22.41. Those who, if We give them power in the land, establish worship and pay the poor due and enjoin kindness and forbid iniquity. And Allah ' s is the sequel of events. (Pickthall)
22.41. Diejenigen, die, wenn Wir sie auf der Erde stark machen, das Gebet einrichten und die Zakat-Steuer geben und das Rechte auftragen und das Verwerfliche untersagen, und Allahs ist das endgültige Ende der Angelegenheiten. (Ahmad v. Denffer)
22.41. - (Ihnen), die, wenn Wir ihnen eine feste Stellung auf der Erde verleihen, das Gebet verrichten und die Abgabe entrichten, das Rechte gebieten und das Verwerfliche verbieten. Und Allah gehört das Ende der Angelegenheiten. (Bubenheim)
22.41. Das sind diejenigen, die, wenn Wir ihnen auf Erden Macht verleihen, die Gebete verrichten, die Zakat-Abgaben entrichten, das Würdige befehlen und das Unwürdige verbieten. Gott hat die letzte Entscheidung über alle Dinge. (Azhar)
22.41. (Es sind) diejenigen, wenn WIR sie im Lande festigen, dann verrichten sie ordnungsgemäß das rituelle Gebet, entrichten die Zakat, rufen zum Gebilligten auf und raten vomMißbilligten ab. Und ALLAH gehört das Anschließende von den Angelegenheiten. (Zaidan)
22.41. (Ihnen) die, wenn wir ihnen auf der Erde Macht geben, das Gebet (salaat) verrichten, die Almosensteuer (zakaat) geben, gebieten, was recht ist, und verbieten, was verwerflich ist. Und Allah entscheidet in letzter Instanz. (Paret)
22.41. Jenen, die, wenn Wir ihnen auf Erden die Oberhand gegeben haben, das Gebet verrichten und die Zakah entrichten und Gutes gebieten und Böses verbieten (, steht Allah bei). Und Allah bestimmt den Ausgang aller Dinge. (Rasul)
Tafsir von Maududi für die Ayaat 38 bis 41
Assuredly ( 75 ) Allah defends those who have believed ( 76 ) for He does not like any treacherous, ungrateful wretch ( 77 ) at all. Permission (to fight) has been granted to those against whom war has been waged because they have been treated unjustly, ( 78 ) and Allah is certainly able to help them. ( 79 ) These are the people who have been expelled unjustly from their homes ( 80 ) only for the reason that they said, "Our Lord is Allah." ( 81 ) Had Allah not repelled one people by means of another people, monasteries, churches, synagogues ( 82 ) and mosques, wherein the name of Allah is often mentioned, would have been demolished. ( 83 ) Allah will surely help those people who help Him: ( 84 ) Allah is indeed All-Powerful, All-Mighty. These are the people who, if We give them power in the land, will establish .Salat, pay the Zakat dues, enjoin what is right and forbid what is evil, ( 85 ) and the final decision of all affairs is in the hand of Allah. ( 86 )
Desc No: 75 ' From here the address for the first time prepares the Muslims for Jihad. In order to understand this, we should keep in view the preceding portion (vv. 19-24) in which the ideological conflict between the two parties (Believers and disbelievers) and the result thereof have been described. This naturally serves as a prelude to the armed conflict between the two parties. That is why in vv. 26-37 the immediate causes which necessitated war have been stated to serve as an introduction and justification for war with the disbelievers of Makkah. After the migration to al-Madinah, when the first Hajj season approached, it naturally brought along with it anguish and anger both for the Muhajirs and the Ansar, who had been debarred froth visiting Makkah and performing Hajj, That is why, in this passage (vv. ,26-37) the rituals and the objects of Hajj have been described to bring home to the disbelievers that they had no right to debar anyone from Hajj. On the other hand, the Muslims are being prepared to fight not with the intention of wreaking vengeance but for the sake of reform. At the same time sacrifice on the occasion of Hajj has been prescribed as a permanent rite to enable them (and the Muslims of the whole world) to commemorate Hajj and the rites conected with it, so that they might refrain from wreaking vengeance on the people of Makkah for the persecution to which they had been subjected. They have, therefore, been enjoined to fight to bring about better conditions and not to take. revenge on their persecutors.
Desc No: 76 The Arabic word mudafi at implies two things: (1) to fight with the enemy to ward off his aggressive attack; (2) to fight with the enemy not just once but whenever the need arises. Allah has assured the Believers that He will defend them against the enemy every tithe there is a conflict between Islam and kufr. This is to encourage the Believers that they will not be left alone in their defence, but Allah Himself will be a party with them and will help them to frustrate the cunning designs of the enemy and to ward off their attacks. Indeed this verse is a great encouragement for the Believers, for it imbues their hearts with spirit and strength which nothing else can.
Desc No: 77 Allah becomes a party with the Believers because they are justified in waging war against the disbelievers who are treacherous and ungrateful to Allah in spite of His marry blessings and favours to them.
Desc No: 78 This (v. 39) is the first verse of the Qur'an in which permission to tight was given in the month of Zil-Hajj in the first year after Hijrah according to our research. Then the command to fight was given in vv. 190, 191, 193, 216 and 244 of Chapter II (Al-Baqarah) in Rajab or Sha`ban of A.H. 2.
Desc No: 79 ".....and Allah is certainly able to help them": this assurance was urgently needed by the persecuted Muslims whose fighting strength at that time was very meagre-not even a thousand including all the migrants and the Muslims of al-Madinah. On the other hand, the fighting strength of the Quraish by themselves was much greater. Besides, they had all the other mushrik clans of Arabia at their back and were joined later by the Jews as well. Therefore, this assurance was most opportune and the challenge to the disbelievers was very significant, for itmeant to say that they were not fighting against a small number of the Muslims but against Allah. Therefore, "You are. welcome to fight if you dare". '
Desc No: 80 The mention of their expulsion from their homes in v. 40 is a clear proof that this portion of Surah al-Hajj was revealed at al-Madinah.
Desc No: 81 In order to have an idea of the severe persecution of the Muslims, a few instances of this are cited. (1) Hadrat Suhaib Rumi was deprived of everything, when he was about to migrate to al-Madinah. When he reached there, he had nothing with him except the clothes he was wearing. Though he had earned all that through his own labours he was deprived of everything by the disbelievers of Makkah. (2) When Hadrat Abu Salmah was about to leave Makkah with his wife and a suckling child, his in-laws forcibly separated his wife from him, and then the people of his own family tore away the child from them. Thus the poor woman had to pass one whole year in sorrow and grief. After a year, she secured the child somehow and journeyed from Makkah to al-Madinah with it all alone on a dangerous route. (3) `Ayyash bin Rabi`ah was a half brother of Abu Jahl: When he migrated to alMadinah, he was followed by Abu Jahl and another brother of his, and they told him the lie: "Your mother has taken the oath that she will not move from the sun to the shade nor comb her hair until she should see you (`Ayyash) You should therefore go back with us to Makkah,' show her your face and then come back". He was taken in by this trick. When they were journeying back the two brothers made him a prisoner, took him to Makkah with his hands and feet tied, and proclaimed, "O people of Makkah, this is how these lads should be treated and set right". He remained in that state for a long time and was at last rescued by a brave Muslim.
Desc No: 82 Saumah (pl. Swami), Biy`ah and Salawat in the original Text are the places of worship of the monks who have left the world, the Christians and the Jews respectively. Salawat was Salauta in Aramaic, which might be the origin of the English words salute and salutation.
Desc No: 83 In this sentence, a Divine principle has been stated: "Allah dces not let a group of people or a community have authority for ever. Every now and then He repels one group by means of another". If this had not been the case, the permanent dominator would have created chaos not only in the political and economic spheres, but would have encroached upon the places of worship as well. This "principle" has also been stated in v. 251 of Chapter II (Al-Baqarah).
Desc No: 84 Those "who help Allah" are the people who invite mankind to Tauhid and exert their utmost to establish the "True Faith" and righteousness. For further explanation see E.N. 50 of Chapter III (AI-i-`Imran).
Desc No: 85 ".......if We give them power ...... evil": In this one sentence, the real aim of the Islamic State and the characteristics of those who conduct its affairs have been stated concisely but comprehensively. Those who help Allah and deserve His succour behave righteously, establish Salat, make arrangements for the collection of Zakat and use their power and authority to propagate good and eradicate evil.
Desc No: 86 That is, "It is Allah Who decides whom to give power in the land and when" . This is meant to remove the misunderstanding of the proud and arrogant people who think that the destiny of the land and its dwellers is in their hands, and there is none to depose them from power. But Allah dethrones the most haughty ruler in supernatural ways and gives power to the most humble in order to show that He is All-Powerful, All-Mighty. "
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