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Quran
5.90. O die ihr glaubt, berauschender Trank, Glücksspiel, Opfersteine und Lospfeile sind nur ein Greuel vom Werk des Satans. So meidet ihn, auf daß es euch wohl ergehen möge!
17.30. Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves. (Pickthall)
17.30. Dein Herr weitet die Versorgung aus, wem Er will, und Er mißt sie ab, Er ist ja über Seine Knechte kundig, hat sie im Blick, (Ahmad v. Denffer)
17.30. Gewiß, dein Herr gewährt die Versorgung großzügig, wem Er will, und bemißt auch. Gewiß, Er kennt und sieht Seine Diener wohl. (Bubenheim)
17.30. Dein Herr gibt dem einen mehr, dem anderen weniger, nach Seinem weisen Ermessen, so wie Er will. Er kennt Seine Diener bestens und ist ihnen gegenüber voller Nachsicht. (Azhar)
17.30. Gewiß, dein HERR gewährt viel Rizq, wem ER will, und ER lässt es auch wenig sein. Gewiß, ER ist über Seine Diener allkundig, allsehend. (Zaidan)
17.30. Dein Herr teilt den Unterhalt (reichlich) zu, wem er will, und begrenzt (ihn auch wieder). Er kennt und durchschaut seine Diener. (Paret)
17.30. Wahrlich, dein Herr erweitert und beschränkt (dem), dem Er will, die Mittel zum Unterhalt; denn Er kennt und sieht Seine Diener wohl. (Rasul)
Tafsir von Maududi für die Ayaat 29 bis 30
(6). Do not tie your hand to your neck nor stretch without any restraint lest you should become blameworthy and left destitute. ( 29 ) Your Lord provides plentifully to whom He wills and withholds His provisions from anyone He pleases, for He is fully aware of the condition of His servants and observes them closely. ( 30 )
Desc No: 29 "Do not tie your hand to your neck" is the 'literal translation of the Text which means: "Do not be parsimonious" ; "nor stretch it without any restraint" means, "Do not be extravagant" . If verses 27 and 29 are read together, it becomes obvious that the Qur'an desires the people to follow the golden mean, i.e., they should neither be so parsimonious as to prevent the circulation of wealth nor so extravagant as to destroy their own economy. On the contrary, they should learn to behave in a balanced manner so that they should spend money wherever it should be spent and refrain from becoming spendthrifts so as to involve themselves into trouble. As a matter of fact, it is ingratitude towards Allah's favour to spend money for the sake of show, luxury and sinful acts and similar things which are neither man's real necessities nor useful. Therefore, those people who spend money lavishly on such things as these are the brethren of Satan These clauses coo, are not merely meant to be moral instructions for individuals. They are intended to safeguard the Islamic Society against extravagance by moral instruction, collective pressure and legal restrictions. Accordingly, in the Islamic State of AI-Madinah practical steps were taken to safeguard the community against extravagance. First, many forms of extravagance and luxury were forbidden by law. Secondly, legal measures were taken against it. Thirdly. social reforms were introduced to put an end to those customs which involved extravagance. The Government was empowered to prevent people from the obvious forms of extravagance. Above all, Zakat and voluntary charity helped to break parsimony and the lust of hoarding money. Besides these measures, a public opinion was created that enabled the people to discriminate between generosity and extravagance and thrift and parsimony: so much so that parsimonious people were looked down upon as ignominious and the thrifty people were regarded as honourable. This moral and mental attitude became a part and parcel of the Muslim society, and even today the parsimonious people and boarders are looked down upon in the Muslim society, while the generous people are respected everywhere.
Desc No: 30 That is, "Man cannot realize the wisdom of the disparity of wealth among the people" : therefore, man should not try to interfere by artificial means with the natural distribution of wealth. It is wrong to level down natural inequality or to aggravate it by artificial means so as to make it unjust. Both the extremes are wrong. The best economic system is that which is established on the Divine Way of the division of wealth. As a result of the realization of the wisdom of economic disparity, no such problems arose which might have made that disparity an evil in itself so as to demand the creation of a classless society. On the contrary, in the righteous society established at AI-Madinah on these Divine principles which are akin to human nature, the economic differences were not artificially disturbed. But by means of moral and legal reforms these became the means of many moral, spiritual and cultural blessings and benefits instead of becoming the means of injustice. Thus, the wisdom of the disparity created by the Creator of the Universe was practically demonstrated at Al-Madinah.
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