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Quran
41.53. Wir werden ihnen Unsere Zeichen am Gesichtskreis" und in ihnen selbst zeigen, bis es ihnen klar wird, daß es die Wahrheit ist. Genügt es denn nicht, daß dein Herr über alles Zeuge ist?
49.8. Fadlan mina Allahi waniAAmatanwaAllahu AAaliimun hakiimun
49.8. (It is) a bounty and a grace from Allah; and Allah is Knower, Wise. (Pickthall)
49.8. Als Gunst von Allah und Gnade, und Allah ist wissend, weise. (Ahmad v. Denffer)
49.8. Dies als Huld und Gunst von Allah. Und Allah ist Allwissend und Allweise. (Bubenheim)
49.8. Das ist eine Huld von Gott und eine Gnade. Gottes Wissen und Weisheit sind unermesslich. (Azhar)
49.8. Es ist eine Gunst von ALLAH und Wohltat. Und ALLAH ist allwissend, allweise. (Zaidan)
49.8. (All das geschieht an ihnen) durch Allahs Huld und Gnade. Allah weiß Bescheid und ist weise. (Paret)
49.8. durch die Huld und die Gnade Allahs. Und Allah ist Allwissend, Allweise. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 8
O you who have believed, if a wicked person brings you some news, inquire into it carefully lest you should harm others unwittingly and then regret what you have done. ( 8 ) Knew it well that the Messenger of Allah is among you. If he were to obey you in most affairs, you would certainly be in trouble. ( 9 ) But Allah has endeared the Faith to you and made it seem fair in your hearts and made disbelief, wrongdoing and disobedience abhorrent to you. Such are those who are rightly guided through Allah's grace ( 10 ) and Allah is All-Knowing, All-Wise. ( 11 )
Desc No: 8 Most of the commentators have expressed the view that this verse was sent down concerning Walid bin 'Uqbah bin Abi Mu'ait. Its background is this: When the tribe of the Bani al-Mustaliq embraced Islam, the Holy Prophet sent Walid bin `Uqbah to collect the zakat from them. When he arrived in their territory, he became scared due to some reason and without visiting the people of the tribe returned to Madinah and complained to the Holy Prophet that they had refused to pay the zakat and had even wanted to kill him. On hearing this the Holy Prophet became very angry and he made up his mind to dispatch a contingent to punish those people. According to Borne traditions he had despatched the contingent, and according to others, he was about to despatch it. In any case all agree that in the meantime the chiefof the Bani al-Mustaliq, Harith bin Dirar (father of Juwairiyah, wife of the Holy Prophet), arrived at the head of a deputation, and submitted: "By God, we did not at all see Walid; therefore, there could be no question of refusing to pay the zakat and wanting to kill him. We arc steadfast to the Faith and have no intention to withhold the zakat. " At this, this verse was sent down. With a little variation in wording this incident has been related by Imam Ahmad, Abi Hatim, Tabarani, and Ibn Jarir, on the authority of Hadrat 'Abdullah bin 'Abbas, Harith bin Dirar, Mujahid, Qatadah, 'Abdur Rehman bin Abi Laila, Yazid bin Ruman, Dahhak and Muqatil bin Hayyan. In the tradition reported by Hadrat Umm Salamah this whole story has been related likewise but there is no reference to the name of Walid. On this critical occasion when on account of believing in a baseless report a grave blunder was about to be committed, Allah gave the Muslims this guiding principle to be followed on receipt of news: 'Whenever you receive important news bearing upon a vital matter, you should not accept it immediately but should first examine the man who has brought it. If he is an evil man whose report they not be authentic normally, you should inquire into it carefully to ascertain the truth instead of accepting it and ecting on it immediately." From this Divine Command An important legal principle is deduced, the sphere of application of which is very vast. According to it, it is not permissible for a Muslim government to take any action against a person or a group or a nation on the basis of the reports provided by the secret agents whose character might be doubtful. On the basis of this very principle the traditionists introduced the art of critical appraisal in the science of Hadith in order to determine the value and worth of the people through whom traditions of the Holy Prophet reached the later generations, and the jurists established this principle in the law of evidence that in a matter from which a Shari'ah value can be deduced, or a duty imposed on a person; the evidence of an evil man would be unacceptable. However, all scholars agree that as far as the common worldly matters are concerned it is not necessary to ascertain the truth of every news and the reliability of every informer. For the word used in the verse is naba'. which dces not apply to every news but only to the news of consequence. That is why the jurists say that this principle does not apply in the case of ordinary matters. For example, if a person goes to visit somebody and seeks permission to enter the house, and a person comes out and conveys the permission, he can enter the house accordingly no matter whether the one conveying the permission from the master of the house was good or bad. Likewise, the scholars are also agreed that the evidence, as well as the report, of the people whose evil does not relate to lying and immorality, but they are regarded as unrighteous only on account of false beliefs, will also be acceptable. Only the falsehood of heir creed cannot be a hindrance to accepting their evidence or reports.
Desc No: 9 This is evident from the context as well as understood by several commentators from this verse that the Holy Prophet was hesitant to take any military action against the Bani al-Mustaliq on the report given by Walid bin 'Uqbah in their case, but some of the people insisted that they should be attacked at once. At this those people were warned that they should not forget that the Holy Prophet was present among them, who understood them better than they did. Therefore, their thinking that the Holy prophet should act according to their counsel in important matters was undue boldness. For if he started acting according to what they counseled it would generally lead to blunders for which they themselves would have to suffer.
Desc No: 10 It means this: The whole community of the believers has not committed the error that was committed by those few people who wanted the Holy Prophet to act as they counseled, and the believing community s remaining steadfast on the right path was due to the reason that Allah by His bounty and grace had endeared to them the path of the Faith and made unbelief, wrongdoing and disobedience abhorrent to them. The addressees in the two parts of this verse are two separate groups. The sentence beginning with lau yuti'ukum is not addressed to the entire class of the Companions but only to those particular Companions who were insisting that the Bani al-Mustaliq should be attacked at once, and the sentence beginning with wa lakin-nallaha . . , is addressed to the general class of the Companions who would never dare insist on their own opinion and view before the Holy Messenger of Allah, but had full faith in his leadership and remained steadfast on the path of obedience, which is, and should he, the demand of true Faith. From this it cannot be concluded that those who had insisted on their own opinion were devoid of the love of the Faith, but what becomes obvious from this is that they had become forgetful of this demand of the Faith because of which they made the error of insisting on their own opinion in the presence of the Holy Prophet. Therefore, Allah first warned them of their error, then of its evil consequences, and finally stated that the right attitude for a believer was the one that had been adopted by the generality of the Companions.
Desc No: 11 That is, "Allah does not bestow His bounty and favour blindly, but He grants this great blessing to whomever He grants on the basis of wisdom and His knowledge that he is worthy of it. " "
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