9.99. And of the wandering Arabs there is he who believeth in Allah and the Last day, and taketh that which he expandeth and also the prayers of the messenger as acceptable offering for in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful. (Pickthall)
9.99. Und unter den Wüstenarabern ist mancher, der an Allah glaubt und an den Letzten Tag, und er fasst auf, was er ausgibt, als Mittel der Annäherung an Allah und der Segenswünsche des Gesandten. Ist dies kein Mittel der Annäherung für sie? Allah wird sie in Seine Barmherzigkeit hineingehen lassen, Allah ist ja verzeihend, barmherzig. (Ahmad v. Denffer)
9.99. Und unter den Wüstenarabern gibt es (aber auch) manche, die an Allah und den Jüngsten Tag glauben und das, was sie (als Spende) ausgeben, als Mittel der Annäherung zu Allah ansehen, und (auch) die Gebete des Gesandten. Es ist sicherlich für sie ein Mittel der Annäherung (zu Allah). Allah wird sie in Seine Barmherzigkeit eingehen lassen. Gewiß, Allah ist Allvergebend und Barmherzig. (Bubenheim)
9.99. Unter den Wüstenarabern gibt es aber auch Rechtschaffene, die an Gott und den Jüngsten Tag glauben und durch ihre gern geleisteten Abgaben Gottes Nähe und die Segenswünsche des Gesandten erhoffen. Sie kommen wahrhaftig dadurch in Gottes Nähe, und Gott nimmt sie in Seine Barmherzigkeit auf. Gottes Vergebung und Barmherzigkeit sind unermesslich. (Azhar)
9.99. Und unter den Wüstenarabern ist manch einer, der den Iman an ALLAH und an den Jüngsten Tag verinnerlicht und das, was er abgibt, als etwas (dem Wohlgefallen von) ALLAH Näher- Bringendes ansieht sowie den Bittgebeten des Gesandten. Ja! Dies ist gewiss etwas (dem Wohlgefallen ALLAHs) Näher-Bringendes für sie. ER wird sie mit Seiner Gnade umgeben. Gewiß, ALLAH ist allvergebend, allgnädig. (Zaidan)
9.99. Jedoch gibt es unter den Beduinen (auch) welche, die an Allah und den jüngsten Tag glauben und (die) das, was sie spenden, als Möglichkeiten betrachten, Allah nahezukommen (? qurubaatin `inda llaahi), - (das, was sie spenden) und die Worte des Segens, die der Gesandte (für sie) spricht (? wa-salawaati r-rasuuli). Ist dies nicht (wirklich) eine Möglichkeit für sie, (Allah) nahezukommen (qurba)? Allah wird sie (dereinst) in seine Barmherzigkeit eingehen lassen. Er ist barmherzig und bereit zu vergeben. (Paret)
9.99. Doch unter den Wüstenarabern sind auch solche, die an Allah und an den Jüngsten Tag glauben und die das, was sie spenden, als ein Mittel betrachten, sich Allah zu nähern und die Segnungen des Propheten (zu empfangen). Wahrlich, für sie ist es ein Mittel der Annäherung. Allah wird sie bald in Seine Barmherzigkeit einführen. Wahrlich, Allah ist Allvergebend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 97 bis 99
These Bedouins are most stubborn in unbelief and hypocrisy,and, in all probability, will remain ignorant of the laws of the Way which Allah has sent down to His Messenger: ( 95 ) and Allah is All-Knowing, All-Wise. There are such among the Bedouins, who regard what they expend in the Way as a penalty ( 96 ) and await some change of fortune to turn against you (so that they should be able to overthrow the government you have imposed on them,) whereas they themselves have been encircled by a vicious circle; and Allah hears everything and knows everything. But among these Bedouins there are some, who believe in Allah and the Last Day and regard what they expend in the Way as a means of bringing themselves nearer to Allah and of seeking the Messenger's prayers for Allah's blessing; yes, this is indeed a means of bringing them nearer to Allah, and Allah will certainly admit them to His blessing; indeed Allah is Forgiving and Compassionate.
Desc No: 95 As has already been stated in E.N. 90, the "Bedouins" here refers to those rustic Arabs of the desert who had settled in the suburbs of Al-Madinah. The background which may help one to comprehend the meanings of the verse is this. Though these people had outwardly embraced Islam, they had not done so from conviction. When they saw the rising of the organized power of Islam in Al-Madinah, they were so overawed by it that they could not ignore it. So at first they adopted the attitude of the opportunists towards the conflict between Islam and kufr. But when the power of the Islamic Government spread over the major portions of Hijaz and Najd, and the power of its enemy clans began to decline, they thought it expedient to enter the fold of Islam. But there were very few among them who had sincerely accepted Islam from the conviction that it was the Right Way. That is why they did not make any sincere efforts to fulfil the implications of the true Faith, and observe the obligatory duties imposed by Islam. On the contrary, the majority of them had accepted Islam just because it was the best policy for them. They merely desired to take advantages of being "Muslims" in order to gain those benefits to which they were entitled as members of the ruling party, without performing those duties which became obligatory on them by the very acceptance of Islam. Therefore they were utterly averse to saying the prescribed Prayers, observing the Fast, paying the Zakat dues from their datepalm gardens and their herds of cattle. Moreover, they smarted under the discipline of the Islamic State and resented being subdued by any power for the first time in history. Above all, it was against their very nature to make sacrifices of their lives and wealth in the Way of Allah, as was being demanded by Islam, for they were accustomed to fight only for plunder and spoils. That is why they always invented one excuse or the other for exemption from the restrictions and obligations that were being imposed on them. For they had no interest in the Truth or the welfare of humanity; their only concern was their camels and their goats, that is, the narrow world around their tents. As regards anything higher than these, the only thing which they could believe in was irrational reverence for those who would guarantee their worldly welfare and protect them from calamities and give them amulets to safeguard them against haran and evil, and say prayers for them as a recompense for their offerings to them. Hut they were not prepared to accept any faith or belief that would bring under its moral and legal discipline every aspect of their cultural, social and economic life, and demand from them the sacrifices of lives and wealth for the cause of a universal reform. In this verse, the above-mentioned mental and moral condition of the Bedouins has been described like this: "These Bedouins are more hypocritical than the urban Arabs and are more stubborn and obdurate in their denial of the Truth. This is because the urban people make use of the opportunities of meeting the learned and pious people and thus learn the laws and regulations of the Way. On the other hand, in all probability, the Bedouins will learn little about the Divine Way, because they get few opportunities for this. Moreover, they lead lives of "economic animals" rather than of human beings having moral and spiritual values; therefore they do not think of higher things than their animal urges. It should also be noted that the main cause of the subsequent storm of rebellion and apostasy during the caliphate of Hadrat Abu Bakr two years after the revelation of these verses (97-99) was the same that has been mentioned therein.
Desc No: 96 This means that they regarded the payment of Zakat dues as a fine and the expenditure on hospitality, an Islamic duty, a penalty. Likewise, if they had to make any contributions towards Jihad, they did so to show that they were loyal to the Islamic State and not because they wanted to please Allah by giving sincere monetary help for His cause.