39.35. That Allah will remit from them the worst of what they did, and will pay them for reward the best they used to Jo. (Pickthall)
39.35. Damit Allah von ihnen das Schlimmste wegnimmt, das sie getan haben und ihnen ihre Belohnung vergilt nach dem Besten, das sie immer getan haben. (Ahmad v. Denffer)
39.35. auf daß Allah ihnen das Schlechteste von dem, was sie getan haben, tilge und ihnen ihren Lohn vergelte für das Beste von dem, was sie taten. (Bubenheim)
39.35. So tilgt Gott ihre schlimmsten Taten und belohnt sie aufgrund ihrer besten Werke. (Azhar)
39.35. ALLAH wird ihnen zweifelsohne vergeben das Schlechteste von dem, was sie taten, und ihnen ihre Belohnung vergelten mit Besserem als das, welches sie zu tun pflegten. (Zaidan)
39.35. Allah will ihnen (mit alledem) ihre schlechten Taten tilgen und ihre besten Taten vergelten. (Paret)
39.35. auf daß Allah von ihnen das Schlimmste hinwegnehme von dem, was sie getan haben, und ihnen ihren Lohn gebe gemäß dem Besten, das sie zu tun pflegten. (Rasul)
Tafsir von Maududi für die Ayaat 27 bis 35
We have cited for the people in this Qur'an every kind of parable, so that they may take heed. It is a Qur'an in Arabic ( 46 ) without any crookedness in it, ( 47 ) so that they may guard against the evil end. Allah cites a parable: There is a man who is shared by many harsh masters, each pulling him to himself, and there is the other man who entirely belongs to one master. Can the two be alike in comparison? ( 48 ) -Praise be to Allah! ( 49 ) But most of the people have no knowledge. ( 50 ) (O Prophet,) you shall die, and they, too, shall die. ( 51 ) Then on the Day of Resurrection, you all will present your disputes before your Lord. Then, who could be more wicked than the one who invented a falsehood against Allah, and denied the Truth when it came before him? Is not there in Hell a place for such disbelievers? And the one who came with the Truth, and those who confirmed it, they indeed shall remain secure from the torment. ( 52 ) They shall get from their Lord whatever they will desire. ( 53 ) This is the compensation of those who do right, so that Allah may wipe off from their account their worst deeds and reward them according to their best deeds ( 54 )
Desc No: 46 That is, "It has not been sent down in a foreign language so that the people of Makkah and Arabia should stand in need of a translator or interpreter, but it is in their own language, which they can understand directly."
Desc No: 47 That is, "There is nothing of double-dealing in it so that a common man should find it difficult to understand, but everything has been presented in it in a straightforward manner, from which everyone can know what this Book states as wrong and why, what it states as right and on what ground, what it wants the people to accept and what it wants them to reject, and what it enjoins and what it forbids."
Desc No: 48 Allah in this parable has explained the difference between shirk and Tauhid and the impact each has on human life so clearly that it is not possible to put across such a vast theme so concisely and effectively in other words. Everyone will admit that the person who has many masters, each one pulling hire to himself, and the masters also so ill-tempered that no one spares him time in his service to obey the other, and no one rests content only with threatening and cursing him if he fails to carry out his command from among the contradictory commands of the other masters, but is bent upon punishing him, his life would certainly be in great anguish. On the contrary, the person who is the slave or servant of only one master, would be living a life of ease and comfort because he will not have to serve and seek the pleasure of another master. This is such a straightforward thing which dces not need deep consideration for its understanding. After this it remains no longer difficult for a person to understand that the peace of mind and satisfaction that accrue to him from the service of One God, can never accrue from the service of many gods. Here, it should be understood well that the parable of many ill-tempered and contesting masters cannot apply to the images of stone, but it only applies to living masters, who practically give contradictory commands to man and keep pulling him to themselves in actual reality. One such master sits in one's own self, which presents before him desires of every kind and compels him to fulfil them. Other countless masters are there in the house, in the family, in the brotherhood, in the society, among the religious guides and the rulers and legislators, in the business and economic circles and among the dominant powers of civilization whose contradictory demands and requirements keep on pulling man to themselves at All times; then any god whose demand he fails to fulfll in any way, dces not Iet him go unpunished in his own circle. However, each one's instrument of punishment is different. Someone causes a heart-break, another takes offence, another humiliates, another boycotts, another bankupts, another makes a religious or a legal attack. Man has no other way of being saved from this anguish and agony but to adopt the Way of Tauhid and become the slave of One God, and throw off the yoke of servitude of every other god. Adoption of the Way of Tauhid also has two forms, which lead to different results: First, that an individual should decide to become the servant of One God individually but his environment is hostile. In this case the external conflict and his anguish and agony might increase, but if he has adopted the Way sincerely, internal peace and satisfaction will necessarily accrue. He will turn down every such desire of the self as goes against the Divine Commands, or whose fulfillment may clash with the demands of God-worship. He will also reject every such demand of the family, society, nation, government, religious guides and economic powers that conflicts with the Divine Law. Consequently, he might have to face extreme hardships, rather he will surely face, but his heart will have full satisfaction that he is fulfilling the demand of the servitude of that God Whose servant he actually is, and that those whose servant he is not, have no right on him, because of which he may have to serve them against the Command of his God. No power of the world can deprive him of this satisfaction of the heart and peace of mind; so much so that even if he has to go to the gallows for its sake, he will go to it with a clear conscience, and he will have no compunction as to why he did not save his life by bowing before the false gods. The second form is that the whole society be established on the basis of the Tauhid imbibing the principles of morality, civilization, culture, education, religion, law, social custom, politics, economics in every sphere of life as a creed, which the Master of the Universe has given through His Book and His Messenger. The law should declare as a crime everything which God's religion has declared sinful and the government administration should try to eradicate the same; the system of education and training should prepare the minds and character to avoid the same; the same should be condemned from the religious pulpit, and regarded as vicious and forbidden in every economic enterprise. Likewise, everything that Allah's religion has declared as good and virtuous should be protected and defended by the law, developed by the administrative forces, impressed in the minds and instilled in character by the entire system of education and training, infused from the religious pulpit, admired by the society and followed by it practically and enforced in every economic enterprise. This is how man can attain to perfect internal and external peace and satisfaction, and all the doors to material and spiritual progress are thrown open, for the conflict in it between God-worship and the worship of others would be reduced to the minimum. Although Islam invites every single individual to adopt Tauhid as his creed and to worship Allah alone, braving every danger and hardship, even in the absence of the established order, it cannot be denied that Islam's ultimate aim and object is to establish this second order, and the same has been the objective of the endeavors of all the Prophets: to bring into existence a community of the Muslims, who should follow Allah's religion collectively, free from the domination and influence of unbelief and the unbelievers, No one. unless he is unaware of the Qur'an and the Sunnah and senseless, can say that the objective of the Prophets' struggle has been only the faith and obedience of the individual, and that it has never been their aim to enforce and establish Islam in the society and state.
Desc No: 49 Here, in order to understand the real significance of al-hamdu-lillah (praise be to Allah), one should visualise this scene: after presenting the above question before the people the speaker observed a pause so that the opponents of Tauhid could give an answer to it if they had any. Then, when they could not give any answer, and from nowhere it was said that both were equal, the speaker said: "AI-hamdu-lillah: Thank God that you too appreciate the difference between the two situations and none among you can dare say that slavery to many masters is better than slavery to one master, or that both are equal. "
Desc No: 50 That is, "You fully understand and appreciate the difference between to many masters, but when you arc made to God-worship and the worship of many gods, slavery to one master and slavery understand the difference between you show lack of understanding. "
Desc No: 51 There is a subtle gap between the preceding sentence and this, which can be filled by every intelligent person himself by a little consideration of the context. It contains this theme: "You are making every effort to make the people understand a simple thing in a simple way, but they are not only showing stubbornness with regard to what you say and rejecting it but are also bent upon harming you in order to suppress the manifest truth. Well, neither you are immortal nor they : both you and they have to die one day: then, each of you will experience his own end."
Desc No: 52 It means this: "As to who will receive punishment in the trial before Allah on the day of Resurrection, you should note it well that the punishment inevitably will be inflicted on those wicked people who invented a false creed that there were other associates also with Allah, who had a share in His Being, authority, powers and rights, and worse than that, when the truth was presented before them, they not only paid no heed to it, but, on the contrary, treated the one who presented it as an impostor. As far as the person who came with the truth, and those who affirmed faith in him, are concerned there can obviously be no question of their receiving any punishment from the Court of Allah. "
Desc No: 53 One should note that the words used here are inch Rabbi-him (with their Lord) and not fil-jannah (in Paradise), and obviously man reaches in the presence of his Lord just after death. Therefore, the intention of the verse seems to be: Not only after entering Paradise but right from the time of death till his entry into Paradise also Allah will treat the righteous believer in the same kind manner. The believer will certainly desire to be saved from the torment of barzakh. from the severities of the Day of Resurrection and Judgment, from the humiliation of the Plain of Gathering and from the punishment of his errors and shortcomings, and Allah Almighty will fulfil all his desires.
Desc No: 54 The people who believed in the Holy Prophet had happened to commit most heinous sins, both ideological and moral, in the days of ignorance, and after affirmation of the faith the good that they did was not only that they gave up the falsehood they had been professing and accepted the Truth that the Holy Prophet had presented, but in addition, they had performed the best righteous acts in morality. devotion and in their dealing's with others, Allah says: The worst deeds that they had committed in the days of ignorance will be wiped off from their account, and they will be rewarded for the best of their deeds found in their conduct book. "