67.11. So they acknowledge their sins; but far removed (from mercy) are the dwellers in the flames. (Pickthall)
67.11. Also bekennen sie ihre Sünde, also hinweg mit den Gefährten des Feuerbrandes! (Ahmad v. Denffer)
67.11. So werden sie ihre Sünde bekennen. Weit weg darum mit den Insassen der Feuerglut! (Bubenheim)
67.11. Sie geben ihre Schuld zu. Fluch sei über den Bewohnern der Hölle! (Azhar)
67.11. So gaben sie ihre Verfehlung zu. Also Vernichtung sei den Weggenossen der Gluthitze! (Zaidan)
67.11. Und sie bekennen ihre Schuld. (Doch dazu ist es dann zu spät.) Fluch über die Insassen des Höllenbrandes! (Paret)
67.11. So werden sie ihre Sündhaftigkeit zugeben; doch nieder mit den Bewohnern des flammenden Feuers! (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 11
For those who disbelieve in their Lord, ( 12 ) there is the torment of Hell, and it is an evil abode. When they are flung into it, they will hear its roaring; ( 13 ) and it will be boiling up, as though bursting with rage. Every time a crowd is cast into it, its keepers will ask them, "Did not a warner come to you?" ( 14 ) They will answer, "Yes, a warner did come to us, but we belied him and said, `Allah has not sent down anything: you are in grave error'!" ( 15 ) And they will add, "Had we only listened or understood, ( 16 ) we would not now be among the dwellers of the blazing Fire. " Thus will they confess their own sin. ( 17 ) Damned be the dwellers of Hell!
Desc No: 12 That is, the fate of all those,whether men or Satans, who disbelieve in their Lord. (For the explanation of the meaning of disbelieving in the Lord (Rabb), see E.N 161 of AI-Baqarah, E.N. 178 of An-Nisa', E.N. 39 of Al-Kahf, E,N. 3 of Al-Mu'min
Desc No: 13 The word shahiq is used for producing a cry like the ass's braying. The sentence may also mean that it could be the sound of Hell itself, as well as that it would be the sound coming from Hell, where the people already flung into it would be screaming and crying. This second meaning is supported by Surah Hud: 106, where it has been said: "Therein they will pant and hiss (because of thirst)", and the first meaning is confirmed by AI-Furgan: 12, which says: "When the Hell will see them from afar, they will hear the sounds of its raging and roaring." On this basis, the correct meaning is that it would be the noise made both by Hell and by the dwellers of Hell.
Desc No: 14 The real nature of this question will not be of a question that the keepers of Hell would like to ask them whether a warner from Allah had come to them or not, but the object would be to make them realize that no injustice had been done to them by casting them into Hell. They would try to make them confess that Allah had not kept them uninformed and unwarned: He had sent the Prophets to them; He had informed them of the truth and of the Right Way; He had warned them that if they followed a way other than the Right Way, it would lead them to Hell, in which they had been cast. But they had not listened to the Prophets. Hence, they rightly deserved the punishment which was being meted out to them at that time. This thing has been pointed out over and over again in the Qur'an that the test for which Allah has sent man in the world is not being conducted by keeping man absolutely unaware and uninformed of the requirements of the test only to see whether he found the right way by himself or not; but Allah has made the most appropriate arrangements that could possibly be trade of guiding him to the Right Way, and it is that He has raised the Prophets and sent down the Books. Now the test of man lies in this whether he accepts the Prophets and the Books brought by them and adopts the straight way, or turns away from them to follow his own desires, whites and speculations. Thus, the Prophethood, in fact, is Allah's argument which He has established against tnan and on its acceptance or rejection depends his whole future life. No one, after the appointment of the Prophets, can present the excuse that he remained unaware of the Truth, or that he has been caught and put to the hard test unawares, or that he is being punished while he was innocent. This theme has been presented in countless different ways in the Qur'an; for instance, see AI-Baqarah: 213, and E.N. 230 on it; An-Nisa': 41-42, 165 and E N.'s 64 and 208; Al-An`am: 130-131, and E.N.'s 98-100; Bani Isra'il: 15 and E.N. 17; Ta Ha: 134; Al-Qasas 47, 59, 65 and E.N.'s 66, 83; Fatir: 37; AlMu'min: 50 and E.N. 66.
Desc No: 15 That is, "Not only you but the people who have believed in and followed you also are misguided and lost in grave error."
Desc No: 16 "Had we only listened or understood": "Had we listened to the Prophets with attention as seekers after Truth or used our intellect to understand what actually was the message they were presenting before us." Here listening has been given priority over understanding, the reason being that the pre-requisite of obtaining guidance is to listen to what the Prophet teaches (or to read if it is in the written form, like a seeker after Truth). To ponder over it in an attempt to understand the truth is secondary. Without the Prophet's guidance tnan cannot by himself reach the Truth directly by using his intellect and common sense.
Desc No: 17 The word dhanb (sin) has been used in the singular. It means that the real sin because of which they became worthy of Hell was to belie the Messengers and refuse to obey them; all other sins are its consequences. "
67.14. Ala yaAAlamu man khalaqa wahuwa allatiifualkhabiiru
67.14. Should He not know what He created? And He is the Subtile, the Aware. (Pickthall)
67.14. Er kennt nicht, was Er geschaffen hat? Und Er ist der Feingesinnte, der Kundige. (Ahmad v. Denffer)
67.14. Sollte denn Derjenige, Der erschaffen hat, nicht Bescheid wissen´? Und Er ist der Feinfühlige und Allkundige. (Bubenheim)
67.14. Wie sollte Er es nicht wissen, ist Er doch der Schöpfer, Der die kleinsten Einzelheiten weiss und alles genau kennt. (Azhar)
67.14. Verfügt etwa Derjenige, Der erschuf, nicht über Wissen, während ER Der Allgütige, Der Allkundige ist?! (Zaidan)
67.14. Sollte er sich nicht in denen auskennen, die er geschaffen hat, wo er doch (bei jeder Schwierigkeit) Mittel und Wege findet (wa-huwa l-latiefu) und (über alles) wohl unterrichtet ist? (Paret)
67.14. Kennt Er den denn nicht, den Er erschaffen hat? Und Er ist der Nachsichtige, der Allkundige. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 14
Those who fear their Lord unseen, ( 18 ) for them is forgiveness and a rich reward. ( 19 ) Whether you speak secretly or aloud it is alike for AIIah): He even knows the secrets of the hearts. ( 20 ) Would He not know, who has created? ( 21 ) He is the knower of subtleties ( 22 ) and is All-Aware.
Desc No: 18 This is the real basis of morality in religion. A person's refraining from an evil because it is an evil in his personal opinion, or because the world regards it as an evil, or because its commission is likely to bring loss in the world, or because it may entail a punishment by a worldly power, is a very flimsy basis for morality. A man's personal opinion may be wrong, he may regard a good thing as bad and a bad thing as good because of some philosophy of his own. In the first place, the worldly standards of good and evil have never been the same: they have been changing from time to time. No universal and eternal standard in the moral philosophies is found today, nor has it ever been found before. The fear of worldly loss also does not provide a firm foundation for morality. The person who avoids an evil because he fears the loss that may result from it for himself, cannot keep himself from committing it when there is no fear of incurring such a loss. Likewise, the danger of the punishment by a worldly power also is not something which can trun a person into a gentleman. Everybody knows that no worldly power is knower of both the seen and the unseen. Many crimes can be committed unseen and unobserved. Then, there are many possible devices by which one can escape the punishment of every worldly power; and the Taws made by a worldly power also do not cover all evils. Most evils are such as do not come within the purview of the mundane laws, whereas they are even worse than the evils which they regard as punishable. That is why, the Religion of Truth has raised the edifice of morality on the basis that one should refrain from an evil in fear of the unseen God Who sees man under all conditions, from Whose grasp man cannot escape in any way, Who has given man an all-pervading, universal and everlasting criterion of good and evil. To forsake evil and adopt good only out of fear of Him is the real good which is commendable in religion. Apart from this, if a man refrains from committing evil for .any other reason or adopts acts which in view of their external form are regarded as good acts, his these moral acts will not be worth any merit and value in the Hereafter, for they are like a building which has been built on sand.
Desc No: 19 That is, there are two inevitable results of fearing God unseen: (1) That whatever errors and sins one will have committed because of human weaknesses, will be forgiven provided these were not committed because of fearlessness of God; and (2) that whatever good acts a man performs on the basis of this belief, he will be rewarded richly for them.
Desc No: 20 The address is to all human beings, whether they are believers or unbelievers. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.
Desc No: 21 Another translation can be: "Would He not know His own creatures?" In the original man khalaqa has been used, which may mean: "Who has created" as well as "whom He has created, " In both cases the meaning remains the same. This is the argument for what has been said in the preceding sentence. That is, how is it possible that the Creator should be unaware of His creation? The creation may remain unaware of itself, but the Creator cannot be unaware of it. He has made every vein of your body, every fibre of your heart and brain. You breathe because He enables you to breathe, your limbs function because He enables them to function, How then can anything of yours remain hidden from Him?
Desc No: 22 The word Latif as used in the original means the One Who works in imperceptible ways as well as the One Who knows the hidden truths and realities.
67.19. Awa lam yaraw ila alttayrifawqahum saffatin wayaqbidna mayumsikuhunna illa alrrahmanu innahubikulli schay-in basiirun
67.19. Have they not seen the birds above them spreading out their wings and closing them? Naught upholdeth them save the Beneficent. Lo! He is Seer of all things. (Pickthall)
67.19. Sehen sie nicht auf die Vögel über ihnen, mit ausgebreiteten Flügeln, und sie ziehen sie ein? Nichts hält sie fest, außer dem Allerbarmer, Er hat ja alles im Blick. (Ahmad v. Denffer)
67.19. Sehen sie denn nicht auf die Vögel über ihnen, wie sie ihre Flügel ausgebreitet halten und einziehen? Nur der Allerbarmer hält sie. Gewiß, Er sieht alles wohl. (Bubenheim)
67.19. Sehen sie nicht, wie die Vögel über ihnen die Flügel ausbreiten und zusammenfalten? Der Barmherzige allein hält sie in der Luft. Er sieht alles genau. (Azhar)
67.19. Sahen sie etwa nicht über ihnen die Vögel mit ausgestreckten Flügeln, und sie ziehen sie ein?! Niemand hält sie außer Dem Allgnade Erweisenden. Gewiß, ER ist über alles 3 allsehend. (Zaidan)
67.19. Haben sie denn nicht gesehen, wie die Vögel über ihnen (ihre Flügel) ausbreiten und einziehen (saaffaatin wa-yaqbidna)? Der Barmherzige allein hält sie (oben, so daß sie nicht herunterfallen). Er durchschaut alles. (Paret)
67.19. Haben sie nicht die Vögel über sich gesehen, wie sie ihre Flügel ausbreiten und sie dann einziehen? Kein Anderer als der Allerbarmer hält sie zurück. Wahrlich, Er durchschaut alle Dinge. (Rasul)