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Quran
27.90. Wer aber mit einer schlechten Tat kommt, - diese werden mit ihren Gesichtern (voran) ins (Höllen)feuer gestürzt: "Wird euch denn etwas anderes vergolten als das, was ihr zu tun pflegtet?"
50.22. Laqad kunta fii ghaflatin min hathafakaschafna AAanka ghitaaka fabasarukaalyawma hadiidun
50.22. (And unto the evil doer it is said): Thou wast in heedlessness of this. Now We have removed from thee thy covering, and piercing is thy sight this day. (Pickthall)
50.22. "Du warst intimer in Achtlosigkeit gegen dies, und Wir haben von dir deine Abdeckung weggenommen, und dein Blick heute ist scharf." (Ahmad v. Denffer)
50.22. "Du warst dessen ja unachtsam. Nun haben Wir deine Decke von dir hinweggenommen, so daß dein Blick heute scharf ist." (Bubenheim)
50.22. "Du hast nicht darauf geachtet. Nun nehmen Wir dir deinen Schleier von den Augen, so dass dein Blick heute scharf ist. (Azhar)
50.22. Gewiß, bereits warst du doch demgegenüber achtlos, dann nahmen wir von dir deine Bedeckung weg, dann ist dein Sehen heute scharf. (Zaidan)
50.22. (Und zu ihm wird gesagt:) "Das hast du ja nicht geahnt. Aber wir haben dich (nunmehr) aufgeklärt, so daß dein Blick heute geschärft ist." (Paret)
50.22. "Wahrlich, du warst dessen ahnungslos gewesen; nun haben Wir deine Augenbinde von dir genommen, so daß dein Blick heute scharf ist." (Rasul)
50.24. (And it is said): Do ye twain hurl to hell each rebel ingrate, (Pickthall)
50.24. Werft ihr beiden in die Hölle jeden hartnäckigen Undankbaren, (Ahmad v. Denffer)
50.24. - "Werft, ihr beide, in die Hölle jeden beharrlichen, widerspenstigen Ungläubigen, (Bubenheim)
50.24. Werft, ihr beide, in die Hölle jeden trotzigen, widerspenstigen Ungläubigen, (Azhar)
50.24. „Werft ihr beide in Dschahannam jeden äußerst sturen Kufr-Betreibenden, (Zaidan)
50.24. (Zu den beiden Engeln wird gesagt:) "Werft einen jeden in die Hölle, der gänzlich ungläubig (kaffaar) ist und (vom rechten Weg) abschweift, (Paret)
50.24. "Werft ihr beide in Dschahannam einen jeden undankbaren Hartnäckigen , (Rasul)
50.27. Qala qariinuhu rabbana maatghaytuhu walakin kana fiidalalinbaAAiidin
50.27. His comrade saith: Our Lord! I did not cause him to rebel, but be was (himself) far gone in error. (Pickthall)
50.27. Es sagt sein Kamerad: "Unser Herr, ich habe ihn nicht zum Überschreiten des Maßes gebracht, sondern er war in weitem Fehlgehen." (Ahmad v. Denffer)
50.27. Sein Geselle wird sagen: "Unser Herr, ich habe ihn nicht zu einem Übermaß (an Frevel) verleitet, sondern er (selbst) befand sich in tiefem Irrtum." (Bubenheim)
50.27. Der ihm beigestellte Teufel wird sagen: "Unser Herr! Ich habe ihn nicht zum Gewalttäter gemacht, sondern er selbst ist tief im Irrtum." (Azhar)
50.27. Sein (enger) Begleiter sagte: „Unser HERR! Ich ließ ihn nicht übertreten, sondern er war im weiten Irregehen.“ (Zaidan)
50.27. Sein Geselle sagt: "Herr! Ich habe ihn nicht (erst) aufgewiegelt. Er war vielmehr (von sich aus) völlig im Irrtum." (Paret)
50.27. Sein Gefährte spricht: "O unser Herr, ich verführte ihn nicht zur Empörung, sondern er selbst ging zu weit in die Irre." (Rasul)
50.29. Ma yubaddalu alqawlu ladayya wamaana bidhallamin lilAAabiidi
50.29. The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves. (Pickthall)
50.29. Es wird das Wort bei Mir nicht geändert, und Ich bin kein Unrechthandelnder an den Knechten!" (Ahmad v. Denffer)
50.29. Das Wort wird bei Mir nicht abgeändert, und Ich bin keiner, der den Dienern Unrecht zufügt." (Bubenheim)
50.29. Bei Mir wird keine Aussage geändert, und Ich tue Meinen Dienern nicht unrecht." (Azhar)
50.29. Das Gesagte wird bei Mir nie geändert. Und ICH bin kein Unrecht-Zufügender den Dienern gegenüber.“ (Zaidan)
50.29. Was ich (einmal) gesagt habe, wird nicht (mehr) abgeändert. Und ich bin nicht gewohnt, den Menschen Unrecht zu tun (verteile vielmehr Lohn und Strafe nach Gebühr)." (Paret)
50.29. Das Wort wird bei Mir nicht abgeändert, und Ich bin in nichts ungerecht gegen die Diener." (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 29
We ( 19 ) have created man and know every evil suggestion that arises in his heart: We are even closer to him than his neck-vein. ( 20 ) (And besides this direct knowledge of Ours) two scribes, sitting on his right and on his left, are recording everything. He utters not a word but there ' is an ever ready observer to note it down. ( 21 ) Then behold, the agony of death has come with the truth. ( 22 ) This is the same thing that you were trying to escape. ( 23 ) And then the Trumpet was blown. ( 24 ) threatened. Every person has come in a state that there is a driver with him and a witness. ( 25 ) You were heedless of this. We have removed your curtain from you, so your sight is very sharp today. ( 26 ) His companion submitted, "Here is the one who was given in my charge. " ( 27 ) It was commanded, "Cast into Hell ( 28 ) every stubborn disbeliever, ( 29 ) who was hostile to the Truth, who was a forbidden of the good, ( 30 ) a transgressor, ( 31 ) a doubter ( 32 ) and who had set up another god with Allah. Cast him into severe torment. " ( 33 ) His companion submitted, "Our Lord, I did not cause him to rebel, but he himself had gone far astray. " ( 34 ) In reply it was said, "Do not dispute in My Presence: I had already warned you of the evil end. ( 35 ) My sentence cannot be changed ( 36 ) nor am I unjust to My servants. " ( 37 )
Desc No: 19 After presenting the arguments for the Hereafter, it is being stated: `Whether you believe in the Hereafter, or deny it, it has to come in any case, and it is such a factual reality, which will certainly come about in spite of your denial. If you heed the warning given by the Prophets in advance and prepare for it, you will be doing good to yourselves; if you do not believe in it, you will be inviting your own doom. Your denial will not prevent the Hereafter from taking place and God' s Law of justice will not became suspended. "
Desc No: 20 That is, "Our power and Our knowledge has so encompassed man from within and without that Our power and knowledge is closer to him than his own neck-vein. We do not have to travel from a distance to hear what he says, but We directly know every thought that arises in his heart. Likewise, when We shall want to seize him, We will not have to seize him after covering a distance, for wherever he is, he is in Our grasp; and whenever We will, We will seize him."
Desc No: 21 That is, "On the one hand, We Our self directly know man's actions and movements, even his hidden thoughts; on the other, every man has two angels appointed over him, who are recording whatever he does and says; none of his actions or words is left unrecorded. " This means that when man is produced in the Court of Allah, Allah at that time Himself also will be knowing what each person has done in the world; besides, there will also be two witnesses who will produce documentary evidence of the person's actions and deeds. As to what will be the nature of this documentary evidence, it is difficult for us to have a precise conception of it. But from the facts that we are witnessing today, it seems certain that the voices and pictures and marks of man's actions and movements are being preserved and imprinted on every particle of the environment in which he lives and works, and each one of these can be reproduced in exactly the same form and voice so as to Leave no difference whatever between the original and its copy. Man is doing this on a very limited scale with the help of his inventions, but the angels of God neither stand in need of these machines nor are bound by any limitation. Man's own body and everything around it is their tape and their film upon which they can record every voice and every image along with its minutest and most delicate detail precisely and exactly, and can make man hear, on the Day of Resurrection, with his own ears, in his own voice, those very things which he talked in the world, and can make him see, with his own eyes, the pictures of all his misdeeds, whose genuineness he would not possibly be able to deny. Here, one should also understand that in the Court of the Hereafter Allah will not punish anybody only on the basis of His own knowledge, but will punish him after fulfilling all the requirements of justice. That is why an exhaustive record is being got prepared of every person's words and deeds in the world so that a complete proof with undeniable evidence becomes available of everyone's life-work and activity.
Desc No: 22 "To come with the truth" implies that the agony of death is the starting point when the reality which had remained concealed in the world, begins to be uncovered. At this point man starts seeing clearly the other world of which the Prophet had forewarned him. Here, man also comes to know that the Hereafter is the very truth, and also this whether he is entering this second stage of life as favored or damned.
Desc No: 23 That is, "This is the same reality which you refused to believe. You desired that you should live and go about as an unbridled rogue in the world, and there should be no other life after death, in which you may have to suffer for the consequences of your deeds, That is why you shunned the concept of the Hereafter and were not at all inclined to believe that this next world would ever be established. Now, you may see that the same next world is unveiling itself before you.".
Desc No: 24 This implies that blowing of the Trumpet at which all dead men will rise back to life in their own physical bodies. For explanation, see E.N. 47 of AIAn'am, E.N. 57 of Ibrahim, E.N. 78 of Ta. Ha, E.N.1 of AI-Hajj, E.N.'s 46,47 of Ya Sin, and E.N. 79 of Az-Zumar.
Desc No: 25 Most probably this implies the same two angels who had been appointed for compiling the record of the words and deeds of the person in the world. On the Day of Resurrection, when every man will rise from his grave on the sounding of the Trumpet, the two angels will come forth immediately and take him into their custody. One of them will drive him to the Divine Court and the other will be carrying his record.
Desc No: 26 That is, "You can clearly see that everything of which the Prophets foretold is present here. "
Desc No: 27 Some commentators say that "the companion" implies the angel who has been referred to as "a witness" in verse 21. He will say: "I have this person's record ready with me here" . Some other commentators say that "the companion" implies the satan who was attached to the person in the world. He will say: "This person whom I was controlling and preparing for Hell, is now presented before You. " But the commentary that is more relevant to the context is the one that has been reported from Qatadah and Ibn Zaid. They say that the companion implies the angel who drove and brought the person to Allah's Court He will say, ¦Here is the person who had been given in my charge"
Desc No: 28 As the context shows this command will be given to the two angels who had taken the culprit into their custody as soon as he had risen from the grave, and then brought him before the Court. "
Desc No: 29 The word kaffar" as used in the Text means an ungrateful person as well as a denier of the truth.
Desc No: 30 "Khair" in Arabic is used both for wealth and for goodness. According to the first meaning, the sentence means that he paid no one his dues from his wealth, neither the dues of Allah nor of the people. According. to the second meaning, it would mean that he did not only withhold himself from the path of goodness but forbade others also to follow it. He had become a hindrance for the people in the way of goodness and exerted his utmost to sec that goodness did not spread.
Desc No: 31 That is, "He transgressed the bounds of morality in every-thing he did. He was ever ready to do anything and everything for the sake of his interests, his desires and his lusts. He amassed wealth by unlawful means and spent it in unlawful ways. He usurped the people's rights, had neither control over his tongue nor over his hands, and committed every injustice and excess. He did not rest content with creating hindrances in the way of goodness but harassed those who adopted goodness and persecuted those who worked for it."
Desc No: 32 The word murib" as used in the original has two meanings: a doubter and the one who puts others in doubt, and both arc implied here. It means that he was not only himself involved in doubt but also created doubts in the hearts of others. He held as doubtful the Being of Allah and the Hereafter and the angels and the Prophet hood and Revelation and every other truth of religion. Anything that was presented by the Prophets as a truth was held as unbelievable by him, and the same disease he spread to other people. Whomever he came in contact with, he would create one or the other doubt, one or the other evil thought in his mind.
Desc No: 33 Allah, in these verses, has enumerated the qualities that make a man worthy of Hell: (1) Denial of the Truth, (2) ingratitude to Allah, (3) enmity for the Truth and the followers of the Truth, (4) to become a hindrance in the way of goodness, (5) failure to fulfill the rights of Allah and the people from one's wealth, (6) to transgress the bounds in one's affairs, (7) to commit injustices and excesses against others, (8) to doubt the truths of religion, (9) to create doubts in the hearts of the people, and (10) to hold another as an associate in the Godhead of Allah.
Desc No: 34 Here by ¦companion" is meant the satan who was attached to the disobedient person in the world. And this also becomes evident from the style that both the person and his satan are disputing between themselves in the Court of Allah. He says: "My Lord, this wretched one pursued me in the world and did not leave me until he succeeded in misleading me; therefore he alone should be punished. And the satan replies "Lord, I had no power over him. Had he not himself willed to become rebellious, I could not have seduced him forcibly. This wretched person himself fled from goodness and was fascinated by evil. That is why he did not like anything that the Prophets presented and went on yielding to every temptation and inducement presented by me."
Desc No: 35 That is, "I had warned both of you as to what punishment will be given to the one who beguiles and what punishment will be suffered by him who is beguiled. In spite of this warning when you did not desist from committing your Respective crimes, there is no use quarreling now. Both the one who beguiled and the one who was beguiled have to be punished for the crimes committed by them. "
Desc No: 36 That is, "It is not My way to change the decisions once taken. The decision that I have taken to east you into Hell cannot be withdrawn, nor can the law that I had announced in the world be changed that the punishment for misleading and for being misled will be awarded in the Hereafter."
Desc No: 37 The word zallam as used in the original means the one who is highly unjust. It does not mean: "I am unjust to My servants but not highly unjust. " But it means: "If I were unjust to My own servants being their Creator and Sustainer, I would be highly unjust. Therefore, I am not at all unjust to My servants. This punishment that I am giving you is precisely the same punishment which you have made yourselves worthy of. You arc not being punished an iota more than what you actually deserve, for My Court is a Court of impartial justice. Here, no one can receive a punishment which he does not actually deserve, and for which his being worthy has not been proved by certain and undeniable evidence. "
50.30. Yawma naquulu lidschahannama hali imtala/tiwataquulu hal min maziidin
50.30. On the day when We say unto hell: Art thou filled? and it saith: Can there be more to come? (Pickthall)
50.30. An dem Tag sagen Wir zur Hölle: Bist du voll?, und sie sagt: "Gibt es mehr?" (Ahmad v. Denffer)
50.30. Am Tag, da Wir zur Hölle sagen werden: "Bist du voll geworden?", und sie sagt: "Gibt es denn noch mehr?" (Bubenheim)
50.30. An dem Tag sagen Wir zur Hölle: "Bist du schon ausgefüllt?" und sie wird sagen: "Ich will noch mehr haben." (Azhar)
50.30. An dem Tag, wenn WIR zu Dschahannam sagen: „Bist du voll geworden?!“ Und sie sagt: „Gibt es etwa nicht noch mehr?“ (Zaidan)
50.30. (Das geschieht) am Tag (des Gerichts), da wir zur Hölle sagen: "Bist du (jetzt) voll geworden?", worauf sie sagt: "Gibt es denn noch mehr (die ich aufnehmen soll)?" (Paret)
50.30. An jenem Tage sprechen Wir zu Dschahannam: "Bist du angefüllt?" und sie spricht: "Gibt es noch mehr?" (Rasul)
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