8.29. Ya ayyuha alladhiina amanuuin tattaquu Allaha yadschAAal lakum furqananwayukaffir AAankum sayyi-atikum wayaghfir lakum waAllahudhuu alfadli alAAadhiimi
8.29. O ye who believe! If ye keep your duty to Allah, He will give you discrimination (between right and wrong) and will rid you of your evil thoughts and deeds, and will forgive you. Allah is of infinite bounty. (Pickthall)
8.29. Ihr, die glauben, wenn ihr Allah fürchtet, gibt Er euch eine Unterscheidung und deckt euch eure Schlechtigkeiten zu und verzeiht euch, und Allah ist voller gewaltiger Gunst. (Ahmad v. Denffer)
8.29. O die ihr glaubt, wenn ihr Allah fürchtet, bestimmt Er euch eine (Bubenheim)
8.29. Ihr Gläubigen! Wenn ihr Gott gegenüber fromm seid, verleiht Er euch ein klares Entscheidungsvermögen, tilgt eure schlimmen Taten und vergibt euch eure Sünden. Gottes Huld ist unermesslich. (Azhar)
8.29. Ihr, die den Iman verinnerlicht habt! Wenn ihr ALLAH gegenüber Taqwa gemäß handelt, gewährt ER euch Unterscheidungsvermögen, tilgt euch eure gottmißfälligen Taten und vergibt euch. Und ALLAH ist von unermesslicher Gunst! (Zaidan)
8.29. Ihr Gläubigen! Wenn ihr Allah fürchtet, verschafft er euch Entscheidungskraft (furqaan), tilgt euch eure schlechten Taten und vergibt euch. Er ist voller Huld. (Paret)
8.29. O ihr, die ihr glaubt, wenn ihr Allah fürchtet, wird Er euch Entscheidungskraft gewähren und eure Übel von euch nehmen und euch vergeben; und Allah ist voll großer Huld. (Rasul)
Tafsir von Maududi für die Ayaat 24 bis 29
O Believers, respond to the call of Allah and the Messenger, when the Messenger calls you to that which gives you life. And know that Allah stands between a man and his heart, and that to Him you shall be mustered. ( 19 ) And guard against that mischief which will not bring punishment in particular to the mischief-makers alone from among you: ( 20 ) and know that Allah is severe in inflicting punishment. Recall to mind that time when you were few in number and were regarded weak in the land, and were fearful lest the people should do away with you; then Allah provided you with a place of refuge, strengthened you with His succour and bestowed pure and good provisions upon you so that you may be grateful. ( 21 ) O Believers, do not betray Allah and His Messenger nor violate your trusts knowingly. ( 22 ) And know that your worldly goods and your children are, in fact, a test for you, ( 23 ) and Allah has plenty for giving you reward. O Believers, if you are Godfearing, He will provide you with a criterion, ( 24 ) and cleanse you of your evils, and forgive your shortcomings. Allah is bountiful in His favours.
Desc No: 19 In vv. 21-23, the Believers were warned to guard against behaving like the hypocrites and here the remedy is being prescribed for it. The most effective antidote against hypocritical behaviour is the belief in Allah and the life in the Hereafter. If a person sincerely believes that he has to deal with that Allah Who knows everything-even the intentions, desires, designs, thoughts, etc., hidden in the hearts arc known to Him- and that one has ultimately to return to Him, he will try his best to refrain from such a behaviour. That is why the Qur'an mentions these two articles of Faith over and over again as a remedy to cure the evil of hypocrisy.
Desc No: 20 "That mischief" refers to those collective evils that are not confined to individuals but are so widespread that a large number of persons in a locality become addicted to these at the same time. In such a case, it is not the wrongdoers alone who are seized by the scourge of Allah but also those few people who arc involved in those evils. This is because they put up with life in such evil surroundings. In order to illustrate this, Iet us consider the case of a town from the point of view of its sanitary conditions. If filth lies scattered at a few places, its evil effects remain confined to that particular locality or localities and only those people who keep their houses or persons dirty suffer from the consequent diseases. But if filth gets scattered all over the town and there is no one to prevent it and restore sanitary conditions, then the air, the water and the soil will all be contaminated and become so poisonous as to cause the outbreak of an epidemic in the whole town. Obviously it will not discriminate between those who scattered the tilth and those who refrained from it, but will affect all the people who live in those surroundings. The same is the case of moral impurity, corruption and obscenity. If these evils are found in some persons individually but the fear of the good people of the society keeps them under check, the evil effects remain confined to the wrongdoers alone. On the other hand, if the collective conscience of the society becomes so weak that it cannot keep the evil suppressed, and the wrongdoers, the indecent and the unmoral people become so bold that they begin to commit their filthy acts openly, that mischief takes the forth of an epidemic of immorality. Then even those good people who remain content with their own individual goodness and adopt a passive attitude towards the widespread evils, fall victims to the consequent scourge because they did nothing to prevent the spread of the epidemic. In this way Allah impresses upon the Muslims the importance of the mission of reform and guidance for which the Messenger had risen and to which he was inviting them, as if to say, "There is life for you as individuals and as Community in this work. If you do not sincerely exert for its achievement and for the eradication of evils, an epidemic of evils will break out which will involve in its scourge all of you, even though there may be some among you who might. not have been guilty of either the commission of those evils or of their spread; nay, they might have been leading good lives as individuals" . The same thing has already been enunciated in VII :164. And this may be regarded as the fundamental principle of that war which has been permitted by Islam for the reform of the people in general.
Desc No: 21 The words "...so that you may be grateful" are very significant in the context in which they occur. They require that the Muslims should not merely acknowledge the kindness of Allah that He brought them out of their weak position in Makkah to the security of Al-Madinah and provided them with pure and good things of life. They should also show their gratitude in a practical manner and obey Allah and His Messenger and work sincerely and devotedly for the success of his mission, facing bravely, with trust in God, the dangers, hardships, obstacles and misfortunes that come in the way. They should firmly believe that if they sincerely exert in the way of Allah, He will most surely become their Guardian and Helper as before and bring them out safely from all sorts of dangers. Thus gratitude does not mean mere acknowledgement; it has to be given a practical shape as well. It is not gratitude if one acknowledges the kindness of a benefactor but does nothing to please him or serve him sincerely or entertains doubts about the kindness of the benefactor in future; it is ingratitude.
Desc No: 22 22. "Your trusts" is a very comprehensive term and includes all those things that are entrusted to anyone for fulfilment, whether they concern individuals or communities. For instance, one should not violate treaties and agreements or betray secrets of community or misappropriate property and office entrusted to one's care. (For further details, please refer to E.N. 88 of An-Nisa).
Desc No: 23 Worldly goods and children generally prove to be the greatest temptations that lead a person to the ways of hypocrisy, treachery and dishonesty. That is why Allah has warned the Believers to be on their guard against indulging in too much love of money and children, as if to say, "This world is a big Examination Hall, and Your wealth and Your children are two of its question papers. These have been given to you only to test whether you fulfil their prescribed rights and keep the prescribed limits; whether you walk straight on the Right Way while carrying the burden of responsibilities or swerve from it because of the attractions of allurements and temptations; and whether you control your "self' which is liable to become their slave in a way that it remains the slave of Allah, and at the same time renders their rights in the way He has prescribed.
Desc No: 24 The Believers have been assured that if they behave in a God-fearing way, Allah will provide them with the criterion (that is, the true knowledge and the right understanding of all affairs), to enable them to discern between right and wrong. Thus, if they so intend, they will be able to do the Will of God and follow the way He approves of. That criterion will serve as a signal at every turning, every crossing, every up and down and show them the Right Way, the Way of God, and warn them of the false ways, the ways of Satan. "
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