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Quran
42.33. Wenn Er will, läßt Er den Wind sich legen, dann bleiben sie bewegungslos auf seiner Oberfläche stehen. Darin sind wahrlich Zeichen für jeden sehr Standhaften und sehr Dankbaren;
64.11. Ma asaba min musiibatinilla bi-idhni Allahi waman yu/min biAllahiyahdi qalbahu waAllahu bikulli schay-in AAaliimun
64.11. No calamity befalleth save by Allah ' s leave. And whosoever believeth in Allah, He guideth his heart. And Allah is Knower of all things. (Pickthall)
64.11. Es trifft kein Verhängnis, außer mit der Erlaubnis Allahs, und wer an Allah glaubt, dessen Herz leitet Er recht, und Allah weiß alles. (Ahmad v. Denffer)
64.11. Kein Unglück trifft (jemanden), außer mit Allahs Erlaubnis. Und wer an Allah glaubt, dessen Herz leitet Er recht. Und Allah weiß über alles Bescheid. (Bubenheim)
64.11. Niemand trifft Unheil ohne Gottes Verfügung. Wer an Gott glaubt, dessen Herz leitet Gott zum rechten Weg. Gottes Wissen umfasst alles. (Azhar)
64.11. Es traf nichts an Unglück außer mit ALLAHs Zustimmung. Und wer den Iman verinnerlicht, leitet ER sein Herz recht. Und ALLAH ist über alles allwissend. (Zaidan)
64.11. Kein Unglück trifft ein, es sei denn mit Allahs Erlaubnis. Und wenn einer an Allah glaubt, leitet er ihm das Herz (auf den) recht(en Weg). Allah weiß über alles Bescheid. (Paret)
64.11. Kein Unglück trifft ein, es sei denn mit Allahs Erlaubnis. Und wer an Allah glaubt, dem leitet Er sein Herz. Und Allah weiß alle Dinge. (Rasul)
64.12. WaatiiAAuu Allaha waatiiAAuualrrasuula fa-in tawallaytum fa-innama AAalarasuulina albalaghu almubiinu
64.12. Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly. (Pickthall)
64.12. Und gehorcht Allah und gehorcht dem Gesandten, und wenn ihr euch abkehrt, so obliegt Unserem Gesandten das klare Bekanntmachen. (Ahmad v. Denffer)
64.12. Und gehorcht Allah und gehorcht dem Gesandten. Wenn ihr euch jedoch abkehrt, so obliegt Unserem Gesandten nur die deutliche Übermittlung (der Botschaft). (Bubenheim)
64.12. Gehorcht Gott und gehorcht dem Gesandten! Wenn ihr euch abwendet, so obliegt Unserem Gesandten nur die eindeutige Verkündung. (Azhar)
64.12. Und gehorcht ALLAH und gehorcht dem Gesandten! Solltet ihr dann euch abwenden, so obliegt Unserem Gesandten nur das deutliche Verkünden. (Zaidan)
64.12. Gehorchet nun Allah und seinem Gesandten! Wenn ihr euch aber abwendet (und der Aufforderung nicht Folge leistet), so hat unser Gesandter nur die Botschaft deutlich auszurichten (und ist für euren Unglauben nicht verantwortlich). (Paret)
64.12. Und gehorcht Allah und gehorcht dem Gesandten. Doch wenn ihr euch (von ihm) abkehrt, dann obliegt Unserem Gesandten nur die Pflicht zur deutlichen Verkündigung. (Rasul)
64.13. Allahu la ilaha illahuwa waAAala Allahi falyatawakkali almu/minuuna
64.13. Allah! There is no God save Him. In Allah, therefore, let believers put their trust. (Pickthall)
64.13. Allah, kein Gott außer Ihm, und auf Allah sollen die Gläubigen vertrauen. (Ahmad v. Denffer)
64.13. Allah - es gibt keinen Gott außer Ihm. Und auf Allah sollen sich die Gläubigen verlassen. (Bubenheim)
64.13. Gott, Allah. Es gibt keinen Gott außer Ihm. Auf Gott sollen sich die Gläubigen verlassen. (Azhar)
64.13. ER ist ALLAH, es gibt keine Gottheit außer Ihm. Und ALLAH gegenüber sollen die Mumin Tawakkul üben! (Zaidan)
64.13. Allah (ist einer allein). Es gibt keinen Gott außer ihm. Auf Allah sollen die Gläubigen (immer) vertrauen. (Paret)
64.13. Allah! Es ist kein Gott außer Ihm; und auf Allah sollen die Gläubigen vertrauen. (Rasul)
Tafsir von Maududi für die Ayaat 11 bis 13
No affliction ( 23 ) can ever befall except by Allah's permission ( 24 ) Whoever believes in Allah, Allah guides his heart, ( 25 ) and Allah has knowledge of everything. ( 26 ) Obey Allah and obey the Messenger, but if you turn away from obedience (you should know that the only responsibility of Our Messenger is to convey the Truth clearly and plauil ( 27 ) Allah is He beside Whom there is no god. Therefore, in Allah alone should the believers place their trust. ( 28 )
Desc No: 23 The discourse now turns to the believers. While reading this passage one should keep in mind the fact that at the time when these verses were revealed. Muslims were passing through great hardships After years of persecution at Makkah they had left their home and emigrated to Madinah, where the sincere Muslims who had given them refuge had been doubly burdened. On the one hand, they had to support and sustain hundreds of the emigrants who were coming to them from different parts of Arabia; on the other they had become the target of the persecution and enmity of the enemies of Islam of entire Arabia.
Desc No: 24 This same theme has also occurred in AI-Hadid: 22-23 above and we have explained it in E.N.'s 39 to 42 of the commentary of the Surah 'The same circumstances under which this thing was said there and the same object for which it was said underlie the verses here as well. This means that afflictions and hardships do not descend of themselves, nor has anyone in the world the power to cause an affliction to descend on anyone he may like by his own authority. AII calamities wholly depend on Allah's leave: He may allow an affliction to descend upon someone or may disallow it, And Allah's leave in any cast is based on one or other wisdom, directed to some ultimate good, which man neither knows, nor can understand.
Desc No: 25 That is, "It is only belief in Allah which keeps man on the right path even in the face of an onslaught of afflictions and does not Iet him waver under the most trying circumstances. The one whose heart is devoid of belief either looks upon afflictions as a result of mere chance, or thinks they are brought or prevented by worldly powers, or considers them to be the work of such imaginary powers which human superstition regards as potent in bringing good and causing evil, or believes that God is the real Doer of everything butt dces not believe so truely and sincerely, In all these different cases mart degenerates. He endures the affliction. but then yields and bows to every false god, accepts, every humiliation, is ready to do any mean thing and commit any wrong act he dces not hesitate to abuse God, even commit suicide. On the contrary, the heart of the person who knows and believes sincerely that everything is in the hand of Allah, that He alone in the Master and Ruler of the urniverse that only by His permission can an affliction befall and only by His command can it be averted, is blessed by Allah with the grace of patience and submission and of acquiescing in Divine will, and is granted the power to face every circumstance with determination and courage. Even under the most straitened circumstances the candle of the hope of Allah's bounty lights up his way and no affliction, howover severe and trying, can 50 dishearten him as to cause him to swerve from the right path, or how to falsehood, or invoke others than Allah for the redress of his grievances. Thus, every affliction opens up for him a new door to well-being and happiness and no affliction remains an affliction for him in actual fact but becomes in final result and analysis a blessing in disguise, for whether he falls a victim to it. or passes through if safely, in each case he emerges successful from the trial set him by his Lord. This same thing has been stated by the Holy Prophet (upon whom be Allah's peace) in a Hadith which has been reported unanimously by all the reporters, saying: `Strange is the affair of the believer! Whatever Allah decrees for him is good for him: when an affliction befalls him, he endures it patiently, and this proves good for him; when he is blessed with prosperity, he thanks his Lord, and this too proves good for him. Such a good fortune only falls to the lot of a believer."
Desc No: 26 In this context this has two meanings: first, that Allah knows who really believes and what is the measure of his belief. So, on the basis of His knowledge He grants guidance only to that heart, which has belief in it, and grants it guidance precisely in accordance with the measure of belief. Another meaning also can be: that Allah is not unaware of the condition of His believing servants. He has not left them alone after having invited them to faith and subjected them at the same time to severe trials and temptations of the world. He knows exactly what hardships a believer is passing through in the world, and under what circumstances he is fulfilling the demands of his faith. Therefore, "O believers, you should rest assured that whatever affliction descends upon you by Allah's leave, in Allah's knowledge it must be directed to some ultimate good, which must be for your own well-being, for Allah is well-wisher of His believing servants: He does not will to subject them to afflictions and hardships without good reason."
Desc No: 27 In view of the context, it means: "Whatever the circumstances. good or bad. you should remain steadfast to obedience to Allah and His Messenger. But if under the pressure of hardships you turned away from obedience, you would only harm your own selves. The only responsibility of Our Messenger was to guide you to the right path, which the Messenger has fulfilled in the best way possible. "
Desc No: 28 That is, "All Divine powers belong to Allah alone. No one else has any power to make or mar your destiny. He alone cat bring about a good time and He alone can avert a bad time. Therefore, whoever believes sincerely that Allah is One, has absolutely no other choice than to place his full trust in Him and to continue doing his duty as a believer with the conviction that goodness and well- being only lie in the way that Allah has shown him. If he attains to success in this way, it will only he by Allah's help and leave; there is no other helper. And if he encounters difficulties, hardships, dangers and disasters in this way, Allah alone will rescue him, for there is no other rescuer beside Him." "
64.14. Ya ayyuha alladhiina amanuuinna min azwadschikum waawladikum AAaduwwan lakum faihdharuuhumwa-in taAAfuu watasfahuu wataghfiruu fa-inna Allahaghafuurun rahiimun
64.14. O ye who believe! Lo! among your wives and your children there are enemies for you, therefor beware of them. And if ye efface and overlook and forgive, then lo! Allah is Forgiving, Merciful. (Pickthall)
64.14. Ihr, die glauben, manche von euren Gattinnen und euren Kindern sind ja ein Feind für euch, also seid auf der Hut vor ihnen, und wenn ihr es erlaßt und übergeht und verzeiht, so ist ja Allah verzeihend, barmherzig. (Ahmad v. Denffer)
64.14. O die ihr glaubt, unter euren Gattinnen und euren Kindern gibt es welche, die euch feind sind; so seht euch vor ihnen vor. Wenn ihr aber verzeiht, nachsichtig seid und vergebt - gewiß, so ist Allah Allvergebend und Barmherzig. (Bubenheim)
64.14. O ihr Gläubigen! Unter euren Frauen und Kindern gibt es Feinde. Nehmt euch vor ihnen in acht! Wenn ihr verzeiht, Nachsicht übt und vergebt, ist Gott voller Vergebung und Barmherzigkeit. (Azhar)
64.14. Ihr, die den Iman verinnerlicht habt! Gewiß, von euren Ehepartnern und euren Kindern gibt es Feinde für euch, so nehmt euch in Acht vor ihnen! Und 3 wenn ihr es erlasst, nachseht und vergebt, also gewiß, ALLAH ist allvergebend, allgnädig. (Zaidan)
64.14. Ihr Gläubigen! Unter euren Gattinnen und Kindern gibt es welche, die euch feind sind. Nehmt euch vor ihnen in acht! Aber (laßt doch auch Milde gegen sie walten!) Wenn ihr verzeiht, Nachsicht übt und vergebt (folgt ihr damit dem Beispiel Allahs.) Allah ist barmherzig und bereit zu vergeben. (Paret)
64.14. O ihr, die ihr glaubt, wahrlich, unter euren Frauen und Kindern sind welche, die euch feindlich gesonnen sind; so hütet euch vor ihnen. Und wenn ihr verzeiht und Nachsicht übt und vergebt, dann ist Allah Allvergebend, Barmherzig. (Rasul)
64.15. Your wealth and your children are only a temptation, whereas Allah! with Him is an immense reward. (Pickthall)
64.15. Eure Vermögensgüter und eure Kinder sind eine Prüfung, und Allah, bei Ihm ist gewaltige Belohnung. (Ahmad v. Denffer)
64.15. Euer Besitz und eure Kinder sind nur eine Versuchung; Allah aber - bei Ihm gibt es großartigen Lohn. (Bubenheim)
64.15. Euer Vermögen und eure Kinder sind eine Versuchung. Bei Gott allein ist großer Lohn. (Azhar)
64.15. Eure Vermögensgüter und eure Kinder sind nur Fitna. Und bei ALLAH gibt es gewaltige Belohnung. (Zaidan)
64.15. Euer Vermögen und eure Kinder sind euch (geradezu) eine Versuchung (um euch an dieser Welt festzuhalten). Aber bei Allah gibt es (dereinst für diejenigen, die der Versuchung des Diesseits widerstehen) gewaltigen Lohn. (Paret)
64.15. Eure Reichtümer und eure Kinder sind wahrlich eine Versuchung; doch bei Allah ist großer Lohn. (Rasul)
64.16. So keep your duty to Allah as best ye can, and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful. (Pickthall)
64.16. Also fürchtet Allah, wie ihr könnt, und hört zu und gehorcht und gebt her, es ist besser für euch selbst, und wer vor der Knausrigkeit seiner selbst bewahrt wird, also diese, ihnen ergeht es wohl. (Ahmad v. Denffer)
64.16. Daher fürchtet Allah, soweit ihr könnt. Und hört zu und gehorcht und gebt Gutes für euch selbst aus´. Und diejenigen, die vor ihrer eigenen Habsucht bewahrt bleiben, das sind diejenigen, denen es wohl ergeht. (Bubenheim)
64.16. Fürchtet Gott, soviel ihr könnt! Hört zu, gehorcht und spendet! Das ist für euch das beste. Wem die eigene Habgier erspart bleibt, das sind die Erfolgreichen. (Azhar)
64.16. Also handelt Taqwa gemäß ALLAH gegenüber, wie ihr könnt, hört zu, gehorcht und spendet Gutes für euch selbst! Und wer vor dem Geiz seines Ego geschützt wird, diese sind die wirklichen Erfolgreichen. (Zaidan)
64.16. Daher fürchtet Allah, soweit ihr es (eben) vermögt, hört (auf das, was euch gesagt wird), seid gehorsam und gebt etwas Gutes als Spende, zu eurem eigenen Vorteil! Denen, die vor der ihnen (als Menschen von Natur) innewohnenden Habsucht bewahrt bleiben (man yuuqa schuhha nafsihie), wird es wohl ergehen. (Paret)
64.16. So fürchtet Allah, soviel ihr nur könnt, und hört und gehorcht und spendet; es wird für euch selbst besser sein. Und wer vor seiner eigenen Habsucht bewahrt ist - das sind die Erfolgreichen. (Rasul)
64.17. In tuqriduu Allaha qardanhasanan yudaAAifhu lakum wayaghfir lakum waAllahuschakuurun haliimun
64.17. If ye lend unto Allah a goodly loan, He will double it for you and will forgive you, for Allah is Responsive, Clement, (Pickthall)
64.17. Wenn ihr Allah ein gutes Darlehen leiht, vervielfacht Er es für euch, und Er verzeiht euch, und Allah ist dankend, milde, (Ahmad v. Denffer)
64.17. Wenn ihr Allah ein gutes Darlehen gebt, wird Er es euch vervielfachen und euch vergeben. Und Allah ist stets zu Dank bereit und Nachsichtig. (Bubenheim)
64.17. Wenn ihr Gott eine schönes Darlehen gebt, verdoppelt Er es euch und verzeiht euch. Gottes Vergeltung und Langmut sind unermesslich. (Azhar)
64.17. Wenn ihr ALLAH (Seiner Sache) eine Hasan-Anleihe gebt, wird ER euch vervielfachen und euch vergeben. Und ALLAH ist reichlich belohnend, allnachsichtig. (Zaidan)
64.17. Wenn ihr Allah ein gutes Darlehen gebt (indem ihr gute Werke tut), wird er es euch (bei der Abrechnung am jüngsten Tag) vervielfachen und euch (eure Sünden) vergeben. Allah ist mild und weiß (den Menschen für ihre guten Taten) zu danken. (Paret)
64.17. Wenn ihr Allah ein gutes Darlehen gebt, so wird Er es euch um ein Vielfaches vermehren und wird euch vergeben; und Allah ist Dankbar, Nachsichtig , (Rasul)
64.18. Knower of the invisible and the visible, the Mighty, the Wise. (Pickthall)
64.18. Der Wissende des Verborgenen und des Sichtbaren, der Mächtige, der Weise. (Ahmad v. Denffer)
64.18. (Er ist) der Kenner des Verborgenen und des Offenbaren, der Allmächtige und Allweise. (Bubenheim)
64.18. Er ist es, Der um das Verborgene und das Sichtbare genau weiß, der Allmächtige, der Allweise. (Azhar)
64.18. ER ist Der Allwissende über das Verborgene und das Sichtbare, Der Allwürdige, Der Allweise. (Zaidan)
64.18. (Er ist es) der über das, was verborgen, und was allgemein bekannt ist (schahaada), Bescheid weiß, und der mächtig und weise ist. (Paret)
64.18. der Kenner des Verborgenen und des Sichtbaren, der Erhabene, der Allweise. . (Rasul)
Tafsir von Maududi für die Ayaat 14 bis 18
O you who have believed, some among your wives and your children are your enemies: beware of them. And if you pardon and overlook and forgive, Allah is surely All-Forgiving, All-Merciful. ( 29 ) Your worldly possessions and your children are but a trial, and it is Allah with Whom there are rich rewards. ( 30 ) Therefore, fear Allah as far as you can,; ( 31 ) and listen and obey and spend your wealth : this is for your own good. And those who are saved from the greed of their own hearts, are truly successful- ( 32 ) If you lend to Allah a goodly loan, He will pay you back manifold ( 33 ) and will forgive you your faults. Allah is Appreciative and Forbearing. ( 34 ) He knows the open and the hidden: He is the All-Mighty, the All-Wise.
Desc No: 29 This verse has two meanings. According to the first meaning, ii applies to most of those difficulties, which are encountered by many believing men from their wives and the women from their husbands and the parents from their children in following the way of God. It seldom so happens in the world that a man has a wife and a wife a husband, who are full companions and helpers of each other in the matter of faith and righteousness, and that both may also have such children as may be the comfort of their eyes as regards faith and deeds, morals and conduct. Hut generally it so happens that if the husband is righteous and honest, the wife and children look upon his honesty and piety and righteousness as a misfortune for themselves, and want that the husband and the father should earn Hell for their sake, and giving up the distinction between the lawful and the unlawful should provide means of luxury and enjoyment, sin and vice, for them in every passable way. On the contrary, many a time a pious believing woman happens to have a husband, Who does not at all approve her obedience to the Laws of God, and the children too, following in the footsteps of the father, make the wife of the mother miserable by their daviation and evil deeds. Then, particularly, when during the conflict between Islam and unbelief a man's faith demands that he should suffer losses for the sake of Allah and this Religion, run risks, emigrate from the country or even endanger his life by joining the war against unbelief, the greatest hindrance in his way are the people of his own household.
The second meaning relates to those special circumstances which most of the Muslims were facing at the time these verses were sent down. and today also they are faced by every person who embraces Islam in a non-Muslim society. At that dine in Makkah and in other parts of Arabia a situation that was commonly being experienced was that a man would embrace Islam, but his wife and children would not only be disinclined to accept it but would try their best to press him to give up Islam Arid similar were the situations encountered by the women, the alone embraced Islam in their families,
Addressing the believers who may be confronted with either situation, three things have been impressed:
First, they have been warned as if to say: "Although front the worldly point of view. these are the dearest relations of man yet from the religious point of view, they arc .`your enemies." This enmity may he for the reason that they hinder you from good and induce you to do evil, or that they restrain you from belief and pull you towards unbelief, or that their sympathies are with he unbelievers. ana through you if they ever come to know any of the war secrets of the Muslims, they convey it to the enemies of Islam. Owing to these the nature and quality of enmity may vary, but in any case it is enmity; and if you hold your faith dearer to your heart, you should regard them as your enemies. In their love you should never forget that between you and them there stands the barrier of belief and unbelief, or of obedience and disobedience."
Then, it is said: "Beware of them." That is, "You should not ruin your eternal life for the sake of their worldly life. Let not their love so overwhelm you that they become a hindrance for you in your relationship with Allah and His Messenger and your loyalty to Islam. Do not place such reliance on them that the secrets of the Muslim community should come to their notice and through them reach your enemies only by your negligence and carelessness. This Is the Fame thing of which the Holy Prophet (upon whom be Allah's peace) has warned the Muslims in a Hadith: `A person will be brought up on the Day of Resurrection, and it will be proclaimed: `His wife and children ate up all his good deeds'."
In the end, it is said: "If you pardon and overlook and forgive, Allah is surely AII-Forgiving, All-Merciful. " It means: "You are being made aware of their enmity so that you may beware of them and do your best to save your faith from them, This warning does not, however, mean that you should treat your wife and children harshly, or strain your relations with them so as w make your own and their domestic lift miserable and wretched For if you did so, two of the disadvantages would obviously result: first, it may close down every avenue to the reformation of the wife and children for ever; second, it may give rise to suspicions and misgivings against Islam in the society and the people around may form the impression that a Muslim turns unduly rigid and ill-tempered for his own children in his own house as soon as he has embraced Islam.
In this connection, one should also keep in mind that in the beginning when the people became Muslims, they encountered a special difficulty if their parents were unbelievers. They would press their children to give up the new Faith. They would face another difficulty when their wives and children (or in case of women, their husbands and children) persisted unbelief and would force them to abandon the Faith of Tnrth. About the first difficulty, instruction was given in AI-'Ankabut; 8 and Luqman; 14-15, saying: "Treat your parents well but if they press you to join with Me another about whom you have no knowledge, do not obey them at all " About the second difficulty the Instruction has been given here, saying: "You must try to save your faith from your children and family members but do not treat them harshly, but rather politely and leniently." (For further explanation, see At-Taubah: 23-24; E N. 37 of AI-Mujadalah, E.N.'s 1 to 3 of Al-Mumtahanah; E.N. 18 of Munafiqun).
Desc No: 30 For explanation, sec E.N. 23 of Surah AI-Anfal. Here one should also keep in view the Holy Prophet's saying which Tabarani has related on the authority of Hadrat Abu Malik al-Ash'ari, saying: "Your real enemy is not he whom if you kill there is success for you, and if he kills you, there is Paradise for you; but your real enemy may b your own child who is born of your own loins, or the wealth of which you are the owner." That is why here us well as in Al-Anfal: 28, Allah says: If you save yourselves from the temptation and allurements of worldly possessions and Children and succeed in keeping love of them subject to the love of Allah, there are rich rewards for you with Allah.
Desc No: 31 At another place in the Qur'an it has been said: "Fear Allah as He should actually be feared." (Al-'Imran: 102). At still another place: ¦Allah dces not burden any one with a responsibility heavier than he can bear." (AI-Baqarah: 286) And here: "Fear Allah as far as you can." When these three verses are read together it appears that the first verse sets an ideal which every believer should try to attain. The second verse lays down the principle that no one has been required to exert himself. beyond his power and ability, for in Allah's Religion one has been made responsible only for what is within one's power and ability. This verse enjoins every believer to try to attain piety and consciousness of God as far as he can. He should carry out His Commands and avoid His disobedience as best as he possibly can. For if he shows laxity in this regard, he will not be able to escape punishment. However, one will not be held accountable for what was beyond one's power (and Allah alone can decide best what was really beyond a person's power and ability).
Desc No: 32 For explanation, see E.N. 19 of Al-Hashr.
Desc No: 33 For explanation, see E.N. 267 of Al-Baqarah, E.N. 33 of Al Ma'idah, E,N. 16 of Al-Hadid.
Desc No: 34 For explanation, see E.N.'s 52, 59 of Fatir; E.N.42 of Ash-Shura.
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