50.35. Lahum ma yaschauuna fiihawaladayna maziidun
50.35. There they have all that they desire, and there is more with Us. (Pickthall)
50.35. Für sie gibt es dort, was sie wollen, und bei Uns ist mehr. (Ahmad v. Denffer)
50.35. Sie werden, was sie wollen, darin haben. Und bei Uns ist noch mehr. (Bubenheim)
50.35. Im Paradies haben sie alles, was sie wünschen, und Wir haben für sie noch mehr. (Azhar)
50.35. Für sie ist darin bestimmt, was sie wollen. Und bei Uns ist noch mehr. (Zaidan)
50.35. Sie haben darin (alles), was sie wollen. Und wir haben noch mehr (für sie). (Paret)
50.35. Sie haben darin, was immer sie begehren, und bei Uns ist noch weit mehr. (Rasul)
Tafsir von Maududi für die Ayaat 30 bis 35
The Day when We shall ask Hell, "Are you full?" it will say, "Is there any more?" ( 38 ) And Paradise shall be brought close to the righteous, no longer distant. ( 39 ) It will be said, "This is that which was promised to you, to every such person who turned (to God) again and again, ( 40 ) who Was watchful, ( 41 ) who feared the Merciful, unseen, ( 42 ) Who has come with a devoted heart. ( 43 ) Enter Paradise in peace. " ( 44 ) That Day will be the Day of eternal life. There they shall have all that they will desire, and We have with us yet more for them. ( 45 )
Desc No: 38 This can have two meanings:(1) "There is no room in me for more men; " and (2) "bring all other culprits who may be there. " According to the first meaning the scene depicted would be that Hell has been so stuffed up with culprits that it cannot hold any more; so much so that when it was asked: "Are you full ?" it cried out, alarmed: "Are there still more culprits to come ?" According to the second meaning, the scene depicted before the mind is that the wrath of Hell is so flared up against the culprits that it is constantly demanding more and more of them to be cast into it so that no culprit escapes un-punished. "Here, the question arises: What is the nature of Allah Almighty's addressing Hell and its reply? Is it only something metaphoric, or is Hell actually a living and intelligent being which may be spoken to and it may respond and give replies? In this regard nothing can, in fact, be said with certainty. Maybe the meaning is metaphoric and only for the purpose of depicting the actual scene of the state of Hell it may have been described in the form of the question and answer, just as one may ask a motor-car: "Why don't you move forward?" and it may say: "There is no petrol in me." But this also is quite possible that this conversation is based on reality. Therefore, it is not correct to assume about the Respective crimes, there is no use quarreling now. Both the one who beguiled and the one who was beguiled have to be punished for the crimes committed by them. "
Desc No: 39 That is, "It is not My way to change the decisions once taken. The decision that I have taken to east you into Hell cannot be withdrawn, nor can the law that I had announced in the world be changed that the punishment for misleading and for being misled will be awarded in the Hereafter."
Desc No: 40 The word awwab is very extensive in meaning. It implies the person who might have adopted the way of obedience and Allah's goodwill instead of the way of disobedience and the flesh, who gives up everything that is disapproved by Allah and adopts everything that is approved by him, who gets alarmed as soon as he swerves a little from the path of worship and obedience and repents and returns to the path of worship and obedience, who remembers Allah much and turns to Him in all matters of life.
Desc No: 41 The word hafiz means the "one who guards. " This implies the person who takes care of the bounds and duties enjoined by Allah, who guards the trusts imposed by Allah and avoids the things forbidden by him, who keeps watch over his time, energies and activities to see that none of these is being misemployed or misused, who offers repentance, remains steadfast and keeps it. strong and intact, who examines himself over and over again to see that he is not disobeying his Lord anywhere in word or deed.
Desc No: 42 That is, Although he could not see the Merciful God and could not perceive Him by his senses in any way, yet he feared His disobedience. His heart was more dominated by the fear of the unseen Merciful God than the fear of other perceptible powers and visible and mighty beings, and in spite of knowing that He is All-Merciful, he did not become a sinner, trusting His Mercy, but feared His displeasure in whatever he said and did. Thus, this verse points to two of the believer's important and basic characteristics: first, that he fears God although he cannot see and perceive Him; second, that he does not persist in sin in spite of his full awareness of God's quality of mercy. These very two characteristics make him worthy of honor in the sight of Allah. Besides, there is another subtle point also in it, which Imam Razi has pointed out. In Arabic, there are two words for fear, khauf and khashiyyat, which have a difference in their shade of meaning. The word khauf is generally used for the fear that a man feels in his heart on account of his sense of weakness as against someone's superior power and strength, and the word khashiyyat is used for the dread and awe with which a man is filled and inspired because of somebody's glory and grandeur and greatness. Here, the word khashiyyat has been used instead of khauf, which is meant to point out that a believer does not fear Allah only on account of the fear of His punishment, but it is the sense of Allah's glory and greatness that keeps him aweinspired at all times.
Desc No: 43 The word munib in the original is derived from inabat, which means to turn to one direction and to turn to the same again and again, just like the needle of the compass that points to the magnetic north persistently, however one may try to turn it away from that direction. Therefore, qalb-i-munib would mean such a heart as has turned away from every other direction and turned towards One Allah alone and then kept on turning towards Him again and again throughout life. The. same sense has been conveyed by the "devoted heart." This shows that in the sight of Allah the man of real worth is he who remains attached and devoted to Allah alone not merely verbally but also truly and sincerely.
Desc No: 44 If the word salam in udkhulu-ha bi-salam-in is taken in the meaning of peace and security, it would mean: "Enter this Paradise safe and secure from every kind of grief, sorrow, anxiety and affiliation"; and if it is taken in the meaning of salam itself, it would mean: "Enter this Paradise you are welcomed here with the greeting of peace by Allah and his angels." In these verses Allah has mentioned the qualities because of which a person makes himself worthy of Paradise, and they are: (1) Tagva (piety), (2) Turning towards Allah, (3) watching over and guarding one's relationship with Allah, (4) fearing Allah although one has not seen Him, and has full faith in His quality of mercy, and (5) coming into His Presence with a devoted and captivated heart, i.e. remaining constant on the way of devotion and dedication till death.
Desc No: 45 That is, "They will certainly get whatever they desire, but in addition We will also give them that which they have never conceived and, therefore, could not desire." "