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Quran
21.24. Oder haben sie sich außer Ihm Götter genommen? Sag: Bringt euren Beweis vor! Das ist die Ermahnung derjenigen, die mit mir sind, und die Ermahnung derer, die vor mir waren. Aber nein! Die meisten von ihnen kennen die Wahrheit nicht; so wenden sie sich ab.
45.27. And unto Allah belongeth the Sovereignty of the heavens and the earth; and on the day when the Hour riseth, on that day those who follow falsehood will be lost. (Pickthall)
45.27. Und Allahs ist die Herrschaft der Himmel und der Erde, und am Tag, an dem die Stunde ersteht, an diesem Tag, verlieren die Taugenichtse, (Ahmad v. Denffer)
45.27. Allah gehört die Herrschaft der Himmel und der Erde. Und am Tag, da sich die Stunde erhebt, an jenem Tag werden diejenigen verlieren, die Nichtiges tun. (Bubenheim)
45.27. Gott gehört die Herrschaft über die Himmel und die Erde. An dem Tag, an dem die Stunde des Gerichts ergeht, werden die verlieren, die den falschen Weg gegangen sind. (Azhar)
45.27. Und ALLAH gehört die Herrschaft der Himmel und der Erde. Und an dem Tag, wenn die Stunde anbricht, an diesem Tag, verlieren die des Unwahren Verbreitenden. (Zaidan)
45.27. Allah hat die Herrschaft über Himmel und Erde. Und am Tag, da die Stunde (des Gerichts) sich einstellt, an jenem Tag haben diejenigen den Schaden, die vertreten, was nichtig ist. (Paret)
45.27. Und Allahs ist das Königreich der Himmel und der Erde; und an dem Tage, wenn die Stunde kommt - an jenem Tage werden die Lügner die Verlierer sein. (Rasul)
Tafsir von Maududi für die Ayaat 24 bis 27
They say, "Life is only this worldly life of ours. Here we shall die and live and nothing but the change of time destroys us. " In fact, they have no knowledge concerning this: they merely guess. ( 34 ) And when Our clear Revelations are recited to them, ( 35 ) their only argument is that they say, "Bring back our forefathers if you are truthful." ( 36 ) O Prophet, say to them, "It is Allah Who gives you life, then He it is Who causes your death, ( 37 ) then He it is Who will gather you together on the Day of Resurrection, which is sure to come, ( 38 ) but most people do not know. ( 39 ) To Allah belongs the Sovereignty of the heavens and the earth, ( 40 ) and the Day the Hour of Resurrection arrives, the worshippers of falsehood on that Day shall be doomed to loss."
Desc No: 34 This is, "There is no means of knowledge by which they might have known with certainty that after this life there is no other life for Tnan, and that man's soul is not seized by the Command of God, but he dies and perishes merely in the course of time. The deniers of the Hereafter say these things not on the basis of any knowledge but on mere conjecture. The maximum that they could say scientifically is: "We do not know whether there is any life after death or not;" but they cannot say: "We know that there is no other life after this life." Likewise, they cannot make the claim of knowing scientifically that man's soul is not seized by God's Command but he perishes after death just like a watch which suddenly stops functioning. The most they can say is just this: "We do not know what exactly happens in either cast." Now the question is: When to the extent of the means of human knowledge there is an equal possibility of there being life after death or there being no life after death, and the soul's being seized by Allah's Command, or man's dying of himself in the course of time, what is the reason that these people abandon the probability of the possibility of the Hereafter and give their judgement in favour of its denial? Do they have any other reason than this that they, in fact, decide this question on the basis of their desire and not by any argument? As they do not like that there should be any life after death and death should mean total annihilation and not seizure of the soul by Allah's Command, they make their heart's desire their creed and deny the other probability."
Desc No: 35 "Our clear Revelations": the Revelations in which strong arguments have been given for the possibility of the Hereafter and in which it has been stated that its occurrence is the demand of both wisdom and justice, and its nonoccurrence renders the whole system of the universe meaningless and absurd.
Desc No: 36 In other words, what they meant to say was: When somebody tells them that there is life after death, he must raise a dead person from the grave and present him before them. And if this is not done, they cannot believe that the dead would ever be raised to life once again at same time in the future, whereas nobody ever told them that the dead would be raised to life in this world as and when required separately, but what was said was: On the Day of Resurrection Allah will raise . all human beings to life simultaneously and will subject them to accountability and punish and reward them accordingly.
Desc No: 37 This is the answer to their saying that death comes to man automatically in the course of time. It means: "Neither you get life accidentally nor your death occurs automatically. It is God Who gives you life and it is He Who takes it away."
Desc No: 38 This is the answer to their demand: "Bring back our forefathers if you are truthful." To this it has been said: "This will not happen now separately for individuals, but a Day has been fixed for gathering all mankind together. "
Desc No: 39 That is, "It is lack of knowledge and right understanding which is the real cause of the people's denying the Hereafter; otherwise it is not its coming but its not coming which is against reason. If a person reflects rightly on the system of the universe and on his own self, he will himself realize that there can be no doubt about the coming of the Hereafter. "
Desc No: 40 In view of the context, this sentence by itself gives the meaning that it is not at all beyond the power of God Who is ruling over this great and marvellous universe that He should bring the human beings whom He has created in the first instance back into existence once again.
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