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Quran
7.22. So verführte er sie trügerisch. Als sie dann von dem Baum gekostet hatten, zeigte sich ihnen ihre Blöße offenkundig, und sie begannen, Blätter des (Paradies)gartens auf sich zusammenzuheften. Und ihr Herr rief ihnen zu: "Habe Ich euch nicht jenen Baum verboten und euch gesagt: Der Satan ist euch ein deutlicher Feind?"
45.22. And Allah hath created the heavens and the earth with truth, and that every soul may be repaid what it hath earned. And they will not be wronged. (Pickthall)
45.22. Und Allah hat die Himmel und die Erde zur Wahrheit erschaffen, und damit jeder Seele vergolten wird, was sie erworben hat, und es wird ihnen kein Unrecht angetan. (Ahmad v. Denffer)
45.22. Und Allah hat die Himmel und die Erde in Wahrheit erschaffen, und damit jeder Seele das vergolten wird, was sie erworben hat, und es wird ihnen kein Unrecht zugefügt. (Bubenheim)
45.22. Gott hat die Himmel und die Erde mit der Wahrheit erschaffen und verfügt, dass jeder gerecht seinen Taten gemäß gerichtet wird. Ihnen geschieht kein Unrecht. (Azhar)
45.22. Und ALLAH erschuf die Himmel und die Erde in Gesetzmäßigkeit, und damit jeder Seele das vergolten wird, was sie erwarb. Und ihnen wird kein Unrecht angetan. (Zaidan)
45.22. Allah hat Himmel und Erde wirklich (und wahrhaftig) geschaffen. Und einem jeden soll (dereinst) für das vergolten werden, was er (in seinem Erdenleben) begangen hat. Und ihnen wird (dabei) nicht Unrecht getan. (Paret)
45.22. Und Allah hat die Himmel und die Erde in Wahrheit geschaffen, und daher wird jeder für das belohnt werden, was er verdient hat; und sie sollen kein Unrecht erleiden. (Rasul)
Tafsir von Maududi für die Ayaat 21 bis 22
Do ( 26 ) those who have committed evil, think that We shall hold them and those who have believed and done right as equal, so that their life and their death should be alike ? Evil indeed are the judgments they pass! ( 27 ) Allah has created the heavens and the earth with the truth ( 28 ) in order that each living being be rewarded for what it has earned. The people shall not be wronged at all. ( 29 )
Desc No: 26 After the invitation to Tauhid, the discourse now turns to the theme of the Hereafter.
Desc No: 27 This is the moral reasoning for the truth of the Hereafter. The difference of good and evil in morals and of goodness and wickedness in deeds necessarily demands that the good and the evil people should not meet with one and the same end, but the good should be rewarded for their good and the wicked punished for their evil deeds. Otherwise, if the good and the evil end up similarly, the distinction of virtue and vice in morals becomes meaningless and God becomes unjust. The people who follow evil ways in the world do want that there should be no accountability and no rewards and punishments, for this concept goes against their enjoyment of life, but it is against the justice and wisdom of the Lord of the worlds that He should treat the good and the evil alike, and should not care to see how the righteous believer has lived his life in the world and how the sinful unbeliever has been enjoying it. One of them kept himself subjected to moral restrictions all his life, rendered the rights of those to whorl they were due, restrained himself from the unlawful benefits and pleasures, and continued to incur losses for the sake of the truth; the other fulfilled his desires in every possible wary: neither recognized the rights of God nor hesitated froth violating the rights of the people, but watt un collecting benefits and good things of life in every possible way. Can it be expected of God that He would overlook the difference between the lives of the two kinds of men? If the end of both be the same, no greater injustice could be conceived. (For further explanation, sec Yunus: 4, Hud: 106 An-Nahl: 38 39, AI-Hajj: E N. 9, An-Naml: E,N. 86, Ar-Rum: 7-8, Suad: 28 and E.N. 30 on it).
Desc No: 28 That is, 'Allah has not created the earth and the heavens for mere sport, but it is a wise system with a purpose. In this system it is absolutely unimaginable that the people who may have accomplished good deeds by the right use of the powers and means and resouces granted by Allah and the people who may have spread mischief and wickedness by their wrong use, should end up ultimately in the dust after death, and there should be no life hereafter in which their good and bad deeds should lead to good or bad results according to justice. If this were so, this universe would be the plaything of a thoughtless being, and not a purposeful system devised by a Wise Being." (For further explanation, sec AIAn'am: 73, Yunus: 5-6, Ibrahim: 19, An-Nahl: 3, AI-'Ankabut: 44 and E.N.'s 75, 76; Ar-Rum: 8 and E.N. 6 on it).
Desc No: 29 In this context the sentence clearly means: 'If the good people are not rewarded for their goodness, and the wicked are not punished for their wickedness, and the grievances of the oppressed are not redressed, it would be injustice. There cannot be such an injustice in the Kingdom of God. Likewise, there cannot also be the other kind of injustice that a good man be given a lesser reward Matt what is due to him, or a bad man given a greater punishment than what he deserves. "
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