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Quran
29.10. Und unter den Menschen gibt es manchen, der sagt: "Wir glauben an Allah." Wenn ihm aber um Allahs willen Leid zugefügt wird, setzt er die Anfechtung durch die Menschen der Strafe Allahs gleich. Wenn jedoch Hilfe von deinem Herrn kommt, sagen sie ganz gewiß: "Wir sind ja mit euch gewesen." Weiß Allah denn nicht besser Bescheid über das, was´in den Brüsten der Weltenbewohner steckt?
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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