33.24. Liyadschziya Allahu alssadiqiinabisidqihim wayuAAadhdhiba almunafiqiina inschaa aw yatuuba AAalayhim inna Allaha kanaghafuuran rahiiman
33.24. That Allah may reward the true men for their truth, and punish the hypocrites if He will, or relent toward them (if He will). Lo! Allah is Forgiving, Merciful. (Pickthall)
33.24. Damit Allah den Wahrhaftigen ihre Wahrhaftigkeit vergilt, und Er die Heuchler straft, wenn Er will, oder Er sich ihnen vergebend zuwendet, Allah ist ja immer verzeihend, barmherzig. (Ahmad v. Denffer)
33.24. damit Allah den Wahrhaftigen ihre Wahrhaftigkeit vergelte und die Heuchler strafe, wenn Er will, oder sich ihnen Reue-Annehmend zuwende. Gewiß, Allah ist Allvergebend und Barmherzig. (Bubenheim)
33.24. So wird Gott die Aufrichtigen für ihre Aufrichtigkeit belohnen, die Heuchler aber bestrafen, wenn Er will, oder ihre Reue annehmen. Er ist voller Vergebung und Barmherzigkeit. (Azhar)
33.24. (Es geschah so), damit ALLAH den Wahrhaftigen für ihreWahrhaftigkeit vergilt und die Munafiq peinigt, wenn ER will, oder ER vergibt ihnen. Gewiß, ALLAH ist 2 immer allvergebend, allgnädig. (Zaidan)
33.24. Allah wird nun ja den Wahrhaftigen dafür, daß sie wahrhaftig gewesen sind, (dereinst mit paradiesischem Lohn) vergelten, die Heuchler (munaafiquun) aber, wenn er will, bestrafen, oder sich ihnen (gnädig) wieder zuwenden. Er ist barmherzig und bereit zu vergeben. (Paret)
33.24. Allah belohne die Wahrhaftigen für ihre Wahrhaftigkeit und bestrafe die Heuchler, wenn Er will, oder wende Sich ihnen in Barmherzigkeit zu. Wahrlich, Allah ist Allverzeihend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 21 bis 24
There was indeed the best model for you in the Messenger of Allah, ( 34 ) for every such person who looks forward to Allah and the Last Day, and remembers Allah much. ( 35 ) And when the true believers (at that time) ( 36 ) saw the invading hosts, they cried out, "This is what Allah and His Messenger had promised us: Allah and His Messenger were absolutely true. " ( 37 ) This increased them all the more in faith and resignation. ( 38 ) There are among the believers those who have been true in their pledge to Allah: some one of them has fulfilled his vow, and some other is waiting for it: ( 39 ) they have made no change in their attitude. (All this happened) so that Allah may reward the truthful for their ruthfulness, and punish the hypocrites, or accept their repentance as He will. Indeed Allah is All-Forgiving, All-Merciful.
Desc No: 34 In view of the context in which this verse occurs, the object of presenting the Holy Prophet's conduct and way of life as a model was to teach a lesson to the people, who had been motivated by considerations of selfish interests and personal safety on the occasion of the Battle of the Trench. They are being addressed, as if to say: "You claimed to be the believers and Muslims and followers of the Holy Messenger. You should have seen how the Messenger whose followers you claimed to be conducted himself on the occasion. If the leader of a group is himself a seeker of personal security, is lazy and indolent, gives preference to personal interests to everything else, and is ever ready to flee danger, it would be reasonable to expect manifestation of such weakness from his followers. But here the case was different. The Holy Prophet endured along with others every toil and labour that he asked others to endure, and endured better than others; there was no trouble which others might have experienced and he himself did. not. He was among those who dug the trench, and endured hunger and other afflictions just as the common Muslims did. He did not leave the battlefront even for a moment during the siege nor retreated an inch. After the betrayal of the Bani Quraizah his own family had also been exposed to danger even as the families of the other Muslims were. He did not make any special arrangement for his own and his family's protection, which did not exist for others. He was always in the forefront to offer maximum sacrifices for the great objectives for which he was constantly asking others to make sacrifices. Therefore, whoever made a claim of being his follower should have followed the practical example set by the leader. This is the meaning of the verse in the context here. But its words are general and there is no reason why it should be confined to these meanings only. Allah dces not. say that only in this respect His Messenger's life is a model for the Muslims to follow, but has regarded it as a model absolutely. Therefore, the verse demands that the Muslims should take the Holy Prophet's life as a model for themselves in every affair of life and should mould their character and personality according to it.
Desc No: 35 That is, "The Prophet's life is no model for the person who is forgetful of God, but it certainly is a model for him who remembers Allah much and consistently and not only occasionally just by chance. Likewise, this life is no model for him who has no hope from Allah and does not expect Resurrection to take place, but it is most surely a model for the person who is hopeful of Allah's grace and His favors, and who is also mindful that the Day of Judgement will come when his well-being will wholly depend on how closely his conduct resembled the conduct and character of the Messenger of Allah in this world. "
Desc No: 36 After drawing attention to the model of the Holy Prophet, Allah now presents the model of his Companions so that the character of the false claimants to faith and of the sincere followers of the Messenger is clearly contrasted. Although both were alike apparently in the affirmation of the faith, both were counted as Muslims, and both attended at the Prayers, they were separated from each other as soon as the time of the trial approached, and it became clear who were loyal to Allah and His Messenger and who were Muslims only in name.
Desc No: 37 Here, one should keep verse 12 in view. There it was said that when the hypocrites and the people with diseased hearts found themselves surrounded by a huge force of ten to twelve thousand men from the front and by the Bani Quraizah from behind, they openly started saying: "The promises that Allah and His Messenger had made with us were nothing but a delusion. We were promised that if we believed in Allah's religion, His succour would be at our back and we would rule Arabia and the world outside and all the wealth of Caesar and Chosroes will be ours, but here we are that the whole of Arabia is bent upon exterminating us, and there is no sign yet of the armies of the angels in sight, who would save us and protect us against this grave calamity." Now they are being told: "One meaning of the promise of Allah and His Messenger was that which was understood by these false claimants to faith. The other meaning is that which is understood by the sincere and true Muslims. When they saw the storms of danger gathering, they too remembered the promises of Allah, but these promises did not mean that as soon as they affirmed the faith they would overwhelm and subdue the whole world without the slightest effort, and the angels would come to perform their coronation, but the promises actually meant that they would have to pass through severe trials, endure extreme hardships and afflictions, offer supreme sacrifices; then only will Allah bless them with His grace and they will be granted successes of the world and the Hereafter, which Allah has promised His believing servants. "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 afflictions and were so shaken by trials that the Prophet of the time and his followers cried out: `When will Allah's help come?" - "Yes, Allah's help is near." (AI-Baqarah: 214). "Do the people think that they will be left alone after they have once said, `We have believed', and they will not be tested ? The fact is that We have put to the test all those who have gone before them. Surely, Allah has to see who are the truthful and who the liars. " (AI-`Ankabut: 2-3).
Desc No: 38 That is, "On seeing the hard, times of affliction approaching they did not waver in their faith but were strengthened in it all the mote, and instead of giving uP Allah's obedience they became ready to resign and surrender to Him whatever they had with complete conviction and satisfaction of the heart. " Here, one should fully understand that faith and resignation is indeed a quality of the self which is put to trial and test at every command and demand of the Faith. At every step in life man comes across situations where the Faith either enjoins something or forbids something, or requires one to make sacrifices of life and wealth and time and desires of the self. At every such occasion the faith and conviction of the person who deviates from obedience will suffer decline and the faith and conviction of him who submits to the command and demand will be strengthened and enhanced. Although in the beginning a man becomes a believer and Muslim only by embracing the fundamental creed (Kalimah) of Islam, yet his state of faith does not remain static but is open to both deterioration and development. Decline in sincerity and the spirit of obedience causes it to deteriorate; so much so that constant retrogression may cause the person to reach the last limits of the faith where the slightest move backward may turn him from a believer to a hypocrite. Contrary to this, the more sincere a person is, the more perfect his obedience and the greater his devotion and dedication to the cause of the true Faith, the stronger and more sound will he grow in faith and may even attain the supreme rank of the truthful. But this increase and decrease in the faith has only the moral significance which can be judged and reckoned by none but Allah. As for the man, faith is simply the act of affirmation by which a Muslim enters Islam and is regarded as a Muslim as long as he remains steadfast to it. In this regard we cannot say that so and so is half a Muslim, or one-third a Muslim, and another one double a Muslim or triple a Muslim. Likewise, in legal rights the Muslims are equal and alike. It cannot be that one is regarded a greater believer and given more rights and another one a lesser believer and given less rights. In these aspects there can be no question of the increase and decrease in the faith, and in fact, in this very sense has Imam Abu Hanifah said: "Faith in Islam neither increases nor decreases. "
Desc No: 39 That is, "Someone has already offered his life in the way of Allah, and someone is awaiting the time when he will offer it for the sake of his Faith. " "
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