42.43. And verily whoso is patient and forgiveth, lo! that, verily, is (of) the steadfast heart of things. (Pickthall)
42.43. Und bestimmt, wer geduldig ausharrt und verzeiht, dies ist bestimmt etwas von der Festentschlossenheit in den Angelegenheiten. (Ahmad v. Denffer)
42.43. Wahrlich, wenn einer standhaft erträgt und vergibt, so gehört dies zur Entschlossenheit (in der Handhabe) der Angelegenheiten. (Bubenheim)
42.43. Geduld zu fassen und dem Täter zu verzeihen, darum soll sich der Rechtschaffene bemühen. (Azhar)
42.43. Und wer sich in Geduld übt und verzeiht, gewiß, dies gehört bestimmt zur Entschiedenheit in den Angelegenheiten. (Zaidan)
42.43. Wenn aber einer geduldig ist und (erlittenes Unrecht) vergibt, ist das eine (gute) Art, Entschlossenheit zu zeigen. (Paret)
42.43. Und wahrlich, wer geduldig ist und vergibt - das ist gewiß eine Tugend der Entschlossenheit in allen Dingen. (Rasul)
Tafsir von Maududi für die Ayaat 36 bis 43
Whatever you have been given, is merely a provision for the transitory life of this world, ( 55 ) and that which is with Allah is better as well as more lasting. ( 56 ) That is for those who have believed and put their trust in their Lord; ( 57 ) who refrain from gross sins and indecencies; ( 58 ) who, when they are angry, forgive; ( 59 ) who obey their Lord, ( 60 ) establish the Salat, and conduct their affairs by mutual consultation: ( 61 ) who spend out of what We have given them as sustenance; ( 62 ) who, when they are oppressed, help and defend themselves. ( 63 ) -The recompense ( 64 ) of evil is a like evil; ( 65 ) then whoever pardons and seeks reconcilement, his reward is with Allah. ( 66 ) Allah does not like the wrongdoers. ( 67 ) And those who avenge themselves after they have been wronged, cannot be held blameworthy, for blameworthy indeed are those who oppress others and commit excesses in the land without any right. For such people there is a painful torment. However, the one who practices patience and is forgiving. these indeed are works of great courage and resolution. ( 68 )
Desc No: 55 That is, "It is not a thing at which tnan should exult Whatever worldly wealth a person has in his possession, he has it only for a short time. He uses it for a few years and then leaves the world empty-handed. Then, although the amount of the wealth may be very high in the ledgers, practically only a fraction of it is used by the man himself. To exult at such wealth does not behove a man who understands the truth about himself, about his wealth and this world itself."
Desc No: 56 That is, that wealth is far more superior as regards its nature and quality; and is also eternal and everlasting.
Desc No: 57 Here, trust (tawakkul) in Allah has been regarded as an inevitable demand of the faith and a necessary characteristic for success in the Hereafter. Tawakkul means: (I) That man should have full confidence in the guidance of Allah, and should understand that the knowledge of the truth, the principles of morality, the bounds of the lawful and the unlawful, and the rules and regulations of passing lift in the world, that Allah had enjoined, are based on the truth and in following them alone lies man's good and well being; and (2) that man should not place reliance on his own powers and abilities, means and resources, plans and schemes and the help of others than Allah, but he should keep deeply impressed in his mind the fact that his success in every thing, here and in the Hereafter, actually depends on the help and succour of Allah, and that he can become worthy of Allah's help and succour only if he works with the object of winning His approval, within the bounds prescribed by Him; (3) that man should have complete faith in the promises that Allah has made with those who would adopt the way of faith andrighteousness and work in the cause of the truth instead of falsehood, and having faith in the same promises would discard all those benefits, gains and pleasures that may seem to accrue from following the way of falsehood, and endure all those losses, hardships and deprivations that may become his lot on account of following the truth steadfastly. From this explanation of the meaning of tawakkul it becomes obvious how deeply it is related with the faith, and why those wonderful results that have been promised to the believers who practice tawakkul. cannot be obtained from the mere empty affirmation of the faith.
Desc No: 58 For explanation, sec An-Nisa: 31. AI-An'am: 151, An-Naml: 90, AnNajm: 32 and the E.N.'s.
Desc No: 59 That is, they are not wrathful and crazy but arc temperate and coolminded: they are not revengeful but forbearing and forgiving by nature. If ever they feel angry at something they control their rage. This characteristic is the best of man's qualities. which has been highly commended in the Qur'an (AI-'Imran: 134) and regarded as a major factor of the Holy Prophet's success (AI-'Imran: 159) According to Hadrat 'A'ishah, 'The Holy Messenger of Allah never avenged himself on anybody, however, when a thing enjoined to be held sacred by Allah was desecrated, he would award the punishment." (Bukhari, Muslim)
Desc No: 60 Literally: "Who answer the call of their Lord'' That is they hasten to do whatever Allah enjoins them to do, and accept whatever Allah invites them to accept.
Desc No: 61 This thing has been counted here as the best quality of the believers. and has been enjoined in Surah AI-'Imran: 159 On this basis. consultation. is an important pillar of the Islamic way of life. and to conduct the affairs of collective life without consultation is not only the way of ignorance but also an express violation of the law prescribed by Allah. When we consider why consultation has been given such importance in Islam, three things become obvious: First, that it is injustice that a person should decide a matter by his personal opinion and ignore others when it involves the interests of two or more persons No one has a right to do , as he likes in matters of common interest Justice demands that all those whose interests arc involved in a matter be consulted, and if it concerns a large number of the people, their reliable representatives should be made a party in consultation. Second, that a man tries to do what he likes in matters of common interest richer because he wants to usurp the rights of others for selfish ends, or because he looks down upon others and regards himself as a superior person. Morally both These qualities are equally detestable, and a believer cannot have even a tinge of either of these in himself. A believer is neither selfish so that he should get undue benefitsby usurping the rights of others, nor he is arrogant and self-conceited that he should regard himself as all-wist and all-knowing. Third, that it is a grave responsibility to give decisions in matters chat involve the tights and interests of others. No one who fears God and knows what severe accountability for it he will be subjected to by his Lord, can dare take the heavy burden of it solely on himself. Such a boldness is shown only by those who arc fearless of God and heedless of the Hereafter. The one who fears God and has the feeling of the accountability of the Hereafter, will certainly try that in a matter of common interest he should consult all the concerned people or their authorised representatives so as to reach, as far as possible, an objective and right and equitable decision, and if there occurs a mistake one man alone should not be held responsible for it. A deep consideration of these three things can enable one to fully understand that consultation is a necessary demand of the morality that Islam has taught to man, and departure from it is a grave immorality which Islam does not permit The Islamic way of life requires that the principle of consultation should be used in every collective affair, big or small. If it is a domestic affair, the husband and the wife should act by mutual consultation, and when the children have grown up, they also should be consulted. If it is a matter concerning the whole family, the opinion of every adult member be solicited. If it concerns a tribe or a fraternity or the population of a city, and it is not possible to consult all the people, the decision should be taken by a local council or committee, which should comprise the tnrstworthy representatives of the concerned people according to an agreed method. If the matter concerns a whole nation, the head of government should be appointed by the common consent of the people, and he should conduct the national affairs in consultation with the leaders of opinion. whom the people regard as reliable, and he should remain at the helm of affair only as long as the people themselves want him to remain in that position. No honest man can try to assume the headship of a nation by force, or desire to continue in that position indefinitely, nor can think of corning into power by deception and then seek the people's consent by coercion, nor can he devise schemes so that the people may elect representatives to act as his advisers not by their own free choice but according to his will. Such a thing can be desired only by the one who cherishes evil intentions, and such a fraud against the Islamic principle of consultation can be practiced only by him who dces not feel any hesitation in deceiving both God and the people whereas the fact is that neither can God be deceived nor the people be so blind as to regard the robber, who is committing robbery in the bright day light openly, as their well. wisher and servant. The principle of consultation as enshrined in amru-hum shura baina-hum by itself demands five things: (1) The people whose rights and interests relate to collective matters, should have full freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted; they should also have the full right that if in the conduct of the affairs they see an error, a weakness or a deficiency, they can check it and voice a protest, and if they do not see any change for the better, they can change their rulers. To conduct the people's affairs by keeping them silent and un-informed is sheer dishonesty which no one can regard as adherence to the principle of consultation in Islam. (2) The person who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by the people's consent, and this consent should be their free consent, which is not obtained through coercion, temptation, deception, and fraud, because in that case it would be no consent at all. A nation's true head is not he who becomes its head by trying every possible method, but he whom the people make their head by their own free choice and approval. (3) The people who are appointed as advisers to the head of the state should be such as enjoy the confidence of the nation, and obviously the people who win representative positions by suppression or by expending wealth, or by practising falsehood and fraud, or by misleading the people cannot be regarded as enjoying the confidence in the real sense. (4) The advisers should give opinion according to their knowledge and faith and conscience and they should have full freedom of such expression of opinion. Wherever this is not the case, wherever the advisers give advice against their own knowledge and conscience, under duress or temptation, or under party discipline. it will be treachery and dishonesty and not adherence to the Islamic principle of consultation. (5) The advice that is given by a consensus of the advisers, or which has the support of the majority of the people, should be accepted, for if a person (or a group of persons) behaves independently and acts on his own whims, even after hearing the advice of others, consultation becomes meaningless. Allah does not say: "They arc consulted in their affairs", but says: "They conduct their affairs by mutual consultations" . This instruction is not implemented by mere consultation, but for its sake it is necessary that the affairs be conducted according to what is settled by consensus or by majority opinion in consultation. Along with this explanation of the Islamic principle of consultation, this basic thing also should be kept in view that this consultation is not independent and autocratic in conducting the affairs of the Muslims, but necessarily subject to the bounds that Allah Himself has set by His legislation, and is subject to the fundamental principle: "It is for Allah to give a decision in whatever you may differ," and "if there arises any dispute among you about anything, refer it to Allah and the Messenger. " According to this general principle, the Muslims can hold consultations in Shari 'ah matters with a view to determining the correct meaning of a text or verse and w find out the ways of implementing it so as to fulfil its requirements rightly but they cannot hold consultations in order to give an independent judgement in a matter which has already been decided and settled by Allah and His Messenger.
Desc No: 62 It has three meanings: (1) "They spend only out of what lawful provisions We have given them: they do not touch unlawful things for supplementing their expenditure. " (2) "They do not set aside the provisions granted by us, but spend them. " (3) "They spend out of what they have been given in the cause of Allah also: they do not reserve everything for personal use only." The first meaning is based on this that Allah calls the lawful and pure provisions only as "the provisions granted by Him"; He dces not call the provisions earned in impure and unlawful ways His provisions. The second meaning is based on that whatever Allah provides for man is provided so that he may spend it and not that he may set it aside and hoard it up like a miser. The third meaning is based on that according to the Qur'an, spending does not mean spending merely on one's own self and for one's personal needs, but it also contains the meaning of spending for the sake of Allah in His way. On account of these three reasons Allah here is counting spending of wealth among the best qualities of the believers because of which the blessings of the Hereafter have been reserved only for them.
Desc No: 63 This also is one of the best characteristics of the believers: they do not fall a prey to the tyrants. Their tender heartedness and forgiving nature is not the result of any weakness. They have not been taught to live humbly and meekly like the hermits and ascetics. Their nobility demands that when they are victors they should forgive the errors of the vanquished; when they possess the power, they should avoid vengefulness and when a weak or subdued person happens to commit a mistake they should overlook it; but when a powerful person, drunk with anthorinty, commits violence against them, they should resist and fight him with all their might. A believer is never cowed by a wicked person nor bows to an arrogant man. For such people he proves to be a hard nut which breaks the teeth of those who try to break it.
Desc No: 64 The passage from here to the end of verse 43 is an explanation of verse 39.
Desc No: 65 This is the first fundamental principle which must be borne in mind in retaliation. The right limit of retaliation is that one should return the same sort of ill treatment that one has received; one has no right to return a greater ill treatment.
Desc No: 66 This is the second principle. It means: Although it is permissible to retaliate against the one who has committed a violence, wherever pardoning can be conducive to reconcilement, pardoning is better for the sake of reconcilement than retaliation. And since man pardons the other by suppressing his own feelings, Allah says that the reward of such a one is with Him, for he has suppressed his own self for the sake of reforming the evil-doers.
Desc No: 67 In this warning allusion has been made to a third principle about retaliation, and it is this: One should not become a wrongdoer oneself in the process of avenging a wrong done by the other. It is not permissible to do a greater wrong in retaliation for the wrong done. For example, if a person gives another a slap, the other can return only one slap; he cannot shower blows and kicks. Likewise, it is not right to commit a sin in retaliation for a sin. For example, if a wicked man has killed the son of someone, it is not right to go and kill the son of the former. Or, if a mean person has violated the chastity of a person's sister or daughter, it is not lawful for him to commit rape on the former's sister or daughter.
Desc No: 68 One should note that the qualities of the believers that have been mentioned in these verses, practically existed in the lives of the Holy Prophet and his Companions, and the disbelievers of Makkah were their eye-witnesses. Thus, Allah has, in fact, told the disbelievers: "The real wealth is not the provisions that you have received for passing the transitory life of the world, and are bursting with pride of it, but the real wealth are the morals and characteristics which the believers from your own society have developed by accepting the guidance given by the Qur'an." "
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