15.43. And lo! for all such, hell will be the promised place. (Pickthall)
15.43. Und die Hölle ist bestimmt ihr verabredeter Ort, allesamt, (Ahmad v. Denffer)
15.43. Und die Hölle ist wahrlich ihrer aller Verabredung(sort). (Bubenheim)
15.43. Die Hölle ist der Treffpunkt für sie alle. (Azhar)
15.43. Und sicherlich, Dschahannam ist doch ihre Verabredung, allesamt. (Zaidan)
15.43. Und die Hölle ist dereinst das Stelldichein für sie alle." (Paret)
15.43. Und wahrlich, Dschahannam ist ihnen allen der verheißene Ort. (Rasul)
15.43. und die Hölle ist (dann) für sie alle der verabredete Ort. (Périsset)
Tafsir von Maududi für die Ayaat 26 bis 43
We created Man from dried clay of rotten earth: ( 17 ) and before him We had created Jinn from the flame of heat. ( 18 ) Then recall to mind the time when your Lord said to the angels, "I am going to create a man from dried clay of rotten earth. When I have brought him to perfection and breathed of My spirit ( 19 ) into him, you should bow down before him all together." Accordingly all the angels bowed down except Iblis: he refused to join those who bowed down. ( 20 ) The Lord said, "O Iblis! What is the matter with you that you have not joined those who have bowed down ?" He replied, "It does not behove me to bow down before this man whom you have created from dried clay of rotten earth. " The Lord said, "Get away from here, for you have become accursed: the curse shall rest upon you till the Day of Retribution. " ( 21 ) .At this he requested, "My Lord! then give me respite till that Day when mankind shall be resurrected." Allah said, "Well! you are given respite till the Day of predestined time. " Iblis replied, "Lord, because Thou hast beguiled me, I will create allurements for them ( 22 ) and seduce them except those of Thy servants whom Thou hast chosen for Thyself from amongst them. " Allah replied, "This is the straight way that reaches Me. ( 23 ) Indeed, thou shalt have no power over My sincere servants. Thou wilt succeed only in beguiling those who shall follow thee, ( 24 ) and they shall all be destined for Hell. " ( 25 )
Desc No: 17 The Arabic word "salsal" means the dried clay which produces a sound like pottery." "Hams " is "the black mud which has become so rotten as to be in a fermented state." "Masnun" has a double meaning: (a) "rotten clay which has become greasy" (b) clay which has been moulded into a shape." It is clear from the wording of the text that at first the image of man was made of clay from rotten earth and when it dried up, soul was breathed into it. Thus the Qur'an positively refutes the Darwinian theory of Evolution that man came into existence after passing through continuous genetic adaptations. It will, therefore, be a futile attempt, as some modernised commentators have done, to prove that theory from the Qur'an.
Desc No: 18 As `samum' is not wind, `nar-i-samum" will mean "flame of heat" ("intense heat") and not of "fin." This is the explanation of those passages in which it has been stated that jinns have been created from fire.
Desc No: 19 "....(when I have) breathed of My spirit into him....": "....(when I have) cast a reflection of My Divine characteristics on him.... " This shows that the soul of tnan implies "life, knowledge, power, will, discretion and other human characteristics in the aggregate. These are in reality a slight reflection of Divine characteristics that has been cast on the human body, which was originally created from dried clay. And it is this Divine reflection on the human body which has raised him to the position of the Vicegerent of Allah and made him that worthy being before whom angels and every earthly thing should bow down. As a matter of fact, the source of each characteristic of everything is one Divine characteristic or the other, as is borne by a Tradition: `Allah divided Mercy into one hundred parts: then He reserved ninety-nine parts for Himself and sent down the remaining one part to the Earth. It is because of that one part that the creatures show mercy to one another. So much so that it is due to this that an animal refrains from placing the hoof on its young ones." In this connection one has to be on strict guard against the notion that the possession of a part of any Divine characteristic amounts to the possession of a part of Godhead. This is because Godhead is absolutely beyond the reach of each and every creation.
Desc No: 20 Please compare this passage (vv. 30-43) with II: 30-39, IV: 117-120 and Vll: 11-25 and also refer to E.N.'s appended to these.
Desc No: 21 That is, "You shall remain accused up to the Resurrection. Then you shall be punished for your disobedience on the Day of Judgment."
Desc No: 22 That is, "Thou hast beguiled me by commanding me to bow down before a creature who is inferior to me: for it is obvious that I could not obey such an order. Therefore, I will now beguile them and disobey Thee." In other words, Iblis meant to say, "I will make the worldly life, its enjoyments and its transitory benefits so alluring for man that he will forget the responsibilities of the Vicegerent of Allah, and that he shall have to render his account in the Hereafter. They will also forget Thee ar will disobey Thee, even though they would profess to remember Thee."
Desc No: 23 This verse (41) may have another meaning: "This is the right thing: I also will stick to this."
Desc No: 24 This verse (42) also may have another meaning: "You will have no power over My servants (common people) to force them to disobey Me. However, We will give freedom of action to those who will willingly or deliberately follow you, and we will not forcibly prevent them from your way, if they intended to follow you. " According to the first rendering, these verses will mean this: "The way followed by My sincere servants is the only straight way to reach Me. Satan will have no power over those people who follow it, for I will choose them to be My own servants." Satan himself admitted that he will not be able to entice them. On the contrary, he will succeed in beguiling those people, who themselves will deviate from the way of obedience. They will then wander farther and farther away following his temptations and allurements. According to the second meaning, the passage will mean this: "When Satan challenged that he would beguile people from the Way of Allah by making this worldly life very tempting to them, Allah accepted his challenge but made it clear to him that he was being allowed only to beguile people with temptation, but was not being given any power to force them to deviate from the Right Way. At this, Satan clarified that his challenge did not apply to those people whom Allah will choose for Himself. As this exception might have led to a misunderstanding that Allah may choose any people for Himself to keep them safe and secure from the reach of Satan, Allah clarified it, saying "Only that person will follow you, who himself will deviate from the Right Way. " As a corollary to this, "That person, who will not deviate from the Right Way will not follow you, and will, thus become Our servant, whom We will choose for Our-self."
Desc No: 25 In. order to comprehend the purpose for which the story of Prophet Adam and Satan has been related here, we should keep in mind the context in which this has occurred. In the preceding verses (1-25), it has been stated that the disbelievers were following the ways of deviation that would lead them to perdition. This story has been related to warn them that the ways they were following were the ways of Satan, their eternal enemy, so as to say, "You should realize the consequences of following Satan, who has enticed you in this snare, and is leading you to the lowest depths of degradation because of this enmity and envy. In contrast to this, Our Prophet is doing his utmost w free you from his snare and lead you to the height of success, which as a man you should desire to achieve. But it is a pity that you are regarding your enemy (Satan) as your friend, and your friend (Our ) as your enemy." Secondly, the story also makes quite clear to them this thing: "There is only one way of salvation and that is the Way of obedience to Allah. If you discard this Way, every other way will be a way of Satan which will take you directly to Hell . " Than this story is meant to bring home to them this fact: You yourselves are responsible for your wrong deeds and not Satan; for, the most he can do is to beguile you from the obedience of Allah and hold temptations before you It is therefore, your own concern and responsibility to be beguiled or not to be beguiled by Satan. " "
15.47. WanazaAAna ma fiisuduurihimmin ghillin ikhwanan AAala sururin mutaqabiliina
15.47. And We remove whatever rancor may be in their breasts. As brethren, face to face, (they rest) on couches raised. (Pickthall)
15.47. Und dann nehmen Wir heraus, was in ihren Gemütern ist an Groll, Brüder auf Ruhebetten, einander gegenüber. (Ahmad v. Denffer)
15.47. Und Wir nehmen weg, was in ihren Brüsten an Groll ist, als Brüder auf Liegen (ruhend), einander gegenüber. (Bubenheim)
15.47. Und Wir werden ihre Herzen von jeglichem Neid befreien und sie sich wie Brüder auf Lagern einander gegenüber setzen lassen. (Azhar)
15.47. Und WIR nahmen aus ihren Brüsten jeglichen Groll heraus. Sie sind als Geschwister auf Liegen einander gegenüber. 1 (Zaidan)
15.47. Wir nehmen dann von ihnen weg, was sie an Gehässigkeit (ghill) in ihrem Innern hegen, so daß sie (wie) Brüder sind, auf Sesseln (gelagert), einander gegenüber. (Paret)
15.47. Und Wir wollen hinwegnehmen, was an Groll in ihren Herzen sein mag; brüderlich (sollen sie) auf Ruhesitzen einander gegenüber sitzen. (Rasul)
15.47. Wir werden allen Groll aus ihren Herzen entfernen, und als Geschwister (des Glaubens) werden sie sich auf prächtigen Liegen gegenübersitzen. (Périsset)
15.48. La yamassuhum fiiha nasabunwama hum minha bimukhradschiina
15.48. Toil cometh not unto them there, nor will they be expelled from thence. (Pickthall)
15.48. Dort berührt sie keine Mühsal, und sie werden von dort nicht vertrieben. (Ahmad v. Denffer)
15.48. Darin widerfährt ihnen weder Mühsal, noch werden sie daraus vertrieben. (Bubenheim)
15.48. Sie werden von Müdigkeit nichts spüren, und sie werden von dort niemals vertrieben werden. (Azhar)
15.48. Keine Müdigkeit überkommt sie darin, und sie werden davon nicht herausgebracht. (Zaidan)
15.48. Sie haben darin keine Mühsal zu erleiden und werden nicht (wieder) daraus vertrieben. (Paret)
15.48. Müdigkeit wird sie darin nicht berühren, noch sollen sie jemals von dort vertrieben werden. (Rasul)
15.48. Keine Müdigkeit wird sie befallen und sie werden nie von dort vertrieben werden. (Périsset)
Tafsir von Maududi für die Ayaat 44 bis 48
This Hell (with which the followers of Iblis have been threatened) has seven gates, and each gate has been specified for a separate group of them. ( 26 ) In contrast to them the pious people ( 27 ) shall go to the gardens and fountains. (It will be said to them), "Enter into these in peace and security." We will remove from their hearts even the little bit of spite that will be therein, ( 28 ) and they will become like brethren, and sit face to face on couches. They will have no toil to weary them nor will they be cast out from there. ( 29 )
Desc No: 26 Sinners will be divided into different groups in accordance with their different sins for their entry into Hell from seven different gates specified for each different sin. For instance, the group of atheists shall enter into Hell by one of the seven gates specified for their group. Likewise, mushriks, hypocrites, selfseekers, sensualists, tyrants, propagandists and leaders of disbelief, etc., etc., shall each enter into Hell through the gates specified for their group.
Desc No: 27 The pious people are those who did not follow Satan but feared Allah and lived lives of obedience to Him.
Desc No: 28 That is, "If any spite might have been caused in their hearts in this world because of misunderstandings between the pious people, it shall be removed at the time of their entry into Paradise and they will bear no ill-feelings there against each other." (Please refer also to E.N. 320 of Al-A'araf.)
Desc No: 29 This verse is explained by the following Tradition: "It will be announced to the dwellers of the Gardens, `Now you will remain hale and hearty for ever and shall never fall ill: now you will enjoy eternal life and shall never die: now you will remain young for ever and never grow old, and now you will remain for ever in Paradise and shall never have to move away from it' . " There arc other Traditions that further elucidate lift in Paradise to this effect: "The dwellers shall have no toil to perform for their livelihood and necessities of lift. They will get everything without any labour whatsoever."
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