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Quran
9.117. Allah hat die Reue des Propheten, der Auswanderer und der Helfer angenommen, die ihm in der Stunde der Bedrängnis folgten, nachdem die Herzen einer Gruppe von ihnen beinahe abgeschweift wären. Hierauf hat Er ihre Reue angenommen gewiß, Er ist zu ihnen Gnädig und Barmherzig -,
17.15. Mani ihtada fa-innama yahtadiilinafsihi waman dalla fa-innama yadilluAAalayha wala taziru waziratun wizra okhrawama kunna muAAadhdhibiina hattanabAAatha rasuulan
17.15. Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another ' s load. We never punish until We have sent a messenger. (Pickthall)
17.15. Wer rechtgeleitet wurde, der ist für sich selber rechtgeleitet, und wer fehlgegangen ist, der geht gegen sich fehl, und es trägt keine Beladene die Last einer anderen, und Wir strafen nicht, bis Wir einen Gesandten geschickt haben. (Ahmad v. Denffer)
17.15. Wer der Rechtleitung folgt, der ist nur zu seinem eigenen Vorteil rechtgeleitet. Und wer irregeht, der geht nur zu seinem Nachteil irre. Und keine lasttragende (Seele) nimmt die Last einer anderen auf sich. Wir strafen nicht eher, bis Wir einen Gesandten geschickt haben. (Bubenheim)
17.15. Wer sich um Rechtleitung bemüht, nützt sich selbst, und wer in die Irre geht, schadet sich selbst. Keiner trägt die Schuld eines anderen. Wir setzen erst eine Strafe fest, nachdem Wir einen Gesandten geschickt haben. (Azhar)
17.15. Wer Rechtleitung findet, der findet für sich selbst Rechtleitung, und wer irregeht, der geht außchließlich gegen sich selbst irre. Und keine verfehlende Seele trägt die Verfehlung einer anderen. Und WIR werden niemals peinigen, bis WIR einen Gesandten entsandt haben. (Zaidan)
17.15. Wenn sich einer rechtleiten läßt, tut er das zu seinem eigenen Vorteil, und wenn einer irregeht, zu seinem eigenen Nachteil. Und keiner wird die Last eines anderen tragen. Und wir hätten nie (über ein Volk) eine Strafe verhängt, ohne vorher einen Gesandten (zu ihm) geschickt zu haben. (Paret)
17.15. Wer den rechten Weg befolgt, der befolgt ihn nur zu seinem eigenen Heil; und wer irregeht, der geht allein zu seinem eignen Schaden irre. Und keine lasttragende Seele soll die Last einer anderen tragen. Und Wir bestrafen nie, ohne zuvor einen Gesandten geschickt zu haben. (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 15
Whosoever adopts the righteous way, his righteous conduct will be for his own good, and whosoever goes astray, his deviation shall bring its consequences on him. ( 15 ) No bearer will bear the burden of another. ( 16 ) And We do not inflict punishment until We have sent a Messenger ( 17 ) (to make Truth distinct from falsehood. )
Desc No: 15 This is to impress that if a person adopts the right way, he dces not do any favour to God or His Messenger or a reformer but he himself gets its benefits. On the other hand, if a person deviates from the right way, he can do no harm to God or His Messenger or a reformer, for they desire only to protect men from wrong ways and guide him on to the Right Way, and not for any selfish ends. Therefore, the right course for a wise man is to adopt the righteous way, when it becomes distinct to him what is truth and what is falsehood. On the other hand, if he rejects Truth because of his prejudices and self-interest, he will be his own enemy and not a well-wisher.
Desc No: 16 The Qur'an has laid great stress on the doctrine of personal responsibility at several places, for one cannot follow the Right Way scrupulously without understanding fully its implication. It means that, everyone is solely responsible for one's moral conduct and is accountable to God as an individual in one's own person and no other person can share the burden of responsibility with him. As an instance, we thay take the case of a particular action or a particular way of conduct in which a generation or a community or a large number of people had collaborated. When the people will assemble before Allah on the Day of Judgment their collective action will be analysed so as to lay the burden of its responsibility on each and every person who had been conducive to it, and rewarded or punished in accordance with it. Neither will a person be punished for. the part another had played in its performance nor shall the burden of the sin of one individual laid on the shoulders of another. This doctrine has been emphasized over and over again so that a wise man should not act in imitation of another or justify Iris own conduct by similar deeds of others. If a particular person feels the sense of his own responsibility, he will act in such a way as to come out successful on the Day of Judgment, regardless of what the others do.
Desc No: 17 This is another doctrine which has been impressed on the minds by the Quran in different ways. This is to emphasize the basic importance that a Messenger has in the dispensation of Divine justice because this is determined in the light of the Message brought by him. This will be employed as an argument in favour of or against the concerned people. Otherwise the infliction of punishment on the people would be unjust for in that case they could argue that they should not be punished as the knowledge of the righteous way had not been conveyed to them. But after the Message had been conveyed to a particular people, and they had rejected it, there would be left. no excuse for them. It is an irony that instead of accepting the Message some foolish people are misled by reading verses like these and they ask such absurd questions: "What will be the position of those, who might not have received the message of any Prophet?" The wise course for such persons would have been to ask themselves what their own position will be on the Day of Judgment, because they themselves had received the Message. As regards other people, Allah knows best who has received the Message, and when, how and to what extent and what attitude a certain person adopted towards it. In short, Allah alone is aware of whether a particular person received the Message in such a way as to fulfil the required condition for punishment. "
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