but what will taking heed and accepting the admonition and realizing one's errors avail one then ? "
89.27. Du, die Seele, welche Ruhe fand, (Ahmad v. Denffer)
89.27. O du Seele, die du Ruhe gefunden hast, (Bubenheim)
89.27. O du zuversichtliche Seele! (Azhar)
89.27. Du, die bereits Ruhe findende Seele! (Zaidan)
89.27. (Wenn aber einer rechtzeitig den Glauben angenommen hat und ihm bis an sein Lebensende treu geblieben ist, ergeht an ihn die Aufforderung Allahs:) "Der du (im Glauben) Ruhe gefunden hast (yaa aiyatuhaa n-nafsu l-mutma'innatu)! (Paret)
89.30. Und trete ein in Meinen Paradiesgarten. (Ahmad v. Denffer)
89.30. und tritt ein in Meinen (Paradies)garten. (Bubenheim)
89.30. Und tritt in Meinen Paradiesgarten ein! (Azhar)
89.30. und tritt in Meine Dschanna ein! (Zaidan)
89.30. und geh in mein Paradies ein!" (Paret)
89.30. Und tritt ein in Mein Paradies. . (Rasul)
Tafsir von Maududi für die Ayaat 27 bis 30
(To the righteous it will be said: ) "O peaceful and fully satisfied soul, ( 18 ) return to yow Lord: ( 19 ) you are well-pleased (with your good end) and well-pleasing (in the sight of your Lord). Join My (righteous) servants and enter My Paradise."
Desc No: 18 "Peaceful .. satisfied soul": the man who believed in Allah, the One, as his Lord and Sustainer, and adopted the Way of Life brought by the Prophets as his way of life, with full satisfaction of the heart, and without the least doubt about it, who acknowledged as absolute truth whatever creed and command he received from Allah and His Messenger, who withheld himself from whatever he was forbidden by Allah's Religion, not unwillingly but with perfect conviction that it was really an evil thing, who offered without sacrifice whatever sacrifice was required to be offered for the sake of the truth. who endured with full peace of mind whatever difficulties, troubles and hardships he met on this way and who felt no remorse on being deprived of the gains and benefits and pleasures in the world which seemed to accrue to those who followed other ways but remained fully satisfied that adherence to true Faith had safeguarded him against those errors. This very state has been described at another place in the Qur'an as sharh Badr. (Al-An'am 125)
Desc No: 19 This he will be told at the time of his death as well as on the Day of Resurrection when he will rise from the dead and move towards the Plain of Assembly and also on the occasion when he will be presented in the Divine Court; at every stage he will be assured that he is moving towards the Mercy of Allah Almighty. "
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