29.11. Verily Allah knoweth those who believe, and verily He knoweth the hypocrites. (Pickthall)
29.11. Und ganz bestimmt kennt Allah diejenigen, die glauben, und ganz bestimmt kennt Er die Heuchler. (Ahmad v. Denffer)
29.11. Und Allah wird ganz gewiß diejenigen kennen, die glauben, und Er wird ganz gewiß die Heuchler kennen. (Bubenheim)
29.11. So erkennt Gott die Gläubigen, und so erkennt Er die Heuchler. (Azhar)
29.11. Und ALLAH macht gewiss kenntlich diejenigen, die den Iman verinnerlicht haben, und ER macht gewiss kenntlich die Munafiq. (Zaidan)
29.11. Er wird gewiß diejenigen in Erfahrung bringen, die glauben, und (ebenso) die Heuchler (al-munaafiqiena). (Paret)
29.11. Und Allah wird sicherlich die bezeichnen, die glauben, und Er wird sicherlich die Heuchler bezeichnen. (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 11
There is among the people such a one, who says, ( 13 ) "We have believedin Allah", but when he was persecuted in the cause of Allah, he deemed the persecution by the people as the punishment of Allah. ( 14 ) Now if there comes help and victory from your Lord, the same person Will say, "We were with you" . ( 15 ) Is not Allah fully aware of what is in the hearts of the people of the world? And surely Allah has to see who are the believers and who the hypocrites. ( 16 )
Desc No: 13 Though the speaker is a single person, he uses the plural pronoun and says, "We have believed," Imam Razi has pointed out a subtle point in it. He says that the hypocrite always tries to be counted among the believers and mentions his faith as though he is also a true believe like others. His case is like that of a cowardly soldier who accompanies an army to the battlefield where the soldiers have fought well and put the enemyto rout. This cowardly person might have made no contribution at all, but when he returns home, he will say, "We put up a good fight and routed the enemy", as if he was one of the heroes of the battlefield.
Desc No: 14 That is, "Just as one should desist from disbelief and sin due to fear of Allah's punishment, so did this man desist from faith and goodness due to fear of persecution by the people. When after belief he was confronted with threats and imprisonment and harsh treatment from the disbelievers, he thought that Allah's punishment in Hell which he will have to suffer after death in consequence of his disbelief, will be no severer than that. Therefore, he decided that he would suffer the torment of the Next World at its own time, but should give up faith and rejoin the disbelievers so that he might save himself from the torment of this world and pass an easy, life."
Desc No: 15 That is, "Today he has joined the disbelievers in order to save his skin. and has abandoned the believers for he is not prepared even to suffer a thornprick in the cause of promoting Allah's religion, but when Allah will favour with .access and victory those who are struggling in His cause with their lives and properties, this person will come forward to have his share of the fruits of the victory and will tell the Muslims, "Our hearts were with you: we used to pray for your success: we thought very highly of your devotion to duty and your sacrifices." Here, one should understand that in case of an unbearable persecution and loss and extreme fear, one is permitted to disown Islam and save one's life, provided that one remains firm in one's faith with a sincere heart. But there is a big difference between the sincere Muslim who disowns Islam under compulsion in order to save his life and the time-server who ideologically believes in Islam as a true religion but joins the disbelievers when he sees the dangers and risks involved in the life of Faith. Apparently, they do not seem to be much different from each other, but the thing which sets them poles apart is this: The sincere Muslim who utters disbelief under compulsion not only remains attached to Islam ideologically, but practically also his sympathies remain with Islam and the Muslims; he feels happy over their successes and unhappy at their defeat. Even under compulsion he tries to avail himself of every opportunity to cooperate with the Muslims, and remains on the look-out for a chance to join his brethren-in-faith as soon as the grip of the enemies loosens a little. Contrary to this, when the time-server finds that the way of the Faith is difficult to follow and calculates carefully that the disadvantages of siding with Islam outweigh the advantages of re joining the disbelievers, he turns away from Islam and the Muslims for the sake of personal safety and worldly gains, establishes friendship with the disbelievers and is prepared to carry out for his own interests any service for them, which may be utterly opposed to the Faith and harmful to the Muslims. But at the same time, he does not close his eyes to the possibility that Islam also might prosper some time in the future. Therefore, whenever he gets an opportunity to talk to the Muslims, he acknowledges their ideology and admits his faith and pays homage to their sacrifices most generously, so that his verbal admissions might be helpful as and when required. At another place in the Qur'an this same bargaining mentality of the hypocrites has been described, thus: "The hypocrites are watching you closely to see (how the wind blows). If victory comes to you from Allah, they will say to you, `Were we not with you?' And if the disbelievers gain the upper hand, they will say to them, `Were we not strong enough to fight against you'? Yet we defended you from the Muslims'." (An-Nisa': 141).
Desc No: 16 That is, "Allah provides occasions for the trial again and again so that the faith of the believers and the hypocrisy of the hypocrites become manifest, and whatever is hidden in the hearts becomes exposed. The same thing has been said in Al-i-`Imran: 179: "Allah will not leave the believers in the state in which you happen to be at present: He will surely separate the pure from the impure people."
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