33.71. He will adjust your works for you and will forgive you your sins. Whosoever obeyeth Allah and His messenger, he verily hath gained a signal victory. (Pickthall)
33.71. Er läßt euch eure Taten gut werden, und Er verzeiht euch eure Sünden, und wer Allah und Seinem Gesandten gehorcht, so hat er schon gewaltigen Gewinn gewonnen. (Ahmad v. Denffer)
33.71. so läßt Er eure Werke als gut gelten und vergibt euch eure Sünden. Und wer Allah und Seinem Gesandten gehorcht, der erzielt ja einen großartigen Erfolg, (Bubenheim)
33.71. So wird Er euch zu guten Werken verhelfen und euch eure Sünden vergeben. Wer auf Gott und Seinen Gesandten hört, hat einen wahrhaft großen Sieg erzielt. (Azhar)
33.71. dann lässt ER für euch eure Taten gut machen und vergibt euch eure Verfehlungen. Und wer ALLAH und Seinem Gesandten gehorcht, der erzielte bereits einen gewaltigen Erfolg. (Zaidan)
33.71. dann läßt er euch eure Werke gedeihen (yuslih) und vergibt euch eure Schuld! Wer Allah und seinem Gesandten gehorcht, (erhält paradiesischen Lohn und) hat damit großes Glück gewonnen. (Paret)
33.71. auf daß Er eure Taten segensreich fördere und euch eure Sünden vergebe. Und wer Allah und Seinem Gesandten gehorcht, der hat gewiß einen gewaltigen Gewinn erlangt. (Rasul)
Tafsir von Maududi für die Ayaat 69 bis 71
O you who have believed, ( 118 ) do not be like those who had realigned Moses; then Allah cleared him of what they said of him, and he was honourable in the sight of Allah ( 119 ) . O believers fear Allah and say the right thing: Allah will adorn your deeds and will overlook your errors Whoever obeys Allah and His Messenger, has indeed attained a great success.
Desc No: 118 One should note that the Holy Qur'an has at some places addressed the true Muslims with: 'O you who have believed," and at others the Muslim community as a whole, which includes the believers as well as the hypocrites and the Muslims of the weak faith, and at still others only the hypocrites. When the hypocrites and the Muslims of the weak faith are addressed with: "O you who have believed," it is meant to put them to shame, as if to say, "You claim to have affirmed faith, but your acts and deeds do not support your claim." A little study of the context can easily show which class of the people has been addressed at a particular place. Here, obviously, the common Muslims are being addressed.
Desc No: 119 In other words, it means: "O Muslims, do not behave like the Jews. You should not behave towards your Prophet as the children of Israel behaved towards the Prophet Moses. " The Israelites themselves admit that the Prophet Moses was their greatest benefactor. Whatever they achieved as a nation was only due to him: otherwise in Egypt they would have been doomed to a worse fate than that of the Shudras in India. But how the Israelites treated the greatest benefactor of theirs can be judged by a cursory glance at the following places of the Bible: Exodus, 5: 20-21, 14: 12, 16: 2-3, 17: 3-4. Numbers, 11:1-15,14:1-10, 16 (the whole chapter), 20: 1-5. The Qur'an by referring to this ingratitude of the children of Israel, warns the Muslims, so as to say: "Refrain from adopting this same attitude towards Muhammad (upon whom be Allah's peace); otherwise you should be ready to face the same fate as the Jews. " This same thing was said by Holy Prophet himself on several occasions. Once he was dividing some goods among the Muslims. When the people dispersed, a man said; "Muhammad in this division has shown no regard for Allah and the Hereafter. " Hadrat 'Abdullah bin Mas'ud heard this remark and told the Holy Prophet what had been said concerning him that day. He replied, "May Allah show mercy to Moses: he was maligned even more severely, but he showed patience." (Musnad Ahmad, TIrmidhi, Abu Da'ud).
33.72. Inna AAaradna al-amanataAAala alssamawati waal-ardiwaaldschibali faabayna an yahmilnahawaaschfaqna minha wahamalaha al-insanuinnahu kana dhaluuman dschahuulan
33.72. Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool. (Pickthall)
33.72. Wir haben ja das Anzuvertrauende den Himmeln und der Erde und den Felsenbergen angeboten, da weigerten sie sich, daß sie es tragen und schreckten davor zurück, und der Mensch hat es getragen, er ist ja unrechthandelnd, unwissend, (Ahmad v. Denffer)
33.72. Wir haben das anvertraute Gut den Himmeln und der Erde und den Bergen angeboten, aber sie weigerten sich, es zu tragen, sie scheuten sich davor. Der Mensch trug es - gewiß, er ist sehr oft ungerecht und sehr oft töricht. (Bubenheim)
33.72. Wir haben den Himmeln, der Erde und den Bergen die Verpflichtungen vorgelegt. Da weigerten sie sich, sie zu tragen und fürchteten sich davor, aber der Mensch trug sie, obwohl er doch höchst ungerecht, höchst unwissend ist. (Azhar)
33.72. Gewiß, würden WIR Al-amana den Himmeln, der Erde und den Bergen anbieten, würden sie sich weigern, es auf sich zu nehmen, und würden sich davor fürchten, doch der Mensch nahm es auf sich. Gewiß, er war äußerst unrecht-begehend, äußerst unwissend. (Zaidan)
33.72. Wir haben (nach Beendigung des Schöpfungswerkes) das Gut (des Heils), das (der Welt) anvertraut werden sollte (al-amaana), (zuerst) dem Himmel, der Erde und den Bergen angetragen. Sie aber weigerten sich, es auf sich zu nehmen, und hatten Angst davor. Doch der Mensch nahm es (ohne Bedenken) auf sich. Er ist ja wirklich frevelhaft und töricht (zaluuman dschahuulan). (Paret)
33.72. Wahrlich, Wir boten das Treuhänderamt den Himmeln und der Erde und den Bergen an; doch sie weigerten sich, es zu tragen, und schreckten davor zurück. Aber der Mensch nahm es auf sich. Wahrlich, er ist sehr ungerecht, unwissend. (Rasul)
33.73. Allah punisheth hypocritical men and hypocritical women, and idolatrous men and idolatrous women. But Allah pardoneth believing men and believing women, and Allah is Forgiving, Merciful. (Pickthall)
33.73. Damit Allah die heuchlerischen Männer und die heuchlerischen Frauen und die mitgöttergebenden Männer und die mitgöttergebenden Frauen bestraft, und Allah sich vergebend zu den gläubigen Männern und den gläubigen Frauen wendet, und Allah ist immer verzeihend, barmherzig. (Ahmad v. Denffer)
33.73. (Das ist so,) damit Allah die Heuchler, Männer und Frauen, und die Götzendiener, Männer und Frauen, straft und sich den Gläubigen, Männern und Frauen, ReueAnnehmend zuwendet. Allah ist Allvergebend und Barmherzig. (Bubenheim)
33.73. So wird Gott die Heuchler und Heuchlerinnen, Götzendiener und Götzendienerinnen qualvoll bestrafen und die Reue der gläubigen Männer und Frauen annehmen. Gottes Vergebung und Barm herzigkeit sind unermesslich. (Azhar)
33.73. (Es geschah), damit ALLAH die Munafiq-Männer, die Munafiq-Frauen, dieMuschrik-Männer und dieMuschrik-Frauen peinigt. Und ALLAH vergibt den Mumin-Männern und den Mumin-Frauen. Und ALLAH ist immer allvergebend, allgnädig. 2 (Zaidan)
33.73. Allah wird ja nun Heuchler und Heuchlerinnen sowie Götzendiener und Götzendienerinnen bestrafen, jedoch den gläubigen Männern und Frauen sich (gnädig) wieder zuwenden. Er ist barmherzig und bereit zu vergeben. (Paret)
33.73. Allah wird Heuchler und Heuchlerinnen sowie Götzendiener und Götzendienerinnen bestrafen; und Allah kehrt Sich in Barmherzigkeit gläubigen Männern und gläubigen Frauen zu; denn Allah ist Allverzeihend, Barmherzig. . (Rasul)
Tafsir von Maududi für die Ayaat 72 bis 73
We offered this trust to the heavens and the earth and the mountains but they refused to bear it and were afraid of it, the but man undertook to bear it. Indeed, he is unjust and ignorant. ( 120 ) (The inevitable result of bearing the burden of the trust is) that Allah should Punish the hypocritical men and women and mushrik men and women, and accept the repentance of the believing men and women: Allah is indeed Forgiving and Merciful.
Desc No: 120 In the end, Allah wants man to realize his real position in the world; if in that position he regarded the life of the world as mere fun and sport and adopted a wrong attitude carelessly, he would only be working for his own doom. Here, the word 'amanat" (trust) implies khilafat (caliphate) which, according to the Qur'an, tnan has been granted in the earth. The inevitable result of the freedom given to man to choose between obedience and disobedience, and the powers and authority granted him over countless creations for using that freedom, is that he himself be held responsible for his voluntary acts and should deserve rewards for his righteous conduct and suffer punishment for his evil conduct. Since man has not attained these powers by his own efforts but has been granted these by Allah, and he is answerable before Allah for their right or wrong use, these have been described by the word khilafat at other places in the Qur'an, and by amanat here. In order to give an idea of how important and heavy this "trust" (amanat) is, Allah says that the heavens and the earth, in spite of their glory and greatness, and the mountains, in spite of their size and firmness, could not have the power and courage to bear it. But man, the weak and frail man, has borne this heavy burden on his tiny self. The presentation of the trust before the eanh and the heavens and their refusal to bear it and their being afraid of it may be taste literally, or it may have been said so metaphorically. We can neither know nor can comprehend Allah's relationship with His creations. The eanh and the sun and the moon and the mountains are dumb, deaf and lifeless for us but they may not be so also for Allah. Allah can speak to each of His creations and it can respond to Him, though its nature is incomprehensible for us. Therefore, it is just possible that Allah, in fact, might have presented this heavy trust before them, and they might have shuddered to see it, and they might have made this submission before their Master and Creator. "Lord, we find our good and our convenience only in remaining as Your powerless servants: we do not find courage to ask for the freedom to disobey and do justice to it, and then suffer Your punishment in case we cannot do justice to it." Likewise, it is also quite possible that before this present life Allah might have given another kind of existence to mankind and summoned it before Himself, and it migln have willingly undertaken to accept the delegated powers and authority. We have no rational argument to regard this as impossible. Only such a person, who might have made a wrong estimate of his mental and intellectual powers and capabilities, can think of regarding it as impossible. However, this also is equally possible that Allah may have said so allegorically. In order to give an idea of the extraordinary importance of the matter, He may have depicted the scene as if the earth and the heavens and the mountains like the Himalayas were present before Him on one side and a 5 to Gfoot man, on the other. Then Allah might have asked: "I want to invest someone of My creation with the power that being a subject of My Kingdom, it may acknowledge My Supremacy and obey My Commands of its own free will; otherwise it will also have the power to deny Me, even rebel against Me. After giving him this freedom I shall so conceal Myself from him as if I did not exist at all. And to exercise this freedom I shall invest him with vast powers, great capabilities, and shall give him dominion over countless of My creations so that he may raise any storm that he may in the universe. Then I shall call him to account at an appointed time. The one who will have misused the freedom granted by Me, will be made to suffer a most terrible punishment; and the one who will have adopted My obedience in spite of all chances and opportunities for disobedience, will be raised to such high ranks as no creation of Mine has ever been able to attain. Now tell, which of you is ready to undergo this test?" Hearing this discourse a hush might have prevailed for a while all through the universe. Then one huge creation after the other might have bowed down and submitted that it should be excused from the severe test. Then, at last, this frail creation might have risen and submitted: "O my Lord, I am ready to undergo this test. I shall brave all the dangers inherent in the freedom and independence only in the hope that I shall be blessed with the highest office in Your Kingdom if I pass the test. " By imagining this scene through his mind's eye only can man judge exactly what delicate position he holds in the universe. Allah in this verse has called the person ¦unjust and ignorant", who lives a carefree life in the place of test, and has no feeling at all of how great a responsibility he is shouldering, and what consequences he will encounter of the right or wrong decisions that he makes in choosing and adopting an attitude for himself in the life of the world. He is ignorant because the fool holds himself as responsible to no one; he is unjust because he is himself preparing for his doom and is also preparing the doom of many others along with him.
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