Assalamu Alaikum und willkommen auf Eurer Webseite für Tafaasir und Übersetzungen von Quran und Sunnah.
Quran
8.60. Und haltet für sie bereit, was ihr an Kraft und an kampfbereiten Pferden (haben) könnt, um damit den Feinden Allahs und euren Feinden Angst zu machen, sowie anderen außer ihnen, die ihr nicht kennt; Allah aber kennt sie! Und was immer ihr auf Allahs Weg ausgebt, wird euch in vollem Maß zukommen, und es wird euch kein Unrecht zugefügt.
9.105. And say (unto them): Act! Allah will behold your actions, and (so will) His messenger and the believers, and ye will be brought back to the Knower of the invisible and the visible, and He will tell you what ye used to do. (Pickthall)
9.105. Und sag: Handelt, und Allah wird euer Handeln sehen und Sein Gesandter und die Gläubigen, und ihr werdet zurückgebracht zum Wissenden des Verborgenen und des Offenkundigen, und Er teilt euch mit, was ihr getan habt. (Ahmad v. Denffer)
9.105. Und sag: Wirkt! Allah wird euer Tun sehen, und (auch) Sein Gesandter und die Gläubigen. Und ihr werdet zum Kenner des Verborgenen und des Offenbaren zurückgebracht werden, und dann wird Er euch kundtun, was ihr zu tun pflegtet. (Bubenheim)
9.105. Sprich: "Arbeitet (und tut Gutes)! Gott wird eure Arbeit sehen, auch der Gesandte und die Gläubigen. Ihr werdet dereinst zum Kenner des Unsichtbaren und des Sichtbaren zurückgebracht. Er wird euch über eure Taten berichten und deren Vergeltung verkünden. (Azhar)
9.105. Und sag: ‚Handelt, denn ALLAH wird euer Handeln sehen sowie Sein Gesandter und die Mumin. Und ihr werdet zum Allwissenden über das Verborgene und das Sichtbare zurückgebracht, dann wird ER euch das kundtun, was ihr zu tun pflegtet.‘ (Zaidan)
9.105. Und sag: Tut (was ihr wollt)! Allah wird es dann sehen, (er) und sein Gesandter und die Gläubigen. Und ihr werdet (dereinst beim Gericht) vor den gebracht werden, der über das, was verborgen, und was allgemein bekannt ist (schahaada), Bescheid weiß. Dann wird er euch Kunde geben über das, was ihr (in eurem Erdenleben) getan habt. - (Paret)
9.105. Und sprich: "Wirkt! Allah wird euer Wirken sehen, und so (auch) Sein Gesandter und die Gläubigen. Und ihr sollt zu dem Kenner des Verborgenen und des Offenbaren zurückgebracht werden; dann wird Er euch verkünden, was ihr zu tun pflegtet." (Rasul)
Tafsir von Maududi für die Ayaat 102 bis 105
There are some others who have confessed their sins: they have a mixed record of deeds, good and bad. It may be that Allah will turn to them again with kindness for He is Forbearing and Compassionate. O Prophet, accept propitiatory offerings from their possessions to cleanse and purify them thereby, and help them onward (in the way of virtue); and pray for blessings for them because your prayer will bring comfort to them; and Allah hears everything and knows everything. Do these people not know that it is Allah alone Who accepts the repentance of His servants and approves of their propitiatory offerings, and that Allah is indeed Forgiving, Compassionate? And tell them, O Prophet: Do as you will: Allah and His Messenger and the Believers will now keep a watch over your conduct; ( 99 ) then you shall return to Him Who knows all that is visible and hidden and He will tell you all that you have been doing. ( 100 )
Desc No: 99 In this passage a clear line of demarcation has been drawn between the hypocritical "Muslims" and the true Muslims, and instructions have been given regarding the treatment that should be meted out to the hypocrites. Therefore, the one who claims to be a Muslim but dots not sincerely devote himself to Allah, His Way and the Islamic Community, should be severely dealt with, if there is a clear proof, from his conduct, that he lacks sincerity; or if he offers anything in the Way of Allah, it should be rejected forthwith: or when he dies the Muslims should neither join his funeral prayer nor beg God's pardon for him, even though he be one's father or brother. In contrast to this, if a believer is guilty of some sin and confesses it, he should be pardoned, and his offerings should be accepted and prayers should be said for his forgiveness. As regards the criterion by which it will be judged whether one is or is not a hypocrite, though one might have been guilty of an act of insincerity, three things have been implied in this passage: (1) A sincere follower will openly and clearly confess his sin without offering any lame excuses and giving false explanations and interpretations of his offence. (2) It will be judged from his previous conduct whether he was a habitual offender or he committed the sin on the spur of the moment because of some weakness. If he had been behaving like a righteous Muslim and if his record showed sincere services, sacrifices and good deeds to his credit, it will be reasonably concluded that he was not a hypocrite. (3) His future conduct will be watched to see whether his confession was verbal or there had really been a change of heart. If he sincerely feels sorry for his sin and is anxious to compensate for it and his whole conduct shows that he intends to eradicate the root cause of the weakness in his Faith that misled him into the sin, it will be concluded that he sincerely feels sorry for his sin and that he was not a hypocrite but a sinful believer. The event that is connected with the occasion on which this passage was sent down, makes this subject quite clear. It is related by the scholars of Traditions that these verses were revealed in regard to Abu Lubabah bin `Abdul Manzar and his Companions. Hadrat Abu Lubabah was one of those people who had embraced Islam on the occasion of the Oath of Allegiance at `Aqabah before the migration of the Holy Prophet to Al-Madinah. He had taken part in the battles of Badr, Uhd and other campaigns. But on the occasion of the Tabuk Expedition, he succumbed to some inner weakness and stayed at home without any genuine and lawful excuse. The same was the case of the other six Companions, who were sincere Muslims. When the Holy Prophet returned from Tabuk and they came to know that Allah and His Messenger had a very bad opinion of those who had stayed behind, they were filled with shame and regret. Therefore they tied themselves to a pillar even before they were called upon to explain their conduct. Then they declared, "We will neither eat anything nor sleep unless we are pardoned or die in the same condition." After some days they fell down in an unconscious condition because of hunger and sleeplessness. When at last they were informed that Allah and His Messenger had pardoned them, they went to see the Holy Prophet and said, `Sir, we request you to accept from us as propitiatory offerings our houses and the whole of our possessions. As these were responsible for our sin of omission, we desire to give them away in the Way of Allah. "But the Holy Prophet replied, "There is no need to give the whole of your property for only one-third of it will suffice." A deep consideration of this event clearly brings out the kind of weaknesses that are pardonable. All of these people were not habitual offenders and defaulters. Their whole past conduct showed that they were sincere Muslims: none of them invented false explanations to excuse themselves but confessed their sin. By offering the whole of their properties as. propitiatory offerings, they proved that they were really sorry for their conduct and wanted to atone for their sin. In this connection, another important lesson should also be learnt from these verses. In order to atone for one's sins, one should give a practical proof along with the verbal confession and heartfelt regret. One way of this is to give charity in the Way of Allah for this helps to cleanse the filth which was being nourished in the heart and which was responsible for the sin. This not only eradicates the hidden evil but also increases the capacity for good works. For the confession of one's sin is like the feeling of one who has fallen into a pit. He at once realizes that he is in a critical situation in a pit, where he dces not like to abide, and is troubled over it. Therefore he thinks out plans for getting out of it and makes practical efforts for this. Likewise the one who confesses his sin and feels ashamed of it and takes practical steps to atone for it by making offerings and doing other good works, intends to come out of the pit of sin.
Desc No: 100 "... then you shall return to Allah ...." Who is the ultimate judge of everything and from Whom nothing can be concealed. Therefore even if one succeeds in hiding one's hypocrisy in this world or is judged to be up to the standard in one's Faith and sincerity, it does not mean in any way that such a one will succeed in escaping chastisement for hypocrisy in the Hereafter also. "
){kind=link}