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Quran
9.110. Ihr Bau, den sie errichtet haben, wird nicht aufhören, Zweifel (hervorzurufen), bis ihre Herzen in Stücke gerissen sind. Allah ist Allwissend und Allweise.
26.6. Now they have denied (the Truth); but there will come unto them tidings of that whereat they used to scoff. (Pickthall)
26.6. Und sie haben schon geleugnet, also werden zu ihnen Nachrichten kommen von dem, was sie verspottet haben. (Ahmad v. Denffer)
26.6. Sie haben (sie) ja für Lüge erklärt. So werden zu ihnen die Nachrichten kommen von dem, worüber sie sich lustig zu machen pflegten. (Bubenheim)
26.6. Sie haben die offenbarte Wahrheit für eine Lüge gehalten, und nun müssen sie die schweren Folgen ihres Spottes abwarten. (Azhar)
26.6. Also bereits leugneten sie ab, so wird ihnen noch dieMitteilung dessen zuteil, das sie zu verspotten pflegten. (Zaidan)
26.6. Und nun haben sie (unsere Botschaft) als Lüge erklärt. Aber ihnen wird (dereinst beim Gericht) Kunde zukommen von dem, worüber sie sich (zeitlebens) lustig gemacht haben. (Paret)
26.6. Sie haben tatsächlich (die Ermahnung) verworfen; bald aber wird von dem Kunde zu ihnen kommen, was sie verspotteten. (Rasul)
Tafsir von Maududi für die Ayaat 3 bis 6
O Muhammad, you will perhaps consume yourself with grief because these people do not believe. ( 2 ) If We will, We can send down from the sky a Sign before which they will bend down their necks in submission. ( 3 ) Whatever new admonition comes to them from the Merciful, .they turn away from it. Now that they have rejected it, they will soon come to know (in various forms) the reality of what they have been mocking ( 4 ) .
Desc No: 2 The words bakhi'un-nafsaka literally mean: "You would kill yourself." The verse in fact describes the extreme anguish, anxiety and grief of the Holy Prophet over the Makkan disbelievers' ways of deviation, moral degradation, and obduracy and opposition to his message of reform. Sometimes it seemed as if his grief and mental suffering for their sake would cause his death. This state of the Holy Prophet has been referred to at other places in the Qur'an as well, for instance in AI-Kahf: 6, thus: "Well, O Muhammad, it may be that you will consume your life for their sake out of sorrow if they do not believe in this message. And in Al-Fatir: 8, thus:" ....Iet not your life be consumed in grief for their sake."
Desc No: 3 That is, "It is not at all difficult for Allah to send down a Sign which would make all the disbelievers yield and submit. If, however, He does not send one, it does not mean that such a thing is beyond His powers, but the reason is that . belief under compulsion is not acceptable to Him. Allah wants that people should use their common-sense and recognize the Truth through the verses of the Divine Book and the Signs which are scattered all over the universe and are found even in their ownselves. Then, when their hearts are satisfied that the message of the Prophets contains the Truth, and the beliefs and the creeds which are opposed to it, are false, they should willingly give up falsehood and adopt the Truth. This voluntary belief, acceptance of the Truth and rejection of falsehood, is what Allah demands from man. It is for this reason that Allah has bestowd upon man choice and free will, and freedom to follow any way, right or wrong, that he pleases. For the same reason He has placed in his nature both the tendencies, towards good and towards evil, and opened up before him both the ways, to piety and to sin. For the same purpose He has given Satan the freedom and respite to mislead him and has made arrangements of Prophethood, Revelation and invitation to goodness to guide him to the right way, and has placed man on trial to see whether he adopts the way of belief and obedience or of disbelief and sin. On the other hand, if Allah had adopted a method of coercing people to believe and obey, it would have defeated the very purpose of the trial and test. Then there was no need to send down the Signs for the purpose, but He would have created man with a pure nature, without any inclination for evil, disbelief and sin, and made him obedient by birth like the angels. This has been referred at several places in the Qur'an, for instance in Yunus: 99: ` Had your Lord willed all the dwellers of the earth would have believed in Him;" and in Hud: 118: '"Your Lord could have made mankind one community had He so willed, but now they will continue to follow different ways, but only those on whom Allah has His mercy (escape wrong ways). It will be so because He has created them for this (very freedom of choice and action)." For further explanation, see E.N.'s 101,102 of Yunus and E.N. 116 of Hud.
Desc No: 4 That is, the people who show lack of feeling and interest for every rational attempt made to bring them to the right way, cannot be made to believe forcibly by sending down Signs from heaven. They only deserve to be shown their evil end after they have been duly warned and shown guidance, which they not Only treated with indifference but rejected scornfully. This evil end can be shown to them in several ways: (1) The Truth which they have bitterly opposed and scoffed at should prevail in the world in front of their very eyes in spite of their antagonism. (2) They should be visited by a painful torment and eliminated from the world. (3) Alter a few years of misguided life they should meet death and see for themselves that what they had been following wholeheartedly throughout their lives was nothing but falsehood and what the Prophets had been presenting was the very Truth, which they had been scoffing at. Thus the evil end can take place differently for different people as it happened in the past. "
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