2.193. Waqatiluuhum hatta latakuuna fitnatun wayakuuna alddiinu lillahi fa-iniintahaw fala AAudwana illa AAala aldhdhalimiina
2.193. And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers. (Pickthall)
2.193. Und kämpft mit ihnen, bis es keine Verführung mehr gibt und die Religion für Allah ist, und wenn sie aufhören, so gibt es keine Feindschaft, außer gegen die Unrechthandelnden. (Ahmad v. Denffer)
2.193. Und kämpft gegen sie, bis es keine Verfolgung mehr gibt und die Religion (allein) Allahs ist. Wenn sie jedoch aufhören, dann darf es kein feindseliges Vorgehen geben außer gegen die Ungerechten. (Bubenheim)
2.193. Ihr sollt diese Feinde bekämpfen, damit die Gläubigen nicht verfolgt werden und damit der Glaube an Gott vorherrscht. Wenn sie die Feindseligkeiten einstellen, dürft ihr sie nicht angreifen. Nur die Ungerechten dürfen angegriffen werden.
(Azhar)
2.193. Und führt gegen sie den bewaffneten Kampf, damit es keine Fitna gibt und der Din (nur) für ALLAH (praktiziert wird). Und wenn sie sich (der Aggression) enthalten, dann gibt es keine Aggression außer gegen die Unrecht-Begehenden. (Zaidan)
2.193. Und kämpft gegen sie, bis niemand (mehr) versucht, (Gläubige zum Abfall vom Islam) zu verführen, und bis nur noch Allah verehrt wird! Wenn sie jedoch (mit ihrem gottlosen Treiben) aufhören (und sich bekehren), darf es keine Übertretung geben, es sei denn gegen die Frevler. (Paret)
2.193. Und kämpft gegen sie, bis es keine Verwirrung (mehr) gibt und die Religion Allah gehört. Wenn sie aber aufhören, so soll es keine Gewalttätigkeit geben außer gegen diejenigen, die Unrecht tun. (Rasul)
Tafsir von Maududi für die Ayaat 193 bis 193
Go on fighting with them till there is no more a state of tribulation and Allah's way is established instead. ( 204 ) Then if they desist from it, there should be no more hostility except against those who had been guilty of cruelty and brutality. ( 205 )
Desc No: 204 Here the word "fitnah" has been used in a different sense from that in verse 191. The context clearly shows that here it denotes that condition of society which is not safe and free for adoption of the way of Allah. That is why the Muslims have been exhorted to continue the tight to change this state of affairs and to restore peace and freedom fur the way of Allah. It should also be noted that the Arabic word din' which has been translated here into "Way"' originally means "submission" and is technically used for the way of life which is built on the sovereignty of someone whose commands and regulations are to he followed. Therefore that condition of society in which there is the rule and sovereignty of man over man and in which it is not possible for anyone to follow the Way of Allah is fitnah. The aim of war in Islam is to abolish fitnah and establish Allah's Way so as to enable people to live as servants of Allah in accordance with the Divine Law.
Desc No: 205 It does not wean that Islam incites the believers to go to war to force unbelievers at the point of sword to give up disbelief and polytheism and adopt the Way of Allalt instead. War is to be waged only to make them give up fitnah. As a matter of fact, Islam allows freedom of belief to all non-Muslims. One may adopt any way of life that one chooses and may or may not worship anyone or anything. It exhorts the believers to preach and to persuade the unbelievers and the wrong doers by argument to give up their false faith and evil ways, but it does not allow the unbelievers the right to enforce on God's earth any ungodly law and make the servants of Allah the servants of some one else. In order to remove such an unjust condition, Islam allows both preaching and fighting according to the requirements of the occasion. The believers, therefore, cannot rest content unless this fitnah, political domination and legal sovereignty of unbelievers, is eradicated and freedom for the Way of Allah is secured.
From the words, "Then if they desist from it, there should be no more hostility except against those who had been guilty of cruelty and brutality," it has been deduced that when the Islamic rule replaces ungodly rule, there should be a general amnesty save for those who had been extremely cruel and tyrannous in opposing the Truth when in power. Although in this case also it behoves the believers to show forgiveness at the time of victory, yet they would be perfectly justified in punishing those who broke all limits in their blind opposition and persecution. The Holy Prophet, who was an embodiment of mercy and clemency, himself availed of this permission and sentenced to death `Uqbah bin Abi Mu'ait and Nadr bin Harith, two prisoners of war taken in the battle of Badr: Moreover, although a general amnesty was proclaimed after the conquest of Makkah, seventeen persons who were the worst offenders against Islam were made an exception and four of these were sentenced to death. "
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