47.25. Inna alladhiina irtadduu AAalaadbarihim min baAAdi ma tabayyana lahumu alhudaalschschaytanu sawwala lahum waamla lahum
47.25. Lo! those who turn back after the guidance hath been manifested unto them, Satan hath seduced them, and He giveth them the rein. (Pickthall)
47.25. Diejenigen, die sich auf ihre Rücken abkehren, nachdem ihnen die Rechtleitung klar gemacht wurde, der Teufel hat es ihnen eingeredet, und Er läßt ihnen lange Zeit. (Ahmad v. Denffer)
47.25. Gewiß, diejenigen, die den Rücken kehren, nachdem ihnen die Rechtleitung klar geworden ist, denen hat der Satan (etwas) eingeredet und Hoffnung auf Aufschub gemacht. (Bubenheim)
47.25. Diejenigen, die kehrtmachten, nachdem ihnen die Rechtleitung klar geworden war, führte der Satan mit falschen Hoffnungen in Versuchung. (Azhar)
47.25. Gewiß, denjenigen, die den Rücken kehrten, nachdem ihnen die Rechtleitung sichtbar geworden ist, der Satan macht es ihnen leicht und machte ihnen Hoffnungen. (Zaidan)
47.25. Diejenigen, die (der Sache des Islam) den Rücken kehren, nachdem ihnen die Rechtleitung klar geworden ist, haben sich vom Satan (etwas) einreden lassen. Und er hat ihnen Aufschub gewährt. (Paret)
47.25. Wahrlich jene, die den Rücken kehren, nachdem ihnen die Rechtleitung sichtbar geworden ist - Satan hat es ihnen eingeredet und ihnen falsche Hoffnungen gemacht. (Rasul)
Tafsir von Maududi für die Ayaat 20 bis 25
Those who have believed, were saying, "Why is not a Surah sent sent down (to enjoin fighting)?" But when a decisive Surah was sent down in which fighting had been mentioned, you saw those in whose hearts was a disease, looking towards you like the one under the shadow of death. ( 32 ) Alas for them ! (On their tongue is) the promise of obedience and good works, but if they had proved true in their compact with Allah when the final Command was given, it would have been better for them. Now, what else can be expected of you than this that if you turned about, ( 33 ) you would again spread mischief in the land and break asunder the ties of blood? ( 34 ) These are they whom Allah has cursed and made them deaf and blind. Have they not pondered over the Qur'an, or are there locks upon their hearts? ( 35 ) The fact is that those who turned back, after guidance had become clear to them, for them Satan has made this way easy and prolonged for them the prospects of false hopes.
Desc No: 32 That is, "In view of the conditions through which the Muslims were passing and the attitude that the disbelievers had adopted towards Islam and the Muslims at that time the believers were generally of the opinion that they should be permitted to fight even before fighting was actually enjoined by Allah. Rather they were asking Allah's Command in this regard impatiently and were awaiting again and again: "Why are we not permitted to fight these wicked people '?" But the condition of the people who had joined the ranks of the Muslims hypocritically was quite different from that of the believers. They held their lives and their properties as dearer to themselves than Allah and His Religion, and were not prepared to risk them at any cost. Therefore, as soon as fighting was enjoined they were clearly sorted out from the true believers. fill the time fighting had not been enjoined, the hypocrites and the common believers could not be distinguished one from the other. The hypocrites offered the Prayer just as the true believers did: they observed the Fast just like them, and practiced every article of the Faith as made no demand of a sacrifice on them. But when time came for making the supreme sacrifice of life for the sake of Islam, their hypocrisy was exposed and their veil of false display of the Faith was rent asunder. In Surah An-Nisa', their this state has been described thus: "Have you marked those to whom it was said: W withhold your handsa while and establish the salat and pay the zakat? Now that the fighting has been enjoined for them,some of them fear the people as they should fear Allah, or even snore than that; they say: Our Lord, why havc You enjoined fighting for us? Why havc You not given us a brief respite?" (v. 77)
Desc No: 33 Another translation of the words in the original can be; "If you became rulers over the people, "
Desc No: 34 Its one meaning is; 'If at this time you shirk supporting and defending Islam and refrain from fighting with your life and wealth for the cause of me great reformist revolution which the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) and his Companions are struggling to bring about, there will be no other consequence of this than that you would return to the same system of ignorance in which you have been cutting each other's throat since centuries, burying your children alive and filling God's earth with injustice and wickedness." Its other meaning is: 'You are a people of depraved character. You are not at all sincere in your claim of having affirmed the Faith, because you are not prepared to make any sacrifice in its cause. Now, is Allah gives you power in the land and entrusts the affairs of the world to you when morally you are unsound and unreliable, what else can be expected of you than that you would commit tyranny and mischief and resort to killing of your own near and dear ones. This verse clearly points out that Islam forbids severing of relations with the kindred. On the other hand, in positive terms also, at several places in the Qur'an, treating the relatives kindly and well has been enjoined and counted among the major virtues. (For instance, see AI-Baqarah: 83, 177: An-Nisa': 8, 36; An-Nahl: 90. Bani Isra'il: 26; An-Nur: 22). The word rahm in Arabic is used far kinship and relationship by blood metaphorically. AII the relations of a person, whether near or distant, are his kinsmen (dhwil-arham). The nearer the relationship the greater the right one has upon the other and graver the sin of severing the ties of blood. To treat the kindred well implies that one should do one's utmost in doing whatever good one possibly can to one's relative, should avoid doing any iII or harm to him. Reasoning from this very verse Hadrat 'Umar had forbidden as unlawful selling of the slave girl who had given birth to a child from her master, and the Companions had concurred with him in this. Hakim in his Musradrik has related on the authority of Hadrat Buraidah that one day when he was sitting among the audience of Hadrat 'Umar, suddenly a clamour arose in the street. On inquiring it was known that a slave girl was being sold and her daughter was crying, Hadrat 'Umar immediately got the Ansar and the Muhajirin together and put before them the question: ¦Do you find in the Religion that Muhammad (upon whom be Allah's peace) has brought any room for severing of relations between the blood relationships?" Everybody replied in the negative. Thereupon, Hadrat 'Umar said: Then, how is it that in your houses a mother is being separated from her daughter? Could there be a greater and more serious instance of the cutting of these relationships? Then he recited this verse. The people said: You may adopt whatever measure you deem fit to stop this practice. At this Hadrat 'Umar issued this decree for enforcement in all the Islamic territories: "No slave-girl who has given birth to a child from her master is to be sold because this is breaking of kinship ties which is not lawful."
Desc No: 35 That is, 'Either these people do not ponder over the Qur'an at all, or if they try to ponder over it, its teachings and meaning do not enter their hearts, because they have put locks on them." As for this that "there are their locks upon the hearts," it means this: "There are such locks on them as are specially meant for the hearts which are not susceptible to the truth." "
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