Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
7.33. Sag: Mein Herr hat nur die Abscheulichkeiten verboten, was von ihnen offen und was verborgen ist; und (auch) die Sünde und die Gewalttätigkeit ohne Recht, und, daß ihr Allah (etwas) beigesellt, wofür Er keine Ermächtigung herabgesandt hat, und daß ihr über Allah (etwas) sagt, was ihr nicht wißt.
9.16. Am hasibtum an tutrakuu walammayaAAlami Allahu alladhiina dschahaduu minkumwalam yattakhidhuu min duuni Allahi walarasuulihi wala almu/miniina waliidschatan waAllahukhabiirun bima taAAmaluuna
9.16. Or deemed ye that ye would be left (in peace) when Allah yet knoweth not those of you who strive, choosing for familiar none save Allah and His messenger and the believers? Allah is Informed of what ye do. (Pickthall)
9.16. Oder habt ihr damit gerechnet, daß ihr in Ruhe gelassen würdet, während Allah diejenigen kennt, die sich von euch ganz eingesetzt haben, und die sich außer Allah und Seinem Gesandten und den Gläubigen niemanden als vertrauten Freund genommen haben? Und Allah ist dessen kundig, was ihr tut. (Ahmad v. Denffer)
9.16. Oder meint ihr etwa, daß ihr (in Ruhe) gelassen werdet, ohne daß Allah zuvor diejenigen kenne, die von euch sich abgemüht und außer Allah, Seinem Gesandten und den Gläubigen keinen Vertrauten genommen haben? Und Allah ist Kundig dessen, was ihr tut. (Bubenheim)
9.16. Oder wähnt ihr, dass Gott euch ungeprüft lässt und dass Er etwa nicht weiß, welche unter euch kämpfen und keine Vertrauten außer Gott, Seinem Gesandten und den Gläubigen nehmen? Gott kennt alles, was ihr unternehmt. (Azhar)
9.16. Oder habt ihr etwa gedacht, dass ihr in Ruhe gelassen würdet, ohne dass ALLAH diejenigen unter euch kenntlich macht, die Dschihad geleistet und außer ALLAH, Seinem Gesandten und den Mumin keine Vertraute genommen haben?! Und ALLAH ist dessen allkundig, was ihr tut. (Zaidan)
9.16. Oder meint ihr, daß ihr (in Ruhe) gelassen werdet, wo Allah doch noch nicht jene von euch gezeichnet hat, die (um seinetwillen) gekämpft und niemand außer Allah und seinem Gesandten und den Gläubigen sich zum Freund (waliedscha) genommen haben? Allah ist wohl darüber unterrichtet, was ihr tut. (Paret)
9.16. Meint ihr etwa, ihr würdet (in Ruhe) gelassen, wo Allah doch noch nicht jene von euch gezeichnet hat, die (in Seiner Sache) kämpfen und sich keinen zum Vertrauten nehmen außer Allah und Seinen Gesandten und die Gläubigen? Und Allah weiß recht wohl, was ihr tut. (Rasul)
Tafsir von Maududi für die Ayaat 13 bis 16
Will you not fight ( 16 ) such people who have been breaking their solemn pledges, who conspired to banish the Messenger and were the first to transgress against you? Are you afraid of them? If you are true Believers, surely Allah has a greater right that you should fear Him. Fight them. Allah will chastise them by your hands and will bring disgrace and degradation upon them and succour you against them and soothe the hearts of many believers. And He may remove the wrath of their hearts; and may also show guidance towards repentance ( 17 ) to whomsoever He wills; Allah is All-Knowing, All-Wise. Do you think that you will be left (without a trial)? Note it well that Allah has not as yet seen which of you exerted your utmost in His (Allah his way) and did not take as intimate friends any other than Allah, His Messenger and the Believers ( 18 ) Allah has full knowledge of what you do.
Desc No: 16 In this passage the addressees are the Muslims. They have been urged to fight perseveringly in the Way of Allah, without paying the least heed to their ties of blood and relationship and to their worldly interests. In order to understand fully the spirit of this passage, the reader should keep in view the state of affairs at the time, when the abrogation of the treaties was declared. Though Islam was reigning supreme in the greater part of Arabia and there was no greater power to challenge its supremacy, still superficial observers saw a number of dangers in the extreme step which was being taken at that time. First, it was feared that the abrogating of the treaties with all the mushrik clans at one and the same time, and debarring them from Haj and changing the guardianship of the Ka`abah and abolishing all the rituals of `ignorance', would so incite the mushriks and the hypocrites and enkindle such fire of enmity that they would be ready to shed the last drop of their blood for safeguarding their interests and prejudices. Secondly, it was feared that the mushriks would be greatly enraged by this declaration which granted freedom of movement to the Muslims to perform Haj, whereas it forbade the non-Muslims. Obviously this would also affect adversely their economic condition, for Haj played a very important part in the economic life of Arabia during that period of her history. Lastly, it was feared that this would put to a hard trial those people who had embraced Islam recently after the Peace Treaty of Hudaibiyah and the Conquest of Makkah. For many of their kith and kin were still mushriks, some of whom had their interests closely bound up with those offices of `ignorance' which were abolished. Now it was obvious that the total war against the mushriks demanded that these new Muslims should not only kill their own near and dear ones but should also themselves abolish those ancient offices and distinctions which they had enjoyed for centuries. Though it is true that none of these dangers took any practical shape, there were good reasons for these apprehensions, for none could foresee the trends of events at the time of the abrogation of the treaties. And the dangers were averted because these Commandments had prepared them beforehand to meet them. More than that: this preparedness produced other good results. The delegates from the remnants of the mushriks, their chiefs and rulers began to visit Al-Madinah and take the oath of allegiance to Islam and obedience to the Holy prophet, who let them retain their old positions and offices. These things proved that if the Muslims had not been in a state of readiness to take immediate action for enforcing the terms of the "Declaration" with the sword, the events which followed might have taken a different direction. Therefore it was the need of the hour that the Muslims should have been vehemently urged for Jihad, and their apprehensions removed. T. hat is why it was being enjoined that they should not let anything hinder them from doing the Will of Allah. And this is the theme of this discourse.
Desc No: 17 This was a subtle reference to the possibility of what actually was going to happen afterwards. "And He may remove ......... repentance": this was to remove the misunderstandings of the Muslims who apprehended a bloody war as a result of the Declaration. They were told that it was also possible that some of the enemies might repent and embrace Islam. This was not made quite plain lest it should slacken the war preparations of the Muslims on one side and weaken the force of the warning to the mushriks on the other. The latter thing might have hindered the mushriks from giving a serious thought to the critical position they were in that finally led them to embrace Islam.
Desc No: 18 The addressees in v. 16 were those Muslims who had recently embraced Islam. It means to tell them plainly: "Now that you have embraced Islam, you shall ave to give a genuine proof by a trial that you have accepted it ecause you believe in its Truth and not because it has become supreme in the country by the exertions of the true Believers. The trial is that you shall have to sacrifice your lives, wealths and your near and dear ones for the sake of Allah and His Way. Then and only then, you will be regarded as true Believers." "