4.31. If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate. (Pickthall)
4.31. Wenn ihr euch von den großen Sünden fernhaltet, die euch untersagt wurden, decken Wir eure Schlechtigkeiten zu und lassen euch ein ehrenvolles Eintreten nehmen. (Ahmad v. Denffer)
4.31. Wenn ihr die schwerwiegenden (Dinge) meidet, die euch verboten sind, tilgen Wir euch eure bösen Taten und gewähren euch auf eine ehrenvolle Weise Eingang (in den Paradiesgarten). (Bubenheim)
4.31. Wenn ihr die großen Sünden vermeidet, die euch verboten sind, tilgen Wir die anderen leichteren Vergehen und gewähren euch (in diesem und im anderen Leben) ein würdiges Dasein. (Azhar)
4.31. Wenn ihr die Kabiras dessen meidet, das euch verboten wurde, werden WIR euch eure gottmißfälligen Taten tilgen und euch in einen ehrenwerten Eingang eintreten lassen. (Zaidan)
4.31. Wenn ihr (all) die schweren Sünden meidet, die euch untersagt sind, tilgen wir euch (dereinst) eure (weniger schwer wiegenden) schlechten Taten und lassen euch in Ehren (ins Paradies) eingehen. (Paret)
4.31. Wenn ihr euch von den schwereren unter den euch verbotenen Dingen fernhaltet, dann werden Wir eure geringeren Übel von euch hinwegnehmen und euch an einen ehrenvollen Platz führen. (Rasul)
Tafsir von Maududi für die Ayaat 31 bis 31
If you abstain from the heinous sins from which you are being forbidden, We will remit your trivial offences ( 53 ) and admit you to a place of honour.
Desc No: 53 That is, "We are not narrow-minded and prejudiced that We should take Our servants to task for each and every trivial offence. But if you commit wicked and heinous sins, then you shall have to render an account of the trivial offences as well. " Here it will be worthwhile to understand the basic differences between the "heinous sins" and the "trivial offences". As far as I have understood from a critical study of the Qur'an and the Sunnah (and the correct and right knowledge is only with Allah), I have .come to the conclusion that the following three things make a sin heinous: (1) The violation of the rights of Allah, or of parents, or of other human beings, or one's own rights. The wickedness of the sin increases in proportion to the sanctity of the right that is violated. That is why the Qur'an calls a sin Zulm (iniquity) and declares shirk to be a gross iniquity. (2) A sin becomes heinous, if it is committed to defy the Divine Laws. This is because the offender deliberately, boldly and shamelessly discards the Commandements and Prohibitions of Allah and intentionally does that which He prohibits, merely for the sake of disobedience, and impudently does not do that which He has commanded. The gravity of this sin increases in proportion to the impudence that is shown towards Allah in disobeying and discarding His Law. That is why the Qur'an calls sin fisq (disobedience) and ma` siyat (arrogance). (3) The violation of those relations and the cutting off of those connections on the unification and integrity of which depends the peace of human life, makes a sin heinous whether these relations are between man and Allah or between man and man. The gravity of the sin of violation or the cutting off of a connection increases in proportion to the importance of the relation, and to the security contained in it. For instance, fornication in its different forms is in itself a heinous sin, for it corrupts human society. But in some forms it becomes far more heinous than in others. The sin of adultery committed by a married man is far more heinous than that committed by an unmarried man. Likewise, adultery with a married woman is a far greater sin than fornication with an unmarried woman. In the same way, sexual intercourse with the womenfolk of a neighbour is far more heinous than with others and incest with mother, sister or daughter become the most heinous sin conceivable because of the security and sanctity the relation provides. For the same reason the sin committed in the mosque is far more wicked than elsewhere. In the above instances, the difference in the gravity of the same sin is due to the difference in the nature of the sanctity of the relations and the security contained in them. This is why, sin is also called fujur (violation of relations). "
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