38.85. That I shall fill hell with thee and with such of them as follow thee, together. (Pickthall)
38.85. Bestimmt fülle Ich die Hölle mit dir und mit dem, der dir von ihnen folgt, allesamt! (Ahmad v. Denffer)
38.85. Ich werde die Hölle ganz gewiß mit dir und mit all denjenigen von ihnen füllen, die dir folgen." (Bubenheim)
38.85. Ich werde die Höllle füllen mit dir und allen, die dir folgen." (Azhar)
38.85. werde ICH doch Dschahannam voll füllen mit dir und allen, die von ihnen dir folgen, allesamt.“ (Zaidan)
38.85. Die Hölle werde ich mit dir und allen denen von ihnen, die dir folgen, anfüllen." (Paret)
38.85. daß Ich wahrlich Dschahannam mit dir und denen, die dir folgen, insgesamt füllen werde." (Rasul)
Tafsir von Maududi für die Ayaat 69 bis 85
(Say to them,) "I had no knowledge of the time when the exalted ones were disputing among themselves. I am informed of all this by revelation because I am an open warner." When your Lord said to the angels, ( 59 ) "I am about to create man from clay: ( 60 ) then, when I have fashioned him duly, and have breathed into him of My Spirit, ( 61 ) prostrate yourselves before him. " ( 62 ) Accordingly, the angels prostrated themselves, all in obedience, but Iblis assumed arrogance, and became one of the disbelievers. ( 63 ) The Lord said, "O Iblis, what has prevented you from prostrating yourself before him whom I have made with both My hands? ( 64 ) Are you assuming arrogance, or are you one of the high ones?" He replied, "I am better than he: You have created me from fire and him from clay." (The Lord) said: "Then get you gone from here: ( 65 ) you are accursed, ( 66 ) and My curse shall be on you till the Day of Judgment. " ( 67 ) He said, "My Lord, if so, then give me respite till the time when these people shall be raised (back to life)." (The Lord) said: "Well, you are given respite till the Day of appointed time." He said, "By Thy Honour! I shall certainly lead them astray except those of Thy servants whom Thou hast chosen. " ( 68 ) -(The Lord) said, "The truth is this, and the truth only I speak, that I shall fill Hell with you ( 69 ) and with all those who follow you from among mankind. " ( 70 )
Desc No: 59 This is the explanation of the dispute referred to about, and the dispute implies Satan's dispute with God, as becomes evident from the verses that follow. In this regard, one should bear in mind the fact that "the exalted ones" implies the angels, and the dialogue between Allah and Satan was not direct but it took place through some angel. Therefore, no one should havc the misunderstanding that Allah also was included among the exalted ones. This story has already been narrated at the following places about: Al-Baqarah: 30-39, AI-A'raf: 11-25, Al-Hijr: 26-44, Bani Isra'il: 61-65, Al-Kahf: 50, Ta Ha: 116-126.
Desc No: 60 Lexically, bashar means a gross body whose surface is bare and uncovered by anything else. After the creation of man this word has been used for man himself, but mentioning him by the word bashar before his creation and making him from clay clearly means: "I am about to make an image of clay, which will be without any feathers and hair, etc., whose skin will not be covered by wool or hair or feathers like the skin of other animals.
Desc No: 61 For explanation, see Al-Hijr: 29-30, and E.N. 16 of Surah As-Sajdah.
Desc No: 62 For explanation, sec AI-Baqarah: 34, Al-A'raf :11 and the E.N.'s thereof.
Desc No: 63 For explanation, see ALBaqarah: 34, AI-Kahf: 50 and the E.N.'s." thereof.
Desc No: 64 These words have been used to point out the honour, rank and glory bestowed on man by his Creator. In other words, Allah did not get man created through his angels but created him Himself because his creation was a highly noble task. Therefore, what is meant to be said is: "What has prevented you from prostrating yourself before him whom I have made directly Myself?" The words "both hands" probably are meant to refer to the fact that this new creation combines in itself two important aspects of Allah's power of creation: (1) That man has been given an animal body on account of which he belongs to the animal kingdom; and (2) that on account of the Spirit breathed into him, he has been characterised with qualities which place him in honour and merit above all earthly creations and creatures.
Desc No: 65 "From here": from the place where Adam was created and where the angels were commanded to bow down before Adam, and where Iblis committed disobedience of Allah.
Desc No: 66 Lexically, the word rajim, as used in the original, means "cast off" or "smitten"; in common usage it is used for the person, who has been thrown down from a place of honour and humiliated. In Surah AI-A`raf, the same thing has been expressed thus: "Get out: you are indeed one of those who wish themselves ignominy." (v. 13).
Desc No: 67 This dces not mean that there will be no curse on him after the Day of Judgment, but rather it means: "He will remain accessed till the Day of Judgment because of his disobedience, and after the Day of Judgment he will be punished for the sins which he will have committed from . the creation of Adam till Resurrecton. "
Desc No: 68 This does not mean "I will not lead Your chosen servants astray," but this: "I shall have no power over Yew chosen servants."
Desc No: 69 "With you" is not only addressed to Iblis but to the whole species of satans; that is, Iblis and his whole army of the satans who will be joining him in misleading mankind till Resurrection.
Desc No: 70 This whole story has been related in answer to this saying of the chiefs of the Quraish: "Was he the only (fit) person among us to whom Allah's Admonition should have been sent down?" Its first answer was the one given in vv. 9-10, saying: "Are you the owners of the treasures of the mercy of your Mighty and Bounteous Lord? And dces the kingdom of the heavens and the earth belongs to you, and is it for you to decide as to who should be appointed God's Prophet and who should not be appointed?" The second answer is: In this the chiefs of the Quraish have been told: ¦Your jealousy, your pride and arrogance against Muhammad (upon whom be Allah's peace and blessings) arc similar to the jealousy and arrogance of Iblis against Adam (peace be upon him). Iblis also had refused to acknowledge the right of Allah to appoint anyone He pleased His vicegerent, and you also are refusing to acknowledge His right to appoint anyone He pleases as His Messenger: he disobeyed the Command to bow down before Adam, and you are disobeying the Command to follow Muhammad (upon whom be Allah's peace). Your resemblance with him does not end here, but your fate also will be the same as has been pre-ordained for him, i.e.. the curse of God in the world and the fire of Hell in the Hereafter. " Besides, in connection with this story, two other things also have been stressed: (1) Whoever is disobeying Allah in this world, is in fact, falling a prey to Iblis, his eternal enemy, who has resolved to mislead and misguide mankind since the beginning of creation; and (2) the one who disobeys Allah on account of arrogance and persists in His disobedience is under His wrath: such a one has no forgiveness from Him. "
38.86. Qul ma as-alukum AAalayhi min adschrinwama ana mina almutakallifiina
38.86. Say (O Muhammad, unto mankind): I ask of you no fee for this, and I am no impostor. (Pickthall)
38.86. Sag: Ich verlange von euch dafür keine Belohnung, und ich bin keiner von denen, die sich selbst zumuten, (Ahmad v. Denffer)
38.86. Sag: Ich verlange von euch keinen Lohn dafür. Und ich gehöre nicht zu denjenigen, die Unzumutbares auferlegen. (Bubenheim)
38.86. Sprich (o Prophet): "Ich fordere von euch keinen Lohn dafür, und ich gehöre nicht zu den Leuten, die behaupten, etwas zu sein, was sie nicht sind. (Azhar)
38.86. Sag: ‚Ich verlange von euch dafür keinen Lohn, und ich bin nicht von den Angebenden.‘ (Zaidan)
38.86. Sag: Ich verlange von euch keinen Lohn dafür (daß ich euch die Offenbarung verkünde). Und ich gehöre nicht zu denen, die sich etwas aufladen (wofür sie nicht zuständig sind) (mina l-mutakallifiena). (Paret)
38.86. Sprich: "Ich verlange von euch keinen Lohn dafür, noch bin ich einer derer, die sich (etwas) anmaßen. (Rasul)
38.88. And ye will come in time to know the truth thereof. (Pickthall)
38.88. Und ganz bestimmt kennt ihr seine Nachricht nach einiger Zeit. (Ahmad v. Denffer)
38.88. Und ihr werdet die Kunde darüber ganz bestimmt nach einer gewissen Zeit erfahren. (Bubenheim)
38.88. Ihr werdet bald zu wissen bekommen, dass alles wahr ist, was er meldet." (Azhar)
38.88. Und ihr werdet doch noch seine Mitteilung nach einer Zeit erkennen. 3 (Zaidan)
38.88. Und ihr werdet, wenn eine (bestimmte) Zeit um ist, (schon noch zu) wissen (bekommen), wie es damit steht. (Paret)
38.88. Und ihr werdet sicher seine Kunde nach einer Zeit kennen." . (Rasul)
Tafsir von Maududi für die Ayaat 86 bis 88
(O Prophet,) say to them, "I do not ask any recompense of you for this message, ( 71 ) nor am I an impostor. ( 72 ) This is only an admonition for all the people of the world, and after a while you shall yourself come to know all about lt. " ( 73 )
Desc No: 71 That is, "I am a selfless person: I have no vested interest in preaching this message,"
Desc No: 72 That is, "I am not one of those who arise with false claims for the sake of vanity and pose to be what actually they are not. " The Holy Prophet has not been made to say this merely for the information of the disbelievers of Makkah but this is testified by his whole life which he lived among the same people for forty years before his advent as a Prophet. Every child of Makkah was a witness that Muhammad (upon whom be Allah's peace) was not an impostor. Never had anybody from among the people of Makkah ever heard anything from him, which might have caused somebody the doubt that he aspired to be a great man and was planning and scheming for that end.
Desc No: 73 That is, "Those of you who live will see for themselves within a few years that what I am saying is fulfilled; those who die will come to know as soon as they pass through the gate of death that the truth is the same which I am preaching."