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Quran
11.101. Nicht Wir haben ihnen Unrecht getan, sondern sie selbst haben sich Unrecht zugefügt. Ihre Götter, die sie anstatt Allahs anrufen, haben ihnen nichts genützt, als der Befehl deines Herrn kam, und sie richteten sie nur noch mehr zugrunde.
67.14. Ala yaAAlamu man khalaqa wahuwa allatiifualkhabiiru
67.14. Should He not know what He created? And He is the Subtile, the Aware. (Pickthall)
67.14. Er kennt nicht, was Er geschaffen hat? Und Er ist der Feingesinnte, der Kundige. (Ahmad v. Denffer)
67.14. Sollte denn Derjenige, Der erschaffen hat, nicht Bescheid wissen´? Und Er ist der Feinfühlige und Allkundige. (Bubenheim)
67.14. Wie sollte Er es nicht wissen, ist Er doch der Schöpfer, Der die kleinsten Einzelheiten weiss und alles genau kennt. (Azhar)
67.14. Verfügt etwa Derjenige, Der erschuf, nicht über Wissen, während ER Der Allgütige, Der Allkundige ist?! (Zaidan)
67.14. Sollte er sich nicht in denen auskennen, die er geschaffen hat, wo er doch (bei jeder Schwierigkeit) Mittel und Wege findet (wa-huwa l-latiefu) und (über alles) wohl unterrichtet ist? (Paret)
67.14. Kennt Er den denn nicht, den Er erschaffen hat? Und Er ist der Nachsichtige, der Allkundige. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 14
Those who fear their Lord unseen, ( 18 ) for them is forgiveness and a rich reward. ( 19 ) Whether you speak secretly or aloud it is alike for AIIah): He even knows the secrets of the hearts. ( 20 ) Would He not know, who has created? ( 21 ) He is the knower of subtleties ( 22 ) and is All-Aware.
Desc No: 18 This is the real basis of morality in religion. A person's refraining from an evil because it is an evil in his personal opinion, or because the world regards it as an evil, or because its commission is likely to bring loss in the world, or because it may entail a punishment by a worldly power, is a very flimsy basis for morality. A man's personal opinion may be wrong, he may regard a good thing as bad and a bad thing as good because of some philosophy of his own. In the first place, the worldly standards of good and evil have never been the same: they have been changing from time to time. No universal and eternal standard in the moral philosophies is found today, nor has it ever been found before. The fear of worldly loss also does not provide a firm foundation for morality. The person who avoids an evil because he fears the loss that may result from it for himself, cannot keep himself from committing it when there is no fear of incurring such a loss. Likewise, the danger of the punishment by a worldly power also is not something which can trun a person into a gentleman. Everybody knows that no worldly power is knower of both the seen and the unseen. Many crimes can be committed unseen and unobserved. Then, there are many possible devices by which one can escape the punishment of every worldly power; and the Taws made by a worldly power also do not cover all evils. Most evils are such as do not come within the purview of the mundane laws, whereas they are even worse than the evils which they regard as punishable. That is why, the Religion of Truth has raised the edifice of morality on the basis that one should refrain from an evil in fear of the unseen God Who sees man under all conditions, from Whose grasp man cannot escape in any way, Who has given man an all-pervading, universal and everlasting criterion of good and evil. To forsake evil and adopt good only out of fear of Him is the real good which is commendable in religion. Apart from this, if a man refrains from committing evil for .any other reason or adopts acts which in view of their external form are regarded as good acts, his these moral acts will not be worth any merit and value in the Hereafter, for they are like a building which has been built on sand.
Desc No: 19 That is, there are two inevitable results of fearing God unseen: (1) That whatever errors and sins one will have committed because of human weaknesses, will be forgiven provided these were not committed because of fearlessness of God; and (2) that whatever good acts a man performs on the basis of this belief, he will be rewarded richly for them.
Desc No: 20 The address is to all human beings, whether they are believers or unbelievers. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.
Desc No: 21 Another translation can be: "Would He not know His own creatures?" In the original man khalaqa has been used, which may mean: "Who has created" as well as "whom He has created, " In both cases the meaning remains the same. This is the argument for what has been said in the preceding sentence. That is, how is it possible that the Creator should be unaware of His creation? The creation may remain unaware of itself, but the Creator cannot be unaware of it. He has made every vein of your body, every fibre of your heart and brain. You breathe because He enables you to breathe, your limbs function because He enables them to function, How then can anything of yours remain hidden from Him?
Desc No: 22 The word Latif as used in the original means the One Who works in imperceptible ways as well as the One Who knows the hidden truths and realities.
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