5.13. And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly. (Pickthall)
5.13. Und wegen ihres Brechens ihres Vertrages haben Wir sie verflucht und haben ihre Herzen verhärtet gemacht, sie verdrehen das Wort, nachdem es an seinen Stellen war, und sie vergaßen einen Gutteil von dem, woran sie erinnert wurden, und du hörst nicht auf, daß du die Treulosen von ihnen zu sehen bekommst, außer wenigen von ihnen, also erlasse es ihnen und sei nachsichtig, Allah liebt ja die Guthandelnden. (Ahmad v. Denffer)
5.13. Dafür, daß sie ihr Abkommen brachen, haben Wir sie verflucht und ihre Herzen hart gemacht. Sie verdrehen den Sinn der Worte, und sie haben einen Teil von dem vergessen, womit sie ermahnt worden waren. Und du wirst immer wieder Verrat von ihnen erfahren - bis auf wenige von ihnen. Aber verzeihe ihnen und übe Nachsicht. Gewiß, Allah liebt die Gutes Tuenden. (Bubenheim)
5.13. Weil sie ihre Verpflichtung brachen, haben Wir sie verdammt. Ihre Herzen sind hart geworden. Sie verdrehten bewusst Gottes Worte in der Schrift, und sie vergaßen einen Teil der offenbarten Gebote und Verbote. Du wirst immer wieder von ihrer Seite Betrug und Verrat erleben. Nur wenige von ihnen sind ausgenommen. Vergib ihnen und sei nachsichtig! So tust du ein gutes Werk; Gott liebt diejenigen, die Gutes tun. (Azhar)
5.13. Infolge ihrer Verletzung ihres Gelöbnisses haben WIR sie verflucht und ihre Herzen hart gemacht. Sie verdrehen die Worte (der Schrift) und haben einen Teil von dem vergessen, woran sie erinnert wurden. Und du wirst immer wieder einen Verrat von ihnen aufdecken, außer von wenigen von ihnen, so verzeihe ihnen und sei nachsichtig! Gewiß, ALLAH liebt die Muhsin. (Zaidan)
5.13. Und weil sie ihre Verpflichtung brachen, haben wir sie verflucht. Und wir machten ihr Herzen verhärtet, so daß sie die Worte (der Schrift) entstellten (indem sie sie) von der Stelle weg(nahmen) an die sie hingehören. Und sie vergaßen einen Teil von dem, womit sie gemahnt worden waren. Und du bekommst von ihnen immer (wieder) Falschheit (khaa'ina) zu sehen - mit Ausnahme von (einigen) wenigen von ihnen (die aufrichtig und zuverlässig sind). Aber rechne es ihnen nicht an und sei nachsichtig! Allah liebt die Rechtschaffenen. (Paret)
5.13. Deshalb, weil sie ihren Bund brachen, haben Wir sie verflucht und haben ihre Herzen verhärtet. Sie entstellten die Schrift an ihren richtigen Stellen und sie haben einen Teil von dem vergessen, woran sie gemahnt wurden. Und du wirst nicht aufhören, auf ihrer Seite - bis auf einige von ihnen - Verrat zu entdecken. Also vergib ihnen und wende dich (von ihnen) ab. Wahrlich, Allah liebt jene, die Gutes tun. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 13
Allah had bound the Israelites by a solemn covenant, and appointed twelve supervisors ( 31 ) from among them and said, "I am with you; if you establish the Salat, pay the Zakat and believe in My Messengers ( 32 ) , and support them and give a generous loan to Allah, ( 33 ) I shall surely wipe out your evils from you, ( 34 ) and admit you into gardens under which canals flow, But after this whoever from among you adopted the way of disbelief, has indeed gone astray from the Right Way. " ( 35 ) Then they broke their covenant and because of this We deprived them of Our mercy and hardened their hearts. Now they have become so degenerate that they distort the words of the Scriptures so as to change their meanings completely: moreover, they have forgotten the major portion of the teachings given to them and every now and then you find out one act or the other of their dishonesty. There are only a few of them who are free from this vice: (so whatever mischief they do is to be expected of them). Yet pardon them and connive at what they are doing: Allah likes those who show generosity in their dealings.
Desc No: 31 The Arabic word nagib means one who guards and keeps a protecting and restraining watch. Allah commanded Moses to appoint twelve supervisors one each from the twelve tribes of Israel to keep watch over their affairs in order to protect them from irreligious and immoral ways. The Bible mentions twelve "princes of the tribes of their fathers" (Numbers, 1:16) as "heads of thousands in Israel" but not as supervisors of religion and morality as is implied in the word nagib.
Desc No: 32 That is, "If you accept the invitation of the Messengers who come from Me and help them in their mission......."'
Desc No: 33 "...... a good loan to God" is the money spent in His Way. Such money has been called a good loan in the Qur'an at several places and Allah has very graciously promised to return every farthing of the loan after increasing it manifold, provided that it is a "good loan" which has been lawfully earned and spent in accordance with the Divine Law with good intentions.
Desc No: 34 Allah "wipes out" evils in two ways: (1) When a person adopts the Right Way and follows the Divine Guidance in thought and action, his soul begins to purify itself and his life begins to be clean of many evils. (2) But if, inspite of this. he does not attain to the high rank of perfection as a whole, and still has some evils left in him, Allah, by the exercise of His grace, will not take him to task and will "wipe out" these from his account. This is because Allah is not hard and strict in taking account of minor evils, provided that the person sincerely accepts the fundamental Guidance and begins to reform himself accordingly.
Desc No: 35 The significance of ".....he has indeed gone astray from the Right Way" is that at first he found the Right Way and then lost it and strayed into paths of ruin. "The Right Way" does not fully express the meaning of "sawa-'as-sabil". It is that way of life which enables a man to develop harmoniously all his powers, faculties, and abilities: which satisfies all his cravings, urges and feelings and the demands of his body and soul in a congenial manner: which guides him rightly to keep balanced the multifold complex relations with other human beings: which leads him individually and collectively to exploit and use equitably the natural resources for his own good and that of humanity. In short, it is that way of life which enables the individual and the society to solve spiritual, moral, social, physical, economic, political and international problems in a straight, smooth, even and just manner. It is obvious that man with his limited powers and intellect cannot by himself solve these problems, as he is simply incapable of comprehending at one and the same time all the aspects of human problems so as to weigh and estimate their relative importance and judge between the different courses before him. That is why, whenever he has tried to plan a way of life for himself, he has utterly failed to do justice to his own self or tiffs society, and made a mess of all his affairs and problems, and created a state of chaos everywhere. This is because with his narrow vision he becomes so absorbed in one basic need out of many and one problem out of many that he loses sight of all others and neglects them intentionally or un-intentionally. As a result of this, life loses its balance and begins to rush towards one extreme. When this state of affairs becomes unbearable, one of the neglected needs or problems takes hold of man and life begins to rush towards another extreme with the same destructive result. In this way, life goes on running from one extreme to the other and man never finds the balanced middle way which is "The Right Way", because all the ways planned by him keep him running in wrong directions from one extreme to the other. As has been pointed out, man cannot plan that right way which may lead him clear of the pitfalls of the myriad wrong and crooked ways; so Allah has very graciously made arrangements for showing the Right Way to mankind. He sent His Messengers with Guidance to lead mankind to the Right Way to real success in this world and in the Hereafter; and the one who loses this way will go wrong here and act wrongly, and inevitably go to Hell in the next world, for all the wrong ways lead to Hell. In this connection it will be pertinent to point out the blunder that has been committed by some so-called philosophers. When they noticed that human life was continually running between two extremes, they came to the wrong conclusion that the Dialectical process was the natural way of the evolution of human progress. According to them, internal contradictions are inherent in all things and the struggle between these opposites and their synthesis constitutes the contents of the process of development. They apply the Dialectical methods to the study of social life and come to the wrong conclusion that the same is the right way of evolution. Accordingly they start with a thesis of an extreme nature for the solution of a problem and go on rushing away from the Right Way towards one extreme till they discover, to their dismay, that in this process gross injustice has been done to some other equally important problems. Then they turn back with the antithesis of the first theory and presume that the synthesis of the two will help evolve its right solution. Though it is true that the struggle between the two opposite theories helps them approach the Right Way, yet they cross it rapidly towards the other extreme because they do not believe in Divine Guidance which alone can make one firmly adhere to it. Then they do gross justice to same other problems and the same process is repeated over and over again. If such short-sighted philosophers had not rejected God and religion and trade an impartial study of the Qur'an, they would have discovered to their joy that the Right Way is the straight path, leading to the human evolution, and not the myriad crooked and curved paths. Thus they would have saved mankind from continually rushing aimlessly between extremes. ( Adapted). "