29.2. Ahasiba alnnasu anyutrakuu an yaquuluuamanna wahum layuftanuuna
29.2. Do men imagine that they will be left (at ease) because they say, We believe, and will not be tested with affliction? (Pickthall)
29.2. Rechnen die Menschen damit, daß sie unbehelligt gelassen werden, weil sie sagen: "Wir glauben", und sie werden nicht geprüft? (Ahmad v. Denffer)
29.2. Meinen die Menschen, daß sie in Ruhe gelassen werden, (nur) weil sie sagen: "Wir glauben", ohne daß sie geprüft werden? (Bubenheim)
29.2. Meinen die Menschen etwa, sie würden in Ruhe gelassen, wenn sie nur sagen: "Wir glauben!" ohne geprüft zu werden? (Azhar)
29.2. Dachten die Menschen etwa, dass sie in Ruhe gelassen werden, zu sagen: „Wir verinnerlichten den Iman“, ohne dass sie einer Fitna unterzogen werden?! (Zaidan)
29.2. Meinen (denn) die Menschen, sie würden (allein dadurch), daß sie sagen: "Wir sind gläubig", (in Ruhe) gelassen werden, ohne (irgendwelchen) Prüfungen ausgesetzt zu werden? (Paret)
29.2. Meinen die Menschen, sie würden in Ruhe gelassen werden, wenn sie bloß sagten: "Wir glauben", und meinen sie, sie würden nicht auf die Probe gestellt? (Rasul)
29.3. Lo! We tested those who were before you. Thus Allah knoweth those who are sincere, and knoweth those who feign. (Pickthall)
29.3. Und Wir haben schon diejenigen vor ihnen geprüft, und ganz bestimmt kennt Allah diejenigen, die wahrhaft sind, und ganz bestimmt kennt Er die Lügner. (Ahmad v. Denffer)
29.3. Wir haben bereits diejenigen vor ihnen geprüft. Allah wird ganz gewiß diejenigen kennen, die die Wahrheit sprechen, und Er wird ganz gewiß die Lügner kennen. (Bubenheim)
29.3. Wir haben schon die Menschen, die es vor ihnen gab, auf die Probe gestellt. Gott kennt sicher die Ehrlichen, und Er weiß, wer die Lügner sind. (Azhar)
29.3. Gewiß, bereits setzten WIR diejenigen vor ihnen der Fitna aus. Und ALLAH wird gewiss diejenigen kenntlich machen, die wahrhaftig waren, und ER wird gewiss die Lügner kenntlich machen. (Zaidan)
29.3. Wir haben doch (auch schon) die, die vor ihnen lebten, Prüfungen ausgesetzt. Allah wird gewiß diejenigen in Erfahrung bringen, die die Wahrheit sagen, und (ebenso) diejenigen, die lügen. (Paret)
29.3. Und Wir stellten doch die auf die Probe, die vor ihnen waren. Also wird Allah gewiß die erkennen, die wahrhaftig sind, und gewiß wird Er die Lügner erkennen. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 3
Alif. Lam. Mim. Do the people think that they will be left alone after they have once said, "We have believed," and they will not be tested? ( 1 ) The fact is that we have put to test all those who have gone before them ( 2 ) . Surely, Allah has to see ( 3 ) who are the truthful and who the liars.
Desc No: 1 When this thing was said, the conditions prevailing in Makkah were extremely trying. Whoever accepted Islam was made a target of tyranny and humiliation and persecution. If he was a slave or a poor person, he was beaten and subjected to unbearable tortures; if he was a shopkeeper or artisan, he was made to suffer economic hardships, even starvation; if he was a member of an influential family, his own people would tease and harass him in different ways and make life difficult for him. This had created an atmosphere of fear and fright in Makkah, due to . which most people were afraid of believing in the Holy Prophet although they acknowledged him to be a true Prophet in their hearts; and some others who believed would lose heart soon afterwards and would submit and yield to the disbelievers when they confronted dreadful persecutions. Though these trying circumstances could not shake the determination of the strong-willed Companions, naturally they also were sometimes overwhelmed by an intense feeling of anxiety and distraction. An instance of this is found in the tradition of Hadrat Khabbab bin Arat, which has been related by Bukhari, Abu Da'ud and Nasa'i. He says, "During the time when we had become sick of our persecution by the mushriks, one day I saw the Holy Prophet sitting in the shade of the wall of the Ka`bah. I wen up to him and said, `O Messenger of Allah, don't you pray for us !' Hearing this his face became red with feeling and emotion, and he said, `The believers who have gone before you had been subjected to even greater persecutions. Some one of them was made to sit in a ditch in the earth and was sawed into two pieces from head to foot. Someone's joints were rubbed with ironcombs so as to withhold him from the Faith. By God, this Mission will be accomplished and the time is not far when a person will travel without apprehension from San`a' to Hadramaut and there will be none but Allah Whom he will fear." In order to change this state of agitation into forbearance, Allah tells the believers, "Ho one can become worthy of Our promises of success in the world and the Hereafter merely by verbal profession of the Faith, but every claimant to the Faith will have to pass through trials and tribulations so as to furnish proof of The truth of his claim. Our Paradise is not so cheap, nor Our special favours in the world so low-priced, that We should bless you with all these as soon as you proclaim verbal faith in Us. The vial is a pre-requisite for them. You will have to undergo hardships for Our sake, suffer losses of life and property, face dangers, misfortunes and difficulties; you will be tried both with fear and with greed; you will have to sacrifice everything that you hold dear for Our pleasure, and bear every discomfort in Our way. Then only will it become manifest whether your claim to faith in Us was true or false. This thing has been said at every such place in the Qur'an where the Muslims have been found placed in hardships and difficulties and obsessed by fear and consternation. In the initial stage of life at Madinah, after the migration, when the Muslims were in great trouble on account of economic hardships, external dangers and internal villainy of the Jews and the hypocrites, Allah said: "Do you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and affliction and were so shaken by trials that the Prophet of the time and his followers cried out, `when will Allah's help come?' (Then only they were comforted with the good tidings:) "Yes, Allah's help is near!"' (Al-Baqarah: 214). Likewise, when after the Battle of Uhud, the Muslims again confronted a period of afflictions, it was said: "Do you think that you will enter Paradise without undergoing any trial? whereas Allah has not yet tried you to see who among you are ready to lay down their lives in His way and who will show fortitude for His sake." (Al-i-`Imran: 142). Almost the same thing has been said in AI-i-'Imran: 179, Taubah: 16 and Surah Muhammad: 31. Allah in these verses has impressed on the Muslims that trial is the touchstone by which the pure and the impure are judged. The impure is turned aside by Allah and the pure is selected so that Allah may honour them with His favours which the sincere believers only deserve.
Desc No: 2 That is, "This is not a new thing which you alone may be experiencing. The same has been happening before also. Whoever made a claim to the Faith was made to pass through trials and tribulations. And when the others were not given anything without the trial, you are in no way any special people that you should be favoured and rewarded merely on verbal profession of the Faith."
Desc No: 3 Literally, "It is necessary that Allah should find out." A question may be asked: "When Allah already knows the truth of the truthful and the untruth of the liar, why should He put the people to the test for the sake of these?" The answer is: Until a person has manifested his potential and capability to do a thing in practical terms, justice requires that he neither deserves any rewards nor any punishment. One man, for example, is capable of being trustworthy and another man of being un-trustworthy. Unless both are tried and one manifests trustworthiness and the other the lack of it practically, it will not be justice on the part of Allah that He should reward one for trustworthiness and punish the other for the lack of it only on the basis of His knowledge of the unseen. Therefore the knowledge Allah already possesses about the capabilities of the people and about their conduct in the future is not enough to satisfy the requirements of justice until the people have manifested their potentialities in practical ways. Justice with Allah is not based on the knowledge that a person possesses a tendancy to steal and will commit a theft, but on the knowledge that he has actually committed a theft. Likewise, Allah does not bestow favours and rewards on the basis of the knowledge that a person has the potential and capability to become a great believer and fighter in His way, but on the basis of the knowledge that the person concerned has practically proved by deed and action that he is a sincere believer and a brave fighter in His way. That is why we have translated the words of the verse as: "Allah has to see..."
29.4. Am hasiba alladhiinayaAAmaluuna alssayyi-ati an yasbiquuna saama yahkumuuna
29.4. Or do those who do ill deeds imagine that they can outstrip Us: Evil (for them) is that which they decide. (Pickthall)
29.4. Oder rechnen diejenigen, welche die Schlechtigkeiten tun, damit, daß sie Uns zuvorkommen? Schlecht ist, wie sie urteilen. (Ahmad v. Denffer)
29.4. Oder meinen diejenigen, die böse Taten begehen, daß sie Uns entkommen (können)? Wie böse ist, was sie urteilen! (Bubenheim)
29.4. Oder meinen die ?beltäter etwa, dass sie Uns zuvorkommen und der Vergeltung entweichen können? Wie falsch sie urteilen! (Azhar)
29.4. Oder dachten etwa diejenigen, welche die gottmißfälligen Taten begehen, dass sie Uns entkommen werden?! Erbärmlich ist das, was sie urteilen. (Zaidan)
29.4. Oder meinen diejenigen, die schlechte Taten begehen, sie würden uns davonlaufen (und sich unserem Zugriff entziehen)? Wie schlecht urteilen sie doch! (Paret)
29.4. Oder glauben diejenigen, die böse Taten begehen, daß sie Uns entrinnen könnten? Übel ist es, wie sie urteilen. (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 4
And do those who are committing evil deeds ( 4 ) reckon that they will outstrip Us? ( 5 ) Evil is their judgment.
Desc No: 4 This may refer to all those people who disobey Allah's Commands but here particularly it implies those wicked chiefs of the Quraish, who were in the forefront in their antagonism to Islam and persecution of the converts to Islam, e.g. Walid .bin Mughirah, Abu Jahl, `Utbah, Shaibah,~`Uqbah bin Abi Mu`ait, Hanzalah bin Wail, etc. Here the context itself requires that after exhorting the Muslims to patience and fortitude against the trials and tests, those people also should be chided and scolded, who were persecuting the believers."
Desc No: 5 It may also mean: "...that they will escape Our grasp." The words yasbiquna in the original may have two meanings: (1)`Whatever we will (i.e. the success of the mission of Our Messenger) should meet with failure, and whatever they wish (i.e. to frustrate the mission of Our Messenger) should be accomplished;" and (2) "We may want to seize them for their excesses and they should be able to escape and get out of Our reach."
29.5. Man kana yardschuu liqaa Allahifa-inna adschala Allahi laatin wahuwa alssamiiAAualAAaliimu
29.5. Whoso looketh forward to the meeting with Allah (let him know that) Allah ' s reckoning is surely nigh, and He is the Hearer, the Knower. (Pickthall)
29.5. Wer die Begegnung mit Allah erhofft, so kommt die Frist Allahs bestimmt, und Er ist der Hörende, der Wissende. (Ahmad v. Denffer)
29.5. Wer die Begegnung mit Allah erwartet-, so wird Allahs Frist sicher kommen. Und Er ist der Allhörende und Allwissende. (Bubenheim)
29.5. Wer die Begegnung mit seinem Herrn wünscht, ist sich dessen sicher, dass der Jüngste Tag mit der besten Belohnung kommen wird. Gott hört und weiss alles. (Azhar)
29.5. Wer auf die Begegnung ALLAHs hofft, so wird die Frist von ALLAH doch eintreffen! Und ER ist Der Allhörende, Der Allwissende. (Zaidan)
29.5. Wer darauf hofft, (am Tag des Gerichts) Allah zu begegnen (tut gut daran). Die Frist, die Allah (dem menschlichen Leben) gesetzt hat, wird bestimmt kommen. Er ist der, der (alles) hört und weiß. (Paret)
29.5. Wer mit Allahs Begegnung rechnet, (der soll wissen, daß) Allahs angesetzte Frist sicher abläuft. Und Er ist der Allhörende, der Allwissende. (Rasul)
29.6. Waman dschahada fa-innama yudschahidulinafsihi inna Allaha laghaniyyun AAani alAAalamiina
29.6. And whosoever striveth, striveth only for himself, for lo! Allah is altogether Independent of (His) creatures. (Pickthall)
29.6. Und wer sich ganz einsetzt, der setzt sich ganz ein für sich selbst, Allah ist ja bestimmt nicht angewiesen auf die Welten. (Ahmad v. Denffer)
29.6. Und wer sich abmüht, der müht sich nur zu seinem eigenen Vorteil ab, denn Allah ist der Weltenbewohner fürwahr unbedürftig. (Bubenheim)
29.6. Wer sich um die Sache Gottes bemüht, wirkt für sich selbst. Gott gehört alles und ist auf niemand in der Welt angewiesen. (Azhar)
29.6. Und wer Dschihad leistet, der leistet Dschihad für sich selbst. Gewiß, ALLAH ist doch absolut autark aller Schöpfung gegenüber. (Zaidan)
29.6. Und wer sich (um Allahs willen) abmüht, tut das zu seinem eigenen Vorteil. Allah ist auf niemand in der Welt angewiesen (ghanieyun `ani l-`aalamiena). (Paret)
29.6. Und wer da eifert, eifert nur für seine eigene Seele; denn Allah ist auf niemanden von allen Welten angewiesen. (Rasul)
29.7. And as for those who believe and do good works, We shall remit from them their evil deeds and shall repay them the best that they did. (Pickthall)
29.7. Und diejenigen, die glauben und rechtschaffen handeln, ganz bestimmt nehmen Wir ihre Schlechtigkeiten von ihnen, und ganz bestimmt vergelten Wir ihnen das Beste, was sie getan haben. (Ahmad v. Denffer)
29.7. Denjenigen, die glauben und rechtschaffene Werke tun, werden Wir ganz gewiß ihre bösen Taten tilgen und ihnen ganz gewiß das Beste vergelten von dem, was sie taten. (Bubenheim)
29.7. Den Gläubigen, die gute Werke verrichten, werden Wir die schlechten Taten tilgen, und Wir werden sie großzügig für ihre guten Taten belohnen. (Azhar)
29.7. Und denjenigen, die den Iman verinnerlichten und gottgefällig Gutes taten, werden WIR zweifelsohne ihre gottmißfälligen Taten tilgen und doch Besseres als das vergelten, was sie zu tun pflegten. (Zaidan)
29.7. Denen, die glauben und tun, was recht ist, werden wir (dereinst) ihre schlechten Taten tilgen und ihre besten Taten vergelten. (Paret)
29.7. Und jene, die glauben und gute Werke tun - wahrlich, Wir werden ihre Übel von ihnen nehmen und ihnen den besten Lohn für ihre Taten geben. (Rasul)
Tafsir von Maududi für die Ayaat 5 bis 7
Whoever expects to meet Allah (should know that) Allah's appointed time is about to come, ( 6 ) and Allah hears everything and knows everything. ( 7 ) Whoever will exert will exert for his own good: ( 8 ) Allah is certainly Independent of all His creations. ( 9 ) As for those who believe and do good works, We shall wipe off their evils and reward them for the best of their deeds. ( 10 )
Desc No: 6 That is, "The case of the one who does not believe in the life hereafter and thinks he is answerable to none for his deeds and there is no accountability whatever, is different. He may remain heedless and act as he likes, for he will himself see the consequences when they appear against his expectations. But those who expect that they have to meet their Lord one day and rewarded and punished according to their. deeds, should not have the misunderstanding that the time of death is yet tar off. They should rather think that it is near at hand and the respite for action is about to come to an end. Therefore, whatever they can do for their well-being in the Hereafter, they should do. They should not delay self-reform on account of the baseless belief that they have yet to live a long life."
Desc No: 7 That is, "That God before Whom they will appear to render their accounts is not uninformed. He hears everything and knows every thing, and nothing about them is hidden from Him."
Desc No: 8 The word mujahadah means to struggle and exert one's utmost against an opponent , and when the particular opponent force is not pointed out, the word implies an all-out, many-sided struggle. The struggle that a believer has to make in the world, is of this very nature. He has to fight against Satan, who frightens him every moment of the possible losses he thay have to incur for the sake of good and allures him with the benefits and pleasures of the evil. He has to fight his own self also, which exerts to make him the slave of its lusts. He has also to fight all those men, from home to the world outside, whose ideology, trends, morality, customs way of life and social and economic principles may be in conflict with his Faith; and he has to fight that state too, which enforces its laws independent of obedience to Allah, and employs its forces to promote evil instead of the good. This struggle is not of a day or two, but of a lifetime, of every moment of the day and night. And it is not a struggle in one field only but on every front of life. It is about this that Hadrat Hasan Basri has said: "Man exerts in the way of Allah, even though he may not strike one sword at any time."
Desc No: 9 That is, "Allah is not asking you to exert your utmost because he stands in need of any help from you to establish His Godhead and keep it established and sustained. But He instructs you to enter this conflict because this opens the way to your own progress.Through this way only you can get rid of the evil and follow the way of truth; through this way alone you can develop the ability and power to rise as the standard-bearers of goodness in the world and become worthy of Allah's Paradise in the Hereafter. By waging this war you will not do any favour to Allah. but will only be helping your own selves. "
Desc No: 10 Iman means to believe in and accept sincerely all those things to which the Messenger of Allah and this Book invite; and "good works" are those which are performed in accordance with the guidance of Allah and His Messenger. The good work of the heart and mind is that man's thinking and his ideas and his intentions should be right and pure. The good work of the tongue is that man should refrain from talking evil things, and whatever he says should be just and right and true; and the good work of the limbs is that man's entire life should be spent in Allah's worship and in obedience to His Commands and Law. Two results of the belief and righteous deeds have been mentioned: (1) That man's evils will be wiped off; and (2) that he will be rewarded for the best of his deeds better than what he will actually deserve. Wiping off of evils means several things: (1) All kinds of sins that man might have committed before his affirmation of the Faith will be pardoned as soon as he believes; (2) the errors that man might have committed after the affirmation of the faith due to human weakness, but not because of a rebellious attitude, will be overlooked in view of his good deeds; (3) man's self reform will automatically take place when he adopts a life of belief and righteousness. and most of his weaknesses will be removed from him. The sentence, "We shall reward them for the best of their deeds", has two meanings: (1) Man will be given his rewards on the basis of the best of his deeds; and (2) he will be rewarded better and more handsomely than what he will actually deserve for his deeds. This thing has been stated at other places also in the Qur'an. For instance, in Surah Al-An`am. :160, it has been said: "He who will bring a good deed before Allah, will receive a tenfold reward for it", and in Surah AlQasas :4: "Whoever brings a good deed, shall have a better reward than that", and in Surah An-Nisa :40: "Indeed Allah dces not wrong anyone even by a jot: if one does a good deed, He increases it manifold. " "
29.8. We have enjoined on man kindness to parents; but if they strive to make thee join with Me that of which thou past no knowledge, then obey them not. Unto Me is your return and I shall tell you what ye used to do. (Pickthall)
29.8. Und Wir haben den Menschen zur Güte gegen seine beiden Eltern angewiesen, und wenn sie beide sich dir gegenüber ganz einsetzen, damit du Mir Mitgötter gibst, worüber du kein Wissen hast, so gehorche ihnen beiden nicht. Zu Mir ist eure Rückkehr, und Ich kündige euch an, was ihr getan habt. (Ahmad v. Denffer)
29.8. Und Wir haben dem Menschen anbefohlen, seine Eltern mit Güte zu behandeln. Wenn sie sich aber darum bemühen, daß Du Mir das beigesellst, wovon du kein Wissen hast, dann gehorche ihnen nicht. Zu Mir wird eure Rückkehr sein, da werde Ich euch kundtun, was ihr zu tun pflegtet. (Bubenheim)
29.8. Wir empfehlen dem Menschen, zu seinen Eltern gut zu sein. Sollten sie dich dazu drängen, Mir etwas beizugesellen, worüber du nichts weißt, höre nicht auf sie! Ihr werdet zu Mir allein zurückkehren, und Ich werde euch über eure Taten berichten. (Azhar)
29.8. Und WIR wiesen dem Menschen zu, seinen Eltern Ihsan zu erweisen. Und sollten sie dich bedrängen, damit du Mir gegenüber Schirk betreibst, worüber du kein Wissen hast, dann gehorche ihnen nicht! Zu Mir ist eure Rückkehr, dann werde ICH euch Mitteilung über das machen, was ihr zu tun pflegtet. (Zaidan)
29.8. Und wir haben dem Menschen anbefohlen, gegen seine Eltern gut zu sein. Wenn sie dich aber bedrängen, du sollest mir (in meiner Göttlichkeit) etwas beigesellen, wovon du kein Wissen hast, dann gehorche ihnen nicht! Zu mir werdet ihr (dereinst) zurückkehren. Und dann werde ich euch Kunde geben über das, was ihr (in eurem Erdenleben) getan habt. (Paret)
29.8. Und Wir haben dem Menschen anbefohlen, seinen Eltern Gutes zu tun. Doch wenn sie dich zwingen wollen, Mir das zur Seite zu stellen, wovon du keine Kenntnis hast, so gehorche ihnen nicht. Zu Mir werdet ihr heimkehren, (und) dann will Ich euch verkünden, was ihr getan habt. (Rasul)
29.9. And as for those who believe and do good works, We verify shall make them enter in among the righteous. (Pickthall)
29.9. Und diejenigen, die glauben und rechtschaffen handeln, ganz bestimmt lassen Wir sie eintreten unter die Rechtschaffenen. (Ahmad v. Denffer)
29.9. Diejenigen, die glauben und rechtschaffene Werke tun, lassen Wir in die Reihen der Rechtschaffenen eingehen. (Bubenheim)
29.9. Die Gläubigen, die gute Werke verrichten, werden Wir unter die Rechtschaffenen einreihen. (Azhar)
29.9. Und diejenigen, die den Iman verinnerlichten und gottgefällig Gutes taten, werden WIR doch unter die gottgefällig Guttuenden bringen. (Zaidan)
29.9. Diejenigen, die glauben und tun, was recht ist, werden wir (dereinst) in die (Schar der) Rechtschaffenen (as-saalihiena) eingehen lassen. (Paret)
29.9. Und jene, die glauben und gute Werke tun - wahrlich, Wir werden sie bei den Rechtschaffenen einführen. (Rasul)
Tafsir von Maududi für die Ayaat 8 bis 9
We have conjoined man to do good to his parents, but if they force you to associate with Me another (deity) whom you do not know (as such), you should not obey them." ( 11 ) You have all to return to Me: then I shall tell you what you had been doing ( 12 ) And those who will have believed and done good deeds, We shall certainly include them among the righteous.
Desc No: 11 According to Muslim, Tirmidhi, Ahmad, Abu Da'ud and Nasa`i, this verse was Sent down in respect of Hadrat Sa`d bin Abi Waqqas. He was 18 or 19 years old when he embraced Islam. When his mother, Hamnah, daughter of Sufyan bin Umayyah (neice of Abu Sufyan), came to know that her son had become a Muslim, she said, "I will neither eat nor drink nor sit in shade unless you disown Muhammad. The rights of the mother are supermost even according to Allah's Command. Therefore if you disobey me, you will be disobeying Allah too." Hadrat Sa'd was perplexed and came before the Holy Prophet and told his whole story. At this, this verse was revealed. Possibly other young men who embraced Islam in the initial stage at Makkah were also confronted with similar situations. Therefore, the same theme has been repeated forcefully in Surah Luqman: 15 also. What the verse means to impress is this: The rights of the parents, among the creation of Allah, are to be held as the supreme, but even if the parents force a person to adopt shirk, they should not be obeyed. The words, "If both of them force you to associate..." imply that a lesser pressure, or a pressure by either of them, deserves to be set aside much more promptly. The next sentence, ".... whom you do not know (as such)," is also noteworthy. This gives a sound reason for not obeying the parents in this regard. The parents certainly have the right that the children should serve them, respect them, and obey them in lawful things. But they do not have the right that one should obey them blindly against one's knowledge of the reality. Therefore, there is no reason why a person should go on following his parents' religion just because it is their religion. If the children come to know that their parents are following a false religion, they should give it up and adopt the right religion. and should not follow the wrong way whose falsehood has become clear to them even if the parents use every kind of pressure for it. When this is so in the case of even the parents, it should be so with every other person, too. No one deserves to be followed and obeyed unless one is sure that the person being followed is on the right path.
Desc No: 12 That is, "The relationships of the world and their obligations are confined to the world. At last, the parents as well as the children have to return to their Creator, and before Him everybody will be held answerable only on the basis of his personal responsibility. If the parents have misled the children, they will be called to account . If the children have accepted deviation for the sake of the parents, they will be punished. And if the children adopted the right way, and showed no slackness in rendering the parents' lawful rights either, but the parents ill-treated them only for the reason that they did not join them in their deviation, they will not be able to escape Allah's punishment." "
29.10. Of mankind is he who saith: We believe in Allah, but, if he be made to suffer for the sake of Allah, he mistaketh the persecution of mankind for Allah ' s punishment; and then, if victory cometh from thy Lord, will say: Lo! we were with you (all the while). Is not Allah best aware of what is in the bosoms of (His) creatures? (Pickthall)
29.10. Und unter den Menschen ist mancher, der sagt: "Wir glauben an Allah", und wenn ihm Leid angetan wird um Allahs willen, macht er die Prüfung seitens der Menschen wie zur Strafe Allahs, und bestimmt, wenn die Hilfe von deinem Herrn kommt, ganz bestimmt sagen sie: "Wir waren ja mit euch." Und weiß nicht Allah am besten, was in den Gemütern der Welten ist? (Ahmad v. Denffer)
29.10. Und unter den Menschen gibt es manchen, der sagt: "Wir glauben an Allah." Wenn ihm aber um Allahs willen Leid zugefügt wird, setzt er die Anfechtung durch die Menschen der Strafe Allahs gleich. Wenn jedoch Hilfe von deinem Herrn kommt, sagen sie ganz gewiß: "Wir sind ja mit euch gewesen." Weiß Allah denn nicht besser Bescheid über das, was´in den Brüsten der Weltenbewohner steckt? (Bubenheim)
29.10. Es gibt Menschen, die sagen: "Wir glauben an Gott". Wenn einer auf dem Weg Gottes Schaden erleidet, dann setzt er den durch die Menschen erlittenen Schaden der peinvollen Strafe Gottes gleich. Kommt ein Sieg von Gott, sagt er bestimmt: "Wir waren mit euch." Weiss Gott etwa nicht, was die Menschen verborgen halten? (Azhar)
29.10. Und unter den Menschen gibt es manch einen, der sagt: ‚Ich verinnerlichte den Iman‘, und wenn ihm dann wegen ALLAH Schaden zugefügt wurde, lässt er die Fitna der Menschen wie die Peinigung von ALLAH sein. Und würde ein Sieg von deinem HERRN kommen, würden sie doch sagen: „Wir waren doch mit euch!“ Weiss ALLAH nicht besser Bescheid über das, was in den Brüsten der Menschen ist?! (Zaidan)
29.10. Und unter den Menschen gibt es welche, die sagen: "Wir glauben an Allah", die aber, wenn sie um Allahs willen Ungemach erleiden (uuziya), die Prüfung (der sie) von seiten der Menschen (ausgesetzt sind) der Strafe Allahs gleichsetzen. Wenn jedoch von deinem Herrn Hilfe kommt (und alles sich zum Guten wendet), sagen sie: "Wir haben es mit euch gehalten". Weiß denn nicht Allah am besten Bescheid über das, was die Menschen in aller Welt in ihrem Innern (an Gedanken und Gesinnungen) hegen? (Paret)
29.10. Und unter den Menschen sind manche, die sagen: "Wir glauben an Allah", doch wenn sie für Allahs Sache Ungemach erleiden müssen, so betrachten sie die Anfeindung von Menschen als der Strafe Allahs gleich. Kommt aber Hilfe von deinem Herrn, dann sagen sie gewiß: "Wahrlich, wir waren mit euch." Ist es nicht Allah, Der am besten weiß, was in den Herzen aller Geschöpfe ist? (Rasul)
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