30.31. Turning unto Him (only); and be careful of your duty unto Him, and establish worship, and be not of those who ascribe partners (unto Him); (Pickthall)
30.31. Seid Hingewandte zu Ihm, und fürchtet Ihn, und richtet das Gebet ein, und seid nicht welche von den Mitgöttergebenden, (Ahmad v. Denffer)
30.31. (Haltet daran fest), indem ihr euch Ihm reuig zuwendet, und fürchtet Ihn und verrichtet das Gebet und gehört nicht zu den Götzendienern, (Bubenheim)
30.31. Seid reumütig, fürchtet Gott, verrichtet die Gebete und reiht euch nicht unter die Götzendiener, die Gott Gefährten beigesellen, (Azhar)
30.31. Seid Ihm gegenüber umkehrend, handelt Taqwa gemäß Ihm gegenüber, verrichtet ordnungsgemäß das rituelle Gebet und seid nicht von den Muschrik, (Zaidan)
30.31. Wendet euch (bußfertig) zu ihm. Und fürchtet ihn, verrichtet das Gebet (salaat) und seid keine Heiden, (Paret)
30.31. Wendet euch zu Ihm und fürchtet Ihn und verrichtet das Gebet und seid nicht unter den Götzendienern. (Rasul)
30.32. Of those who split up their religion and became schismatics, each sect exulting in its tenets. (Pickthall)
30.32. Von denjenigen, die ihre Religion spalten und zu Gefolgschaften werden, -jede Gruppierung erfreut sich über das, was bei ihr ist. (Ahmad v. Denffer)
30.32. zu denjenigen, die ihre Religion spalteten und zu Lagern geworden sind, wobei jede Gruppierung froh ist über das, was sie bei sich hat. (Bubenheim)
30.32. unter diejenigen, die ihre Religion durch Streitigkeiten in Sekten zersplittern! Jede Sekte hält ihre Meinung für die richtige. (Azhar)
30.32. von denjenigen, die ihren Din spalteten und zu Parteien wurden. Jede Partei ist über das, worüber sie verfügt, äußerst erfreut. (Zaidan)
30.32. (Leute) die ihre Religion (in verschiedene Gruppen) aufgeteilt haben und zu Parteien geworden sind, wobei jede Gruppe sich (nunmehr in kurzsichtiger Weise) über das freut, was sie (als eigene Lehrmeinung) bei sich hat! (Paret)
30.32. Von denen, die ihren Glauben gespalten haben und zu Parteien geworden sind - jede Partei freut sich über das, was sie selbst hat. (Rasul)
Tafsir von Maududi für die Ayaat 30 bis 32
So, ( 42 ) (O Prophet and the followers of the Prophet,) set your face sincerely and truly ( 43 ) towards this Faith ( 44 ) and be steadfast on the Nature whereupon Allah has created mankind. ( 45 ) There can be no alteration in the Nature made by Allah. ( 46 ) This is the right and true Faith, ( 47 ) but most people do not know. (Be steadfast on this) turning wholly towards Allah, ( 48 ) and fear Him, ( 49 ) and establish the Salat, ( 50 ) and do not be of the mushriks who have set up their separate creeds and divided themselves into sects, each sect rejoicing in what it has. ( 51 )
Desc No: 42 This "so" implies that when the reality has become clear to you, and you have come to know that none but Allah is the Creator and Master and Sovereign of this universe and of man himself, then inevitably your conduct should be such as indicated in this verse.
Desc No: 43 "Set your face. .truly": "Do not turn your face to any other direction after you have .adopted this way of life. ' Then you should think like a Muslim and your likes and dislikes should be of a Muslim. Your values and standards should be the ones set by Islam and your character and conduct should bear the stamp of lslam, and the affairs of your individual and collective life should be ordered according to the way taught by Islam."
Desc No: 44 "This Faith": the Faith that the Qur'an presents, in which none but Allah is worthy of worship and obedience, in which none can be held as an associate of Allah in His Divinity, in His attributes and His powers and rights, in which man by his own free will chooses to order his life in accordance with the Guidance and Law of Allah.
Desc No: 45 That is, "All human beings have been created on the nature that none but One Allah is their Creator and Lord and Deity. You should be steadfast on this nature. If you adopt the attitude of independence, you will be following a way opposed to your nature, and if you serve and worship another besides Allah, then also you will be working against your nature." This subject has been explained by the Holy Prophet in a number of Ahadith, According to Bukhari and Muslim,the Holy Prophet said: "Every child who is born, is born on we human nature; it is his parents who make him a Jew or a Christian or a Magian, etc. afterwards. Its example is of an animal which gives birth to complete and sound young ones - none is born with torn and cut off ears-but the mushriks tear their ears afterwards on account of their superstitions of ignorance." According to another Hadith reported in Musnad Ahmad and Nasa'i, the Muslims in a war killed even the children of the enemy. When the Holy Prophet came to know of it, he became very angry, and said: "What has happened to the people that they have transgressed the limits and killed even the children?" A man said, "Sir, were they not the children of the Mushriks?" The Holy Prophet replied: "Even the best of your people are the children of the mushriks!"Then he said: "Every living being is born on we nature: then when he becomes able to speak, his parents turn him into a Jew or a Christian." In another Hadith which has been reported by lmam Ahmad on the authority of 'Ayad bin Himar-ul-Mujashi'i, it has been related that one day the Holy Prophet said during an address: "My Lord says: I had created all My servants on true Faith; then the satans came and led them astray from their Faith, and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I have seat down no authority'."
Desc No: 46 That is, "God has made man His servant and created him only for his own service. This natural disposition of man cannot be altered, howe ver hard one may try. Neither can man effect a change in his position of a servant, nor can anything other than God become his God in the real sense. Man may make for himself as many gods as he may please, but the fact remains that he is the servant of none but One God alone. Man by his own folly and ignorance may regard anyone as holder of Divine attributes and powers and take any one as the maker and un-maker of his destiny, but the fact of the matter is that neither does anyone other than Allah possess Divine attributes nor His authority, nor has anyone else the power to make or mat the destiny of man." Another translation of this verse can be: "Do not effect any alteration in the Nature trade by Allah." That is, it is not right to corrupt and spoil the Nature on which Allah has created man.
Desc No: 47 "Right and true Faith": To remain steadfast on one's true Nature.
Desc No: 48 That is, "Whoever has adopted an attitude of independence and freedom and turned away from his we Lord, and whoever has adopted service of another than Allah and proved to be disloyal to his real and we Lord, should desist from this, and return to the service of the One God. Whose real servant he is by birth."
Desc No: 49 That is, "You should have the fear that if in spite of being a servant of Allah by birth, you adopted the way of living independently of Him, or served another beside Him, you will have to suffer a severe punishment for rebellion and ingratitude. Therefore, you should avoid every such way of life which earns you the wrath of God."
Desc No: 50 Both turning to Allah and having fear of His wrath are the acts of the heart. This state of the heart, for its manifestation and stability, inevitably needs a physical act, which thay make it known to others in society that so-and-so has really returned to the service of One Allah alone, and which, at the same time, may go on nourishing and developing the state of piety and devotion in one's own self al :o by means of practical experience and discipline. That i why immediately after giving the Command for a mental change Allah has given the Command for this physical act, i,e. establishment of the Salat. As long as an idea is only an idea in the mind of man, it can neither be stable nor enduring. It may fade away or even change. But when he starts practising it, the idea takes root in him and goes on increasing in stability and strength with more and more practice; so much so that when it has become a belief it can neither change nor fade away easily. Considered from this viewpoint, no act can be more effective than the offering of the Prayer regularly five times a day for strengthening piety and fear of God in oneself. The other act, whatever it be, is carried out at intervals, or in different forms on different occasions, but the Prayer is an act, which is performed every few hours in one and the same specific form permanently, in which man has to rehearse over and over again the whole lesson taught him by the Qur'an about Islam, so that he dces not forget it. Furthermore, both the believers and the disbelievers have to know who among the people has given up the way of rebellion and adopted the way of obedience to the Lord. The believers have to know this so that they can form into a community and society and can cooperate with one another in the way of Allah; then as soon as the relationship of any one of them starts showing signs of laxity with respect to the Faith and Islam, this should become known to all of them at once. The disbelievers have to know this so that the dorment nature in them wakens up when they see the people from their own kith and kin turning humbly to their real God over and over again, and till their nature wakes up they continue to be awe-stricken when they see the practical enthusiasm of the obedient servants of God. For these two objectives also the establishment of the Prayer is the most effective means. Here, it should be noted that the Command for the establishment of the Prayer was given at Makkah at a time when a handful of the Muslims were being severely persecuted by the disbelieving Quraish, and went on being persecuted for another nine years after this. At that time there was 'no sign of the lslamic government yet in sight. If the offering of the Prayer was meaningless without the Islamic government, as some ignorant people think, or if the establishment of the Salat did not mean the offering of the Prayer at all but the establishment of Nizami-Rububiyat (order of Providence), as the deniers of Hadith claim, the Qur'anic injunction at that stage would have been meaningless. The question is: How did the Holy Prophet and the Muslims carry out this Command for nine years after it had been enjoined ?
Desc No: 51 This is an allusion to the fact that the real way of life for mankind is the same Way of Nature as elucidated above. This way of life has not evolved from a polytheistic crced to Tauhid as thought by those who invent a philosophy of religion on the basis of speculation. But, contrary to this, all the religions found in the world today have appeared because of the corruption of the original Way of life. This corruption occurred because different people added their different self-made creeds to the natural realities and created separate sects and every-one became a devotee of the additional thing, which was the basis of the separate sect, and gave up the original Way of life. Now the only way of attaining true guidance is that one should return to the original Reality which was the basis of the true Faith, and rid oneself of all the later additions and excrescences and their devotees. If he still keeps any kind of contact with them, he will only be harming the true Faith. "
30.33. And when harm toucheth men they cry unto their, Lord, turning to Him in repentance; then, when they have tasted of His mercy, behold! some of them attribute partners to their Lord. (Pickthall)
30.33. Und wenn die Menschen Schaden anrührt, rufen sie zu ihrem Herrn als Hingewandte zu Ihm, dann, wenn Er sie von Sich aus Barmherzigkeit schmecken läßt, so gibt ein Teil von ihnen ihrem Herrn Mitgötter, (Ahmad v. Denffer)
30.33. Und wenn den Menschen Unheil widerfahrt, rufen sie ihren Herrn an, indem sie sich Ihm reuig zuwenden. Wenn Er sie hierauf Barmherzigkeit von Sich kosten läßt, gesellt sogleich eine Gruppe von ihnen ihrem Herrn (andere) bei, (Bubenheim)
30.33. Wenn die Menschen heimgesucht werden, rufen sie reumütig Gott an. Lässt Er sie dann von Seiner Barmherzigkeit kosten, gesellen sie ihrem Herrrn Gefährten bei (Azhar)
30.33. Und wenn die Menschen Schädliches trifft, richten sie Bittgebete an ihren HERRN umkehrend zu Ihm. Dann aber, wenn ER ihnen von Sich Gnade erweist, da ist eine Gruppe unter ihnen, die ihrem HERRN gegenüber Schirk betreiben. (Zaidan)
30.33. Und wenn Not über die Menschen kommt, beten sie zu ihrem Herrn, indem sie sich (bußfertig) ihm zuwenden. (Aber) wenn er sie hierauf eine Probe seiner Barmherzigkeit erleben läßt (und ihnen Erleichterung verschafft), gesellt gleich ein Teil von ihnen ihrem Herrn (andere Götter) bei, (Paret)
30.33. Und wenn die Menschen ein Schaden trifft, dann rufen sie ihren Herrn an und wenden sich reumütig zu Ihm; hernach aber, wenn Er sie dann von Seiner Barmherzigkeit kosten läßt, siehe, dann stellen einige von ihnen ihrem Herrn Götter zur Seite (Rasul)
30.34. So as to disbelieve in that which We have given them (Unto such it is said): Enjoy yourselves awhile, but ye will come to know. (Pickthall)
30.34. Damit sie den Glauben verweigern an das, was Wir ihnen gegeben haben. Also genießt, und ihr werdet Bescheid wissen. (Ahmad v. Denffer)
30.34. um undankbar zu sein für das, was Wir ihnen gegeben haben. - Genießt nur; ihr werdet (es noch) erfahren. (Bubenheim)
30.34. und verkennen die Gnade, die Wir ihnen erwiesen haben. Genießt nach Lust und Laune das vergängliche irdische Leben! Bald werdet ihr wissen, welches Ende euch erwartet. (Azhar)
30.34. Sie sollen nur Kufr betreiben dem gegenüber, was WIR ihnen zuteil werden ließen! So vergnügt ihr euch nur! Ihr werdet noch gewiss wissen. (Zaidan)
30.34. um undankbar zu sein für das, was wir ihnen gegeben haben. Genießet nur (euer Dasein, das euch für eine kurze Zeit zugemessen ist)! Ihr werdet (schon noch zu) wissen (bekommen, was mit euch geschieht). (Paret)
30.34. und verleugnen somit das, was Wir ihnen gegeben haben. Ergötzt euch denn (eine Weile), bald jedoch werdet ihr es wissen. (Rasul)
30.35. Am anzalna AAalayhim sultananfahuwa yatakallamu bima kanuu bihi yuschrikuuna
30.35. Or have We revealed unto them any warrant which speaketh of that which they associate with Him? (Pickthall)
30.35. Oder haben Wir auf sie eine Ermächtigung herabgesandt, und sie redet von dem, was sie Ihm als Mitgötter geben? (Ahmad v. Denffer)
30.35. Oder haben Wir ihnen etwa eine Ermächtigung offenbart, die dann von dem spricht, was sie Ihm beigesellen? (Bubenheim)
30.35. Haben Wir ihnen etwa eine zur Autorität gewordene Offenbarung herabgesandt, die darüber berichtet, was sie Gott an Gefährten beigesellen? (Azhar)
30.35. Oder sandten WIR ihnen etwa eine Bestätigung hinab, die das besagt, was sie an Schirk zu betreiben pflegten?! 2 (Zaidan)
30.35. Oder haben wir ihnen (etwa) eine Vollmacht herabgesandt, die das, was sie ihm (an anderen Göttern) beigesellt haben, zum Ausdruck gebracht (und für erlaubt und verbindlich erklärt) hätte? (Paret)
30.35. Haben Wir ihnen etwa eine Ermächtigung niedergesandt, die für das spräche, was sie Ihm zur Seite stellen? (Rasul)
Tafsir von Maududi für die Ayaat 33 bis 35
When an affliction befalls the people, they invoke their Lord, turning penitently towards Him ( 52 ) then when He makes them taste of His Mercy, some of them start committing shirk ( 53 ) so that they may show ingratitude for Our favours. Well, enjoy yourselves, for soon you shall know. Have We sent down to them an authority, which may testify to the truth of the shirk they are committing? ( 54 )
Desc No: 52 This is a clear proof of the fact that in the depths of their heart there still exists an evidence of Tauhid. Whenever the hopes start crumbling, their hearts cry out from within that the real Ruler of the universe is its Master and His help alone can improve their lot.
Desc No: 53 That is, "They again start presenting offerings before other deities, and claiming that their misfortune has been removed through the help and grace of such and such a saint and shrine."
Desc No: 54 That is "What authority have they got to say that the calamities are not averted by God but by the so-called saint? Does common sense approve of it? Or, is there any Divine Book which says that Allah has delegated His powers to such and such saints, and that they should now be invoked by the people to help them out of difficulties?"
30.36. And when We cause mankind to taste of mercy they rejoice therein; but if an evil thing befall them as the consequence of their own deeds, lo! they are in despair! (Pickthall)
30.36. Und wenn Wir die Menschen Barmherzigkeit schmecken lassen, freuen sie sich darüber, und wenn sie etwas Schlechtes trifft von dem, was ihre Hände vorausgeschickt haben, dann sind sie es, - sie verzagen. (Ahmad v. Denffer)
30.36. Und wenn Wir die Menschen Barmherzigkeit kosten lassen, sind sie froh darüber. Wenn sie aber etwas Böses trifft für das, was ihre Hände vorausgeschickt haben, verlieren sie sogleich die Hoffnung. (Bubenheim)
30.36. Wenn Wir die Menschen Barmherzigkeit kosten lassen, freuen sie sich darüber, doch wenn sie wegen ihrer Untaten Unheil trifft, sind sie verzweifelt. (Azhar)
30.36. Und wenn WIR die Menschen eine Gnade von Uns erfahren ließen, freuen sie sich darüber, und wenn sie Schlechtes trifft wegen dem, was sie eigenhändig vollbrachten, da verzweifeln sie. (Zaidan)
30.36. Und wenn wir die Menschen (ein Zeichen unserer) Barmherzigkeit erleben lassen, freuen sie sich darüber. Aber wenn sie wegen der früheren Werke ihrer Hände etwas Schlimmes trifft, sind sie gleich verzweifelt. (Paret)
30.36. Und wenn Wir die Menschen Barmherzigkeit kosten lassen, freuen sie sich darüber; doch wenn sie ein Übel um dessentwillen trifft, was ihre eigenen Hände vorausgeschickt haben, siehe, dann verzweifeln sie. (Rasul)
30.37. Awa lam yaraw anna Allaha yabsutualrrizqa liman yaschao wayaqdiru inna fiidhalikalaayatin liqawmin yu/minuuna
30.37. See they not that Allah enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo! herein indeed are portents for folk who believe. (Pickthall)
30.37. Sehen sie nicht, daß Allah die Versorgung ausweitet, wem Er will, und Er mißt ab? Hierin sind ja bestimmt Zeichen für Leute, die glauben. (Ahmad v. Denffer)
30.37. Sehen sie denn nicht, daß Allah die Versorgung großzügig gewährt, wem Er will, und auch bemißt? Darin sind wahrlich Zeichen für Leute, die glauben. (Bubenheim)
30.37. Sehen sie denn nicht, dass Gott, wem Er will, von Seinen Gaben viel, und wenn Er will, wenig gibt? Darin sind Zeichen für Menschen, die zu glauben willens sind. (Azhar)
30.37. Haben sie etwa nicht wahrgenommen, dass ALLAH viel vom Rizq gewährt, wem ER will, und ER es auch wenig macht. Gewiß, darin sind doch Ayat für Leute, die den Iman verinnerlichen. (Zaidan)
30.37. Haben sie denn nicht gesehen, daß Allah den Unterhalt reichlich zuteilt, wem er will, und (ihn auch wieder) begrenzt? Darin liegen (doch) Zeichen für Leute, die glauben. (Paret)
30.37. Haben sie denn nicht gesehen, daß Allah dem, dem Er will, die Mittel zum Unterhalt erweitert und beschränkt? Hierin sind wahrlich Zeichen für Leute, die glauben. (Rasul)
30.38. So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek Allah ' s countenance. And such are they who are successful. (Pickthall)
30.38. Also gib dem Verwandten sein Recht und dem Armen und dem ”Sohn des Weges”. Das ist besser für diejenigen, die das Antlitz Allahs möchten, und diese, ihnen ergeht es wohl. (Ahmad v. Denffer)
30.38. So gib dem Verwandten sein Recht, ebenso dem Armen und dem Sohn des Weges´. Das ist besser für diejenigen, die Allahs Angesicht begehren. Und jene sind es, denen es wohl ergeht. (Bubenheim)
30.38. Gib dem Verwandten sein Recht, desgleichen dem Bedürftigen und dem mittellosen Durchreisenden! Das ist das Beste für die Rechtschaffenen, die Gottes Wohlgefallen anstreben. Das sind die Erfolgreichen. (Azhar)
30.38. Also gib dem Nahverwandten das ihm Zustehende, sowie dem Armen und dem in Not geratenen Reisenden. Dies ist besser für diejenigen, die (das Wohlgefallen) ALLAHs anstreben. Und diese sind die wirklichen Erfolgreichen. (Zaidan)
30.38. Gib nun dem Verwandten, was ihm (von Rechts wegen) zusteht, ebenso dem Armen und dem, der unterwegs ist! Das (zu tun) ist gut für diejenigen, die nach Allahs Antlitz verlangen. Denen (die so handeln) wird es wohl ergehen. (Paret)
30.38. So gib dem Verwandten, was ihm zusteht, wie auch dem Bedürftigen und dem Sohn des Weges. Das ist das Beste für die, die nach Allahs Antlitz verlangen, und sie sind die Erfolgreichen. (Rasul)
30.39. Wamaataytum min ribanliyarbuwa fii amwali alnnasi falayarbuu AAinda Allahi wamaataytum min zakatinturiiduuna wadschha Allahi faola-ika humu almudAAifuuna
30.39. That which ye give in usury in order that it may increase on (other) people ' s property hath no increase with Allah; but that which ye give in charity, seeking Allah ' s countenance, hath increase manifold. (Pickthall)
30.39. Und was ihr an Zins gebt, damit ihr den Vermögensgütem der Menschen Zuwachs bringt, das bringt keinen Zuwachs bei Allah, und was ihr an Zakat-Steuer gebt, und ihr möchtet das Antlitz Allahs, also diese, ihnen wird es vervielfacht. (Ahmad v. Denffer)
30.39. Und was ihr an Ausgaben aufwendet, damit sie sich aus dem Besitz der Menschen vermehren, sie vermehren sich nicht bei Allah. Was ihr aber an Abgaben entrichtet im Begehren nach Allahs Angesicht ... - das sind diejenigen, die das Vielfache erzielen. (Bubenheim)
30.39. Was ihr den Wucherern an Geld gebt, damit es sich aus dem Vermögen der Menschen mehrt, vermehrt sich bei Gott nicht. Diejenigen aber, die Zakat-Spenden geben, mit denen sie Gottes Wohlgefallen anstreben, sie sind es, deren Belohnung vervielfacht werden wird. (Azhar)
30.39. Und was ihr mit Riba verleiht, damit es sich durch die Vermögenswerte der Menschen vermehrt, dies vermehrt sich bei ALLAH nicht. Doch was ihr an Zakat entrichtet, mit der ihr (das Wohlgefallen) ALLAHs anstrebt, diese sind die wirklichen Vervielfachenden. (Zaidan)
30.39. Und was ihr an Zinsleihe (ribaa) gebt (zu dem Zweck), daß es im Vermögen der Leute (anwachse und euch) Zins einbringe, das bringt bei Allah keinen Zins ein. Wenn ihr aber nach Allahs Antlitz verlangt, Almosen (zakaat) gebt - (die so handeln) das sind die, die (ihr Guthaben tatsächlich) verdoppeln. (Paret)
30.39. Und was immer ihr auf Zinsen verleiht, damit es sich mit dem Gut der Menschen vermehre, es vermehrt sich nicht vor Allah; doch was ihr an Zakah entrichtet, indem ihr nach Allahs Antlitz verlangt, sie sind es, die vielfache Mehrung empfangen werden. (Rasul)
Tafsir von Maududi für die Ayaat 36 bis 39
When We make the people taste mercy, they exult at it; and when an affliction befalls them on account of their own misdeeds, they grow despondent. ( 55 ) Do they not see that it is Allah Who gives abundantly to whom He wills and sparingly (to whom He wills) ? Surely in this there are many Signs for those who believe. ( 56 ) Therefore, (O believers,) give to your relative his due, and to the needy and the wayfarer (his due). ( 57 ) This is the best way for those who seek Allah's goodwill: such alone will attain true success. ( 58 ) The interest that you give in order to increase the wealth of the people, dces not increase in the sight of Allah; ( 59 ) and the Zakat that you pay in order to win Allah's approval, its payers do indeed increase their wealth. ( 60 )
Desc No: 55 In the preceding verse tnan has been censured for his ignorance, folly and ingratitude. In this verse, he has been censured for puerility and meanness When a person attains a little wealth and power and respect, and he sees that his business has started flourishing, he forgets that he has been given all this by Allah. He exults at his success and is so puffed up and conceited that he has neither any regard left for Allah nor for the people. But as soon as good luck deserts him, he loses heart and a single stroke of iII-luck so disheartens and frustrates him that he is prepared to do any mean thing, even commit suicide.
Desc No: 56 That is, "The believers can learn how disbelief and shirk affect man's morality and what is the impact of belief in Allah on his morals. The person who sincerely believes Allah and looks upon Him as the Master of the treasure-houses of provisions, can never be involved in meanness, in which those forgetful of God are involved. If he is given abundantly he will not be puffed up; he will rather be grateful to Allah, will treat his fellowmen generously and benevolently, and will expend 'his God-given wealth for His sake. On the other hand, he will exercise patience; he will never gamble away his honesty and self-respect, but will have hope of Allah's bounty till the last. Such a moral excellence can neither fall to the lot of an atheist nor of a polytheist."
Desc No: 57 It has not been said: "Give charity to the relative, the needy and the wayfarer, but their due because this is their right (due to them from you), which you must give them in any case. You will not do them any favour if you part with a part of your wealth for their sake. You should remember it well that if the real owner of the wealth has given you more than others, your extra wealth is, in fact, the right of others, which has been given to you for your trial so that your Lord may see whether you recognize the rights of others and render their rights to them or not." Anyone who reflects over this Divine Command and its real spirit cannot help feeling that the way proposed by the Qur'an. for man's moral and spiritual development inevitably envisages the existence of a free society and economy. This development is not possible in a social environment in which the people's rights of ownership are set aside and stifled. The system in which the state assumes ownership of all resources and the government machinery the entire responsibility of distributing provisions among the people, so much so that neither can an individual recognize the right of the other and render it, nor a person develop a feeling of goodwill for the other after he has received help, is a purely communist system. Such an economic and social system, which is being advocated in our country today under the deceptive name of the 'Qur'anic Order of Providence" (Nizam-i Rububiyat), is entirely opposed to the Qur'anic scheme itself, for it suppresses the development of individual. morality and formation of character altogether. The Qur'anic scheme can operate and function only in a society where the individuals own some resources of wealth, possess rights to expend it freely, and then render willingly and sincerely the rights of God and His servants. In such a society alone there can arise the possibility that, on the one hand, the people may develop individually the virtues of sympathy, kindliness and affection, sacrifice, recognition of the rights of others and rendering those rights in the right spirit, and on the other, the beneficiaries may develop in their hearts pure feelings of well-wishing, gratitude and thankfulness for the donors. This system only can produce the ideal conditions in which the elimination of evil and the promotion of goodness does not depend on the intervention of a law-enforcing authority but the people's own purity of the self and their own good intentions take up this responsibility.
Desc No: 58 This dces not mean that true success can be attained just by rendering the rights of the needy and the wayfarer and the relative and nothing else is needed to be done for this. But it means that those who do not recognize these rights of others nor render them, will not attain true success. It will be attained by those who render the rights sincerely only for the sake of Allah's goodwill and pleasure.
Desc No: 59 This is the first verse revealed in the Qur'an that condemned interest. It only says this: "You pay interest thinking that it will cause an increase in the wealth of the money-lender. But actually, in the sight of Allah, interest does not increase the wealth, but the wealth is increased by the payment of the Zakat ". Afterwards when the Commandment prohibiting interest was sent down at Madinah, it was said: "Allah deprives interest of all blessing and develops charity." (For the later Commands, see AI-i-`Imran: 130, and AI-Baqarah: 275 to 281). This verse has been given two interpretations by the commentators. One section of them says: Here riba'does not mean the interest which is forbidden by the Shari'ah, but it means the gift or the present which is. given with the intention that the recipient will return it redoubled, or will perform some useful service for the donor, or his becoming prosperous will be beneficial for the donor himself. "This is the view of Ibn `Abbas, Mujahid, Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b al-Qurzi and Sha'bi. Probably this comment has been made by these scholars for the reason that in this verse the only consequence mentioned of the act is that in the sight of Allah such wealth will not increase at all; if, however, it had meant the interest forbidden by the Shari'ah, it would have been positively said that it will be severely punished by Allah. The other group differs from this and says that it means the same well known riba' which has been forbidden by the Shari ah. This is the opinion of Hasan Basri and Suddi, and 'Allama Alusi also has opined that the apparent meaning of the verse is the same, for riba, in Arabic is used in the same meaning. This interpretation has been adopted by the commentator Nisaburi also. In our opinion also this second interpretation is correct, for the argument given in favour of the first interpretation is not enough for discarding the well known meaning of the word riba'. In the period when Surah Ar-Rum was sent down, interest had not been forbidden yet. The prohibition was made several years afterwards. The way of the Qur'an is that it first prepares the minds for the thing that it has to prohibit at a later stage. About wine also the only thing said in the beginning was that it is not pure food. (An-Nahl: 67). Then in AI-Baqarah: 219, it was said that the harm of its sin is greater than its benefit. Then it was enjoined that the Prayer should not be offered in the state of intoxication. (An-Nisa': 43). Then, finally, it was prohibited totally. Similarly, about interest here it has been only said that it dces not increase the wealth, but the real increase is caused by the Zakat. After this, the compound interest was forbidden (Al-i-`Imran: 130); and finally, interest itself was made absolutely unlawful. (AI-Baqarah: 275).
Desc No: 60 There is no limit to this increase. The greater the sincerity of intention, the deeper the sense of sacrifice, the greater the intensity of desire for Allah's pleasure with which a person spends his wealth in His way, the greater and snore handsome will be the rewards that Allah will give him. According to an authentic Hadith, even if a person gives a fig in the way of Allah, Allah will increase it to the size of Mount Uhud.
30.40. Allahu alladhii khalaqakumthumma razaqakum thumma yumiitukum thumma yuhyiikum halmin schuraka-ikum man yafAAalu min dhalikum minschay-in subhanahu wataAAala AAammayuschrikuuna
30.40. Allah is He Who created you and then sustained you, then causeth you to die, then giveth life to you again. Is there any of your (so called) partners (of Allah) that doeth aught of that? Praised and exalted be He above what they associate (with Him) ! (Pickthall)
30.40. Allah ist es, der euch geschaffen hat, dann hat Er euch versorgt, dann läßt Er euch sterben, dann gibt Er euch Leben: Ist unter euren Mitgöttern einer, der von diesem eurem etwas tut? Preis Ihm, und Er ist hocherhaben über das, was sie ihm als Mitgötter geben. (Ahmad v. Denffer)
30.40. Allah ist es, Der euch erschaffen und dann versorgt hat. Hierauf läßt Er euch sterben, hierauf macht Er euch wieder lebendig. Gibt es unter euren Teilhabern einen, der irgend etwas von alledem tut? Preis sei Ihm! Erhaben ist Er über das, was sie (Ihm) beigesellen. (Bubenheim)
30.40. Gott ist es, Der euch erschaffen hat und Der euch versorgt, dann abberuft und eines Tages auferwecken wird. Gibt es unter den Gott von euch beigesellten Gefährten einen, der auch nur etwas davon zu tun vermag? Gepriesen sei Gott! Und hoch erhaben ist Er über allem, was sie Ihm beigesellen. (Azhar)
30.40. ALLAH ist Derjenige, Der euch erschuf, dann euch Rizq gewährte, dann euch sterben lässt, dann euch lebendig macht. Gibt es von euren (ALLAH) beigesellten Partnern einen, der von diesem irgend etwas macht?! Gepriesen-erhaben ist ER, und immer allerhabener ist ER über das, was sie an Schirk betreiben. (Zaidan)
30.40. Allah ist es, der euch geschaffen und euch hierauf (den Unterhalt) beschert hat, und (der) euch dann sterben läßt und darauf (bei der Auferweckung wieder) lebendig macht. Gibt es unter euren Teilhabern etwa einen, der so etwas (an euch) (min zaalikum) tun könnte? Gepriesen sei er! Er ist erhaben über das, was sie (ihm an anderen Göttern) beigesellen. (Paret)
30.40. Allah ist es, Der euch erschaffen hat, und dann hat Er euch versorgt; dann wird Er euch sterben lassen, und dann wird Er euch wieder lebendig machen. Ist etwa unter euren Göttern einer, der davon etwas vollbringen könnte? Gepriesen sei Er und Hoch Erhaben über das, was sie anbeten! (Rasul)
){kind=link}
){kind=link}