43.14. And lo! unto our Lord we are returning. (Pickthall)
43.14. Und zu unserem Herrn kehren wir ja bestimmt zurück." (Ahmad v. Denffer)
43.14. Und wir werden ganz gewiß zu unserem Herrn zurückkehren." (Bubenheim)
43.14. Wir werden nach diesem Leben sicher zu unserem Herrn zurückkehren." (Azhar)
43.14. wa inna ila rab-bina lamun-qalibun .‘ (Zaidan)
43.14. Wir wenden uns zu unserem Herrn. " (Paret)
43.14. Und zu unserem Herrn werden wir sicher zurückkehren." (Rasul)
Tafsir von Maududi für die Ayaat 9 bis 14
If you ask them, "Who has created the heavens and the earth?" they will surely say, "The Almighty, the All-Knowing One has created them. " He it is Who made this earth a cradle for you ( 7 ) and made in it paths ( 8 ) for you so that you may be guided to your destinaions ( 9 ) ; Who sent down water from heaven in due measure ( 10 ) and revived thereby the dead earth-even so shall you be brought out from the earth ( 11 ) ; Who created all these pairs ( 12 ) and Who made ships and animals as conveyance for you to ride on their back, so that when you sit on them, you may remember your Lord's favour, and say, "Glorified is He Who has subjected them to us, otherwise we could not have brought them under control, ( 13 ) and one day we have to return to our Lord." ( 14 )
Desc No: 7 At other places the earth has been described as a bed, but here as a cradle. That is, just as a child lies resting in its cradle, so is this great globe meant to be a place of rest for you, which is suspended in space, which is spinning on its axis at a speed of 1,000 miles an hour, which is revolving around the sun at a speed of 66,000 miles an hour. Its interior is so intensely hot that it can melt the stones and it manifests its power sometimes in the form of volcano eruptions. But, in spite of that, the Creator has made it so tranquil that one sleeps on it. in fill peace and there is no jerk whatever. One lives on it and does not at all feel that this globe is suspended and one is hanging from it with one's head pointing downward. One moves about on it with satisfaction and never thinks that one is riding on a vehicle moving faster than a bullet. You dig it at will and turn it inside out and beat it as you like to obtain your sustenance, whereas a little shaking of it in an earthquake makes you feel what a terrible giant it is, which Allah has subdued for you. (For further explanation, sec AI-Naml: 61 and E.N. 74 on it).
Desc No: 8 The passes in the mountains and the rivers in the hill and plain regions are the natural paths, which Allah has provided on the surface of the earth. Man has spread on, the earth by means of these. If the mountainous ranges had been created erect, without a crevice, and there had been no rivers and streams, man would have been confined to the same areas where he was born. Then, Allah through another grace has not made the whole surface of the earth uniform in nature, but has created different marks of distinction by means of which man recognizes different lands and feels the difference between one land and another. This is the second important means by which man became able to move about on the earth. This blessing can be appreciated by the one who has had a chance of going on a vast desert, where for thousands of milts the earth is without any landmarks and one does not know where one has reached and where one has to go.
Desc No: 9 This sentence gives two meanings simultaneously: (1) "That by means of these natural paths and land-marks you may fmd your way and reach the place you want to reach: " and (2) "that you may obtain guidance from the observation of this craftsmanship of Allah Almighty: may reach the underlying reality and understand that this sysum of the earth is not functioning haphazardly, nor has been devised by many gods jointly, but there is one All-Wise Creator, Who has made these paths in the hills and on the plains in view of the needs and requirements of His creatures, and has given each region of the earth a different form in countless different ways by means of which man can distinguish one region from the other.
Desc No: 10 That is, "For each region He has ordained an average measure of the rain, which falls year after year for long ages regularly. It does not happen that an area may have two inches of the rainfall one year and 200 inches of it the next year. Then He spreads the rainfall over different places in different times in such a way that it becomes beneficial on the whole for the products of the earth. And this is also His wisdom that He has deprived some parts of the earth of the rainfall almost wholly and turned them into dry, barren deserts, and in some other parts, He sometimes causes famines w occur and sometimes sends torrential rains so that man may know what a great blessing the rain and its general regularity is for the populated areas, and he may also remember that this sysum is under the control of another power, whose decrees cannot be changed by anyone. No one has the power that he may change the general average of the rainfall of a country, or effect a variation in its distribution over vast areas of the earth, or avert an impending storm, or attract the displeased clouds towards one's own land and compel them to rain." (For further explanation, see AI Hijr: 21-22, Al-Mu'minun: 18-20).
Desc No: 11 Here, the birth of vegetation in the earth by means of water has been presented as an argument for two things simultaneously: (1) That these things are happening by the power and wisdom of One God; no one else is His associate in these works; and (2) that there can be life after death, and it will be. (For further explanation. see An-Nahl: 65-67, Al-Hajj: 5-7, An-Naml: 60, Ar-Rum: 19, 24; Fatir: E.N. 19 and Ya Sin: E.N. 29).
Desc No: 12 Pairs here does not imply only pairs of men and women among human beings and of males and females among animals and vegetation, but there are countless other things which the Creator has made as matching partners of each other and by whose coming together and combination new and ever new things come into being in the world. For example, among the elements, some can be combined with others and some cannot be. The combination of these which can combine is resulting into various compositions, e.g. the negative and positive charges in electricity are the matching partners of each other and their mutual attraction is causing wonderful things to happen in the world. If man considers the structure and the mutual relationships and the different forms of cooperation and the results of the combination of this and other countless pairs which Allah has created among countless of His creations. He cannot help testifying to the truth that this great workshop of the world is the creation of one and only one Almighty, AlI-Wise Designer, and is functioning only under His care and control, Only a man of mean intelligence could suppose that all this happened, and is happening, without a Wise Being, or there is the possibility in it of the agency and interference of more gods than one.
Desc No: 13 That is, "Only man from among all the creatures of the earth was not given this power by Allah to use boats and ships and animals as conveyance so that he may be loaded on them like bags of grain and should never think as to who it is who created possibilities for him to run boats in the mighty oceans, and who created some animals of the countless kinds of animals, with a nature that they become his servants in spite of being far stronger than him in power, and he rides on them and drives them wherever he likes. To benefit by these blessings and to forget the Benefactor is a sign of the heart's becoming dead and the conscience's being insensitive. For when a man endowed with a living heart and a sensitive conscience will sit on these conveyances, he will be filled with the feelings of the blessings and with the gratitude for it, and will cry out: "Glorified is the Being Who subjected these things to me: Glorified is He from that another should be His associate in His Being and attributes and powers: Glorified is He and free from the weakness that He should become helpless of performing the functions of His Godhead by Himself and should stand in need of other associate gods: Glorified is He that I should make another an associate with Him in rendering thanks for these blessings." The best practical commentary of the intention and meaning of this verse are the words that the Holy Prophet (upon whom be Allah's peace) used to pronounce at the time he sat on the conveyance. Hadrat 'Abdullah bin 'Umar says that whenever the Holy Prophet sat on a conveyance for a journey, he would pronounce Allah-u Akbar thrice, then would recite this verse, and then pray: "O God, I implore You to grant me in this journey the grace of goodness and piety and such acts as may please You. O God, make the journey easy and roll up the long distance for us; O God, You alone are the Companion during the journey and Guardian of the family in ow absence. O God, take care of us during, the journey and our household in ow absence. " (Musnad Ahmed, Muslim, Abu Da'ud, Nasa'i, Darimi, Tirmidhi). Hadrat 'Ali says: Once the Holy Prophet put his foot in the stirrup with bismillah, and then, after riding, said: Al-,hamd-u lillah, subhan-alladhi sakhkhara lana hadha . . . . , then pronounced al-,hamd-u-lillah thrice, and Allah-u Akbar thrice; then said: Subhana-ka, la-ilaha ills anta, qad zalamtu nafsi fagh fir-li. Then he laughed. I asked: What made you laugh. O Messenger of Allah? He replied: When a servant says: Rabb-ighfir-li, Allah Almighty is very pleased with this. He says: My servant knows that there is none beside Me who can forgive sins." (Ahmed, Abu Da'ud, Tirmidhi, Nasa'i, and others) Abu Mijlaz says: "Once I rode on my animal and recited this verse: Subhan-alladhi sakhkhara lane hadha . . . ; Hadrat Hasan (may Allah be pleased with him) said: Have you been commanded to say so ? I said: What should I say then? He replied: Say, thank God, Who guided us to Islam: Thanks to Him, Whodid us a favour by sending Muhammad (upon whom be Allah's peace): Thanks to Him, Who admitted us into the best community that has been raised for the people; then recite this verse." (Ibn Jarir, Ahkam al-Qur'an by Jassas)
Desc No: 14 That is, "While embarking on every journey one should remember that there is ahead a longer and final journey also. Besides there is the possibility in the use of every conveyance that an accident may turn that very journey into one's last journey; therefore, every time one should remember one's return to one's Lord so that if something untoward happens, one does not die unawares. Let us pause here for a while and consider the moral results of this teaching. Can one imagine that a person who while sitting on a conveyance starts his journey consciously with Rill remembrance of Allah and his return and accountability before Him, would commit sins and injustices and tyrannies on the way? Can a person think or utter these words from his mouth when he intends to go to meet a prostitute, or to visit a club for the purpose of drinking and gambling? Can a ruler, or a government official, or a merchant who has stepped out of his house with such thoughts and such words at his lips, usurp the rights of others when he reaches his destination? Can a soldier utter these words while boarding his aircraft or tank when he goes out to shed blood of the innocent and deprive the weak of their freedom? If not, then this one thing alone is enough to bar every movement undertaken for the commission of a sin.
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