45.15. Man AAamila salihanfalinafsihi waman asaa faAAalayha thumma ilarabbikum turdschaAAuuna
45.15. Whoso doeth right, it is for his soul, and whoso doeth wrong, it is against it. And afterward unto your Lord ye will be brought back. (Pickthall)
45.15. Wer Rechtschaffenes tut, so ist es für ihn selber, und wer schlecht handelt, so ist es auf ihm, dann werdet ihr zu eurem Herrn zurückgebracht. (Ahmad v. Denffer)
45.15. Wer rechtschaffen handelt, der (tut es) zu seinem eigenen Vorteil, und wer Böses tut, der (tut es) zu seinem eigenen Nachteil. Hierauf werdet ihr zu eurem Herrn zurückgebracht. (Bubenheim)
45.15. Wer gute Werke verrichtet, tut es zu seinem eigenen Vorteil, und wer böse Taten begeht, tut es gegen sich selbst. Dann werdet ihr zu eurem Herrn zurückgebracht. (Azhar)
45.15. Wer gottgefällig Gutes tat, (dies tut er) für sich selbst, und wer Schlechtes tat, (dies tut er) gegen sich selbst. Dann werdet ihr zu eurem HERRN zurückgebracht. 3 (Zaidan)
45.15. Wenn einer rechtschaffen handelt, ist es sein eigener Vorteil, wenn einer Böses tut, sein eigener Nachteil. Und zu eurem Herrn werdet ihr schließlich zurückgebracht. (Paret)
45.15. Wer Gutes tut, der tut es für seine eigene Seele, und wer Unrecht begeht, der begeht es gegen sich selbst. Alsdann werdet ihr zu eurem Herrn zurückgebracht werden. (Rasul)
Tafsir von Maududi für die Ayaat 14 bis 15
O Prophet, tell the believers to pardon the errors of those who do not tear the coming of the evil days from Allah, ( 18 ) so that Allah may Himself recompense a group for what they have earned. ( 19 ) Whoever does good will do so for himself, and whoever does evil will himself bear its burden. To your Lord you have all to return!
Desc No: 18 Literally: `Who do not except the days of Allah." But in Arabic usage on such occasions ayyam does not merely mean days but those memorable days in which important historical events may have taken place. For example, the word ayyam-ul 'Arab is used for the important events of the history of the Arabs and the major battles of the Arab tribes, which the later generations remember for centuries. Here, ayyam-Allah implies the evil days of a nation when the wrath of Allah may descend on it and ruin it in consequence of its misdeeds. That is who we have translated it: "Those who do not fear the coming of evil days from Allah," i.e. those who do not fear that a day will come when they will be called to account for their actions and deeds, and this same fearlessness has made them bold and stubborn in acts of wickedness.
Desc No: 19 The commentators have given two meanings of this verse and the words of the verse admit of both: (I) "That the believers should pardon the excesses of this wicked group so that Allah may reward them for their patience and forbearance and nobility from Himself and recompense them for the persecutions they have suffered for His sake." (2) "That the believers should pardon these people so that Allah may Himself punish them for their persecutions of them." Some other commentators have regarded this verse as repealed. They say that this command was applicable only till the Muslims had not been permitted to fight. Then, when they were permitted to fight, this command became abrogated. But a careful study of the words of the verse shows that the claim about abrogation is not correct. The word "pardon" is never used in the sense that when a person is not able to retaliate upon another for the tatter's excesses, he should pardon him, but on such an occasion the usual words are patience and forbearance. Instead of them, when the word "pardon" has been used here, it by itself gives the meaning that the believers, in spite of their ability for retaliation, should refrain from retaliating upon the people for their excesses, whom fearlessness of God has made to transgress all limits of morality and humanity. This command does not contradict those verses in which the Muslims have been permitted to fight. Permission to fight pertains to the condition when the Muslim government has a reasonable ground for taking military action against an unbelieving people, and the command concerning forgiveness and pardon pertains to the common conditions in which the believers have to live in contact with a people who are fearless of God and have to suffer persecutions by them in different ways. The object of this command is that the Muslims should keep their moral superiority and should not stoop to the Level of the morally inferior people by indulging in disputes and wrangling with them and resort to retaliation for every frivolity. As long as it is possible to respond to an accusation or objection gently and rationally, or to defend oneself against an excess, one should not refrain from this, but when things seem to be crossing these limits, one should hold one's peace and entrust the matter to Allah. If the Muslims themselves become involved in a fight or quarrel with them, Allah will leave them alone to deal with them; but if they pardon and forbear, Allah will Himself deal with the wicked people and reward the oppressed ones for their patience.
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