4.112. Waman yaksib khatii-atan aw ithmanthumma yarmi bihi barii-an faqadi ihtamala buhtananwa-ithman mubiinan
4.112. And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime. (Pickthall)
4.112. Und wer eine Überschreitung oder eine mutwillige Sünde begeht, dann damit einen Unschuldigen beschuldigt, so hat er sich Verleumdung und klare mutwillige Sünde aufgeladen. (Ahmad v. Denffer)
4.112. Und wer eine Verfehlung oder eine Sünde begeht und sie hierauf einem Unschuldigen vorwirft, der lädt damit Verleumdung und deutliche Sünde auf sich. (Bubenheim)
4.112. Wer eine Sünde begeht oder sich eines Vergehens schuldig macht und sie einem Unschuldigen anlastet, der bürdet sich eine ruchlose Verleumdung und eine offensichtliche Sünde auf. (Azhar)
4.112. Und wer sich einen Fehler oder eine Verfehlung erwirbt und dann einen Unschuldigen damit belastet, der hat bereits eine große Unterstellung und eine klare Verfehlung begangen. (Zaidan)
4.112. Und wer eine Verfehlung oder eine Sünde begeht und hierauf einen Unschuldigen damit in Verruf bringt, lädt damit (das Vergehen von) Verleumdung und offenkundige Sünde auf sich. (Paret)
4.112. Und wer einen Fehler oder eine Sünde begeht und sie dann einem Unschuldigen zur Last legt, der trägt eine Verleumdung und eine offenkundige Sünde. (Rasul)
4.112. Und wer einen Fehler oder eine Sünde begeht, und sie (dann) einem Unschuldigen anlastet, der bürdet sich eine Verleumdung und eine mutwillige Sünde auf. (Périsset)
Tafsir von Maududi für die Ayaat 105 bis 112
O prophet," ( 140 ) We have sent this Book to you with the Truth so that you may judge between people in accordance with, the right way which Allah has shown you. So do not plead for the dishonest people: implore Allah's forgiveness: for Allah is Forgiving and Compassionate. You should not plead for those who are dishonest to themselves: ( 141 ) Allah does not like the one who is persistently dishonest and sinful. They might hide their evil deeds from the people but they cannot hide these from Allah: He is with them even when they hold at night such secret consultations as do not please Him; Allah encompasses all that they are doing. Well, you have argued on their behalf in this worldly life but who will argue their case with Allah on the Day of Resurrection? Or who will be their defender there? If one does a sinful thing or wrongs himself in any way and afterwards implores Allah's forgiveness, he will find Allah Forgiving and Compassionate. But if one earns some evil (and does not repent), this earning of his will bring due punishment bn him, for Allah is AllKnowing, All-Wise. But he who commits an error or a sirl, and then lays the blame for it on an innocent person, surely burdens himself with the guilt of calumny and a heinous sin.
Desc No: 140 In vv. 105-115, very important issues concerning an event that occurred at that time have been discussed. There was in the Bani Zafar clan of the Ansar, a man known as Ta'mah or Bashir bin-Ubairiq. He stole the armour of another Ansari and hid it in the house of a Jew. When an investigation started into the theft, the owner of the armour placed the matter before the Holy Prophet and told him that he suspected Ta'mah of the theft. But the accused and his relatives and many other people of the Bani Zafar clan conspired and laid the guilt at the door of the Jew, who asserted that he was innocent of the thing. But Ta'mah's people went on pleading his case vehemently. They argued: "The statement of the Jew who is an enemy of the Truth and who disbelieves in Allah and His Messenger cannot be trusted; whereas we are Muslims, and, therefore, should be trusted." The Holy Prophet was naturally influenced by the seeming correctness of the argument and was about to acquit Ta'mah and give a warning to the plaintiff for bringing a false charge against a Muslim, and decide the case against the Jew, when this Revelation came and disclosed the reality of the matter. It is true that even if the Holy Prophet had, as a judge, decided the case in the light of the evidence produced before him, he would not have incurred any blame, for judges have to give their decision according to the evidence that is presented before them and sometimes people do succeed in getting wrong judgements in their favour by misrepresentation. But the matter had another side: if the Holy Prophet had decided the case against the Jew at that time, when a bitter convict was raging between Islam and kufr, the enemies of Islam would have got a strong moral weapon against him, nay, against the Islamic Community and the Islamic Mission. They would have carried on a bitter propaganda against Islam, saying, "There is no justice among the Muslims; they practise prejudices and partisanship inspire of the fact that they preach against them as has been shown by this decision against the Jew". That is why, Allah directly intervened in the case to save them from this danger. In this passage (vv. 105 - 115) on the one hand, those Muslims who tried to shield the guilty one of their own clan, have been strongly rebuked for their partisanship, and, on the other, the Muslims in general have been taught that they should not allow partisanship to stand in the way of justice. It is sheer dishonesty that one should plead the cause of one's own party man, even though he may he in the wrong, and oppose the man of the opposite party, even though he may he right.
Desc No: 141 He who is dishonest to others is in reality dishonest to himself because he forces all his faculties of head and heart, which have been given to him as a trust, to help him in his dishonesty. Moreover, he suppresses his conscience, which Allah has given him to safeguard his morality, so as to disable it from functioning rightly and preventing him from being dishonest. Thus a man is dishonest to others only when at first he becomes unjust to himself. "
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