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Quran
8.60. Und haltet für sie bereit, was ihr an Kraft und an kampfbereiten Pferden (haben) könnt, um damit den Feinden Allahs und euren Feinden Angst zu machen, sowie anderen außer ihnen, die ihr nicht kennt; Allah aber kennt sie! Und was immer ihr auf Allahs Weg ausgebt, wird euch in vollem Maß zukommen, und es wird euch kein Unrecht zugefügt.
2.37. Fatalaqqaadamu min rabbihikalimatin fataba AAalayhi innahu huwa alttawwabualrrahiimu
2.37. Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the Relenting the Merciful. (Pickthall)
2.37. Da empfing Adam von seinem Herrn Worte, und Er wandte sich vergebend zu ihm, Er ist ja der Vergebende, der Barmherzige. (Ahmad v. Denffer)
2.37. Da empfing Adam von seinem Herrn Worte, und darauf nahm Er seine Reue an. Er ist ja der Reue-Annehmende und Barmherzige. (Bubenheim)
2.37. Adam empfing hierauf von Gott Worte für die Bitte um Vergebung, woraufhin Er ihm vergab. Gott ist voller Vergebung und Barmherzigkeit.
(Azhar)
2.37. Dann empfing Adam Worte von seinem HERRN, so vergab ER ihm. Gewiß, ER ist Der Allvergebende, Der Allgnädige. (Zaidan)
2.37. Hierauf nahm Adam von seinem Herrn Worte (der Verheißung) entgegen. Und Allah wandte sich ihm (gnädig) wieder zu. Er ist ja der Gnädige (tauwaab) und Barmherzige. (Paret)
2.37. Da empfing Adam von seinem Herrn Worte, worauf Er ihm verzieh; wahrlich, Er ist der Allverzeihende, der Barmherzige. (Rasul)
Tafsir von Maududi für die Ayaat 35 bis 37
Then We said, "O Adam, you and your wife, both dwell in the Garden and eat to your hearts' content where from you will, but do not go near this tree; ( 48 ) otherwise you shall become transgressors" ( 49 ) After a time Satan tempted them with that tree to disobey. Our Command and brought them out of the state they were in, and We decreed, "Now, go down all of you from here; you are enemies of one another. ( 50 ) Henceforth you shall dwell and provide for yourselves on the Earth for a specified period." At that time Adam learnt appropriate words from his Lord and repented, ( 51 ) and his Lord accepted his repentance, for He is very Relenting and very Merciful. ( 52 )
Desc No: 48 This shows that Adam and Eve were first kept in the "Garden" for a trial of their inclinations before they were to be sent to the Earth, the place where they were appointed as vicegerent. A tree was chosen for this purpose and they were forbidden even to go near it. They were duly warned that if they violated the command, they would be considered guilty of iniquity in the sight of Allah. The discussion as to what tree it was and why they were forbidden to go near it, is unnecessary. They were not forbidden because there was something intrinsically evil in the tree itself by which Adam and Eve could be harmed. It was chosen for the purpose of trial to see how far they remained constant on obedience to Allah's command as against the temptations of Satan. For this purpose it was enough to select a tree. That is why Allah has not mentioned the name and any characteristics of the tree. The Garden was a very suitable place for this trial because it was meant to show to Man that Paradise alone was the fit place for Allah's vicegerent, but if he yielded to satanic temptations, he would deprive himself of it. The only way to regain it was to oppose the enemy successfully who was always on the look-out to mislead him The tree has not been named or pointedd out specifically in the Quran because there was nothing intrinsically evil in the tree itself. It was merely chosen for the purpose of trial..
Desc No: 49 The Arabic word zalim is very comprehensive in its meaning. Zulm is "violation of a right or duty" and zalim is one who violates a right or duty. Anyone who disobeys Allah really violates three basic rights. First, he violates the rights of Allah Who is worthy of obedience. Second, he violates the rights of all those things and beings whom he employs in this disobedience, e.g., his own limbs and faculties, his fellow beings and those angels who contribute to the fulfilment of his will and all those things which he uses for the performance of the work of iniquity, for they have a right to be used only in accordance with the will of the real Master but it is an act of iniquity, if he abuses the powers he has over them. Lastly, he violates his own rights on himself, for his own self has a right that he should do his best to save it from destruction. He is also guilty of iniquity against himself when he brings the wrath of Allah on himself by his disobedience. That is why the Qur'an, in many places has used the term zulm for sin and zalim for the sinner.
Desc No: 50 That is, "Satan shall be the adversary of man and man the adversary of Satan". The fact, that Satan tries his utmost to beguile man from the path of Allah to the path of destruction, is a clear proof that he is the arch-enemy of man. On the other side, man's humanity demands that he should fight Satan as his enemy. But it is a pity that man is so beguiled by the temptations of Satan that he begins to take him as his friend. This, however, does not mean that their mutual enmity has really been changed into friendship. It only means that man has been beguiled by his opponent and caught in the snare which has been laid for him.
Desc No: 51 When Adam felt sorry for his guilt and wanted to repent and return to Allah, he could not find appropriate words for asking Allah's pardon. Then Allah took pity upon him on account of his grief and helplessness and taught him the appropriate words. The Arabic word "taubah" means both "to turn back" and "to turn to". When applied to man, it means that he has turned back from rebellion to submission, and, when it is ascribed to Allah, it means that He has again turned with compassion to the penitent person.
Desc No: 52 Here the Qur' an rejects the theory that the consequences of sin are inevitable and every man shall bear these anyhow. This is one of those selfinvented, nusleading theories which have done great harm to humanity. As a result of this, one loses for ever all hope of reform, when once one is involved in sin. Even if he feels sorry for a past sin and wants to make amends for it and changes his life for the better, this theory confronts him with despair: there is no hope for you because you are doomed for ever: you must bear the consequences of what you have done in the past. In contrast to this, the Qur'an says, "It lies absolutely fn Allah's power to reward a virtue or to punish a sin. If you are rewarded for a virtue, it is not on account of the natural result of your virtue, but it is through Allah's grace. He has full power to reward it or not. In the same way, if you are punished for a sin, it is not because of the inevitable consequences of the sin but because Allah has full power to punish or pardon it. Of course, being All-Wise, He does not use these powers indiscriminately, but takes into consideration the intention of the doer. If He rewards a virtue, He does so when He sees that His servant performed the good deeds to please Him. And if He rejects an apparent virtue, He does so because He knows that it lacked sincerity. In the same way, He punishes the crime which is committed in a spirit of rebellion and is not followed by self-reproach but by an evil desire to commit more crimes. He, however, exercises His grace, and forgives the sins for which His servant feels sorry and makes up his mind to change for the better. It is thus clear that the rejection of the theory of the inevitability of punishment for sin holds out new hopes of reform for sinners. Even the worst criminals and the staunchest unbelievers need not despair of forgiveness from Allah, provided that they confess their sins (of course, before their Lord and not before a priest), feel ashamed of their disobedience, give up their attitude of rebellion and adopt the attitude of submission instead. "
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