16.29. So enter the gates of hell, to dwell therein for ever. Woeful indeed will be the lodging of the arrogant. (Pickthall)
16.29. Also geht ein durch die Tore der Hölle, ewig dort zu sein, und bestimmt ganz elend ist der Aufenthalt der Großtuer. (Ahmad v. Denffer)
16.29. So betretet die Tore der Hölle, ewig darin zu bleiben. Schlimm ist fürwahr der Aufenthaltsort der Hochmütigen." (Bubenheim)
16.29. Tretet durch die Tore der Hölle ein! Darin werdet ihr ewig bleiben. Wie übel ist die letzte Bleibe der ?berheblichen!" (Azhar)
16.29. Also tretet ein in die Tore von Dschahannam, darin ewig bleibend. Und gewiss erbärmlich ist der Aufenthaltsort der Arroganten. (Zaidan)
16.29. Tretet nun zu den Toren der Hölle (in sie) ein, um (ewig) darin zu weilen! - Ein schlimmes Quartier für die Hochmütigen!" (Paret)
16.29. So tretet durch die Tore der Dschahannam ein, um darin zu wohnen. Schlimm ist wahrlich die Wohnstatt der Hochmütigen. (Rasul)
Tafsir von Maududi für die Ayaat 27 bis 29
Then on the Day of Resurrection Allah will disgrace and degrade them. He will say to them: "Now where are My partners concerning whom you used to dispute (with the truthful)?"-Those, ( 23 ) to whom Knowledge had been given in the world, will say, "Today there is ignominy and misery for the disbelievers." Yes ( 24 ) , this is for those disbelievers, who, while they are still engaged in wronging themselves, shall surrender themselves when seized by the angels, ( 25 ) saying, "We were doing nothing wrong at all." The angels will retort, "What, dare you deny this! Allah is fully aware of what you were doing. Now, go and enter the gates of Hell, where you shall abide for ever. " ( 26 ) The fact is that a very miserable abode it is for the haughty ones.
Desc No: 23 There is a gap between this answer and the preceding question which has been left for the reader to fill. When Allah will ask, "Now where arc My partners .... ," there will be dead silence in the Plain where the whole of mankind shall have to gather on the occasion of Resurrection. The disbelievers and the mushriks will be dumb-founded for they will be at a loss to find an answer to this. Then those who had been given knowledge will make the assertion, "Today, there is ............"
Desc No: 24 This is Allah's addition to the previous assertion, and not its continuation. Those commentators who have wrongly considered this as continuation of the preceding sentence, are unable to offer any satisfactory explanation for their opinion.
Desc No: 25 That is, "When the angels take possession of their souls at the time of death....."
Desc No: 26 This verse (28) and verse 32, and several other verses in the Qur'an, clearly and definitely assert that immediately after death, souls suffer torment or enjoy peace in the world of Barzakh. The Traditions use the word "qabar" (grave) metaphorically for this existence of the souls. This is the world in which souls enter immediately after death and will remain therein up to the Day of Resurrection. Yet the disbelievers of the Traditions declare that after death souls will remain in a dormant state up to the time of Resurrection, and will neither feel any pain nor joy, nor will be conscious of anything at all. Obviously, this is a wrong opinion, for according to v. 28, just after death when the disbelievers will be conscious of the fact that they had been leading an evil life, they will try to make the angels believe that they had not done any evil deed. The angels will rebuke them at this "boldness" and will tell them that they shall have to go into Hell. On the other hand, according to verse 32, just after their death, the pious believers are welcomed by the angels and given the good news that they will enter into Paradise. Besides these verses, there is the mention of a dialogue between the angels and those Muslims, who did not migrate to Al-Madinah, after their souls were seized by the angels in IV: 97. Above all, according to XL: 45-46, the people of Pharaoh have been encircled by a torment and are exposed before the Fire of Hell every morning and every evening. This will go on up to the Day of Resurrection when they shall be sentenced to eternal torment. In fact, both the Qur'an and the Traditions present the same kind of picture of the condition of the soul after death up to Resurrection. Death causes merely the separation of the soul from the body but does not annihilate it. The soul lives with the same personality that was formed by the different experiences and the mental exercises and moral activities it had in its worldly life in co-operation with the body. This nature of the consciousness, feelings, observations and experiences of the soul, during the waiting period, is similar to that, in a dream. Just as a criminal sentenced to death suffers from mental torture on the eve of his crucifixion, in the same way the angels take to task the guilty as in a dream, torture it and take it to the horrible Hell in order to make it fore-taste the impending torture. In contrast to this, the pure soul is welcomed by the angels and is given the good news of entry into paradise and is made to enjoy its pleasant breeze and smell, and to feel happy like the faithful servant who is invited to the headquarters to receive his reward. But this "life" in the world of Barzakh will suddenly come to an end on the second blowing of the Trumpet of Resurrection. When the guilty souls will again enter into their former bodies and muster in the Plain, they will cry in horror, "Oh ! woe to us! who has roused us from our sleeping places ?" But the true Believers will say with perfect peace of mind, "This is exactly what the Beneficent had predicted, and the Messengers had told the truth." (XXXVI: 52). This has been further elucidated in Chapter XXX. As the guilty ones will be under the delusion that they had been lying in their death-bed for an hour or so and had been roused from given Knowledge and Faith, will say. "According to the Record of Allah, you have remained after death till this Day of Resurrection and this is the same Day of Resurrection, but you did not know this." (XXX: 55-56).
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