Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
25.53. Und Er ist es, Der den beiden Meeren freien Lauf läßt: Das eine ist süß und erfrischend, das andere salzig und (auf der Zunge) brennend. Und Er hat zwischen ihnen beiden ein trennendes Hindernis und eine verwehrte Absperrung errichtet.
24.11. Inna alladhiina dschauu bial-ifkiAAusbatun minkum la tahsabuuhu scharran lakumbal huwa khayrun lakum likulli imri-in minhum ma iktasabamina al-ithmi waalladhii tawalla kibrahuminhum lahu AAadhabun AAadhiimun
24.11. Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; say, it is good for you. Unto every man of them (will be paid that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom. (Pickthall)
24.11. Diejenigen, welche den Lügentrug aufgebracht haben, sind eine Clique von uch. Rechnet es nicht als Schlechtes für euch, vielmehr ist es gut für euch. Für jeden Mann von ihnen gibt es, was er sich erworben hat von der mutwilligen Sünde, und deijertige von ihnen, der seinen Großteil besorgt hat, für ihn gibt es gewaltige Strafe. (Ahmad v. Denffer)
24.11. Diejenigen, die die ungeheuerliche Lüge vorgebracht haben, sind eine (gewisse) Schar von euch. Meint nicht, es sei schlecht für euch; nein! Vielmehr ist es gut für euch. Jedermann von ihnen wird zuteil, was er an Sünde erworben hat. Und für denjenigen unter ihnen, der den Hauptanteil daran auf sich genommen hat, wird es gewaltige Strafe geben. (Bubenheim)
24.11. Diejenigen, die die Lüge (über §A§ischa) erdichtet haben, sind eine Gruppe von euch. Haltet das nicht für etwas ?bles, es ist für euch etwas Gutes. Jeder von ihnen wird dafür zur Rechenschaft gezogen werden und hat die Sünden zu verantworten, die er begangen hat. Wer die Führung der Gruppe übernommen hat, dem gebührt eine gewaltige Strafe. (Azhar)
24.11. Gewiß, diejenigen, welche die Ifk-Lüge erfanden, sind ein Teil von euch. Denkt nicht, dass diese (Ifk-Lüge) etwas Böses für euch ist. Nein, sondern sie ist gut für euch. Für jeden Mann von ihnen gibt es das, was er sich von der Verfehlung erwarb. Und derjenige von ihnen, der das Meiste davon verantwortete, für ihn ist eine qualvolle Peinigung bestimmt. (Zaidan)
24.11. Diejenigen, die die Lüge (von dem angeblichen Fehltritt der `Aa'ischa) vorgebracht haben, sind (nur) eine (kleine) Gruppe von euch. Ihr dürft nicht meinen, sie gereiche euch zum Nachteil. Sie gereicht euch vielmehr zum Vorteil (da nunmehr Klarheit geschaffen ist). Jedem einzelnen von ihnen wird das angerechnet, was er an Sünde begangen hat. Und der Haupttäter hat eine gewaltige Strafe zu erwarten. (Paret)
24.11. Diejenigen, welche die große Lüge vorbrachten, bilden eine Gruppe von euch. Glaubt nicht, dies sei übel für euch; im Gegenteil, es gereicht euch zum Guten. Jedem von ihnen soll die Sünde, die er begangen hat (, vergolten werden); und der von ihnen, der den Hauptanteil daran verschuldete, soll eine schwere Strafe erleiden. (Rasul)
24.13. Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah. (Pickthall)
24.13. Warum haben sie nicht vier Zeugen dafür gebracht? Und wenn sie die Zeugen nicht gebracht haben, also diese, - vor Allah sind sie Lügner. (Ahmad v. Denffer)
24.13. Hätten sie doch darüber vier Zeugen beigebracht! Da sie aber die Zeugen nicht beigebracht haben, so sind diese bei Allah die Lügner. (Bubenheim)
24.13. Sie sollten vier Zeugen beibringen. Wenn sie das nicht tun, sind sie die Lügner. (Azhar)
24.13. Hätten sie doch dafür vier Zeugen gebracht! Und sollten sie nun die Zeugen nicht bringen, dann sind diese selbst bei ALLAH die wirklichen Lügner. (Zaidan)
24.13. Und warum haben sie nicht vier Zeugen (für die Wahrheit ihrer Aussage) beigebracht? Nachdem sie die (erforderlichen) Zeugen nicht beigebracht haben, gelten eben sie bei Allah als Lügner. (Paret)
24.13. Warum brachten sie dafür nicht vier Zeugen bei? Da sie keine Zeugen beigebracht haben, sind sie es also, die vor Allah die Lügner sind. (Rasul)
24.14. Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured. (Pickthall)
24.14. Und wenn es nicht die Gunst Allahs für euch gäbe und Seine Barmherzigkeit in dieser Welt und im Jenseits, - bestimmt hätte euch wegen dem, was ihr weitergegeben habt, eine gewaltige Strafe angerührt. (Ahmad v. Denffer)
24.14. Und ohne Allahs Huld gegen euch und Seine Barmherzigkeit im Diesseits und Jenseits würde euch für das, worin ihr euch (ausgiebig) ausgelassen habt, gewaltige Strafe widerfahren, (Bubenheim)
24.14. Erwiese Gott euch nicht Seine Huld und Seine Barmherzigkeit im Dießeits und im Jenseits, hätte euch wegen des in die Länge gezogenen Geredes eine gewaltige Strafe ereilt. (Azhar)
24.14. Und wären nicht ALLAHs Gunst euch gegenüber und Seine Gnade im Dießeits und im Jenseits, hätte euch wegen dem, mit dessen (Veröffentlichung) ihr eilig wart, gewiss eine überharte Peinigung getroffen, (Zaidan)
24.14. Und wenn nicht Allah seine Huld und Barmherzigkeit im Diesseits und Jenseits über euch würde walten lassen, würdet ihr für euer Gerede eine gewaltige Strafe erleiden. (Paret)
24.14. Wäre nicht Allahs Huld und Seine Barmherzigkeit im Diesseits und im Jenseits über euch, hätte euch für das, worauf ihr euch einließt eine schwere Strafe getroffen. (Rasul)
24.15. When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great. (Pickthall)
24.15. Als ihr es mit euren Zungen aufgegriffen und mit euren Mündern gesagt habt, hattet ihr darüber kein Wissen, und ihr habt es als etwas Leichtes gerechnet, und es ist bei Allah gewaltig. (Ahmad v. Denffer)
24.15. als ihr es mit euren Zungen aufgegriffen und mit euren Mündern das gesagt habt, wovon ihr kein Wissen hattet, und es für eine leichte Sache gehalten habt, während es bei Allah eine ungeheuerliche Sache ist. (Bubenheim)
24.15. Das Gerede habt ihr einfach mit der Zunge aufgegriffen und mit dem Mund etwas gesagt, worüber ihr kein Wissen habt. Ihr hieltet es für etwas Leichtzunehmendes, während es bei Gott etwas Schwerwiegendes war. (Azhar)
24.15. als ihr sie (die Ifk-Lüge) mit euren Zungen einander weitergabt und mit euren Mündern das gesagt habt, worüber ihr kein Wissen habt. Und ihr erachtet sie als Kleinigkeit, während sie bei ALLAH etwas Ungeheuerliches ist. (Zaidan)
24.15. (Damals) als ihr es mit eurer Zungen übernahmt und ihr mit eurem Mund das ausspracht, wovon ihr kein Wissen hattet, und es für unwichtig hieltet, während es bei Allah schwer wiegt (Paret)
24.15. Als ihr es mit euren Zungen übernahmt und ihr mit eurem Mund das ausspracht, wovon ihr keine Kenntnis hattet, da hieltet ihr es für eine geringe Sache, während es vor Allah eine große war. (Rasul)
Tafsir von Maududi für die Ayaat 11 bis 15
Those who have invented the slander, ( 8 ) are some of your own people. ( 9 ) You should not, however, regard this matter as evil for it has good in it for you. ( 10 ) Whoso took any part in this, he earned his share of the sin accordingly, and the one, who had the greatest share of responsibility in it, ( 11 ) shall have a terrible punishment. When you heard of it, why didn't the Believing men and the Believing women have a good opinion of themselves, ( 12 ) and why did they not say, "This is a manifest slander?" ( 13 ) Why did the slanderers not bring four witnesses (to prove their charge)? Now that they have not brought witnesses, they themselves are liars in the sight of Allah. ( 14 ) Were it not for Allah's grace and mercy towards you in this world and in the Hereafter, a painful scourge would have visited you because of the things in which you were involved. (Just think how erroneous you were,) when you passed this lie on from one tongue to the other and uttered with your mouths that of which you had no knowledge. You took it as a trifling matter whereas it was a grave offence in the sight of Allah.
Desc No: 8 This is an allusion to the slander against Hadrat `A'ishah. Allah has Himself described it as Ifk (false accusation, calumny) which implies its total refutation From here begins the mention of the incident which provided the occasion of this Surah's revelation. We have reproduced the initial part of it in the Introduction as related by Hadrat `A' ishah herself; the rest of it is reproduced below. She savs: "Rumours about this slander went on spreading in the city for about a month, which caused great distress and anguish to the Holy Prophet. I cried due to helplessness and my parents were sick with mental agony. At last one day the Holy Prophet visited us and he sat near me, which he had not done since the slander had staved. Feeling that something decisive was going to happen that day, Hadrat Abu Bakr and Umm Ruman (Hadrat `A'ishah's mother) also sat near us. The Holy Prophet started the conversation, saying: `A'ishah, I have heard this and this about you: if you are innocent, I expect that Allah will declare your innocence. But it u you have committed a sin, you should offer repentance and ask for Allah's forgiveness; when a servant (of Allah) confesses his guilt and repents, Allah forgives him.' Hearing these words, tears dried in my eyes. I looked up to my father expecting that he would reply to the Holy Prophet, but he said, `Daughter, I do not knave what I should say.' Then I turned to my mother, but she also did not know what to say. At last I said, `You have all heard something about me and believed it. Now if I say that I am innocent-and Allah is my witness that I am innocent-you will not believe me; and if I confess something which I never didand Allah knows that I never did it-you will believe me.' At that time I tried to call to memory the name of Prophet Jacob but could not recall it. Therefore in view of the predicament that I was placed in, I said, ' `I cannot but repeat the words which the father of Prophet Joseph had spoken: fa-sabrun jamil: I will bear this patiently with good grace.' (XII: 83). Saying this I lay down and turned to the other side. I was thinking that Allah was aware of my innocence, and He would certainly reveal the truth, but I could never imagine that Divine Revelation would come down in my defense, which the people will read and recite till the Last Day. What I thought probable was that the Holy Prophet would see a dream in which Allah would indicate my innocence. But in the meantime suddenly, the state of receiving Revelation appeared on the Holy Prophet, when pearl-like drops of perspiration used to gather on his face even in severe winter. We all held our breath and sat silent. As for me I was fearless, but my parents seemed to be struck with fear; they did not know what the Divine Revelation would be. When the Revelation was over, the Holy Prophet seemed to be very pleased. Overjoyed with happiness the first words he spoke were: `Congratulations, `A'ishah, Allah has sent down proof of your innocence' and then he recited these ten verses (11-21). At this my mother said to me, `Get up and thank the Holy Prophet.' I said, 'I shall neither thank him nor you two, but thank Allah Who has sent down my absolution. You did not even so, much as contradict the charge against me.' (This is not the translation of any one tradition, but the substance of many traditions which are found in the books of Hadith in connection with the incident of the slander against Hadrat `A'ishah). One subtle point to be understood here is that before mentioning the absolution of Hadrat 'A'ishah, a full section of verses has been devoted to the Commandments pertaining to zina, qazf and li'an by which Allah means to admonish that zina is not a slight matter which may be used as a means of entertaining the people in a gathering. It is very serious.'If the accuser is right in his accusation he should produce witnesses, and get a most horrible punishment inflicted upon the adulterer and the adulteress. If the accuser is false, he deserves to be given 80 stripes, so that nobody may dare to bring a false charge against the other person. And if the accuser is a husband, he will have to exercise /i an in a court of law to settle the matter. So, none who utters such an accusation will have peace. The Islamic society which has been brought about for the purpose of establishing goodness and piety in the world, can neither tolerate zina as a means of entertainment nor endure loose talk about it as a diversion and amusement.
Desc No: 9 Only a few persons have been mentioned in traditions, who were spreading the rumours. They were: `Abdullah bin Ubayy, Zaid bin Rifa'ah (who was probably the son of Rifa'ah bin Zaid, the Jewish hypocrite), Mistah bin Uthathah, Hassan bin _Thabit, and Hamnah bint Jahsh. The first two of these were hypocrites, and the other three Muslims, who had been involved in the mischief due to misunderstanding and weakness. Names of the other People who were more or less involved in the mischief have not been mentioned in the books of Hadith and life of the Holy Prophet.
Desc No: 10 That is, "You should not lose heart. Though the hypocrites, according to their own presumptions, have made the worst attack on you, it will eventually bring misfortune on them, and will prove to be a blessing in disguise for you." As mentioned in the Introduction above, the hypocrites had planned to inflict a defeat on the Muslims on the moral front, which was their real field of superiority and responsible for their victory on every other front against the opponents. But Allah turned this mischief into a means of strength for the Muslims. On this occasion, the conduct and attitude adopted by the Holy Prophet, Hadrat Abu Bakr and his family, and the Muslims at large proved beyond any doubt that they were the purest people morally, tolerant and just in nature, noble and forbearing in character. If the Holy Prophet had wished he could have got the people responsible for the attack on his honour beheaded immediately. But he bore everything with patience for a whole month. And when Divine injunction came down from Allah, he enforced the punishment for qazf only on those three Muslims whose guilt was established, and even spared the hypocrites. Hadrat Abu Bakr's own relative, whose whole family he had been supporting all along, continued heaping disgrace on him publicly, but that noble man neither severed his family relations with him nor stopped monetary help to him and his family. None of the wives of the Holy Prophet took the least part in the slander nor even expressed the slightest approval of it. So much so that Hadrat Zainab (a wife of the Holy Prophet), for whose sake her real sister, Hamnah bint Jahsh, was taking part in the slander, did not utter anything about her rival (Hadrat `A'ishah) except good words. According to Hadrat `A'ishah, herself: "Zainab among the wives of the Holy Prophet was my strongest rival, but when in connection with the incident of the slander, the Holy Prophet asked her opinion of me, she said, `O Messenger of Allah, I swear by God that I have perceived nothing in her except piety'." Hadrat `A'ishah's own nobility of character can be judged by this that though Hassan bin _Thabit had played a prominent role in the campaign of slander against her, she continued to treat him with due honour and esteem. When the people reminded her that he was the man who had slandered her, she retorted, `No, he it was who used to rebut the anti-Islamic poets on behalf of the Holy Prophet and Islam.' Such was the conduct and attitude of those people who were directly affected by the slander. As for the other Muslims, their attitude can be judged from one instance. When Hadrat Abu Ayyub Ansari's wife mentioned before him the rumours of the slander, he said, "Mother of Ayyub, if you had been there in place of `A'ishah, would you have done that?" She replied, "By God, I would never have done it." Hadrat Ayyub then said, "Well, `A'ishah is a much better woman than you. As for myself. if I had been in place of Safwan, I could never have entertained such an evil thought and Safwan is a better Muslim than I. ¦ Thus, the result of the mischief engineered by the hypocrites was contrary to what they had planned to achieve, and the Muslims emerged out of this test morally stronger than before. Then there was more good to come from this. The incident became the cause of some very important additions to the social law and injunctions of Islam. Through these the Muslims received such Commandments from Allah by which the Muslim society can be kept clean and protected against the creation and propagation of moral evils, and if at all they arise, they can be corrected promptly. Furthermore, there was another aspect of goodness in it also. The Muslims came to understand fully that the Holy Prophet (may Allah's peace and blessings be upon him) had no knowledge of the unseen. He knew only that which Allah taught him. Beside that his knowledge was the same as that of a common man. For one full month he remained in great anxiety with regard to Hadrat `A'ishah. He would sometimes make enquiries from the maid-servant, sometimes from his other wives, and sometimes from Hadrat `Ali and Hadrat Usamah. At last when he spoke to Hadrat `A'ishah, he spoke only this: "If you have committed the sin, you should offer repentance, and if you are innocent, I expect that Allah will declare your innocence." Had' he possessed any knowledge of the unseen, he would not have felt so upset" nor would have made enquiries, nor counselled repentance. However, when Divine Message revealed the truth, he received that knowledge which he had not possessed for more than a month. Thus Allah arranged to safeguard the Muslims, through direct experience and observation, against exaggerated notions in which people generally get involved in regard to their religious leaders on account of excessive blind faith. Perhaps this was the reason why Allah withheld Revelation for a month, for if Revelation had been sent down on the very first day, it could not have had any beneficial effect.
Desc No: 11 That is, `Abdullah bin Ubayy, who was the real author of the false accusation and mischief. In some traditions it has been wrongly claimed that this verse refers to Hadrat Hassan bin _Thabit; this is actually due to a misunderstanding of the narrators themselves. As a matter of fact, Hadrat Hassan bin Thabit's only weakness was that he became involved in the mischief engineered by the hypocrites. Hafiz Ibn Kathir has rightly observed that if this tradition had not been included in Bukhari, it would not have deserved any notice. The greatest falsehood, rather a calumny, in this connection is the assertion by the Umayyads that it was Hadrat `AIi who had been referred to in this verse. A saying of Hisham bin `Abdul Malik has been cited in Bukhari, Tabarani and Baihaqi to the effect: "The one who had the greatest share of responsibility in it" refers to `Ali bin Abi Talib. The fact, however, is that Hadrat `Ali had no hand whatever in this mischief. The truth is that when Hadrat `Ali saw the Holy Prophet in a perturbed state of mind and the Holy Prophet asked for his counsel, he said: "Allah in this matter has not laid any restriction on you: suitable women are plenty: you may if you like divorce `A'ishah and marry another woman." But this did not at all mean that Hadrat `Ali had supported the accusation against Hadrat `A'ishah. His object was only to allay the Holy Prophet's mental anguish.
Desc No: 12 This may also be translated as: "Why did they not have a good opinion of the people of their own community and society?" The words in the Text are comprehensive and contain a subtle meaning which should be understood well. What happened concerning Hadrat `A'ishah and Safwan bin Mu`attal was only this: A woman belonging to the caravan (apart from the fact that she was the Holy Prophet's wife) was left behind, and a man belonging to the same caravan, who was also left behind, chanced to see her and brought her on his camel to the camp. Now if a person alleges that when the two found themselves alone, they became involved in sin, the accusation would imply two other hypotheses: First, if the accuser himself (whether man or woman) had been there, he would certainly have availed of the rare opportunity and committed the sinful act, for he had never before chanced upon a person of the opposite sex in a situation like this. Second, the accuser's assessment of the moral condition of the society he belongs to is that in that society there is no man or woman who could possibly have abstained from sin in similar circumstances. This will be the case when it involves any one man and any one woman. But supposing if the man and the woman happened to belong to the same place, and the woman who was left behind by chance was the wife, or sister, or daughter of a friend, or a relative, or a neighbour, or an acquaintance of the man, the matter would become much more serious and grave. Then it would mean that the one who utters such an accusation has a very poor and degraded opinion of himself as well as of his society, which has nothing to do with morality and good sense. No gentleman can imagine that if he finds a woman belonging to the family of a friend, or a neighbour or an acquaintance, stranded on the way, the first thing he would do would be to molest and dishonour her, and then would think of escorting her home. But here the matter was a thousand times more serious. The lady was no other than the wife of the Holy Prophet of Allah, whom every Muslim esteemed higher than his own mother, and whom Allah Himself had forbidden for every Muslim just like his own mother. The man was not only a follower of the same caravan and a soldier of the same army, and an inhabitant of the same city, but also a Muslim, who believed in the lady's husband to be the Messenger of Allah and his religious leader and guide, and had even followed him and fought in the most dangerous battle at Badr. Viewed against this background, it would seem that the person who uttered such an accusation and those who considered the accusation as probable, formed a very poor opinion not only of their moral selves but also of the whole society.
Desc No: 13 That is, `The accusation was not worth any consideration; the Muslims should have rejected it there and then as a lie and a falsehood." A question might be asked: Why did not the Holy Prophet and Hadrat Abu Bakr Siddiq reject it on the very first day, and why did they give it all that importance? The answer is that the position of the husband and the father is different from that of the common people. Though none else can know a woman better than her husband and a righteous husband cannot doubt the character of a virtuous and pious wife only on account of the people's accusations, but when the wife is accused, the husband is placed in a difficult situation. Even if he rejects it outright as a calumny, the accusers will not listen. They will rather say that the woman is clever and has beguiled the husband into believing that she is virtuous and pious whereas she is not. A similar situation is faced by the parents. They also cannot remove . the accusers' slander regarding their daughter's chastity even if they know that the accusation is manifestly false. The same thing had afflicted the Holy Prophet, Hadrat Abu Bakr and Umm Ruman, otherwise they did not entertain any doubt about Hadrat `A'ishah's character. That is why the Holy Prophet had declared in his sermon that he had neither seen any evil in his wife nor in the man who was being mentioned in the slander.
Desc No: 14 ` .... in the sight of Allah": in the Law of Allah, or according to the Law of Allah. Obviously, in Allah's knowledge, the accusation was by itself false and its falsehood was in no way dependent on the production of witnesses by the accusers. Here nobody should have the misunderstanding that failure to bring witnesses is being regarded as the basis and argument to prove that the accusation was false, and that the Muslims are also being told to regard it as a manifest calumny only because the accusers did not bring four witnesses. This misunderstanding can arise if one dces not keep in view the background of the actual incident. As a matter of fact, none of the accusers had actually witnessed the thing which they were uttering with their tongues. The only basis of their accusation was that Hadrat `A'ishah had been left behind from the caravan and afterwards Safwan had brought her to the camp on his camel. From this nobody with a little common sense could conclude that Hadrat `A'ishah's being left behind was intentional. These are not the ways of those who do these things. It cannot happen that the wife of the army commander quietly stays back with a man, and then the same man makes her ride on his camel and makes haste to catch up with the army at the next halting place in the open daylight at noon. The situation itself warranted that they were innocent. There could, however, be some justification in the charge if the accusers had seen something with their own eyes, otherwise the circumstances on which the accusers had based their accusation did not contain any ground for doubt and suspicion. "
24.16. Walawla idh samiAAtumuuhuqultum ma yakuunu lana an natakallama bihathasubhanaka hatha buhtanun AAadhiimun
24.16. Wherefore, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah); This is awful calumny. (Pickthall)
24.16. Und warum habt ihr nicht, als ihr es hörtet, gesagt: "Es ist nicht an uns, daß wir darüber reden, Preis Dir, dies ist eine gewaltige Verleumdung!"? (Ahmad v. Denffer)
24.16. Und hättet ihr doch, als ihr es hörtet, gesagt: "Es steht uns nicht zu, darüber zu sprechen. Preis sei Dir! Das ist eine gewaltige Verleumdung"! (Bubenheim)
24.16. Als ihr das hörtet, hättet ihr sagen sollen: "Wir dürfen so etwas nicht sagen. Erhaben bist du, Unser Herr! Das ist eine schwerwiegende Verleumdung." (Azhar)
24.16. Und hättet ihr, als ihr sie (die Ifk-Lüge) gehört habt, doch gesagt: „Es gebührt uns nicht, solches zu sprechen. Gepriesen-erhaben bist DU! Diese (Ifk-Lüge) ist eine ungeheuerliche Unterstellung.“ (Zaidan)
24.16. Warum habt ihr denn, als ihr davon hörtet, nicht gesagt: "So etwas dürfen wir nicht aussprechen. Gepriesen seist du! Das ist eine gewaltige Verleumdung"? (Paret)
24.16. Und warum sagtet ihr nicht, als ihr es hörtet: "Es kommt uns nicht zu, darüber zu reden. Gepriesen seist Du! Dies ist eine arge Verleumdung."? (Rasul)
24.18. And He expoundeth unto you His revelations. Allah is knower, Wise. (Pickthall)
24.18. Und Allah macht euch die Zeichen klar, und Allah ist wissend, weise. (Ahmad v. Denffer)
24.18. Und Allah macht euch die Zeichen klar, und Allah ist Allwissend und Allweise. (Bubenheim)
24.18. Gott stellt euch die Koran-Verse klar dar, sind Sein Wissen und Seine Weisheit doch unermesslich. (Azhar)
24.18. Und ALLAH erläutert euch die Ayat. Und ALLAH ist allwissend, allweise. (Zaidan)
24.18. Und Allah macht euch die Verse klar. Allah weiß Bescheid und ist weise. (Paret)
24.18. Und Allah erklärt euch die Gebote; denn Allah ist Allwissend, Allweise. (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 18
Why did you not, as soon as you heard of it, say, "It is not proper for us to utter such a thing ? Glory be to Allah ! This is a great slander. " Allah admonishes you that in future you should never repeat a thing like this, if you are true Believers. Allah makes His Revelations clear to you, and He is All-Knowing, All-Wise. ( 15 )
Desc No: 15 These verses, especially verse 12, wherein Allah says: "Why did not the Believing men and the Believing women have a good opinion of themselves 'I" provide the general principle that all dealings in the Islamic society must be based on `good faith'. The question of a bad opinion should arise only when there is a definite and concrete basis for it. Every person should, as a matter of principle, be considered as innocent unless there are sound reasons to hold him guilty or suspect. Every person should be considered as truthful unless there are strong grounds for holding him as unreliable
24.19. Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not. (Pickthall)
24.19. Diejenigen, die möchten, daß die Abscheulichkeit sich über diejenigen, die glauben, verbreitet, für sie gibt es schmerzende Strafe in dieser Welt und im Jenseits, und Allah weiß Bescheid, und ihr wißt nicht Bescheid. (Ahmad v. Denffer)
24.19. Diejenigen, die es lieben, daß sich das Abscheuliche unter denjenigen, die glauben, verbreitet, für sie wird es schmerzhafte Strafe geben im Diesseits und Jenseits. Allah weiß, ihr aber wißt nicht. (Bubenheim)
24.19. Diejenigen, die gern möchten, dass das abscheuliche Laster unter den Gläubigen verbreitet wird, ziehen sich eine qualvolle Strafe im Dießeits und im Jenseits zu. Gott weiss alles, und ihr wißt nicht, was Er weiß. (Azhar)
24.19. Gewiß, diejenigen, die es gerne haben, dass die Schändlichkeit sich verbreitet unter denjenigen, die den Iman verinnerlichten, für diese ist eine äußerst schmerzvolle Peinigung bestimmt im Dießeits und im Jenseits. Und ALLAH weiß, während ihr nicht wisst. (Zaidan)
24.19. Diejenigen, die wünschen, daß etwas Abscheuliches (das angeblich geschehen ist) unter den Gläubigen allgemein bekannt wird, haben eine schmerzhafte Strafe zu erwarten, (und zwar) im Diesseits und im Jenseits. Allah weiß Bescheid, ihr aber nicht. (Paret)
24.19. Wahrlich, jenen, die wünschen, daß sich Unzucht unter den Gläubigen verbreite, wird im Diesseits und im Jenseits eine schmerzliche Strafe zuteil sein. Und Allah weiß, und ihr wisset nicht. (Rasul)
24.20. Walawla fadlu AllahiAAalaykum warahmatuhu waanna Allaha rauufun rahiimun
24.20. Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye ad been undone). (Pickthall)
24.20. Und was wäre, wenn es nicht die Gunst Allahs für euch gäbe und Seine Barmherzigkeit, und daß Allah gütig, barmherzig ist. (Ahmad v. Denffer)
24.20. Und ohne die Huld Allahs gegen euch und Seine Barmherzigkeit, und daß Allah nicht Gnädig und Barmherzig wäre ... (Bubenheim)
24.20. Hätte Gott euch nicht Seine Huld und Seine Barmherzigkeit erwiesen, und wäre Er nicht voller Mitleid und Güte, hätte euch eine schwere Strafe ereilt. (Azhar)
24.20. Und wären nicht ALLAHs Gunst euch gegenüber und Seine Gnade, und dass ALLAH doch allgütig, allgnädig ist, (hätte ER euch dafür gepeinigt). (Zaidan)
24.20. Und wenn nicht Allah seine Huld und Barmherzigkeit über euch würde walten lassen, und wenn er nicht (so) mitleidig und barmherzig wäre (wäre die Strafe für euer Gerede weniger mild ausgefallen). (Paret)
24.20. Und wäre nicht Allahs Huld und Seine Barmherzigkeit über euch, und wäre Allah nicht Gütig, Erbarmend (, wäret ihr zugrunde gegangen). (Rasul)
Tafsir von Maududi für die Ayaat 19 bis 20
As for those, who like that indecency should spread among the Believers, they deserve a painful punishment in this world and in the Hereafter, ( 16 ) for Allah knows and you do not know (its consequences). ( 17 ) If Allah had not shown His grace and mercy to you, (this scandal would have produced very evil results): Allah is indeed very Kind and Merciful .
Desc No: 16 The direct interpretation of the verse, in the context in which it occurs, is this: "Those who cast aspersions, propagate evil, publicise it and bring Islamic morality into disrepute, deserve punishment." The words in the Text, however, comprehend all the various forms that can be employed for the propagation of evil. These include actual setting up of brothels, production of erotic stories, songs, paintings, plays and dramas as well as all kinds of mixed gatherings at clubs and hotels, which induce the people to immoralities. The Qur'an holds all those who resort to such things as criminals, who deserve punishment not only in the Hereafter but in this world as well. Accordingly it is the duty of an Islamic government to put an end to all such means of propagating immorality. Its penal law must hold all those acts as cognizable offences which the Qur'an mentions as crimes against public morality and declares the offenders punishable.
Desc No: 17 "You do not know...": "You do not visualise the full impact of individual acts on society as a whole: Allah knows best the number of people who are affected by these acts and their cumulative effect on the collective life of the community. You should accordingly trust in Him and do all you can to eradicate and suppress the evils pointed out by Him.These are not trivial matters to be treated lightly; these have very serious repercussions and the offenders must be dealt with severely."