4.16. Waalladhani ya/tiyanihaminkum faadhuuhuma fa-in taba waaslahafaaAAriduu AAanhuma inna Allaha kanatawwaban rahiiman
4.16. And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is Relenting, Merciful. (Pickthall)
4.16. Und die beiden von euch, die damit kommen, züchtigt beide, und wenn sie beide reuig umkehren und sich bessern, so wendet euch von ihnen ab, Allah ist ja verzeihend, barmherzig. (Ahmad v. Denffer)
4.16. Und die beiden von euch, die es begehen, - züchtigt sie. Wenn sie dann bereuen und sich bessern, so laßt von ihnen ab. Gewiß, Allah ist Reue-Annehmend und Barmherzig. (Bubenheim)
4.16. Wenn ein unverheirateter Mann und eine unverheiratete Frau eine schändliche Tat begangen haben, dann bestraft sie (nach der Beweisführung durch vier Zeugen). Wenn sie nach der Strafe bereuen, dann lasst ab von ihnen! Gott ist unendlich verzeihend und barmherzig. (Azhar)
4.16. Und diejenigen von euch, die sie (die Unzucht) begehen, sollt ihr anprangern. Und wenn sie danach bereuen und gottgefällig Gutes tun, dann lasst von ihnen ab! Gewiß, ALLAH bleibt reue-annehmend, allgnädig. (Zaidan)
4.16. Und wenn zwei von euch (Männern) es begehen, dann züchtigt sie! Wenn sie (daraufhin) umkehren und sich bessern, dann wendet euch von ihnen ab (und setzt ihnen nicht weiter zu)! Allah ist gnädig (tauwaab) und barmherzig. (Paret)
4.16. Und wenn zwei von euch (Männern) es begehen, dann fügt ihnen Übel zu. Wenn sie (aber) umkehren und sich bessern, dann lasset ab von ihnen; denn Allah ist Gnädig und Barmherzig. (Rasul)
4.16. Und wenn zwei (Unverheiratete) unter euch (eine Abscheulichkeit) begehen, dann bestraft sie. Wenn sie aber in Reue umkehren und sich bessern, dann seht von einer (weiteren) Bestrafung ab, denn Allah ist der Annehmer der Reue, der Barmherzige. (Périsset)
Tafsir von Maududi für die Ayaat 15 bis 16
If any of your women be guilty of indecency, call for four witnesses from among yourselves to testify against them: If they give evidence and prove the guilt, then confine them to their houses until death comes to them or Allah opens some other way out for them .And punish the two of you who commit this crime; then if they both repent and reform themselves, leave them alone,for Allah is generous in accepting repentance, and merciful in forgiving sins. ( 26 )
Desc No: 26 In both these verses (15-16j, punishment for fornication was prescribed for the first time in Islam. According to verse 15, the guilty women were to be kept in confinement till further order, and according to verse I G both the male and the female guilty of fornication were to be punished, that is rebuked. disgraced, beaten, etc. Afterwards this punishment was altered by verse 2 of Surah An-Nur (XXIV). Now both the male and the female are to be scourged with one hundred stripes each. This gradual enforcement of the criminal law was based on sound practical wisdom. At that tithe the Arabs were not accustomed to live under a settled government with a regular system of law and judiciary. Therefore it might have unwise and too much for them, if the Islamic State had imposed on them its complete system of criminal laws all at once. That is why at first the sort of punishment contained in these two verses was enforced acid then gradually stricter punishments were prescribed for fornication. theft, slander, etc., and finally that complete system of law was evolved which was in force during the time of the Holy Prophet and his rightly guided successors. The seeming difference in these two verses has misled commentator Suddi to the conclusion that verse I S prescribed the punishment for married women and verse I G for unmarried men and women. Obviously, this flimsy conunentary is not supported by any sound argument. Likewise, the conunentary of Abu Muslim Isfahani that verse 15 is about the un-natural crime between two females and verse I G about the un-natural crime between two males is also wrong. The Qur'an is concerned only with the fundamental principles of law and morality: therefore it only discusses those problems which are confronted in normal life and does not concern itself with the ones that are met with under abnormal circumstances. These latter problems, as they arise, are left for the people to decide according to their insight. That is why, when after the death of the Holy Prophet the case of unnatural crime between two males was brought before the Companions, none of them turned to these verses for its decision.
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