11.119. Illa man rahima rabbuka walidhalikakhalaqahum watammat kalimatu rabbika laamlaanna dschahannama minaaldschinnati waalnnasi adschmaAAiina
11.119. Save him on whom thy Lord hath mercy; and for that He did create them. And the Word of thy Lord hath been fulfilled: Verily I shall fill hell with the jinn and mankind together. (Pickthall)
11.119. Außer wem sich dein Herr erbarmt, und dafür hat Er sie erschaffen, und das Wort deines Herrn ist erfüllt: Ganz bestimmt fülle Ich die Hölle von den Dschinn und den Menschen, insgesamt. (Ahmad v. Denffer)
11.119. außer denen, derer Sich dein Herr erbarmt hat. Dazu hat Er sie erschaffen. Und so erfüllt sich das Wort deines Herrn: "Ich werde die Hölle ganz gewiß mit den Ginn und den Menschen allesamt füllen." (Bubenheim)
11.119. außer denen, derer sich dein Herr erbarmt. Dafür hat Er sie erschaffen. Gottes Wort lautet: "Ich werde die Hölle mit Dschinn und Menschen allesamt füllen." (Azhar)
11.119. außer denjenigen, welchen dein HERR Gnade erwies - und dafür erschuf ER sie. Und die Bestimmung deines HERRN ist vollendet: ‚Gewiß, ICH werde Dschahannam mit Dschinn und Menschen, von beiden füllen. (Zaidan)
11.119. ausgenommen diejenigen, derer dein Herr sich erbarmt hat. Dazu hat er sie geschaffen. Und das Wort deines Herrn ist in Erfüllung gegangen (das besagt): "Ich werde wahrlich die Hölle mit lauter Dschinn (dschinna) und Menschen anfüllen. (Paret)
11.119. Ausgenommen davon sind jene, derer dein Herr Sich erbarmt hat, und dazu hat Er sie erschaffen. Und das Wort deines Herrn ist in Erfüllung gegangen: "Wahrlich, Ich werde Dschahannam mit den Dschinn und den Menschen insgesamt füllen." (Rasul)
Tafsir von Maududi für die Ayaat 116 bis 119
Then, why were there not among the communities before you such righteous persons who should have forbidden the people to make mischief in the land? If there were any, they were very few whom We saved from among those communities. The wrong-doers, however, pursued their worldly pleasures for which they had been abundantly provided, and became confirmed criminals. Your Lord is not such a One as to destroy the habitations without just cause, the while their inhabitants are doing right. ( 115 ) Your Lord could have made mankind one community had He so willed, but now they will continue to follow different ways but only those on whom Allah has His mercy (escape wrong ways). It will be so because He has created them for this (very freedom of choice and action). ( 116 ) And the word of your Lord, that He will fill the Hell with Jinns and human beings, has been fulfilled.
Desc No: 115 In this passage, the real cause of the fall of the communities mentioned in vv. 25-99 has been pointed out in a very instructive manner. In reviewing their history Allah declares that the cause of the downfall of not only these but of all the former cammunities was this: when Allah bestowed His favours on them, they abused these favours and were so intoxicated with their own prosperity that they began to make mischief in the land. By and by their collective conscience became so corrupt that no righteous persons were left among them to forbid evil, and, if a few were left, their voice was so weak that they could not prevent them from causing mischief. As a result of this, evil became so strong and prevalent among them as to warrant the scourge of Allah. Otherwise Allah bears no enmity against His servants that He should destroy them without any just cause, while they were performing righteous works. This has been mentioned here for impressing the following three things: First, it is imperative that there should be some persons who should invite the people to virtue and forbid evil. For Allah approves virtue only and tolerates evil for its sake so long as there is any potential good left in them. But when a community has no righteous persons left in it and contains only wicked ones, or even if there be some such righteous persons in it as are so weak that nobody pays any heed to them, and the community as a whole rushes headlong towards moral degradation, then Allah's scourge becomes its inevitable doom. Second, a community, which tolerates everything and everyone except those few who invite it to righteous deeds seals its own doom and invites its destruction. Third, it is clear from this passage that the destiny of a community is determined by the influence the righteous people can wield in it. If it contains such a number of good persons as may be able to eradicate evil and mischief and establish virtue and righteousness, a general scourge is withheld from it so as to afford an opportunity to them for carrying on their work of reform. On the other hand, if the number of the righteous persons in it remains too small to carry on the reform work, and the community does not tolerate them at all and dces not allow them to perform their 'reform work, then that community incurs its own destruction, for thus it proves itself to be a worthless community which has no justification for its existence. (For further explanation, See E.N. 34 of LI).
Desc No: 116 This is the answer to the objection raised in the name of (taqdir) (destiny) against the principle that has been laid down in the preceding verse for the destruction of the wicked communities. It is this: Why should these communities be punished for lack of a sufficient number of righteous persons in them? Why didn't Allah Himself will to produce that sufficient number of righteous persons in it? Allah has answered this objection, so as to say: "It is not the will of Allah to .bind mankind inherently to a fixed course of life as He has bound the vegetable and animal ~I life. Had it been so, there would have been no need of sending the Messengers and the Books for inviting mankind to the Faith. For in that case all human beings would have been born-Muslims and bornBelievers and there would have been no unbelief and no disobedience. But it is the will of Allah to grant freedom of choice and action to man so that he may be free to choose and follow any way of life. That is why He has left open both the way to Paradise and the way w Hell for man and given every individual and every community the opportunity to choose and follow either of the two ways with full freedom and win any of the two abodes as a result of one's own efforts and exertions. It is obvious that this scheme of Allah demands that it should be based on the freedom of choice and the option to adopt Faith or unbelief. This is why Allah does not compel a community to the right way if it itself intends to follow the wrong way, and plans and works for it. Allah's scheme does not interfere with the plans and works of such a community. When it makes deliberate arrangements to mould the wicked, unjust, and sinful people, He dces not supply it with righteous persons by birth to set it right. Every community is free to produce good or bad people as it wills. And if a community wills to follow a wrong way as a community, leaving little room for the production and the development of the righteous people in order w raise up the standard of virtue, God does not will to coerce it to follow the righteous way. He will let it follow the way it chooses for itself with its inevitable consequences. On the contrary, Allah shows His mercy to that community which produces a sufficiently large number of such people as accept the invitation to virtue, and leaves room in its collective system for such people to work for its reform and purification. (For further explanation, See E.N. 24 of VI). "
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