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Quran
34.18. Und Wir legten zwischen ihnen und den Städten, die Wir gesegnet haben, sichtbare Städte an. Und Wir setzten das rechte Maß der Reise zwischen ihnen fest: "Reist in ihnen - Nächte und Tage - in Sicherheit umher."
24.21. Ya ayyuha alladhiina amanuula tattabiAAuu khutuwati alschschaytaniwaman yattabiAA khutuwati alschschaytanifa-innahu ya/muru bialfahscha-i waalmunkariwalawla fadlu Allahi AAalaykum warahmatuhuma zaka minkum min ahadin abadan walakinnaAllaha yuzakkii man yaschao waAllahusamiiAAun AAaliimun
24.21. O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower. (Pickthall)
24.21. Ihr, die glauben, folgt nicht den Stapfen des Teufels, und wer den Stapfen des Teufels folgt, - und er trägt ja das Abscheuliche und das Schlechte auf - und wenn es nicht die Gunst Allahs für euch gäbe und Seine Barmherzigkeit, es wäre von euch nicht einer jemals geläutert, aber Allah macht lauter, wen Er will, und Allah ist hörend, wissend. (Ahmad v. Denffer)
24.21. O die ihr glaubt, folgt nicht den Fußstapfen des Satans, denn wer den Fußstapfen des Satans folgt, der gebietet das Schändliche und Verwerfliche. Und ohne die Huld Allahs gegen euch und Seine Barmherzigkeit würde niemand von euch jemals lauter sein. Allah aber läutert, wen Er will. Und Allah ist Allhörend und Allwissend. (Bubenheim)
24.21. O ihr Gläubigen! Folgt nicht den Schritten Satans! Wer ihnen folgt, muss sich dessen bewusst sein, dass er das Abscheuliche und das Unwürdige befiehlt. Hätte euch Gott nicht Seine Huld und Seine Barmherzigkeit erwiesen, hätte Er nie einen von euch geläutert. Doch Gott läutert, wen Er will. Gott hört und weiss alles. (Azhar)
24.21. Ihr, die den Iman verinnerlicht habt! Folgt nicht den Schritten des Satans! Und wer den Schritten des Satans folgt, dieser fordert gewiss zur Schändlichkeit und zum Mißbilligten auf. Und wären nicht ALLAHs Gunst euch gegenüber und Seine Gnade, hätte sich keiner von euch jemals reinigen können. Doch ALLAH reinigt, wen ER will. Und ALLAH ist allhörend, allwissend. (Zaidan)
24.21. Ihr Gläubigen Tretet nicht in die Fußtapfen des Satans Wenn einer in die Fußtapfen des Satans tritt, befiehlt er (ihm zu tun), was abscheulich und verwerflich ist. Wenn nicht Allah seine Huld und Barmherzigkeit über euch würde walten lassen, wäre keiner von euch jemals (von Sünden) rein. Aber Allah erklärt für rein, wen er will. Allah hört und weiß (alles). (Paret)
24.21. O ihr, die ihr glaubt, folgt nicht den Schritten Satans. Und wer den Schritten Satans folgt, der gebietet gewiß Schändliches und Unrechtes. Und wäre nicht über euch Allahs Huld und Seine Barmherzigkeit, nicht einer von euch wäre rein geworden; doch Allah macht rein, wen Er will. Und Allah ist Allhörend, Allwissend. (Rasul)
Tafsir von Maududi für die Ayaat 21 bis 21
O Believers, do not follow in Satan's footsteps, for he will incite to indecency and wickedness any who will follow him. If Allah had not shown His Brace and mercy to you, none of you would have been able to cleanse yourself, ( 18 ) for it is Allah alone Who cleanses whom He wills, and Allah is All-Hearing, All-Knowing. ( 19 )
Desc No: 18 `Satan' is bent upon involving you in all kinds of pollutions and indecencies: had it not been for the mercy and kindness of Allah Who enables you to differentiate between good and evil and helps you to educate and reform yourselves, you would not have been able to lead a pure and virtuous life on the strength of your own faculties and initiative alone.
Desc No: 19 It is Allah's Will alone which decides whom to make pious and virtuous. His decisions are not arbitrary but based on knowledge. He alone knows who is anxious to live a life of virtue and who is attracted towards a life of sin. Allah hears a person's most secret talk, and is aware of everything that passes in his mind. It is on the basis of this direct knowledge that Allah decides whom to bless with piety and virtue and whom to ignore, "
24.22. And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful. (Pickthall)
24.22. Und es sollen nicht die Begünstigten von euch und die Wohlhabenden beteuern, daß sie nicht den Verwandten geben und den Armen und den Auswanderern auf dem Weg Allahs, und sie sollen es erlassen, und sie sollen es übergehen. Möchtet ihr nicht, daß Allah euch verzeiht? Und Allah ist verzeihend, barmherzig. (Ahmad v. Denffer)
24.22. Und es sollen diejenigen von euch, die Überfluß und Wohlstand besitzen, nicht schwören, sie würden den Verwandten, den Armen und denjenigen, die auf Allahs Weg ausgewandert sind, nichts mehr geben, sondern sie sollen verzeihen und nachsichtig sein. Liebt ihr es (selbst) nicht, daß Allah euch vergibt? Allah ist Allvergebend und Barmherzig. (Bubenheim)
24.22. Die Vermögenden und Begüterten unter euch sollen nicht schwören, den Verwandten, Bedürftigen und den auf dem Wege Gottes Ausgewanderten keine Spenden mehr zu gewähren. Sie sollen ihnen verzeihen. Wollt ihr nicht auch, dass Gott euch vergibt? Gott ist voller Vergebung und Erbarmen. (Azhar)
24.22. Und diejenigen von euch, die über Überfluss und Reichtum verfügen, sollen nicht schwören, dass sie denjenigen von der Verwandtschaft, den Armen und den Ausgewanderten fi-sabilillah nichts geben. Und sie sollen verzeihen und erlassen! Habt ihr es etwa nicht gerne, dass ALLAH euch vergibt?! Und ALLAH ist allvergebend, allgnädig. (Zaidan)
24.22. Und diejenigen von euch, die (mit Geld und Gut) begünstigt sind und über genügend Mittel verfügen, sollen nicht schwören, daß sie den Verwandten, den Armen und denen, die um Allahs willen ausgewandert sind, nichts (mehr) geben werden. Sie sollen (vielmehr) verzeihen und Nachsicht üben. Wünscht ihr denn nicht, daß (auch) Allah euch (eure eigenen Sünden) vergibt? Allah ist (ja) barmherzig und bereit zu vergeben. - (Paret)
24.22. Und die unter euch, die Reichtum im Überfluß besitzen, sollen nicht schwören, den Anverwandten und den Bedürftigen und den auf Allahs Weg Ausgewanderten nichts zu geben. Sie sollen (vielmehr) vergeben und verzeihen. Wünscht ihr nicht, daß Allah euch vergebe? Und Allah ist Allvergebend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 22 bis 22
Those among you, who are bountiful and persons of means, should not swear on oath that they would withhold their help from their relatives, the indigent and those who have left their homes for the cause of Allah: they should forgive and forbear. Do you not wish that Allah should forgive you? and Allah is Forgiving and Merciful. ( 20 )
Desc No: 20 Hadrat `A'ishah has stated that after the revelation of verses 11-21 absolving her from the accusation, Hadrat Abu Bakr swore that he would no longer support Mistah bin Uthatha. This was because the man had shown absolutely no regard for the relationship nor for the favours that Abu Bakr had all along been showing him and his family. At this verse 22 was revealed and Hadrat Abu Bakr, on hearing it, immediately said: "By God! we do want that Allah should forgive us." Consequently he again started to help Mistah and in a more liberal manner than before. According to Hadrat `Abdullah bin `Abbas, some other Companions besides Hadrat Abu Bakr, also had sworn that they would discontinue helping those who had taken an active part in the slander. After the revelation of this verse, all of them revoked their oaths and the ill-will that had been created by the mischief was gone. Here a question may arise as to whether a person, who swears for something and Later on revokes the oath on fording that there was no good in it and adopts a better and more virtuous course, should offer expiation for breaking the oath or not. One group of the jurists is of the opinion that adoption of the virtuous course itself is the expiation and nothing more needs to be done. They base their argument on this verse where Allah commanded Hadrat Abu Bakr to revoke his oath but did not require him to atone for it. They also cite a Tradition of the Holy Prophet in support of their argument, saying: "lf anybody takes an oath for something and later on fords that another course is better and adopts it, his adoption of a better course by itself is the atonement for breaking the oath." The other group is of the view that there is a clear Commandment in the Qur'an concerning the breaking of oath (II: 225, V: 89), which has neither been abrogated by this verse nor clearly amended. Therefore the earlier Commandment stands. No doubt, Allah commanded Hadrat Abu Bakr to revoke his oath but He did not tell him that expiation was not necessary. As regards the Tradition of the Holy Prophet, it only means this that the sin of taking an oath for a wrong thing is wiped out when the right course is adopted; it does not absolve one from making expiation for the oath itself. Another Tradition of the Holy Prophet clarifies this view. He said: "Whoso swears for something and then finds that another course is better than the one he had sworn for, he should adopt the better course and atone for his oath. " This shows that expiation for breaking one's oath and expiation of the sin for not doing good are different things. The expiation for the first is to adopt the right course, and for the second the same as has been laid down in the Qur'an. For further explanation, see E.N. 46 of Surah Sad. "
24.23. Lo! as for those who traduce virtuous, believing women (who are) careless, cursed are they in the world and the Hereafter. Theirs will be an awful doom (Pickthall)
24.23. Diejenigen, welche die ehrbaren unachtsamen gläubigen Frauen beschuldigen, sind verflucht in dieser Welt und im Jenseits, und für sie gibt gewaltige Strafe, (Ahmad v. Denffer)
24.23. Gewiß, diejenigen, die den ehrbaren, unachtsamen gläubigen Frauen (Untreue) vorwerfen, sind verflucht im Diesseits und Jenseits. Für sie wird es gewaltige Strafe geben, (Bubenheim)
24.23. Diejenigen, die die gläubigen, ehrbaren, ahnungslosen Frauen der Untreue zeihen, werden im Dießeits und im Jenseits verflucht, und sie ziehen sich eine gewaltige Strafe zu (Azhar)
24.23. Gewiß, diejenigen, die den keuschen, ahnungslosen (der Unterstellung gegenüber) Mumin-Frauen (Zina) vorwerfen, wurden im Dießeits und im Jenseits verflucht. Und für sie ist eine überharte Peinigung bestimmt. (Zaidan)
24.23. Diejenigen, die die ehrbaren (muhsanaat), (harmlos) unbedachten (? ghaafilaat), gläubigen Frauen (mit dem Vorwurf des Ehebruchs) in Verruf bringen, sind im Diesseits verflucht und (werden es ebenso) im Jenseits (sein). Und sie haben (dereinst) eine gewaltige Strafe zu erwarten, (Paret)
24.23. Diejenigen, welche den ehrbaren, unbedachten, gläubigen Frauen (Unkeuschheit) vorwerfen, sind im Diesseits und im Jenseits verflucht. Ihnen wird eine schwere Strafe zuteil sein (Rasul)
24.24. On the day when their tongues and their hands and their feet testify against them as to what they used to do, (Pickthall)
24.24. An dem Tag, an dem ihre Zungen gegen sie zeugen, und ihre Hände und ihre Füße, wegen dem, was sie getan haben, (Ahmad v. Denffer)
24.24. am Tag, da ihre Zungen und ihre Hände und ihre Füße gegen sie Zeugnis ablegen werden über das, was sie zu tun pflegten. (Bubenheim)
24.24. an jenem Tag, an dem ihre Zungen, Hände und Füße gegen sie über die Taten, die sie begangen haben, Zeugnis ablegen werden. (Azhar)
24.24. An dem Tag, wenn ihre Zungen, ihre Hände und ihre Füße gegen sie Zeugnis ablegen über das, was sie zu tun pflegten. (Zaidan)
24.24. am Tag (des Gerichts), da ihre Zunge, ihre Hände und ihre Füße gegen sie Zeugnis ablegen werden über das, was sie (in ihrem Erdenleben) getan haben. (Paret)
24.24. an dem Tage, wo ihre Zungen und ihre Hände und ihre Füße gegen sie das bezeugen werden, was sie getan haben. (Rasul)
24.25. Yawma-idhin yuwaffiihimu Allahudiinahumu alhaqqa wayaAAlamuuna anna Allaha huwa alhaqqualmubiinu
24.25. On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth. (Pickthall)
24.25. An diesem Tag begleicht ihnen Allah ihre wahre Schuld, und sie wissen Allah, - Er ist die klare Wahrheit. (Ahmad v. Denffer)
24.25. An jenem Tag wird Allah ihr wahres Gericht(surteil) in vollem Maß zukommen lassen. Und sie werden erfahren, daß Allah die offenkundige Wahrheit ist. (Bubenheim)
24.25. An diesem Tage wird Gott ihnen die ihnen gebührende ungeminderte Strafe zukommen lassen, und sie werden erkennen, dass Gott die einleuchtende Wahrheit ist. (Azhar)
24.25. An dem Tag wird ALLAH ihnen ihren wahren Din vergüten, und sie werden wissen, dass ALLAH gewiss Der Offenkundige, Der Wahrhaftige ist. (Zaidan)
24.25. An jenem Tag wird Allah ihnen (alles) nach Gebühr voll heimzahlen, und sie werden erkennen, daß Allah die reine Wahrheit ist. (Paret)
24.25. An dem Tage wird Allah ihnen (alles) nach Gebühr heimzahlen, und sie werden erfahren, daß Allah allein die lautere Wahrheit ist. (Rasul)
Tafsir von Maududi für die Ayaat 23 bis 25
Those who charge with slander those Believing women, who are chaste but simple souls, ( 21 ) are accursed in this world and in the Hereafter: there is a great punishment for them. They should not forget the Day when their own tongues and their own hands and test will bear testimony in regard to their misdeeds.21a On that Day Allah will give them the full recompense they deserve, and they will realize that Allah is the very Truth, Who makes the Truth manifest.
Desc No: 21 The word ghafilat as used in the Text means the women who are simple, unpretentious souls, who do not know any artifice, who have pious hearts and have no idea of immorality. They cannot even imagine that their names could ever be associated with any slander. The Holy Prophet has said: "To slander chaste women is one of the seven 'deadly' sins." According to another Tradition cited by Tabarani from Hadrat Huzaifah, the Holy Prophet said: "To slander a pious woman suffiices to ruin the good deeds of a hundred years. " 21 (a). For explanation, see E.N. 55 of Surah Ya Sin and E.N. 25 of Ha Mim Sajdah. "
24.26. Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision. (Pickthall)
24.26. Die üblen Frauen für die üblen Männer, und die üblen Männer für die üblen Frauen, und die guten Frauen für die guten Männer, und die guten Männer für die guten Frauen. Diese sind losgesagt von dem, was sie sagen, für sie gibt es Verzeihung und edelmütige Versorgung. (Ahmad v. Denffer)
24.26. Schlechte Frauen gehören zu schlechten Männern, und schlechte Männer gehören zu schlechten Frauen. Gute Frauen gehören zu guten Männern, und gute Männer gehören zu guten Frauen. Freigesprochen sind diese von dem, was man (über sie) redet. Für sie wird es Vergebung und ehrenvolle Versorgung geben. (Bubenheim)
24.26. Schlechte Frauen passen zu schlechten Männern, und schlechte Männer zu schlechten Frauen. Gute Frauen passen zu guten Männern, und gute Männer zu guten Frauen. Diese sind frei von allem, was die Verleumder über sie reden. Ihnen gebühren im Jenseits Vergebung und edle Gaben. (Azhar)
24.26. Die weiblichen Schlechten sind für die männlichen Schlechten, und die männlichen Schlechten sind für die weiblichen Schlechten bestimmt. Und die weiblichen Guten sind für die männlichen Guten, und die männlichen Guten sind für die weiblichen Guten bestimmt, diese sind unschuldig hinsichtlich dessen, was sie (die anderen an Ifk-Lüge) sagen. Für sie ist Vergebung und edles Rizq bestimmt. 2 (Zaidan)
24.26. Schlechte Frauen gehören zu schlechten Männern, und schlechte Männer zu schlechten Frauen. Und gute Frauen gehören zu guten Männern, und gute Männer zu guten Frauen. Und diese werden von den Verdächtigungen, die man (über sie) äußert, freigesprochen. Und sie haben (bei ihrem Herrn) Vergebung und vortrefflichen Unterhalt (rizq kariem) (zu erwarten). (Paret)
24.26. Schlechte Frauen sind für schlechte Männer, und schlechte Männer sind für schlechte Frauen. Und gute Frauen sind für gute Männer, und gute Männer sind für gute Frauen; sie sind frei von all dem, was sie (die Verleumder) sagen. Auf sie wartet Vergebung und eine ehrenvolle Versorgung. (Rasul)
Tafsir von Maududi für die Ayaat 26 bis 26
Impure women are for impure men and impure men for impure women, and pure women are for pure men and pure men for pure women. They are free from those scandals which the slanderers utter. ( 22 ) There is forgiveness for them and honourable provision.
Desc No: 22 This verse enunciates a fundamental principle: Impure men are a fit match for impure women and pious men are a fit match for pious women. It never happens that a man is good in all other aspects but is addicted to a solitary vice. As a matter of fact, his very habits, manners and demeanour, all contain a number of evil traits, which sustain and nourish that single vice. It is impossible that a man develops a vice all of a sudden without having any trace of its existence in his demeanour and way of life. This is a psychological truth which everybody experiences in the daily lives of the people. How is it then possible that a man who has all along lived a pure and morally clean life, will put up and continue to live for years in love with a wife who is adulterous? Can a woman be imagined who is an adulteress, but she does not manifest her evil character through her talk, gait, manners and deportment? Is it possible for a virtuous man of high character to live happily with a woman of this type? What is being suggested here is that people in future should not credulously put their belief in any rumour that reaches them. They should carefully see as to who is being accused and on what account and whether the accusation fairly sticks on the person or not. And when there exists no trace of evidence to support the accusation, people cannot believe it just because a foolish or wicked person has uttered it. Some commentators have interpreted this verse to mean that evil things are for the evil people and good things for the good people: the good people are free from the evil things which the wicked people utter about them. Some others have interpreted it to mean that evil deeds only go with evil people and good deeds with good people: the pious people are free from the evil deeds which the wicked people ascribe to them. Still others interpret it to mean that evil and filthy talk is indulged in only by the evil and filthy people and good and pious talk only by the good and pious people: the pious people are free from the sort of talk that these mischievous' people are indulging in. The words of the verse are comprehensive and can be interpreted in any of the three ways, but the first meaning that strikes the reader is the one that we have adopted above, and the same fits in more meaningfully with the context than others. "
24.27. O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful. (Pickthall)
24.27. Ihr, die glauben, betretet nicht Häuser, - andere als eure Häuser, - bis ihr euch bemerkbar gemacht habt, und ihr ihren Leuten den Friedensgruß gegeben habt. Dies ist besser für euch, damit ihr vielleicht ermahnt werdet. (Ahmad v. Denffer)
24.27. O die ihr glaubt, betretet nicht andere Häuser, die nicht eure (eigenen) Häuser sind, bis ihr euch bemerkbar gemacht und ihre Bewohner begrüßt habt. Das ist besser für euch, auf daß ihr bedenken möget! (Bubenheim)
24.27. O ihr Gläubigen! Betretet nicht Häuser, die nicht die euren sind, bevor ihr um Erlaubnis gebeten und seine Bewohner begrüsst habt! Das ist für euch besser, und ihr sollt darüber nachdenken. (Azhar)
24.27. Ihr, die den Iman verinnerlicht habt! Betretet keine Häuser die nicht eure Häuser sind, bis ihr euch bemerkbar macht und deren Bewohner mit dem Salam- Gruss begrüsst. Dies ist besser für euch, damit ihr euch besinnt. (Zaidan)
24.27. Ihr Gläubigen Betretet keine anderen Häuser als die euren, bevor ihr nicht um Erlaubnis gebittet und ihre Bewohner gegrüßt habt. Das (zaalikum) ist besser für euch (als ungefragt einzutreten). (Es ist eine Vorschrift, die hiermit an euch ergeht.) Vielleicht würdet ihr euch mahnen lassen. (Paret)
24.27. O ihr, die ihr glaubt, betretet keine anderen Wohnungen als die euren, bevor ihr nicht um Erlaubnis gebeten und ihre Bewohner gegrüßt habt. Das ist besser für euch, wenn ihr euch ermahnen lasset. (Rasul)
24.28. And if ye find no one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do. (Pickthall)
24.28. Und wenn ihr niemanden darin findet, so betretet sie nicht, bis euch Erlaubnis gegeben wird, und wenn zu euch gesagt wird: "Kehrt um!", so kehrt um. Das ist lauterer für euch, und Allah weiß, was ihr tut. (Ahmad v. Denffer)
24.28. Wenn ihr niemanden darin findet, dann tretet nicht ein, bis man (es) euch erlaubt. Und wenn man zu euch sagt: "Kehrt um", dann kehrt um. Das ist lauterer für euch. Und Allah weiß über das, was ihr tut, Bescheid. (Bubenheim)
24.28. Wenn ihr dort niemanden findet, so tretet nicht ein, bis jemand euch die Erlaubnis gibt. Sollte euch gesagt werden: "Kehrt um!", so habt ihr umzukehren, denn das ist für euch besser. Gott weiss genau, was ihr tut. (Azhar)
24.28. Und solltet ihr darin niemanden finden, dann betretet sie nicht, bis euch Erlaubnis gewährt wird. Und sollte euch gesagt werden: „Kehrt zurück!“ Dann kehrt zurück! Dies ist reiner für euch. Und ALLAH ist über das, was ihr tut, allwissend. (Zaidan)
24.28. Und wenn ihr niemand darin antrefft, dann tretet nicht ein (Ihr dürft so lange nicht eintreten) bis man euch (ausdrücklich) Erlaubnis erteilt. Wenn man aber zu euch sagt, ihr sollt umkehren, müßt ihr umkehren. So haltet ihr euch am ehesten sittlich (und rein). Allah weiß Bescheid über das, was ihr tut. (Paret)
24.28. Und wenn ihr niemanden darin findet, so tretet nicht eher ein, als bis euch die Erlaubnis (dazu) gegeben wird. Und wenn zu euch gesprochen wird: "Kehrt um!", dann kehrt um; das ist reiner für euch. Und Allah weiß wohl, was ihr tut. (Rasul)
24.29. Laysa AAalaykum dschunahun an tadkhuluubuyuutan ghayra maskuunatin fiiha mataAAun lakum waAllahuyaAAlamu ma tubduuna wama taktumuuna
24.29. (It is) no sin for you to enter uninhabited houses wherein is comfort for you Allah knoweth that ye proclaim and what ye hide. (Pickthall)
24.29. Kein Vergehen auf euch, daß ihr nichtbewohnte Häuser betretet, in denen Nützliches für euch ist, und Allah weiß, was ihr sichtbar macht, und was ihr verschweigt. (Ahmad v. Denffer)
24.29. Es ist für euch keine Sünde, unbewohnte Häuser zu betreten, in denen sich ein Nießbrauch für euch befindet. Allah weiß, was ihr offen tut und was ihr heimlich tut. (Bubenheim)
24.29. Ihr dürft unbefangen Häuser betreten, die keine Wohnhäuser sind, in denen es etwas gibt, was ihr benötigt. Gott weiß, was ihr äußert und was ihr verborgen haltet. (Azhar)
24.29. Euch trifft keine Verfehlung, wenn ihr unbewohnte Häuser betretet, in denen eure Gebrauchsgüter sind. Und ALLAH weiß, was ihr offenlegt, und was ihr verbergt. (Zaidan)
24.29. Es ist (aber) keine Sünde für euch, Häuser zu betreten, die nicht (eigentlich) bewohnt sind, und in denen etwas ist, was benötigt (fiehaa mataa`un lakum). Allah weiß (gleichermaßen), was ihr kundgebt, und was ihr (in euch) verborgen haltet. (Paret)
24.29. Es ist für euch keine Sünde, wenn ihr in unbewohnte Häuser eintretet, die euch von Nutzen sind. Und Allah weiß, was ihr kundtut und was ihr verbergt. (Rasul)
Tafsir von Maududi für die Ayaat 27 bis 29
O Believers, ( 23 ) do not enter other houses than your own until you have the approval of the inmates ( 24 ) and have wished them peace; this is the best way for you: it is expected that you will observe it. ( 25 ) Then, if you do not find anyone therein, do not enter until you have been given permission, ( 26 ) and if you are told to go back, you should go back. This is a purer way for you; ( 27 ) and Allah has full knowledge of what you do. There is, however, no harm if you enter houses which are not dwelling places, but contain something useful for you ; ( 28 ) Allah knows what you disclose and what you conceal.
Desc No: 23 The Commandments given in the beginning of the Surah were meant to help eradicate evil when it had actually appeared in society. The Commandments being given now are meant to prevent the very birth of evil, to reform society and root out the causes responsible for the creation and spread of evil. Before we study these Commandments, it will be useful to understand two things clearly: First, the revelation of these Commandments immediately after the Divine appraisal of the incident of the "slander" clearly indicates that permeation of a calumny against the noble person of a wife of the Holy Prophet in the society, was the direct result of the existence of a sexually charged atmosphere, and in the sight of Allah there was no other way of cleansing society of the evil than of prohibiting free entry into other people's houses, discouraging free mixing of the sexes together, forbidding women to appear in their make up before the other men, excepting a small circle of close relatives, banning prostitution, exhorting men and women not , to remain unmarried for long, and arranging marriages even of the slaves and slave-girls. In other words, the movement of the women without purdah and the presence of a large number of unmarried persons in society were, in the knowledge of Allah, the real causes that imperceptibly give rise to sensuality in society. It was this sexually charged atmosphere which kept the ears, eyes, tongues and hearts of the people ever ready to get involved in any real or fictitious scandal. Allah in His wisdom did not regard any other measure more suitable and effective than these Commandments to eradicate this evil; otherwise He would have enjoined some other Commandments. The. second important thing to remember is that Divine Law dces not merely forbid an evil or only prescribe a punishment for the offender, but it also puts an end to all those factors which provide occasions for the evil, or incite or force a person to commit it. It also imposes curbs on the causes, incentives and means leading to the evil so as to check the wrongdoer much before he actually commits the crime. It does not like that people should freely approach and loiter about near the border lines of sin and get caught and punished all the time. It does not merely act as a prosecutor but as a guide, reformer and helper, too. So it uses all kinds of moral, social and educational devices to help the people to safeguard themselves against evil and vice.
Desc No: 24 The Arabic word tasta `nisu in the Text has been generally interpreted to mean the same as tasta `zinu. There is, however, a fine difference between the two words which should not be lost sight of. Had the word in the Text been tasta `zinu, the verse would have meant: "Do not enter other people's houses until you have taken their permission". Allah has used tasta`nisu which is derived from the root uns, meaning fondness, affection, regard, etc. According to this, the verse would mean: "Do not enter other people's houses until you are sure of their affection and regard for yourself." In other words, you should make sure that your entry in the house is not disagreeable to the inmates and you are sure of a welcome. That is why we have translated the word into 'approval' of the inmates instead of `permission' of the inmates, because the word `approval' expresses the sense of the original more precisely.
Desc No: 25 According to the Arab custom of the pre-Islamic days, people would enter each other's house freely without permission just by pronouncing `good morning' or `good evening'. This unannounced entry sometimes violated the privacy of the people and their women folk. Allah enjoined the principle that everybody has a right to privacy in his own house and no one is entitled to force his entry unannounced and without permission of the inmates. The rules and regulations enforced by the Holy Prophet in society on receipt of the above Commandment are given below serially: (1) The 'right of privacy' was not merely confined to the question of entry in the houses, but it was declared as a common right according to which it is forbidden to peep into a house, glance from outside, or even read the other person's letter without his permission. According to Thauban, who was a freed slave of the Holy Prophet, the Holy Prophet said: "When you have already cast a look into a house, what is then the sense in seeking permission for entry?" (Abu Da`ud). Hadrat Huzail bin Shurahbil has reported that a man came to see the Holy Prophet and sought permission for entry while standing just in front of the door. The Holy Prophet said to him: "Stand aside: the object of the Commandment for seeking permission is to prevent casting of looks inside the house." (Abu Da'ud). The practice of the Holy Prophet was that whenever he went to see somebody, he would stand aside, to the right or the left of the door, and seek permission as it was not then usual to hang curtains on the doors. (Abu Da'ud). Hadrat Anas, the attendant of the Holy Prophet, states that a man glanced into the room of the Holy Prophet from outside. The Holy Prophet at that time was holding an arrow in his hand. He advanced towards the man in a way as if he would thrust the arrow into his belly. (Abu Da'ud). According to Hadrat `Abdullah bin `Abbas, the Holy Prophet said: "Whoever glances through the letter of his brother without his permission, glances into fire." (Abu Da'ud). According to Muslim and Bukhari;, the Holy Prophet is reported to have said: "If someone peeps into your house, it will be no sin if you injure his eye with a piece of stone." In another Tradition, he has said: "The inmates of a house, who injure the eye of the man peeping into their house; are not liable to any punishment." Imam Shafi`I has taken this Commandment literally and permits smashing of the eye of the one who casts a glance like this. The Hanafis, however, do not take the Command in the literal sense. They express the opinion that it is applicable only in that case where an outsider forces his entry into a house in spite of the resistance from the inmates and has his eye or some other limb smashed in the scuffle. In such a case, no penalty will lie on the inmates. (Ahkam'al--Qur an, Al-Jassan, Vol. III, p. 385). (2) The jurists have included `hearing' also under `glancing'. For instance, if a blind man enters a house without permission, he will not be able to see anybody, but he will certainly be able to hear whatever is going on in the house. This also amounts to violation of the other person's right of privacy. (3) The Command to seek permission is not only applicable in cases where a person wants to enter the other people's houses, but it also applies to entry in the house of_ one's own mother or sister. A man asked the Holy Prophet: "Sir, should I seek permission to enter my mother's house also?" The Holy Prophet replied that he should. The man stated that there was nobody beside him to look after her, and asked whether it was necessary to get permission every time he wanted to go in. The Holy Prophet replied: "Yes; would you like that you should see your mother in a naked state" (Ibn Jarir quoting from `Ata bin Yasar). According to a saying of `Abdullah bin Mas`ud, one should seek permission even when going to see one's own mother or sister. (Ibn Kathir). He has suggested that even when a person goes to visit one's wife in one's own house, he should announce his arrival by coughing, etc. It is related by his wife Zainab that `Abdullah bin Mas`ud would always announce his arrival by coughing, etc. and never liked that he should enter the house unannounced all of a sudden. (Ibn Jarir). (4) The only exception to the general rule is that no permission is needed in case of an emergency or a calamity like theft, fire, etc. One can go for help without permission in such cases. (5) In the beginning when the system of seeking permission was introduced, people did not know the exact procedure to be followed. Once a man came to the Prophet's house and shouted at the door, "Should I be in ?" The Holy Prophet said to his maid servant, Roudah, "Go and instruct him about the correct way. He should say: Assalam-o- `alaikum (peace be upon you): May I come in?" (Ibn Jarir, Abu Da'ud). Jabir bin `Abdullah says that once he went to the Holy Prophet's house in connection with certain liabilities of his father and knocked at the door. The Holy Prophet asked: "Who is it?" I replied, "It's me." The Holy Prophet thereupon repeated twice or thrice: "It's me, it's me!" That is, how can one understand from this who you are? (Abu Da'ud). A man named Kaladah bin Hanbal went to see the Holy Prophet and got seated without the customary salutation. The Holy Prophet told him to go out and come in again after calling: Assalam-o-`alaikum (peace be upon you). (Abu Da'ud). Thus, the correct method of seeking permission was to disclose one's identity first and then ask for permission. It is related that whenever Hadrat `Umar went to see the Holy Prophet, he would say: "Assalam-o- alaikum ya Rasul-Allah, I am `Umar: May I enter!" (Abu Da'ud). The Holy Prophet enjoined that permission should be asked thrice at the most. If there is no reply even at the third call, one should come back. (Bukhari, Muslim, Abu D'ud). The same was his own practice. Once he went to the house of Hadrat Sa'd bin `Ubadah and sought permission twice after greeting with: Assalam-o-`alaikum wa Rahmatullah (peace be upon you and mercy of Allah), but there was no response. After calling for the third time when he received no response, he turned back. Sa'd came out running from the house, and said, "O Messenger of Allah, I was hearing you all right, but I desired to have Allah's peace and mercy invoked upon me through your sacred tongue as often as possible; therefore, I was replying to you in a low voice. " (Abu D'ud, Ahmad). The three calls as enjoined above should not be made in quick succession, but at suitable intervals so as to allow sufficient time to the inmates to make the response in case they are not free to do so. (6) The permission for entry should come from the master of the house himself or from some other reliable inmate like a servant or a responsible person, who gives permission on behalf of the master. One should not enter the house on the word of a mere child. (7) Undue insistence for permission to enter or to keep standing at the door obstinately even after refusal, is not permissible. If no entry is permitted even after three calls, or the master refuses to see, one should go back.
Desc No: 26 Entry into an empty house is not allowed unless permitted as such by the master of the house. One may, for instance, have told a visitor or sent him a message to wait in his room till his arrival. The mere fact that there is nobody in the house or the call is not answered does not entitle anybody to enter without permission.
Desc No: 27 That is nobody should mind if entry is refused, for everybody has a right to refuse to meet another person, or offer a plea if otherwise busy. The Command "Go back", according to the jurists, means going back in the literal sense and moving away from the door. Nobody has any right to compel the other person for a meeting or to embarrass him by standing obstinately at his door.
Desc No: 28 "Houses which are not dwelling place" are the hotels, inns, guest houses, shops, staging bungalows, etc. which are generally open to all people. "
24.30. Qul lilmu/miniina yaghudduu min absarihumwayahfadhuu furuudschahum dhalika azkalahum inna Allaha khabiirun bima yasnaAAuuna
24.30. Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do. (Pickthall)
24.30. Sage den gläubigen Männern, daß sie manche von ihren Blicken zurückhalten und ihre Scham hüten, das ist lauterer für sie, Allah ist ja dessen kundig, was sie fertigbringen, (Ahmad v. Denffer)
24.30. Sag zu den gläubigen Männern, sie sollen ihre Blicke senken und ihre Scham hüten. Das ist lauterer für sie. Gewiß, Allah ist Kundig dessen, was sie machen. (Bubenheim)
24.30. Sage den gläubigen Männern, sie sollen den Blick niederschlagen und ihre Keuschheit wahren. Das ist lauterer für sie. Gottes Kenntnis umfasst alles, was sie tun. (Azhar)
24.30. Sag zu den Mumin-Männern, dass sie von ihren Blicken niederschlagen und ihre Keuschheit bewahren. Dies ist reiner für sie. Gewiß, ALLAH ist dessen allkundig, was sie bewerkstelligen. (Zaidan)
24.30. Sag den gläubigen Männern, sie sollen (statt jemandes anzustarren, lieber) ihre Augen niederschlagen, und ihre Keuschheit bewahren. So halten sie sich am ehesten sittlich (und rein). Allah ist wohl darüber unterrichtet, was sie tun. (Paret)
24.30. Sprich zu den gläubigen Männern, daß sie ihre Blicke zu Boden schlagen und ihre Keuschheit wahren sollen. Das ist reiner für sie. Wahrlich, Allah ist dessen, was sie tun, recht wohl kundig. (Rasul)
Tafsir von Maududi für die Ayaat 30 bis 30
And O Prophet, enjoin the Believing men to restrain their gaze ( 29 ) and guard their private parts. ( 30 ) This is a more righteous way for them: Allah has knowledge of what they do.
Desc No: 29 The word ghedd means to reduce, shorten or lower down something. Accordingly, ghadd basar is generally translated as `lowering the gaze' or 'keeping it lowered'. But the Command of ghadd basar does not imply that the gaze should always be kept lowered. It only means to imply that one should restrain one's gaze and avoid casting of looks freely. That is, if it is not desirable to see a thing, one should turn the eyes away and avoid having a look at it. The restriction of a 'restrained gaz' is applicable only in a limited sphere. The context in which the words occur shows that this restriction applies to the men's gazing at women, or casting looks at the satar of the other persons, or fixing the eyes at indecent scenes. The details of this Divine Commandment as explained in the Sunnah of the Holy Prophet are given below: (1) It is not lawful for a tnan to cast a full gaze at the other women except at his own wife or the mahram women of his family. The chance look is pardonable but not the second look which one casts when one feels the lure of the object. The Holy Prophet has termed such gazing and glancing as wickedness of the eyes. He has said that man commits adultery with all his sensory organs. The evil look at the other woman is the adultery of the eyes; lustful talk is the adultery of the tongue; relishing the other woman's voice is adultery of the ears; and touching her body with the hand or walking for an unlawful purpose is adultery of the hands and feet. After these preliminaries the sexual organs either bring the act of adultery to completion or leave it incomplete. (Bukhari, Muslim, Abu Da'ud). According to a Tradition related by Hadrat Buraidah, the Holy Prophet instructed Hadrat 'Ali: "O 'Ali, do not cast a second look after the first look. The first look is pardonable but not the second one." (Tirmizi;, Ahmad, Abu Da'ud). Hadrat Jarir bin 'Abdullah Bajali says that he asked the Holy Prophet, "What should I do if I happen to cast a chance look?" The Holy Prophet replied, "Turn your eyes away or lower your gaze."(Muslim, Ahmad, Tirmizi, Abu Da'ud, Nasa'i). Hadrat 'Abdullah bin Mas'ud quotes the Holy Prophet as having said: "Allah says that the gaze is one of the poisonous arrows of Satan. Whoever forsakes it, out of His fear, he will be rewarded with a faith whose sweetness he will relish in his own heart." (Tabarani). According to a Tradition related by Abu Umamah, the Holy Prophet said: "If a Muslim happens to glance at the charms of a woman and then turns his eyes away, Allah will bless his worship and devotion and will make it all the more sweet. ''. (Musnad Ahmad). Imam Ja'far Sadiq has quoted from his father, Imam Muhammad Baqir, who has quoted Hadrat Jabir bin 'Abdullah Ansari as saying: "On the occasion of the Farewell Pilgrimage, Fadal bin'Abbas, who was a young cousin of the Holy Prophet, was riding with him on the camelback during the return journey from Mash`ar al-Haram. When they came to a few women passing on the way, Fadal started looking at them. Thereupon the Holy Prophet put his hand on his face and turned it to the other side." (Abu Da'ud). On another occasion during the same Pilgrimage, a woman of the clan of Khath'am stopped the Holy Prophet on the way and sought clarification about a certain matter pertaining to Hajj. Fadal bin `Abbas fixed his gaze at her, but the Holy Prophet turned his face to the other side. (Bukhari, Abu Da'ud, Tirmizi). (2) Nobody should have the misunderstanding that the Command to restrain the 'gaze was enjoined because the women were allowed to move about freely with open faces, for if veiling of the face had already been enjoined, the question of restraining or not restraining the gaze would not have arisen. This argument is incorrect rationally as well as factually. It is incorrect rationally because even when veiling of the face is the usual custom, occasions can arise where a man and a woman come face to face with each other suddenly, or when a veiled woman has to uncover her face under necessity. Then even if the Muslim women observe purdah, there will be non-Muslim women who will continue to move about unveiled. Thus, the Commandment to lower the gaze or restrain the eyes, does not necessarily presume existence of a custom allowing the women to move about with unveiled faces. It is incorrect factually because the custom of purdah which was introduced after the revelation of the Commandments in Surah Al-Ahzab included veiling of the face, and this is supported by a number of Traditions relating to the time of the Holy Prophet himself. Hadrat `A'ishah in her statement relating to the incident of the "slander", which has been narrated on the authority of reliable reporters, has said: "When I came back to the camp, and found that the caravan had left, I lay down and was ' overpowered by sleep. In the morning when Safwan bin Mu`attal passed that way he recognised me because he had seen me before the Commandment of purdah had been sent down. On recognising me he exclaimed: Inna lillahi wa inna ilaihi raji`un: `To Allah we belong and to Him we shall return'; and I awoke and covered my face with my sheet." (Bukhari, Muslim, Ahmad, Ibn Jarir, Ibn Hisham). Abu Da'ud contains an incident that when the son of Umm Khallad was killed in a battle, she came to the Holy Prophet to enquire about him and was wearing the veil as usual. It was natural to presume that on such a sad occasion one is liable to lose one's balance and ignore the restrictions of purdah. But when questioned she said, "I have certainly lost my son but not my modesty." Another Tradition in Abu Da'ud quoted on the authority of Hadrat `A'ishah relates that a woman handed an application to the Holy Prophet from behind a curtain. The Holy Prophet enquired: "Is it a man's hand or a woman's?" She replied that it was a woman's. Thereupon the Holy Prophet said: "If it is a woman's hand, the nails at least should have been coloured with henna!" As regards the two incidents relating to the occasion of Hajj, which we have mentioned above, they cannot be used as an argument to prove that the veil was not in vogue in the time of the Holy Prophet. This is because wearing of the veil is prohibited in the state of ihram. However, even in that state pious women did not like to uncover their faces before the other men. Hadrat `A'ishah has stated that during the Farewell Pilgrimage when they were moving towards Makkah in the state of ihram, the women would lower down their head sheets over their faces whenever the travellers passed by them, and would uncover their faces as soon as they had passed by. (Abu Da'ud). (3) There are certain exceptions to the Command of lowering the gaze or restraining the look. These exceptions relate to occasions when it is really necessary to see a woman, for instance, when a man intends to marry her. It is not only permissible to see the woman in such a case but even commendable. Mughirah bin Shu'bah has stated,. "I wanted to marry in a certain family. The Holy Prophet asked me whether I had seen the girl or not. When 1 replied in the negative, he said: `Have a look at her; this will enhance harmonious relationship between you two'." (Ahmad, Tirmizi, Nasa'i, Ibn Majah, Darimi). According to a Tradition related by Abu Hurairah, a man wanted to marry in a family of the Ansar. The Holy Prophet asked him to have a look at the girl, for the Ansar usually had a defect in their eyes. (Muslim, Nasa'i, Ahmad). According to Jabir bin 'Abdullah, the Holy Prophet said: "When a person from among you wants to marry a woman, he should have a look at her to satisfy himself that there is some quality in the woman which induces him to marry her. " (Ahmad, Abu Da'ud). According to another Tradition emanating from Abu Humaidah and quoted in Musnad Ahmad, the Holy Prophet said that there was no harm in such a procedure. He also permitted that the girl may be seen without her being aware of it. From this the jurists have concluded that there is no harm in looking at a woman when it is really necessary. For instance, there is no harm in looking at a suspect woman when investigating a crime, or in the judge's looking at a female witness, who appears in the court, or in the physician's looking at a female patient, etc. (4) The intention of the Command to restrain the gaze also implies that no tnan or woman should look at the private parts of the other man or woman. The Holy Prophet has said: "No man should look at the satar of another man nor a woman at the sater of another woman." (Ahmad, Muslim, Abu Da'ud, Tirmizi). Hadrat 'Ali has quoted the Holy Prophet as saying: "Do not look at the thigh of another person, living or dead". (Abu Da'ud, Ibn Majah).
Desc No: 30 "Guard their private parts": Abstain from illicit sexual gratification and from exposing their satar before others. For males, the satar is the part of the body from the navel to the knee, and it is not permissible to expose that pan of the body intentionally before anybody except one's own wife. (Daraqutni, Baihaqi). Hadrat Jarhad Aslami states that once he was sitting in the company of the Holy Prophet with his thigh exposed. The Holy Prophet said: "Do you not know that the thigh has to be kept concealed." (Tirmizi, Abu Da'ud, Mu'atta). Hadrat 'AIi reports that the Holy Prophet said: "Do not expose your thigh." (Abu Da'ud, Ibn Majah). Not only is the satar to be kept concealed before others but even when alone. The Holy Prophet has warned: "Beware, never remain naked, for with you are those (that is, the angels of goodness and mercy), who never leave you alone except when you ease yourself or you go to your wives. So feel shy of them and give them due respect. " (Tirmizi). According to another Tradition, the Holy Prophet said: "Guard your satar from everybody except from your wife and your slave-girl." The questioner asked, "Even when we are alone?" The Holy Prophet replied, "Yes, even when alone, for Allah has a greater right that you should feel shy of Him." (Abu Da'ud, Tirmizi, Ibn Majah). "
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