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Quran
14.18. (Dies ist) das Gleichnis derjenigen, die ihren Herrn verleugnen: Ihre Werke sind wie Asche, auf die der Wind an einem stürmischen Tag heftig bläst. Sie haben keine Macht über etwas von dem, was sie erworben haben. Das ist wirklich der tiefe Irrtum.
59.17. And the consequence for both will be that they are in the Fire, therein abiding. Such is the reward of evil doers. (Pickthall)
59.17. Und das letzte Ende für beide ist, daß sie beide im Feuer sind, sie beide sind ewig dort, und dies ist die Vergeltung der Unrechthandelnden. (Ahmad v. Denffer)
59.17. Und so wird das Ende von beiden sein, daß sie im (Höllen)feuer sein werden; ewig werden beide darin bleiben; das ist der Lohn der Ungerechten. (Bubenheim)
59.17. Das Ende beider wird sein, dass sie ewig im Höllenfeuer bleiben werden. Das ist die Vergeltung für die Ungerechten. (Azhar)
59.17. So war das Anschließende von beiden, dass sie im Feuer darin ewig sind. Und dies ist die Vergeltung der Unrecht-Begehenden. (Zaidan)
59.17. Das Ende von ihnen beiden war aber, daß sie ins Höllenfeuer kamen, um (ewig) darin zu weilen. Das ist der Lohn der Frevler. (Paret)
59.17. Und die Folge (davon) wird sein, daß beide im Feuer sein werden und darin auf ewig bleiben. Und das ist der Lohn der Ungerechten. (Rasul)
Tafsir von Maududi für die Ayaat 11 bis 17
Have ( 22 ) you not seen those who have adopted the attitude of hypocrisy? They say to their brothers who have disbelieved from among the people of the Book, "If you are driven out, we shall go forth with you, and we shall never listen to anyone in your respect, and if war is waged against you, we shall help you. " But Allah is witness that they are utter liars. If they are driven out, these people will never go forth with them, and if war is waged against them, they will never help them. And even if they help them, they will turn their backs, and then will get no help from anywhere. In their hearts there is greater dread of you than of Allah, ( 23 ) because they are a people devoid of understanding. ( 24 ) They will never fight you in a body (in the open field); if at all they fight, they will fight in fortified strongholds, or from behind walls. They are very intense in mutual enmity. You think that they are united, whereas their hearts are divided. ( 25 ) This is because they are a people devoid of sense. They are even like those who have tasted, a short while before them, the evil consequences of their deeds, ( 26 ) and there awaits them a painful torment. They are like Satan who orders man to disbelieve, and when man has disbelieved, he says: "I have nothing to do with you; I fear Allah, Lord of the worlds. ( 27 ) The end of both will be that they shall go to Hell for ever, and that is the recompense of the wrongdoers.
Desc No: 22 From the style of this whole section (vv. 11-17) it appears that it was revealed at the time when the Holy Prophet (upon who n be Allah's peace) had served a notice on the Bani an-Nadir to leave Madinah within ten days, but had not yet laid siege to their quarters. As has been mentioned about, when the Holy Prophet save the notice to the Bani an-Nadir, 'Abdullah bin Ubayy and other leaders of the hypocrites of Madinah sent them a message to the effect that they would come to their aid with two thousand men, and that the Bani Quraizah and the Bani Ghatafan also would rise in their support; therefore, they should stand firm and should never surrender to the Muslims. For if the Muslims waged a war against hem, they would fight them from their side; and if they expelled hem, they also would go out with them. Thereupon Allah sent own these verses, Thus, chronologically this section is an earlier revelation and the first section a later revelation, when the Bani an-Nadir had actually been driven out of Madinah. But in the Qur'an the order of the two passages has been reversed for the reason that the subject matter of the first section is of greater importance
Desc No: 23 That is, "The reason why they dare not face you openly in the field is not that they are Muslim: and have fear of God in their hearts and are afraid that despite their claim to the Faith when they come out to help the disbelievers as against the believers, they will be held accountable before God. But what actually restrains them froth facing you is that when they see your profound love and spirit of self-sacrifice and devotion for Islam and the Holy Prophet Muhammad (Upon whom be Allah's peace and blessings) and the great unity and concord in your rattles, they become dispirited. They a now full well that although you are few in number the spirit of martyrdom which has turned each single individual among you into a gallant warrior and the organization which has moulded you into a solid body, will crush them also along with the Jews when they c]ash with you in the battlefield. Here one should bear in mind the fact that if a person harbours the fear of another than God in his heart, it is in fact a negation of the fear of God. Obviously. the person who considers one of the dangers as lesser and the other greater, pays no heed to the first but dces whatever b e can to safeguard himself against the greater danger."
Desc No: 24 A great truth has been expressed in this brief sentence. A person who has sense knows that the real power to be feared is the power of Allah and not the power of men. Therefore, he will avoid every such thing as may call for the punishment of Allah, whether there is any human power to call him to account for it or not, and he will come out to accomplish any duty which Allah has enjoined on him, whether he is opposed and hindered by all the powers of the world. But a man, who has no sense, determines his attitude and conduct in view of the human powers, instead of Allah's power, in all matters of lift, because Allah's power for him is imperceptible and human powers arc perceptible. If he avoids something. he will avoid it, not because of the fear of Allah's punishment for it, but because of a human power, which may be there to take him to task. And if he does sothing he will do is not because Allah has enjoined it, but because some haman power has ordered or approved of it, and will reward hi for it. This very distinction between intelligence and folly, in fact, distinguishes the character and conduct of a believer from that of an unbeliever.
Desc No: 25 This refers to the second weakness of the hypocrites. The first weakness was that they were cowardly: they feared the men instead of fearing God and had no higher aim of lift before them like the believers, which might impel them to fight for it even at the cost of life. And their second weakness was that they had no common tic between them except hypocrisy, which might unite them together into a strong band. The only thing that had brought them together was that they were all feeling highly upset at the flourishing leadership and rulership of Muhammad (upon whom be Allah's peace and blessings). who was an outsider in their city, and at the warm reception and help which their own compartriots the Ansar were giving the Emigrants. Because of this jealousy they wanted them to join hands together and in conspiracy with the enemies of Islam of the surrounding areas should somehow put an end to this alien power and authority. But apart from this negative objective there was no positive common aim to unify them. Each of their chiefs had his own separate band: each craved for his own leadership; no one was sincere to the other; but each bore such jealousy and malice for the other that they could neither forget their mutual enmities nor desist from harming the other fatally even while facing those whom they regarded as their common enemy.
Thus, at the outset, even before the battle against the Bani an-Nadir took place, Allah analysed the internal state of the hypocrites and informed the Muslims that there was no real danger from their side; therefore, they should not feel alarmed- at the rumours that when they lay siege to the Bani an-Nadir, the leaders of the hypocrites would attack them from the rear with two thousand men, and also bring the Bani Quraizah and the Bani Ghatafan along against them. AII this was empty boasting which would be exposed at the very beginning of the trial.
Desc No: 26 The allusion is to the disbelievers of the Quraish and the Jewish clan of the Bani Qrainuqa who had been defeated by a handful of ill-equipped Muslims in spite of their larger numbers and superior equipment, due mainly to these weaknesses
Desc No: 27 That is, "These hypocrites arc treating the Bani an-Nadir in much the same way as Satan treats men. Today they are urging them to stand firm and go forth and clash with the Muslims making them believe that they would come to their aid, but when they actually clash with the Muslims, they would renounce their pledges and promises and would never even look back to see their fate. The same way does Satan treat every disbeliever, and a similar treatment had he given to the disbelieving Quraish at Badr, as has been mentioned in Surah al-Anfal: 48 above. First. he incited them with false hopes and brought them out to confront the Muslims, saying: `Today no one can overcome you, for I am with you." But when the two forces met in battle, he took to his heels, saying: "I have nothing to do with you. 1 see that which you cannot see. Indeed, 1 fear Allah." "
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